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THE OLD PATHS,
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<xxl><B>THE OLD PATHS,</B></xxl>

<l><B>OR</B></l>

<xxl><B>THE TALMUD TESTED BY SCRIPTURE;</B></xxl>

<l><B>BEING</B></l>

<xl><B>A COMPARISON OF THE PRINCIPLES AND DOCTRINES</B></xl>

<l><B>OF</B></l>

<xxl><B>MODERN JUDAISM,</B></xxl>

<l><B>WITH THE</B></l>

<xl><B>RELIGION OF MOSES AND THE PROPHETS.</B></xl>

<l><B>BY THE</B></l>

<xxl><B>REV. ALEXANDER McCAUL, D.D.,</B></xxl>

<l><B>LATE PROFESSOR OF DIVINITY, KING’S COLLEGE, LONDON;
AND LATE PREBENDARY OF ST. PAUL’S.</B></l>

LONDON:
LONDON SOCIETY’S HOUSE,
16, Lincoln’s Inn Fields.

1880.
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TO

THE RIGHT HONOURABLE AND RIGHT REVEREND

CHARLES JAMES, LORD BISHOP OF LONDON,

ETC., ETC.,

WHOSE APPROBATION OF HIS LABOURS

HAS BEEN AN ENCOURAGEMENT AND A REWARD,

THE FOLLOWING PAGES

ARE RESPECTFULLY

AND GRATEFULLY INSCRIBED, BY

THE AUTHOR.
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.h2
ADVERTISEMENT TO THE SECOND EDITION.
.sp 2
Nine years have now elapsed since “The Old Paths”
appeared as a volume. They have been translated, in the
meantime, into Hebrew, German, and French; and their
merits discussed by the learned and unlearned of the
Jewish people, in all the countries of their dispersion. The
reception has in general been favourable, and the effect
upon the Jewish mind perceptible. Since their first appearance,
the West London Synagogue and the Liturgies
of the British Jews, both renouncing that which “The Old
Paths” pronounced objectionable, have started into existence.
The assembled rabbies at Brunswick and Frankfort
have discussed topics similar to some treated in “The
Old Paths,” and in some cases come to similar conclusions
respecting the value of Rabbinic Traditions. The Reform
Societies of Germany have commenced a formidable attack
upon the Oral Law, and a free discussion is now carried on
in the numerous Jewish periodicals of that country, of
which the results are easily foretold. The promised German
translation of the Talmud, if ever completed, must,
without any discussion, overthrow Talmudism. Its exhibition
in any European language is the most fatal attack
that can be made on its authority. It needs only to be
seen as it is, in order to be rejected. The reader is again
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warned against mistaking this discussion of the merits of
Rabbinism for an attack upon the Jewish people, or the
rabbies of the present day. The reproach attaches not to
the victims, but to the authors of tradition. The Jews are
a great and a noble people, and the majority ignorant of
the details of the system, by which they have been bowed
down and misrepresented for centuries; so ignorant, indeed,
that some zealously undertake a defence of the
whole, maintain that Rabbinism is a perfect model of charity
and wisdom, and regard “The Old Paths” as a mere
emanation of common Anti-Jewish prejudice. Such persons
are requested to compare these papers with the
articles in the Jewish periodical, entitled, “Der Israelit
des Neunzehnten Jahrhunderts,” written by Rabbi
Dr. Holdheim, and other distinguished Jewish scholars.
They will there find that, had the author not been influenced
by a desire to avoid all occasion of unnecessary
offence, truth might have been stated with more severity.

A mistake in one number, not, however, affecting the
argument, has been corrected.
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ADVERTISEMENT TO THE FIRST EDITION.
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The reader will perceive, by the date at the head of each
number, that the following papers were published weekly,
and, from the contents, he will readily infer that they were
intended for distribution amongst those Jews who still
adhere to the rabbinic system. But in presenting them
to the public as a volume, it may be well to state that the
great object was to exhibit Judaism as it appears in its
practical workings, and that, therefore, most references
are made to the Jewish Prayer-book, and to the codes of
law commonly in use amongst rabbinic Jews, and which
are considered as authoritative. It was the Author’s
wish, not to ridicule any man’s superstition, but to instruct
those, whom Moses and the Prophets would have declared
to be in error. He has therefore, carefully avoided the
tone in which Eisenmenger and others have treated this
subject, and, in treating the Jewish legends, has confined
himself to those which are mentioned in the prayers of the
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Synagogue. The materials are the result of many years’
study and practical observation. Buxtorf, Majus, Edzard,
Eisenmenger, Wagenseil, &c., have been carefully consulted,
but the Jewish Liturgies, the Arbah Turim, the
Shulchan Aruch, the Yad Hachasakah, are the principal
sources, whence this view of Judaism has been drawn.
The Author has only to add a hope, that these papers may
not be misunderstood, either by Jew or Christian, but that
all who read them will carefully distinguish between Judaism
and the Jewish people—and a wish, that they may
contribute to the welfare of Israel, and the promotion of
truth.
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CONTENTS.

#I. Rabbinism not a Safe Way of Salvation:chap01#      #1#

#II. Implicit Faith not due to the Rabbies:chap02#      #8#

#III. Rabbinic Injustice to Women, Slaves, and Gentiles:chap03#      #16#

#IV. Rabbinic Intolerance towards other Nations:chap04#      #24#

#V. Talmudic Intolerance contrasted with the Charity of the Bible:chap05#      #32#

#VI. Compulsory Conversion of the Gentiles:chap06#      #39#

#VII. The Feast of Purim:chap07#      #47#

#VIII. Rabbinic Contempt for the Sons of Noah:chap08#      #55#

#IX. Christians cannot be reckoned amongst the “Pious of the\
Nations of the World”:chap09#      #63#

#X. Rabbinic Washing of Hands:chap10#      #70#

#XI. Rabbinic Artifices respecting Leaven at the Passover:chap11#      #79#

#XII. The Passover a Type of Future Deliverance:chap12#      #87#
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#XIII. Severity of the Rabbinic Ordinances:chap13#      #95#

#XIV. Severity and Artifice:chap14#      #103#

#XV. Sabbath Mixture:chap15#      #111#

#XVI. Intolerance of Rabbinic Prayers:chap16#      #119#

#XVII. Rabbinic Legends in the Synagogue Services:chap17#      #127#

#XVIII. Rabbinic Legends, continued:chap18#      #136#

#XIX. Legends in the Prayers for Pentecost:chap19#      #144#

#XX. Legends in the Prayers for Pentecost:chap20#      #152#

#XXI. Legends in the Prayers for Pentecost:chap21#      #160#

#XXII. Rabbinic Magic:chap22#      #167#

#XXIII. Astrology:chap23#      #175#

#XXIV. Amulets:chap24#      #183#

#XXV. Charms:chap25#      #191#

#XXVI. Charms, continued:chap26#      #199#

#XXVII. Sabbatic Laws:chap27#      #207#

#XXVIII. Fast for the Destruction of the Temple:chap28#      #215#

#XXIX. Sabbatic Laws, continued:chap29#      #223#
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#XXX. Sabbatic Laws, continued:chap30#      #231#

#XXXI. Rabbinic Excommunication:chap31#      #239#

#XXXII. New Year’s Day:chap32#      #247#

#XXXIII. New Year, continued:chap33#      #255#

#XXXIV. New Year, continued:chap34#      #262#

#XXXV. Justification:chap35#      #270#

#XXXVI. Day of Atonement:chap36#      #279#

#XXXVII. Feast of Tabernacles:chap37#      #287#

#XXXVIII. Prayers for the Dead:chap38#      #295#

#XXXIX. Almsgiving:chap39#      #302#

#XL. Priests and Levites:chap40#      #310#

#XLI. Rabbinic Ideas of the Deity:chap41#      #319#

#XLII. Title of Rabbi:chap42#      #326#

#XLIII. Sanhedrin:chap43#      #334#

#XLIV. Sanhedrin, continued:chap44#      #342#

#XLV. Sanhedrin, continued:chap45#      #349#

#XLVI. Contempt for the Female Character:chap46#      #357#
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#XLVII. Polygamy:chap47#      #365#

#XLVIII. Divorce:chap48#      #372#

#XLIX. Rabbinic Laws concerning Meat:chap49#      #380#

#L. The Birth of Messiah:chap50#      #387#

#LI. Slaughtering of Meat, continued:chap51#      #396#

#LII. Laws concerning Meat with Milk:chap52#      #403#

#LIII. Rabbinism oppressive to the Poor:chap53#      #411#

#LIV. Gentile Wine:chap54#      #419#

#LV. Mourning for the Dead:chap55#      #427#

#LVI. Dispensation from an Oath:chap56#      #434#

#LVII. Doctrine of Oaths, continued:chap57#      #442#

#LVIII. Meritoriousness of Circumcision:chap58#      #449#

#LIX. Cruelty to the Unlearned:chap59#      #457#

#LX. Recapitulation:chap60#      #464#
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No. I.[#] | RABBINISM NOT A SAFE WAY OF SALVATION.
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<sc>Salvation is of the Jews.</sc> Amongst all the religions
systems existing in the world, there are but two deserving of
attentive consideration, and they are both of Jewish origin,
and were once exclusively confined to the Jewish nation.
They are now known by the names of Judaism and Christianity;
but it must never be forgotten that the latter is as
entirely Jewish as the former. The Author of Christianity
was a Jew. The first preachers of Christianity were Jews.
The first Christians were all Jews; so that, in discussing the
truth of these respective systems, we are not opposing a Gentile
religion to a Jewish religion, but comparing one Jewish
creed with another Jewish creed. Neither in defending
Christianity, do we wish to diminish aught from the privileges
of the Jewish people; on the contrary, we candidly
acknowledge that we are disciples of the Jews, converts to
Jewish doctrines, partakers of the Jewish hope, and advocates
of that truth which the Jews have taught us. We are fully
persuaded that the Jews whom we follow were in the right—that
they have pointed out to us “the old paths,” “the good
way,” and “we have found rest to our souls.” And we,
therefore, conscientiously believe, that those Jews who follow
the opposite system are as wrong as their forefathers, who,
when God commanded them to walk in the good old way, replied,
“We will not walk therein.” Some modern Jews think
that it is impossible for a Jew to be in error, and that a Jew,
because he is a Jew, must of necessity be in the right. Such
persons seem to have forgotten how the majority of the people
erred in making the golden calf—how the generation that
came out of Egypt died in the wilderness because of their unbelief—how
the nation at large actually opposed and persecuted
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the truth of God in the days of Elijah—how their
love of error sent them into the Babylonish captivity—and how
there has been some grievous error of some kind or other,
which delivered them into the hands of the Romans, and has
kept them in a state of dispersion for so many hundred years.
But the passage from which our motto is taken sets forth most
strikingly the possibility of fatal mistake on the part of the
Jewish nation, and also the possibility, in such a case, of God’s
turning to the Gentiles. “Thus saith the Lord, Stand ye in
the ways, and see, and ask for the old paths, where is the good
way, and walk therein, and ye shall find rest for your souls.
But they said, We will not walk therein. Also, I set watchmen
over you, saying, Hearken to the sound of the trumpet.
But they said, We will not hearken. <i>Therefore hear, ye
nations,</i> שמעו הגוים, and know, O congregation, what is
among them. Hear, O earth; behold, I will bring evil upon
this people, even the fruit of their thoughts, because <i>they have
not hearkened unto my words, nor to my law, but rejected it</i>.”—Jer.
vi. 16-19. Who will dare to deny, after such a passage,
the possibility of a Jew’s being in error?

But some may ask, What is Judaism? what is Christianity?
<sc>Answer.</sc>—Judaism is that religious system contained and
acknowledged in the prayers of the Jewish synagogue, whether
German or Portuguese, and professed by all who use them as
the ritual of their worship. Christianity is the religious system
taught in the New Testament; or, in other words, Judaism
is the Old Testament explained according to the traditional
law, תורה שבעל פה. Christianity is the Old Testament
explained according to the New. According to this
explanation, the Jewish Prayer-book teaches the divine authority
of the oral law. Of this there can be no doubt, for, in the
first place, the whole ritual of the synagogue service, and the
existence and arrangement of the synagogue itself, is according
to the prescription of the oral law, as may be seen by comparing
the Jewish prayers with the Hilchoth T’phillah. If it be
asked why the Jew uses these prayers, and no other—why he
wears phylacteries (תפילין) and the veil (טלית)—why he conforms
to certain ceremonies at the New Year, and the Day of
Atonement, and the other feasts—why he repeats a certain
benediction at the reading of the law—why he reads out of
a parchment roll, rather than out of a printed book—why a roll
of the law written in one way is lawful, and in another way
unlawful, the only answer is, the oral law commands us thus to
do. The whole synagogue worship, therefore, from the beginning
to the end of the year, is a practical confession of the
authority of the oral law, and every Jew who joins in the
synagogue worship does, in so far, conform to the prescriptions
of Rabbinism. But, secondly, the Jewish Prayer-book explicitly
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acknowledges the authority of the oral law. In the
daily prayers, fol. 11, is found a long passage from the oral
law, beginning,

איזהו מקומן של זבחים,

“which are the places where the offerings were slaughtered,”
&c. On fol. 12, we find the thirteen Rabbinical rules for
expounding the law, beginning,

רבי ישמעאל אומר,

“Rabbi Ishmael says,” &c. At the end of the daily prayers
we find a whole treatise of the oral law, called, פרקי אבות,
“the ethics of the fathers,” the beginning of which treatise
asserts the transmission of the oral law. In the morning
service for Pentecost, there is a most comprehensive declaration
of the authority and constituent parts of the oral law. “He,
the Omnipotent, whose reverence is purity, with his mighty
word he instructed his chosen, and clearly explained the law,
with the word, speech, commandment, and admonition, in the
Talmud, the Agadah, the Mishna, and the Testament, with the
statutes, the commandment, and the complete covenant,” &c.,
p. 89. In this prayer, as used, translated, and published by the
Jews themselves, the divine authority of the oral law is explicitly
asserted, and the Talmud, Agadah, and Mishna, are
pointed out as the sources where it is to be found. For these
two reasons, then, we conclude that the Judaism of the Jewish
Prayer-book is identical with the Judaism of the oral law, and
that every Jew who publicly joins in those prayers does, with
his lips at least, confess its divine authority.

Having explained what we mean by Judaism, we now go on
to another preliminary topic. Some one may ask, what is the
use of discussing these two systems? May they not both
be safe ways of salvation for those that profess them? To this
we must, according to the plain declarations of these systems
themselves, reply in the negative. The New Testament
denounces the oral law as subversive of the law of God. “Then
the Pharisees and scribes asked him, Why walk not thy disciples
according to the tradition of the elders, but eat bread
with unwashen hands? He answered and said unto them,
Well hath Esaias prophesied of you hypocrites, as it is written,
This people honoureth me with their lips, but their heart is far
from me. Howbeit in vain do they worship me, teaching for
commandments the doctrines of men.” (Mark vii. 5-7.) The
oral law is still more exclusive. It excludes from everlasting
life all who deny its authority, and explicitly informs us that
Christians are comprehended in anathema,—

ואלו הן שאין להם הלק לעולם הבא אלא נכרתין
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ואובדין ונדונין על גודל רשעם וחטאתם לעולם
ולעולמי עולמים המינין והאפיקורסין והכופרים
בתורה וכו ׃

“<i>These are they who have no part in the world to come, but
who are cut off, and perish, and are condemned on account of the
greatness of their wickedness and sin for ever, even for ever and
ever, the heretics and the Epicureans, and the deniers of the
law</i>,” &c. Here is the general statement. But to prevent all
mistake, a particular definition of each of these classes is added,
from which we extract the following passage:—

שלשה הן הכופרים בתורה האומר שאין התורה מעם
ה׳ אפילו פסוק אחד אפילו תיבה אחת אם אמר משה
אמרו מפי עצמו הרי זה כופר בתורה וכן הכופר
בפירושיה והיא תורה שבעל פה והמכחיש במגידיה
כנון צדוק וביתום והאומר שהבורא החליף מצוה זו
במצוה אחרת וכבר בטלה תורה זו אף על פי שהיא
היתה מעם ה׳ כנון הנוצרים וההנרים כל אחד משלשה
אלה הוא כופר בתורה ׃

“<i>There are three classes of the deniers of the law. He who
says that the law is not from God, yea, even one verse or one
word: or if he says that Moses gave it of his own authority.
Such an one is a denier of the law. Thus, also, he who denies
its interpretations: that is, the oral law, and rejects its Agadoth
as Sadok and Baithos: and he who says that the Creator has
changed one commandment for another, and that the law has long
since lost its authority, although it was given by God, as the
Christians and Mahometans, each of these three is a denier
of the law.</i>”—Hilchoth T’shuvah, c. iii. 8.

In the first extract we see that those persons called “deniers
of the law,” are, according to the doctrine of modern Judaism,
shut out from a hope of salvation. In the second extract we
see that Christians are by name included in that class: from
the two together it inevitably follows that modern Judaism
teaches that Christians cannot be saved. We do not find any
fault with modern Judaism for pronouncing this sentence; we
do not tax the Jews either with uncharitableness or intolerance
because of this opinion. On the contrary, we honour those who,
conscientiously holding this opinion, have the honesty and the
courage to declare it. If they consider us as deniers of the law,
they must, of course, believe that our state is far from safe; and
if this be their conviction, the best proof which they can give
of true charity, is to warn us of our danger. But, at the same
time, when a religious system condemns us by name, and pronounces
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sentence concerning our eternal state in so decided a
tone, and that simply because we dissent from some of its
tenets, we not only think that we have a right to defend ourselves
and our religion, but consider it our bounden duty to examine
the grounds on which a system of such pretension rests,
and honestly, though quietly, to avow our reasons for rejecting
it. We know, indeed, that there are some Rabbinical Jews, who
think this sentence harsh, and consider themselves justified in
denying it, because there is another sentence in this same oral
law, which says, “that the pious amongst the nations of the
world have a part in the world to come.” But can they prove,
by any citation from the oral law, that Christians are included
“amongst the pious of the nations of the world?” If they can,
then they will prove that in one place the oral law denies, and
in another place affirms the salvability of Christians; that is,
they will prove that the oral law contains palpable contradictions,
and therefore cannot be from God. If they cannot produce
any such citation, then the general declaration that “the
pious of the nations of the world” may be saved, is nothing to
the purpose; for the same law which makes this general declaration,
does also explicitly lay down the particular exception
in the case of Christians, and that after it has made the general
declaration. In fact, the exception follows close on the heels
of the general rule. The general rule is,—

כל ישראל יש להם חלק לעולם הבא .... וכן
חסידי אומות העולם יש להם חלק לעולם הבא ׃

“<i>All Israel has a share in the world to come ... and also
the pious of the nations of the world have a share in the world
to come.</i>” The words which immediately follow this declaration
contain the exception,—

ואלו הן שאין להם חלק לעולם הבא וכו

“<i>But these are they which have no part in the world to come</i>,”
&c. This exception is, therefore, plainly made in order to
guard against any false inference from the general statement,
and, therefore, according to the oral law, Christians cannot be
saved. We proceed, therefore, to inquire into the merits of this
system, which makes so decided a statement respecting our
eternal state. We have a standard of comparison to which no
Jew will object, even that Holy Book, which contains the
writings of Moses and the prophets. We reject the oral law,
not because it seems in itself bad or good to our judgment, but
because it is repugnant to the plain words of the Old Testament.
There is not space to enter at large into the proof at
present, but we subjoin one passage, which is in itself amply
sufficient to disprove the divine authority of any religious
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system where it occurs. In the Talmud, in the Treatise
Pesachim, fol. 49, col. 2, we read as follows:—

אמר רבי אלעזר עם הארץ מותר לנחרו ביום
הכפורים שחל להיות בשבת אמרו לו תלמידיו
רבי אמור לשחטו אמר להן זה טעון ברכה וזה
אינו טעון ברכה ׃

Rabbi Eleazar says, “It is lawful to split open the nostrils of
an amhaaretz (an unlearned man) on the Day of Atonement
which falls on the Sabbath. His disciples said to him, Rabbi,
say rather that it is lawful to slaughter him. He replied,
That would require a benediction, but here no benediction is
needful.” It is hardly needful to remind the reader that the
law of Moses says, לא תרצח, “Thou shalt not kill.” But
there is in this passage a sneering contempt for the unlearned,
which is utterly at variance with the character of Him “whose
mercies are over all his works,” the unlearned and the poor, as
well as the mighty and the learned.

Indeed the passage is so monstrous, that one is almost inclined
to think that it must have crept into the Talmud by
mistake; or, at the least, to expect that it would be followed by
reprehension the most explicit and severe. But no, a little
lower down another of these “wise men” says,—

עם הארץ מותר לקרעו כדג,

“It is lawful to rend an amhaaretz like a fish;” and, a little
above, an Israelite is forbidden to marry the daughter of such a
person, for that she is no better than a beast. But the whole
of the preceding passage is so characteristic of the spirit of
Rabbinism, that it is worth inserting—

תנו רבנן וכו׳ ,

“Our Rabbies have taught. Let a man sell all that he has,
and marry the daughter of a learned man. If he cannot find
the daughter of a learned man, let him take the daughter
of the great men of the time. If he cannot find the daughter
of a great man of the time, let him marry the daughter of the
head of a congregation. If he cannot find the daughter of the
head of a congregation, let him marry the daughter of an
almoner. If he cannot find the daughter of an almoner, let him
marry the daughter of a schoolmaster. But let him not marry
the daughter of the unlearned, for they are an abomination, and
their wives are vermin; and of their daughters it is said,
‘Cursed is he that lieth with any beast.’” Here, again, one is
inclined to suppose that there is a mistake, or that these words
were spoken in jest, though such a jest would be intolerably
profane; but all ground for such supposition is removed on
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finding this passage transcribed into the digest of Jewish law,
called the Schulchan Aruch, part 2; in the Hilchoth P’riah
ur’viah, by which transcription it is stamped, with all the
authority of a law. Here, then, the reader is led to think, that
an amhaaretz must mean something more and worse than
an unlearned man—that it ought, perhaps, to be taken in its
literal signification, “people of the land,” and that it may refer
to the idolatrous and wicked Canaanites. But the common
usage of the Talmud forbids a supposition. There is a well-known
sentence which shows that even a High Priest might be
an amhaaretz:—

ממזר ת׳׳ח קודם לכהן גדול עם הארץ ,

“A learned man, though illegitimate, goes before a High
Priest, who is an amhaaretz.” Here the amhaaretz is plainly
opposed to him that is learned. And so, on the page of the
Talmud from which we have quoted above, we find the following
words:—

עם הארץ אסור לאכול בשר בהמה שנאמר זאת תורת
הבהמה והעוף כל העוסק בתורה מותר לאכול בשר
בהמה ועוף וכל שאינו עוסק בתורה אסור לאכול
בשר בהמה ועוף ׃

“An amhaaretz is forbidden to eat the flesh of a beast, for it
is said, ‘This is the <i>law</i> of the beast and the fowl.’ (Levit. xi.
46.) Every one that laboureth in the law, it is lawful for him
to eat the flesh of the beast and the fowl. But for him who
does not labour in the law, it is forbidden to eat the flesh of the
beast and the fowl.” According to this passage an amhaaretz
is one who does not labour in the study of the law; and it being
found on the very same page with the above most revolting
declarations, it plainly shows the proud and haughty spirit of
the authors of the Talmud, and their utter contempt for the
poor, whose circumstances preclude them from the advantages
of study. But, in reading such passages, the question naturally
suggests itself, to which of the two classes does the poor Jewish
population of London belong? There must be at the least
hundreds, if not thousands of poor Jews in this great city who
cannot possibly devote themselves to study. Amongst whom,
then, are they to be classed? Amongst the learned תלמידי חכמימ?
or amongst the unlearned עמי הארץ? Are they,
their wives, and daughters, as the Talmud says, to be called an
abomination, vermin, and compared to the beasts? Or can a
religion inculcating such sentiments proceed from that Holy
One who is no respecter of persons? See here, ye children of
Abraham, whom the providence of God has placed amongst the
children of poverty, and cut off from the advantage of a
// File: 020.png
.pn +1
learned education. You are not disciples of the wise, nor the
great men of the time, nor heads of synagogues, nor almoners,
nor even schoolmasters. You are quite shut out from these
classes whom your Talmudical doctors favour so highly. See,
then, in the above passages, what the Talmud says of yourselves,
your wives, and daughters? Can you believe that this
is the law of the God of Israel? Can you think for one
moment, that these doctors knew “the old paths,” “the good
way?” If you do we must assure you that we cannot. We
rather find it in that book, which says, “Blessed is the man
that considereth the poor and needy.” (Psalm xli. 1.) And in
that other book, which speaks in the same spirit, and says that
“God hath chosen the foolish things of this world to confound
the wise; and the weak things of this world to confound the
things which are mighty, and base things of the world, and
things which are not, to bring to nought things that are; that
no flesh should glory in his presence.” (1 Cor. i. 27, 28.)

.fn #
Published originally January 15, 1836.
.fn-
.sp 4
.h2 id=chap02
No. II. | IMPLICIT FAITH NOT DUE TO THE RABBIES.
.sp 2
It appears from the undisguised acknowledgments of the
New Testament, that the doctors and rabbies of the Jews, the
Pharisees, and scribes, were the implacable enemies of Jesus
of Nazareth, and that they were the main instruments in effecting
his death. The modern Jews consider this fact as a sufficient
apology for their rejection of his claims to the Messiahship.
They take it for granted that the great and learned men of
that day were also good men, and that they had valid reasons
for their conduct. They think if Jesus of Nazareth had been
the true Messiah, that the Sanhedrin, the great Jewish council
of the time, would have acknowledged him, and conclude that,
as they rejected him, he cannot be the true Messiah. The
New Testament, on the contrary, accounts for their unbelief by
plainly telling us, that they were bad men; and that they were
enemies to the Lord Jesus, because he told them the truth, and
exposed their hypocrisy. Now, which of these two representations
accords with the truth? Were the scribes and Pharisees,
those great advocates of the <i>oral law</i>, תורה שבעל פה,
good men or bad men? The readers of our first number will
be in some degree qualified to answer this question. Could
// File: 021.png
.pn +1
those be good men who profanely talked of the lawfulness of
killing an unlearned man, and who contemptuously compared
the wives and daughters of the unlearned to “vermin and
beasts?” If they could talk with levity of “rending like a
fish” an unlearned man, one of their own brethren who had
never done them any harm, what were they likely to do with
one who exposed their wickedness, and boldly told them that
they by their traditions made void the law of God? The very
fact, that Jesus of Nazareth was put to death by such men, is
presumptive evidence, that he was a good man, and that his
claims were just. But, however that be, it is worth while to
inquire into the charges, which the New Testament brings
against these learned men, and to see whether they are substantiated
by the memorials of their character and spirit, which
they themselves have left us in their laws. One of the charges
preferred against them is, that they were ambitious men, covetous
of worldly honour, and loving the pre-eminence. “But
all their works they do to be seen of men; they make broad
their phylacteries, and enlarge the borders of their garments.
And love the uppermost rooms at feasts, and the chief seats in
the synagogues, and greetings in the markets, and to be called
of men, Rabbi, Rabbi.” (Matt. xxiii. 5-7.) Now, is this
charge true? Does the oral law justify this assertion, or does
it prove, on the contrary, that the enemies of Jesus were
humble, pious men, whose piety serves as a warrant for the
uprightness of their conduct in their treatment of the Lord
Jesus? Let the reader judge from the following laws which
these men framed with respect to themselves. In the first
place they claim for themselves more honour and reverence
than is due to a man’s own parents:—

כשם שאדם מצווה בכבוד אביו וביראתו כד הוא
חייב בכבוד רבו וביראתו יותר מאביו וכו׳ ׃

“As a man is commanded to honour and fear his father, so
he is bound to honour and fear his Rabbi more than his father;
for his father has been the means of bringing him into the life
of this world, but his Rabbi, who teaches him wisdom, brings
him to the life of the world to come.” (Hilchoth Talmud
Torah, c. 5.) This general rule is bad enough, but the particulars
are still worse. “If a man should see something that
his father has lost, and something that his Rabbi has lost, he is
first to return what his Rabbi has lost, and then to return that
which belongs to his father. If his father and his Rabbi be
oppressed with a load, he is first to help down that of his
Rabbi, and then that of his father. If his father and his
Rabbi be in captivity, he is first to ransom his Rabbi and afterwards
his father unless his father be the disciple of a wise man
// File: 022.png
.pn +1
(<i>i.e.</i>, learned), in which case he may ransom his father first.”
How fearful is this doctrine! A man is to see his father, the
author of his existence, the guardian of his infancy, who has
laboured for his support, and watched over him in the hour of
sickness, he is to see this friend, to whom, under God, he owes
everything, pining away in the bitterness of captivity, and yet,
when he has got the means of restoring him to liberty and his
family, he is to leave him still in all his misery, and ransom
the Rabbi; where is this written in the Old Testament?
“Honour thy father and thy mother,” is there the first commandment
that follows after our duty to God, and the first
movement of natural affection. But this Rabbinical doctrine
silences the voice of nature, and makes void the law of God.
What is the doctrine of the New Testament here? “If any
provide not for his own, and specially for those of his own
house, he hath denied the faith, and is worse than an infidel.”
(1 Tim. v. 8.) The disciples of the Lord Jesus Christ
never claimed for themselves any honour like this. In the
passage just cited, they plainly declare that the first, in the
circle of duties to men, is the duty to our own flesh and blood.
And the only case in which the New Testament permits a
deviation from this rule, is that where the same exception is
made in the law of Moses, when love to parents would interfere
with love to God. “If any man come to me and hate
not his father and mother, and wife and children, and brethren
and sisters, yea, and <i>his own life also</i>, he cannot be my disciple.”
(Luke xiv. 26.) Here father and mother, and kindred, are
put in one category with a man’s own life, in order to show
that there is but one case in which the natural ties of blood
may be overlooked, and this is when the service of God requires
it. As it is also written in the law of Moses, “If thy brother,
the son of thy mother, or thy son, or thy daughter, or the wife
of thy bosom, or thy friend who is as thine own soul, entice
thee secretly, saying, Let us go and serve other gods, which
thou hast not known, thou nor thy fathers.... Thou
shalt not consent unto him, nor hearken unto him, neither
shall thine eye pity him,” &c. (Deut. xiii. 6-9.) And thus
the tribe of Levi is praised, because “He said unto his father
and his mother, I have not known him; neither did he
acknowledge his brethren, nor know his own children.” (Deut.
xxxiii. 9.) But this Talmudical law is widely different. It
has no saving clause to show that the case specified is an exception
to the general rule. It does not pretend to suppose
that the father is a bad man, or an idolater, or an apostate. It
specifies but one exception, and that is, where the father is
“the disciple of a wise man;” otherwise, though he be a good
man, and a pious man, a loving and tender parent, still he is to
be disregarded by his own son, and the Rabbi preferred before
// File: 023.png
.pn +1
him. Is it possible to doubt that the men who conceived,
sanctioned, and promulgated a law like this, had an eye to
their own personal honour and interest? Is it reasonable to
suppose that men who would sacrifice their own father to the
honour of their Rabbi, would be very tender about the life
of one who appeared, like Jesus of Nazareth, as an opposer of
their pretensions? Or can the Jews, with the law and the
prophets in their hands, suppose that these men pointed to
“the old paths,” “the good way?” This is certainly not the
doctrine of Moses. He says:—

ארור מקלה אביו ואמו ואמר כל העם אמן ׃

“Cursed be he that setteth light by his father or his mother,
and all the people shall say, Amen.” (Deut. xxvii. 16.)

But these men did not stop here. They were not content
with being exalted above father and mother. They did not
scruple to assert, that their honour was as sacred as that of
God himself:—

ואין לך כבוד גדול מכבוד הרב ולא מורא ממורא
הרב אמרו חכמים מורא רבך כמורא שמים ׃

“Thou must consider no honour greater than the honour of
the Rabbi, and no fear greater than the fear of the Rabbi. The
wise men have said, The fear of thy Rabbi is as the fear of
God.”

They endeavour to prove the validity of these extravagant
claims by such passages as Exod. xvi. 8, “Your murmurings are
not against us, but against the Lord.” But they have taken
for granted what they can never prove, and that is, that every
Rabbi is invested with the same office and authority as Moses.
But where, in all the law of Moses, is there any warrant for such
an assumption? Moses could with all propriety say, “Your
murmurings are not against us, but against the Lord,” for he
held a special commission from God, and had proved to the
people the reality of his commission by a series of miracles.
But this the Rabbies never pretended to do. In this dearth of
evidence the advocates of tradition flee for refuge to Deut. xvii.
8, &c. “If there arise a matter too hard for thee in judgment,
between blood and blood, between plea and plea, and between
stroke and stroke, being matters of controversy within thy
gates; then shalt thou arise, and get thee up into the place
which the Lord thy God shall choose; and thou shalt come
unto the priests, the Levites, and unto the judge that shall be
in those days, and inquire, and they shall show thee the sentence
of judgment. And thou shalt do according to the sentence,
which they of that place which the Lord shall choose shall shew
// File: 024.png
.pn +1
thee; and thou shalt observe to do according to all that they
inform thee; according to the sentence of the law which they
shall teach thee, and according to the judgment which they shall
tell thee, thou shalt do; thou shalt not decline from the sentence
which they shall show thee to the right hand nor to the left.”
Here, say the traditionists, is a plain and unequivocal command.
No doubt, God here plainly declares what is to be done in a
difficult case. He commands the Israelites to go to the place
which the Lord God chose, that is, to the place where was found
the ark of the covenant; and to inquire, not of the Rabbies, but
of the priests, the Levites, and the judge השופט. But this
passage, instead of proving that “the fear of the Rabbi is as the
fear of God,” proves the contrary. It supposes first, that the
Rabbies and learned men may differ in judgment, that there
may be a controversy, and consequently, that one party may be
in the wrong. It, therefore, effectually overthrows Rabbinical
infallibility. It shows that these learned men are, after all, only
poor fallible creatures like ourselves, and that, therefore, we are
not to fear them as we would fear God, nor reverence their dictates,
as the Word of God. It shows secondly, that in a case of
difficulty, the Israelites were not to appeal to the Rabbies, but
to the priests כהנים, and to the judge שופט, and even to them
only in the place which the Lord should choose. There is not
one word said about the Rabbies or the wise men, and, therefore,
this passage completely annihilates all their lofty pretensions.
For centuries the place which the Lord chose has been desolate,
and there has been no priest standing to minister before the
Lord. The Jews have thus lost all possibility of appeal. They
have neither ministering priest nor judge, and the Mosaic law
nowhere recognises the pretensions of the Rabbies. But some
Jew may say, that though this passage does not prove the
authority of the Rabbies, it does at least warrant the Jews in
persisting to reject the claims of the Lord Jesus, for that he was
condemned by the priests, and in Jerusalem, the place which the
Lord chose. We confess that this objection is plausible; but
can easily prove that it is nothing more. In order to this, we
ask the Jews, whether the above command to abide by the sentence
of the priests is in every case, and without any exception,
binding? To this question there are two answers possible—Yes
and No. If they say No, then they admit that the priests might
sometimes be in the wrong, and we would, of course, take advantage
of this admission to show that they erred in their judgment
on Jesus of Nazareth. They will then, most probably,
say, Yes; the sentence of the priests, the Levites, and the judges,
is in every case binding, and Israel is commanded not to deviate
from it, either to the right hand or to the left, upon pain of
capital punishment. We beg of them then to turn to the 26th
chapter of the Prophet Jeremiah, and to consider the case there
// File: 025.png
.pn +1
set before them. We there find that Jeremiah had delivered a
message from God, very similar to our Lord’s prediction of the
destruction of Jerusalem. “I will make this house like Shiloh,
and will make this city a curse to all the nations of the earth.”
We find, further, that for this message the priests condemned
Jeremiah to death, just as their successors condemned Jesus of
Nazareth. “Now it came to pass, when Jeremiah had made an
end of speaking all that the Lord had commanded him to speak
unto all the people, that <i>the priests</i>, and the prophets, and all
the people took him, saying, Thou shalt surely die.” We find,
further, that this sentence was pronounced “in the place which
the Lord had chosen,” in the Temple itself. “And all the people
were gathered against Jeremiah in the house of the Lord.” We
find, further, that the sentence against Jeremiah was no rash
sudden act, but the deliberate judgment of the priests. For
when the princes of Judah came afterwards to inquire into the
matter, “Then spake <i>the priests</i> and the prophets unto the
princes and to all the people, saying, <i>This man is worthy to die</i>,
for he hath prophesied against this city, as ye have heard with
your ears.” Now, then, we ask again, whether the people of Israel
was in duty bound to abide by this sentence, and not to decline
from it, either to the right hand or to the left? We fearlessly
reply, that they were not bound by this sentence, and that, if
they had executed it, they would have been guilty of murder, as
Jeremiah himself declares: “But know ye for certain, that if ye
put me to death, ye shall surely bring innocent blood upon yourselves,
and upon this city, and upon the inhabitants thereof: for
of a truth the Lord hath sent me unto you to speak all these
words in your ears.” We infer, therefore, that it was possible
for the priests, assembled in solemn deliberation in the house of
the Lord, to err in judgment, and to pronounce on unrighteous
sentence. We infer, further, that it was possible for the priests
so far to err, as to condemn to death a true prophet of the Lord.
We infer, further, that in such a case the people was not bound
by this mistaken judgment; but that it was their duty to decline
from it, both to the right hand and to the left. We infer, lastly,
that as the priests might mistake, and unjustly condemn to
death a true prophet, their sentence against Jesus of Nazareth
forms no more argument against the Messiahship of Jesus, than
the similar sentence just considered did against the true prophetic
character of Jeremiah; and that it affords just as little
warrant for Jewish unbelief as the former sentence did for putting
Jeremiah to death.

But it may be asked, if the judgment of the priests was not
infallible, and if men were sometimes justifiable in refusing it,
what use was there in the above commandment to apply to
them in cases of difficulty, and to abide by their sentence? The
answer to this is very simple. The priest that stood to minister
// File: 026.png
.pn +1
before the Lord had it in his power, before the destruction of
the first Temple, to inquire of the Lord and to receive a miraculous
answer from God himself, which answer was, of course,
infallible, and universally obligatory, without the possibility of
exception. We find in the Old Testament many instances in
which the Israelites availed themselves of this power, as in
Judges xx. 27, “And the children of Israel inquired of the
Lord (for the ark of the covenant of God was there in those
days: and Phinehas, the son of Eleazar, the son of Aaron,
stood before it in those days), saving, Shall I yet again go out
to battle against the children of Benjamin my brother, or shall I
cease? And the Lord said, Go up; for to morrow I will
deliver them into thine hand.” And in the history of David’s
life, there are several instances of his employment of this miraculous
power, as 1 Sam. xxiii. 4, “Then David inquired of the
Lord yet again. And the Lord answered him and said, Arise,
go down to Keilah; for I will deliver the Philistines into thine
hand.” In all such cases where the priest first inquired of the
Lord, his sentence was, of course, infallible, and the Israelites
were bound to abide by it. But where they did not inquire of
the Lord, their sentence was only that of fallible men, and,
therefore, not binding upon the consciences of the people. Of
this sort was their sentence upon Jeremiah. Being wicked
men, they did not choose to ask counsel of the Lord, but
pronounced sentence according to the devices of their own
hearts. In the case of the Lord Jesus Christ the priests could
not ask counsel of the Lord, for in the second Temple the Urim
and Thummim, and the ark of the covenant, were wanting; the
miraculous power, therefore, did not exist, and for this very
reason the sentence of the priests, during the whole period of
the second Temple, was only fallible, like that of other men,
and, therefore, not binding, and consequently of no force as an
argument against the Messiahship of the Lord Jesus Christ.
The above passage, therefore, from the 17th of Deuteronomy,
is of no use to the Rabbinical Jews, it does not prove the
infallibility of the priests in the second Temple, and is still less
applicable for sanctioning the traditions of the oral law, and
the extravagant claims of the Rabbies. Having given this
passage the consideration it deserves, we now return to the
laws which the Rabbies have made in favour of themselves, and
for their own honour. We consider that the two passages of
the oral law already quoted, prove that the New Testament
gives a fair delineation of their character. When men, without
any warrant from God’s Word, claim for themselves the same
degree of reverence which is due to God, it must be admitted
that they are vainglorious and wicked in no ordinary degree.
But it is possible to descend to particulars:—For instance, our
Lord says, that these men “loved greetings in the market-places,
// File: 027.png
.pn +1
and to be called of men, Rabbi, Rabbi.” Now one of
the laws, still extant, forbids a man, when speaking of his
Rabbi, to call him by name:—

אסור לו לתלמיד לקרות לרבו בשמו ואפילו שלא בפניו ,

“It is forbidden to a disciple to call his Rabbi by name, even
when he is not in his presence.” Another law, still extant,
prescribes the formula of greeting or salutation:—

ולא יתן שלום לרבו או יחזיר לו שלום כדרך שנותנים
לריעים ומחזירים זה לזה אלא שוחה לפניו ואומר לו
ביראה וכבוד שלום עליך רבי ׃

“Neither is he to salute his Rabbi, nor to return his salutation
in the same manner that salutations are given or
returned amongst friends. On the contrary, <i>he is to bow down
before the Rabbi, and to say to him, with reverence and honour,
Peace be unto thee, Rabbi</i>.” The Rabbinical Jews, who see
this, must not mistake us. We do not consider it in anywise
sinful, but decorous, to treat a Rabbi with all due respect.
We should feel no objection ourselves to make a bow to a
Rabbi, and to salute him in the prescribed formula. But we
cite these laws to show that the New Testament gives a fair
representation of the Pharisees: for men, who could gravely sit
down and enter into all these details of the mode in which
they were to be honoured, and then give out these laws as
divine, and, besides all this, call in the civil power to enforce
them, must have had no mean idea of themselves and their
own dignity. It must never be forgotten that these laws are
not the mere regulations of a religious community. When the
Rabbies had the power in their own hands, they enforced
them by civil sanctions. They were not satisfied with excluding
despisers of Rabbinical authority from eternal life,
<i>they prosecuted such before the tribunals, and sentenced them to
a pecuniary fine and excommunication</i>, as may be seen from the
following law:—

וכל המבזה את החכמימ אין לו חלק לעולם הבא והרי
הוא בכלל כי דבר יהוה בזה ׃ אף על פי שהמבזה את
החכמים אן לו חלק לעולם הבא אם באו עדים שבזהו
אפילו בדברים חייב נדוי , ומנדין אותו בית דין ברבים
וקונסין אותו ליטרא זהב בכל מקום ונותנין אותו
לחכם והמבזה את החכם בדברים אפילו לאחר מיתה
מנדין אותו בית דין וכו׳ ,

“Whosoever despises the wise men has no share in the world
to come. But notwithstanding this, if there come witnesses to
prove that he has been guilty of contempt, even in words, his
// File: 028.png
.pn +1
sentence is excommunication, and the tribunal (house of judgment)
excommunicates him publicly, and everywhere mulct
him in a pound of gold, and give it to the wise man. He that
despiseth a wise man in words, even after his death, is to be
excommunicated by the tribunal,” &c. We now ask the Jews
of modern times what they think of those who made their own
personal honour the subject of legislation, who required the
same reverence for their words as the Word of God, and who
dragged up him that refused it before a tribunal, had him
sentenced to pecuniary fine, and excommunication; and, besides
all this, excluded him from the hope of everlasting life?
Had such men any idea of liberty of conscience?
.sp 4
.h2 id=chap03
No. III. | RABBINIC INJUSTICE TO WOMEN, SLAVES, AND GENTILES.
.sp 2
If any of our readers should think that the design of these
papers is to represent the oral law as a system of unmixed evil,
we beg to assure them that they are mistaken. We are fully
aware that a system based on the law and the prophets, must
and does contain much that is good and worthy of admiration.
Of this nature is the general command to all Israelites to study
the law, which is as follows:—“Every man of Israel is bound
to study the law. Whether he be poor or rich, healthy or unhealthy,
young or old, yea, though he live upon alms, and beg
from door to door, and though he have a wife and children, he
is bound to set apart a fixed time for the study of the law, by
day and by night, as it is written, ‘Thou shalt meditate therein
by day and by night,’” And again, the maxim, “Every one
that is bound to learn is also bound to teach;” and that,
“therefore, a man is bound to teach his son and his son’s son,”
&c., is in accordance with the plain command of God, and is
therefore good. But the explanation and development of these
good principles shows that the system itself is radically bad,
and therefore cannot be from God. No one will deny that the
Rabbies are right in asserting the obligation resting on every
Israelite to study the law: but they are wrong in their
explanation of what the law is. Immediately after the above
good command, the oral law goes on to say, “Every one is
bound to divide the time of his study into three parts: one-third
to be devoted to the written law; one-third to Mishna;
and one-third to Gemara:” so that the written law of God is
to have only half as much attention as the traditions of men.
// File: 029.png
.pn +1
This is bad enough. But the Rabbies do not stop here. They
go on to say, that this third of attention is only required when
a man begins to study, but that when he has made progress,
he is to read the law of God only at times, and to devote
himself to Gemara.

בד׳׳א בתחלת תלמודו של אדם אבל כשיגדיל
בחכמה ולא יהא צריך לו ללמוד תורה שבכתב ולא
לעסוק תמיד בתורה שבעל פה יקרא בעתים מזומנים
תורה שבכתב ודברי השמועה כדי שלא ישכח דבר
מדברי דיני תורה ויפנה כל ימיו לגמרא ׃

“What has been said refers only to the beginning of a man’s
learning, but as soon as a man becomes great in wisdom, and
has no need of learning the written law, or of labouring constantly
in the oral law, let him at fixed times read them, that
he may not forget any of the judgments of the law, <i>but let him
devote all his days to Gemara</i>.” It is to be observed that “oral
law” is here taken in a limited sense, as referring to the expositions
of the written law, or, as Rabbi Joseph Karo[#] explains
it, the Mishna; and Gemara signifies the legal decisions which
are inferred by a process of reasoning, and to this third topic of
Jewish theology the Israelites are commanded to give the chief
of their time and attention, rather than to the written Word of
God.

The apparent excellence of the above command to study the
law is thus utterly destroyed by the Rabbinical exposition of
what is to be studied. And if we go on to inquire upon whom
this command is binding, the Rabbinical answer will afford just
as little satisfaction. When the Rabbies say, that “every man
of Israel is bound to study the law,” they mean to limit the
study to the men of Israel, and to exclude the women and slaves.
The very first sentence of the Hilchoth Talmud Torah is

נשים ועבדים וקטנים פטורים מתלמוד תורה ,

“Women and slaves and children are exempt from the study
of the law.” According to this declaration, women are not
obliged to learn. The following extract will confirm this
opinion, and at the same time show that there is no obligation
on fathers to have their daughters taught.

אשה שלמדה תורה יש לה שכר אבל אינו כשכר
האיש מפני שלא נצטוית , וכל העושה דבר שאינו
מצווה עליו לעשותו אין שכרו כשכר המצווה ועושה
אלא פחות ממנו ואע׳׳פ שיש לה שכר צוו חכמים
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שלא ילמד אדם את בתו תורה מפני שרוב הנשים
אין דעתן מכוונת להתלמד אלא הן מוציאות דברי
תורה לדברִי הבאי מפי עניות דעתן , אמרו חכמים
כל המלמד את בתו תורה כאלו למדה תיפלות ,
בד׳׳א בתורה שבעל פה אבל תורה שבכתב לא ילמד
אותה לכתחלה ואם למדה אינו כמלמדה תיפלות ׃

“A woman who learns the law has a reward, but it is not
equal to the reward which the man has, <i>because she is not
commanded to do so</i>: for no one who does anything which he is
not commanded to do, receives the same reward as he who is
commanded to do it, but a less one. But though the woman
has a reward, the wise men have commanded that no man
should teach his daughter the law, for this reason, that the
majority of women have not got a mind fitted for study, but
pervert the words of the law on account of the poverty of their
mind. The wise men have said, Every one that teacheth his
daughter the law is considered as if he taught her transgression.[#]
<i>But this applies only to the oral law.</i> As to the written law,
he is not to teach her systematically; but if he has taught her,
he is not to be considered as having taught her transgression.”

According to this decision, it is absolutely forbidden to teach
a woman the oral law; and the teaching of it is looked upon
as the teaching of transgression תיפלות. We cannot forbear
asking the advocates of the oral law, whether it does not here
testify against itself that it is bad. It declares of itself that it
is unfit for the perusal and study of the pure female mind, and
that it is as corrupting as the teaching of transgression. We
ask, then, can such a law be divine? Can it proceed from the
God of Israel, who hath said, “Be ye holy, for I am holy?”
What a noble testimony to the superiority of the written Word,
and to the justice of the Lord Jesus Christ’s opposition to the
oral law! The oral law itself says, “He that teacheth his
daughter the oral law, is to be considered as if he taught her
transgression. He that teacheth her the written law, is not
to be so considered.” With such a confession, we fearlessly
ask the sons and daughters of Israel, who then was in the right?
Jesus of Nazareth, who opposed it, or the scribes and Pharisees
who defended it?

But “the wise men” also forbid Israelites to teach women the
written law, and declare that women are not bound to learn.
For the prohibition they assign two reasons. First, they say
that God has commanded them to teach only their sons, in
proof of which they refer to Deut. xi. 19, “And ye shall teach
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them your children.” In the Hebrew it is בניכם “your
sons;” and the rabbies infer ולא את בנותיכם, “and
not your daughters.”[#] Secondly, they say, as we have
seen above, “that the majority of women have not got
minds fitted for study,” and in the Talmud[#] this is attempted
to be proved from Scripture. “A wise woman once asked
R. Eliezer, How it was that after the sin of the golden calf,
those who were alike in transgressions did not all die the
same death? He replied, A woman’s wisdom is only for the
distaff, as it is written, ‘All the women that were wise-hearted
did spin with their hands.’” (Exod. xxxv. 25.) We hesitate not
to say, that both these reasons are contrary to Scripture. We
do not deny that בניכם signifies sons, but we utterly deny the
conclusion of the Rabbies, that because the masculine word is
used, therefore the women are not included in the command.
There is an abundance of instances in which the masculine word
בנים is used for children generally, without any allusion to sex.
Take for example Exod. xxii. 23 (in the English 24), “And my
wrath shall wax hot, and I will kill you with the sword; and
your wives shall be widows, and your children בניכם (literally
your sons) orphans.” Here again the masculine word is used,
so that if the Rabbinical argument be valid in the above case,
it will be valid here, and consequently the daughters are excluded
from this denunciation, so that the sons were to be
orphans, but not the daughters, which is plainly impossible. In
the same way we can prove that the daughters of Israel did not
wander in the wilderness forty years, for in Numbers xiv. 33,
it is said, “And your children ובניכם (literally your sons, and,
therefore, according to Talmudic logic, not your daughters)
shall wander in the wilderness forty years.” The same logic
will also prove that during the three days of miraculous darkness
in Egypt, the women of Israel were left in darkness as well as
the Egyptians, for it is said all the children of Israel (ולכל בני ישראל,
literally the sons of Israel) had light in their
dwellings. And thus also it might be proved that not one of
the ten commandments is binding upon the women, for the
masculine gender is employed throughout. This logic, therefore,
is evidently false; and we conclude, on the contrary, that as the
women are included in all these passages—as they wandered
through the wilderness, and had light in their dwellings—and
are bound to keep the ten commandments as well as the men, so
also they are included in the command, “Ye shall teach them
your children,” and that, therefore, the command of the oral
law not to teach women, is contrary to the Word of God. But
we are not confined to argument, God has plainly commanded
that the women should learn as well as the men. “And Moses
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commanded them, saying, At the end of every seven years, in
the solemnity of the year of release in the Feast of Tabernacles,
when all Israel is come to appear before the Lord thy God in
the place which he shall choose, thou shalt read this law before
all Israel in their hearing. Gather the people together, men <i>and
women</i>, and children, and thy stranger that is within thy gates,
that they may hear, and <i>that they may learn</i> ולמען ילמדו, and
fear the Lord your God, and observe to do all the words of this
law.” (Deut. xxxi. 10-12.) Here a most beautiful order is
observed, and required of women as well as men; hearing—learning—fearing—keeping
the words of the law—God wills
that that women should fear him and keep his commandments
as well as the men; and therefore he wills that they should
make use of the same means, that they should hear, and learn
all the words of the law. The traditionists have, therefore, in
this case plainly made void the law of God. God commands
women as well as men to learn the law; the Rabbies say they
are exempt from this duty. God commands that the woman
should be taught. It is plain, therefore, that the oral law,
which contradicts the written law, cannot be from God. The
command of God is so plain that it is unnecessary to enter deeply
into the second Rabbinical reason for the prohibition to teach
women the law. It is evident that God did not think that the
poverty of their understanding was any obstacle to their
learning his will. Indeed it has pleased Him to show that He
is no respecter of persons with regard to male or female, more
than with regard to rich or poor. He has not only given them
his law, but conferred on women as well as men the gift of
prophecy, so that the names of Deborah, Hannah, and Huldah,
must ever be remembered amongst the inspired messengers of
God. The Rabbies seem to have forgotten that “the fear of the
Lord is the beginning of wisdom,” and that this fear may be
implanted by God just as easily in the heart of a woman as of
a Rabbi. But without inquiring further into their reasons or
their motives, suffice it to say, that the oral law in thus robbing
women of their right and inheritance in the law of God, and in
degrading them to the same category with children and slaves,
is opposed to the plain commands of the written law. But not
so the New Testament. It exactly agrees with the Old in
considering woman as a rational and responsible being, and a
candidate for everlasting life. It, therefore, gives one general
rule for the education of children, male and female. “Ye fathers,
provoke not your children to wrath, but bring them up in the
nurture and admonition of the Lord.” (Ephes. vi. 4.) It does
indeed prescribe modesty and subjection to the women in the
mode or learning, but in so doing it plainly points out their
duty to become acquainted with the will of God. “Let the
woman learn in silence with all subjection. But I suffer not a
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woman to teach nor to usurp authority over the man, but to be
in silence.” (1 Tim. ii. 11, 12.)

In these and other passages the woman is placed in the
position assigned her in the Old Testament, and not in the very
subordinate rank imposed upon her by the oral law. “Women,
and slaves (עבדים), and children, are exempt from the study
of the law.” But we think that this rule is as false with
regard to slaves as to women. Here the oral law says that
slaves are not bound to learn. In Hilchoth Avadim, c. viii.
18, we find that they are not to be taught.

אסור לאדם ללמד את עבדו תורה ׃

“It is forbidden to a man to teach his slave the law.” But,
alas, the passage of the Word of God which forbids it, is not
referred to. It is only an inference from the passage, “Ye
shall teach your <i>sons</i>;” but is evidently contrary to the whole
tenour of the law of Moses. In the first place, the Israelite
who had been sold by the tribunal, or who, on account of
poverty, had sold himself, was still an Israelite, and did not
forfeit, finally, his right to his inheritance in the land; how,
then, could he forfeit his right to the law, which Moses gave
as “the inheritance of the congregation of Jacob?” The law
of Moses expressly provides a day of rest “for the man servant
and the maid servant,” that they may not only have rest for
their bodies, but may have time to learn the will of God, and
provide for that eternity to which they are hastening as well
as their masters. Indeed, if meditation on the Word of God
was more necessary for one Israelite than another, it was for
the Hebrew servant. If he had been guilty of theft, and had
been sold by the tribunal, he had special need of instruction in
the law of God to lead him to repentance, and to teach him his
duty for the future. If he had been guilty of no crime, but
had been compelled by poverty to sacrifice his liberty, surely
he needed the consolation which the Word of God can supply,
to enable him to bear his hard lot with patience, and to prevent
him from murmuring. But here the oral law steps in, and
actually prohibits his master from teaching him; and instead
of encouraging him in his leisure time to turn to the Word of
God as his refuge and his comfort, it tells him that he is not
bound to study it. Here, again, the New Testament is much
more like the law of Moses, which breathes, all through, a
spirit of the most tender compassion for those in servitude.
Moses commands the Israelites to remember that they had
themselves been bondmen in Egypt. The New Testament
reminds Christian masters that they have a master in heaven.
“Ye masters, do the same things unto them, forbearing
threatening: knowing that your master also is in heaven;
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neither is there respect of persons with him.” (Ephes. vi. 9.)
It also plainly teaches that the relation which exists between
believing masters and servants is, before God, that of brethren.
“And they that have believing masters, let them not despise
them, because they are brethren; but rather do them service
because they are faithful and beloved, partakers of the benefit.”
(1 Tim. vi. 2.) Yea, the New Testament lays down a general
principle, the very opposite of that, that “women, and slaves,
and children are exempt from the study of the law.” It says,
“There is neither Jew nor Greek, there is neither bond nor
free, there is neither male nor female, for ye are all one in Christ
Jesus.” (Gal. iii. 28.) It does not dispense men from their
relative duties, nor deprive any of their legitimate privileges,
but teaches that for all, Jew or Greek, bond or free, male or
female, there is but one way of salvation. Very different is
the doctrine of the oral law. We have seen that it makes
a grand distinction between male and female, bond and free, we
need not, therefore, be surprised if it make the line of demarcation
broader still between Jew and Greek.

גוי שעסק בתורה חייב מיתה , לא יעסוק אלא בשבע
מצוות שלהן בלבד , וכן גוי ששבת אפילו ביום מימות
החול , אם עשהו לעצמו כמו שבת חיב מיתה , ואין
צריך לומר אם עשה מועד לעצמו , כללו של דבר אין
מניחין אותן לחדש דת ולעשות מצוות לעצמן מדעתן ,
אלא או יהוה גר צדק ויקבל כל המצוות , אל יעמוד
בתורתו ולא יוסיף ולא יגרע , ואם עסק בתורה או שבת ,
או חדש דבר , מכין אותו ועונשין אותו ומודיעין אותו
שהוא חייב מיתה על זה אבל אינו נהרג ׃

“A Gentile who employs himself in the law is guilty of death.
He is not to employ himself except in the seven commandments
that belong to the Gentiles. And thus a Gentile who keeps a
Sabbath, though it be on one of the week days—if he make it to
himself as a Sabbath, he is guilty of death. It is not necessary
to add, if he appoint for himself a festival. The general rule is
that they are not permitted to innovate in religion, or to make
commandments for themselves out of their own heads. Either
let a Gentile become a proselyte of righteousness, and take upon
him the whole law: or let him remain in his own law, and
neither add nor diminish. But if he employs himself in the
law, or keeps a Sabbath, or makes any innovation, he is to be
beaten and punished, and informed that he is for this guilty of
death—but he is not to be killed.” (Hilchoth Melachim, c. x.
9.) This law is taken from the Talmudical treatise Sanhedrin,[#]
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where it is followed by an apparently contradictory statement,
“that a Gentile who employs himself in the law is as good as a
high priest;” but the contradiction is immediately removed by
the explanation which there follows, and says, that “law” is to
be understood of the seven commandments of the Gentiles.
Now we admit liberty of conscience was not understood at the
time; and that it would be unjust to expect that the compilers
of the oral law (who were ignorant of, or opposed to, the New
Testament, where liberty of conscience was first plainly revealed)
should be at all elevated above the level of their own times.
But making this admission and apology for the men, we cannot
help saying that the law itself is bad, and cannot be from God.
Religion is a matter between God and man. The heart, the
conscience, and the understanding are all alike concerned.
Instruction out of God’s Word is, therefore, the only means of
producing conviction. Entertaining these sentiments, we endeavour
to compare the oral law with the Word of God, and to
convince its advocates that they are in error. We do not wish
to have the modern Jews confounded with the authors of the
system. Very many Jews of the present day are ignorant of its
details. Not having time to make the inquiry, they take it for
granted, that their forefathers were right in preferring their
own system to Christianity, and that they are bound to do the
same. But even those who are learned in the oral law, and
know its details, are not to be viewed in the same light as
the original compilers. They have received the system from
their forefathers, and view it through the medium of filial
affection and national prejudice. They remember that to the
Jews the law was given, and that the Jewish nation has been
the original instrument in God’s hand to diffuse light over the
world; they have therefore hitherto taken it for granted that
they must be right. The narrow prejudices of Christians for
ages confirmed them in their views. But now circumstances
are different. Christians begin to understand the position in
which God has placed the Jewish nation, and to look forward to
their restoration to the favour of God as the time of blessing for
the whole world. Christians can now honour and estimate the
learning, the talent, and the constancy of those very Rabbies
whose system they consider as erroneous. Now, then, is the time
for the Jews themselves to inquire into those religious opinions,
which have been handed down to them, and to compare them
with the law and the prophets. We trust that many will admit,
that the laws which we have been considering are bad, and
therefore cannot be from God. Let them then remember, that
the originators of these laws are the men who rejected the
claims of the Lord Jesus Christ. If then these men were in
error in making these laws, they were in condemning Jesus of
Nazareth because he opposed them; and if the laws be bad, the
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Lord Jesus was right in opposing them. Yea, and where they
taught error He and his disciples taught the truth. The
Rabbies have taught constraint. Jesus of Nazareth and his
disciples have taught that fire is not to be called down from
heaven on those who differ from us; that “the servant of God
must not strive; but be gentle to all men, apt to teach, patient,
in meekness instructing those that oppose themselves; if God
will peradventure give them repentance to the acknowledging of
the truth.” (2 Tim. ii. 25.)

.fn #
Joreh Deah, sec. 246.
.fn-
.fn #
Literally, תיפלות. In the translation of this word we follow the interpretation of the
Joreh Deah, which renders it דבר עבירה. This is obviously not the place to
discuss the other opinions of the Rabbies.
.fn-
.fn #
See Kiddushin, fol. 29, col. 2.
.fn-
.fn #
Joma., fol. 66, col. 2.
.fn-
.fn #
Fol. 59, col. 1.
.fn-
.sp 4
.h2 id=chap04
No. IV. | RABBINIC INTOLERANCE TOWARDS OTHER NATIONS.
.sp 2
The Jewish deputies, when asked by Napoleon whether they
considered Frenchmen as their brethren, replied in the affirmative,
and after quoting the Mosaic laws respecting the
stranger said, “To these sentiments of benevolence towards the
<i>stranger</i>, Moses has added the precept of general love for mankind:
‘<i>Love thy fellow-creature as thyself</i>.’”[#] And in the
authorized Jewish Catechism used in Bavaria, after the explanation
of the moral duties, we find the following question:—“Are
these laws and duties, affirmative and negative commandments,
binding with respect to a non-Israelite?” <sc>Answer</sc>—“By
all means, for the fundamental law of all these duties,
‘<i>Love thy neighbour as thyself</i>,’ is expressly laid down by the
Holy Scriptures in reference to the non-Israelite, yea, to the
heathen, as it is written, ‘And if a stranger sojourn with thee
in your land, ye shall not vex him. But the stranger that
dwelleth with you shall be unto you as one born amongst you,
<i>and thou shalt love him as thyself</i>: for ye were strangers in the
land of Egypt: I am the Lord your God.’” (Levit. xix.
33-35.)[#] These declarations are very explicit, and, as forming
part of public documents, highly satisfactory. The representatives
of the Jewish people in France, and the teachers of
the Jewish youth in Bavaria, declare, that in the scriptural
command, “Thou shalt love thy neighbour as thyself,” neighbour
means <i>fellow-man</i>, without distinction of nation or religion.
Where then did they learn this interpretation? From the
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Talmud or from the New-Testament? The Jewish deputies
say, from the former. On the page cited above they add, “This
doctrine is also professed by the Talmud. We are bound, says
a Talmudist, to love as brethren all those who observe the
<i>Noachides</i>,[#] whatever their religious opinions may otherwise
be. We are bound to visit their sick, to bury their dead, to
assist their poor, like those of Israel. In short, there is no act
of humanity which a true Israelite is not bound to perform
towards those who observe the <i>Noachides</i>.” The Bavarian
Catechism is more cautious. It makes no such bold assertion
respecting the Talmud. It only intimates that the oral law
teaches this doctrine, by subjoining to the passage from Leviticus
the same extract from Maimonides, alluded to by the Jewish
deputies. The Catechism gives the extract a little more at
length, and as follows:—“We are bound in everything to treat
the non-Israelite, who sojourns with us, with justice and with
love, as we would treat an Israelite. Yea, we are even bound
to maintain him, as the Scripture teaches in the words, ‘Thou
shalt give it to the stranger that is in thy gates, that he may eat
it.’ (Deut. xiv. 21.) Our wise men have commanded us for the
good of society, even to visit the sick of the heathen, to bury
their dead, and to deal out alms to them: for of our Creator it
is said, ‘The Lord is good to all; and his tender mercies are over
all his works.’ (Psalm cxlv. 9.) (Maimonid. Hilchoth Melachim,
10, 12.)”

No doubt the passage as here given, both by the French
deputies and the Bavarian Catechism, is very plausible; and if
it could be found verbatim, either in the Talmud or any of its
compendiums, would go far to justify the bold assertion of the
former, and the cautious insinuation of the latter. But unfortunately
the original passage is very different. In the above
citations, it is mutilated in order to suit the purpose of the
citers. In the Jad Hachasakah it stands as follows:—

וכן יראה לי שנוהגין עם גרי תושב בדרך ארץ
וגמילות חסדים כישראל , שהרי אנו מצווין להחיותן
שנאמר לגר אשר בשעריך תתננה ואכלה , וזה
שאמרו חכמים אין כופלין להם שלום , בגוים לא
בגר תושב , אפילו הגוים צוו חכמים לבקר חוליהם ,
ולקבור מתיהם עם מתי ישראל , ולפרנס את ענייהם
בכלל עניי ישראל , מפני דרכי שלום , הרי נאמר
טוב ה׳ לכל ורחמיו על כל מעשיו ונאמר דרכיה
דרכי נועם וכל נתיבותיה שלום ׃
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“And thus it appears to me, that <i>the proselytes allowed to
sojourn</i> are to be treated with the same courtesy and benevolence
as the Israelites; for behold, we are commanded to
maintain them, as it is written, ‘Thou shalt give it to the
stranger (proselyte) that is in thy gates, that he may eat it.’
<i>As to that saying of our wise men not to return their salute,
it refers to the Gentiles, not to the proselyte allowed to sojourn.</i>
But even with regard to the heathen, the wise men have
commanded us to visit their sick, and to bury their dead
with the dead of Israel, and to feed their poor along with the
poor of Israel, <sc>FOR THE SAKE OF THE WAYS OF PEACE</sc>:
for it is written, ‘The Lord is good to all, and his mercies
are over all his works;’ and again, ‘Her ways are ways of
pleasantness, and all her paths are peace.’” (Prov. iii. 17.)
The reader will observe that there are several striking differences
between this translation and that of the Bavarian
Catechism; and these differences prove that, by the word
“neighbour,” the oral law does not understand a fellow-man
without any regard to his religious opinions. First, the
Bavarian Catechism says, “We are bound in everything to treat
the non-Israelite who sojourns with us with justice and with
love, and as we would treat an Israelite.” The original says,
“And thus <i>it appears to me</i>, that <i>the proselytes allowed to sojourn</i>
are to be treated with the same courtesy and benevolence
as the Israelites.” The Bavarian Catechism translates this
passage as it if were the undisputed law of Israel thus to act;
whereas Maimonides only offers his own opinion. He says, “It
appears to me.” Here the French deputies represent the matter
more accurately, by saying, “We are bound, says <i>a Talmudist</i>.”
Not the Talmud, but a Talmudist. Then, again, the Bavarian
Catechism speaks generally of “non-Israelites.” Maimonides
speaks of only one particular class, the proselytes who had
permission to sojourn in the land of Israel. That we do not
misrepresent Maimonides’ meaning, is plain from the words of
the Jewish deputies, who also restrict the sense to that one
particular class. “We are bound, says a Talmudist, to love as
brethren all those who observe the <i>Noachides</i>, whatever their
religious opinions may otherwise be.” Here, then, on the
showing of the Jewish deputies themselves, the Talmud does
not teach that all men are to be loved as brethren, but only
those who keep the seven commandments of Noah. How,
then, are we to regard the idolater and the heathen, who have
not embraced these seven commandments, and how are we
to treat them? This leads us to notice,

2dly, The important <i>omission</i> made by the Bavarian
Catechism. In citing the words of Maimonides, the compilers
have omitted the whole sentence, “As to the saying of our
wise men not to return their salute, it refers to the Gentiles,
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not to the proselytes allowed to sojourn.” To this sentence, the
French Jewish deputies have also made no allusion; and yet
this sentence is found in the very middle of the passage quoted.
What goes before and what follows is quoted by both, but both
have with one common consent omitted this passage. Now this
mere fact of omission is, in itself, sufficient to excite the
suspicions of Israelites not acquainted with the oral law. The
Jewish deputies in Paris, and the compilers of the Jewish Catechism
in Bavaria, had one common object—they wished to
prove, or to intimate, that the Talmud teaches us to love as
ourselves all our fellow-men, without any respect to religious
differences. In order to prove this, they both refer to one and
the same passage—and from the middle of that passage they
both omit one important sentence. What conclusion will be
drawn by any man of common understanding? Just this, that
as they both quote one and the same passage, there must be a
great scarcity of proof from the Talmud: and that; as they both
make the same omission, the sentence omitted must be unfavourable
to that proof; and that, therefore, this one passage
does not prove that the Talmud teaches any such doctrine.
Such is the conclusion to which we are led by considering the
facts of the case. An examination of the omitted passage will
show that this conclusion is most just—“As to the saying of
our wise men, not to return their salute, it refers to the
Gentiles, not to the proselytes allowed to sojourn.” Had this
passage been inserted in its place, the Bavarian Catechism
could not have been translated גרי תושב (sojourning proselytes)
“non-Israelites,” for from this passage it appears that
these <i>sojourners</i> are different from the “Gentiles,” whose
salute is not to be returned. In plain English, this passage
restricts “the courtesy and benevolence” to those proselytes
who, by taking upon them the seven commandments of Noah,
obtained the privilege of sojourning in the land of Israel; and
consequently excludes “the Gentiles”—and consequently disproves
the assertion that the Talmud teaches us to love as
ourselves all our fellow-men without any respect to religious
differences. On the contrary, this passage tells us that the
salutation of the Gentiles is not to be returned. It prescribes
two different lines of conduct to be pursued towards different
religionists, and makes the difference of religious persuasion
the basis of the rule. But some readers may say, that the
difference is very small—that the command “not to return the
salute of the Gentiles,” is a mere matter of etiquette—whereas
the command to visit the sick of the Gentiles, to bury their
dead, and to feed their poor; is a substantial kindness. This
we should admit, if the reason assigned for such conduct, “for
the sake of the ways of peace,” did not utterly remove all the
apparent kindness. And this brings us to:
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.pn +1

The third misrepresentation of the Bavarian Catechism. It
translates the words מפני דרכי שלום (for the sake of the
ways of peace) “for the good of society.” Here, then, there is
an evident difference between us. But who is right? We do
not ask the Israelite to believe us. Maimonides here refers to
another passage of the oral law, where this expression is fully
explained, and where the command “not to return the salutation
of the Gentiles” is also found. We will give this
passage, and then the unlearned can judge for themselves:—

מפרנסין עניי עכו׳׳ם עם עניי ישראל מפני דרכי
שלום . ואין ממחין בידי עניי עכו׳׳ם בלקט שכחה
ופאה מפני דרכי שלום . ושואלין בשלומם אפי׳ ביום
חגם מפני דרכי שלום ואין כופלין להם שלום לעולם ,
ולא יכנס לביתו של נכרי עכו׳׳ם ביום חגו לתת לו
שלום , מצאו בשוק נותן לו שלום בשפה רפה ובכובד
ראש , אין כל הדברים האלו אמורים אלא בזמן שגלו
ישראל לבין האומות או שיד עכו׳׳ם תקיפה על ישראל
אבל בזמן שיד יDראל תקיפה עליהם אסור לנו
להניח עכו׳׳ם בינינו , אפילו יושב ישיבת ארעי או
עובר ממקום למקום בסחורה לא יעבור בארצנו אלא
עד שיקבל עליו שבע מצוות שנצטוו בני נח , שנאמר
לא ישבו בארצך אפילו לפי שעה ואם קבל עליו ז׳
מצוות הרי זה גר תושב וכו׳ ׃

“The poor of the idolaters are to be fed with the poor of Israel
<i>for the sake of the ways of peace</i>. They are also permitted to
have part of the gleaning, me forgotten sheaf, and the corner
of the field, <i>for the sake of the ways of peace</i>. It is also lawful
to ask after their health, even on their feast-day, <i>for the sake of
the ways of peace</i>; but never to return (literally, reiterate) the
salutation, nor to enter the house of an idolater on the day of
his festival to salute him. If he be met in the street, he is to
be saluted in a low tone of voice, and with a heavy head. <i>But
all these things are said only of the time that Israel is in
captivity among the nations, or that the hand of the idolaters is
strong upon Israel. But when the hand of Israel is strong upon
them, we are forbidden to suffer an idolater amongst us, even so
much as to sojourn incidentally, or to pass from place to place
with merchandize.</i> He is not to pass through our land until he
take upon him the seven commandments given to the children
of Noah, for it is said ‘They shall not dwell in thy land,’
(Exod. xxiii. 33,) not even for an hour. But if he take upon
himself the seven commandments, then he is a proselyte
permitted to sojourn (גר תושב).” Hilchoth Accum, c. x. 5 &c.
// File: 041.png
.pn +1
This is the passage alluded to, and the reader may now
judge whether the words, “For the sake of the ways of peace,”
can be interpreted as the Bavarian Catechism renders them, “for
the good of society.” If so, then “the good of society” is to be
consulted only whilst the Jews are in captivity, and the
Gentiles have got the power: but as soon as the Jews get the
the power, “the good of society” may safely be disregarded.
The meaning plainly is, that in the present position of affairs it
is advisable to keep the peace between Jews and Gentiles,
inasmuch as the Gentiles are at present the strongest. Now,
then, it is expedient to visit the sick, and feed the poor, and
bury the dead of the Gentiles, for this will promote that object;
but when the tables are turned, and the Gentiles are the
weakest, there will be no necessity “for the ways of peace,” or,
as the Bavarian Catechism has it, “for the good of society.”
It is plain, therefore, that the passage cited by the French
deputies and the Bavarian Catechism, does not answer the
purpose for which it is cited. It does not prove that the
Talmud teaches us to love our fellow-men as ourselves, whatever
be their religious opinions. On the contrary, it teaches
that a wide distinction is to be made between one class of
religionists and another: and that if men be idolaters, we are
to show them no kindness, except for fear of the consequences
that might result from betraying our real sentiments. When,
therefore, the Jewish deputies and the compilers of the
Bavarian Catechism asserted the true explanation of the Mosaic
command, “Thou shalt love thy neighbour as thyself,” it is
plain that they had not learned it from the Talmud, but somewhere
else. We hesitate not to say, that they learned it from
the New Testament, for there it is taught plainly, repeatedly,
and without any reservation. A certain lawyer once asked
Jesus of Nazareth, “Who is my neighbour? And Jesus
answering, said, A certain man went down from Jerusalem to
Jericho, and fell among thieves, which stripped him of his
raiment, and wounded him, and departed, leaving him half
dead. And by chance there came down a certain priest that
way; and when he saw him he passed by on the other side.
And likewise a Levite, when he was at the place, came
and looked on him, and passed by on the other side. But
a certain Samaritan, as he journeyed, came where he was;
and when he saw him, he had compassion on him, and went to
him, and bound up his wounds, pouring in oil and wine, and
set him on his own beast, and brought him to an inn, and took
care of him. And on the morrow when he departed, he took
out two-pence, and gave them to the host, and said unto him,
Take care of him; and whatsoever thou spendest more, when I
come again, I will repay thee. Which now of these three,
thinkest thou, was neighbour to him that fell among the
// File: 042.png
.pn +1
thieves? And he said, He that showed mercy on him. Then
said Jesus unto him, Go thou and do likewise.” (Luke x. 29,
&c.) Here then the Lord Jesus Christ teaches us that we are
to show kindness even to an idolater, for that even he is
included in the class specified by the word “neighbour.”
Jesus of Nazareth makes no limitation “for the sake of the
ways of peace,” but gives a general command. And he appears
to have selected this case of a man lying half dead, in order to
contrast it with a similar case supposed in the oral law.

“If a Gentile, and idolater, be seen perishing, or drowning in
a river, he is not to be helped out. If he be seen near to death,
he is not to be delivered. But to destroy him by active means,
or to push him into a pit, or such-like things, is forbidden, as he
is not at war with us.”[#] The Lord Jesus does not say that the
man who went down from Jerusalem to Jericho was an idolater.
He only says, “a certain man.” But he evidently intimates
that he was such, for if he had been a Jew, the priest and the
Levite would not have passed him without rendering assistance.
As he was only an idolater, according to the oral law, the priest
and the Levite were not simply not to blame in leaving him to
his fate, but were obeying a command. They saw him perishing—near
to death. They did not use any violence to accelerate
it. They only looked at him, and left him to perish. So far,
then, the lawyer who asked the question thought that the priest
and Levite were in the right. But then the Lord Jesus introduces
a Samaritan, whom the oral law also looks upon as an idolater,
and showing how he acted, he appeals to the plain common
sense of the questioner, “Which of these three was neighbour
to him that fell among thieves?” And the lawyer is compelled
to acknowledge, “He that showed mercy.” We make a similar
appeal to the advocates of the oral law. We ask, which is, the
oral law or the New Testament, the most like the law of God?
The oral law forbids you to help a poor dying fellow-creature in
his hour of need, because he is an idolater. It commands you to
stifle the natural instinct of the human heart, which is indeed
the voice of the God of nature—to behold the agonizing
struggles, and hear the heartrending cries of a drowning fellow-sinner,
and yet when you have it in your power to snatch him
from the jaws of death, and from that everlasting destruction
which awaits him, to leave him to his fate, without help and
without pity. The New Testament, on the contrary, tells you,
that though, by his idolatry, he has incurred the wrath of God,
yet he is your neighbour—that it is your duty to help him, and
by that very help to endeavour to lead him to the truth.
Which then agrees with the law of God? We are quite sure
that the language of your heart is, the New Testament is right.
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.pn +1
The oral law is wrong. Your brethren in France and Bavaria
have already proclaimed that opinion to the world. In the
answer of the Jewish deputies to Napoleon and in the Bavarian
Catechism, they have said, “that we are to love our fellow-creature
as ourselves,” whatever be his religion. They have
thus made an involuntary acknowledgment of the superiority of
the New Testament, and of the benefit which it has been to the
world. Just suppose, for a moment, that the scribes and
Pharisees had succeeded in extirpating the doctrine of Jesus of
Nazareth, what would have been the consequence to you and to
the world? Had the doctrines of Jesus perished, the oral law
would have had an undisturbed and universal domination, for
the Karaites have always been few in number, and have never
exerted any influence on mankind at large. The Jews in
France, Bavaria, as well as in England and elsewhere, would all
have known the law only according to the oral interpretation,
and consequently would not have understood the command,
“Thou shalt love they neighbour as thyself.” They would still
have held the fearful doctrine, that a perishing idolater was not
to be helped. They would, moreover, have had none but
idolaters around them, for all the knowledge of God that
prevails amongst us Gentiles comes from Jesus of Nazareth.
Jew and Gentile, then, would have lived “hateful and hating
each other.” You may think, perhaps, that some mighty spirit
would have burst the chains of tradition, and reasserted, the
simple truth of God. But such an event is altogether beyond
the limits of probability. One of the mightiest intellects that
ever dwelt in a tenement of clay was that of Moses, the son of
Maimon; a man whose learning and industry were equal to his
genius. If ever there was a Jew, who was likely to overcome
the prejudices of tradition, it was he. And yet with all his
genius and all his opportunities, he never was able to arrive at
the true sense of the command which we have just considered.
The atrocious passages, which we have above discussed, are all
taken from his compendium of the oral law. You are indebted,
then, to Jesus of Nazareth for your deliverance from this foul
error. With respect to your duty to your neighbour, your own
brethren in France and Bavaria confess, that you are right if
you follow Jesus of Nazareth, and that you are wrong if you
follow those who rejected him. Remember, then, that your
duty to your neighbour is half of the whole law of God, and
examine whether the Christians, who are confessedly right
in the second table of the law do not, also, possess the truth
respecting the first.

.fn #
Transactions of Parisian Sanhedrin, p. 178.
.fn-
.fn #
Lehrbuch der Mosaischen Religion. München, 1826, page 150.
.fn-
.fn #
We quote the passage as we find it. Noachides is here taken for the seven
commandments of the children of Noah, contrary to the usual acceptation of the
word.
.fn-
.fn #
Hilchoth Accum, c. x. 1.
.fn-
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.pn +1
.sp 4
.h2 id=chap05
No. V. | TALMUDIC INTOLERANCE CONTRASTED WITH THE CHARITY OF THE BIBLE.
.sp 2
Any one who considers the circumstances of the Jewish people
after the desolation of the first temple, will be inclined to make
great allowances for the spirit of the Rabbinical laws against
idolaters. Idolatry was not to them a mere system of religious
error. It was the source of all their misfortunes; and idolaters
were the destroyers of their country—the desolaters of their
temple—and their own most cruel and tyrannical oppressors.
Scarcely had they emerged from the horrors of the Babylonish
captivity, when they were exposed to the insults and outrages as
well as the persecutions of Antiochus; and hardly had they recovered
from the havoc of his fury, before they were overrun
by the fierce and haughty Romans, who were at last the
executioners of the wrath of the Almighty. They not only saw
the abominations of idolatry, but they felt the hard hand of the
idolater; no wonder, then, if they hated the man as well as the
system. In the Hilchoth Rotzeach there is a law which amply
illustrates the misery of their situation, and the habitual treatment
which they received from idolaters. According to this law, “It
is forbidden to a Jew to be alone with Gentiles, for they are
suspected of shedding blood; neither is a Jew to join company
with them in the way; if he meet a Gentile, he is to cause him
to pass on his right hand (that the Jew, as the commentary says,
may be able to defend himself, in case the Gentile should make
an attempt on his life); if they be ascending a height, or going
down a descent, the Jew is not to be below and the Gentile
above him; but the Jew above and the Gentile below, lest he
should fall upon him to kill him; neither is he to stoop down
before him, lest he should break his skull.” What an affecting
picture does this present of the Jews under heathen domination;
and who can wonder if such treatment called forth the natural
feelings of the human heart, and dictated laws in the same fierce
and merciless spirit? We, for our part, are quite ready to admit
and to deplore the mighty provocations, which roused the spirit
of retaliation in the Rabbies, and consequently, to make all due
allowance for the men. But that is not the question before us.
We are inquiring whether their religious system, the oral law,
is or is not from God, and whether this religious system teaches
Jews to love all their fellow-men as themselves? We have
shown that the evidence adduced on this point by the French
and Bavarian Jews, proves the contrary; and is therefore,
nothing to the purpose. But we do not wish to rest the decision
upon such limited proof, even though it be strong; we are
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willing to look at the whole system, and to compare it with the
law and the prophets, which we all admit as divine authority.
We say, then, that the Talmud not only does not teach us to
love all our fellow-men, but that it puts idolaters altogether
without the pale of humanity. We have seen already that it forbids
its followers to save the life of a perishing idolater. But it
goes farther still, and extends this precept even to an idolater’s
infant, which knows not its right hand from its left:—

בת ישראל לא תיניק את בנה של נכרית מפני
שמגדלת בן לעבודה אל כוכבים ומזלות ולא תילד
את הנכרית עכו׳׳ם אבל מילדת היא בשכר משום איבה ׃

“A daughter of Israel shall not suckle the son of a heathen
woman, because that would be to bring up a son for idolatry;
neither shall she act as midwife to a heathen idolatress. But
if she should, it must be for pay, on account of the enmity (that
might otherwise be excited)”. (Hilchoth Accum, c. ix. 16.)
What is meant by “pay, on account of the enmity,” is fully
explained in the following passage, which forbids a Rabbinical
physician to cure a sick idolater:—

מכאן אתה למד שאסור לרפאות עובדי כוכבים
ומזלות אפילו בשכר ואם היה מתירא מהן או
שהיה חושש משום איבה מרפא בשכר אבל בחנם
אסור ׃

“Hence thou learnest, that it is forbidden to cure idolaters even
for pay. But if (an Israelite) is afraid of them, or is anxious on
account of enmity, he may cure them for pay; but to do it
gratuitously is forbidden.” Hence the commonest offices of
humanity are forbidden. But the Talmud goes further still,
and prohibits even the giving of good advice to these outcasts.

ואסור להשיא עצה טובה לגוי או לעבד רשע ...
ולא נתנסה דניאל אלא על שהשיא עצה טובה
לנבוכדנצר ליתן צדקה , שנאמר להן מלכא מלכי
ישפר עלך ׃

“It is forbidden to give good advice to a heathen or to a wicked
slave.... Daniel was exposed to danger for no other reason
than this, that he advised Nebuchadnezzar to give alms, as it is
written, ‘Wherefore, O king, let my counsel be acceptable
unto thee.’ (Dan. iv. 23, in English 27.)”[#] A more striking
instance of the spirit of the Talmud can hardly be found. Nebuchadnezzar
was the benefactor of Daniel, and had elevated
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.pn +1
him from the situation of a captive to the first dignity of the
empire; and Daniel had not refused, but voluntarily taken upon
himself the duties and responsibilities of the king’s chief adviser.
Under such circumstances, an ordinary reader of the
Bible would imagine that Daniel was bound by every tie of gratitude
to his benefactor, of duty and fidelity to his sovereign, to
give him the best advice in his power. No, says the Talmud.
If the man be an idolater, gratitude, duty, and fidelity are out
of the question; and because Daniel exercised those godlike
graces, he was punished. It appears, at all events, on the
Talmud’s own showing, that Daniel was not a Talmudist. These
extracts seem sufficient to prove, that the Talmud altogether
excludes idolaters from all benefit of the command, “Thou shalt
love thy neighbour as thyself.” The system which makes
it unlawful to save his life, to cure his sickness, to suckle his
child, to help his wife in the hour of nature’s trial, or even
to give him good advice, can scarcely be said to teach us
to love all our fellow-men, without any regard to religious
differences. It may, however, be said, that the passages adduced
lead to this conclusion only by inference, and that none
of them expressly declares that an idolater is not our neighbour.
We shall, therefore, add a few passages where this is plainly
taught.

הגונב את הגוי או שגנב נכסי הקדש אינו משלם
אלא הקרן בלבד שנאמר ישלם שנים לרעהו , לרעהו
ולא להקדש , לרעהו ולא לגוי ׃

“He that steals from a Gentile, or he that steals property
<i>devoted</i> to sacred purposes, is only to pay the principal: for it
is said, ‘He shall pay double unto <i>his neighbour</i>.’ (Exod. xxii.
8, English 9.) To his neighbour, not to devoted property. To
his neighbour, and <i>not to a Gentile</i>.” (Hilchoth Genevah,
c. ii. 1.) The same decision is given with respect to the law
found, Levit. v. 20, in English vi. 1, “If a soul sin, and commit
a trespass against the Lord, and <i>lie unto his neighbour</i>, ...
all that about which he has sworn falsely; he shall even restore
it in the principal, and shall add the fifth part more thereto.”
The oral law says—

הנשבע לגוי משלם את הקרו ואינו חייב בחומש
שנאמר וכחש בעמיתו ׃

“He that sweareth to a Gentile must pay the principal, but is
not bound to add the fifth part—(why not?) because it is said,
‘and lie unto his neighbour.’” (Hilchoth Gezelah, c. i. 7.) So
that the reason here assigned why the Gentile is not to get the
fifth part in addition, is, because he is not a neighbour. In like
manner, in the 11th chapter of this same treatise, which treats
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.pn +1
of the restoration of things found, it is expressly commanded to
restore whatever belongs to a Jew, because he is a brother; but
to keep whatever belongs to an idolater, because he is not
a brother.

השבת אבדה לישראל מצות עשה שנאמר השב
תשיבם ׃

“To restore to an Israelite anything that he has lost, is an
affirmative commandment, for it is said, ‘Thou shalt in any
case bring them again unto thy brother.’” (Deut. xxii. 1.)

אבדת גוי עובד ע׳׳ז מותרת שנאמר אבדת אחיך ,
והמחזירה הרי זה עובר עבירה מפני שהוא מחזיק
ידי רשעי עולם , ואם החזירה כדי לקדש את השם
שיפארו את ישראל וידעו שהם בעלי אמונה הרי זה
משובח ׃

“Anything that a Gentile has lost is lawful, for it is said,
‘With all lost things of <i>thy brother’s</i>.’ (Deut. xxii. 3.) And
he that restores it transgresses a transgression, for he strengthens
the hands of the wicked of the world. But if he restore it in
order to sanctify the Name, that they may think well of Israel,
and know that they are honest people, this is praiseworthy.”
In these passages (and many more might be added if it were
necessary) it is plainly taught that an idolatrous Gentile is not
to be regarded as “our neighbour,” or our brother. We think,
then, that we have fully proved that the Jewish deputies
in France, and the compilers of the Jewish Catechism in
Bavaria, did not learn their exposition of the command, “Thou
shalt love thy neighbour as thyself,” from the Talmud; neither
in the particular passage which they quote, nor from the general
principles of the Talmudic system. We have already stated our
belief that they learned that exposition from the New Testament,
for there it is taught plainly and repeatedly. We quoted, in
proof, a parable spoken by the Lord Jesus Christ. We shall now
add a few more passages in confirmation.

As to <i>showing kindness</i> to all our fellow-men, the New
Testament teaches us to make no exception with regard to
idolaters, or others who have not the same creed, but gives the
following general rules:—“As we have, therefore, opportunity,
let us do good <sc>UNTO ALL MEN</sc>, especially unto them that are of
the household of faith.” (Gal. vi. 10.) “See that no man
render evil for evil <sc>UNTO ANY MAN</sc>; but ever follow that which
is good both among yourselves, and <sc>TO ALL MEN</sc>.” (1 Thess.
v. 15.) “The Lord make you to increase and abound <sc>IN LOVE</sc>
one toward another, and <sc>TOWARD ALL MEN</sc>.” (1 Thess. iii. 12.)
You observe that in these general rules the New Testament
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.pn +1
makes no reservation with respect to idolaters, or epicureans, or
heretics, or any other of those unfortunate beings whom the
Talmud outlaws from all the common charities of humanity. It
commands us to do good to <i>all</i>—and that not to avoid enmity,
nor for the sake of the ways of peace, nor because we are
afraid, nor because we wish them to speak well of us, and to be
thought honest people, but because it is our duty. The New
Testament requires of its followers, not only to abstain “from
active violence” in injuring them, but to do active good in
assisting them, and the examples, which it proposes for our
imitation, are of the same character as the precepts which
it imposes upon our obedience. It sets before us Jesus of
Nazareth, whom the traditionists crucified, praying for his
murderers, and saying, “Father, forgive them; for they know
not what they do”—and Stephen, his first martyr, interceding
for them that stoned him, “Lord, lay not this sin to their
charge.” And Paul, whose feelings to those who differed from
him in religion are thus expressed, “Brethren, my heart’s desire
and my prayer to God for Israel is, that they may be saved.”
It sets before us the disciples of the Lord Jesus healing the
diseases of all who applied, without reference to their religious
opinions. (Acts xix. 11.) We repeat our question, then, which
system is according to the truth and the will of God, the
Talmud, or the New Testament? Your brethren in France and
Bavaria have declared, by adopting the New Testament exposition,
that it is right; and by rejecting the intolerant
principle which pervades the oral law, that the oral law
is wrong. We trust that your hearts respond to their declarations.
But we do not rest the decision on the natural
feelings of the heart, we appeal to Moses and the prophets.

The question is, do the laws, which God gave respecting the
idolatrous nations of Canaan, apply to all other idolaters, and
under all circumstances? The oral law answers this question
in the affirmative, and hence the source of all those revolting
laws which we have just considered. But the oral law is
wrong: 1st, Because it draws a general conclusion from a particular
case, which is contrary to all sound reasoning. That
the command to destroy these nations was peculiar appears
from the command itself—God does not speak generally of all
the heathen, but only of certain nations which he specifies—“When
the Lord thy God shall bring thee into the land,
whither thou goest to possess it, and hath cast out many
nations before thee, the Hittites, and the Girgashites, and the
Amorites, and the Canaanites, and the Perizzites, and the
Hivites, and the Jebusites, seven nations greater and mightier
than thou; and when the Lord thy God shall deliver them
before thee; thou shalt smite them, and utterly destroy them;
thou shalt make no covenant with, nor shew mercy unto
// File: 049.png
.pn +1
them.” (Deut. vii. 1, 2.) Here the command is precise, and
is as much violated by extending it to those to whom God has
not extended it, as by refusing to execute it on those whom
He has here designated as the just victims of his wrath.

2dly, The oral law is wrong in this general application, for
it contradicts the written law—God expressly distinguishes between
these and the other nations—“When thou comest nigh
unto a city to fight against it, then proclaim peace unto it.
And it shall be, if it make thee answer of peace, and open
unto thee, then it shall be, that all the people that is found
therein shall be tributaries unto thee, and they shall serve
thee.... Thus shalt thou do unto all the cities which are
very far from thee, which are not of the cities of these nations.
But of the cities of these people, which the Lord thy God doth
give thee for an inheritance, thou shalt save alive nothing that
breatheth, but thou shalt utterly destroy them; the Hittites,
and the Amorites, the Canaanites, and the Perizzites, the
Hivites, and the Jebusites; as the Lord thy God hath commanded
thee.” (Deut. xx. 10, 18.) In the first case God
commands mercy—in the second, extermination. And if, as
in the first case, he commands merciful dealing even to a
nation at war with Israel, much more does he command it
towards those, with whom Israel is not at war.

3dly, The written law not only gives a general rule, but
lays down exceptions founded on certain principles. “Thou
shalt not abhor an Edomite, for he is thy brother; thou shalt
not abhor an Egyptian, because thou wast a stranger in his
land.” (Deut. xxiii. 7.) Now the Egyptians were idolaters,
yet God commands the Israelites not to abhor them, and gives
a reason which will now apply to most nations of the earth—“Because
thou wast a stranger in his land.” Suppose, then,
that a Rabbinist were to see an Egyptian drowning, is he to
show him mercy? To say, No, will contradict the written
law; and to say, Yes, will overthrow the monstrous fabric of
Rabbinic legislation respecting idolaters.

4thly, The general practice of the Israelites, as described in
the subsequent books of the Old Testament, directly contradicts
the oral law. We have seen already that the Prophet
Daniel did not hold the doctrine, that no mercy was to be
shown to an idolater. When he knew of the judgment that
was about to descend on Nebuchadnezzar, he was deeply distressed.
“He was astonied for one hour, and his thoughts
troubled him;” and instead of leaving the idolater to perish,
he endeavoured to find means to ward off the calamity. The
prophet Elisha was of the same mind: when the idolatrous
leper came to him for help, he administered it, and, contrary
to the Talmudic command, he administered it <i>gratuitously</i>;
and Gehazi, for acting in conformity to Talmudic ordinance,
// File: 050.png
.pn +1
and making the idolater pay, was smitten with the leprosy.
(2 Kings v. 20.) In like manner, when the Syrian host was
miraculously led into Samaria, and the King of Israel proposed
to act as a Talmudist and smite them, the man of
God answered, “Thou shalt not smite them; wouldest thou
smite those whom thou hast taken with thy sword and bow?
Set bread and water before them, that they may eat and drink
and go to their master.” (2 Kings vi. 21, 22.) This answer
is important, as it not only furnishes an example, but exhibits
the principle, according to which idolatrous captives, not
Canaanites, were to be treated. The prophet appeals to the
general rule, “Wouldest thou smite those whom thou hast
taken captive with thy sword and bow? Even then, as they
are not Canaanites, they ought not to be smitten: therefore,
in this case much more, they ought to be treated with mercy.”
We have still another instance of a prophet acting contrary to
the oral law, and in conformity with the New Testament interpretation.
The prophet Jonah once saw idolaters “nigh
unto death,” and ready to sink in the great deep, but he had
mercy on them, and pointed out the means of deliverance.
When he fled from the presence of the Lord, the mariners in
whose ship he sailed were idolaters; for when the storm raged, it
is said, “They cried every man unto his god.” In their anguish
they said unto him, “What shall we do unto thee, that the
sea may be calm unto us?” In other words, “What shall we
do to save our lives?” Now if Jonah had been a Talmudist, it
would have been plainly not his duty to have told them, but
to have allowed the sea to rage on until the ship went to
pieces, and he had the satisfaction of seeing the idolaters go to
the bottom. This would have been an act of obedience to a
precise command, and could have made no difference to Jonah.
For, as to himself, there are two suppositions possible, either
he knew that the Lord had prepared a fish to swallow him, or
he knew it not. If he knew it, then he was secure of his own
safety, and would have known that the fish could find him out
just as readily if the ship went to pieces, as if the idolaters
threw him into the sea. It would, therefore, have been doubly
his duty to conceal from the idolaters the means of deliverance.
On this supposition, Jonah’s counsel to them can only
be accounted for on the principle that he was not a Talmudist,
but considered it his duty to save the lives of perishing idolaters,
even when nothing was to be feared or to be gained.
If, on the other hand, he did not know of the fish, he must
have expected a watery grave, whether the idolaters threw
him into the sea, or whether he waited until the ship went to
pieces. In this case, also, if a Talmudist, it would have been
his duly to have staged where he was, and if he perished, die
in the fulfilment or the command, to show no mercy to idolaters.
// File: 051.png
.pn +1
But he did not—he had compassion on them, and, to
save their lives, relinquished his only chance of safety, by
telling them to throw him into the sea. It is plain, therefore,
Jonah was not a Talmudist. We have here, then, three
inspired prophets, Daniel, Elisha, and Jonah, all bearing a
practical testimony against the Talmudic principle, which
extends God’s law against the Canaanites to all idolaters, and
under all circumstances.

Lastly, We have the testimony of the God of Israel himself.
He who gave the command to destroy the Canaanites on account
of their exceeding wickedness, shows by his own dealings
with the world, that this case is an exception to the
general rule, for “The Lord is good to all, and his mercies are
over all his works.” He provides food and clothing for the
idolater, as well as for those who worship him in truth; or,
as the New Testament says, “He maketh his sun to rise on
the evil and on the good, and sendeth rain on the just and the
unjust.” (Matt. vi. 45.) He, then, whose conduct most resembles
that of his Creator, is, beyond all doubt, the nearest
to the truth. The Talmud, therefore, is wrong, and the New
Testament explanation of the command, “Thou shalt love thy
neighbour as thyself,” is right. We ask the Jews, then, to
account for this fact, that Jesus of Nazareth was right, and
those who condemned him wrong, respecting one-half of the
whole law. And we ask, moreover, those Jews who abhor
the above Talmudic principles, how they can conscientiously
join in the synagogue prayers, which ascribe to the Talmud
Divine authority? We ask them why, at the very least, they
have never publicly protested against these enormities; but
allow their brethren through the world to remain victims to a
system, which not only contradicts the written law of God,
but outrages all the better feelings of even fallen humanity?

.fn #
Hilchoth Rotzeach, c. xii. 15. See also Bava Bathra, fol. iv. col. 1., about
the middle of the page, where the punishment of Daniel is more fully discussed.
.fn-
.sp 4
.h2 id=chap06
No. VI. | COMPULSORY CONVERSION OF THE GENTILES.
.sp 2
When, at the close of the fifteenth century, the Jews were
driven out of Spain, some of the magnanimous exiles, who had
preferred loss of all things to a compulsory change of religion,
arrived at the frontiers of Portugal, and there sought an asylum.
A permanent abode was refused, and a temporary sojourn was
// File: 052.png
.pn +1
granted them on two conditions—1st, That each should pay a
certain quantity of gold for his admission; and 2dly, That if
they were found in Portugal after a certain day, they should
either consent to be baptized, or be sold for slaves.[#] Now Jews
of every degree and shade of religious belief will agree with us,
that these conditions were most disgraceful to those who imposed
them. To refuse gratuitous assistance to the poor and
needy, merely because they had been brought up in a different
religious faith, was utterly unworthy of those professing faith
in Divine revelation. To compel the unfortunate to choose
between loss of liberty or of conscience was the act of a fiend.
But now suppose that the Portuguese had endeavoured to persuade
these poor exiles that their conduct, however base it
might appear, was commanded by God himself. Suppose,
further, that when called upon to prove that this command was
from God, they had confessed that no such command was to be
found in the written books of their religion, that it was only a
tradition of their oral law, do you think that the Jewish exiles
would have been satisfied with such proof, and submitted?
Would they not, in the first place, have questioned the authority
of a command resting merely upon uncertain tradition?
And would they not have argued, from the detestable nature of
the command itself, that it could not possibly emanate from the
God of truth and love? We ask you then to apply these principles
to תורה שבעל פה the oral law. The Portuguese
refused to perform an act of humanity to the unfortunate Jewish
exiles, unless they were paid for it. Your oral law, as we
showed in our last number, forbids you to give medical advice
to a sick idolater gratuitously. The Portuguese voluntarily
undertook to convert the Jews by force. Your oral law teaches
compulsory conversion as a Divine command. If the oral law
could be enforced, liberty of conscience would be at an end.
Neither Jew nor Gentile would be permitted to exercise the judgment,
which God has given him. His only alternative would be
submission to Rabbinic authority, or death. The dreadful command
to kill, by any means, those Israelites who have become
epicureans, or idolaters, or apostates, is well known,[#] and sufficiently
proves that the oral law recognises no such thing as
liberty of conscience in Israel. It pronounces a man an apostate
if he denies its Divine authority, and demands his life as the
penalty. The execution of this one command would fill the
world with blood and horror; and recall all the worst features of
inquisitorial tyranny. Not now to mention those Israelites who
have embraced Christianity, there are in England, and every
part of Europe, many high-minded and honourable Jews, who
have practically renounced the authority of the oral law. The
// File: 053.png
.pn +1
Rabbinical millennium would commence by handing over all
such to the executioner. Their talents, their virtue, their
learning, their moral excellence, would avail nothing. Found
guilty of epicureanism or apostasy, because they dared to think
for themselves, and to act according to their convictions, they
would have to undergo the epicurean’s or the apostate’s fate.

Such is the toleration of the oral law towards native Israelites,
but it is equally severe to converts. It allows no second
thoughts. It legislates for relapsed converts, as the Spanish
Inquisition did for those Jews who, after embracing Christianity,
returned to their former faith and sentences all such
to death.

בן נח שנתגייר ומל וטבל , ואחר כך וצה לחזור
מאחרי ה׳ ולהיות גר תושב בלבד כשהיה מקודם ,
אין שומעין לו , אלא יהיה כישראל לכל דבר או
יהרג ׃

“A Noahite who has become a proselyte, and been circumcised
and baptized, and afterwards wishes to return from after
the Lord, and to be only a sojourning proselyte, as he was before,
is not to be listened to—on the contrary, either let him be
an Israelite in everything, or let him be put to death.” (Hilchoth
Melachim, c. x. 3.) In this law there is an extraordinary
severity. The oral law admits that a Noahite, that is, a
heathen who has taken upon himself the seven commandments
of the children of Noah, may be saved. It cannot,
therefore, be said that the severity was dictated by a wish to
deter men from error, and to restrain them from rushing upon
everlasting ruin, as the Inquisition pleads. The oral law goes
a little further, and not only will not permit a man to change
his creed, but will not even suffer him to change his ceremonial
observances. Though the man should commit no crime, and
though he should continue to worship the one true God, in
spirit and in truth, yet if he only alter the outward forms of his
religion, modern Judaism requires that he should be put to
death.

But the tender care of the oral law is not limited to the
narrow confines of Judaism, it extends also to the heathen,
amongst whom it directs the true faith to be propagated by the
sword. First, it gives a particular rule. In case of war with
the Gentiles, it commands the Jews to offer peace on two conditions—the
one that they should become tributaries, the other
that they should renounce idolatry and take upon them the
seven precepts of the Noahites, and then adds—

ואם לא השלימו או שהשלימו ולא קבלו שבע
מצוות עושין עמהם מלחמה והורגין כל הזכים
// File: 054.png
.pn +1
הגדולים , ובוזזין כל ממונם וטפם ואין הורגין אשה
ולא קטן שנאמר והנשים והטף וכו׳ ׃

“But if they will not make peace, or if they will make peace
but will not take upon them the seven commandments, the war
is to be carried on against them, and all the adult males are to
be put to death; and their property and their little ones are to
be taken as plunder. But no woman or male infant is to be put
to death, for it is said, ‘The women and the little ones’ (Deut.
xx. 14.), and here little ones mean male infants.” (Hilchoth
Melachim, c. vi. 4.) Now what difference, we would ask, is
there between the conduct here prescribed, and that actually
practised by the Portuguese, at the period above referred to,
and thus described by a Jew:[#]—“At the expiration of the
appointed time, most of the Jews had emigrated, but many still
remained in the country. The King therefore gave orders
to take away from them all their children under fourteen years
of age, to distribute them amongst Christians, to send them to
the newly-discovered islands, and thus to pluck up Judaism by
the roots. Dreadful was the cry of lamentation uttered by the
parents, but the unfortunates found no mercy.” Do you
condemn this conduct in the Portuguese? Be then consistent,
and condemn it in the Talmud too. As for ourselves, we abhor
it as much, yea more, in those calling themselves Christians,
We look upon the actors in that transaction as a disgrace to the
Christian name, and the deed itself as a foul blot upon the
history of Christendom. But we cannot help thinking that,
dreadful and detestable as this mode of conversion is, it pleased
God in his providence to suffer wicked men thus to persecute
Israel, that the Jews might have a practical experience of the
wickedness of the oral law, and thus be led to reject such
persecuting principles. The Jewish nation rejected the Lord
Jesus Christ, and preferred the oral law. This law, not dictated
by a spirit of retaliation upon the Portuguese, but invented by
the Pharisees centuries before Portugal was a kingdom, commanded
the Jews to convert the heathen by force, to murder all
who would not consent to be thus converted, and to take away
the children. And God suffered them to fall into the hands
of men of similar principles, who took away their children,
attempted to convert themselves by force, and sold for slaves
the Jews who refused to be thus converted; so that the
very misfortunes of the nation testify aloud against those
traditions which they preferred to the Word of God. But
perhaps some Jew will say that this is only a particular
command, referring to the nations in the vicinity of the land of
Israel. We reply, that the command to convert the heathen by
// File: 055.png
.pn +1
force, is not particular, but general, referring to the whole
world. If the Jews had the power, this is the conduct which
they are to pursue towards all the nations of the earth.

וכן צוה משה רבינו מפי הגבורה לכוף את כל באי
העולם לקבל מצוות שנצטוו בני נח , וכל מי שלא
קבל יהרג ׃

“And thus Moses our master, has commanded us, by Divine
tradition, to compel all that come into the world to take upon
themselves the commandments imposed upon the sons of Noah,
and whosoever will not receive them is to be put to death.”
(Hilchoth Melachim, c. viii. 4.)

Such is the Talmudic system of toleration, and such the
means which it prescribes for the conversion of the world. We
acknowledge that persons calling themselves Christians have
had an oral law very similar in its principles and precepts,
but we fearlessly challenge the whole world to point out
anything similar in the doctrines of Jesus Christ, or in the
writings of his apostles. The New Testament does, indeed,
teach us to seek the conversion of the world, not by force of
arms, but by teaching the truth. “Go ye, therefore, and make
disciples of all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost; teaching them
to observe all things whatsoever I have commanded you.”
(Matt. xxviii. 19.) In the parable of the tares and wheat, Jesus
of Nazareth hath expressly taught us that physical force is not
to be employed in order to remove moral error. The servants
are represented as asking the master of the house, whether they
should go and root out the tares that grew amongst the wheat,
but the answer is, “Nay, lest while ye gather up the tares, ye
root up also the wheat with them. Let both grow together
until the harvest; and in the time of harvest I will say to the
reapers, Gather ye together first the tares, and bind them in
bundles to burn them: but gather the wheat into my barn.”
(Matt. xiii. 24-43.) He tells us expressly to have nothing to
do with the sword, “For all they that take the sword, shall
perish with the sword.” (Matt. xxvi. 52.) And therefore the
apostle says, “The weapons of our warfare are not carnal, but
mighty through God to the pulling down of strong holds.”
(2 Cor. x. 4.) Here again, then, there is a great difference
between the oral law and the New Testament. The former
commands that the truth be maintained and propagated by the
sword. The latter tells us that “faith cometh by hearing, and
hearing by the Word of God.” Which, then, is most agreeable
to the doctrine of Moses and the prophets? We answer fearlessly,
the means prescribed by the New Testament, for—

1st, No instance can be adduced from the Old Testament, in
// File: 056.png
.pn +1
which God commanded the propagation of the truth by the
power of the sword. The extirpation of the seven nations of
Canaan is not in point, for the Israelites were not commanded
to make them any offer of mercy on condition of conversion.
The measure of their iniquity was full, and therefore the command
to destroy every soul absolute. Neither in the command
referred to by Maimonides is there the least reference to
conversion. It simply says, “When thou comest nigh unto a
city to fight against it, then proclaim peace unto it. And it
shall be if it make thee answer of peace, and open unto thee,
then it shall be that all the people that is found therein shall
be tributaries unto thee, and they shall serve thee. And if it
will make no peace with thee, but will make war against thee,
then thou shalt besiege it: and when the Lord thy God hath
delivered it into thine hands, thou shalt smite every male
thereof with the edge of the sword. But the women and the
little ones, and the cattle, and all that is in the city, even all
the spoil thereof, shalt thou take unto thyself.” (Deut. xx.
10-14.) Here is not one word said about conversion, or about
the seven commandments of the sons of Noah. The command
itself is hypothetical, “When thou comest nigh unto a city;”
and therefore gives no colour nor pretext for setting out on a
war of conversion, “to compel all that come into the world.”
As it stands, it is a humane and merciful direction to restrain
the horrors of the then prevailing system of warfare; and
beautifully exemplifies the value which God sets upon the life
of man, whatever his nation or his religion. He will not suffer
it to be destroyed unnecessarily; and even in case of extremity,
he commands the lives of the women and the children, who
never bore arms against Israel, to be spared. There is not a
syllable about forcing their consciences: that is all pure
gratuitous addition of the oral law, which turns a merciful
command into an occasion of bigotry and religious tyranny.

2dly, As God has given no command to propagate religion by
the sword, so neither has He given any countenance to such
doctrine, by the instrumentality which He has employed for the
preservation of religion in the world. He did not choose a
mighty nation of soldiers as the depositories of his truth, nor
any of the overturners of kingdoms for his prophets. If it had
been his intention to convert the world by force of arms, Nimrod
would have been a more suitable instrument than Abraham, and
the mighty kingdom of Egypt more fitted for the task than the
family of Hebrew captives. But by the very choice He showed,
that truth was to be propagated by Divine power working
conviction in the minds of men, and not by physical strength.
It would have been just as easy for him to have turned every
Hebrew captive in Egypt into a Samson, as to turn the waters
into blood; and to have sent them into the world to overturn
// File: 057.png
.pn +1
idolatry by brute force; but He preferred to enlighten the
minds of men by exhibiting a series of miracles, calculated to
convince them of his eternal power and Godhead. When
the ten tribes revolted, and fell away into idolatry, He did
not employ the sword of Judah, but the voice of his prophets, to
recall them to the truth. He did not compel them, as the oral
law would have done, to an outward profession, but dealt with
them as with rational beings, and left them to the choice
of their hearts. Nineveh was not converted by Jewish soldiers,
but by the preaching of Jonah. So far is God from commanding
the propagation of religion by the sword, that He would
not even suffer a man of war to build a temple for his worship.
When David thought of erecting a temple, the Lord said
unto him, “Thou hast shed blood abundantly, and hast made
great wars; thou shalt not build an house unto my name,
because thou hast shed much blood upon the earth.” (1 Chron.
xxii. 8.) Thus hath God shown his abhorrence of compulsory
conversion, and in all his dealings confirmed his Word, “Not by
might nor by power, but by my Spirit, saith the Lord of hosts.”
(Zech. iv. 6.)

3dly, God has in his Word promised the conversion of the
world, but not by the means prescribed in the oral law. His
promise to Abraham was, “In thy seed shall all the families of
the earth be blessed.” (Gen. xxii. 18.) Now this can hardly
mean that his descendants are to treat all nations, as the
Portuguese treated the Jews. The 72nd Psalm gives rather
a different view of the fulfilment of this promise. It promises
not a victorious soldier like Mahomet, but one “in whose days
the righteous shall flourish, and abundance of peace so long as
the moon endureth.... All nations shall call Him blessed.”
The prophet Isaiah tells us “that out of Zion shall go forth
(not conquering armies to compel, but) the law, and the Word
of the Lord from Jerusalem. And he shall judge among the
nations, and rebuke many people; and they shall beat their
swords into ploughshares, and their spears into pruning-hooks;
nation shall not lift up sword against nation, neither shall they
learn war any more.” Zechariah says, “He shall speak peace
to the heathen;” and declares that the conversion of the world
will not be the reward of conquest, but the result of conviction.
“In those days it shall come to pass, that ten men shall take
hold, out of all the languages of the nations, even shall take
hold of the skirt of him that is a Jew, saying, We will go with
you, <i>for we have heard</i> that God is with you.” (Zech. viii. 23.)
Here again, then, you see that whilst the oral law differs from
Moses and the prophets, the New Testament agrees with them.
Account, then, for this extraordinary fact, that whilst the
whole Jewish nation lost the great and glorious doctrine of
liberty of conscience, it has been preserved for you and for all
// File: 058.png
.pn +1
mankind by Jesus of Nazareth. Just suppose that the principles
of the Talmud had triumphed, either amongst the Jews
or the Portuguese, what would have been the consequence to
the world? If the Talmudists had attained to supreme power,
we should have had to choose between compulsory conversion
and the sword. If the Portuguese had attained to universal
dominion, both you and we should have had the alternative of
compulsory conversion or the fires of the Inquisition. In either
case, the noblest and most precious gift that the God of heaven
ever sent down to earth, liberty of conscience, would have been
extinct. But, thank God, the doctrine of Jesus of Nazareth has
triumphed over the oral laws of both Jews and Portuguese, and
the result is, that both you and we have the liberty of
worshipping God according to the convictions of our understanding
and the dictates of our conscience. Behold, then, how
you are indebted to Jesus of Nazareth. Without him you
would not have known religious liberty, either theoretically or
practically. He is right on this all-important point, whilst
those who condemned him to death and rejected his claims are
wrong. If he was not the true Messiah, but only a pretender,
how is it that God has made him and his doctrine the exclusive
channel for preserving the truth of his Word, and conveying
such blessings to you as well as to us Gentiles? If the
Pharisees were right in rejecting him, how is it that God has
rewarded their piety by giving them over to such gross
delusions, and making them the transmitters of doctrines,
which would fill the world with blood and hatred and discord,
and make even the truth odious in the eyes of all mankind?
For ourselves we cannot help coming to the conclusion, that
He who has taught us mercy and love to all men, and delivered
both you and us from such horrors—and who, in doing this,
rose above all the doctrines of his nation and his times, was
taught of God, and is, therefore, the true Messiah, the Saviour
of the world.

Certain it is, that this doctrine has already been a blessing
to the world; and that until your nation embrace its principles,
at least on this one point of love and toleration, it is impossible
that the promised glory and pre-eminence of the Jewish nation
should come. With such principles as are inculcated in the
oral law, a restoration to the land of your forefathers would be
no blessing. It would only realize all the legislative and
religious speculations of the Talmudists, and arm them with the
power to tyrannize over their more enlightened brethren. It
would be the triumph of tradition over the Word of God, and
that the God of truth will not permit. It would be to instal
the spirit of intolerance and persecution on the throne of love
and charity, and that God will not suffer. The Talmud is,
thus, a main obstacle in the way of God’s fulfilling his promises
// File: 059.png
.pn +1
to the nation, because it incapacitates Israel for the reception
or the right employment of the promised blessings. Is it not,
then, the duty of all Jews who desire and long for the glory
and the happiness which God has promised, to lift up their
voice with power, and to protest against that system which
prevents the fulfilment of God’s promises; and by all lawful
means to endeavour to deliver their brethren from the bondage
of such intolerance?

.fn #
Jost. volume vii. p. 91.
.fn-
.fn #
Hilchoth Rotzeach, c. iv. 10.
.fn-
.fn #
Dr. Jost’s Geschichte der Israeliten, vol. vii. p. 93.
.fn-
.sp 4
.h2 id=chap07
No. VII. | THE FEAST OF PURIM.
.sp 2
The feast of Purim now at hand, recalls to the Jewish recollection
one of those miraculous deliverances, with which the
history of Israel abounds. The narrative of the institution, as
contained in the Bible, is a signal proof and illustration of the
superintending providence of God, instructive to all the world,
but calling peculiarly for the gratitude and praise of the Jewish
nation, whose forefathers were then delivered. And it is much
to the honour of their posterity that they have not suffered the
lapse of more than twenty centuries to wear out the memory of
this great event, but that to this day they observe its anniversary
with alacrity and zeal. If the oral law simply contented
itself with commanding the observance and prescribing the
mode of worship for such an important season, we should have
no fault to find; but the oral law claims for itself Divine origin
and authority, anathematizes any denial of these claims as
heresy, and sentences the heretic to death. We are, therefore,
compelled to examine its pretensions, and to scrutinize its
features, in order to see whether they really bear the stamp of
divinity. We have already pointed out some, that savoured
more of earth than heaven: the constitutions for the feast of
Purim may be traced to the same source. The following law
respecting the meal to be provided on this occasion did
certainly not come to man from heaven:—

חובת סעודה זו שיאכל בשר ויתקן סעודה נאה
כפי אשר תמצא ידו , ושותה יין עד שישתכר וירדם
בשכרותו ׃

“A man’s duty with regard to the feast is, that he should eat
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meat and prepare a suitable feast according to his means; and
drink wine, until he be drunk, and fell asleep in his drunkenness.”
(Hilchoth Megillah, c. ii. 15.) The Talmud, however,
is not satisfied with so indefinite a direction, but lays down,
with its usual precision, the exact measure of intoxication
required.

חייב איניש לבסומי בפוריא עד דלא ידע בין ארור
המן לברוך מרדכי ׃

“A man is bound to get so drunk with wine at Purim, as not
to know the difference between Cursed is Haman, and Blessed
is Mordecai.” (Megillah, fol. 7, col. 2.) But perhaps some
learned champion of the Talmud will fly to that sort of refuge
for destitute commentators, the parabolic language of the
orient, and tell us that this precept is not to be understood
literally but figuratively; and that so far from recommending
intoxication, it means to inculcate excess of sobriety or devotion,
such abstraction of the senses, from all outward objects, as not
to distinguish between cursed is Haman and blessed is
Mordecai. This sort of defence is neither imaginary nor novel.
In this way Rabbi Eliezer’s permission to split open an unlearned
man like a fish has been made to signify the spiritual
opening of the understanding, and of course the overweening
anxiety of the Rabbies to communicate instruction to the
ignorant. But however we dull Gentiles may be enlightened
by such an exposition, we much doubt whether the greatest
amhaaretz in Israel will believe the interpretation. The great
and learned Rabbies Solomon Jarchi and Moses Maimonides
have understood literal drunkenness, and have named wine as
the legitimate liquor. R. Joseph Karo has simply given the
command verbatim as it stands in the Talmud, but a note in
the Orach Chaiim shows, that some of the modern Rabbies
were not able to swallow such a command, and, therefore, say
that an Israelite does his duty, if he only drink a little more
than usual. The Talmud itself admits of no such softening
down, nor explaining away, for immediately after the precept
it goes on to propose an example and to furnish an illustration
of its meaning in the following history of the very Rabbi, on
whose authority this traditional command rests;—

רבה ורבי זירא עבדו סעודת פורים בהדי הדדי ,
איבסום קם רבה שחטיה לרבי זירא למחר בעא רחמי
ואחייה , לשנה אמר ליה ניתי מר ונעביד סעודת
פורים בהדי הדדי אמר ליה לאו בכל שעתא ושעתא
מתרחיש ניסא ׃

“Rabba and Rabbi Zira made their Purim entertainment
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.pn +1
together. When Rabba got drunk, he arose and killed Rabbi
Zira. On the following day he prayed for mercy, and restored
him to life. The following year Rabba proposed to him again
to make their Purim entertainment together, but he answered,
‘Miracles don’t happen every day.’” (Talmud, Tr. Megillah,
fol. 7, col. 2.) This history of one of the men who are authorities
for the above Talmudic command to get drunk, plainly
illustrates its meaning, and shows that the Talmud meant and
commanded its followers to drink wine to excess on this occasion.
It sets before them the example of one of the greatest
Rabbies committing murder in his drunkenness, and so far
from reprobating this sin, it gravely tells us that God interposed
by a miracle to prevent the ill-consequences; and that the
Rabbi, far from being cured of his propensity, or making any
declaration of his intention to amend, continued in that state
of mind, that his colleague found it imprudent to trust himself
at his table. Now every body that is acquainted with the
Jews, knows that they are a temperate and sober people; and
because they are so, we ask them whether the above command
can be from God? and whether they believe that the Talmud
speaks truth in giving the above narrative? It says not merely
that men may get drunk with impunity, but that to get drunk
is an act of piety, and obedience to a command! Here, again,
the Talmud is directly at issue with the New Testament,
which says, “Be not drunk with wine, wherein is excess.”
(Ephes. v. 18.) “Take heed to yourselves, lest <i>at any time</i>
your hearts be overcharged with surfeiting, and <i>drunkenness</i>,
and the cares of this life, and so that day come upon you unawares.”
(Luke xxi. 34.) The New Testament holds out to us
no hope, that if in our drunkenness, we should commit murder,
a miracle will be wrought in order to deliver us from the consequences;
but tells us, that “neither murderers nor drunkards
shall inherit the kingdom of God.” (1 Cor. vi. 9, 10.) Now
which of these two doctrines is the most agreeable to the
revealed will of God? How would you desire to meet death,
if death should come upon the feast of Purim? Would you
wish the angel of death to find you, in obedience to the oral
law, insensible from overmuch wine? or in that state of sobriety
and thoughtfulness prescribed by Jesus of Nazareth? Does not
the inward tribunal of the heart decide that Jesus of Nazareth
is right, and that the Talmud is wrong? And does not the
Old Testament confirm the sentence? Isaiah says, “Woe unto
them that rise up early in the morning, that they may follow
strong drink; that continue until night, till wine inflame them!
and the harp and the viol, the tabret and pipe, and wine are in
their feasts; but they regard not the work of the Lord, neither
consider the operation of his hands. Therefore my people are
gone into captivity, because they have no knowledge; and
// File: 062.png
.pn +1
their honourable men are famished, and their multitude dried
up with thirst.” (Isaiah v. 11-13.) And so Moses commands
the parents that should they have a son “a glutton and a drunkard,”
to bring him to justice, and to have him stoned. (Deut. xxi. 20.)
The Talmud, then, manifestly contradicts the Old Testament; it
therefore cannot speak truth when it narrates that God wrought
a miracle in order to save a drunkard and a murderer from that
punishment, which He had himself commanded to be visited
upon either of these crimes. The story of the miracle is therefore
a palpable falsehood, contradictory to the law of Moses, and
derogatory to the honour of God. How, then, can the Talmud
be of God? If you attempt to distinguish, as some do, between
the Talmud and the oral law, and say that though the Talmud
contains the oral law, yet it is not all inspired, then we ask,
how can you rely upon the testimony of a witness convicted of
wilful, gross, and flagrant falsehood? If you do not believe in
the above miracle of the drunken Rabba, you denounce it as a
liar. If it lie, then, upon this solemn occasion in relating a
miracle, in handing down the law of God, how can you depend
upon it at all? If it does not scruple to forge miracles, what
warrant have you for believing that it does not forge laws also?

But suppose, which is far more probable, that Rabbi Zira,
when killed by Rabba, had not come to life again, would Rabba,
in the eye of the modern Jewish law, be considered as a murderer,
and guilty of death, or as an innocent person, who might
safely be permitted to go at large, and pursue his usual avocations?
This is a question well deserving an answer from some
of your learned men, and naturally suggested by some principles
asserted and implied in the following decisions of the
oral law:—

קריאת המגלה בזנה מצות עשה מדברי סופרים ,
והדברים ידועים שהיא תקנת הנביאים , והכל חייבים
בקריאתה , אנשים ונשים וגרים ועבדים משוחררים ,
ומחנכין את הקטנים לקריאתה , ואפילו כהנים
בעבודמן מבטלין עבודתן ובאין לשמוע מקרא
מגלה , וכן מבטלין תלמוד תורה לשמוע מקרא
מגלה , קל וחומר לשאר מצוות של תורה שכולן
נדחין מפני מקרא מגלה , ואין לך דבר שנדחה
מקרא מגלה מפניו חוץ ממה מצוה שאין לו קוברים
שהפוגע בו קוברו תחלה ואחר כך קורא ׃

“The reading of the Megillah (the book of Esther) in its time
is an affirmative precept according to the words of the scribes,
and it is known that this is an ordinance of the Prophets.
The obligation to read it rests upon all, men, women, and
proselytes, and manumitted slaves. Children also are to be
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accustomed to the reading of it. Even priests in their service
are to neglect their service, and to come to hear the reading of
the Megillah. In like manner the study of the law is to be
omitted, in order to hear the reading of the Megillah, and <i>a
fortiori</i> all the remaining commandments of the law, all of
which give way to the reading of the Megillah: but there is
nothing to which the reading of the Megillah gives way,
except that particular class of dead person called the dead of
the commandment, who has none to bury him. He that
happens upon him is first to bury him, and afterwards to
read.” (Hilchoth Megillah, c. i. 1.) On this extract we have
several remarks to make, but at present we request the
attention of our readers to the reason given why the reading of
the Megillah is more important than any of the commandments.
It is this. According to the oral law, “the study
of the law is equivalent to all the commandments, and the
other commandments are to give way to this study.” But according
to the passage before us, the study of the law is to
give way to the reading of the Megillah. The reading of the
Megillah, therefore, being greater than the greatest of the
commandments, is of course greater than all the inferior ones.
Now apply this reasoning to the above command to get drunk,
and you will prove that getting drunk at Purim feast is the
greatest of all the commandments. In order to get drunk, it
is plain that the study of the law must give way. The man
who cannot distinguish between “Cursed be Haman and
blessed be Mordecai,” certainly cannot study, neither can he
bury the dead. The commandment, therefore, to which the
study of the law and the burying of the dead give way, must
be the greatest of all the commandments; <i>i.e.</i>, the getting
drunk on Purim is the greatest of all the commandments.
This conclusion, which inevitably follows upon Talmudic
principles, necessarily shows that those principles are false.
But that is not the object for which I have exhibited this
conclusion; it is with reference to the case of Rabba above-mentioned.
Having got drunk according as the oral law commanded,
and having thereby obeyed the greatest of the
commandments, and one to which all others are necessarily in
abeyance, was he guilty or innocent in having murdered R.
Zira? It certainly seems a very hard case to condemn him to
death for an act, which resulted from his obedience to the greatest
of all the commandments. He might urge that he had a great
dislike to drunkenness—that he had overcome his natural
aversion simply to satisfy the Rabbinical requirements—that
by the time that he had arrived at the prescribed incompetency
to distinguish between Haman and Mordecai, he had lost all
power of distinguishing between right and wrong—that, therefore,
he had not done it with malice propense; what sentence,
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.pn +1
therefore, does the Talmud pronounce against a murderer of
this sort? If Rabba was allowed to go at large, as would
appear from his invitation to Rabbi Zira the following year, a
repetition of the same offence was possible, a repetition of the
miracle in R. Zira’s opinion highly improbable. Thus Rabba
might go on from year to year killing one or more with
impunity, and would be a far more dangerous neighbour than
“the ox that was wont to push with his horn.” If, on the
other hand, he is to be punished capitally, then the oral law is
plainly not from God; for obedience to the greatest of its commandments
makes it possible for a man to commit the greatest
of crimes, and to subject himself to the extremity of punishment.
But we object, secondly, to <i>the exaltation of a mere
human ordinance above the Word of God</i>. The reading of the
book of Esther at the feast of Purim, is no doubt a very
appropriate, and may be a very profitable exercise. But it is
confessedly of human appointment. It is of the words of the
scribes; the time and the mode are altogether Rabbinical
ordinances. Why, then, “are all the remaining commandments
of the law to give way to the reading of the Megillah?”
The priest was to neglect the service to which God had
appointed him, in order to obey a mere human institution.
And the Israelites to neglect the duties of love and charity, to
fulfil a mere ceremonial commandment. Here is a plain token
that the oral law is not from God, but is the offspring of
human invention and superstition. The human mind exalts
ceremonies above moral duties. God declares that all outward
observances are secondary. “I desired mercy and not sacrifice,
and the knowledge of God more than burnt offerings.” (Hos.
vi. 6.) “He hath showed thee, O man, what is good; and
what doth the Lord require of thee, but to do justly, and to
love mercy, and to walk numbly with thy God?” (Mic. vi. 8.)
And so the New Testament says in the very same spirit, “The
first of all the commandments is, Hear O Israel: the Lord our
God is one Lord, and thou shalt love the Lord thy God with
all thy heart, &c. This is the first commandment. And the
second is like, namely this, Thou shalt love thy neighbour as
thyself. There is none other commandment greater than
these.” (Mark. xii. 29-31.) The oral law, on the contrary,
tells us that “all the commandments, except the burying of
the dead, are to give way to the reading of the Megillah,” to a
mere ceremony; and that not even of God’s appointment.
God prefers mercy before the sacrifices which He himself has
instituted. The Talmud prefers a human institution to all
God’s commandments. A more striking instance of genuine
superstition, and a stronger proof of the human origin of the
oral law cannot be found.

The book of Esther appears to have been a peculiar favourite
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.pn +1
of the Rabbies. The reading of it takes precedence of all other
duties but one, and is considered as obligatory, even upon the
women, who are declared exempt from the study of the law.
It is true that it contains a very notable warning for disobedient
wives, and a striking instance of the deliverance of Israel by
the instrumentality of a woman; but when we consider that
the name of God does not occur once in the whole book, and
that the law contains the account of man’s creation and fall,
the ten commandments, the deliverance from Egypt, and all
those events of primary interest to women as well as men, it
becomes of some importance to consider why the women, who
are not bound to study the law of God, are bound to read the
book of Esther. The authors of the oral law appear to have
attached uncommon importance to this book, as appears from
this circumstance, and still more so from the following startling
declaration of Maimonides:—

כל ספרי הנביאים וכל הכתובים עתידן ליבטל
לימות המשיח חוץ ממגלת אסתר , והרי היא קיימת
כחמשה חומשי תורה וכהלכות של תורה שבעל
פה שאינן לעולם ׃

“All the books of the prophets, and all the Hagiographa, except
the roll of Esther, will cease in the days of Messiah. But it is
perpetual as the five books of the written law, and the constitutions
of the oral law, which shall never cease.” (Hilchoth
Megillah.) Some of the Rabbies say that this is to be taken
conditionally, “although they were all to cease, yet this would
not cease.” But this still attributes a decided superiority to the
book of Esther above all the other books. What then is there in
it, that gives this book such a peculiar favour, and makes the
history of Esther more important than that of the conquest of
Canaan, or of the glory of Solomon, or of the restoration of the
house of the Lord? Is there more devotion and piety to be found
in it than in the Psalms of David? Does it contain more wisdom
than the Proverbs of Solomon? Is there a sublimer flight of
Divine poetry, a more heavenly afflatus than in the visions of
Isaiah? A more open revelation of the mysteries of the Deity
than is to be found in Job, or Daniel, or Ezekiel? Why do the
Rabbies pronounce it worthy of preservation, whilst they
contemplate without emotion the loss of all the other books?
We cannot possibly discover, unless it be that it furnishes more
gratification to the spirit of revenge so natural to all the
children of Adam, whether they be Jew or Gentile. To forgive
is to be like God—and God alone can teach forgiveness either
speculatively or practically. But the book of Esther contains
an account of the revenge which the Jews took upon their enemies,
not like the destruction of the Canaanites, fulfilling the
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.pn +1
commands of God upon His enemies, but taking personal and
individual revenge on their own. And this very fact may be
one reason why God did not permit his most holy name to
occur in the whole book—just as he did not permit David to
build him a temple, so he would not have his name associated
with deeds of personal revenge. But, however that be, we can
discover no other reason for the decided preference which the
oral law gives to the book of Esther. And we think that
after the specimens which we have already given of their spirit
towards idolaters we do them no injustice; especially as, in this
particular case, the oral law breathes this spirit aloud.

צריך שיאמר ארור המן ברוך מרדכי , ארורה זרש
ברוכה אסתר , ארורים כל עכו׳׳ם ברוכים כל ישראל ׃

“It is necessary to say, Cursed be Haman, Blessed be
Mordecai, Cursed be Zeresh, Blessed be Esther, Cursed
be all idolaters, Blessed be all Israel.” (Orach Chaiim, sec.
690.) Why this is necessary, is not told us. It appears
not to bring glory to God, nor any blessing to man. Haman
and Zeresh have long since passed into eternity, and received
from the just Judge the reward of their deeds. Mordecai and
Esther have in like manner appeared before the God of Israel,
and received according to their faith. To these, then, the voice
of human praise or reproach is as nothing. But to curse a
dead enemy, to pursue with unrelenting hatred those who have
already fallen into the hands of the living God, is certainly not
a Divine ordinance, and cannot be an acceptable act of worship
in poor sinners, who themselves stand so much in need of
forgiveness. To curse the dead is bad, but to curse the living
is, in one sense, still worse. “Cursed be all idolaters.”
According to our calculation, there are 600 millions of idolaters—according
to the Jewish account, there must be more. Why,
then, should they be cursed? That will not convert them from
the error of their ways. It will not make them more happy,
either in this world or in the next. We are not aware, even if
God were to hear this execration and curse the idolatrous
world, that it would be productive of any blessing to Israel.
Why make a day of thanksgiving for mercies received an
opportunity of invoking curses upon the majority of mankind?
The Word of God teaches a very different petition for the
heathen. “God, be merciful to us, and bless us, and cause his
face to shine upon us. That thy way may be known upon
earth, thy saving health among all nations. Let the people
praise thee, O God; yea, let all the people praise thee.” (Ps.
lxvii.)
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.sp 4
.h2 id=chap08
No. VIII. | RABBINIC CONTEMPT FOR THE SONS OF NOAH.
.sp 2
The noblest inquiry, to which the mental powers can be
directed, is, Which religion comes from God? The most satisfactory
mode of conducting such an inquiry, independently of
the external evidence, is to compare the principles of one
system with those of the other, and both with an acknowledged
standard, if such there be, and this is what we are endeavouring
to do in these papers. We by no means wish to make the
modern Jews responsible for the inventions of their forefathers,
but to show them that their traditional argument for rejecting
Christianity, and that is the example of the high priest and
the Sanhedrin, is of no force; inasmuch as these same persons,
who originally rejected Jesus of Nazareth, were in great and
grievous error in the fundamental principles of religion, whilst
He who was rejected taught the truth. To do this we must
appeal to the oral law, and discuss its merits. We have shown
already that those persons did not understand at least one half
of the law; that their doctrines were in the highest degree
uncharitable. It has, however, been replied, that the Talmud
is more tolerant than the New Testament, for it allows “that
the pious of the nations of the world may be saved;” whereas
the latter asserts that “whosoever believeth not shall be
damned.” We must, therefore, inquire into the extent of
toleration and charity contained in that Talmudic sentence.
The first step in this inquiry, is to ascertain who are the
persons intended in the expression “The pious of the nations
of the world.” The oral law tells us, as quoted in #No. 6:chap06#, that
the Israelites are commanded to compel all that come into the
world to receive the seven commandments of the sons of Noah,
and adds,

והמקבל אותם הוא הנקרא גר תושב בכל מקום ׃

“He that receives them is called universally a sojourning
proselyte.” And a little lower down it says plainly

כל המקכל שבע מצוות ונזהר לעשותן הרי זה
מחסידי אומות העולם , ויש לו חלק לעולם הבא ׃

“Whosoever receives the seven commandments, and is careful
to observe them, he is one of the pious of the nations of the
world, and has a share in the world to come.” (Hilchoth
Melachim, c. viii. 10.) From these two declarations, then, we
learn that “the pious of the nations of the world” are the
same, as “the sojourning proselytes,” who were allowed to
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.pn +1
reside in the land of Israel, and that their piety consisted in
receiving and practising the seven commandments. What
these commandments were, we are informed in the next chapter
of the same treatise.

על ששה דברים נצטוה אדם הראשון , על ע׳׳ז ,
ועל ברכת השם , ועל שפיכת דמים , ועל גלוי
עריות , ועל הגזל , ועל הדינים , אף על פי שכולן
הן קבלה בידנו ממשה רבינו , והדעת נוטה להן ,
מכלל דברי תורה יראה שעל אלה נצטוה , הוסיף
לנח אבר מן החי שנאמר אך בשר בנפשו דמו לא
תאכלו , נמצאו שבע מצוות , וכן היה הדבר בכל
העולם עד אברהם ׃

“The first Adam was commanded concerning six things—idolatry,
blasphemy, shedding of blood, incest, robbery, and
administration of justice. Although we have all these things as
a tradition from Moses, our master, and reason naturally inclines
to them, yet, from the general tenour of the words of the law,
it appears that he was commanded concerning these things.
Noah received an additional command concerning the limb of a
living animal, as it is said, ‘But flesh in the life thereof, which
is the blood thereof, ye shall not eat.’ (Gen. ix. 4.) Here
are the seven commandments, and thus the matter was in all
the world until Abraham.” (Ibid. ix. 1.)

Now, without stopping to dispute about the command given
to Noah, we cannot help saying that the above tradition is very
defective, and certainly not derived from Moses, for it is
opposed to the history which he himself has given us. In the
first place, that command, on which, the oral law lays such
stress, “Be fruitful and multiply,” was originally given to
Adam (Gen. i. 28,), and was renewed to Noah, after the deluge.
If the Rabbies reckon this as a separate command in the case of
the Jews, as may be seen in the Hilchoth Priah Ureviah, it is
only fair to reckon it as a separate command in the case of the
Gentiles, and thus we get an eighth command. In the second
place, God ordained marriage as a holy state. “The Lord God
said, It is not good that man should be alone; I will make him
an help meet for him.” “And the rib which the Lord God had
taken from man made he a woman, and brought her unto the
man.” Here is God’s holy institution, and in the following
verses we have the obligations of marriage distinctly acknowledged.
“And Adam said, This is now bone of my bones, and
flesh of my flesh; she shall be called Woman, because she was
taken out of man. Therefore shall a man leave his father and
his mother, and shall cleave unto his wife, and they shall be
one flesh.” Here, then, is a ninth commandment. We know,
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.pn +1
indeed, that the oral law gives a different account, but its
doctrine is false and pernicious. In the face of the above plain
narrative, it teaches as follows:—

קודם מתן תורה היה אדם פוגע אשה בשוק אם
רצה הוא והיא לישא אותה מכניסה למוך ביתו
ובועלה בינו לבין עצמו ומהיה לו לאשה ׃

“Before the giving of the law, a man might happen to meet a
woman in the street; if they both agreed on marriage, he took
her to his house, and cohabited with her, and she became his
wife.” (Hilchoth Ishuth, c. i. 1.) Now, not to speak of profane
history, there is not in the law of Moses a single passage to give
colour to this statement, unless it be the following:—“And it
came to pass, when men began to multiply on the face of the
earth, and daughters were born unto them, that the sons of God
saw the daughters of men that they were fair; and they took
them wives of all which they chose.” But, whatever is meant
by “Sons of God,” it is plain that this conduct is mentioned, not
as having the sanction or approval of God, but as a proof of antediluvian
wickedness, for it is immediately added, “And the
Lord said, My Spirit shall not always strive with man, for that
he also is flesh.” But it is not simply an error of judgment, it
is most pernicious as it regards both Gentiles and Jews, for it
completely annuls the sanctity and obligation of the marriage
tie. It teaches that as the marriage of Noahites is contracted
without solemn espousals, so it may be dissolved without the
formality of a divorce.

ומאימתי תהיה אשת חברו כגרושה שלנו ?
משיוציאנה מביתו וישלחנה לעצמה , או שתצא היא
מתחת רשותו ותלך לה , שאין להן גירושין בכתב ,
ואין הדבר תלוי בו לבד , אלא כל זמן שירצה הוא
או היא לפרוש זה מזה פורשין ׃

“When is his (the Noahite’s) neighbour’s wife to be considered
in the same light, as a divorced woman with us?

From the time that he sends her forth from his house, and
leaves her to herself. Or from the time that she goes forth
from under his power, and goes her way; for they have no
divorces in writing, neither does the matter depend upon that
alone;[#] but whenever he or she please to separate one from
the other, they separate.” (Hilchoth Melachim, c. ix. 8.)
We Gentiles have great reason to be thankful that Jesus of
Nazareth has taught us a different doctrine, according with
the original institution of marriage. What would have been
// File: 070.png
.pn +1
the state of the world, if the oral law had attained supreme
power, and the Gentiles had been instructed in the above law
as Divine? What would result from the doctrine that every
man may turn out his wife, and every woman leave her husband,
whenever they like? The peace and well-being of
Gentile society would be at an end. The frightful state of
disorder and misery that would ensue, as well as the words
of the original institution, plainly show that this doctrine is
not from God. But the effect upon the believers in the oral
law is still worse. With reference to them, the marriage of
Gentiles is no marriage at all. The oral law says distinctly—

אין אישות לגוים .

“There is no matrimony to the Gentiles.” (Hilchoth Melachim,
viii. 3.) And again,

אין אישות אלא לישראל או לגוים על הגוים אבל
לא לעבדים על עבדים ולא לעבדים על ישראל ׃

“There is no matrimony except to Israel, or to Gentiles with
respect to Gentiles; but not to slaves with respect to slaves,
nor to slaves with respect to Israel.” (Hilchoth Issure Biah,
c. xiv. 19.) Here, then, the oral law directly makes void the
law of God, and pronounces that a command given to Adam
in Paradise, and therefore equally binding on all his descendants,
is in particular cases of no force at all. The oral
law, therefore, is certainly not from God.

We have already made out nine commandments; in
sacrifice we find a tenth. Cain and Abel brought sacrifices,
and the only reason that can be assigned is, that they had
received a command to that effect. Sacrifice was either a
Divine command or the dictate of their own reason. But
it was not the dictate of reason, for reason says, that the
Creator of all things has no need of gifts, and, least of all,
such gifts as imply the slaughter of an innocent animal. It
must, therefore, have been of Divine command. The reason
why the Rabbies excluded this command is plain. They did
not choose that there should be acceptable sacrifices offered
anywhere but amongst themselves. But that this doctrine
is altogether of a recent date is plain. It was not known to
Job. He says not a word about the seven commandments,
and he was in the habit of offering sacrifices. “And it was
so when the day of their feasting was gone about, that Job
sent and sanctified them, and rose up early in the morning,
and offered burnt-offerings according to the number of them
all.” (Job i. 5.) And the Lord himself expressly commanded
Job’s friends to do so likewise. “And it was so,
that after the Lord had spoken these words unto Job, the
// File: 071.png
.pn +1
Lord said to Eliphaz the Temanite, My wrath is kindled
against thee, and against thy two friends.... Therefore,
take unto you now seven bullocks and seven rams, and go to
my servant Job, and offer up for yourselves a burnt-offering,
and my servant Job shall pray for you, for him will I accept.”
(Job xlii. 7, 8.) It was not known to Elisha. When
Naaman said, “Shall there not then, I pray thee, be given
to thy servant two mules’ burden of earth? For thy servant
will henceforth offer neither burnt-offering nor sacrifice unto
other gods, but unto the Lord.” (2 Kings v. 17.) Elisha
made no objection. He did not tell him that he had only
seven commandments to attend to. Neither had Isaiah any
idea that, when Judaism triumphed, the whole world was
to be compelled to adhere to the seven commandments, for
he plainly predicts the contrary. “And the Lord shall be
known to Egypt, and the Egyptians shall know the Lord
in that day, and shall do sacrifice and oblation: yea, they
shall vow a vow unto the Lord and perform it.” (Isaiah
xix. 21.) Here again, then, the oral law contradicts the Word
of God.

But the law of God points out to us an eleventh commandment,
in the distinction between clean and unclean animals. The
Lord commanded Noah to take of the former by sevens and of
the latter by pairs. (Gen. vii. 2.) And when Noah came forth
from the ark “he builded an altar unto the Lord; and took of
every clean beast, and of every clean fowl, and offered burnt-offerings
on the altar.” (Gen. viii. 2.) It is plain, from the
command, that a greater number of clean than unclean animals
was required. Noah’s conduct shows that the rite of sacrifice
was the cause of the requirement. We have a twelfth commandment
in the appointment of a priesthood. “Melchizedek
was the priest of the Most High God,” (Gen. xiv. 10,) which he
most certainly could not have been, if he had not been Divinely
appointed. From the law itself, then, we have made out twelve
distinct commandments. Eight would have been sufficient to
overthrow the oral tradition. But we appeal to the common
sense of every Talmudist. We ask him to look over the meagre
list of the seven commandments, in which neither love to God
nor man is included, and to tell us whether it be at all probable
that “the God of the spirits of all flesh” would leave all
mankind, excepting the small company of Rabbinists, without
any better rule for time, and any better guide to eternity? Is
it possible that the God of love and mercy should leave the
minority of his reasonable creatures in doubt as to his love, and
tell them that he requires no love from them? Yet this is
what the oral law says. The Gentiles are, according to it, left
without any direction as to the worship of God, and are pronounced
guilty of death if they study the law. Nay, they are
// File: 072.png
.pn +1
expressly told that God does not require them to glorify him
by their obedience.

בן נח שאנסו אנס לעבור על אחת ממצוותיו ,
מותר לו לעבור , אפילו נאנס לעבוד ע׳׳ז עובד , לפי
שאינן מצווין על קדוש השם ׃

“A Noahite who is forced to transgress one of his commandments,
it is lawful for him to do so. Even if he be compelled to
commit idolatry he may commit it, for they are not commanded
to sanctify God.” (Hilchoth Melachim, c. x. 2.) So that,
according to the Rabbies, the Noahite who is compelled to
commit murder, adultery, or even to deny his God, may do it
with impunity; he still belongs “to the pious of the nations of
the world,” and may have a share in the world to come. We
confess that we cannot see in this doctrine either charity or
toleration. We can discover only that narrowness of heart
which characterizes the oral law. In order to magnify themselves,
and depreciate the other nations, the Rabbies first swell
out their own commandments to 613, and reduce the commandments
of the nations to seven. But not content with that, they
also strive to confine the glories of martyrdom to themselves,
and tell the Gentiles that God does not require them to sanctify
His name. Can such doctrine come from God? Is God the
God of the Rabbinists only? We grant that the Jews are his
“peculiar people.” We acknowledge that “they have much
advantage every way”—that “they are beloved for the fathers’
sakes”—that the time is coming when “all that see them shall
acknowledge them that they are the seed whom the Lord has
blessed.” But we still think that God’s heart is large enough
to comprehend us Gentiles too in his love. We know that we
are the work of His hand, and we trust that, as He is our
Father, he requires, and is pleased to see even in Gentiles, the
feelings of children, love and filial fear. And we found this
our faith on your Scriptures as well as ours. The Word of God
tells us that, long before there were any Rabbies in the world,
He had a gracious and tender care for all mankind. He promised
to our first parents a Saviour who should “bruise the
serpent’s head.” He saved Noah and his family, not one of
whom was a Rabbi, from the deluge; and when they came forth
from the ark, He made a gracious covenant not with one nation
only, but “with all flesh,” and hung up on high a lovely and
glittering arch, from one end of the heavens to the other, that
all the habitants of earth might have a token of their Father’s
love and learn to look up to Him with humble confidence.
When he chose Abraham and his seed, it was not an act of
partiality, but that in his seed all the families of the earth
might be blessed. He did not leave himself without witness to
// File: 073.png
.pn +1
the nations. He manifested himself to Job, and taught him
“that his Redeemer liveth,” and moved even the prophets of
Israel to predict again and again the happy times when, “from
the rising of the sun to the going down of the same, His name
should be great among the Gentiles, and in every place incense
should be offered to his name, and a pure offering; for my
name shall be great among the heathen, saith the Lord of hosts.”
(Mal. i. 11.) Having this word, we reject the oral law which
contradicts it, and would make God the God of the Rabbinists
only: and we believe in the New Testament, which exactly
agrees with your written law, and asks, “Is he the God of the
Jews only? Is he not also of the Gentiles?”—and answers,
“Yes, of the Gentiles also” (Rom. iii. 29)—and which also
declares that, in the sight of God, “There is no difference
between the Jew and the Greek; for the same Lord over all is
rich unto all that call upon him, for whosoever shall call upon
the name of the Lord shall be saved.” (Rom. x. 12, 13.)

In the fixing of the commandments, then, for the sons of
Noah, we have detected an intolerant and uncharitable spirit
very different from that of the Old and New Testament. But
we have further to inquire, what was the extent of toleration
conceded to them? We do not stop to prove that they were
not allowed to possess land, nor to be judges, nor members of
the Sanhedrin, nor to hold any office, nor to intermarry with the
Jews. From all that, they were excluded by the law of God
himself. They were allowed to sojourn in the land, and hence
their name “sojourning proselytes.” Further, “They were to
be treated with the same courtesy and benevolence as the
Israelites.” (See #No. 4:chap04#, p. #26#.) But further than this the
toleration did not extend. The oral law, though it commands
“courtesy and benevolence,” does not administer even-handed
justice to the “pious of the nations of the world,” as may be
seen from the following specimens:—

ישראל שהרג בשגגה את העבד או את גר תושב
גולה .

וכן גר תושב שהרג את גר תושב או את העבד
בשגגה גולה .

גר תושב שהרג את ישראל בשגגה אף על פי
שהיה שוגג הרי זה נהרג .

“An Israelite who unintentionally kills a slave, or a
sojourning proselyte, is imprisoned (in one of the cities of
refuge).”

“And so a sojourning proselyte who unintentionally kills a
sojourning proselyte, or a slave, is imprisoned.”

“A sojourning proselyte who unintentionally kills an
// File: 074.png
.pn +1
Israelite, although he did it unintentionally, is to be put to
death.” (Hilchoth Rotzeach, c. v. 3.) The written law, on the
contrary, says, “These six cities shall be a refuge, both for the
children of Israel and for the stranger, and for the sojourner
among them: that any one that killeth any person unawares
may flee thither.” (Numbers xxxv. 15.) Again, the oral law
says—

ישראל שהרג גר תושב אינו נהרג עליו בבית דין ,
שנאמר וכי יזיד איש על רעהו ׃

“An Israelite who kills a sojourning proselyte, is not put to
death on his account by the tribunal, for it is said, ‘But if a
man come presumptuously upon his neighbour.’ (Exodus xxi.
14.)” The law of God says, “Whoso sheddeth man’s blood, by
man shall his blood be shed: for in the image of God made he
man.” (Gen. ix. 6.) And to this law the New Testament
commands us Christians to adhere, rejecting the oral traditions;
and in consequence the laws of Christian countries make no
difference between the murderer of a Jew, a Christian, Turk,
Infidel, or Heretic. Short as all Christian nations confessedly
come of the pure morality of the New Testament, their laws
direct the administration of impartial justice, and are a terror to
all evil doers of every creed and sect. The liberality of the
Talmud then, in allowing a share of salvation to the pious of
the world is not so very great, nor its toleration of a very
comprehensive character. It not only withholds justice from the
pious of the world, but gives as the reason, because they are not
considered as neighbours. Want of room prevents us from
pursuing this subject further at present. We therefore ask, Is
this law from God? Can God, in an oral law, directly contradict
his written law? Can you point out anything similar
in the New Testament? Is this law just or unjust? You will
grant that it is unjust and erroneous. Then your fathers have
been mistaken about one of the first principles of the administration
of justice, for many centuries. And your brethren
who adhere to this system as Divine, as on the Barbary coast,
for instance, are still mistaken. Why do you not protest aloud
against such error? Why not endeavour to convince your
brethren that they are wrong? In England there is nothing
to prevent you. There is full liberty, free toleration. You
may lift up your voice like a trumpet against the errors of the
Talmud. You may expunge all acknowledgment of its authority
from your prayers—you may return to Moses and the
prophets, and no man will say nay.

.fn #
Instead of לנד <i>alone</i>, there is another reading, לנד׳׳, the tribunal.
.fn-
// File: 075.png
.pn +1
.sp 4
.h2 id=chap09
No. IX. | CHRISTIANS CANNOT BE RECKONED AMONGST THE “PIOUS OF THE NATIONS OF THE WORLD.”
.sp 2
We said, in our last number, that “the pious of the nations
of the world” are, according to the oral law, those who have
received the seven commandments of the sons of Noah. We
said that of the laws laid down for their own conduct, some, as
for instance that respecting divorces, are such as would introduce
confusion and misery into Gentile society—and that
others, referring to the administration of justice by Rabbinical
tribunals, are extremely unjust. But the advocates of the oral
law think, nevertheless, that it is very tolerant, more tolerant
than the New Testament, because it says that “the pious of
the nations of the world have a share in the world to come.”
Now we cannot help feeling a curiosity to know how great or
how small that share will be. And this our curiosity is excited
by the following information, which the oral law commands to
be communicated to a Gentile who wishes to turn Jew:—

וכשם שמודיעין אותו עונשן של מצוות כך מודיעין
אותו שכרן של מצוות , ומודיעין אותו שבעשית
מצוות אלו יזכה לחיי העולם הבא , ושאין שום צדיק
גמור אלא בעל החכמה שעושה ויודען ׃ ואומרים לו
הוי יודע שהעולם הבא אינו צפון אלא לצדיקים והם
ישראל , וזה שתראה ישראל בצער בעולם הזה טובה
היא צפונה להם שאין יכולין לקבל רוב טובה בעולם
הזה כאומות , שמא ירום לבם ויתעו ויפסידו שכר
העולם הבא כענין שנאמר וישמן ישורון ויבעט ׃
ואין הקדוש ברוך הוא מביא עליהן רוב פורענות כדי
שלא יאבדו אלא כל האומות כלין והן עומדין וכו׳ ׃

“As they are to make known to him the punishments attached
to the commandments, so they are also to inform him of the rewards
for keeping them. They should inform him, that, by the
doing of these commandments, he will be worthy of everlasting
life; and that there is no perfectly righteous man, except that
possessor of wisdom who does and knows them. And they are to
say to him, Be assured that <i>the world to come is laid up for none
but the righteous, and they are Israel</i>; and as to this that thou
seest Israel in trouble in this world, their good things are laid
up for them, <i>for they cannot receive an abundance of good things
in this world, like the nations</i>. Their heart might, perchance,
be lifted up, and they might go astray, and lose the reward of
// File: 076.png
.pn +1
the world to come, as it is said, ‘Jeshurun waxed fat and
kicked.’ The Holy One, blessed be he, brings upon them the
abundance of afflictions for no other reason than this, that they
may not be lost. <i>All the nations shall be utterly destroyed</i>, but
they shall abide.” (Hilchoth Issure Biah., c. xiv. 3-5.) To
us this sounds very much like a flat contradiction to the above
declaration, that “the pious of the nations of the world have a
share in the world to come.” Here, on the contrary, it is stated
that the blessings of that state are reserved “for none but the
righteous, and they are Israel;” and again, “All the nations
snail be utterly destroyed.” And it is even implied that the
nations get their good things in this world, and do not suffer
affliction, as they are not to have that blessedness, which
is reserved for the righteous. How, then, are we to reconcile
these two sayings? There are only two ways which occur
to us, either by saying that this is not strictly true, but only
a fair speech in order to catch proselytes; or, if it be strictly
true, that then “the pious of the world” are to have a much
smaller share in the blessedness to come. In any case the
spirit is far from charitable or tolerant. It represents God
as an accepter of persons, saving Israelites simply because they
are Israelites, and destroying the other nations because they
are not Israelites. The New Testament representation is very
different, and far more worthy of “the Judge of all the earth.”
It does indeed say, “He that believeth shall be saved, and he
that believeth not shall be damned.” But in this very declaration,
we have an impartial rule applied to all mankind. “He
that believeth,” of whatsoever nation, kindred, or tongue—Jew
or Gentile, white or black—“shall be saved.” “He that believeth
not,” whether he be called a Jew or a Christian,
whether he be a son of Japhet, of Shem, or of Ham, “shall be
damned.” The New Testament asserts no monopoly of salvation
for one favoured family. It excludes none because he had
not the happiness to be descended from a privileged stock. It
lays down a general and impartial rule to be applied to all the
children of men. The oral law says,

כל ישראל יש להם חלק לעולם הבא ׃

“All Israel has a share in the world to come.” The New
Testament says, “Not every one that saith unto me, Lord,
Lord, shall enter the kingdom of heaven, but he that doeth the
will of my Father which is in heaven.” (Matt. vii. 21.) The
oral law says, “The world to come is laid up for none but the
righteous, and they are Israel.” The New Testament says,
“God is no respecter of persons; but in every nation he that
feareth him, and worketh righteousness, is accepted with him.”
(Acts x. 34, 35.) Now then we appeal to the good sense of
every Jew, even of the Talmudists to tell us which of these two
// File: 077.png
.pn +1
statements is most just, impartial, and worthy of the Just
Judge?

But the reasoning employed in the above extract from the
oral law, is as false as the principles which it is intended to
support, when it says, “As to this that thou seest Israel in
trouble in this world, their good things are laid up for them,
for they cannot receive an abundance of good things in this
world like the nations,” it directly contradicts the law of Moses,
which everywhere promises an abundance of temporal blessings
to Israel, if obedient. “It shall come to pass, if thou shalt
hearken diligently unto the voice of the Lord thy God, to
observe and to do all the commandments which I command
thee this day, that the Lord thy God will set <i>thee on high above
all nations</i> of the earth, and all these blessings shall come upon
thee, and overtake thee, if thou shalt hearken unto the voice of
the Lord thy God. Blessed shalt thou be in the city, and
blessed shalt thou be in the field. Blessed shall be the fruit of
thy body, and the fruit of thy ground, and the fruit of thy
cattle, the increase of thy kine, and the flocks of thy sheep....
The Lord shall cause thine enemies that rise up against
thee to be smitten before thy face; they shall come out against
thee one way, and flee before thee seven ways. The Lord shall
command the blessing upon thee in thy store-houses, and in all
that thou settest thine hand unto; and he shall bless thee in
the land which the Lord thy God giveth thee.” (Deut.
xxviii. 1-8, &c.) Here, then, is temporal blessing in abundance,
promised to obedience; and the afflictions which have
come upon Israel are not because of their piety, but because of
their disobedience. In this case, then, the oral law speaks utter
falsehood. God has not two ways of dealing with nations, but
one way. He gives every nation a fair trial, and if they refuse
to hearken to his voice, he pours out upon them his wrath.
The rise, and growth, and trial, of a nation is slower, and
requires more time than the growth and trial of individual men.
The life of a nation is, so to speak, longer than the life of a
man. Centuries are required as the time of a nation’s trial,
but all history, sacred and profane, testifies the truth of the
general rule given in the Old Testament, “Righteousness
exalteth a nation, but sin is a reproach to any people.” The
only difference which God makes between Israel and the other
nations, is with regard to their national existence in this world.
He has crumbled the mighty empires of Assyria, Babylon,
Greece, and Rome into dust, but he still preserves the independent
existence of the family of Abraham, according to his
covenant; and when, as a nation, they repent and return to
him, He will remove the rod of his anger, and give them the
temporal prosperity which He has promised by the mouth
of Moses his servant. But this promise of temporal blessing
// File: 078.png
.pn +1
will not justify any impenitent Jew at the tribunal of God’s
judgment. The hopes held out by the oral law are utterly fallacious,
and dishonouring to God, inasmuch as he is represented
as unduly favouring one nation, and unjustly condemning
all others.

An advocate of the oral law may, however, find out some
other way of evading the evident intolerance of the above
statement, and still insist upon it, that as the Talmud says,
“The pious of the nations of the world have a share in the
world to come,” it is a very tolerant book. We therefore
proceed to inquire what pains the Rabbies have taken to add
to the number of those who are to be saved. They believe, as
we are told, that every one, who receives and observes the
seven commandments of the sons of Noah, will be saved; they
believe that all others must be lost; have they then taken any
pains to make known this important information to the world?
Or, if that was not to be expected during the captivity, did
they during the days of their power and dominion? Or, at
least, did they offer every facility to those Gentiles who might
come to renounce idolatry, to receive the necessary instruction?
Did they command all their disciples to be ready day and
night to open their doors at the knock of the penitent idolater,
and by receiving rescue him from everlasting destruction?
Not one of all these things. They commanded that, when
there was no jubilee, such converts should be refused, and
that if they did not choose to be circumcised and observe the
whole Mosaic law, they should be left to perish.

אי זה הוא גר תושב זה גוי שקבל עליו שלא
יעבוד עכו׳׳ם עם שאר המצוות שנצטוו בני נח ולא
מל ולא טבל הרי זה מקבליו אותי והוא מחסידי
אומות העולם , וממה נקרא שמו תושב לפי שמותר
לנו להושיבו בינינו בארץ ישראל כמו שבארנו
בחלכות עכו׳׳ם , ואין מקבלין גר תושב אלא בזמן
שהיובל נוהג ׃

“What is meant by a sojourning proselyte? Such an one is
a Gentile, who has taken upon himself not to commit idolatry,
together with the remaining commandments given to the sons
of Noah, but is not circumcised nor baptized. Such an one is
received, and is of the pious of the nations of the world. And
why is he called a <i>sojourner</i>? Because it is lawful for us to
let him dwell amongst us in the land of Israel, as we have explained
in the laws concerning idolatry. <i>But a sojourning
Proselyte is not received</i> <sc>WHEN THE JUBILEE CANNOT BE
OBSERVED</sc>.” (Hilchoth Issure Biah., c. xiv. 7, 8.) At all other
times the unfortunate heathen might perish, if they did not
// File: 079.png
.pn +1
choose to become Jews altogether. Now what will be thought
of the charity of this law if we add, that there has been no
jubilee, and consequently no pious amongst the nations for two
thousand seven hundred years and more? Yet this is what
the oral law tells us.

משגלו שבט ראובן ושבט גד וחצי שבט מנשה
בטלו היובלות שנאמר וקראתם דרור בארץ לכל
יושביה , בזמן שכל יושביה עליה , והוא שלא יהיו
מעורבבין שבט בשבט אלא כולן יושבים כתקונן ׃

“Since the time that the tribe of Reuben, and the tribe of Gad
and the half-tribe of Manasseh were led away captive, the
jubilees have ceased, for it is said, ‘And ye shall proclaim
liberty throughout the land unto all the inhabitants thereof’
(Lev. xxv. 10); that means, when all its inhabitants are upon
it, and, moreover, when the tribes are not mixed one with another,
but all dwelling according as they were appointed.”
(Hilchoth Shemitah, c. x. 8.) We have the account of this
captivity in the following words, “In those days the Lord began
to cut Israel short: and Hazael smote them in all the coasts of
Israel: from Jordan eastward, all the land of Gilead, the Gadites,
and the Reubenites, and the Manassites.” (2 Kings x. 32, 33.)
That was, according to the common chronology about 884 years
before the Christian era. If to this we add 1836, we have 2720
years since the time that there could be a jubilee, and consequently
2720 years since any Gentiles were converted from
the errors of idolatry to the religion of the sons of Noah. What
is it then but solemn mockery, in any one acquainted with the
oral law, to tell us that the Talmud is tolerant, and admits
“that the pious of the nations of the world may be saved;”
when according to that same book seven-and-twenty centuries
have elapsed, since any such converts were received? We
believe that those who make this defence are unacquainted
with the principles of the system which they undertake to defend.
The truth is, that the authors of the oral law, finding
that they could not altogether deny salvation to the pious of
other nations, were determined not to add to their number, and
therefore limited the possibility of this mode of conversion to
times that had elapsed long before they were born. But in
their own times they would not receive any one who was not
willing to be circumcised and to receive the whole law. And
hence we see how exactly the New Testament represents the
state of the case, when Christianity was first propagated
amongst the Gentiles, and free salvation was proclaimed to all
who believed, without becoming Jewish proselytes. The
Rabbinists opposed with all their might. “And certain men
which came down from Judea taught the brethren and said,
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Except ye be circumcised after the manner of Moses, ye cannot
be saved.” And again, “There rose up certain of the sect of
the Pharisees which believed, saying that it was needful to
circumcise them, and to command them to keep the law of
Moses.” (Acts xv. 1-5.) There was no year of jubilee, and
therefore renunciation of idolatry was not sufficient in the eyes
of these traditionists, who believed that at such a time there
was no salvation except for those who observed the whole law.
But how is it now? If a Gentile should desire now to become
one of the pious of the nations, could the Jews receive him?
According to the above general principles, certainly not. The
tribes are still scattered and mixed up together. The land has
not got “all its inhabitants.” There can be no jubilee, and
therefore those that wish to be saved, must, according to the
oral law, turn Jews, or take their chance of living to a year of
jubilee. But we are not necessitated to argue from the principles.
The thing is expressly laid down in the oral law. After
explaining, as we have quoted above, who are the pious of the
world, and that when the jubilee is possible, is the only time
for receiving them, it adds—

אבל בזמן הזה אפילו קבל עליו כל התורה כולה
חוץ מדקדוק אחד אין מקבלין אותו ׃

“But in the present time, though a man should be willing
to take upon him the whole law, with the exception of only one
of its least requirements, he is not to be received.” Now then
what becomes of the boasted toleration of the Talmud? It says,
that “the pious of the nations of the world may be saved.” But
it says, first, that such converts can only be received when the
jubilee can be celebrated. It says, secondly, that this only
opportunity has not occurred for the last 2,700 years; and,
lastly, it positively forbids the Jews in the present time to give
the Gentiles a chance of salvation, unless they are willing to
receive the whole law. What use is it then to talk of the pious
of the world, or to say that people of other religions may be
saved? According to the Talmud, there are no pious of the
nations, unless perchance there may be some descendants of
those who were received 2,700 years ago. But all history that
we have ever seen is silent on the subject. We do not know
of a single congregation of Noahites in the whole world. The
forefathers of the Christians were not received during the usage
of jubilee. They were idolaters received against the wishes of
the Rabbinists. The Britons and the Saxons were converted
to Christianity long after the final dispersion of the Jews, that
is, at a time when, according to the Talmud, it was unlawful to
add to the pious amongst the nations. Neither were they
received according to the Talmudic condition, in the presence of
three learned Jews.
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וצריך לקבל עליו בפני שלשה חברים ׃

“And it is necessary for such an one to take the seven commandments
on him in the presence of three learned men,
who are qualified to be Rabbies.” (Hilchoth Melachim,
c. viii. 10.) According to the oral law, then, there are no
such persons now existing as “the pious of the nations of the
world.” It is, therefore, idle to talk of the liberality with
which they would be treated, were they forthcoming. Thus
the only appearance of an argument in favour of the Talmud
vanishes into thin air, and mocks our grasp, as soon as we
endeavour to lay hold of it. Those who caught at this
phantom of charity, no doubt meant it sincerely. They
thought that the oral law was misrepresented. They were
told that it was charitable, and they therefore nobly came
forward in its defence. If they had known its true principles,
they would have renounced them. Their advocacy went
on a false supposition. But now that we have set forth
the true bearings of the case, and given them chapter and
verse to which they may refer, and convince themselves,
we call upon them to do so: and then, as they hate intolerance,
to join with us in protesting against it, even though
it should be found in that system, which hitherto they have
believed, on the testimony of others, to be Divine. At the
same time we would seriously ask of them to compare this
system, which has been for more than 1,700 years the religion
of the majority of the Jewish nation, with the system laid
down in the New Testament, and to decide which is most
agreeable to the character of God, as revealed in the law
and the prophets, and most beneficial to the world. The
oral law says, that God has commanded the heathen to be
left for 2,700 years without the means of instruction, and
that when the days of Israel’s prosperity come, the nations
are to be converted by force; but that even then, they will
not be raised to the rank of brethren, but only be sojourning
proselytes. The oral law looks forward to no reunion of all
the sons of Adam into one happy family. The New Testament
has, on the contrary, commanded its disciples to afford
the means of instruction “to every creature.” It speaks to
us Gentiles, who were once regarded as poor outcasts, in
the language of love, and says, “Now, therefore, ye are no
more strangers and foreigners, but fellow-citizens with the
saints, and of the household of God.” (Ephes. ii. 19.) It
takes nothing from you. It asserts your privileges as the
peculiar people of God; but it reveals that great, and to us,
most comfortable truth, “That the Gentiles should be follow-heirs,
and of the same body;” and it promises a happy time,
when there shall be one fold and one Shepherd. It does,
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indeed, tell us not to forget what we once were, “aliens from
the commonwealth of Israel, and strangers from the
covenant of promise, having no hope, and without God
in the world.” (Eph. ii. 12.) It reminds us that the olive-tree
is Jewish, and that you are the natural branches, and
warns us against all boasting. (Rom. xi. 16-24.) And we
desire to remember these admonitions, and to acknowledge
with thankfulness, that all that we have received, is derived
from the Jewish nation. We ask you not to compare the
oral law with any Gentile speculations, or systems, or inventions,
but with doctrines essentially and entirely Jewish.
Christianity has effected great and glorious changes in the
world, but we take not the glory to ourselves. We give it
to God, who is the author of all good, and under Him, to the
people of Israel. We ask you, then, to compare these two
Jewish systems, Rabbinism, which has done no good to the
Gentiles, and perpetuated much error amongst the Jews; and
Christianity, which has diffused over the world the knowledge
of the one true God—disseminated the writings of Moses and
the prophets, and increased the happiness of a large portion of
mankind. The comparison may require time, and ought to
be conducted with calmness and seriousness. But we think
that, even without instituting that comparison, you must
acknowledge that the principles of the oral law, discussed
in this paper, are contrary to the law of Moses; and that,
therefore, a decided and solemn protest against these Rabbinical
additions, is an immediate and imperative duty.
.sp 4
.h2 id=chap10
No. X. | RABBINIC WASHING OF HANDS.
.sp 2
There are various marks by which a religion of man’s
making may be detected. It is usually intolerant, superstitious,
and voluminous. It limits the love of God to a particular class.
It exalts ceremonial observances above the worship of the
heart; and so multiplies its laws and definitions, as to put the
knowledge of it beyond the reach of any but the learned.
Any one of these marks would go far towards shaking the
claims of a religious system. Far instance, if it lay down as
religious duties so many and such subtle laws, as it is impossible
for the unlearned to attain a knowledge of, it is plainly
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the invention of the learned, who have thought only of themselves,
and have not that tender regard and consideration for
the ignorant, which the Creator has. His religion must be for
all, the poor as well as the rich, and the ignorant as well as
the wise of this world. We fear that the oral law of the
Rabbies will not stand any one of these tests: it is, at all
events, a religion for the learned, and the learned only. There
is scarcely one of its commandments that is not so encumbered
with distinctions and definitions, as to make the right
interpretation of it the sole property of the educated. Take,
for example, one of the first and most frequent of the commandments,
in the Rabbinist’s daily practice, נטילת ידים
(the washing of hands.) The command appears very simple.
It says—

ירחץ ידיו ויברך על נטילת ידים ׃

“Let him wash his hands, and pronounce the benediction for
the washing of hands.” (Orach Chaiim., § 4.) But out of
this short command arise endless distinctions, according to
which the act performed is regarded as a valid or invalid
fulfilment of the command.

כל הנוטל ידיו צריך להזהר בארבעה דברים ,
במים עצמן שלא יהיו פסולין לנטילת ידים ובשיעור
שיהיה בהן רביעית לכל שתי ידים , ובכלי שיהיו
המים שנוטלין בהן בכלי , ובכוטל שיהיו המים באין
מכח נותן ׃

“Every one who washes his hands must attend to four things.
1st, To the water, that it be not unlawful for the washing of
hands. 2d, To the measure, that there be a quartern for the
two hands. 3d, To the vessel, that the water, wherewith the
washing is performed, be in a vessel. 4th, To the washer,
that the water come with force from him that pours.”
(Hilchoth Berachoth, vi. 6.) Each of these four limitations
requires new explanations and definitions of its own, as for
example, there are four things that make water unlawful for
the washing of hands; one of these is, if any work be done
with it. This necessarily requires fresh definitions of what is
and is not work. Then come the directions as to how for the
washing is to reach, the position of the hands, whether they
are to be held up or down, the drying of the hands. A
perfect and accurate knowledge of all these conditions can be
attained only by the learned. And after all the care which
these things require, the Israelite may after all fall short of
Talmudic requirement, for there is still another condition, that
involves another host of Rabbinic definitions, the non-observance
of which will invalidate the merit of his washing.
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כל החוצץ בטבילה חוצץ בידים וכו׳ ׃

“Every thing that is an impediment in baptism is an impediment
in washing of hands.” (Hilchoth Mikvaoth, xi. 2.)
This, of course, leads to a new inquiry, what constitutes an
impediment.

אלו חוצצין באדם , לפלוף שחוץ לעין , וגלד
שחוץ למכה , והדם היבש שעל גבי המכה , והרטיה
שעליה , וגלדי צואה שעל בשרו , ובצק או טיט
שתחת הצפורן , והמלמולין שעל הגוף היון ,
וטיט היוצרים וכו׳ ׃

“These are the impediments in human beings. The film that
is outside the eye. The incrustation outside a wound. Dry
blood that is on a wound. The plaster that is on it. Filth
upon the flesh. The impurity or dirt under the nails. Dirt
upon the body, mud, potter’s clay, &c.” (Ibid., c. ii. 1.)
Every one of these can give rise to endless questions in
casuistry, which are evidently beyond the powers of the
unlearned, and must draw him, if he be a conscientious man, to
the Rabbi to solicit his advice. Thus, one of the very first
commandments with which the Jew begins the day, requires
for its accurate fulfilment a degree of knowledge which is far
beyond the attainment of the multitude. This one commandment
involves scores of others. Nay, we doubt not that an
accurate Talmudist might make 613 constitutions out of this
one alone; and we appeal to the conscience of the great
majority of Jews in London to decide whether they possess the
knowledge here required, and consequently whether it is
possible for them to keep this one commandment. If they
transgress any one of these Rabbinic distinctions, their hands
are not washed, and consequently they are unfit for prayer.
But this is not a command for the morning only. It must be
repeated through the day.

כל האוכל הפת שמברכין עליו המוציא צריך
נטילת ידים תחלה וסוף , ואף על פי שהוא פת
חולין ואף על פי שאין ידיו מלוכלכות ואינו יודע להן
טומאה לא יאכל עד שיטול שתי ידיו , וכן כל דבר
שטיבולו במשקה צריך נטילת ידים תחלה ׃

“Every one who eats that sort of bread, for which the benediction
is, ‘Blessed art thou, O Lord our God, King of the
universe! who bringeth forth bread from the earth,’[#] is bound
to wash his hands at the beginning and end. And although
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the bread be common, and although his hands have not been
defiled, and he is not aware of any uncleanness upon them, he
is not to eat until he wash both his hands. And thus, also,
with regard to anything that is dipped in fluid, the washing of
hands is necessary at the beginning.” (Hilchoth Berachoth,
vi. 1.) Here, again, it is necessary to know the different sorts
of bread, and the compounds that may be made with the
different sorts of flour, and the various forms of benediction,
and out of these again may arise as many doubts and questions
as out of the former, for the solution of which learning,
acuteness, and practice are required; and the want of these
may lead to transgression, and, according to the Rabbies, to
most fatal consequences. For instance, neglect of this command
after the meal may cause blindness.

כל פת שהמלח בו צריך נטילת ידים באחרונה
שמא יש בו מלח סדומית או מלח שטבעו כמלח
סדומית ויעביר ידיו על עיניו ויסמא . מפני זה חייבין
ליטול ידים בסיף כל סעודה מפני המלח . ונמחנה
פטורִם מנטילה ידים בתחלה . מפני שהם טרודים
במלחמה וחייבין באחרונה מפני הסכנה ׃

“All bread that has salt in it requires washing of hands after
it; lest perhaps it might be the salt of Sodom, or salt of the
same nature, and a man might pass his hand over his eyes and
become blind. On this account all are bound to wash their
hands at the end of every meal, because of the salt. But in a
camp they are exempt from washing at the beginning, because
they are oppressed with the fatigues of war, and are bound to
wash after meal on account of the danger.” (Ibid., 3.) Suppose,
then, that a poor ignorant man, with the best intention in the
world, set about this washing, and made a mistake with regard
to the water, or the vessel, or the pouring, or the position
of his hands; or suppose that a soldier, in the hurry of a camp,
were to make this mistake, or omit the washing altogether, and
then have the ill luck to put his hands to his eyes, according to
the oral law, blindness would be the consequence. Any neglect
or defect in the morning ablution would be more fatal still.

יידקדק לערות עליהן ג׳ פעמים מפני שרוח רעה
שורה על הידים קודם נטילה ואינה סרה אד שיערה
עליהן שלש פעמים . ועל כן צריך למנוע מהגיע
בידו קודם הנטילה לפה , ולחוטם , ולאזנִם , ולעינים .
מפני שרוח רעה שורה עליהם ׃

“A man must be very careful in pouring water on his hands
three times for an evil spirit rests upon the hands before
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washing, and does not depart until water be poured on them
three times. Therefore it is necessary, before washing, to
abstain from touching the hand to the mouth, and the nose, and
the ears, and the eyes, because an evil spirit rests upon them.”
(Orach Chaiim., § 4.)

Now, is this the religion of the God of love, and mercy, and
justice? Is it at all like Him to give laws so subtle and
multifarious in their distinctions, that it is next to impossible
for the unlearned man to obey them aright, and then to attach
to this non-observance such calamitous consequences? If it be
replied that the punishment is visited only on those who
transgress wilfully, then there are thousands of Jews, perhaps
in this very city, who live in the habitual and wilful omission
of this precept, and who have the use of their eyes, just as well
as the strictest Rabbinist. This fact, which no one will dispute,
proves beyond doubt, that the oral law has spoken falsehood,
and therefore throws utter discredit upon its testimony respecting
the tradition of the commandment itself. It is confessedly
not a commandment from God, but from the scribes.

כבר ביארנו שנטילת ידים וטבילתן מדברי סופרים ׃

“We have explained long ago, that the washing and bathing of
the hands are derived from the words of the scribes.” (Hilchoth
Mikvaoth, xi. 1.) That they had no Divine authority for the
command is evident from the subtilty and superstition of its
ordinances; for we presume that few will question the superstition
of the threat of blindness to the disobedient, or of the fable
of the evil spirit resting upon the hands. One such command,
then, will go far to discredit the whole story of an oral law,
and to invalidate the character of its witnesses. They were
evidently superstitious men, no way elevated above the vulgar
prejudices or the times, not at all scrupulous in adding to the
law of God, and evidently aiming at a complete domination
over the consciences of their followers. It is hardly possible to
believe that they were not aware of the necessary result of the
system, the complete subjugation of the consciences of the
multitude. The mass of mankind has no leisure for the study
of juristic distinctions, they must, therefore, if they believe such
to be Divine, cast themselves upon the mercy of the learned,
and there can be no doubt that those who have the keys of
salvation, will also possess no small degree of influence and
power in this world. But, whatever was the motive, there can
be no doubt about the severity with which the Rabbies enforced
this command. They exacted even from the poor unfortunate,
whom circumstances left only enough water to slake
his thirst, that he should sacrifice a port of it to this Rabbinical
purification.
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אפילו אין לו מים אלא כדי שתייה נוטל ידיו
במקצתן ואח׳׳כ אוכל ושותה מקצתו ׳

“Though he should only have enough water to drink, he is to
wash his hands with a part of it, and then to eat, and to drink
the remainder.” (Hilchoth Berachoth, vi. 19.) And not content
with this harsh requirement, they sentence the despiser of
their commands to excommunication.

וצריך ליזהר בנטילת ידים שכל המזלזל בנטילתם
חייב נדוי ׳

“It is necessary to be very careful in washing of hands, for
every one who despises the washing of hands is guilty of excommunication.”
(Orach Chaiim., § 158.) And this same book
confirms this decision by a case which actually occurred of a
man thus excommunicated, and who dying in his excommunication
had the usual indignities offered to his corpse.

את מי נדו את אלעזר בן חצר שפקפק בנטילת
ידים וכשמת שלחו בית דין והניחו אבן גדולה על
ארונו ללמדך שכל המתנדה ומת בנדויו בית דיו
סוקלין את ארונו ׃

“Whom did they excommunicate? Eleazar ben Chatzar, who
despised the washing of hands; and when he was dead, the tribunal
sent, and had a great stone laid on his coffin, to teach thee
that of every one who is excommunicated and dies in his excommunication,
the coffin is stoned by the tribunal.” (Talmud,
Berachoth, fol. 19, col. 1.) When they had the power they
employed it to the full, and now that they have it not, the oral
law still threatens poverty and extirpation to every transgressor.

כל המזלזל בנטילת ידים בא לידי עניות ׃ ואמר
ר׳ זריקא אמר ר׳ אלעזר כל המזלזל בנטילת ידים
נעקר מן העולם ׃

“Every one who despises washing of hands sinks into poverty.
R. Zerika says, in the name of R. Eliezer, Every one that
despises the washing of hands is rooted out of the world.”
(Orach Chaiim., ibid.) Such is the toleration of the oral law
towards Jews, accused of no breach of God’s commandment,
convicted of no denial of God’s Word, guilty of no crime. And
yet these same men, who are strict even to persecution about
one of their own institutions, allow that which they consider
the Word of God to be transgressed with impunity, if it be expedient.
They assert their belief, that the law of Moses forbids
the Jews to have clothing, like that of the Gentiles, to shave or
to wear their hair like the other nations, and yet they say the
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transgression of this Divine command is lawful under the
following circumstances:—

ישראל שהיה קרוב למלכות וצריך לישב לפני
מלכיהם והיה לו גנאי לפי שלא ידמה להם הרי זה
מותר ללבוש במלבושיהן ולגלח בנגר פניו כדרך
שהן עושין ׃

“An Israelite who is near to Royalty, and is obliged to sit
before Gentile kings, and for whom it would be disgraceful not
to be like them, is allowed to dress and to shave as they do.”
(Hilchoth Accum., xi. 3.) But it is not to be wondered at, that
those should lightly esteem the Word of God, who are capable
of confounding the guilt of transgressing a mere human ceremony
with the guilt of transgressing a Divine command. The Talmud
makes the sin of neglecting this command as great as that of
gross immorality.

כל האוכל לחם בלא נטילת ידים כאלו בא על
אשה זונה וכו׳ ׃

“Every one who eats bread without washing of hands, is as
guilty as if he had committed fornication.” (Sotah, fol. iv.,
col. 2.)

The sum of all that has been said is, that the scribes and
Pharisees added a commandment not given by Moses, that they
so refined upon the conditions of its fulfilment as to make it
almost impossible for the unlearned not to transgress it, and yet
denounced such heavy penalties upon the transgressor as to
make it an intolerable burden to the conscientious; that when
they had the power, they persecuted all that refused obedience,
and did not scruple to pronounce the guilt of transgression as
great as that of breaking one of the moral commandments.
They have presented as the religion of Moses a system which
is voluminous, superstitious, and intolerant; difficult to the
comprehension of the unlearned, terrific to their consciences,
and cruel to their persons. But when the poor were ground
down and oppressed under this weight of superstition and
tyranny, God sent them a deliverer in Jesus of Nazareth, who
asserted the revealed truth of God, and protested against this
mental bondage. “Then come together unto him the Pharisees,
and certain of the scribes which came from Jerusalem. And
when they saw some of his disciples eat bread with defiled
(that is to say, with unwashen) hands they found fault....
He answered and said unto them, Well hath Esaias prophesied
of you hypocrites, as it is written, This people honoureth me
with their lips, but their heart is far from me. Howbeit in
vain do they worship me, teaching for doctrines the commandments
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.pn +1
of men.... And when he had called all the people
unto him, he said unto them, Hearken unto me every one of
you and understand: there is nothing from without a man that,
entering into him, can defile him: but the things which come
out of him, those are they that defile him.... For from
within, out of the heart of men, proceed evil thoughts, adulteries,
fornications, murders, thefts, covetousness, wickedness, deceit,
lasciviousness, an evil eye, blasphemy, pride, foolishness: all
these things come from within, and defile the man.” (Mark
vii. 1-23.) Here the Lord Jesus asserts what is alike the
truth of God, and agreeable to the dictates of sound sense. So
Samuel said in the Old Testament.

האדם יראה לעינים ויהוה יראה ללבב ׃

“Man looketh on the outward appearance, but God looketh on
the heart.” (1 Sam. xvi. 7.) But the scribes and Pharisees
treated the Lord Jesus in the spirit of the laws which we have
adduced above. They persecuted him unto death, and to the
death He willingly went a martyr for the truth, and a sacrifice
for the sin of the world. The authors of the oral law had but a
short triumph. He rose from the dead, and his doctrine spread
through the world, and everywhere announced freedom from
the bondage of superstition as well as a hope of everlasting life.
And the Jewish nation is at this hour enjoying the fruits
of His death and doctrine in their liberty from Rabbinic
domination. Many of you now hold some of those principles,
the assertion of which was the cause of His death. You believe
that moral duties are far beyond ceremonial observances. You
believe, many of you, that to eat with unwashen hands is no
sin, and have given up the practice. You transgress this
commandment of the scribes, and yet you are not excommunicated
nor persecuted. For all this you are indebted to
Jesus of Nazareth. If the oral law had triumphed, and the
doctrine of Jesus been silenced, you would still be living the
victims of superstition or persecution. You would have been
afraid of being struck with blindness, or haunted with an evil
spirit, or even of being rooted out of the world. If a ray of
Divine light had visited your understanding, and you had
protested against these traditions, you would have had to feel
the weight of Rabbinical persecution, like Jesus of Nazareth.
You would have been excommunicated like Eleazar, and if God
had given you strength to remain faithful, would have died
excommunicated, and have had a stone upon your coffin. How
is it that now you are free, that you can think and act without
any such fear? Is it because the Talmud has altered? No, it is
just what it was. The conscientious believers in the Talmud
are just the same as their fathers, and as conscientious men, if
// File: 090.png
.pn +1
they had the power, they would think it their bounden duty to
treat you, as their predecessors treated Eleazar. But the
doctrine of Jesus of Nazareth delivers you; and the followers
of Jesus of Nazareth are your protectors against the rigour of
the oral law, and the intolerance of your brethren. Should not
this fact, then, lead you to examine into the claims of that same
Nazarene? How is it that if the principles of Jesus of Nazareth
should ever become universal, the world will be universally
happy; whereas if the principles of those who rejected him
become universal, the whole world will groan under superstition
and cruelty? What stronger testimony can there be to the
justice of his claims, and the injustice of his condemnation?
Examine, then, into the other evidence, and in the meanwhile
protest against the principles of the Talmud, and endeavour to
deliver your brethren. There are multitudes of Jews who still
groan under the superstitious laws respecting the washing of
hands. In the book of daily prayer published here in London,
the ordinance of washing of hands is acknowledged as Divine.
On the 151st leaf, col. 2, you will find the following blessing:—

ברוך אתה ה׳ אלהינו מלך העולם אשר קדשנו
במצותיו וצונו על נטילת ידים ׃

“Blessed art thou, O Lord our God! King of the universe! who
hath sanctified us with his commandments, and commanded us
to cleanse our hands.” Now this is a positive untruth; God
has not given the commandment respecting the washing of
hands. And yet here your prayer-book solemnly tells him
that he has. And this prayer-book has also put a rubric
to this benediction, “When the children wash their hands in
the morning, they are taught to say the following blessing.”
From which it appears that the Jewish children in England
are still taught to acknowledge the Divine authority of the
Talmud, for the only way in which that benediction can be
defended, is by saying that the oral law is Divine, and that its
commandments were given by God. It is therefore a holy and
imperative duty on all those Israelites who reject Talmudic
superstition and intolerance to have this benediction erased from
their prayer-book, and to preserve the children from the infection
of that law which persecutes the living and insults the
dead.

.fn #
Jewish Prayer-book, p. 152.
.fn-
// File: 091.png
.pn +1
.sp 4
.h2 id=chap11
No. XI. | RABBINIC ARTIFICES RESPECTING LEAVEN AT THE PASSOVER.
.sp 2
One of the many bright features in the national character of
Israel is the devoted constancy, with which they have, in the
most troublous times and under the most disastrous circumstances,
celebrated the anniversary of their first great national
deliverance. More than three thousand years have now rolled
away since Israel’s God heard the cries of the first-born in
Egypt, and by slaying the first-born of their enemies, effected
their salvation with a mighty hand and on outstretched arm.
And yet the memory of that great event is still fresh in the
hearts of the nation, and the children of Israel, wherever
scattered, in the wilds of Poland, the coasts of Africa, or the
torrid regions of India, as well as amongst ourselves, are now
making consentaneous preparation for the approaching festival.
Such constancy and such devotion bespeak minds of no ordinary
mould, and naturally lead us to ask, how is it that the Lord
does not now hear Israel’s cries and prayers, which ascend
from every region under heaven, and restore them to that place
in His dispensations and that rank amongst the sons of men,
which his Word assigns to them? A Christian would give
the answer suggested by the New Testament, but we waive
that at present. The oral law gives a reply the same in
substance. It tells us that the mass of the nation has obscured
the light of Divine revelation by the admixture of human
inventions, that, therefore, a restoration would only be the
establishment of error, and is consequently impossible. We
have already given some proofs of this assertion, the Rabbinical
laws relating to the Passover furnish us with many more, and
to these the season of the year now naturally refers us.

Amongst the first directions relating to the Passover, the
Word of God gives this plain command, “Even the first day
shall ye put away leaven out of your houses.” (Exod. xii. 15.)
This is intelligible to the most illiterate, and easy to be obeyed,
but the Rabbles have superadded a mass of explanations and
observances, which tend only to perplex and to burden the
conscience. In the first place they are not satisfied with the
honest endeavour of an Israelite to obey the command of God,
unless he does it according to the form and manner which they
prescribe.

ומה היא השבתה זו האמורה בתורה היא שיבטלו
בלבו ויחשוב אותו כעפר וישים בלבו שאין ברשותו
חמץ , ושכל חמץ שברשותו הרי הוא כעפר
וכדבר שאין בו צורך כלל ׃
// File: 092.png
.pn +1

“What is meant by the putting away (of leaven) mentioned in
the law? It is this, that a man annul it in his heart, and
count it as dust, and intend in his heart to have no leaven
whatever in his possession, and that all the leaven in his
possession shall be as dust, and of no necessity whatever.”
(Hilchoth Chometz Umatzah, c. ii. 2.) Here, then, they
require a formal intention, but they have also prepared a form
of words in which to clothe it.

כל חמירא וחמיעא דאיכא ברשותי דחמיתיה ודלא
חמיתיה דבערתיה ודלא בערתיה לבטל ולהוי כעפרא
דארעא ׃

“All manner of leaven that is in my possession, which I have
seen, and which I have not seen; which I have removed, and
which I have not removed, shall be null, and accounted as the
dust of the earth.” (Levi’s Prayers for the Passover, fol. 2,
col. 1.) And to this form a rubric is added, “If the master is
not at home, he annuls the leaven wherever he is.” Now this
may at first sight appear as a very innocent ceremony, but God
warns us against all additions to His Word and commandments.
It is in itself presumptuous, and as connected with the
Rabbinical doctrine of merit, must have an injurious tendency
upon the minds of the multitude. They will argue that by
observing this form, they have fulfilled a commandment, and
that consequently there is an additional sum of merit to be put
to the credit side of their account, as a set off against their
transgressions. And on the other hand, if they forget to go
through this form at the right hour, and afterwards any leaven
be found in their houses, the Rabbies bring them in guilty of
transgressing two negative commandments, which they say is
a more heinous offence than disobeying the affirmative precepts.

לפיכך אם לא בטל קודם שש ומשש שעות
ולמעלה מצא חמץ שהיה דעתו עליו והיה בלבו
ושכחו בשעת הביעור ולא בערו הרי זה עבר על
לא יראה ולא ימצא שהרי לא בער ולא בטל ׃

“Therefore, if a man does not annul (the leaven) before the
sixth hour, and afterwards from the sixth hour and onwards
should find leaven, which was on his mind and in his heart,
but he forgot it at the hour of removal, and did not remove it;
Behold, such an one has transgressed the command, ‘It shall
not be seen with thee’ (Exod. xiii. 7), and also the command,
‘It shall not be found in your houses’ (Exod. xii. 19), for he
neither removed it nor annulled it.” (Hilchoth Chometz, c.
iii. 8.) Now, can you believe that this decision is from God who
// File: 093.png
.pn +1
searcheth the heart? Can you believe that a man who had it
in his mind and heart to remove a piece of leaven according to
God’s commandment, but whilst removing the rest forgot this
one piece, is to be brought in guilty, simply because he did not
observe a mere form, which God has nowhere commanded?
Or that he would not have been guilty, if he had repeated
some half dozen words prescribed by men, sinners like himself?
Very different is the declaration of God himself, יען אשר היה,
עם לבבך “Because it was in thine heart” (1 Kings viii. 18):
he accepted the intention, and gave it the blessing of obedience.
The Rabbinic decision is, therefore, not of God, and goes far
towards overthrowing the claims of the whole oral law. But
the Rabbies were not satisfied with this invention of בטול
חמץ annulling the leaven, they have imposed upon the consciences
of their followers another observance, utterly unknown
to Moses, and that is בדיקת חמץ, the searching for leaven.

אור לארבעה עשר בנסן קודם צאת הכוכבים
בודקין את החמץ לאור הנר של שעוה היחידי ,
ומשהגיע זמנו אסור לעשות שום מלאכה ולא לאכול
ולא ללמוד ׃

“On the evening before the 14th of Nisan, before the coming
out of the stars, they are to search for the leaven by the light
of a single wax taper: and when the time draws near, it is unlawful
to do any work, or to eat, or to study.” (Passover
Prayers, fol. 1, col. 2.) For this command there is evidently
no foundation in the law of Moses. It is confessedly מדברי
סופרים of the words of the Scribes, and yet the most minute
directions are given, and the greatest attention required, as if it
had been from God himself, and various cases supposed where
a second search is necessary, as for instance:—

אם ראה עכבר שנכנס לבית וחמץ בפיו אחר בדיקה
צריך לבדוק פעם שניה אף על פי שמצא פירורִן
באמצע הבית אין אומרין כבר אכל אותה הפת
במקום זה והרי הפירורין אלא חוששין שמא הניחה
בחור או בחלון ואלו הפירורין שם היו ולפיכך חוזר
ובודק , אם לא מצא כלום הרי זה בודק כל הבית
ואם מצא אותה הפת שנטל העכבר ונכנס אין צריך
בדיקה ׃

“If, after the search, he see a mouse come into the house with
leaven in his mouth, it is necessary to search a second time.
And although he should find the crumbs about the house, he is
not to say, the mouse has eaten the bread long since, and these
are the crumbs, but, on the contrary, he must fear lest it should
// File: 094.png
.pn +1
have left the leaven in a hole or a window, and these crumbs
were there before; he must therefore search again. If he find
nothing, then he must search the whole house; but if he find
the bread with which the mouse went off, then no further search
is necessary.” Another case of equal importance, and more
ingenuity, is the following:—

נכנס עכבר לבית וככר בפיו ויצא עכבר משם
וככר בפיו אומרים הוא הראשון שנכנס הוא האחרון
שיצא ואינו צריך לבדוק . היה הראשון שגכנס שחור
וזה שיצא לבן צריך לבדוק . נכנס עכבר וככר בפיו
ויצאה משם חולדה וככר בפיה צריך לבדוק . יצאה
משם חולדה ועכבר וככר בפיה אינו צריך לבדוק
שזה הככר הוא שהיה בפי העכבר ׃

“If a mouse enter a house with bread in his mouth, and a
mouse also go out of the same house with bread in his mouth,
one may conclude that this is one and the self-same mouse, and
it is not necessary to search. But if the former that entered
was black, and the latter that went out white, a search is
necessary. If a mouse went in with bread in his mouth, and a
weasel come out with bread in her mouth, it is necessary to
search. If a mouse and a weasel both go out, and bread in the
weasel’s mouth, there is no search required, for this is the
identical bread that had been before in the mouse’s mouth.”
(Hilchoth Chometz, c. ii.) We do not mean to say that this
sort of wisdom was never found in Christians. We are well
aware that the scholastic divines display much of the same
perverse ingenuity, and the achievements of mice have figured
in Gentile theology too, but we have renounced that whole
system as contrary to the Word of God. You still adhere to
the theology of the Scribes, and are now about to keep a solemn
festival according to their ordinances. And yet you see how
poor their view of true piety, and how perverse the application
of their time and their ingenuity. The most unlearned Israelite
who has read the law of Moses in its simple dignity, will know
very well that when God commanded the Israelites to remove
leaven from their houses, he did not mean that they should go
and rummage out the mouse-holes, or spend their time looking
after mice and weasels. If, instead of the oral law, you had
read this in the New Testament, would you not have taken it
as complete evidence against the claims of that book? and if
St. Paul or St. Peter had given such commands to the Gentile
converts, would you not have said, these men were either fools
or knaves? But in the New Testament nothing like it is to be
found. The precepts there given, and the instruction there
conveyed, is all of a noble and dignified character, whilst the
// File: 095.png
.pn +1
trifling and the folly still exist in the oral law handed down by
those who rejected Jesus of Nazareth. If the testimony of
men at all depends upon the wisdom of him who gives it, the
testimony of the Scribes is not worth much. But the trifling
is exceeded by the presumption. These men have said, as we
have quoted above from your prayer-book, “that when the time
for the search draws near, it is unlawful to do any work, or to
eat, or to study;” so that the poor man is to give up his lawful
business, the hungry man to abstain from his lawful food, and
all to neglect even the reading of God’s holy Word, in order to
go and search into holes and corners, for that which they know
is not to be found, or to find that which was laid in their way
intentionally and for that very purpose. We ask you can this
be from God, or, are the men who make the reading of God’s
Word give way to this ceremony, to be depended upon as
teachers of the true religion?

But the oral law not only adds human inventions, but lays
down principles which involve considerable difficulties, the
solution of which requires no small share of ingenuity. For
instance—

חמץ שעבר עליו הפסח אסיר בהנאה לעולם ׃

“It is for ever unlawful to have any profit from leaven, that
has existed during the season of the Passover.” This is understood
of leaven belonging to Israelites, and according to this
all Israelites are obliged to sell, or give away, or lose all the
leaven which they may have at the commencement of Passover,
and of course, if they have much, the loss would be very
serious. But the Rabbies who have made the difficulty, have
also found various ways of evading it. One is by pledging
the leaven with a certain form of words—

ישראל שהרהין חמצו אצל הגוי אם אםר לו אם
לא הבאתי לך מעות מכאן ועד יום פלוני קנה חמץ
זה מעכשיו הרי זה ברשות הגוי ואותו החמץ מותר
לאחר הפסח ׃

“An Israelite who has pawned his leaven to a Gentile, if he
says to him, in case I do not bring thee the money from this
time to a certain day, you have purchased this leaven from the
present time; then this leaven is considered as in the possession
of the Gentile, and it is lawful after the Passover.” (Hilchoth
Chometz, c. iv.) If, therefore, an Israelite, who has a large
quantity of leaven, wishes to keep the commandment of
removing all leaven from his possession, and at the time
to be able to resume the possession after the Passover; and to
have the worldly gain too, as well the spiritual profit, he has
nothing to do but to pawn it with this form of words. Now
// File: 096.png
.pn +1
we ask every Jew of common sense, whether this be not a mere
trick, an attempt to cheat one’s own conscience, an unworthy
artifice to serve God, and yet to avoid the loss which would
result from a simple observance of the command? It is plain
that a man who acts thus has no real intention of renouncing
the possession of the leaven. And this is not a single case; the
oral law is rich in such cases, as it allows a mock pawning, so
it allows a mock sale or gift.

אעפ׳׳י שהישראל מכירו לעכו׳׳ם ויודע בו שלא
יגע בו כלל , אלא ישמרנו לו עד לאחר הפסח
ויחזור ויתננו לו מותר ׃

“Although the Israelite knows that the Gentile will not touch
the leaven at all, but keep it for him until after the Passover,
and will then return it to him, it is lawful.” Of course a
learned Israelite, acquainted with this provision of the oral
law, will select a Gentile of this description to whom to sell or
give his leaven, fully aware that after Passover it will be his
again, and he may enjoy the profit. But suppose a Jew had
lent money to a Gentile, and received the interest every week
in bread, what is he to do? It is evident that at Passover he
cannot make use of the bread on account of the leaven, neither
after the Passover can he receive that bread nor money for it,
as according to the oral law he must have no profit from leaven
which has witnessed the Paschal week. This is a difficult
case, but it is not of our making. The oral law which has
proposed the difficulty, has also provided a solution.

ישראל שמקבל מגוי ככרות ברבית בכל שבוע
כתב אבי העזרי שיאמר לו קודם הפסח שיתן לו
בשבוע של פסח קמח או מעות ואז אפילו אם באו
אחר כך לחשבון מותר לקבל ממנו מה שלא קבל
בתוך הפסח ׃

“An Israelite who receives bread from a Gentile every week
as interest, is, according to Avi Haezri, to tell him before
the Passover, that in the Passover week he must give him
flour or money, and then when they come to make up their
accounts, he may receive from him that which he did not
receive during the Passover.” (Arbah. Turim. Orach Chaiim,
sec. 450.) According to this simple device, merely by saying
a few words, he can make that lawful, which before would
have been a great sin. It is not needful even to intend to
have money or flour, he may intend to have the leaven after
the Passover; the words have the transforming efficacy. The
same book gives Rashi’s solution of another similar difficulty.

שאלה לרש׳׳י , ישראל וגוי שיש להם תנור בשותפות
// File: 097.png
.pn +1
מהו לומר לגוי טול אתה של פסח ואני אטול אחר
כך והשיב שיתנה קודם הפסח ויטול דמים מאות
שבוע ׃

“A question proposed to Rashi—Suppose that an Israelite
and a Gentile had an oven in partnership, shall he say to the
Gentile, Take thou the profit during the Passover, and I
will take afterwards? He replied, Let him make a bargain
before the Passover, and take the price of that week.” (Ibid.)
A man of common sense will see that here, as in the other
cases, the Jew does really receive the profit from leaven in
existence during the Passover, and that whether he receive
the money or the profit before or afterwards, there is no real
difference in the circumstances of the transaction; one principle
pervades all these decisions, and that is, evasion of what
is considered a Divine command. The man who gives away
the leaven with the full intention of resuming possession after
the Passover, and the man who sells only for the week, in full
persuasion that his right and interest remain, does in reality
neither give nor sell. There may be an outward appearance
of the thing, but God does not judge according to the
appearance; he looks on the intention of the heart. He is
not satisfied with the form of giving or selling, but looking
at the inmost thoughts of the soul, He sees that the man
does not wish nor intend to do either one or the other, and
marks him as a deliberate, and wilful transgressor. But we
appeal to every unsophisticated mind in Israel, would such a
system of evasion be considered as honourable, even according
to the maxims of this world? Or can that conduct, which
men would call dishonourable, be considered as an acceptable
service before God? But, above all, can it be the law given
to Moses by the God of truth? This it is which gives this
discussion all its importance. If the Talmud and all its
decisions were retained merely as a curious remnant of antiquity,
as the effusions of a perverse ingenuity, or the waking
dreams of scholastics, we might both pass it by with a
smile. But it is proposed as the law of God. It is the religion
of the great majority of the Jewish people, and no
doubt at this very time, many an Israelite in Poland and
elsewhere, if not in England, is preparing a mock sale, or
drawing up a contract for the imaginary disposal of the
leaven in his possession, in obedience to the above directions.
They do it in simplicity, with a mistaken devotion. They
are misled; but does not a fearful load of responsibility rest
upon those Israelites who know better, and yet leave their
brethren in this grievous error, yea, and confirm them in it
by joining in all the ceremonies which that system prescribes?
Because of this system, the nation is still exiled from the land
// File: 098.png
.pn +1
of Israel. Because of this system, the anger of the Lord is
not turned away, but His arm is stretched out still. If then
you love your people—if you desire their national exaltation,
and their eternal welfare, lift up your voice and protest
against the oral law. Condemn the Scribes and Pharisees as
the inventors of the system, and the first authors of that moral
captivity in which the people has been held for so many
centuries. Now when you remember the mercies of the Lord
in delivering you from the house of bondage, make an effort
to deliver your brethren from the more degrading chains of
error and superstition. At the same time we would ask you
to consider the case of so many of your nation, who, when
these chains were rivetting, gloriously maintained their
freedom, and have left us a collection of writings, entirely
free from every trace of this mistaken ingenuity. We mean
the disciples of Jesus of Nazareth. They, too, were Jews,
children of Abraham, and of the stock of Israel. How is it
then, that they who were condemned by the Talmudists as
heretics, and propagators of a false religion, have left us the
principles of a healthy, manly, and rational piety, whilst their
judges and accusers have fallen headlong into error and even
absurdity? If Jesus and his disciples were deceivers or
fanatics, how is it that they were preserved from inculcating
such false doctrines: and if the Scribes and Pharisees were
right in condemning and persecuting them—were actually
serving God in resisting false pretensions, how is it that they
were given over to such delusions, and to such a system of
trifling? That they were not infallible, the above extracts
from the oral law prove beyond all controversy. They have
altogether erred in the first element of acceptable worship,
simplicity of intention and uprightness of heart. They have
confounded the form with the reality of obedience to God’s
commands. And in all these things where they have erred,
Jesus and his disciples have asserted and maintained the
truth. Account for this fact. The Talmud tells you to light
a taper and search for leaven in a mousehole, and to get rid
of all in your possession by a fictitious contract. The New
Testament says, “Purge out the old leaven, that ye may be
a new lump, as ye are unleavened. For even Christ our
Passover is sacrificed for us: therefore let us keep the feast
not with old leaven, neither with the leaven of malice and
wickedness; but with the unleavened bread of sincerity and
truth.” (1 Cor. v. 7, 8.)
// File: 099.png
.pn +1
.sp 4
.h2 id=chap12
No. XII. | THE PASSOVER A TYPE OF FUTURE DELIVERANCE.
.sp 2
This year, the Jewish and the Christian times for celebrating
the Feast of the Passover nearly coincide; and the coincidence
ought to remind us both of that happy period, when all
the children of man, so long divided, shall again be united into
one great, holy, and happy family; all rejoicing in the mercy
and favour of their Heavenly Father, and all loving each other
in sincerity and truth. To that period we look forward, and
even now we use our humble endeavours to accelerate its approach.
Yea, one of the reasons, why we endeavour to lead
Israel to a rejection of the oral law, is because we firmly believe
that it is one of the main hindrances in the way of their
happiness and that of the nations of the world. We have no
wish to rob you of any one blessing promised in the Word of
God. We would not deprive you of one hope founded upon
God’s promises. On the contrary, we rejoice to think that notwithstanding
all the vain traditions of the Scribes and Pharisees,
it has pleased God to keep alive in your hearts the memory
of his past mercy, and the hope of his future goodness.
To the consideration of these two points, the law of Moses and
your appointed prayers lead you at this season, and through the
mercy of God, and the love of some of your brethren, we of the
Gentiles have been brought to rejoice in similar considerations.
Let us then endeavour to anticipate the future, and rejoice
together even now, omitting on this solemn occasion a special
discussion of the oral law. If God’s mercy were all past, and
only a matter of history, we might and ought to feel grateful
for the benefits bestowed upon our fathers: our joy would,
however, suffer a considerable diminution. But this is not the
case. In the midst of your grateful acknowledgment for the
wonders in Egypt, you can mingle a prayer for the future,
and say,

לשנה הבאה בירושלים ׃

“Next year in Jerusalem.”

רחם נא י׳׳י אלהינו על ישראל עמך ועל ירישלים
עירך ועל מזבחך ועל היכלך , ובנה ירושלים עיר
הקודש במהרה בימינו והעלנו לתוכה ושמחנו בה ׃

“O Lord our God, have mercy, we beseech thee, upon Israel
thy people, and upon Jerusalem thy city, and upon thine altar,
and upon thy temple; and build Jerusalem, the holy city,
speedily, in our days, and bring us up into the midst of it, and
// File: 100.png
.pn +1
make us glad therein.” (Haggadah Shel Pesach.) And to this
prayer we can say, “Amen” with all our hearts. The future
restoration and blessedness of Israel is one of our fondest expectations;
and whilst we contemplate the circumstances and
the glory of the first Exodus, the Word of the living God leads
us to look forward to that which is to come.

כימי צאתך מארץ מצרים אראנו נפלאות ׃

“According to the days of thy coming out of the land of Egypt
will I show unto him marvellous things,” is the promise by the
mouth of Micah the prophet (c. vii. 10).

והחרים יהוה את לשון ים מצרים והניף ידו על
הנהר בעים רוחו והכהו לשבעה נחלים והדריך
בנעלים , והיתה מסלה לשאר עמו אשר ישאר מאשור
כאשר היתה לישראל ביום עלותו מארץ מצרים ׃

“And the Lord shall utterly destroy the tongue of the Egyptian
sea, and with his mighty wind shall he shake his hand
over the river, and shall smite it in the seven streams, and shall
make men go over dry shod. And there shall be a highway for
the remnant of his people, which shall be left from Assyria;
like as it was to Israel in the day that he came up out of the
land of Egypt,” is the declaration of the Prophet Isaiah (xi. 15,
16). Seeing that neither of these declarations was fulfilled at
the return from Babylon, nor at any period since, we firmly believe
that they shall be fulfilled in the time to come, and that
therefore the compilers of the Haggadah were fully warranted
in intermingling, with their Passover thanksgivings, a prayer
for the fulfilment of the promised mercies; and we do not
scruple to say that in this respect, the Jewish Rabbies have
been right, whilst many Christian interpreters have been
wrong; though they might have known and given a true explanation
of all similar passages, if they had only followed the
plain words of their master, Jesus of Nazareth, “Think not
that I am come to destroy the law or the prophets.” (Matt.
v. 17.) We make this remark to show that we do not condemn
the Rabbies inconsiderately; but that we are willing to do
them all justice, where their opinions agree with the Word of
God. Their expectation of the future restoration of Israel is
well founded, and their faith in the promises relating to it
worthy of all imitation. Oh, that the whole nation had more
of it—that their hearts were more directed to the land of their
forefathers—that their thoughts were more full of the Divine
promises. Then they would cry more earnestly to God, and
He would “hear their groaning, and remember his covenant
with Abraham, Isaac, and Jacob,” as he did at the deliverance
from Egypt. The careless and the ungodly deceive themselves
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with the idea, that when God’s time comes, the deliverance will
take place without any endeavour of theirs. Let them read the
law of Moses, and they will find that though God had promised
to bring their fathers out of Egypt, the deliverance itself was
preceded by a time of prayer and crying unto God. To
Abraham he had said,

ידוע תדע כי גר יהיה זרעך בארץ לא להם
ועבדום וענו אותם ארבע מאות שנה ... ודור רביעי
ישובו הנה וגו׳ ׃

“Know of a surety that thy seed shall be a stranger in a land
that is not theirs, and shall serve them; and they shall afflict
them four hundred years.... But in the fourth generation they
shall come hither again,” &c. (Gen. xv. 13, 16.) But this
promise was no warrant for their remaining careless, and at
ease; it was on the contrary a basis for earnest prayer and
supplication, and a plea for mercy. And, therefore, when the
time drew near, we read,

יואנחו בני ישראל מן העבודה ויזעקו ותעל
שועתם אל האלהים מן העבודה ׃

“And the children of Israel sighed by reason of the bondage,
and they cried, and their cry came up unto God, by reason of the
bondage.” And God himself gives this as one reason why he
came to deliver them.

ועתה הנה צעקת בני ישראל באה אלי ׃

“Now, therefore, behold the cry of the children of Israel is
come unto me.” (Exod. iii. 9.) Here, then, all Israelites, who
desire the fulfilment of God’s promises should learn that state
of mind, which is a pre-requisite to the interposition of their
great deliverer. Israel can no more be delivered now than of
old, unless they earnestly desire deliverance. To what purpose
should He deliver and restore those, who care nothing about
the land of their forefathers, nor about the glory of the nation—who
say, We are very comfortable and happy here, and all we
desire is to be like the other nations (נהיה כגוים)—what good
would it do to us to return to the land of Israel? God’s promises
are not to such grovelling and unbelieving spirits. Along with
his promise of mercy, he gives a command for continual supplication,

המזכירים את יהוה אל דמי לכם , ואל תהנו דמי
לו עד יכונן ועד ישים את ירושלים תהלה בארץ ׃

“Ye that make mention of the Lord, keep not silence, and give
him no rest, till he establish, and till he make Jerusalem a praise
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in the earth.” (Isaiah lxii. 6, 7.) And in Ezekiel, after the
declaration, “This land that was desolate is become like the
garden of Eden; and the waste, and desolate and ruined cities,
are become fenced, and are inhabited,” &c., he adds—

כה אמר אדני יהוה עוד זאת אדרש לבית ישראל
לעשות להם ׃

“Thus saith the Lord God, I will yet for this be inquired of by
the house of Israel, to do it for them.” (Ezek. xxxvi. 37.) Upon
which Rashi remarks—

אתפתה להם בתפלתם בדושם אותי על זאת ׃

“I will be made favourable to them through their prayer, when
they seek me with regard to this.” Hence prayer is commanded;
in Hosea we are told, that without prayer deliverance
is impossible.

אלך אשובה אל מקומי עד אשר יאשמו ובקשו פני ׃

“I will go and return to my place, till they acknowledge their
offence, and seek my face.” (Hosea v. 15.) Let the children of
Israel return then, and seek the Lord their God, and David their
King, then they shall fear the Lord and His goodness in the
latter days. (Hosea iii. 5.)

In the consideration of the deliverance from Egypt there is,
however, one circumstance which should teach the Israelites to
rejoice with trembling, and that is, that the majority of those,
who went forth from Egypt, never entered the land of Israel,
but died in the wilderness on account of their sin and unbelief.
That which has happened, may happen again. Israel might be
delivered again from the lands of their dispersion, and be led
forth with a mighty hand, and outstretched arm, and with great
signs and wonders, and yet after all die in their sins. Indeed,
it is not merely a legitimate deduction from the past, but an
express prophecy of the future. “As I live, saith the Lord God,
surely, with a mighty hand, and with a stretched out arm, and
with fury poured out, will I rule over you; and I will bring you
out from the people, and will gather you out of the countries
wherein ye are scattered, and with a mighty hand, and with a
stretched out arm, and with fury poured out. And I will bring
you into the wilderness of the people, and there will I plead with
you face to face. Like as I pleaded with your fathers in the
wilderness of the land of Egypt, so will I plead with you, saith
the Lord God. And I will cause you to pass under the rod, and
I will bring you into the bond of the covenant.”

וברותי מכם המורדים והפושעים בי מארץ מגוריהם
אוציא אותם ואל אדמת ישראל לא יבוא ׃
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.pn +1

“And I will purge out from among you the rebels, and them
that transgress against me; I will bring them forth from the
country where they sojourn, and they shall not enter into the
land of Israel.” (Ezek. xx. 33-38.) Here then we see, whether
we consider the past or the future, that a mere temporal
deliverance is not sufficient—that God’s greatest temporal
blessings, and even his mighty signs and wonders, may lead us in
the more dreadful and fatal captivity of sin. Surely if a
miraculous deliverance could deliver the soul, those that saw the
miracles in Egypt, and experienced the Lord’s mercy in their
preservation from the destroying angel, and in the passage
through the Red Sea, ought to have been perfect in holiness.
Yet we find, after all that they saw and heard, that they were
a disobedient and faithless generation, and that they perished in
the wilderness. The history, then, of this great deliverance
reminds us in the most forcible manner of the bondage of sin,
and the necessity of a more noble and gracious emancipation.
Israel was in bondage in Egypt, and the Lord had compassion
and delivered them. All mankind, Jews and Gentiles, are born
slaves to sin, and dreadful is the misery which they have
suffered, and hopeless the prospect for the future, unless God
have provided a way of escape. Now is it likely that that God
who had compassion on the Israelites in their temporal affliction,
should look, unmoved and unpitying, upon the temporal and
spiritual wretchedness of the whole human race? Is it conceivable
that those gracious ears, which heard the cries of Israel in
Egypt, should be deaf to the groans and lamentations of all the
sons of men? Is it consistent with the Bible-character of God
to provide a remedy for temporal sorrow, and yet furnish no
means of deliverance from everlasting woe? Is it like our
Heavenly Father to stretch out his hand to save a few of his
children from Egypt, and yet leave the great majority to perish
in ignorance and sin? Blessed be God, who, in his great mercy,
sent Jews to our forefathers to tell us of the blood of another
and greater passover, which can preserve Gentiles as well as
Jews from the wrath to come.

משיח פסחנו נזבח בעדנו ׃

“Messiah, our passover, is sacrificed for us;” and therefore we
too keep the feast, and join in the hymn of thanksgiving,
“Blessed be the Lord God of Israel, for He hath visited and
redeemed his people.” You remember the paschal lamb of
Egypt. We can say—

הנה שה אלהים הנושא את חטאות כל העולם ׃

“Behold the Lamb of God, that taketh away the sin of the
world.” You remember the sprinkling of blood that delivered
your fathers from temporal death. We rejoice because,
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.pn +1

דם ישּוע המשיח יטהרנו מכל חטא ׃

“The blood of Jesus, the Messiah, cleanseth us from all sin.”
You remember how, four days before the Passover, it was
necessary to select a lamb without spot and without blemish.
We think of the true Paschal Lamb, the Messiah, how, four
days before the great sacrifice, he came up to Jerusalem, and
was examined before the tribunals, and declared to be without
sin. Pilate’s testimony was, “Ye have brought this man unto
me, as one that perverteth the people; and, behold, I, having
examined him before you, have found no fault in this man
touching those things whereof ye accuse him: no, nor yet
Herod: for I sent you to him; and lo, nothing worthy of death
is done unto him.” (Luke xxiii. 14, 15.) You remember how
the destroying angel passed over the houses where the blood
was sprinkled: we look forward to that more dreadful time,
when he shall come as the Psalmist describes:—

יבא אלהינו ואל יהרש אש לפניו תאכל וסביביו
נשערה מאוד , יקרא אל השמים מעל ואל הארץ
לדין עמו . אספו לי חסידי כורתי בריתי עלי זבח ׃

“Our God shall come, and shall not keep silence: a fire shall
devour before him, and it shall be very tempestuous round
about him. He shall call to the heavens from above, and to
the earth, that he may judge his people. Gather my saints
together unto me: those <i>that have made a covenant with me by
sacrifice</i>.” (Ps. l. 3-5.) And we hope to be found amongst
that number, and that the blood of the true Sacrifice will then
deliver us. It is evident that the Psalmist here is not speaking
of the sacrifices of the temple, for immediately after we read—

שמעה עמי ואדברה ישראל ואעידה בך אלהים
אלהיך אנכי . לו אל זבחיך אוכיחך ועולותיך לנגדי
תמיד . לו אקח מביתך פר ממכלאותיך עתודים ׃

“Hear, O my people, and I will speak; O Israel, and I will
testify against thee: I am God, even thy God. I will not
reprove thee for thy sacrifices or thy burnt offerings, to have
been continually before me. I will take no bullock out of thy
house, nor he goats out of thy folds.” Here God plainly
excepts the offerings of bulls and goats, and thereby overthrows
the exposition of Rashi and others, who say that the covenant
and sacrifices here alluded to are the same as those described
at the giving of the law, when Moses said, “Behold the blood
of the covenant,” &c. (Exod. xxiv. 8.) The sacrifices then
offered were “burnt-offerings and peace-offerings of oxen,”
which God here declares that he will not accept. Besides, God
is not speaking of many sacrifices, but of one sacrifice אלי זבח .
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.pn +1
He is moreover speaking of one great sacrifice, by virtue of
which sinful men may stand before him as saints at the great
day of judgment, and obtain mercy. This certainty cannot
mean the sacrifices of the Mosaic covenant at Sinai, for by
reason of that sacrifice, they will appear as guilty sinners who
have broken God’s covenant, as he himself says—

אשר המה הפרו את ברית ׃

“Which my covenant they brake.” (Jer. xxxi. 32.) At that
solemn hour the Mosaic covenant will only condemn, and
therefore cannot be meant here. Indeed the rabbies appear to
have felt the untenableness of this exposition, and therefore
invented another figurative one—

ויש דרש כי על ברית מילה שהחזיקו בה ישראל
בגלות ׃

“There is also an allegorical interpretation referring it to the
covenant of circumcision, which Israel has faithfully adhered
to in the captivity.” (Kimchi, in loc.) But this exposition is
as unfounded as the former. Circumcision is never called a
sacrifice in Scripture. Neither will it serve a man in the day
of judgment. What then is the sacrifice which is here
intended? We answer, the true Passover, the blood of the
Messiah, whereby the new covenant is ratified. Some object
that the shedding of blood is altogether unnecessary—that if
God will forgive at all, he can forgive without atonement or
sacrifice. But this objection will equally affect the sacrifice of
the first Passover. On the very same grounds, we may say,
What necessity was there for killing a lamb, and sprinkling
its blood upon the door-posts? The directions given by Moses
are very striking—“Kill the passover. And ye shall take a
bunch of hyssop, and dip it in the blood that is in the bason,
and strike the lintel and the two side posts with the blood that
is in the bason; and none of you shall go out at the door of his
house until the morning. For the Lord will pass through to
smite the Egyptians; and when he seeth the blood upon the
lintel, and on the two side posts, the Lord will pass over the door,
and will not suffer the destroyer to come in unto your houses
to smite you.” (Exod. xii. 21-23.) Surely the blood was
not necessary to make known to him which house belonged to
an Israelite. He could have saved them as well without the
blood as with it. Why then destroy the life of a lamb, and
give them all this trouble? Suppose that an Israelite had
thus argued at that time, had refused to kill the passover, or
having killed it, had neglected to sprinkle the blood, or having
done both, was not content to abide in his house, but had gone
forth before the morning, what would have been the consequence?
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.pn +1
Certain punishment. God was indeed determined
to save Israel, but only in a certain way: and he that did not
choose to submit to God’s method, would naturally lose the
benefit of his appointment. Our business is not to argue with
God, but having ascertained His will, to submit to it. Inquire,
then, what God means by “his saints who have made a
covenant with Him by sacrifice;” and endeavour to enter
into that covenant, that when He appears to judgment, ye
may be gathered unto Him. If the Christian view be not the
true one, then since the destruction of the temple there has
been no sacrifice, and no way of entering into that covenant
with Him. You observe the season—you abstain from leaven—but
there is no sacrifice. The main, yea the essential,
element of the Passover is wanting. The lamb cannot be slain.
And even if it could be, if you had again a temple and a high-priest,
and all the service of a sanctuary, still the sacrifice of
the Passover would only be a memorial of mercies long since
gone by. It would be no real atonement for your sins, and
when you had slain it, and eaten of it, the question would still
remain, How am I, a sinner, to appear in the presence of the
righteous Judge?

The first part of this paper will have shown you, that we are
firm believers in the future glory and blessedness of Israel;
that we do not, therefore, in offering you our hope for eternity,
wish to deprive you of your own hopes for time. No, we wish
you every blessing which God has promised by the mouth of
Moses and the prophets, and can affectionately join in the
words—

לשנה הבאה בירושלִם ׃

If it should please God to spare us all to see the re-union of
all the families of the earth, we should rejoice to unite with
others in acknowledging “that ye are the seed whom the Lord
has blessed.” But we should rejoice a thousandfold more to
meet you in the heavenly Jerusalem, and to mingle our voices
with yours in singing,

“Worthy is the Lamb that was slain to receive power, and
riches, and wisdom, and strength, and honour, and glory, and
blessing.” Amen.
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.sp 4
.h2 id=chap13
No. XIII. | SEVERITY OF THE RABBINIC ORDINANCES.
.sp 2
The feast of the Passover, ordained as a memorial of past
mercies, has at the same time served to remind us of another
deliverance necessary both for Jew and Gentile, and also of a
happy time when “there shall be one fold and one shepherd”—“One
<sc>Lord</sc> and His name One.” But the blessed anticipations
of the future cannot, and ought not, withdraw our thoughts
from the reality of the present. That happy time is not yet
come. Jews and Christians are not yet agreed as to the articles
of faith; and this feast of the Passover especially directs our
attention to the cause and origin of the difference. At this
solemn season of the year, Jesus of Nazareth was condemned
by the Scribes and Pharisees, and by them delivered to the
Roman power to be executed as a malefactor. One portion of
the Jewish nation, and that the majority, concurred in the
judgment of the rulers. Another portion, at first small, but
ultimately considerable in number and station, arraigned the
justice of the sentence, and professed their faith in His Messiahship.
The question between Jews and Christians at present is,
which of these two portions of the Jewish nation was in the
right. In these papers we have taken up this simple position,
that the religious system of those who rejected Jesus of Nazareth
is contrary to the law and the prophets, and is therefore false;
whilst the doctrines of Him, that was rejected, are in conformity
with those writings, and must therefore be true. When we
say that the rabbinical system is false, we do not mean that the
Pharisees held no truth. On the contrary, we showed in our
last number that some of their expectations were agreeable to
the Word of God, and therefore true. All we intend is, that
the peculiarities of Rabbinism of which the system is composed
are erroneous. The laws relating to the present festival furnish
us with abundant proof of our assertion. The Divine commands
relating to it exhibit the care, consideration, and condescension
of God in providing an opportunity of instruction, a time of
relaxation, and a season of joy for the poor as well as the rich.
The rabbinical laws, on the other hand, are burdensome, oppressive,
and hurtful, especially to the poor and unlearned.

We take our first proof from one of the laws relating to the
ארבע כוסות “the four cups”—God has given a simple command
to Israel to make known to their children the reasons for
the feast. והגדת לבנך וגו׳ “And thou shalt declare unto
thy son in that day, saying, This is done because of that which
the Lord did unto me, when I came forth out of Egypt.”
(Exod. xiii. 8.) In order to fulfil this command, a sort of
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.pn +1
liturgy has been composed, much of which is solemn and
beautiful: and a ceremonial appointed, of which one ordinance
is, that there should be four cups or glasses of wine.

וכל אחד ואחד בין אנשים בין נשים חייב לשתות
בלילה הזה ארבע כוסות אל יין ואין פוחתין לו מהן ׃

“All persons, whether men or women, are obligated on this
night to drink four cups (or glasses) of wine, and this number
is not to be diminished.” (Hilchoth Chometz, c. vii.) As to
the ceremony of the four cups, the circumstances connected with
them evidently show that they are not for the purpose of revelry,
but part of a solemn religious observance.

כל כוס וכוס מארבע כוסות הללו מברך עליו
ברכה בפני עצמה . כוס ראשון אומר עליו קידוש
היום . כוס שני קורא עליו את ההגדה . כוס שלישי
מברך עליו ברכת המזון . כוס רביעי גומר עליו את
ההלל ומברך עליו ברכת השיר ׃

“Over each of these four cups a benediction is to be pronounced.
Over the first cup is said the consecration of the day.
Over the second cup the Haggadah is read. Over the third cup
the benediction for food is pronounced. And over the fourth
the Hallel is completed, and the benediction for the song pronounced.”
(Ibid.) With a solemn religious ordinance it is not
for us to find fault. On the contrary, in these and their other
prayers, we earnestly wish the Jews the blessing of God, and
the spirit of grace and supplication. But when we find this
human institution imposed as a burden upon the conscience, and
the observance of it exacted from those who have not the means
of gaining their daily bread, we must protest against it as harsh
and oppressive. Now in the oral law this requirement is
made.

מי שאין לו יין עבר אדרבנן דאמרי ולא יפחתו
לו מארבע כוסות , וצריך למכור מה איא לו לקיים
מצות חכמים ולא יסמוך על הפת שאם קיים כוס
אחד לא קיים השלשה לכן ימכור מה שיש לו ולהוציא
הוצאות עד שימצא יין או צמוקים ׃

“Whosoever has not got wine transgresses a command of the
Rabbies, for they have said, that there is to be no diminution
from the four cups. And it is necessary to sell what he has in
order to keep the command of the wise men. He is not to
depend upon the bread, for if he fulfil the command concerning
one cup, he has not fulfilled that respecting the three. Therefore
let him sell what he has, and furnish the expense, until he
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procure wine or raisins.” (Arbah Tur. Orach Chaiim, 483.) It
may be replied, that the congregation furnishes those who have
not the means. But what is to become of those who have
displeased the dispensers of the congregation’s bounty, or what
is a Jew to do, who is living alone in the midst of Gentiles, as
is frequently the case, particularly in this country? If he be a
conscientious Rabbinist he must either grieve his conscience by
transgression, or sell what he may not be well able to spare.
The same may also be said of the unleavened cakes. The
Rabbies have given so many directions about the lawful mode
of preparing them, as to make it almost impossible for a Jew,
living at a distance from a congregation, to keep the command,
and to keep the poor in a state of perpetual bondage to
the synagogue, if they wish to be supplied by the bounty of
the congregation.

But if this utter want of consideration for the poor is more
strikingly displayed in the institution and exaction of a second
holy day, where God has required the observance of only
one, as the Rabbies themselves acknowledge in the following
passage:—

ששת ימים האלה שאסרן הכתוב בעשיית מלאכה
שהן ראשון ושביעי של פסח וראשון וח׳ של חג
הסוכות וביום חג השבועות ובאחד לחודש השביעי
הן הנקראים ימים טובים . ושביתת כולן שוה שהן
אסורין בכל מלאכת עבודה חוץ ממלאכה שהיא לצורך
אכילה שנאמר אך אשר יאכל לכל נפש וכו׳ ׃

“These are the six days on which the Scripture has forbidden
the doing of work. The first and seventh day of Passover: the
first and eighth day of the Feast of Tabernacles: the day of the
Feast of Weeks, and the first day of the seventh month; and
these days are called holy days. The sabbatism of all is alike;
it is unlawful on them to do any manner of work, excepting
that which is necessary for the preparation of food, as it is said,
‘Save that which every man must eat.’ (Exod. xii. 16.)”
(Hilchoth Jom. Tov., c. i. 1.) Here is an express recognition of
what God has commanded. And yet the Scribes were not
content with this ordinance of God, but have appointed the
observance of a second day on all these occasions, and have
annexed the sentence of excommunication to any transgression
of their command.

ואנו שעושים שני ימים טובים כל מה שאסור בראשון
אסור גם בשני , ומנדין עליו למי שמזלזל בו , ואם
הוא צורבא מרבנן אין מחמיריו לנדותו אלא מלקין
אותו ׃
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.pn +1

“To us, who observe two days, every thing that is forbidden on
the first day, is also forbidden on the second day; and whosoever
makes light of it, is to be excommunicated. But if he be
an acute Talmudist the excommunication is not to be severe, only
he is to be beaten.” (Orach Chaiim, 496.) In the Yad Hachasakah
we find the same severity, and the same exception.

יום טוב שני אף על פי שהוא מדברי סופרים כל
דבר שאסור בראשון אסור בשני . וכל המחלל יום
טוב שני ואפילו של ראש השנה בין בדבר שהוא
משום שבות ובין במלאכה בין שיצא חוץ לתחום
מכין אותו מכת מרדות או מנדין אותו אם לא יהיה
מן התלמידים ׃

“Although the second holy day is only of the words of the
Scribes, every thing that is forbidden on the first day, is
forbidden on it also. And every one who professes the
second holy day, even that of the new year, whether it be in
a matter relating to the sabbatism, or by work, or by going
beyond the Sabbath limit, is to receive the beating denounced
against rebellion, or to be excommunicated, unless he be a
learned man.” (Hilchoth Jom. Tov., c. i. 24.) The hardship,
oppression, and severity of this ordinance are apparent
at first sight, and are severely felt by many a poor Jew in
this city, who hardly knows how to get bread for himself
and his children. In every case it robs him in one week of
two days, on which God has allowed him to work, and to
endeavour to gain a livelihood. But if the first day of a
festival happen on a Thursday, then that day, Friday, and
Saturday, he dare not do anything to earn the means of
subsistence for his family. Sunday is the Christian Sabbath,
so that in one week four successive days are lost, and in the
following week four more. What, then, is the poor man
to do? If he does not work, his children may starve; if
he makes use of the time allowed him by his merciful God,
and pursues his daily occupations, he transgresses a command
of unmerciful men, and renders himself obnoxious
to his more bigoted brethren. True that they cannot now
beat him with the stripes awarded to the rebellious, and
that they would hardly dare, in the present state of things,
to excommunicate him; yet there are other ways and means
of persecution more secret, but equally sure. But whatever
be the present circumstances, the cruel and oppressive spirit
of the oral law remains the same. If the Rabbinists had
the power, they would soon proceed to excommunicate and
flog all the profaners of the second holy day. We appeal,
then, to the common sense of every Jew, and ask him, What
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right have men to rob the poor of that time which God hath
given them? or to sentence a man who only goes to get
bread for his children, and in so doing transgresses none
of God’s commandments, to excommunication or flogging,
especially to that severe species of flogging here specified?

The flogging here spoken of is called מכת מרדות, “the
flogging of rebellion,” and is altogether different from that
merciful punishment prescribed in the law. God says, “And
it shall be, if the wicked man be worthy to be beaten, that
the judge shall cause him to lie down, and to be beaten
before his face, according to his fault by a certain number.
Forty stripes he may give him, and not exceed; lest, if he
should exceed, and beat him above these with many stripes,
then thy brother should seem vile to thee.” (Deut. xxv. 2, 3.)
Here, as everywhere else, in the midst of judgment, God
remembers mercy. The Rabbies, never satisfied unless they
can add to, or diminish from, God’s commandments, have
reduced the number to thirty-nine, lest they should make any
mistake. But to compensate for this diminution, they have
invented “the flogging of rebellion,” which is without number
and without mercy, as may be seen from the following explanation
of the Baal Aruch:—

מי שעובר על מצות עשה שאמר לו עשה סוכה
עשּה לולב ואינו עושה מכין אותו עד שתצא נשמתו
בלא אומד ובלא מכה משולשה וכן מי שעובר על
דברי חכמים מכין אותו בלא מספר ובלא מנין ובלא
אומד ולמה קורון אותו מכת מרדות שמרד בדברי
תורה ובדברי סופרים ׃

“Whosoever transgresses an affirmative commandment, for
instance, he was commanded to make a tabernacle, or a lulav,
and did not, he is to be beaten until his soul go out, without
any consideration of his strength, and without dividing the
flogging into three. And, in like manner, whosoever transgresses
the words of the wise men, he is to be beaten without
number, and without consideration. Why is this called the
flogging of rebellion? Because he has rebelled against the
words of the law and against the words of the Scribes.” (Baal
Aruch, in voc.) This, then, is the punishment denounced
against those who try to get bread for their children on the
second holy day; a punishment invented by the Rabbies
themselves, not against the immoral or the irreligious, but
against the transgressors of their own commandments. What
could have been the spirit, the temper, the religious feeling of
such men? Had they any perception of the merciful character
of the law, or any resemblance to the compassionate nature of
the God of Israel? Can you put any confidence in the religious
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instruction of those who would excommunicate or flog a fellow-creature
to death because he obeyed the instincts of nature,
because he could not stay at home and listen to the cries of his
famishing children, but went forth, to procure them food in
the manner, and on the day which God had permitted him to
do so? These are the men who condemned Jesus of Nazareth
to death, and this is the religion of the oral law, which you
prefer to the mild and merciful doctrines of Christianity. If
Rabbinism had continued in its power, you would have been
exposed to all the severity of this intolerance. The triumph of
Christianity has, in this respect, also been a blessing to the
Jewish nation, and the power of the followers of Jesus of
Nazareth protects you from excommunication and corporal
chastisement.

The cruelty and hardship of the imposition of a second holy
day, with such a punishment annexed appears not only from
the circumstance of its being altogether a human institution,
but further, that the original object of its institution has long
since ceased. The Scribes appointed the observance of two
days at a time, when the feast-days were fixed by the appearance
of the moon, lest those at a distance from Jerusalem
should keep a wrong day, but now that they are fixed by
calculation, this is altogether unnecessary.

בזמן הזה שאין שם סנהדרים ובית דין של ארץ
ישראל קובעין על חשבון זה היה מן הדין שיהיו
בכל המקומות עושין יום טוב אחד בלבד אפילו
המקומות הרחוקות שבחוץ לארץ כמו בני ארץ
ישראל שהכל על חשבון אחד סומכין וקובעין אבל
תקנת חכמים הוא שיזהרו במנהג אבותיהם שבידם ׃

“In the present time, when there is no Sanhedrin, nor house
of judgment in the land of Israel, the feasts are fixed by
calculation, and therefore all places, even those that are remote
from the land of Israel, ought properly to observe only one day
as a holy day, as well as the inhabitants of that country, for all
depend on and fix the feast by one and the same calculation;
but it is an ordinance of the wise men to adhere diligently to
the custom of their forefathers.” (Hilchoth Kiddush Hachodesh,
c. v. 5.) There is, therefore, no excuse for this burden imposed
upon the poor, and much less for the cruel punishments,
denounced against those who cease to observe what is confessedly
an useless custom. How different is the doctrine of
Christianity with respect to such days. No excommunication,
no flogging, no imposing of burdens upon the consciences of
our brethren. The New Testament condemns even all rash
judgment in such matters. It says, “Who art thou, that
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judgeth another man’s servant? To his own master he standeth
or falleth. Yea he shall be holden up, for God is able to make
him stand. One man esteemeth one day above another;
another esteemeth every day alike. Let every man be fully
persuaded in his own mind. He that regardeth the day,
regardeth it to the Lord; and he that regardeth not the day,
to the Lord he doth not regard it. He that eateth, eateth to
the Lord, for he giveth God thanks; and he that eateth not, to
the Lord he eateth not, and giveth God thanks. For none of
us liveth to himself, and no man dieth to himself. For
whether we live, we live onto the Lord, and whether we die,
we die unto the Lord; whether we live, therefore, or die, we
are the Lord’s.” (Rom. xiv. 2-8.) Here is the spirit of love
and mercy, and therefore the spirit of God. How is it, then,
that Jesus and his disciples were able to overcome the prejudices
of their times, and to stem the torrent of authority and
learning, which was altogether in favour of the opposite
opinions? How is it, if they were impostors and deceivers
that they have left a tolerant and merciful system, whilst the
Scribes and Pharisees, who, according to that supposition, were
the true servants of God, have left a religion of oppression and
cruelty? “Ye shall know them by their fruits. Do men
gather grapes of thorns, or figs of thistles? Even so every good
tree bringeth forth good fruit, and every evil tree bringeth forth
evil fruit. A good tree cannot bring forth evil fruit, neither
can a corrupt tree bring forth good fruit.” (Matt. vii. 16-18.)
This is certainly true in nature. Now the Pharisees have
brought forth evil fruit, Jesus of Nazareth and his disciples
have brought forth good fruit. What is the conclusion from
such premises?

But we have hitherto spoken only generally of the Institution
of a second holy day, we have yet to consider the details
of the commandment, which will show still more clearly that
“The Scribes and Pharisees bind heavy burdens, and grievous
to be borne, and lay them on other men’s shoulders.” (Matt.
xxiii. 4.) They are, as usual, most exact in defining what is
and is not work. They say,

כל שאסור בשבת בין משום שהוא דומה למלאכה
או מניא לידי מלאכה בין שהוא משום שבות הרי
הוא אסור ביום טוב אלא אם כן היה צורך אכילה
וכיוצא בה . או דברים שהם מותרים ביום טוב כמו
שיתבאר בהלכות אלו . וכל שאסור לטלטלו בשבת
אסור לטלטלו ביום טוב אלא לצורך אכילה וכיוצא
בה וכל שמותר בשבת מותר ביום טוב ׃

“Every thing that is unlawful on the Sabbath, either because
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it has the appearance of work, or because it leads to work, or on
account of sabbatising, is unlawful on a holy day, unless it be
necessary for the preparation of food, and the like, or such
things as are allowed on the holy day, as will be explained in
these constitutions. And every thing that it is unlawful to
move on the Sabbath, is also unlawful to be moved on the holy
day, unless it be necessary for food: and every thing that is
lawful on the Sabbath is lawful on a holy day.” (Hilchoth
Jom. Tov., c. i. 17.) This law effectually ties up the hands of
the poor Rabbinist. He not only dare not pursue his trade,
but he dare not make any domestic arrangement, that might
promote order in his house, or conduce to his comfort. He
must not write a letter to his friends, nor even extinguish a
fire, though it be to save his property.

אף על פי שהותרה הבערה ביום טוב שלא לצורך
אסור לכבות את האש אפילו הובערה לצורך אכילה ,
אהכבוי מלאכה ואין בו צורך אכילה כלל , וכשם
שאין מכבין את האש כך אין מכבין את המר ואם
כבה לוקה במי שארג או בנה ... אין מכבין את
הדליקה כדי להציל ממון ביום טוב כדרך שאין
מכבין בשבת אלא מניחה ויוצא ׃

“Although it has been pronounced lawful to kindle fire on the
holy day, even where not absolutely necessary, yet it is unlawful
to extinguish fire, even though it had been kindled for the
preparation of food; for the extinguishing of fire is work, and
is not at all necessary for the dressing of food. And as fire is not
to be extinguished, so neither is a candle to be extinguished
and whosoever extinguishes is to be flogged, just as he that
weaves or builds.... Fire is not to be extinguished,
in order to save property on a holy day, no more than on
the Sabbath. On the contrary, one lets it burn and goes
away.” (Ibid., c. iv. 2, 4.) In the Arbah Turim this law
is laid down with still more precision.

אסור לכבות את הדליקה ביום טוב אפילו רואה
את ביתו שנשרף . אסור לכבות הבקעת בין אם מכבה
מפני שחס עליה שלא תשרף בין אם מכבה שלא
תתעשן הקדרה . ודוקא כשאפשר לו להצילה מעישון
בלא כבוי כגון שיסירנה מאש זה ויתננה על אש אחר
אבל אם אין לו אש אחר ואם לא יכבנה תתעשן
הקדרה מותר לכבותה כדי שלא תתעשן הקדרה ׃

“It is unlawful to extinguish fire on a holy day, even though a
man should see his house burning. It is unlawful to extinguish
split wood, either for the sake of saving it from being burned,
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or to keep a pot from being smoked, that is to say, if he can
keep it from being smoked without extinguishing the fire, as
by removing it from one fire to another. But if he has not got
another fire, and if the pot must be smoked unless he extinguish
it, then the extinguishing is lawful, that the pot may not be
smoked.” (Orach Chaiim, 514.) Now we put it to the common
sense of every Jew, whether in these laws there be justice,
mercy, and religion; or hardship, inconsideration, and absurdity?
.sp 4
.h2 id=chap14
No. XIV. | SEVERITY AND ARTIFICE.
.sp 2
The oral law says, as we saw in our last, that, on a holy day,
it is unlawful to extinguish a fire in order to save a man’s house
and property, but that it is lawful, on the same day, to do the
very same thing to keep a pot of cookery from being smoked.
This sentence may perhaps appear wise and pious to those who
have got more houses than one, or the means of procuring
them; but with respect to the poor man, who in such a case
loses his all, and must see his family left without a roof over
their heads or a bed to lie on, this decision is as cruel as it is
senseless. There is, however, a tyranny more dreadful than that
which affects only the temporal condition of men. The spiritual
despotism, which burdens and fetters the conscience and
enslaves the soul, is more intolerable still. Under temporal
losses a man’s mind may be supported by a sense of religion;
but when his religion, by the multiplicity and rigour, and
intricacy of its requirements, becomes his tormentor, man is
bereft of his last consolation. The religion of the oral law
appears to us to be of this character, and its enactments with
regard to the holy days will serve to justify this our opinion.
We have seen already, that it requires two days’ cessation from
business, where God requires only one, and that the general rule
is, Whatsoever is unlawful on the Sabbath, is unlawful on the
holy day, with one exception. The Scribes, however, were not
content with this, they have contrived to invent something,
which, though lawful on the Sabbath, is on these days unlawful.
They say, that there is a certain class of things, which, if not
deliberately destined the day before for the use of the holy day,
are unlawful. To this class they give the name of מוקצה
<i>Muktzeh</i>, which literally signifies “separated or cut off,” but
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which, for shortness’ sake and for want of a better word in
English, we shall call “<i>undestined</i>.”

ויש ביום טוב מה שאין בשבת איסור מוקצה
שהמוקצה אסור ביום טוב ומותר בשבת מפני שיום
טוב קל משבת אסרו בו המוקצה שמא יבואו לזלזל בו ׃

“There is on the holy day one thing which is not found on the
Sabbath, and that is, the forbidding of the <i>undestined</i>, for the
<i>undestined is</i> unlawful on the holy day, and is lawful on the
Sabbath. Because the holy day is less sacred than the Sabbath,
they forbade the <i>undestined</i> on that day, lest persons should be
led to make light of it.” (Hilchoth Jom. Tov. c. i. 17.)

כיצד תרנגולת העומדת לגדל ביצים ושור הצומד
לחרישה ויוני שובך ופירות העומדין לסחורה כל
אלו וכיוצא בהן מוקצה הן ואסור לאכול מהן ביום
טוב עד שיכין אותה מבערב ויחשוב עליהם לאכילה ׃

“For instance, a hen that is kept for the purpose of hatching
eggs, and an ox that is kept for ploughing, pigeons in a pigeon
house, and fruits that are kept for sale, all these and the like
are <i>undestined</i>, and it is unlawful to eat of them on a holy day,
unless a man destine them on the eve preceding, and form an
intention to eat them.” (Ibid.) By this law a numerous class of
things is forbidden, which God has no where forbidden, and
fresh chains are forged for the conscience. An unlearned man
can hardly tell what does or does not belong to the class, and if
he be in doubt must first go to the rabbi, before he can eat or
make use of any thing doubtful; for this definition extends not
only to eatables, but to other things, as for instance, fuel.
Suppose, for example, that a man or a family had eaten nuts or
almonds on the eve of the holy day, is it lawful or unlawful to
burn the shells on the holy day itself? The Word of God
leaves the Jew at perfect liberty to do as he pleases, but the
oral law tells him that he may by doing either commit a great
sin. If he cannot resolve his scruples in this matter, he must
be content to go to the rabbi or some learned man, and submit
to his decision, and thus every unlearned and devout Jew is
brought into complete captivity to the decisions of the learned.
Another very similar law, and tending to the same bondage, is
that which makes any thing that is born or comes into existence
on the holy day, unlawful.

וכשם שהמוקצה אסור ביום טוב כך הנולד אסור .
חול מכין לשבת וחול מכין ליום טוב אבל אין יום
טוב מכין לשבת ולא שבת מכינה ליום טוב . לפיכך
ביצה שנולדה ביום טוב אחר השבת אסורה ׃
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“And as the undestined is unlawful on the holy day, so also
what is born is unlawful. On a common day a man may
destine things for the Sabbath, and also for the holy day. But
on a holy day things may not be destined for the Sabbath,
nor on the Sabbath for the holy day, therefore an egg that is
laid on the holy day after the Sabbath is unlawful.” (Ibid.)
Now not to speak of the minute trifling of this law, there are
cases where it may become very oppressive. Suppose that by
some means an unlawful egg should get amongst a number of
lawful eggs, they would all become unlawful.

ואפילו נתערבה באלף כולן אסורות ׃

“Yea, though it should be mixed up amongst a thousand,
they are all unlawful.” It is true that the rabbies endeavour
to guard against such on accident, by forbidding the removal
of such an egg on the holy day; but a Gentile or a child
might, through inadvertently putting such an egg amongst
others, produce great inconvenience or even loss, and to this
the poor man must submit, or burden his conscience with a
wilful transgression. But this law forbidding to eat or
move whatsoever comes into existence on the holy day extends
beyond the class of eatables. Wood accidentally broken
on this day belongs to this class, and it is therefore unlawful
to use it as fuel, or to move it. In like manner, ashes of
wood that has been burnt on the holy day, is considered
as having come into existence, and it is a sin to move it,
when once it has cooled. And again, if a fire should go out
on the holy day, it is a grave question whether the fuel that
remains may be kindled again.

Thus the conscience is burdened with definitions of unlawful,
but the directions about things lawful are quite as
numerous and perplexing. For instance, it is lawful to make
a fire on a holy day, and to put on the pot for cooking,
but an unlearned man or woman may commit a sin in the
mode of doing it, and, therefore, the Baal Turim says,

כשעושה האש ונותן עליה קדירה צריך ליזהר
בסדור העצים ובנתינת הקדירה עליהם שלא יהיה
דומה לבנין דאמר רב יהודה מדורתא מלמעלה
למטה שרי , ממטה למעלה אסור ׃

“When one makes a fire and puts on a pot, it is necessary
to be very careful in the arranging of the wood, and the mode
of setting the pot upon it, so that there should be no resemblance
to budding, for Rav Judah has said, every pile
of wood begun from the top to the bottom is lawful, from the
bottom to the top is unlawful.” (Orach Chaiim, 502.) For
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this reason very minute directions are given for the performance
of each of these operations. The fire is to be made
in the following manner:—

העושה מדורה ביום טוב כשהוא עורך את העצים
אינו מניח זה על זה עד שיסדר המערכה מפני
שנראה כבונה . ואף על פי שהוא בנין עראי אסור
אלא או שופך העצים בערבוב או עורך בשנוי . כיצד
מניח עץ למעלה ומניח אחר תחתיו ואחר תחתיו
עד שהוא מגיע לארץ ׃

“He that makes a pile of fire on a holy day, when he is
arranging the wood, is not to lay one piece upon another,
so as to make an orderly arrangement, for that looks as if
he were building; and although it be an accidental building
it is unlawful. But either he is to scatter the wood in confusion,
or to arrange them with some variation. How so?
He is to lay one piece at the top, and another piece under it,
and another under that, until it reaches the ground.” (Hilchoth
Jom. Tov. c. iv. 14.) In like manner the pot is not
to be placed upon stones, or whatever else is to support it,
but is to be held up, and the support placed under it; and
so with other things. The great principle is, that some
difference is to be made between the work done on the holy
day and on a common day, and therefore in the carrying
of wine, or wood, or other things, they are not to be carried
in a basket, nor as usual, but on the shoulder or in some extraordinary
way. Now, as the speculations of men who had
not much to do, or who chose to devote the powers that God
had given them to such minutiæ, these things hardly appear
as harmless; but when imposed as a burden upon the consciences
of others, they are utterly unjustifiable, and if they
were found in the New Testament, they would furnish
abundant matter for Jewish wit and ridicule. They would
naturally say, what, is this the religion that the Messiah
came to teach? Had he nothing better to do than to look
after the making of fires, and the putting on of pots? But
this is not the religion of Jesus of Nazareth, nor of his
apostles. There is nothing similar in the New Testament.
This is the religion, and these the laws of those who reject
him.

But this system of minute legislation has another and a
worse consequence; it leads to difficulty, and the difficulty
leads to artifice, and thus the mind, instead of being improved
and benefited, is actually corrupted by the practice
of this rabbinical religion. Thus the oral law says, that it
is unlawful on a holy day to cook food for the following day,
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especially to a common day, but that if any of the food
remain it is lawful. What is the consequence? Naturally
that more food is prepared than is necessary for the holy day
because they know that this may be eaten the day after.
And this is no imaginary deduction of ours, it is a case propounded
most fully, and allowed by the rabbies.

ממלאה אשה קדירה בשר אף על פי שאינה צריכה
אלא לחתיכה אחת . ממלא נחתום הבית של מים אף
על פי שאינו צריך אלא לקיתון אחד . ממלאה אשה
תנור פת אף על פי שאינה צריכה אלא לככר אחד
שבזמן שהפת מרובה בתנור היא נאפת יפה . ומולח
אדם כמה חתיכות בשר בבת אחת אף על פי שאינו
צריך אלא לחתיכה אחת וכן כל כיוצא בזה ׃

“A woman may fill a pot with meat, though she wants only
one piece. A cook may fill a boiler with water, though he
wants only the least quantity. A woman may fill an oven
with bread, though she want only one loaf, for when the
oven is full, the bread bakes better. A man may salt a
great many pieces of meat at once, although he require
only one piece; and so with similar things.” (Hilchoth
Jom. Tov. c. i. 10.) Now this is plainly an evasion of what
is considered a Divine command. In like manner the oral
law forbids the preparing of food for Gentiles.

אין אופין ומבשלין ביום טוב כדי להאכיל גוים או
כלבים שנאמר הוא לבדו יעדו יעשה לכם לכם ול לגוים
לכם ולא לכלבים ׃

“It is unlawful to bake or to cook on a holy day, in order
to feed Gentiles or dogs; for it is said, ‘That only may be
done for you.’ (Exod xii. 16.) ‘For you,’ and not for
Gentiles. ‘For you,’ and not for dogs.” (Ibid.) The
principle of this decision may lead to several difficulties:
first, a Jew may have Gentiles in his employ and service
whom he boards, what is he to do then? This difficulty he
may get over in the manner just mentioned, by having more
cooked than he wants, then it is lawful for the Gentile to
eat of the surplus. But suppose a Gentile and a Jew had
a beast in partnership, and either wished to have it
slaughtered on the holy day, is it lawful for a Jew to
slaughter it? According to the above decision, it would
appear not, for it is preparing food to feed a Gentile; but
the rabbies have found out a reason for evading the command.

בהמה שחציה של גוי וחציה של ישראל מותר
לשחטו ביום טוב שאי אפשר לאכול ממנה כזית בשר
בלא שחיטה ׃
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“A beast which partly belongs to a Gentile and partly to
an Israelite, may lawfully be slaughtered on a holy day, for
it is impossible to eat the size of an olive of the meat, if
it be not slaughtered by a Jew.” (Ibid.) This, also, is
nothing more nor less than an evasion. But now suppose
that a Jew finds on a holy day, and after he has eaten
his meals, that a beast belonging to him is likely to die,
and that therefore he is likely to lose it altogether, what
is he to do? The oral law lays it down that it is unlawful
to slaughter for the following day, and yet if it die without
slaughtering, it must be totally unlawful to eat. In this
case there is a saving clause which removes the difficulty.

מי שהיתה לו בהמה מסוכנת לא ישחוט אותה
ביום טוב אלא אם כן יודע שיוכל לאכול ממנה
כזית צלי מבעוד יום , כדי אלא ישחוט ביום טוב
מה שיאכל בחול ׃

“He that has a beast near unto death must not slaughter it on
a holy day, unless he knows that he can eat of its flesh the size
of an olive, roasted, whilst it is still day, that he may not
slaughter on a holy day what is to be eaten on a common day.”
(Ibid.) Here the evasion is palpable. The man has already eaten
his meals, he knows that it is not for the holy day, that it is
simply to save himself from loss, and yet the oral law obliges
him to be guilty of deceit, and to eat a minute particle of it, that
the appearance may be kept up. If it were intended mercifully
to save the poor from loss, why not make it lawful at once,
without any such condition? Here the mercy of the enactment
is quite destroyed by the encouragement of deceit. In the same
way the oral law forbids open, straightforward buying and
selling on a holy day, and yet prescribes a method of evasion.

לא יאמר אדם לטבח תן לי בדינר בשר אלא תן
לי חלק או חצי חלק ולמחר עושין השבון אל שוויו ׃

“A man must not say to a butcher, Give me meat for so much
money, only, Give a portion, or half a portion, and on the
morrow they settle the account as to its value.” (Ibid. c. iv. 20.)

הולך אדם אצל חנוני או רועה הרגיל אצלו או
אצל הפטם הרגיל אצלו ולוקח ממנו בהמות ועופות
וכל מה שירצה והוא שלא יזכור לו שום דמים ולא
סכום מנין ׃

“A man may go to his accustomed shopkeeper, or shepherd, or
grazier, and take from him cattle, fowls, and whatsoever he
pleases; only he must not mention to him any money, nor any
number.” (Ibid.) To take any thing from a shopkeeper by
// File: 121.png
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weight or measure is also forbidden, if it be done openly and
honestly, but allowed if it be done cunningly and deceitfully.

וכן לא יקח מבעל החנות במדה או במשקל אלא
כיצד הוא עושה אומר לחנוני מלא לי כלי זה ולמחר
נותן לו שוויו ואפילו היה כלי המיוחד למדה ימלאנו
והוא שלא יזכור לו שם מדה ׃

“And thus a man must not take any thing from a shopkeeper
by weight or measure, only let him say to the shopkeeper, Fill
this vessel for me; and on the morrow he gives him the value.
And even though the vessel should be one set apart for the
purpose of measuring, he may fill it, provided that the name of
a measure be not mentioned.” (Ibid.) In all these cases it is
plain that a real transaction of buying and selling takes place,
and on the showing of the rabbies themselves, contrary to the
Word of God. Those men who would flog a fellow-creature
for not keeping their own commandment of a second holy day,
make no scruple of devising and prescribing a system of
fraudulent evasion of God’s commands. Perhaps some may
think that we use too strong language when we apply the
words cunning and deceit to those devices of the oral law, but
this language was suggested by the oral law itself, which does
not scruple to use similar words, and to pronounce that, in
similar cases, cunning or deceit is lawful.

אותו ואת בנו שנפלו לבור מעלה את הראשון על
מנת לשחטו ואינו שוחטו . ומערים ומעלה את השני
על מנת לשחטו ושוחט אי זה מהן שירצה משום
צער בעלי חיים התירו להערים ׃

“If a first-born beast and its offspring fall into a pit, the first
is to be helped out on condition of slaughtering it, but it is not
slaughtered. Then guile is to be used, and the second also
helped out on condition of slaughtering it, and then they
slaughter which of the two they please. On account of the
affliction of the animals, it has been pronounced lawful to use
guile.” (Ibid. c. ii.) Here the oral law speaks plainly, it fairly
says that guile may be used. It is no defence to say, that this
guile was suggested by compassion for the animals. If it be
lawful to help the animals out of the pit at all, it is lawful to do
it without any guile, openly and honestly. And if it be
unlawful to help them out, it is doubly unlawful to do so
through guile and deceit, as if God was ignorant of the
thoughts and designs of their hearts, and could be satisfied with
false and fictitious conditions. But there is another case, where
this same word is also used, and where the excuse of compassion
is altogether out of the question.
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המפשיט עור בהמה ביום טוב לא ימלחנו שזה
עיוד הוא ונמצא עושה מלאכה שלא לצורך אכילה ...
ומותר למלוח בשר לצלי על גבי העור ומערימים
בדבר זה . כיצד מולח מעט בשר מכאן ומעט מכאן
עד שימלח העור כולו ׃

“He that takes off the hide of a beast on a holy day, must not
salt it, for this is work, and he would be guilty of doing work
that is not necessary for the preparation of food.... But it
is lawful to salt meat for roasting on the top of the hide, and in
this matter guile is employed. How so? Thus. A little meat
is salted on one part, and then a little on another part, until the
whole hide be salted.” (Ibid. c. iii. 4.) Here no defence
whatever can be offered. The oral law confesses that to salt a
hide is unlawful, its compilers therefore set to work to find out
a method of doing what was forbidden, and yet have the
appearance of keeping the law, and they sagaciously discovered
the above solution of the difficulty. Thus the law of God is
made null by the traditions of men. The commandments of
the Scribes are enforced by flogging and excommunication, but
full permission given to violate God’s commands, if only an
appearance of obedience can be preserved. No wonder that
Jesus of Nazareth, whose characteristic is mildness and gentleness,
used such harsh language to the authors of this system.
His general address to them was, “Woe unto you, Scribes and
Pharisees, hypocrites.” They professed the utmost anxiety to
have the law of God observed. This was the professed object
of their commandments. They were invented as a hedge to
keep off every Israelite from even an approach to transgression;
and they enforced the observance of this defence by the severest
punishments. But where the law of God interfered with their
worldly interest, their profit or their gain, they fearlessly made
void the law, and inculcated a system of guile and evasion.
And this is perhaps the most deadly element in the Talmudic
potion. The human heart is ever ready to imbibe what is bad,
and the human mind most quick in generalizing the principles
of evil. The only efficient remedy for this disease of head and
heart is the inculcation of those pure and holy principles, which
God has graciously revealed. But when these principles are
themselves adulterated, and a system of guileful evasion
taught as the religion of Moses and the prophets, what are the
results to be expected? The cruel oppression of the poor is
bad enough. The enslaving the consciences of the weak is
worse; but the corrupting the minds of the simple by such
pernicious doctrines, is the worst of all. Yet this is the work
of the Jewish religion, as taught in the oral law, and as
recognized in the prayers of the synagogue. We do not mean
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to say that there is anything peculiar in the system. We
know that the Provincial Letters develop a Gentile system as
corrupt and corrupting. But that system has nothing to do
with the Christianity of the New Testament. Our forefathers
renounced it long ago. The Jews still adhere to the oral law,
and in their prayers and observances still acknowledge its
Divine authority; and wherever Judaism exists in vigour,
these are the doctrines instilled into the minds of the young,
and to which the flower of the Jewish nation devote the vigour
of their manhood and the judgment of their old age. That there
are Jews who abhor this system, and have adopted the purer
principles of the New Testament, even though they do not
profess Christianity, we well know. But how is it that there
are none who have courage to protest against it? How is it
that there is not one who comes forward to emancipate his
brethren from moral slavery and the galling chain of superstition
and error? “There is none to guide her among all the
sons whom she hath brought forth: neither is there any that
taketh her by the hand of all the sons that she hath brought
up.” (Isaiah li. 18.)
.sp 4
.h2 id=chap15
No. XV. | SABBATH MIXTURE.
.sp 2
In discussing the substance and tendency of the oral law, the
very nature of our design compels us to dwell upon its peculiarities,
and to notice those traits which appear as its essential
characteristics. Our object is not, primarily, to show its defects
and fruits, but to prove that it is not of Divine authority. In
proving this, it is absolutely necessary to show, by a comparison
with the law and the prophets, as the unerring standard of
right and wrong, that the system is bad. We know, and have
more than once admitted, that as it is not a mere human
invention, but a corruption of a divinely revealed religion,
it must contain much that is good. But this admission no more
justifies the system, than a small quantity of gold in a mixed
metal would prove that the whole mass is gold. And this
comparison may be well illustrated by the holy day constitutions,
which have lately occupied our attention. The
concluding paragraph of these constitutions contains several
beautiful and pious precepts; as, for example, after the
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command to rejoice on such days, and to provide nuts and
such-like things for the children, new clothes and ornaments
for the women, and good eating and drinking for the men, we
read as follows:—

וכשהוא אוכל ושותה חייב להאכיל לגר ליתום
ולאלמנה עם שאר העניים אבל מי שנועל דלתי ביתו
ואוכל ושותה עם בניו ואשתו ואינו מאכיל ומשקה
לעניים ולמרי נפש אין זו מצוה אלא שמחת כרסו
ועל אלו נאמר זבחיהם כלחם אונים להם כל אוכליו
יטמאו כי לחמם לנפשם וגו׳ ׃

“And when he eats and drinks, he is bound to feed the stranger,
the orphan, and the widow, with the other poor. But he that
bolts the doors of his house, and eats and drinks with his
children and his wife, but does not furnish meat and drink to the
poor and afflicted, is not to be regarded as having fulfilled the
commandment; on the contrary, his joy is that of a glutton,
and of such persons it is said, ‘Their sacrifices shall be unto
them as the bread of mourners; all that eat thereof shall be
polluted: for their bread for their soul shall not come into the
house of the Lord.’ (Hos. ix. 4.)” (Arbah Turim, 529.) This
makes a merciful provision for the poor, and as teaching all
who partake of the good things of this world to remember their
poorer brethren, is worthy of praise and imitation. We know
also that this charity is practised by all devout Jews in every
part of the world, and that they are on this account entitled to
the respect of all who can appreciate benevolence. But the
reason why every believer in revelation will approve this
commandment is, because it accords with the Word of God.
Moses has made this precept a part of his law: “The stranger,
and the fatherless, and the widow, which are within thy gates,
shall come, and shall eat and be satisfied; that the Lord thy
God may bless thee in all the work of thine hand which thou
doest.” (Deut. xiv. 29.) And in the New Testament there is
found a similar command: “When thou makest a dinner or a
supper, call not thy friends, nor thy brethren, neither thy
kinsmen nor thy rich neighbours; lest they also bid thee again,
and a recompense be made thee. But when thou makest a
feast, call the poor, the maimed, the lame, the blind; and thou
shalt be blessed; for they cannot recompense thee; for thou
shalt be recompensed at the resurrection of the just.” (Luke xiv.
12-14). But excellent as this rabbinical commandment is in
itself, it loses considerably when interpreted according to the
system. A person acquainted only with the law of Moses, or
the doctrine of Jesus of Nazareth, would say, that one of the
most lovely features in the command is the universal love
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inculcated towards the stranger as well as the Israelites. But
an acquaintance with the oral law would compel him to retract
this commendation, for there universally the stranger is
interpreted to mean, “a proselyte to Judaism,” as for instance—

אהבת הגר שבא ונכנס תחת כנפי השכינה שתי
מצוות עשה , אחת מפני שהוא בכלל רעים , ואחת
מפני שהוא גר והתורה אמרה ואהבתם את הגר ׃

“To love the stranger who comes, and is gathered under the
wings of the Shechinah, is to fulfil two affirmative precepts;
one, because he is included in the number of those considered
‘neighbours,’ and a second, because the law says, ‘Ye shall
love the stranger.’” (Hilchoth Deoth, c. vi. 4.) Here, then,
that comprehensive word “stranger” is narrowed down to the
signification “religious proselyte,” and abundance of similar
passages have already been given in Nos. 4 and 5. But even
with this great drawback we admit that there is much to
be commended in the above commandment. We are quite
willing to recognize all the good which we can, and therefore
add another passage or two which deserve notice.

מדת החסידים אשר השם לנגדם תמיד ובכל
דרכיהם ידעוהו בעת שמחתם אז יותר ויותר מברכים
ומשבחים להקב׳׳ה אשר שמחם . ויאמר האדם בלבו
בעת שמחתו והנאתו אם כך היא שמחת העולם הזה
אשר הוא הבל כי יש אחרים תוגה וצער אם כן מה
תהיה שמחת העה׳׳ב התמידה שאין אחריה תוגה ׃

“It is a characteristic of the pious, who set the Lord always
before them, and in all their ways acknowledge him, that in the
time of their joy they multiply still more the blessings and
praises of the Holy One, blessed be He, who makes them
to rejoice. At such a season, too, a man ought to think, if
such be the joy of this world, which is vanity, for it is
followed by sorrow and trouble, what will be the joy of the
world to come, which is everlasting, and to which no sorrow
can succeed.” (Arbah Turim, ibid.) This passage also, as
resting upon the unsophisticated Word of God, must receive
unqualified assent. The character of the pious is here
beautifully described by the union of two passages of
Scripture. They are those “who set the Lord always before
them,” (Ps. xvi. 8,) and who “in all their ways acknowledge
him.” (Prov. iii. 6.) God grant that all, both Jews
and Christians, may earnestly endeavour to realize this
character. The piety of this passage is equalled by the
prudence of one of their police regulations for the three
great feasts.
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חייבין ב׳׳ד להעמיד שוטרים ברגלים שיהיו שוטטים
ומחפשים בגנות ופרדסים ועל הנהרות שלא יתקבצו
שם לאכול ולשתות אנשים ונשים ויבואו לידי עבירה ׃

“The tribunal is bound, at the three feasts, to appoint officers
for the purpose of going about and inspecting gardens, and
parks, and rivers, that men and women may not congregate in
such places to eat and drink, and be led to commit sin.” If
the authors of the oral law had confined themselves to such
commandments as these, there would be but little to blame.
But unfortunately the good and useful precepts bear but a
small proportion to the whole, and are often directly counteracted
by the peculiar principles of the system. The above
general description of piety is unexceptionable, but the detail
of the requirements, even for the holy day alone, is such as
must effectually pervert and distort the features there delineated.
How can a man have a just idea of setting the Lord always
before him, who thinks that a cunning evasion of God’s
commandments is permitted, as was shown in the last number?
Or how can a man be said to acknowledge God, when his mind
is filled and occupied with the manifold and perplexing ceremonies
of man’s institution? Of these inventions many have
already been given, but more remain, and the Jewish Prayer-book
for the passover especially reminds us of one.

דיני עירוב תבשילין ׃

“The laws of the mixture for the cooking of victuals.” This
oral law has made it unlawful on the holy day to prepare food
for the Sabbath.

יום טוב שחל להיות ערב שבת אין אופין ומבשלין
ביום טוב מה שהוא אוכל למחר בשבת ׃

“When a holy day falls on the eve of the Sabbath, it is
unlawful to bake or to cook on that day what is to be eaten on
the morrow, <i>i.e.</i> on the Sabbath.” (Hilchoth Jom. Tov. c. vi.
1.) This law may of course create a great inconvenience, for
if nothing remains after the meals of the holy day, there will
be no food for the Sabbath, and on that day the law of Moses
forbids all cooking. And, strange to say, the evasion which is
allowed at other times is here forbidden. A man is not permitted
to cook a surplus of victuals under the pretence that it is for
the holy day. Another and more solemn mode of evasion has
been invented, and is thus prescribed in the Jewish Prayer-book—

אם חל ערב פסח ביום ד׳ אז צריכין לעשות ערוב
תבשילין קרדם י׳׳ט . וכך מעשהו . לוקחין מצה שלימה
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וכזית תבשיל או בשר או ביצה צלויה ומניחין אותה
על המצה . ובעל הבית וכו׳ ׃

Of which D. Levi gives the following translation, which
though not very literal, is preferable to a new one, as occurring
in an authorized edition of the Jewish prayers:—

“If the first day of the festival happens on the Thursday,
the following ceremony is observed. On the day preceding
the festival, the master of every family takes a whole cake and
a piece of meat, fish, or a roasted egg; and having delivered
them to one standing by, to denote that all the other Jews in
the city that may have forgotten to make the mixture shall,
nevertheless, have the benefit of the said mixture, so as to be
able to prepare on the festival what is necessary for the
Sabbath, he then says the following:—

ברוך אתה יי אלהינו מלך העולם אשר קדשנו
במצותיו וצונו על מצות ערוב ׃

בהדין ערובא יהא שרי לנא למיפא ולבשלא ולאטמנא
ולאדלקא שרגא ולמעבד כל צרכנא מיומא טבא
לשבתא . לנו ולכל ישראל הדרים בעיר הזאת ׃

“Blessed art thou, O Lord, our God! King of the universe,
who has sanctified us with thy commandments, and commanded
us concerning the mixture.”

“By this mixture it shall be allowable for us to bake, boil, and
to keep the victuals warm: to light up lights, and to do, and
prepare all things necessary, on the festival for the Sabbath;
we, and all Israel that dwell in this city.” (Levi’s Prayers,
vol. v. pp. 4, 5.) Now, against this ceremony several and
serious objections may be made. First, if it be absolutely unlawful
on the holy day to cook for the Sabbath-day, how is the
unlawfulness removed, by going through a trifling ceremony,
and repeating a few words? The cooking is, in the sight of
God, either lawful or unlawful. If lawful, then this ceremony
is utterly useless, and the solemn calling upon God is only
a solemn profanation. If unlawful, then nothing but a
dispensation from Israel’s great lawgiver, God himself, can
make it lawful. Any thing short of this must, by every honest
man, be regarded either as an evasion, or a bold and wilful
transgression. Secondly, the unlawfulness on which this
ceremony is founded, is altogether of man’s making—God has
nowhere forbidden the Jews to prepare for Sabbath on the holy
day. The Scribes have here as elsewhere dared to add to the
law of God.

ואיסר זה מדברי סופרים כדי שלא יבוא לבשל
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מיום טוב לחול . שקל וחומר הוא לשבת אינו מבשל
כל שכן לחול ׃

“This prohibition is of the words of the Scribes, that a
man may not be led to prepare on a holy day for a common
day. For if he feel it unlawful to cook for Sabbath, still more
will he feel this for a common day.” (Hilchoth Jom. Tov. vi. 1.)
Here it is plainly confessed that the prohibition is not from
God but from man. A reason is assigned for this addition,
which is unsatisfactory, and shows that the Scribes thought
the law imperfect, and themselves wiser than God. They
were afraid, if men got into a habit of cooking on the holy
day for the following day, when that day was the Sabbath,
they might get into the habit of cooking generally for the
following day, and thus cook for common days. But did
not God foresee this possibility, and know the frailty of
human nature just as well as the rabbies? why then did
he not take this precaution himself? If this precaution
be absolutely necessary, as it was not given by God, it will
necessarily follow that God did not give that which was
necessary, and therefore that the law of God was imperfect
until it was mended by the rabbies. If the law, as given
by God, be perfect, and who can deny it without blasphemy,
then this precaution of the rabbies is useless, and they are
proved guilty of making additions to the law of God, and
of imposing needless burdens on the consciences of their
brethren. If this ceremony were left to the free will of
every individual, it would be very different, but it is imposed
as an indispensable duty, and a man pronounced a
sinner if he does not comply.

מי שאיפשר לו לערב ואינו מערב אלא שרוצה
לסמוך על עירובו של גדול העיר נקרא פושע ואינו
יוצא בו ׃

“He who can make the mixture, and does not, but chooses
to depend on the mixture made by the great men of the
city, is called a sinner, and has not fulfilled his duty.”
(Arbah Turim, 527.) Here then his conscience is burdened,
but further, he may be exposed to considerable inconvenience,
to escape from which he is driven again to a prescribed
exercise of artifice and guile.

מי שלא הניח עירוב תבשילין ולא הניחו לו
אחרים כשם שאסור לו לבשל ולאפות כך קמחו
ומאכלו אסור . ואסור לאחר שהניח לעצמו לבשל
ולאפות לזה שלא הניח עד שיקנה לו . שנמצא זה
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מבשל ואופה שלו שהרי קנהו ואם רצה יתן אחר
כך לזה שלא הניח במתנה ׃

“He that has not performed the ceremony of the mixture
for himself, and for whom others have not done it, as it is
unlawful for him to boil or to bake, so his flour and food
are unlawful; and it is unlawful for another, who has
performed the ceremony for himself, to boil and bake for
such an one until he buy for himself. Then he may boil
and bake of his own, for he has bought it, and if he please
may make a present of it to the other.” Here of course
the purchase is fictitious. In like manner it is unlawful
for him to light the Sabbath candle. This would be a
great misfortune, and a learned rabbi has accordingly found
out a remedy of the same kind.

כתב הר׳ מאיר מרוטנבורק שיכול לחפש בחדר
שום חפץ בנר אפילו מבעוד יום ולהניחנו דולק עד
הלילה ׃

“Rabbi Meyer, of Rothenburg, has said in his writings,
that a man may seek for something in the room by the
light of a candle, yea though it be still day, and then leave
it lighting until night.” (Arbah Turim, 527.) We ask the
Jews seriously to consider this specimen of rabbinical
wisdom and conscientiousness. A man who has not performed
the ceremony of the mixture dare not do what God
has allowed him to do, he dare not light the candle for
Sabbath, that is, if he does it honestly and openly, he
would, according to the oral law, commit a sin. But then
he may do this same thing by using guile and deceit, which
God has forbidden, and then according to these same teachers,
the act is lawful. He may light a candle under pretence
of searching for something, even though he has the daylight,
and therefore evidently does not want it for that
purpose, and then he can leave it lighting. Thus the oral
law teaches that the neglect of a mere human invention is
a greater sin than guile and deceit. Is not this to strain
at a gnat and to swallow a camel? But some Rabbinist
may say, if the oral law encourages guile and deceit, why
does it forbid the employment or guile in the preparation
of food for the Sabbath, as has been stated above? This
is a curious point, and deserves attention. The oral law
says, if food be left after the meals of the holy day, it is
lawful to eat it on the Sabbath, provided that no guile be
used; but if guile be used, it is unlawful. Whereas, if a
man wilfully neglect the ceremony of the mixture, and
cook notwithstanding for the Sabbath he may lawfully
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eat what he has prepared. This has at first sight, the
appearance of wishing to discourage guile, but the reasons,
given for this decision, show that this is far from being
the case.

ולמה החמירו ואסרו על המערים ולא אסרו על
המזיד שאם התירו למערים נמצאו הכל מערימיו
וישתקע שם ערובי תבשילין . אבל המזיד אינו מצוי
ואם עבר היום לא יעבור פעם אחרת ׃

“What is the reason that they were more severe upon him
that used guile than upon the wilful transgressor, and made
it unlawful for the former, but not for the latter? The
reason is this, if they had pronounced it lawful for him
that uses guile, all would use guile, and the very name
of mixture for food would perish. On the other hand, a
wilful transgressor is rare, and if he transgresses to-day,
he will not transgress again.” The employment of guile,
then, is not forbidden because it is odious in the sight of
God and man, but simply from the fear that it might operate
prejudicially upon the observance of a rabbinic command.
Such is and must be the effect of multiplying religious
ceremonies, and imposing them upon the conscience as
necessary to salvation. The conscience becomes burdened,
and beset with difficulties, and is glad of any refuge or relief,
even though it should be derived from artifice and deceit.
Artifice is at last made lawful, or even prescribed, as we
have seen in many instances, and then religion, which God
intended as a remedy for our moral disease, becomes itself
a new source of infection. But if any burdened conscience
should awake and become sensible of the cheat that has
been put upon it by the oral law, the probability is that
it will cast off religion altogether, and mistake Moses too
for a companion or the Scribes and Pharisees; and thus
many a rabbinical Jew has been led to utter infidelity.

But there is still a third objection to be urged against this
ceremony of the mixture, and that is, that it prescribes a form
of thanksgiving to God for appointing that which he never
appointed: “Blessed art thou, O Lord our God! King of the
universe! who has sanctified us with thy commandments, and
commanded us concerning the mixture.” Where has God
commanded the mixture? Where, from one end of the law to
the other, or in the prophets, is there one word about this
ceremony? It is from first to last a pure invention of the
Scribes. God never appointed it. This prayer, then, contains
a positive untruth, and thus the ignorant and unlearned are
deceived, and taught even in the solemn act of public worship
to believe that God has commanded what he never commanded.
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The minds of children, too, are thus imbued with the commandments
of men, and taught in the language of prayer to stamp
the divine authority upon the invention of the Scribes and
Pharisees. And this is done not only in the forests of Poland,
or on the uncivilized coasts of Barbary, but here in England.
This ceremony and this prayer are prescribed in the two
editions of the Jewish prayer-book, published by Levi and
Alexander. In this country, where full liberty of conscience
prevails, the language of the synagogue is just the same as in
the darkest and most oppressed regions of the habitable globe.
The Jewish children are still taught to bless God for giving
what he never gave, and the sacred voice of prayer still
consecrates the intolerance, the errors, and the absurdities of
the oral law. In other countries, where the circumstances
were not so favourable, the Jews have made more than one
attempt to renounce and repudiate the errors of the Talmud.
But in England, whether from listlessness or from a love to
these Talmudic doctrines, we do not presume to say, nothing
has been done either by the German or the Portuguese Jews.
In England the Talmud still maintains its empire of error and
uncharitableness, and spiritual tyranny, and not one individual
has dared publicly to protest against it. We ask the Jews
seriously to consider this matter, and to compare the extracts
which we give with Moses and the prophets; if the oral law
agrees with that which is confessedly the Word of God, then
we beg of them to explain the lawfulness of using guile, of
inventing new commandments, and enforcing them with the
severest punishments. But if they decide that these things are
altogether forbidden by God, then we call upon them to protest
aloud against these adulterations of revealed truth.
.sp 4
.h2 id=chap16
No. XVI.[#] | INTOLERANCE OF RABBINIC PRAYERS.
.sp 2
In our last number we ventured to say, that in the English
synagogues “The sacred voice of prayer still consecrates the
intolerance, the errors, and the absurdities of the oral law;”
and we gave an instance in proof of our assertion. But to some
// File: 132.png
.pn +1
Israelites, who have overlooked the contents of their Prayer-book,
this assertion may require more proof; we therefore,
proceed to give it, and first of all with regard to intolerance.
In the ceremonial for the first two evenings of the Passover, in
the midst of the rejoicings and thanksgivings, which the
memory of their great deliverance naturally calls forth, we
suddenly find the following prayer:—

שפוך חמתך אל הגוים אשר לא ידעוך ואל
ממלכות אשר בשמך לא קראו . כי אכל את יעקב
ואת נוהו השמו . שפוך עליהם זעמך וחרון אפך
ישיגם . תרדף באף ותשמידם מתחת שמי ה׳ ׃

“Pour out thy wrath upon the heathen that have not known
thee, and upon the kingdoms that have not called upon thy
name. For they have devoured Jacob, and laid waste his
dwelling place. (Psalm lxxix. 6, 7.) Pour out thine indignation
upon them, and let thy wrathful anger take hold of them.
(Psalm lxix. 24.) Persecute them in anger, and destroy them
from under the heavens of the Lord.” (Lament. iii. 66.) Here
are three passages of Scripture, taken from their context, and
joined together to make one prayer. In their context, and
with reference to the times for which those portions of Scripture
were given by God, they are intelligible. After the destruction
of Jerusalem by the Romans, whilst the Jewish mind was still
in a state of violent excitement against the authors of that
calamity, such on imprecation may appear natural. During
the persecutions of the Crusaders or the Inquisition it might be
excusable, but in the present time and circumstances it is
indefensible. Who are the heathen and the kingdoms, whom
the offerers of these petitions wish to be pursued with God’s
wrath, and to be destroyed from under the heavens? Are
they the Christians, or the heathen idolaters of Africa and
India? The Mahometans profess a faith in the Unity very
similar to that of the later rabbies: they, therefore, cannot be
intended. If it be said that the idolatrous heathen are here
intended, we must still protest against the intolerance of this
imprecation; why should the Jews wish for their destruction?
What evil did these poor ignorant people ever do to the Jews
in England, that they should pray for their destruction rather
than their conversion? If it be said, that nobody at all is
intended in the present day, why, we would ask, is it still
made a part of the Passover ceremonial? We have before us
several copies of the Haggadah, some printed very lately, and
it occurs in them all.

If this were the only passage of the kind to be found in
the liturgies of the synagogue, it might perhaps admit of
palliation or excuse, but it is only one of a similar class, all
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breathing the same spirit. In the morning service for the
second day of the Passover, as translated by D. Levi, we
find another more fearful still.

ברח דודי אל לבך ועיניך שם , ואם זנחנו טוב
מדשם , אנא שמע שאנת קול צורריך , רוה
מדם גושם , ועפרם מחלב ידשם , ופגיהם יעלה
באשם ׃

“Hasten, O my beloved, to where thy heart and eyes are;
and though we have cast off that that is good and pleasant, yet
hear the roaring raging voice of those that oppress thy people;
satiate the clods with their blood; manure the earth with their
fat; and let the stench of their carcasses ascend.” (Levi’s
Prayers, vol. 5, fol. 142.) The translation is D. Levi’s, so that
it cannot be said, that the sense has been misrepresented or
distorted for polemical purposes. It is the translation of a
Jew, and of a Jew in England, and the title-page tells us that it
is the second edition “carefully revised and corrected, and
illustrated by Isaac Levi.” The title-page also says, “As read
in their synagogues and used in their families.” Is not this
prayer intolerant? Is there any thing like it in the New
Testament, or in our Christian Prayer-books? And yet we are
told that modern Judaism is more tolerant than Christianity,
and that it teaches charity to all men. Let not the Jews think
that we impute this spirit to the whole nation. No such thing.
This passage is quoted as a specimen of the spirit of the oral law
and its authors, who not only were possessed of this spirit of
resentment, but so overwhelmed with it, as to transfuse it into
their addresses to the God of mercy, and to prescribe it as a
port of the public worship of the congregation. Whenever
introduced, there it still remains, as a testimony to the spirit of
the first opposers of Jesus of Nazareth, and as a portion of the
liturgic service of the synagogue. In these passages, however,
it does not appear what nations are intended; no name or
particular characteristic is given, though the allusion, in the last
quoted prayer, to Isaiah xxxiv., naturally leads the reader to
think of Edom; but in other places a more definite form is
prescribed, from which we find that Edom is the great object
of hatred.

ליל שמורים אל חצה , בחצות לילה בתוך מצרים
כיצא , גבור על אדום יחצנה כחצה ׃

“God divideth the night of preservation, when in the midst of
the night he went forth through the <i>land</i> of Egypt: may the
mighty God also divide it concerning Edom.” (Levi, ibid. fol.
7.) This is a petition that God would do to Edom as he did
unto Egypt. Again, a little further on we read,
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.pn +1

פסח חרב חרה על אדום , ביד צח ואדום , כימי
חג פסח ׃

“On the Passover, a sharp sword shall fall on Edom, by the
hand of him who is white and ruddy, as in the days of the
feast of Passover.” (Ibid. fol. 10.) And so throughout the
prayers there are frequent allusions to this subject, as for
instance—

שם יקרא ככתיבתו , מחציו תתמלא תיבתו , עוד
תתנשא מלכותו , וכסאו תכון במלאתו , נכדי שעיר
בהכותו , באויביו יתן נקמתו ׃

“Then will his name be pronounced as it is written: when the
other half will complete the word; his dominion also will be
greatly exalted, and his throne be completely established; when
he shall smite the descendants of Esau, and take vengeance
on his enemies.” (Ibid. fol. 214.) But these are sufficient to
show that Edom is the great object of antipathy, and of course
the great question is, whom do the Jews understand by Edom?
Let the most famous of their rabbies instruct us in this matter,
and first let us hear Maimonides:—

אדומים עובדי עכו׳׳ם הם ויום ראשון הוא יום
אידם לפיכך אסור לשאת ולתת עמהם בא׳׳י יום
חמישי ויום ששי שבכל שבת ושבת ואצ׳׳ל יום ראשון
עצמו שהוא אסור בכל מקום ׃

“The Edomites are idolaters, and the first day of the week is
the day of their festival; therefore it is forbidden to have
commerce with them in the land of Israel, on the fifth and
sixth day of every week. It is not necessary to say that the
first day itself is every where unlawful.” (Hilchoth Accum. c.
ix. 4.) There is but one class of religionists who observe the
first day of the week as sacred. Now let us hear Kimchi. In
his commentary on Joel iii. 19, “Egypt shall be a desolation,
and Edom shall be a desolate wilderness, for the violence
against the children of Judah, because they have shed innocent
blood in their land:” he says,

זכד מצרים בעבור ישמעאלים ואבור מלכות
רומי , ואלה שתי האומות הנה הגוברות זה ימים
רבים ותהיינה עד עת הגאולה והיא חיותא רביעאה
במראות דניאל ... ואמר זה בעבור כי מלכות רומי
רובם אדומים ואעפ׳׳י שנתערבו בהם עמים רבים כמו
שנתערבו גם כן במלכות ישמעאלים נקראים על
העיקר ׃
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.pn +1

“The prophet mentions Egypt and Edom: Egypt, on account
of the Turks, and Edom, on account of the Roman empire; and
these two have now had dominion for a long time, and will
continue until the redemption. This is the fourth beast in the
visions of Daniel.... And this is said, because the majority
of the Roman empire is composed of Edomites. For although
many other nations are mixed among them, as is also the case
with the Turkish empire, they are called after the root.”
Kimchi then fixes Edom upon the Roman empire, in which he
evidently includes the Greek empire, for he wrote in the 12th
century, long before the Constantinopolitan dynasty was
overturned. Aben Esra gives a similar interpretation on the
blessing of Esau.

ורומי שהגלתנו היא מזרע כתים וכן אומר המתרגם
וצים מיד כתים והיא מלכות יון בעצמו כאשר
פירשתי בספר דניאל והיו אנשים מתי מספר שהאמיו
באיש ששמוהו אלוה וכאשר האמינה רומי בימי
קונסטאנטין שחדש כל הדת ושם על דגלו צורת
האיש , ולא היו בעולם שישמרו התורה החדשה חוץ
מאדומים מעטים על כן נקראה רומי מלכות אדום ׃

“Rome, which led us away captive, is of the seed of Kittim,
and so the Targumist has said, in Numbers xxiv. 24, ‘And
ships shall come from the coast of Kittim.’ And this is the
same as the Greek monarchy, as I have explained in the book
of Daniel; and there were very few who believed on the man
of whom they made a god. But when Rome believed in the
days of Constantine, who changed the whole religion, and put
an image of that man upon his standard, there were none in
the world who observed the new law except a few Edomites,
therefore Rome is called the kingdom of Edom.” (Comment.
on Gen. xxix.) We do not now stop to refute the false statements
which Aben Ezra here makes. Every one that knows
anything of history, knows that in less than a century after the
time of Jesus of Nazareth, the Christian religion had made
great progress in the whole Roman empire, and that the
propagation of the new law, as Aben Ezra calls it, before the
time of Constantine, was more rapid and more extensive than
after his conversion. Our business at present is with his
interpretation of the word Edom; he says plainly that Edom
and Edomites mean the Christians. Now let us hear
Abarbanel:—

ומזה תדע שלא לבד על ארץ אדום הסמובה
לא׳׳י נבא הנביא כ׳׳א גם על האומה שנסתעפה משם
ונתפשטה בכל העולם והיא אומת הנוצרים היום הזה
שהם מבני אדום ׃
// File: 136.png
.pn +1

“From this you may learn that the prophet (Obadiah) did
not prophesy only against the land of Edom, which is in
the neighbourhood of the land of Israel, but also against that
people which branches off from thence, and is spread through the
whole world, and that is the people of the Christians in this
our day, for they are of the children of Edom.” (Comment. on
Obadiah.) Here, then, we have Maimonides, Kimchi, Aben
Ezra, and Abarbanel, all giving the same interpretation, and
all asserting that Edom means the Christians. According to
this interpretation, then, the above dreadful imprecations are
for the destruction of the Christians. Is this tolerant or charitable?
Is this in accordance with Moses’ account of the Divine
character—“Merciful and gracious, long-suffering, and abundant
in goodness and truth?” Are these the petitions that
poor sinful creatures ought to offer when they assemble for the
worship of the Creator of all flesh? Above all, are they
suitable in an English synagogue, and in the present day?
You may say that Kimchi and those other commentators, lived
in the times of Popery, and that Edom only means the Roman
Catholic Christians. But what will those Jews say who live in
Rome itself, and France, and Bavaria, and other Roman
Catholic countries? You may think them in error, so do we,
but we cannot for that pray that God “would satiate the clods
with their blood, manure the earth with their fat, and cause
the stench of their carcases to ascend.” We could not utter
such an imprecation against the cannibals of New Zealand,
nor the man-stealers of Africa. But if you say that you do
not offer up these petitions against the Christians, whether
Protestant or Romanist, may we ask against whom then are
they directed? And what are your thoughts when you hear
these petitions read, and join in them in the synagogue? The
literal Edom was destroyed long since; the children of Edom
have long since been utterly lost. Where are their posterity
now to be found? The above-named rabbies say the Romans
were descended from Edom, but where is their proof, either from
the Bible or from profane history? But suppose it was so, how
will that prove that the Greeks, the French, the Germans, or
the inhabitants of the British isles are thus descended? The
truth is, there is no historical evidence whatever to give even
a colour to this assertion respecting Rome. The rabbies found
dreadful denunciations of wrath against Edom in the prophets,
particularly in Obadiah and the thirty-fourth of Isaiah, and
they thought that Rome and the Christians deserved such
punishment more than any one else; they therefore applied
them to these objects of their antipathy. As far as authentic
history will carry us, the descendants of the Edomites are to be
sought for rather amongst the Jews themselves, than amongst
any other people; for the last that we read of the Edomites is,
// File: 137.png
.pn +1
that they were subdued by John Hyrcanus, and converted to
Judaism at the point of the sword.[#] Amongst the Jews, then,
their descendants have ever since continued, and strange
enough some of them may now be offering in the synagogue
these imprecations against themselves. But, however that be,
the prophecies against Edom do certainly not apply to the
Christian religion, which was not Edomitical, but altogether
Jewish in its origin. Jesus of Nazareth was a Jew, and his
apostles and first disciples from a province of Judea as remote
as possible from Edom. And even if the rabbies could prove
that Rome is Edom, still this will have nothing to do with the
other nations who are no wise descended from, or connected
with that city or people.

We are not ignorant of the many prophecies against Edom,
but, however many or severe, they form no justification of these
prayers, even if the rabbies know who is intended. God is
a merciful God, as well as a just Judge, and when he arises to
judgment, or when he utters a denunciation of wrath, we may
be sure that he does all in truth and righteousness. But that
furnishes no excuse for the sons of men who presumptuously
take upon themselves to call down God’s wrath by prayer, or
to offer themselves as the executioners of his anger. The
Word of God contains many denunciations of wrath against the
Jews, but this does not justify the nations who have persecuted
and oppressed them. What would the Jews think of us if we
collected all the fearful passages in the twenty-sixth chapter of
Leviticus, and the twenty-eight of Deuteronomy, and wove them
into a prayer to call down God’s wrath upon the people of
Israel? What would they say if we appointed this form
for the most solemn days, and for the time of our festivity?
Yet this is what the rabbies have done, and what the oral law
prescribes, and therefore we say, that such teaching is not from
God. And we say this, not simply because reason leads to this
conclusion, but because such prayers are directly contrary to
the express command of God. When he sent the Jews into
captivity to Babylon, he did not tell them to pray that “he
might pour out his wrath” upon that city, and much less to
“satiate the clods with the blood” of its inhabitants. On the
contrary, he said—

“And seek the peace of the city whither I have caused you
to be carried away captives, and pray unto the Lord for it: for
in the peace thereof shall ye have peace.” (Jerem. xxix. 7.)
Now how does this command agree with the above prayers?
Suppose even that the rabbies were right, and that Edom does
mean Rome, how can the Jews there pray for its peace and for
its utter destruction at the same time? Those prayers are
// File: 138.png
.pn +1
utterly irreconcilable with this command of God, and therefore
furnish another proof of the error as well as the intolerance
of the oral law. This was the object which we had peculiarly
in view. We do not wish to burden every Israelite in London
with this intolerance. Many are perhaps ignorant that such
prayers are offered in the synagogue—many overlook them
through inattention, and many others disapprove of them.
But in those who do know and disapprove, it is exceedingly
inconsistent to join in them, or to remain silent. The spirit of
these prayers is thus countenanced, and the intolerance handed
down from generation to generation. Children go to the synagogue,
and hear these prayers offered; they think as it is
the language of prayer, of public prayer, of the prayers of the
people of Israel, it must be right. What other conclusion can
they form? Thus they imbibe the same spirit, and thus the
people of Israel are kept in bondage to the intolerance of
by-gone generations. But some will say, We acknowledge
that these prayers are contrary to the Bible. Remember, then,
that in making this acknowledgment, you admit the
synagogue—yea, the whole nation of Jews, has been in error
for many centuries. And if the Jewish nation has been
universally mistaken upon so simple, yet essential, a point
of religion as true charity, it is highly probable that they are
mistaken on other points too, especially those that are more difficult
and less obvious to human reason. But above all,
remember that whilst the whole system of the oral law, in
its precepts and prayers, has taught you to curse your enemies,
Jesus of Nazareth has taught us to bless. “Ye have heard
that it hath been said, Thou shalt love thy neighbour, and hate
thine enemy: but I say unto you, Love your enemies, bless
them that curse you, do good to them that hate you, and pray
for them which despitefully use you, and persecute you.” (Matt.
v. 43, 44.) “Bless them which persecute you: bless, and curse
not.” (Rom. xii. 14.) But some Israelites may still think that
it is unfair to judge the oral law by this one service to the
Passover. Such an one we would remind of the blessing of
the Epicureans, as it is called, which he is bound to say—

בכל תפלה שבכל יום ׃

“in every prayer, every day.” (Hilchoth T’phillah, c. ii. 2.)

ולמלשינים אל תהי תקוה וכל עושי רשעה כרגע
יאבדו והזדים מהרה יכרתו ומכניעם במהרה בימינו .
ברוך אתה ה׳ שובר אויבים ומכניע זדים ׃

“O let the slanderers have no hope: all the wicked be annihilated
speedily, and all the tyrants be cut off quickly; humble
thou them quickly in our days. Blessed art thou, O Lord, who
// File: 139.png
.pn +1
destroyed our enemies.” (Daily Prayers, fol. 36.) Here is the
same utter want of mercy. No desire for their amendment, no
prayer for their conversion, but an invocation of sudden wrath
and destruction. And this the synagogue prescribes, not on
its feasts only, but every day; yea, and every time of prayer is
to be marked by the voice of malediction. There is also another
command relating to this daily malediction, which illustrates
still farther the spirit of the oral law.

שליח צבור שטעה ונבהל ולא ידע מהיכן יתחיל
ושהה שעה יעמוד אחר תחתיו . ואם טעה בברכת
האפיקורסין אין ממתינין לו אלא מיד יעמוד אחר
תחתיו שמא אפיקורסות נזרקה בו ׃

“If the reader in the synagogue should make a mistake, or
be confused and not know where to begin, and delay for
an hour, then let another rise up in his stead. But if he made
the mistake with regard to the blessing of the Epicureans, he
is not to be waited for, but let another instantly rise up in his
stead, for perhaps he is infected with Epicureanism.” (Ibid. c.
x. 3.) According to this law, if the reader go wrong in invoking
a blessing, or offering up an intercessory prayer for
mercy, such a petition may be delayed for a whole hour. But
if this malediction should be the place of his mistake, there is to
be no delay and no postponement. If the reader cannot offer
it in time, another is to rise up immediately, and cry to heaven
for a curse.

.fn #
The British Jews of Burton-street Synagogue have expunged from their
prayers the intolerance here complained of.
.fn-
.fn #
See Jost’s Geschichte, vol. i. 70 and 153.
.fn-
.sp 4
.h2 id=chap17
No. XVII. | RABBINIC LEGENDS IN THE SYNAGOGUE SERVICES.
.sp 2
We have just considered the extraordinary command of the
oral law, which provides, that, if the reader in the synagogue
should make a mistake in reading the prayers, the congregation
shall wait for him for an hour: except the mistake occur in
cursing the Epicureans, for then, “He is not be waited for, but
let another instantly rise up in his stead, for he is, perhaps,
infected with Epicureanism.” The special notice of this case is
as honourable to the Jews as it is condemnatory of the oral law.
It would appear from this that such mistakes had occurred.
Readers in the synagogues have sometimes stumbled and
stammered when thy came to this fearful malediction. And
// File: 140.png
.pn +1
truly we are not surprised, if a man of piety, acquainted with
God’s Word, should be overwhelmed in publicly cursing his
fellow-men, and be unable to bring the words of imprecation
over his lips. The care which the Scribes took to legislate for
such an occurrence, implies an honourable testimony to the good
feeling of the nation, though it strongly marks their own intolerance,
and forms a striking contrast to the spirit inculcated
in the teaching of Jesus of Nazareth. When his disciples
asked him to teach them to pray, he taught them a short form;
but short as it was, it contained the petition, “Forgive us our
trespasses, as we forgive them that trespass against us,” and
was followed by this admonition, “For if ye forgive men their
trespasses, your heavenly Father will also forgive you. But if
ye forgive not men their trespasses, neither will your Father
forgive your trespasses.” (Matt. vi. 14, 15.)

The intolerance which we have noticed, proves sufficiently
that the religious ideas of the oral law have not been drawn
from Moses and the prophets; and this will appear still further
from the absurd legends which are alluded to in the prayers of
the synagogue, as if they were acknowledged verities. In the
Liturgy for the feast of Pentecost, which is now approaching,
we find more than one such allusion, to which we would most
earnestly call your attention. And first of all, those prayers
recognise the legend of Leviathan and Behemoth. In the
morning service for that day the Jews repeat the following
words:—

מנת דילן דמלקדמין פרש בארמותא . טלולא
דלויתן ותור טור רמותא , וחד בחד כי סביך ועביד
קרבותא . בקרנוהי מנגח בהמות ברברבותא . יקרטע נון
לקבליה בציצוי ובגבורתא . מקרב ליה בריה בחרביה
ברברבותא . ארסטון לצדיקי יתקן ושרותא , מסחרין
עלי תכי דכדכוד וגומרתא , נגיין קמיהון אפרסמון
נהרתא , ומתפנקין ורוי בכסי רויתא , חמר מרת
דמבראשית נטיר ביה נעותא ׃

Which D. Levi thus translates:—“He will certainly <i>bestow on</i>
us the portion which he hath promised us of old. The sporting
of Leviathan with the ox of the high mountains,[#] when they
shall approach each other and engage in battle. With his horn
he thrusts at the mightiest beasts, but the Leviathan will leap
towards him with his fins and great strength. His Creator
will then approach him with his great sword, and will prepare
him for an entertainment (or a banquet) for the righteous; who
will be seated at a table formed of jasper and carbuncle, with a
// File: 141.png
.pn +1
river of balm flowing before them. When they will delight
themselves and be satiated with the bowls of wine prepared at
the creation, and reserved in the wine-press.” In this portion
of the Liturgy of the synagogue, there is a very plain reference
to the battle between Behemoth and Leviathan. The felicity
of the righteous in the world to come is also described, and a
part of it is said to consist of the banquet which God will
prepare for them from the flesh of Leviathan, when he shall
have killed him. It is true that D. Levi has the following
note on this banquet: “All this is to be understood in a
figurative sense, and by no means literally, as several Christian
commentators have done, and thus cast undeserved reproach
on the Rabbinical writers.” But he has neither given us his
authority, nor his reasons for this assertion; nor has he explained
the meaning of the figure. We should be glad to
know what ninety-nine out of every hundred Jews understand
when they hear this read in the synagogue. What do they
understand by the name Behemoth? What by Leviathan?
What by God’s killing him? What by preparing him as a
banquet for the righteous? But however Jews in the present
day may explain it away, there can be little doubt how the
authors of this hymn and the Jews of old understood it. In the
Talmud we have the following account of these two great
beasts:—

אמר רב יהודה אמר רב כל שברא הקב׳׳ה בעולמו
זכר ונקבה בראם . אף לויתן נחש בריח ולויתן נחש
עקלתון זכל ונקבה בראם ואלמלא נזקקין זה לזה
מהריבן כל העולם כולו . מה עשה הקב׳׳ה סירס
את הזכר והרג את הנקבה ומלחה לצדיקים לעתיד לבוא
שנאמר והרג את התנין אשר בים . ואף בהמות בהררי
אלף זכר ונקבה בראם ואלמלא נזקקין זה לזה מחריבין
כל העולם כולו מה עשה הקב׳׳ה סירס הזכר וצינן
הנקבה ושמרה לצדיקים לעתיד לבוא ׃

“R. Judah said, Rav said, Everything that God created in
this world he created male and female. And thus he did with
Leviathan the piercing serpent, and Leviathan the crooked
serpent, he created them male and female. But if they had
been united, they would have desolated the entire world.
What, then, did the Holy One do? He took away the strength
of the male Leviathan, and slew the female and salted her for
the righteous for the time to come, for it is said, ‘And he shall
slay the whale (or dragon) that is in the sea.’ (Isaiah xxvii. 1.)
In like manner with regard to Behemoth upon a thousand
mountains, he created them male and female, but if they had
been united they would have desolated the entire world.
// File: 142.png
.pn +1
What then did the Holy One do? He took away the strength
of the male Behemoth, and made the female barren, and
preserved her for the righteous for the time to come.”—(Bava
Bathra, fol. 74, col. 2.) In this narrative there are no marks
of allegory. The creation of the world is not an allegory, but
a fact. The creating of living creatures male and female is
another fact. The weakening of the male and the salting of
the female to prevent the desolation of the world, does not look
like a figure. The Jewish commentators certainly take the
matter very seriously, and speak of the creation of Leviathan,
not as of an allegory, but as of a real occurrence. Thus R.
Moses, the son of Nachman, in his commentary on the words,
“And God made great whales,” after describing the great size,
adds,—

ורבותינו אמרו כי התנינים הגדולים הוא לויתן
ובת זוגו שבראם זכר ונקבה והרג הנקבה ומלחד
לצדיקים לעתיד לבוא . אפשר כי מפני זה לא היה
ראוי שיאמר בהם ויהי כן כי לא עמדו עוד ׃

“And our rabbies have said that ‘the great whales’ mean Leviathan
and his mate, for God created them male and female,
but slew the female, and salted her for the righteous for the time
to come: and perhaps this is the reason why the words, ‘And
it was so,’ are not added, for they (the race of Leviathan) did
not continue.” (Com. in Gen. i. 21.) From this it is evident
that the famous rabbi knew nothing of an allegory, for he
makes this legend the reason why certain words used after the
other works of creation are not here applied. In like manner
Abarbanel speaks of this same pair of living creatures as real,
and as possibly belonging to the class of great whales.

ואם כלל הכתוב השרץ והדגה כאחד יאמר הכתוב
שברא השם בהם מינים מתחלפים כי יש מהם תנינים
גדולים וכמו שאמרו בפרק הספינה אמר רבה בר בר
חנא זמנא חדא הוה קא אזלינא בספינתא וחזינא
לההיא כוורא דיתבא ליה חלתא על גביה וקרח
אגמא עלויה . סברינא די יבשתא היא וסלקינן ויתבינן
ובשלינן הם גביה דכוורא ואיתהפיך ואי לא דהוה
ספינתא מקרבא לון הוה מטבע . וכיוצא בזה
יספרו גם היום יורדי הים באניות . ואולי לויתן ובת
זוגו שזכרו רבותינו מאלה היו עם היות שהפילוסופים
מבני עמנו ייחסו לאותה הגדה ענינים עמוקים
מהחכמה ואין צורך להם במקום הזה ׃

“But if the Scripture class creeping things and fish together,
then this verse tells us that God created various species,
// File: 143.png
.pn +1
for some of them are great whales, as is said in the 5th
chapter of Bava Bathra, ‘Rabbah Bar Bar Channa says, Once
upon a time we were sailing in a ship, and we saw that
fish upon whose back the sand remains and rushes grow;
we thought it was terra firma, and landed, and remained
there and cooked. But when the fish’s back grew warm,
he turned round, and if the ship had not been at hand we
must have been drowned.’ They that go down to the sea
in ships in the present time tell similar stories: and perhaps
the Leviathan and his mate, mentioned by our rabbies,
belonged to this species. However, the philosophers of
the children of our people attribute to this chapter matter
deeper than philosophy, but which we do not want in
this place.” (Com. in Gen. i. 21.) It is true that Abarbanel
here distinctly admits the existence of mysteries in that
chapter of the Talmud. But it is equally plain, that he
considered the Leviathan, mentioned by the rabbies, not as
an allegory, but a real creation; and therefore assigned
it to the same class as the wonderful fish seen by Bar Bar
Channa, unless we take his words as a sly insinuation, that
the story of Leviathan is about as true as that narrated
by the veracious rabbi.

These two great rabbies, then, did not take the legend
of Leviathan figuratively; and we might add some other
similar testimonies, but that Behemoth also claims a share
of our attention, and an inquiry into his nature will contribute
evidence to the same effect, that this legend was not
taken figuratively but literally. In the first place, D. Levi
himself refers us to Job xl. 15, and there we read, “Behold
now Behemoth, which I made with thee; he eateth grass
like an ox.” Here there certainly is no allegory. The
words speak of a living creature, and so they are interpreted
by all the Jewish commentators, whom we have an
opportunity of consulting. Ralbag says—

בהמות הוא בעל חיים שמו כן ׃

“Behemoth is an animal, that is his name.” (Com.
in loc.) Aben Esra, on the words, “Behold now Behemoth,
which I made with thee,” says—

בהמות שם בהמה גדולה אין בישוב גדולה ממנה
וטעם עמך לפי שהיתה ביבשה כי באחרית יזכור
הלויתן שהוא בים ויש אומרים כי טעם עמך שהבהמות
נולדו ביום אחד עם אדם הראשון וזה דרך דרש ׃

“<i>Behemoth</i> is the name of a great beast. In the habitable
world there is not a greater than it. The reason why the
words ‘<i>with thee</i>’ are added, is, that it is a land animal,
// File: 144.png
.pn +1
and at the end he mentions Leviathan, which is an animal
of the sea. But some say the meaning of ‘with thee’ is,
that the beasts were created on the same day with the first
Adam; but this interpretation is after the manner of a
drash.” (Aben Esra in loc.) This passage not only gives
Aben Esra’s opinion as to the real existence of Behemoth,
but shows that other commentators, to whom he alludes,
were of the same mind. Rashi not only asserts the existence,
but says plainly, בהמות מוכן לעתיד, “Behemoth,
that is prepared for the time to come.” And again,
in his commentary on Psalm l. 10, he takes the words
בהמות בהררי אלף, which we translate, “The cattle
upon a thousand hills,” as referring to “Behemoth upon a
thousand hills,” and says—

הוא המתוקן לסעודת העתיד שהוא רועה אלף
הרים ליום וכל יום ויום צומחים ׃

“This is he that is prepared for the banquet of the time
to come, for he eats up the produce of a thousand hills in
one day, and every day they grow again.” The context
of these words evidently show that Rashi, the most popular,
and the most read of all the Jewish commentators, looked
for a real, not an allegorical, feast upon the flesh of the
Leviathan and Behemoth. The preceding and following
words speak not of allegorical, but of real cattle and fowls.
According to Rashi, the whole passage would read thus:—“I
will take no bullock out of thy house, nor he-goats out
of thy folds. For every beast of the forest is mine, and
Behemoth upon a thousand hills. I know all the fowls of
the mountain,” &c. Here, then, Behemoth is introduced
amongst real animals all fit for food, so that it is impossible
to take it figuratively. This animal is also suitable in size
for so great an entertainment; he consumes the produce of
a thousand mountains every day. This was also the opinion
of Jonathan, for in his Targum on the fiftieth Psalm he
has paraphrased the tenth verse as follows:—

ארום דילי כל חיות חורשא ועתדת לצדיקיא בגן
עדן בעיריא דכין ותור בר דרעי בכל יומא בטורין
אלפא ׃

“For every beast of the wood is mine, and I have prepared
for the righteous in Paradise pure cattle, and the wild ox,
that feeds every day upon a thousand mountains.” All
these testimonies (and many more might be added) plainly
prove, that the Jews, in times past, looked for a real and
substantial feast upon Leviathan and Behemoth; and when
// File: 145.png
.pn +1
we remember that the commentary of Rashi is the first that is
put into the hands of the Jewish youth all over the world, and
that it is generally regarded as almost, if not altogether, inspired,
it is easy to conclude what is the opinion of the great
majority of Jews, even in the present day, as to this entertainment.
Maimonides, indeed, denies that there will be any
eating and drinking in the world to come. He says—

העולם הבא אין בו גוף וגויה אלא נפשות הצדיקים
בלבד בלא גוף כמלאכי השרת . הואיל ואין בו גויות
אין בו לא אכילה ולא שתיה ׃

“In the world to come there is neither body nor corporeality,
but only the souls of the righteous without a body, like the
ministering angels. So neither is there eating and drinking.”
(Hilchoth T’shuvah, c. viii. 2.) But this is a solitary opinion,
as is evident from the note on the passage by Abraham ben
Dior, who says—

דברי האיש הזה בעיני קרובים למי שאומר אין
תחיית המתים לגופות אלא נשמות בלבד וחיי ראשי
לא היה דעת חז׳׳ל על זה ׃

“The words of this man are, in my eyes, very near to those
of him who says, that there is no resurrection to the body,
but only to the soul; and I sware by my life that this was
not the opinion of our wise men of blessed memory.” Indeed
Maimonides himself acknowledges, in his Commentary
upon the Mishna, that the majority of the Jews thought very
differently of the world to come. He there enumerates five
classes of opinions, amongst which one is, that at that time
the earth will bring forth clothes ready made, and bread
ready baked; but in every one of the five, good eating and
drinking is a main article. Of the fifth class he says—

וכת חמישית והם הרבה מחברים הענינים האלה
כולם ואומרים כי התוחלת הוא שיבא המשיח ויחיה
המתים ויכנסו לגן עדן ויאכלו שם וישתו ויחיו בריאים
כל ימות עולם ׃

“And the fifth class (and they are numerous) include all these
things, and say that the great hope is, that Messiah shall
come and raise the dead, and they shall be gathered into
Paradise, and there shall eat and drink and be in good health
to all eternity.” (Sanhedrin, fol. 119, col. 1.) This, then,
Maimonides gives as the general expectation of the majority,
and this expectation exactly agrees with the above description
of the feast to be prepared from Leviathan and Behemoth.
// File: 146.png
.pn +1
We have, therefore, not only the testimony of the most celebrated
rabbies to prove that this feast is not allegorical but
literal, but we have the still stronger evidence of the general
expectations of the nation as enumerated by Maimonides.
D. Levi ought, therefore, to have said that <i>he</i> understood it
allegorically, but we have seen that this is not the opinion of
the nation, nor of the most celebrated rabbies. We are therefore
warranted in saying that the prayers of the synagogue
not only consecrate the intolerance of the Talmud, but also
stamp its absurd legends with authority. It is surely not
exceeding the bounds of soberness and modesty to call this
story of the battle between Leviathan and Behemoth, and the
feast to be prepared of their flesh, and the salt meat of the
female Leviathan, an absurd legend. David Levi evidently
thought it was such, and was therefore glad to betake himself
to allegory. In the Bible there is not one word about
the killing or salting of the female Leviathan, nor about the
capacious stomach of Behemoth, which requires a thousand
mountains daily to satisfy it. This is all the pure invention
of the rabbles, and we ask the Jews whether such legends
form fit subjects for the prayers or praises of the synagogue,
or whether they can be acceptable in the eyes of the God of
Israel? We do not mean to conceal the fact, that Christian
prayer-books may be found with legends as fabulous, and as
foolish. But they are the prayer-books of former generations,
or of those who still adhere to traditions of men. With them
we have nothing to do. Three hundred years have now
elapsed since our forefathers cleared out all such follies. But
the Jewish prayer-books still remain unchanged, and unless
the Jews make some vigorous effort, the legend of Leviathan
and Behemoth will be read with all solemnity in the synagogues
of England at the coming Feast of Pentecost. It is
grievous to think that that nation which once held up the
torch of Divine truth to enlighten the world, should still
abide in the darkness and superstitions of the Talmud. And
yet this is, beyond all doubt, the condition of Israel, so long
as the Divine authority of the Talmud is recognised in their
public prayers. Individuals may say, that they do not believe
in its follies, nor cherish its intolerance, but this cannot be
said of the majority. The synagogue, in its public worship,
still pronounces the maledictions, and recites the legends of
the oral law, and thus declares, in the most solemn manner
that can be devised, that the religion of the Talmud is the
religion of the congregation. A mere confession of faith is
nothing to such a declaration as this. A man may trifle with
his fellow-men, but sentiments addressed to God in prayer
or praise must justly be considered as the language of the
heart.
// File: 147.png
.pn +1

How different is the doctrine of the New Testament.
There all these monstrous fables are utterly rejected; there
is not even an allusion to them. Mahomet, confessedly the
author of a false religion, has incorporated not a few of the
Talmudic legends into the Koran. But the disciples of Jesus
of Nazareth, though they lived at a time when the patronisers
of these fables had power, were altogether preserved from
such absurdity. They have transmitted no such distorted view
of God’s dealings in creation, nor of the joys which he has
prepared for his people in eternity. Their doctrine is, that,
“Known unto God are all his works from the beginning of
the world.” (Acts xv. 18.) He is “The Father of lights,
with whom is no variableness nor shadow of turning.” (James
i. 17.) They also give us an account of the felicity of the
blessed, but a feast upon Leviathan or Behemoth is not one
of its features. “Behold, the tabernacle of God is with men,
and he will dwell with them, and they shall be his people,
and God himself shall be with them, and be their God.
And God shall wipe away all tears from their eyes; and there
shall be no more death, neither sorrow, nor crying; neither
shall there be any more pain: for the former things are passed
away.” (Rev. xxi. 3, 4.) “Beloved, now are we the sons of
God, and it doth not yet appear what we shall be; but we
know that, when he shall appear, we shall be like him, for
we shall see him as he is.” (1 John iii. 2.) These are the
hopes and expectations which that body of Jews, who rejected
the oral law, have taught us to entertain and to cherish.
Yes, brethren of the house of Israel, our hope is altogether
Jewish. We do not mean to charge upon “the peculiar
people of God” the folly of the Talmud. Some of the nation
forsook the pure Word of God, and adopted the doctrine of
an oral law. The natural consequence was, that they advanced
gradually farther and farther in the mazes of error;
and there all their followers continue. But we never forget
that it was another portion of the Jewish nation which
taught us to worship the true and living God. Our only
wish is, that you would forsake Jewish error, and embrace
Jewish truth.

.fn #
This alludes to בהמות. See Job xl. 15, &c. D. Levi.
.fn-
// File: 148.png
.pn +1
.sp 4
.h2 id=chap18
No. XVIII. | RABBINIC LEGENDS CONTINUED.
.sp 2
That the traditions of the Talmudists abound with the most
absurd and incredible stories, is a matter of notoriety. But
when a Talmudist is pressed with any one of these, as a proof
that the oral law is not from God, he has a ready answer. It
is an allegory, and contains the most profound and mysterious
wisdom. It would be very easy to show from the books printed
in Jewish-German, for the edification of the women and the
unlearned, and where the legends are related as undoubted
matter of fact, that this is a mere evasion. But we have other
evidence that is indisputable. The Liturgy of the synagogue
alludes to many as to authentic history, and we would not
believe any one who should dare to assert, that the Rabbinists,
in prayer, utter with their lips, what they do not believe in
their heart. In the Pentecost prayers, from which we have
already quoted, we find allusion to an anecdote recorded of
Adam,

תכלית כל פועל רום ותחתונים , שביעי לימים
הנמנים , ראשון למקראי זמנים , קדוש לאדוני האדונים ,
צבי קודש שבת שאננים , פדה מדין יציר מלפנים ,
ענתה שירה וכפרה פנים ׃

Which D. Levi thus translates, “It (the Sabbath-day) is the end
of all work above and beneath; it is accounted the seventh
among the days; the first convocation of seasons; holy to the
Lord of hosts; a glorious holy Sabbath to those who rest
thereon; it redeemed the first created man from judgment; he
chanted a song, and appeased the wrath of God.” (fol. 81.)
Here two important circumstances, not mentioned by Moses,
are alluded to. First, that the Sabbath redeemed Adam from
judgment, and secondly, that his song appeased the wrath
of God. They are found in the traditions of the rabbies at
full length, and are related as follows:—

בשבע שעות ביום בערב שבת נכנס אדם הראשון
בגן עדן והיו מלאכי השרת מקלסין אותו ומכניסין
אותו לגן עדן ובין השמשות בערב שבת גורש ויצא
והיו מלאכי השרת קוראין עליו ואומרין אדם ביקר
בל ילין נמשל כבהמות נדמו . כבהמה נדמה אין
כתיב אלא כבהמות נדמו שניהם . בא יום השבת
ונעשה סניגור לאדם הראשון אמר לפניו רבון העולמים
בששת ימי המעשה לא נהרג הרג בעולם ובי אתה
// File: 149.png
.pn +1
מתחיל זו היא קרושתי וזו היא ברכתי שנאמר ויברך
אלהים את יום השביעי ויקדש אותו . ובזכות יום
השבת ניצל אדם מדינה של גיהנם וראה אדם כחה
של שבת אמר לא לחנם ברך הקב׳׳ה את השבת וקרש
אותו התחיל משורר ומזמר ליום השבת . שנאמר מזמור
שיר ליום השבת . ר׳ ישמעאל אומר המזמור הזה
אדם הראשון אמרו ונשכח בכל הדורות עד שבא
משה וחדשו וגו׳ ׃

“At the seventh hour of the day, on the eve of the Sabbath, the
first Adam was introduced into Paradise; and the ministering
angels were engaged in lauding and introducing him. But
between the suns, on the eve of the Sabbath, he was driven out,
and went forth; and the ministering angels were calling to
him, and saying, ‘Adam being in honour abideth not: he
is like the beasts that perish.’ It is not written, ‘like a beast
that perishes,’ but ‘like the beasts that perish;’ <i>i.e.</i>, they both.
The Sabbath-day came, and became an advocate for the first
Adam. It said before God, Lord of the world, in the six days
of the creation, nothing in the world was killed, and wilt thou
begin with me? Is this my sanctification, and is this my
blessing, as it is said, ‘And God blessed the seventh day, and
sanctified it.’ Therefore by the merit of the Sabbath-day Adam
was delivered from the judgment of hell; and when Adam saw
the power of the Sabbath, he said, It was not for nothing, that
the Holy One, blessed be He, blessed and sanctified it, so
he began singing and chanting to the Sabbath-day, as it is
said, ‘A psalm or song to or for the Sabbath-day.’ (Psalm
xcii. 1.) Rabbi Ishmael says, This psalm was said by the first
Adam, but was forgotten in all the generations, until Moses
came and restored it.” (Pirke Eleazar, fol. 13, col. 3.) The
Yalkut Shimoni gives the story substantially the same, excepting
that when Adam said, “A psalm or song to the Sabbath-day,”
the Sabbath reproved him, and said, “Dost thou sing
hymns to me? Come and let us both sing hymns to the Holy
One, blessed be He, ‘It is a good thing to give thanks unto the
Lord.’” (Ps. xcii. 1.) This, then is the story which the
prayer-book of the synagogue authenticates, by interweaving,
in its addresses to the God of Israel, the above-quoted words
concerning the Sabbath, “It redeemed the first created man
from judgment; he chanted a song, and appeased the wrath of
God.” From first to last it bears the plain marks of mendacity.
It misrepresents the merciful character of God, as if he would
have destroyed Adam, had it not been the Sabbath-day. It
ascribes a certain degree of merit to Adam, who had been
guilty of the most inexcusable ingratitude to his Divine Benefactor.
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And it directly contradicts the narrative of Moses,
who ascribes the mercy vouchsafed to the spontaneous over-flowings
of the grace of God. Besides all this, it is perfectly
ludicrous to imagine that Adam, just driven out of Paradise for
his disobedience, with the curse of the Almighty resting upon
him, goaded by the pangs of a guilty conscience, and his whole
frame undergoing the mighty transition from immortality to
corruption—it is perfectly ludicrous to imagine that he could
be in a fit mood to sit down and compose a poem. Indeed the
rabbies themselves have not left this story a fair appearance of
credibility, for on the very same page of the Yalkut, where this
origin of the ninety-second Psalm is described, another equally
veracious incident in the life of Adam, is assigned as the
occasion of its composition.

אמר ר׳ המזמור הזה אדם הראשון אמרו פגע
אדם הראשון בקין אמר ליה מה נעשה בדינך אמר
ליה עשיתי תשובה ונתפשרתי התחיל אדם הראשון
מטפח על פניו אמר כך הוא גדול כחה של תשובה
ולא הייתי יודע מיד עמד אדם הראשון ואמר מזמור ׃

“Rabbi Levi says, this hymn was said by the first Adam.
Adam happened to meet Cain, and said to him, What has
been done in the matter of thy judgment? He replied,
I have repented, and been reconciled. Adam began to
strike his forehead with his hand, and said, So great is the
power of repentance, and I did not know it! Immediately the
first Adam stood, and said this Psalm.” Thus, on the showing
of the traditions themselves, this legend, formally adapted in
the prayers of the synagogue, is a falsehood. Can this be
acceptable worship? Is it reasonable worship? Is the legend
itself, in any of its features, worthy of that great people, that
received the law of God at Sinai? This is the religion of the
High-priests and Pharisees who rejected Jesus of Nazareth,
this the wisdom of those who condemned Him, and that
fully accounts for their conduct. Men, who had let loose their
imaginations into the regions of romance and fiction, were not
likely to love the sober truth inculcated by Jesus and his
disciples. Their appetites were vitiated, and they were not
satisfied with the unadorned narrative of Moses. They had lost
all relish for the simple majesty of the “oracles of God.” We
appeal to the native acuteness, and unsophisticated feeling of
every right-minded Jew, and ask whether it is not a melancholy
spectacle to behold the wise men of Israel thus trifling with the
sin of Adam, that sad event, the source of all our woes? Very
different is the tone in which the New Testament speaks both
of it, and of the mind of God in reference to it. “Wherefore,
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as by one man sin entered into the world, and death by sin;
and so death passed upon all men, for that all have sinned:
for until the law sin was in the world; but sin is not imputed
when there is no law. Nevertheless death reigned from Adam
to Moses, even over them that had not sinned after the similitude
of Adam’s transgression, who is the figure of Him that was to
come. But not as the offence, so also is the free gift. For if
through the offence of one many be dead, much more the grace
of God, and the gift by grace, which is by one man, Jesus
Christ, hath abounded unto many.” (Romans v. 12-15.) But
whatever the Jews may think of the New Testament representation,
we have have shown that their Liturgy contains an absurd
legend, borrowed from tradition ages ago, and which remains
there to this day. But, alas! the very next sentence of
the prayer, from whim we have quoted, contains two more.

סוימה לאות ולעד בין אב לבנים , נצור יציאותיה
כהורו נבונים . משא בלי להוציא מבפנים . למחלליה
מיתות דנים . כרת ורגימת אבנים . ידועה היא לך
במן מימים קדמונים . טעמו לא רד בה ממעונים .
חוברי אוב בה לא נענים . זכור כי בה ישבות נהר
צפונים ׃

“It (the Sabbath) is noted as a sign and a witness between the
heavenly Father and his children: observe its removals, as
taught by the wise men, not to bring out a load from within;
death is pronounced against those that profane it, either by
excision or stoned with stones; by the manna it was well
known unto thee in ancient days, for on the Sabbath that food
did not descend; <i>the necromancers were not answered on it;
remember that on it the incomprehensible river resteth</i>.”
Amongst the other honours of the Sabbath-day, and the other
testimonies to its sacredness, this prayer recounts two miracles.
The one, that necromancers could not bring up the dead on that
day; the other, the weekly Sabbatarian rest of the river Sambation.
The first of these miracles has been left by D. Levi
without notice or explanation. He thought, perhaps, that it
would not do in English. But to the second, the resting “of
the incomprehensible river” he has attached the following
note:—

“This denotes the river סמביון, said to rest on the Sabbath
from throwing up stones, &c., which it does all the week. See
Sanhedrin, fol. lxv. 2; Yalkut on Isaiah, fol. lii. 1; Pesikta,
Tanchuma, sect. כי תשא. See also Shalsheleth Hakkabala,
and Juchsin.”

D. Levi himself thus acknowledges, that no allegory is here
intended, but that the Rabbinists do really believe that there
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is a river that throws up stones all the week, and rests on the
Sabbath-day. Many and various are the accounts which the
rabbies give of it, but we shall confine ourselves to one or other
of D. Levi’s references, which also throw light upon the subject
of the necromancers.

ואף שאלה זה שאל טורנוס רופוס הרשע את ר׳׳ע
אמר לו ומה יום מיומים אמר לו ומה גבר מגוברין
א׳׳ל דמרי צבי שבת נמי דמרי צבי . אמר ליה הכי
קאמינא לך מי יימר דהאידנא שבתא . אמר לו נהר
סמבטיון יוכיח בעל אוב יוכיח קברו של אביו יוכיח
שאין מעלה עשן בשבת ׃

“Turnus Rufus, the wicked, also proposed this question to R.
Akiva, saying, Why is the Sabbath-day better than other days?
He replied, Why art thou greater than other men? He
answered, So is the will of my Master. The rabbi said, So is it
with the Sabbath, such is the will of God. Turnus Rufus said,
But I mean to say, who will prove to me that this day is the
Sabbath-day? The rabbi answered, The river Sambation will
prove this;—a necromancer will prove this;—the grave of thy
father will prove this, for the smoke is not made to ascend from
it on the Sabbath.” (Sanhed. fol. 65, col. 2.) In his commentary
upon this passage, Rashi says of the Sambation,

נהר אחד של אבנים ובכל ימות השבת שוטף
והולך וביום השבת שוקט ונח ׃

“The Sambation is a certain river of stones, which rolls along
all the days of the week, but on the Sabbath-day it is perfectly
still.” He also explains to us what is meant by the smoke not
ascending from the grave on the Sabbath-day, in the following
note:

קברו של אביו דטורנוס רופוס כל ימות השבת
היה מעלה עשן שהיה נדון ונשרף ובשבת פושעי
גיהנם שובתין ׃

“On all the other days of the year a smoke was made to ascend
from the grave of the father of Turnus Rufus, for he was
suffering the judgment of burning, but on the Sabbath-day, the
sinners in hell have rest.” Whether Turnus Rufus saw the
smoke or not, the Talmud does not inform us, but the Bereshith
Rabba, another work of equal credibility in such matters of fact,
tells the story a little more at length, and informs us that he
was not satisfied with the argument drawn from the river
Sambation. R. Akiva therefore advised him to cite his father
from the dead on the Sabbath and the other days, and that this
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.pn +1
experiment would convince him. To this Turnus Rufus
consented, and the results are described in the following
words:—

וסלק כל יומי דשבתא ובשבתא לא סלק בחד
בשבא אסקיה אמר ליה מן דמיתת איתעבדית יהודי
אתמהא מפני מה עלית כל ימות השבת ושבת לא
עלית אמר ליה כל מי שאינו משמר את השבת
אצלכם ברצונו כאן הוא משמר אותו בעל כרחו .
אמר לו וכי עמל יש לכם שאתם עמלים כל ימות
השבת ובשבת אתם נוחין אמר לו כל ימות השבת
אנו נידונין ובשבת אנו נוחין ׃

“His father came up every day of the week, but on the
Sabbath-day he did not come up. On the first day of the week
he brought him up again, and said to him, Father, hast thou
been made a Jew since thy death; why is it that thou comest
up on all the other days of the week, but not on Sabbath? He
replied, Whosoever will not keep the Sabbath voluntarily in
your world, must keep it here in spite of himself. He then
said, Father, have you then got work on the other days of the
week, and rest on the Sabbath? The father replied, On the
other days of the week we are judged, but on the Sabbath we
are at rest.” (Bereshith Rabba, fol. 9, col. 4.) Such are the
legends which the Jewish Prayer-book, on the solemn feast of
Pentecost, stamps with all the authority of authentic history.
Is it necessary to prove to the Jews of England that both these
stories are utterly untrue? Is it necessary to say, that there is
not, and never was, such a river as the Sambation? Within a
century the world has been explored in every direction. From
Cooke to Kotzebue the globe has been many times circumnavigated,
but none has brought us any tidings of the Sambation.
Since the times of Benjamin of Tudela, and Abraham Peritsol,
there has been a host of adventurous travellers, but none had
the luck to behold the miraculous torrent of the Sambation. In
this very city Jews are occasionally found from every part of
the world, but from the banks of the Sambation no messenger
has yet arrived. The whole account is a fiction, and is unworthy
of a place in the prayers of the Jews of England. The same
may be said of the necromancers, who obtain no answer on the
Sabbath-day. It is nothing more than a clever fiction. By
the law of Moses necromancy is forbidden to the Jews, and
therefore the inventor well knew that no pious Jew would ever
make the experiment, either on the Sabbath or the other days.
The story of Turnus Rufus, and his father, as told in the
Bereshith Rabba, is plainly contrary, even to the assertions of
the oral law itself. The father is made to say, “Whosoever
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.pn +1
will not keep the Sabbath voluntarily in your world, must keep
it here, in spite of himself;” which implies that all, who do not
keep the Jewish Sabbath, must be punished in the flames of
hell; whereas the oral law says that the observance of the
Sabbath is not required of the sons of Noah. When this prayer
was introduced into the Liturgy of the synagogue we know not,
but there it now stands, and in one short paragraph contains
three downright falsehoods. David Levi himself points us to
R. Akiva as the author of the last two; and accordingly the
Talmud records the original reference to the business of the
necromancers and the river Sambation, as proceeding from the
mouth of that great Rabbi. This brings us back to the time
immediately succeeding the rejection of Jesus of Nazareth, and
shows us the superstition and the falsehood of those who
rejected him. Either R. Akiva invented these things himself,
and then he is guilty of deliberate falsehood, or he received
these accounts from others who went before him, and then he
was a superstitious man, and the guilt of inventing falsehood is
thrown back on the earlier rabbies. What is to be thought
then of the wisdom of those men who were weak enough to
believe, or wicked enough to invent, such absurd fables? Yet
these are the men who opposed Christianity, and this is the
system which a large portion of the Jewish nation has preferred
for 1700 years. That the Rabbinical Jews have firmly believed
these legends is plain. They occur in the Talmud, whose
authority is regarded as divine. They are repeated by Rashi,
Ramban, Bechai, and a whole host of the most esteemed Jewish
writers. They have formed a part of the synagogue service
for centuries, and are still found in the Prayer-books of the
English Jews, to testify that they are not yet emancipated
from the chains of superstition. If they had been, if any
considerable number of Jews had been convinced of the
falsehood of these stories, they would never have suffered them
to remain in the worship of God. It is utterly impossible to
suppose that men would sanction the solemn propagation of
falsehood, and yet whenever the Pentecost prayers are read or
printed, there the fables of Behemoth and Leviathan, Adam
and the Sabbath, Turnus Rufus and the Sambation, are
solemnly accredited to the world as worthy of all belief and
honour. The fact that they constitute a part of a solemn
address to Almighty God, and that not from an individual, but
from the congregation of Israel, gives them a sanction that
nothing else could confer. The foreign Jew who comes to
England from some country where there is not so much light,
might, if he found such fables struck out of the English
synagogue service, obtain a little light, and go back to his
countrymen with the news, that the enlightened English Jews
have rejected all these absurdities; and thus the moral emancipation
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.pn +1
of the nation might be prepared throughout the world.
But no; the superstitious Talmudist from Turkey, or from
Barbary, or the North, arrives in England, goes to the synagogue,
and finds the same fables and the same superstitions
that he had learned in his less favoured native land, and
returns as he came. Perhaps he takes with him a copy of the
synagogue prayers, printed in London, and exhibits to his
countrymen Behemoth and Leviathan, the necromancers and
the Sambation, adorned with all the beauty of English printing,
paper, and binding. There is surely a great and solemn
responsibility resting on those Israelites who do not believe
these fables, to protest against their admission into the prayers
of the synagogue. The honour of the nation, the welfare of
their brethren, and the glory of God, all call for such a public
protestation. The Jewish nation is a great and intellectual
people, highly gifted by God with those powers that adorn and
dignify humanity. But this is not the estimate formed by the
world at large. Why not? Because the world at large knows
only the fables and absurdities of the Talmud, but is ignorant
of the real monuments of Jewish genius. What can be said,
then, by an advocate for the Jews, to one who holds the Jewish
mind cheap? All arguments will prove powerless as long as
these instances of superstition and folly are contained in the
Jewish prayers. The objector will still point to them, and say,
If you want to know what men really believe, do not look at
their controversial works, or their apologetic writings, but
examine their Prayer-book. Consider not what they say to
man, but listen to what they say to God. There they are
sincere. What can we answer to this argument? Can we say
that all the follies and intolerance of former generations are
expunged? No; whether from love or from listlessness, there
they abide to this day.

But the honour of the nation is but of small weight compared
with its spiritual and temporal prosperity. The English Jews
might, by erasing all such passages, and thoroughly reforming
their Prayer-book, prove a blessing to their brethren scattered
through the world. Do the intelligent and enlightened part
of the nation really wish to raise their brethren in the moral
scale? It must be done by purifying their religious notions.
There is an inseparable bond of union between religion and
moral virtue. Superstition degrades and enfeebles the mind;
but zeal for the glory of God calls still more loudly upon every
devout Israelite to vindicate the honour of that revelation
which God consigned to their care, and which is obscured by
these fabulous additions.
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.sp 4
.h2 id=chap19
No. XIX. | LEGENDS IN THE PRAYERS FOR PENTECOST.
.sp 2
One of the most glorious circumstances in the national history
of Israel, as well as one of the most extraordinary facts in
the records of mankind, is the descent of the Lord God upon
Mount Sinai to proclaim the law. Glorious it is for Israel, for
never did nation hear the voice of the Lord, speaking out of the
midst of the fire, as Israel heard. The display of God’s grace
and favour is the glory of his people, and here they were both
displayed pre-eminently. The grandeur and awfulness of the
scene we cannot now enter upon, except to remark, that the
grandeur of the reality is equalled by the dignity of the
narrative, which Moses has left us in the 19th and 20th
chapters of Exodus. None but an inspired historian could
have treated an event so honourable to his nation, with such
majestic simplicity. The style and tone furnish an irresistible
evidence to the truth of the relation. And perhaps this
evidence is much strengthened by the contrast presented in
the writings of the rabbies. There is no part of the Scripture
history which they have more amplified by additions of their
own; as plainly stamped with falsehood, as the other with
truth. We have here a wide field before us, but shall confine
ourselves to those legends which are authenticated in the
synagogue prayers for the anniversary of that great event.
In the morning service for the second day is found an account
of the giving of the law, in which the following wonderful
passage occurs:—

צבאות קודש אחזום בעתה , צלע כגיגית עליהם
כפפת , צרופה קבלו במנוד ואימתה ׃

“Dread seized the holy hosts, when thou didst turn the
mountain over them as a tub: they received the pure law with
fear and tremor.” (D. Levi’s Pentecost Prayers, fol. 150.)
Here is a circumstance in the giving of the law, which few
readers of the Pentateuch will remember. All will grant that
to see Mount Sinai hanging over them, like a tub or an extinguisher,
was a very dreadful sight, if it really happened.
But surely every reasonable Israelite will inquire upon what
evidence it rests? In all the previous history God appears as
a merciful Father, visiting his children in their affliction, redeeming
them from bondage, and exhibiting miracle after
miracle as their safety or their necessity required; how is it,
then, that He appears so suddenly in the character of a tyrant
or a destroyer, ready to drop the mighty mountain upon the
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heads of his people, and cover them up for ever under the rocky
mass? Moses throws no light upon the subject. The oral law,
the Talmud, must explain the mystery.

ויתיצבו בתחתית ההר אמר ר׳ אבדימי בר חמא
בר חסא מלמד שכפה עליהם הקב׳׳ה את ההר כגיגית
ואמר להם אם תקבלו את התורה מוטב ואם לאו שם
תהא קבורתכם , אמר ר׳ אחא בר יעקב מכאן מודעא
רבה לאורייתא וכו׳ ׃

“And they stood at the nether part of the mountain (or
beneath the mountain). (Exod. xix. 17.) R. Avdimi, the son
of Chama, the son of Chasa, says, These words teach us that
the Holy One, blessed be He, turned the mountain over them
like a tub, and said to them, If ye will receive the law, well;
but if not, there shall be your grave. R. Acha, the son of
R. Jacob, says, This is a great confession for the law.”
(Shabbath, fol. 88, 1.) From this extract it appears that the
whole foundation of the fable is a sort of pun upon the words
בתחתית ההר, “beneath the mountain,” or as the English
translators rightly have it, “at the nether port of the
mountain.” R. Avdimi thought that these words meant, as
Rashi says, תחת ההר ממש, “under the mountain in the
strictest sense of the words.” But then the puzzle was, how the
Israelites got into that situation. R. Abdimi’s imagination
supplied the rest. But in the first place, the word תחתית
occurs often enough in both the singular and plural, but never
has this signification. In the second place, this fable directly
contradicts the Mosaic account. God had already sent notice
to inform the people of the giving of the law, and they
had replied, “All that the Lord hath spoken we will do.”
(Ver. 8.) In the third place, if the mountain was turned over
them like a tub, how did Moses get up to the top, and what
necessity was there for the command, “Go down, charge the
people, lest they break through?” &c. (Ver. 21.) And lastly,
if the law was forced upon the Israelites contrary to their
wish, cannot they make this an apology for disobedience?
Is not this what R. Acha, the son of Jacob, actually does,
when he says, “This is a great confession for the law?”
So at least Rashi explains his words.

מודעא רבה שאם יזמינם לדין למה לא קיימתא
מה שקבלתם עליכם יש להם תשובה שקבלוה באוס ׃

“A great confession, for if he call them to judgment, saying,
Why have ye not kept that which ye took upon yourselves,
they have an answer, that they were forced to receive it.”
(Rashi Comment. in loc.) And this fable, contrary to the
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.pn +1
narrative of Moses, derogatory to the mercy of God, and subversive
to the principle of human responsibility, the rabbies
have introduced into the prayers of the synagogue, and there it
still stands as an evidence of the absence of God’s Spirit from
those who rejected Jesus of Nazareth, and imposed the oral law
upon Israel. But this want of wisdom appears not only in the
nature of the additions which they have made to the Word of
God, but also in the conflicting statements which these additions
contain. In the legend just given Israel is represented
as having been unwilling to receive the law, and yet in the
morning service for the first day of Pentecost, we have an
allusion to another legend, which describes the great reward
bestowed upon them, because they received it with such a
ready mind.

הם קבלו עול תורה עלימו , ונעשה לנשמע הקדימו ,
מרם נשמע נעשה נמו , וצדקה בה נחשבה למו ,
ולשני כתרים סוימו , למלוכה וכהונה וללויה אוימו ׃

“They willingly took the yoke of his law upon them, and
caused the expression, ‘We will do,’ to precede, ‘We will
hearken;’ before they heard it they said, ‘We will do,’ and
which was accounted for righteousness to them; and they were
dignified with two crowns; and rendered awful with the
sovereignty of the priesthood, and the Levitical institution.”
(Pentecost Prayers, fol. 86.) At first sight it would appear as
if this were a mere figurative expression to denote either the
priesthood and the Levitical institution, or the monarchy and
the priesthood. But then a difficulty occurs, why are only two
crowns mentioned? Every one knows that in a figurative sense
the oral law says that Israel is crowned with three crowns, as
it is said,

בשלש כתרים נכתרו ישראל כתר תורה וכתר
כהונה וכתר מלכות ׃

“Israel is crowned with three crowns, the crown of the law,
and the crown of the priesthood, and the crown of the
kingdom.” (Hilchoth Talmud Torah, chap. iii. 1.) Why
then does this prayer only mention two? It is because it
refers to a totally different circumstance. The number of
the crowns, and the reason assigned for their bestowal,
“because they caused the expression ‘We will do,’ to precede
‘We will hearken,’” both identify the allusion as being made
to the following Talmudic legend:—

בשעה שהקדימו ישראל נעשה לנשמע באו ששים
ריבוא של מלאכי השרת לכל אחד ואחד מישראל
קשרו לו שני כתרים אחד כנגד נעשה ואחד כנגד
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נשמע וכיון שחטאו ישראל ירדו מאה ועשרים רבוא
מלאכי חבלה ופרקום שנאמר ויתנצלו בני ישראל את
עדים מהר חורב ׃

“In the hour when Israel caused, ‘We will do,’ to precede
‘We will hearken,’ there came six hundred thousand ministering
angels, one to each Israelite, and invested him with two
crowns, one answering to ‘We will do;’ and the second answering
to ‘We will hearken.’ But when Israel sinned, there
descended twelve hundred thousand evil angels, and took them
away: as it is said, ‘The children of Israel stripped themselves
(or were stripped) of their ornaments by the mount Horeb.’”
(Ex. xxxiii. 6.) (Shabbath, fol. 88, 1.) Here, then, is no
allegory, no allusion to the allegorical crowns of Israel, but
a narrative of a supposed fact, which occurred in the history
of each of the six hundred thousand Israelites who went forth
from Egypt. The commentary in the Talmud evidently treats
this as a grave and authentic history, for it tells us the material
of which the crowns were composed.

שני כתרים של הוד היו לפיכך כשנטלם משה
קרן עור פניו ׃

“The two crowns were crowns of glory, therefore, when
Moses wore them the skin of his face shone.” From this it is
evident that the Rabbinists considered this legend to be as
authentic as the fact recorded in the Bible (Exod. xxxiv. 30),
that the skin of Moses’ face shone. They were not satisfied
with the honour conferred upon Moses, but were led, by a vainglorious
feeling, to extend it to every individual Israelite, and
to add what is not said of Moses, but what increases the marvellousness
of the narrative, that six hundred thousand angels
descended for the purpose of crowning Israel, and that twice
that number was necessary for the removal of the crowns once
conferred. But how does this story agree with the former?
If the Israelites were compelled to receive the law against
their will, by the terrors of the mountain hanging over their
heads, what great merit was there to deserve these two crowns?
If the Israelites were so willing, and received such a glorious
reward, what necessity was there for turning the mountain over
them like a tub? These stories are inconsistent in themselves,
without foundation in the Word of God, and are therefore
unworthy of a place in the prayers of Israel. But this prayer
has other particulars equally wonderful, to which we proceed.
A sentence or two farther on, this prayer describes the effect
which the delivery of the ten commandments produced upon
Israel.

ואחת בדברו החריד עולמו , ועשרים וארבעה מיל
מהלך נעו עמו , שתים זו כהשמיעו נואמו ׃
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“When he spoke the first word, his world was terrified, and
when they heard two commandments, they moved backward
the space of twenty-four מיל miles.” (Pentecost Prayers, fol.
87.) To understand this, we must again refer to the Talmud,
which gives us the particulars.

אמר ר׳ יהושע בר לוי כל דבור ודבור שיצא מפי
הקב׳׳ה חזרו ישראל לאחוריהן י׳׳ב מיל והיו מלאכי
השרת מדדין אותן שנאמר מלאכי צבאות ידודון ידודון
אל תקרא ידודון אלא ידדון ׃

“Rabbi Joshua, the son of Levi, says, as each commandment
proceeded from the mouth of the Holy One, blessed be He,
Israel retreated twelve miles, and the ministering angels led
them back, as it is said, ‘the angels of the host did flee apace.’
(Ps. lxviii. 13.) Do not read יְדַֹדּוּן ‘they fled;’ but יְדַדּוּן, ‘they
led.’” (Shabbath, fol. 88, 2.) In this short passage we have
two deliberate alterations of the Word of God, in order to
square it with this absurd tradition. In the first place,
מלכי צבאות “Kings of hosts” is changed into מלאכי צבאות
“angels of hosts,” and in the second place, “They fled,” is
changed into “they led.” These alterations do of themselves
throw discredit upon the story which requires them, and not
only upon this story, but upon the whole oral law, which
allows such trifling with the Word of God. But our business
is at present with the legend, and as it is told a little more
circumstantially in the Jalkut, it will be well to give that
version of it also.

ויעמדו מרחוק חוץ לשנים עשר מיל מגיד שהיו
ישראל נרתעין לאחוריהן שנים עשר מיל וחוזרין
לפניהם שנים עשר מיל הרי עשרים וארבעה מיל על
כל דבור ודבור נמצאו מהלכין באותו היום מאתים
וארבעים מיל באותה שעה אמר הקב׳׳ה למלאכי השרת
רדו וסייעו את אהיכם שנאמר מלכי צבאות ידודון
ידודון ידודון בהליכה ידודון בחזרה ׃

“‘They removed and stood afar off’ (Exod. xx. 18)—a distance
of twelve miles. This shows us that Israel retreated backwards
twelve miles, and then advanced forwards twelve miles,
altogether twenty-four miles, as each commandment was
delivered. Thus they travelled in that day two hundred
and forty miles. At that time the Holy One, blessed be
He, said to the ministering angels, Descend and help your
brethren, for it is said, ‘The Kings of hosts did lead, did
lead.’ (Ps. lxviii. 13.) That is, they led when they went,
and they led them when they returned.” (Jalkut Shimoni, part
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i. fol. 53, 1.) It is hardly needful to point out the absurdity
of this narration. Just think of the Israelites running away
twelve miles, when they heard a commandment, and then
brought back again, and then running away again. How unlike
the simple and dignified narrative which Moses has left!
We ask every intelligent Israelite what he thinks? Is this story
a falsehood? If so, why is it left in the prayers of the synagogue?
If it stood alone, we might suppose that by some oversight
or other it had crept in, but we have already noticed
many like it, and the very next sentence of this same prayer
contains another.

ברדתו לדבר לאם עולם , רעשו אומות העולם ,
פחד קראם ורעד החילם , חיל כיולדה הבהילם ,
סערו וחרדו וסר עלם , ואצל קמואל באו כלם , לנחש
בקסמי קלקולם , ושאלו לו מה זה בא לעולם , שמא
היום למימיו חוזר העולם ׃

“When he came down to speak to the immortal people, the
people of the world were moved, dread seized them, and
trembling laid hold on them; pain troubled them as a woman
in travail: they were shaken and disturbed, and their shadow
departed from them; they all came to Kemuel, to divine with
their erroneous divinations, and asked him, What is this that
hath happened to the world? Perhaps the world is this day to
return to its chaos.” The preceding story told us what
happened to Israel, the allusion in this sentence tells us
of the terror which came upon the Gentiles; but to understand
the allusion, we must again refer to the Talmud.

וישמע יתרו כהן מדין מה שמועה שמע ובא
ונתגייר ר׳ יהושוע אומר מלחמה עמלק שמע שהרי
כתוב בצדו ויחלש יהושע את עמלק ואת עמו לפי
הרב , ר׳׳א המודעי אומר מתן תורה שמע שכשנתנה
תורה לישראל קולו הולך מסוף עולם ועד סופו וכל
אומות העולם אחזתן רעדה בהיכליהן ואמרו שירה
שנאמר ובהיכלו כולו אומר כבוד נתקבצו כולם אצל
בלעם הרשע ואמרו לו מה קול ההמון הזה אשר
שמענו שמא מבול בא לעולם אמר להם ה׳ למבול
ישב וישב ה׳ למך לעולם , כבר נשבע הקב׳׳ה שאינו
מביא מבול לעולם אמרו לו מבול של מים אינו
מביא אבל מבול של אש מביא שנאמר כי הנה באש
ה׳ נשפט אמר להם כבר נשבע שאינו משחית כל
בשר , ומה קול ההמון הזה אשר שמענו אמר להן
חמדה טובה יש לו בבית גנזין שהיתה גנוזה אצלו
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תתקע׳׳ד דורות קודם שנברא העולם ובקש ליתנה
לבניו שנאמר ה׳ עוז לעמו יתן פתחו כולם ואמרו
ה׳ יברך את עמו בשלום ׃

“‘And Jethro the priest of Midian heard.’ (Exod. xviii. 1.)
What was it that he heard which induced him to come and be
a proselyte? R. Joshua says, he heard of the war with Amalek,
for immediately before it is written, ‘And Joshua discomfited
Amalek and his people with the edge of his sword.’ (Exod.
xvii. 13.) R. Eliezer, the Modite, says, he heard the giving of
the law, for when the law was given to Israel, his voice went
from one end of the world to the other, and all the nations of the
world were seized with trembling in their temples, and they
repeated a hymn, as it is said, ‘In his temple doth every one
speak of his glory.’ (Psalm xxix. 9.) They gathered themselves
together to Baalam the wicked, and said to him, What
is the voice of the tumult which we have heard? Perhaps
a flood is coming upon the world. He replied, ‘The Lord
sitteth upon the flood; yea, the Lord sitteth King for ever.’
(Verse 10.) The Holy One, blessed be He, has sworn long
since that He will not bring a flood upon the world. They
replied, He will not bring a flood of waters, but He will bring
a flood of fire! for it is said, ‘By fire will the Lord plead.’
(Isaiah lxvi. 16.) He answered them, He has sworn long since
that he will not destroy all flesh. What, then, is the voice of
the tumult which we have heard? He said to them, God has
had a most desirable good in the house of his treasures, which
has been treasured up with him for nine hundred and seventy-four
generations before the creation of the world, and he now
seeks to give it to his children, for it is said, ‘The Lord will
give strength to his people.’ Then they all began and said,
‘The Lord will bless his people with peace.’” (Ps. xxix. 11.)
(Zevachin, fol. 116, 1.) This is the fable to which your prayers
refer, and which all Israel throughout the world is taught to
believe, and to commemorate in the solemn act of public
worship. That it is a mere fable is very easy to prove. First,
it contradicts the narrative given by Moses. This fable says
that the tremendous noise made at the giving of the law,
brought Jethro to Moses—that this was what he heard. But if
you will read the whole verse, from which the Talmud quotes a
few words, you will find that there was no occasion for asking
what Jethro heard, for Moses himself expressly tells us what he
heard, and why he came. “When Jethro, the priest of Midian,
Moses’ father-in-law, heard of all that God had done for Moses,
and for Israel his people, and that the Lord had brought Israel
out of Egypt, then Jethro,” &c. (Exodus xviii. 1-5.) If you
will read the whole chapter, you will find that Jethro was come
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and gone before the law was given, and consequently before the
tremendous noise was made; so that it is certainly false that
this was the cause of his coming. Secondly, that all the nations
heard the voice of God is false, for it also contradicts the
language of Moses, who makes it the peculiar privilege of
Israel, that they alone heard the voice. “Did ever people hear
the voice of God speaking out of the midst of the fire, as thou
hast heard, and live?” (Deut. iv. 33.) Lastly, this story is
palpably absurd. The Talmud represents Balaam and his
Gentile contemporaries quoting Scripture like two rabbies, and
that, hundreds of years before the portions which they quote
were written! They both quote the 29th Psalm, a Psalm of
David, about 500 years before he was born, and the Gentiles
quote the 66th of Isaiah above 700 years before it was written!
And your rabbies have not been content to keep this absurd and
foolish story in the Talmud, but have inserted it in the prayers
for the solemn festival of Pentecost. According to these
prayers, you are taught to believe that, at the giving of the law,
God turned Mount Sinai over the people of Israel like a tub,
and compelled them to receive the law against their will; and
yet that, for their ready obedience, six hundred thousand
angels were sent down to crown each man with two crowns.
You are taught to believe that when the commandments were
given, Israel walked backwards and forwards two hundred and
forty miles. And that the voice of God was so loud that
it was heard by all the nations of the world, who all went to
Balaam, and all knew and quoted the Psalms and the prophets,
centuries before they were written. This is what you have
got by following the oral law. It is in vain for you to say
that you do not believe these things—there they stand in your
Prayer-book. If you do not believe them, why do you leave
them there? But whatever individuals may say, it is evident
that the compilers of the Jewish Liturgy heartily believed every
word of them, and therefore introduced them into their prayers.
And it is equally certain that, wherever the Talmud maintains
its authority, these fables form part of the faith of Israel. But
some will say, We do not believe them. Why not; Do you
disbelieve them because they are true? No, but because they
are false. Then you confess that the oral law contains downright
palpable falsehoods, and that in many of its narrations it
is not worthy of credence. Of what value, then, is the oral
law, and what credit can we give to the authors of it, who did
not scruple to invent these foolish stories?
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.sp 4
.h2 id=chap20
No. XX. | LEGENDS IN THE PRAYERS FOR PENTECOST.
.sp 2
Nearly eighteen centuries have now elapsed since a large
portion of the Jewish nation deliberately chose Rabbinism in
preference to Christianity. The great question between Jews
and Christians is, whether those persons made a right choice.
The means of answering the question are within our reach.
The oral law exists, diffused through the volumes of the
Talmud, and compressed in the prayers of the synagogue.
There we can look for it, and judge of its spirit and its intrinsic
excellence and evidence. The Rabbinists say, that
the oral law was given to Moses on Mount Sinai, and that
the oral law which they now possess, is identically the same
as that then received; and they appeal in proof of this assertion
to the continuity of its transmission from father to
son down to the present day. The Christian objects that
this oral law is full of fables. The Talmudist replies by
making a distinction between the דינים the laws and the
Agadah, or legendary part: and the Christian is satisfied or
silenced until he opens the Jewish Prayer-book, and finds
that the most absurd and improbable of all the Talmudic
legends are there recognised as undoubted verities, and integral
parts of modern Judaism. Many of these, and sufficient
to annihilate all claims which the oral law can make
to truth, have been examined, but as this part of the subject
is important, two more must be considered before we can at
present take leave of them. In the sentence immediately
following our last extract from the Jewish prayers we read
as follows:—

וכל דור ודור ומנהיגיהם , אשר עמדו לפניהם ,
והעתידים לעמוד אחריהם , כולם העמידם בסיני
עמהם , להודיעם כי דור דע נחשק מכולהם , טוב
טעם ודעת להשכילהם , וכל מום לא היה בהם , כי
שלמים ומושלמים היו כולהם ׃

Which D. Levi thus translates, “And every generation, and
its governors that existed before them, and those that rose
after them, were all placed at Mount Sinai with them, to let
them know, that the intelligent generation was more acceptable
than them; to make them understand good judgment
and knowledge: there was no blemish in them, for they
were entirely perfect.” (Pentecost Prayers, p. 87.) The
assembling of the living nation of Israel, to hear the voice
of the Creator, was not grand enough for the rabbies, they
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have therefore added that the souls of all the unborn generations
were present to hear and receive the law. The comparison
of this tradition with some already considered suggests
several interesting topics for inquiry. For instance, whether
these souls were under the mountain or not when it was
turned over them—whether they performed the journey of
two hundred and forty miles backwards and forwards at the
giving of the ten commandments, &c.? But the authority,
which this tradition confers on the oral law, demands our
more immediate attention, and is particularly manifest in that
version of the story, which is found in Medrash Rabba.

וידבר אלהים את כל הדברים האלה לאמר , אמר
ר׳ יצחק מה שהנביאים עתידין להתנבאות בכל דור
ודור קבלו מהר סיני שכן משה אומר להם לישראל
כי את אשר ישנו פה עמנו עומד היום ואת אשר
איננו פה עמנו היום , עמנו עומד היום אין כתיב כאן
אלא איננו עמנו היום אלו הנשמות העתידות להבראות
שאין בהן ממש שלא נאמרה בהן עמידה שאע׳׳פ
שלא הין באותה שעה כל אחד ואחד קבל את שלו
וכן הוא אומר משא דבר ה׳ אל ישראל ביד מלאכי ,
בימי מלאכי לא נאמר אלא ביד מלאכי שכבר היתה
הנבואה בידו מהר סיני ועד אותה שעה לא נתנה לו
רשות להתנבאות , וכן ישעיה אומר מעת היותה שם
אני , אמר ישעיה מיום שנתנה תורה בסיני שם הייתי
וקבלתי את הנבואה הזאת אלא ועתה ה׳ אלהים
שלחני ורוחו עד עכשיו לא נתן לי רשות להתנבאות ,
ולא כל הנביאים בלבד קבלו מסיני נבואתן אלא אף
החכמים העומדים בכל דור ודור כל אחד ואחד קבל
את שלו מסיני וכן הוא אומר את הדברים האלה
דבר ה׳ אל כל קהלכם ׃

“‘And God spake all these words, saying.’ (Exod. xx. 1.)
R. Isaac says, that all those things, which the prophets were
to prophesy in every generation, they received from Mount
Sinai, for so Moses says to Israel, ‘But with him that standeth
here with us this day, and also with him that is not here
with us this day.’ (Deut. xxix. 15.) Here in the latter
clause, it is not said, ‘That <i>standeth</i> with us this day,’ but
‘With him that <i>is not</i> here with us this day.’ These are the
souls that were to be created, who had no corporeal existence,
and of whom therefore it could not be said they <i>stood</i> there.
But although they did not exist in that hour, every one of
them received his own, and so it is written, ‘The burden of
the Word of the Lord to Israel in the hand of Malachi.’
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(Mai. i. 1.) Here it is not said in the days of Malachi, but
in the hand of Malachi, for this prophecy had been long since
in his hand, even from Mount Sinai: but up to that time
permission had not been given him to prophesy. In like
manner Isaiah says, ‘From the time that it was, there am I.’
(Isaiah xlviii. 16.) Isaiah means to say, From the day that
the law was given there was I, and I received this prophecy,
only ‘Now the Lord God and His Spirit hath sent me;’ that
is, until then permission had not been given him to prophesy.
But it was not the prophets only who received their prophecy
from Sinai, but also the wise men in every generation, each
one of them received his own from Sinai, and so it is said,
‘These words the Lord spake unto all your congregation.’
(Deut. v. 22.)” (Shemoth Rabba Parashah, 28.) The object
of this fable is very plain, it is to clothe the rabbies with infallible
authority. It is here asserted that the rabbies of
every generation were all present at the giving of the law,
and each received immediately from Sinai those legal decisions
and doctrines which he was to communicate to the
world, and consequently every thing, that a rabbi teaches,
is infallibly right and true, and as authoritative as the words
of Moses and the prophets, for “God spake all these words,”
as this legend interprets this verse. The rabbies of every
generation are included, so that, according to this tradition
the wise men of Israel, even in this degenerate time, still
deliver infallible instructions which they received more than
three thousand years ago from the mouth of God himself.
But this fable avers too much. If all Israel was present at
Sinai, and each individual, whether prophet, or rabbi, or layman,
received the law at that time, what use was there in the
transmission from father to son, from the time of Moses down
to us? Nay, more, what use is there in teaching at all, for
every man then received his own? Nay, further, what use
is the written law, for if every man was taught at Sinai, there
is no need for him to read and learn now? But this is a matter
which every Israelite can decide for himself. Let him ask
himself, how much he remembers of this wonderful event in
his existence, his presentation at Sinai, and his reception of
the law from the Lord himself. The Scripture proofs which
are here given are evidently nothing to the purpose. The first
proof is, “God spake all these words, saying.” (Exod. xx. 1.)
But every one who will take the trouble of reading the chapter
will see, that “all these words” cannot apply to the prophecies,
nor to the decisions of the rabbies, but to the ten commandments
and to them only. So far from delivering all the
decisions and comments since taught by the rabbies, God spake
only the ten commandments to the people, and when they heard
these, “they said unto Moses, Speak thou with us and we will
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hear; but let not God speak with us, lest we die.” (Verse 19.)
To say, therefore, that God’s speaking “all these words” includes
the whole oral law and all the rabbinical comments, is
gross perversion of the text, and direct contradiction of Moses’
account.

The next and most usual verse adduced to prove this fable is
Deut. xxix. 14, 15, where it is said, “Neither with you only
do I make this covenant and oath; but with him that standeth
here with us this day, before the Lord our God, and also with
him that is not here with us this day.” But this verse plainly
proves the contrary, that the other generations of Israel were
there in no sense whatever. The Hebrew words are as strong
as they can be.

ואת אשר איננו פה עמנו היום ׃

Those with whom the covenant is made are divided into two
classes, “Him that standeth here,” and “Him that is not here.”
If the word standeth had been repeated, if the verse said,
“With him that standeth here, and with him that standeth
not here,” there might have been some colour for this fable:
the rabbies might have urged that though the unborn generations
did not stand there, they stood somewhere else; but
the present wording of the verse utterly excludes all possibility
of existence, either corporeal or incorporeal. “With him that
is not here, איננו” shows that they were there in no sense.

The proof taken from Malachi, “The burden of the word of
the Lord to Israel in the hand of Malachi,” is nonsense. Every
one, that knows anything of Hebrew, knows that ביד signifies
“by,” “by means of.” But even taken literally, it will not
prove that Malachi was at Sinai; there is nothing in the words
to inform us when Malachi received the prophecy. The proof
from Isaiah is more unhappy still. The whole context shows
that it is God who speaks in that verse, and not the prophet.
Indeed we might ask, if Isaiah had already received all his
prophecies at Sinai, what was the use of the vision of the Lord
sitting upon his throne, and the commission which is there
given? (Isai. vi.) And so we might ask concerning most of
the prophets. The case of Samuel is here particularly worthy
of consideration. According to the above tradition cited in the
Jewish prayers, Samuel had been at Sinai, and there received
all that he was to deliver during his sublunary existence. And
yet when the word of the Lord came to him, he did not recognise
the Divine call, and three times went to Eli, and it was
Eli who at last told him that it was God. Now how is this
written history to be reconciled with the above tradition?
The tradition says that Samuel had heard the voice of God at
Sinai, that there all the prophetic words which he was ever to
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deliver were made known to him, and yet the Bible says,
“Now Samuel did not yet know the Lord, neither was the
word of the Lord yet revealed unto him.” (1 Sam. iii. 7.)

The last proof, taken from Deut. v. 22, if considered in its
context, also proves the contrary. The tradition quotes only a
part of the verse, “These words the Lord spake unto all your
congregations;” but if you read on you will find, “And he
added no more,” which words plainly limit the first sentence
to the ten commandments. This tradition, then, as being
contrary to Scripture, to the law of Moses, is a falsehood, and
is therefore unworthy of a place in the prayers of that people,
whom God selected from all the nations of the earth to be his
witnesses, and the depositories of his truth. But this tradition
is objectionable not only as a fable, though that is a very strong
objection to any thing proposed as an article of faith, but on
account of the purpose which it was intended to serve. It was
invented for the purpose of strengthening the spiritual tyranny
of the Scribes and Pharisees over the minds of the people. It
is not therefore merely an erroneous interpretation of Scripture,
nor the dream of a fanatic imagination, but the deliberate
invention of men who knew what they were about, and had an
object which they were endeavouring to compass, and for the
attainment of which they did not stick at deliberate falsehood.
They were, however, too wise to confine all the advantages of
this appearance at Sinai to themselves; they asserted that the
whole people of Israel obtained an advantage which makes
them superior to all other nations. The prayer which we have
quoted above alludes to this, when it says, “There was no
blemish in them, for they were all entirely perfect.” This
sentence rather puzzles an ordinary reader of the Bible,
who thinks of the conduct and character of Israel as there
described; the Talmud, however, helps us to understand this
eulogy:—

מפני מה גוים מזוהמין שלא עמדו על הר סיני
שבשעה שבא הנחש על חוה הטיל בה זוהמא ,
ישראל שעמדו על הר סיני פסקה זוהמתן גוים שלא
עמדו על הר סיני לא פסקה זוהמתן , אמר ליה רב
אחא בריה דובא לרב אשי גרים מאי אמר ליה אע׳׳ג
דאינהו לא הוו מזליהו הוה , דכתיב את אשר ישנו
פה עמנו עומד היום לפני ה׳ אלהינו ואת אשר איננו
פה וגו׳ ׃

“Why are the Gentiles defiled? Because they did not
stand upon Mount Sinai, for in the hour that the serpent came
to Eve, he communicated a defilement, which was taken away
from Israel when they stood on Mount Sinai: but the defilement
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of the Gentiles was not removed, as they did not stand on Sinai.
Rav Acha, the son of Rabba, said to Rav Ashai, how, then,
does it fare with proselytes? He replied, although they went
not there, their good fortune (or star) was there, as it is written,
‘With him that standeth here with us this day, before the Lord
our God, and also with him that is not here with us this day.’
(Deut. xxix. 15.)” (Shabbath. fol. 145, col. 2, at the bottom
of the page.) The commentary on this passage quotes still
further particulars from Siphri, and says—

כל שעמדו על הר סיני נתקדשו ונטהרו , ונתרפאו
מכל מום ואף עורים ופסחים שהיו בישראל כדתניא
בספרי ׃

“All that stood on Mount Sinai were sanctified and purified,
and were healed from every blemish, even the blind and the
lame that then happened to be in Israel, as is taught in
Siphri.” In this part of the fable the inventors of the oral
law endeavour to flatter the vanity of the Israelites, and thus
to engage their affections in behalf of that tradition which
was to secure their own power. The Scribes understood well
the deceitfulness of the human heart, and knew that men love
to hear and are ready to believe any thing that tends to their
own personal aggrandizement. But in thus flattering the
people, they were turning their backs upon that example
which Moses set them; and contradicting the whole current
of Scripture testimony. Moses and the prophets, as the
servants of God, told the people of their sins and their evil
deeds, that they might repent and be saved. Their object
was not to secure popular favour, nor to advance their own
selfish purposes; they therefore could afford to be honest and
to speak truth. The inventors of the oral law, on the contrary,
were endeavouring to erect a fabric of personal honour
and power: they were therefore obliged to address themselves
to the weak side of the human heart; and in doing so, were
compelled to run counter to the plainest declarations of God’s
Word. All men and every nation like to be told that they
are superior to the rest of the world, and are distinguished
by moral endowments from the mass of mankind. The
inventors of the oral law, therefore, told Israel that they
were far elevated above all other nations, for they had been
cleansed at Sinai from that innate defilement which still
contaminates all the rest of the children of men. But is
this true—is this what Moses and the prophets say? Moses
says, “Understand, therefore, that the Lord thy God giveth
thee not this good land to possess it for thy righteousness:
for thou art a stiff-necked people.” “Ye have been rebellious
against the Lord from the day that I knew you.” (Deut.
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.pn +1
ix. 6, 24.) Isaiah says of Israel, “From the sole of the foot
even unto the head there is no soundness in it, but wounds,
and bruises, and putrifying sores.” “Ah! sinful nation!—a
people laden with iniquity; a seed of evil-doers—children
that are corrupters.” (Isaiah i. 4-6.) And again he says,
“Woe is me, for I am undone: because I am a man of unclean
lips, and I dwell in the midst of a people of unclean lips.”
(Isaiah vi. 5.) Jeremiah says, “Can the Ethiopian change
his skin and the leopard his spots? Then may ye also do
good that are accustomed to do evil.” (Jer. xiii. 23.) And
again, “All these nations are uncircumcised, and all the house
of Israel are uncircumcised in the heart.” (Jer. ix. 26.) The
Lord himself says to Ezekiel, “Son of man, I send thee to
the children of Israel, to a rebellious nation that hath rebelled
against me: they and their fathers have transgressed against
me to this very day. For they are impudent children and
stiff-hearted.” (Ezek. ii. 3, 4.) And again, “Thou art not
sent to a people of a strange speech and of an hard language,
but to the house of Israel: not to many people of a strange
speech and of an hard language, whose words thou canst not
understand; surely had I sent thee to them, they would have
hearkened unto thee. But the house of Israel will not
hearken unto thee: for they will not hearken unto me; for
all the house of Israel are impudent and hard-hearted.”
(Ezek. iii. 4, 7, &c.) We do not quote these passages to
show that the Gentiles have a more favoured constitution of
moral nature. Far from it; in reading these accounts given
by the prophets, we recognise the features of our own picture.
Far be it from us to glory; we cite these passages to show
you how miserably your oral law endeavours to blind and
delude you by flattering your vanity. It tells you that you
have been purged from every stain; Moses and the prophets
teach you the truth—that you are just like the other sons of
men, and have no moral superiority or advantage whatever.
We wish to point out to you how the system of rabbinism
is diametrically opposed to Moses and the prophets, and
above all, to impress upon you that the authors of this oral
law are not worthy or your confidence, for they have, for
their own private interests, invented narratives and doctrines
which contradict that Word of God, which ought to be
Israel’s glory. We wish to show you how certain principles
of evil pervade every part of that system, not even excepting
those prayers which are offered up in the public worship
of God. There these fables also occur, and we ask every
Israelite who loves the law of Moses or hopes in the promises
of God by the prophets, how he can conscientiously stand
by in the synagogue and hear the words of Moses and the
prophets openly contradicted? How can he remain silent
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when the reader declares of Israel that there is no blemish
in them, for they are all entirely perfect, when he knows
and feels that he and all his brethren are just as frail, as
sinful, and as imperfect as the other sons of men? How
can they expect the return of God’s favour to their nation
so long as these fictions are made a part of public worship?
Moses teaches very different doctrine. He says, “If they shall
confess their iniquity, and the iniquity of their fathers, with
their trespass which they have trespassed against me, and
that also they have walked contrary unto me; and that I
also have walked contrary unto them, and have brought them
into the land of their enemies: if then their uncircumcised
hearts be humbled, and they then accept of the punishment
of their iniquity: then will I remember my covenant with
Jacob, and also my covenant with Isaac, and also my covenant
with Abraham will I remember: and I will remember the
land.” (Levit. xxvi. 40-42.) Here Moses makes a conviction
and acknowledgment of guilt, an indispensable preliminary
to the return of God’s favour to the nation. Israel
must feel that, so far from being cleansed from all impurity,
their heart is uncircumcised, and this uncircumcised heart
must be humbled; but how is this possible, so long as the oral
law and the prayers of the synagogue teach that the Israelites
are the most righteous of mankind, because they received the
law, which the other nations rejected—and the most pure,
or rather the only pure, of mankind, inasmuch as they were
cleansed from every taint at Sinai? These doctrines harden
the heart against true humility, prevent true repentance, and
thereby retard the happiness and the glory of Israel.
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.sp 4
.h2 id=chap21
No. XXI. | LEGENDS IN THE PRAYERS FOR PENTECOST.
.sp 2
If Moses or the prophets had any where recorded, that God
had, along with the written law also given an oral law, our
duty would then be to find out where it is: and to inquire
whether that oral law, which now forms the keystone of
modern Judaism, is the one which was given by God. But
neither Moses nor any other prophet has said one word on the
subject. The words הורה שבעל פה “oral law” are no
where to be found in the Bible, nor is there any mention of
the thing itself. If the Bible had plainly alluded to the existence
of the thing, we should not quarrel about the name,
which might have been invented for the sake of brevity and
convenience. But it is remarkable that when Moses commanded
the law to be read publicly in the ears of all the
people, he says not a syllable about the oral explanation,
which if it existed must at least have been of equal importance;
and still more so that the succeeding prophets should have observed
such a profound silence about that, which now constitutes
the main substance of Israel’s religion, and is the key to
the observances and prayers of the synagogue. This silence is
in itself suspicious, and compels us to examine the evidence of
its transmission. The first step here is to ascertain the character
of the witnesses, who say that they received the oral law from
their fathers and transmitted it to their posterity. If it appear
that, in their general testimony, they were disinterested and
truth-loving persons, who have never been convicted of distorting
truth for their private advantage, nor of receiving and
circulating fables as authentic history, their testimony in this
particular matter will be of considerable value. But if it can
be proved that either from a deliberate desire to deceive, or
from an incapacity to weigh evidence and to distinguish between
fact and fiction, they have transmitted a huge mass of
foolish fables as authentic history, then their testimony is
worth nothing, and the story of an oral law having no other
evidence must be classed amongst the other fables which have
come down to us on their authority. That the account of the
giving and transmission of the oral law rests solely and exclusively
on the testimony of the rabbies is clear from the
account itself, as it is found in the Jad Hachasaka.

כל המצוות שנתנו לו למשה בסיני בפירושן נתנו
שנאמר ואתנה לך את לוחות האבן והתורה והמצוה ,
תורה זו תורה שבכתב , והמצוה זו פירושה , וצונו
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לעשות התורה על פי המצוה . ומצוה זו היא
הנקראת תורה שבע׳׳פ ׃

“All the commandments which were given to Moses were
given with their explanation, for it is said, ‘I will give thee
the tables of stone and the law and the commandment.’
(Exod. xxiv. 12.) ‘The law,’ this is the written law, ‘And
the commandment,’ this is the explanation thereof. And he
has commanded to fulfil ‘the law’ according to ‘the commandment.’
And the commandment is that which is called <i>The
oral law</i>.” Truly the rabbies must have been hard set when
they chose this passage to prove the existence of an oral law.
The keen and clear mind of the sagacious Rambam evidently
felt the difficulty; he, therefore, to give some plausibility to
the proof, omitted the concluding part of the sentence which
he quotes from the Bible. He says, “As it is written ‘I will
give thee tables of stone and the law and the commandment,’”
and there he stops, but let every Israelite open his Pentateuch
and read the remainder, and he will find the whole sentence to
be this, “I will give thee tables of stone, and the law and the
commandment which <i>I have written</i>, to teach them.” Not one
word here about an oral law, but about that which God
had written. It is true that the passage of the Talmud from
which Rambam derived this doctrine gives the whole passage,
but it appears from the process of abbreviation which he has
applied, as if he were ashamed of the explanation there given
and thought it more prudent to omit it. But as it is one of
the main passages which support the doctrine of an oral law,
it must be considered.

ואמר ר׳ לוי בר חמא אמר ר׳ שמעון בן לקיש
מאי דכתיב ואתנה לך את לוחות האבן והתורה
והמצוה אשר כתבתי להורותם , לוחות אלו עשרת
הדברות תורה זו מקרא והמצוה זר משנה אשר
כתבתי אלו נביאים וכתובים להורותם זו גמרא מלמד
שכולם נתנו למשה מסיני ׃

“R. Levi bar Chama says, R. Simon ben Lakish says, what
is that that is written ‘I will give thee tables of stone, and the
law and the commandment which I have written to teach
them?’ ‘<i>The tables</i>’ are the ten commandments. ‘<i>The law</i>’ is
the written law. ‘The commandment’ is the Mishna. ‘Which
I have written’ means the prophets and sacred writings.
‘To teach them’ means the Gemara. It teaches us that they
were all given to Moses from Sinai.” (Berachoth, fol. 5,
col. 1.) Can any man of common understanding receive this
interpretation, which throws all grammar and context to the
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winds, and gravely asserts that not only the law and its
explanation, but the prophets and the whole Talmud, were
given to Moses at Sinai? Will he give up his own reason and
the word of the living God to the authority of R. Simon
ben Lakish? There cannot possibly be any argument which
would prove the falsehood of the narrative concerning the
oral law so completely as this interpretation, which is regarded
as one of its main foundations. The words of Moses which are
here perverted plainly speak of that which God had written.
“I will give thee tables of stone, and the law and the commandment
which I have written to teach them.” Did God
write the oral law, and give it to Moses? What became of it
then? If it was written, how did it become oral? These words
“Which I have written,” have sadly puzzled the rabbinical
commentators, who know not how to reconcile the plain and
obvious sense of the words, with that interpretation which had
been already put upon them in the Talmud. Rashi seemed
to think that the difficulty might be got over by saying—

כל שש מאות ושלש עשרה מצוות בכלל עשרת
הדברית הן ׃

“All the six hundred and thirteen commandments are
comprehended in the ten commandments.” (Com. in Exod.
xxiv. 12.) But this, though true in one sense, will not obviate
the difficulty. God promises to give Moses the law and
the commandment which he had written. If the oral law
had not been written, it was not included. Saadiah Gaon,
as quoted by Aben Ezra, proposes another solution:—

אמר הגאון כי אשר כתבתי דבוק עם לוחות האבן
לא עם התורה והמצוה כי השם לא כתב רק עשרה
הדברים ׃

“The Gaon says that the words, ‘<i>Which I have written</i>,’
are to be connected with ‘<i>The tables of stone</i>,’ and not with
‘<i>The law and the commandment</i>,’ for God wrote only the
ten words.” But unfortunately Moses has so connected them,
and we have no warrant for reversing his order. Aben
Ezra himself, after giving the Talmudic exposition, gives it
as his own opinion, that these words refer to the ten commandments.
He says—

ולפי דעתי כי התורה הדבור הראשון והחמישי
והמצוה השמונה הדברים ׃

“But in my opinion, ‘<i>The law</i>’ refers to the first and
fifth commandment; and ‘<i>The commandment</i>’ to the other
eight.” (Aben Ezra, Com. in loc.) This is about the
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.pn +1
truth. God gave Moses the law and the commandment which
he had written; but as Saadiah admits, God wrote only the
ten words, therefore the ten words are the same as “the
law and the commandments.” Some will say there is tautology
here, that when God says, “I will give thee tables of stone,” he
means the ten commandments, and that therefore the additional
promise “of the law and the commandment” is only an
unnecessary repetition. But this is not true. By “tables of
stone,” God meant tables of stone. He might have given to
Moses the ten commandments without giving him stone tables,
or he might have given him the tables of stone without giving
him the ten words; but as he intended to give him both,
He says, “I will give thee tables of stone, and the law,
and the commandment.” Neither is there any difficulty in the
circumstance that these ten words are called both “law
and commandment.” Inasmuch as they were a revelation of
God’s will, they are justly denominated “law,” תורה; and
as they were proposed as a rule of life, obedience to which
was required, they are entitled, המצוה “The commandment.”
The simple meaning, therefore, is, that God promises to
give the ten commandments which he had written. Every
thing else, and therefore the oral law, is excluded. This
passage, therefore, gives no support to the doctrine that
Moses received an oral as well as a written law on Mount
Sinai. Indeed, the desperate perversion to which this text
has been subjected, throws discredit upon the whole; and
the necessity for such perversion shows that there was no
plain text in the writings of Moses, to which the inventors
of the oral law could appeal.

The authority, then of the oral law must rest altogether
upon the character of those witnesses who handed it down.
But this is a very sandy foundation, for we have already
seen that these men were guilty of inventing or propagating
the most absurd fables; their testimony, therefore, is of no
value. This has been proved abundantly already; but there is
one story for which we had not room in our last number,
and which, as being immediately connected with the giving of
the law, must now be considered. Like the others, it
comes before us authenticated by its introduction into the
prayers of the synagogue, in which the following plain
allusion is made:—

ויקרא לציר ולמרומו העלו , ובינו לבין עם שלישי
עלו , והעמידו ונגש אל ערפלו , ופנים בפנים
דבר לו , וקרנים מידו לו , ידודון ידודון רעשו למולו ,
ודברו לפני צור ואמרו לו , מה אנוש כי תגדלו , ומה
תחשבהו למקומנו להעלו , קנין שעשועים להנחיל לו ׃
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“When he called the messenger (Moses) and made him
ascend to heaven, and appointed him as the third person
between him and his people, and caused him to approach
and stand in the thick darkness, and spake to him face to face,
and rays streamed from his hand to him, the angels were
moved, and rushed towards him; and in the presence of the
Creator they spake, saying thus to him, What is man that
thou shouldest exalt him? and wherefore make such an account
of him as to bring him up to our place and cause him to
inherit the delightful possession (the law)?” (Pentecost
Prayers, fol. 88.) Here it is plainly said, that the angels
remonstrated with God at the favour shown to Moses. This
circumstance is not to be found in the writings of Moses, but
it is recorded in the Talmud, and the particulars are thus
given:—

בשעה שעלה משה למרום אמרו מלאכי השרת
לפני הקב׳׳ה רבונו של עולם מה לילוד אשה בינינו ,
אמר להם לקבל תורה בא , אמרו לפניו חמדה גנוזה
שגנוזה לך מששת ימי בראשית תשע מאות ושבעים
וארבעה דורות קודם שנברא העולם אתה מבקש
ליתנה לבשר ודם , מה אנוש כי תזכרנו ובן אדם כי
תפקדנו ה׳ אדונינו מה אדיר שמך בכל הארץ אשר
תנה הודך על השמים , אמר לו הקב׳׳ה למשה חזור
להן תשובה אמר לפניו רבונו של עולם מתיירא אני
שמא ישרפוני בהבל שבפיהם , אמר לו אחוז בכסא
כבודי וחזור להן תשובה שנאמר מאחז פני כסא פרשז
עליו עננו ואמר ר׳ נחום מלמד שפירש שדי מזיו
שכינתו ועננו עליו אמר לפניו רבונו של עולם תורה
שאתה נותן לי מה כתיב בה אנכי ה׳ אלהיך אשר
הוצאתיך מארץ מצרים אמר להם למצרים ירדתם
לפרעה השתעבדתם תורה למה תהא לכם , שוב מה
כתיב בה לא יהיה לך אלהים אחרים בין ערלים
אלם שרויין שעובדין ע׳׳ז שוב מה כתיב בה זכור
את יום השבת לקדשו כלום אתם עושין מלאכה
שאתם צריכין שבות , שוב מה כתיב בה לא תשא
משא ומתן יש ביניכם שוב מה כתיב בה כבד את
אביך ואת אמך אב ואם יש לכם שוב מה כתיב בה
לא תרצח לא תנאף לא תגנוב קנאה יש ביניכם יצר
הרע יש ביניכם מיד הודו לו להקב׳׳ה ׃

“In the hour when Moses ascended up on high, the ministering
angels said before God, O Lord of the world, what
business has he that is born of a woman amongst us? He
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replied, He is come to receive the law. They answered, This
most desirable treasure, which has been treasured up from
the six days of creation, six hundred and seventy-four generations
before the world was created, dost thou now wish to give
it to flesh and blood—what is man that thou art mindful
of him, and the son of man that thou visitest him? O
Lord, our Lord, how excellent is thy name in all the earth,
who hast set thy glory above the heavens. The Holy One
said to Moses, Give them an answer. He replied, O Lord
of the world, I am afraid, lest they burn me with the breath of
their mouth. He said, Lay hold on the throne of my glory and
give them an answer, for it is said, ‘He that holdeth the face
of his throne, he spreadeth his cloud over him.’ (Job xxvi.
8, 9.) Rabbi Nahum says, This teaches us that the Almighty
spread some of the glory of the Shechinah and his cloud over
him. He then said, Lord of the world, what is written in the
law that thou art about to give me? ‘I am the Lord thy God
that brought thee out of Egypt.’ He then said, Did ye ever go
down into Egypt and serve Pharaoh—why, then, should ye
have the law? Again, what is written therein? ‘Thou shalt
have none other God.’ He then asked them, Do ye then dwell
amongst the uncircumcised, that ye should commit idolatry?
Again, what is written? ‘Remember the Sabbath-day to
sanctify it.’ Do ye, then, do any work, so as to need rest?
Again, what is written? ‘Thou shalt not take the name of
the Lord,’ &c. Have ye, then, any business that would lead
to this sin? Again, what is written? ‘Honour thy father
and mother.’ Have ye, then, got any father and mother?
Again, what is written? ‘Thou shalt not kill, thou shalt
not commit adultery, thou shalt not steal.’ Have ye, then,
got envy or the leading principle that would lead to these
sins? Immediately they praised the Holy One, blessed be
He,” &c. (Shabbath, fol. 88, col. 2, &c.) It is not necessary
to prove that this account is a fiction. The absurdity of
the whole scene is too palpable. To what purpose should the
angels wish for the law of Moses, or be envious of men to
whom it was given? Is it possible that the spirits that
minister before the throne of God, were not able to see the
unsuitableness of the law for them, until Moses pointed it
out to their consideration? We think that if this scene had
ever taken place, Moses might have given them other passages
of the law much more to the purpose; but it is plainly a fable
invented by the designing, and propagated by the credulous.
These two stories then, that Moses received the oral law,
and that he disputed with the angels in heaven, come to us
upon one authority; they are both circumstances in one event;
and the fabulousness of the one takes away all credit from the
other. The oral law rests solely upon the testimony of its
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.pn +1
transmitters, but here these persons are convicted of transmitting
palpable falsehood: their testimony to the oral law
is therefore useless, and the whole fabric of tradition falls.
This one fable is sufficient, but the readers will remember
that this is only one of a considerable number selected from
the Jewish Prayer-book. To extract all similar stories from
the Talmud would be to make some folio volumes. The
Prayer-book, however, gives enough to invalidate the testimony
of the Scribes and Pharisees, and to incapacitate them
for ever from appearing as witnesses. Perhaps some one
will say, But they are also the witnesses for the written law,
and therefore, if we reject their testimony, we must give up
the written law also. But this is not so. For <i>that</i> we have
other testimony—we have that of the Jewish nation, of which
the Scribes and Pharisees were at first only an inconsiderable
portion. We have the testimony of Jesus and his disciples,
the great opposers of the oral law. We have the testimony of
the predictions, which we behold still accomplishing. We
have the whole internal evidence, so that if there never had
been Pharisees, the evidence for the written law would be
just as valid. As it is, the contrast which the written law
presents, when compared with the oral law, furnishes in itself
a strong evidence of its truth and authenticity. The written
law is simple, sober, dignified. The oral law is multifarious,
extravagant, absurd. The oral law is poison—the written law
is the antidote. The oral law is a counterfeit, which proves
the existence of the genuine coin. Men who receive both
on the sole authority of the rabbies may, when they find
the falsehood of the one, reject the other also, but this can
never be the case with those who calmly compare and weigh
the two in the balance of right reason.

We now dismiss these Talmudic fables for the present.
We have proved by instances that the oral law abounds with
such. We have proved by extracts from the Prayers of the
synagogue, that these fables form a part of the faith of all
rabbinical Jews. We have, therefore, proved that the inventors
of these fables attained their object. They have
succeeded in deceiving the great majority of their countrymen.
It is for the Jews of the present day to consider whether these
extravagant fictions are still to be handed down to unborn
generations—still to appear as a reproach upon Israel’s understanding—still
to disfigure and dishonour the public worship
of the chosen people. Former generations may have handed
them down in ignorance, and be therefore partly excusable.
But in the present day there is a large body of Jews here in
England who are fully convinced that these legends are false:
it is the duty, the sacred duly, of all such to protest against
their further propagation. If they do not, they make themselves
// File: 179.png
.pn +1
accomplices in the guilt of those who invented them,
and responsible for all the injury, temporal and spiritual,
which the propagation of such error may inflict upon their
brethren and their posterity. But whatever course they may
pursue, the existence of these fables shows that the oral law
itself is altogether an invention of men, and proves that Jesus
of Nazareth conferred a great and substantial benefit on the
nation and on mankind, by vindicating and preserving for
us the unadulterated truth of God’s written Word.

These fables prove further, that there is neither weight
nor value in the sentence which these men pronounce against
the Lord Jesus Christ. It is the sentence of those who did
not scruple to falsify and pervert the law of God; it is the
testimony given by the notorious inventors and propagators of
fables, and cannot be received by any one competent to weigh
evidence. Fables of any kind will invalidate testimony, but
religious fables utterly incapacitate their inventors and propagators
from being admitted as witnesses at all. The man
who will venture to tamper with sacred history, either by
adding to, or diminishing from, its records, clearly shows that
he has lost all reverence for truth, and all sense of the divine
character, as a vindicator of truth and a punisher of falsehood.
The man who trifles with sacred facts, cannot be regarded as a
witness at all in those which he considers profane or common.
When, therefore, the Talmudists, or the wise men of his time,
bear witness against Jesus of Nazareth, whom they hated, we
must remember that they have been convicted of false witness
again and again in the case of Moses, whom they professed to
love. Their testimony is therefore a nullity, and if we wish to
examine the claims of Jesus of Nazareth, we must look elsewhere
for the data which are to form the basis of our judgment.
.sp 4
.h2 id=chap22
No. XXII. | RABBINIC MAGIC.
.sp 2
Modern Judaism is the religion of the oral law. The
dogmas, rites, ceremonies, and prayers, all rest upon its
authority. If, therefore, the oral law can be proved to be an
invention of men, the whole fabric of modern Judaism crumbles
into dust. It then follows that the Jews have been more
than eighteen centuries the disciples of error, and that, if they
// File: 180.png
.pn +1
now desire to believe and profess the true religion, revealed by
God to their forefathers, they must renounce their present
Talmudic system, and return to the law and the prophets. But
the oral law is a human invention. It has been proved, on the
authority of the Jewish Prayer-book, that it abounds with the
most absurd fables, which cannot be the Word of God, but are
evidently and obviously the invention of man. It appears,
therefore, that the Jewish nation has been for centuries deluded
by the traditions of the Scribes and Pharisees—that they have
been utterly mistaken in their faith, taking the fictions of men
for the truth of God—and have thereby sunk from the
honourable position, in which God placed them as depositories
of the truth, to the unenviable situation of the credulous
and superstitious. Such is the result of an inquiry into the
contents of prayers of the synagogue. An examination of the
traditional commandments will show in like manner, that the
oral law is every where inseparably mingled with fables, which
throw discredit upon the whole. One of the most important
parts of the oral law is that which relates to the constitution of
the great tribunal the Sanhedrin, for, as is asserted, that council
fixed the authority of all traditions, and even examined into
the claims, and decided upon the divine mission of the prophets.
If it appear, therefore, that the oral law teaches what is manifestly
fabulous with respect to that tribunal, the main pillar of
tradition is taken away. Now without entering into the whole
subject at present, the following specimen will show what degree
of credit can be given to the traditional accounts respecting
it:—

אמר ר׳ יוחנן אין מושיבין בסנהדרין אלא בעלי
קומה ובעלי חכמה ובעלי מראה ובעלי זקנה ובעלי
כשפים ויודעים בשבעים לשון שלא תהא סנהדרין
שומעת מפי התורגמן ׃

“Rabbi Johannan says, none were allowed to sit in the
Sanhedrin, who were not men of stature, men of wisdom, men
of good appearance, aged, skilled in magic, and acquainted with
the seventy languages, so that the Sanhedrin might not be
obliged to hear through an interpreter.” (Sanhedrin, fol. 17,
col. 1.) In this short extract there are several fables—first,
that all the members of the Sanhedrin should be skilled in
magic, or magicians, is plainly contrary to the express command
of God, who says, “There shall not be found among you any
one that maketh his son or his daughter to pass through the
fire, or that useth divination, or an observer of times, or an
enchanter, or a witch מכשף—for all that do these things are
an abomination unto the Lord: and because of these abominations
the Lord thy God doth drive them out from before thee.”
// File: 181.png
.pn +1
(Deut. xviii. 10-12.) This command of God makes no exception
in favour of the members of the Sanhedrin. It absolutely
forbids any such in Israel for any purpose. The commentary
indeed tells us, that this magical skill was required in self-defence.

להמית מכשפים הבוטחים בכשפיהם להנצל מידי
בית דין ׃

“In order to kill the magicians who trusted in their magical
arts to deliver them out of the hands of the tribunal.” But
this explanation does not mend the matter. Magic is a thing
absolutely unlawful and expressly forbidden by God. It was
therefore unlawful either to learn or to practise it, even for the
purpose of killing a magician. If the plea of self-defence or
necessity made it lawful for the Sanhedrin to learn magic, the
same argument would justify it doubly in the case of the people,
who were more likely to be the objects of the magician’s
attacks; for surely these persons would be careful to avoid all
contact with the members of the Sanhedrin, whom they knew
to be more than a match for them in the black art. According
to this method of arguing all Israel might have been skilled in
magic, though the law requires that not one such person should
be found among them. Either then this account is absolutely
false, or the members of the Sanhedrin were bad men, who
learned what was expressly forbidden by the law of God; and
in either case, the Talmudic accounts of this tribunal are
unworthy of credit.

But it may well be doubted whether the members of this
great council confined their magical exercitations to the killing
of magicians. We find elsewhere, if the Talmud speak truth,
that the rabbies at least made other magical experiments, and
have even recorded the means which they employed, for the
benefit of posterity.

אבא בנימן אומר אלמלא נתנה רשות לעין לראות
אין כל ברית יכולה לעמוד מפני המזיקין אמר אביי
אינהו נפישי מינן וקימי עלן כי כסלא לאוגיא , אמר
רב הונא כל חד וחד מינן אלפי משמאליה ורבבתא
מימיניה אמר רבא האי דוחקא דהוה בכלה מיניהו
הוי הני ברכי דשלהי מיניהו , הני מאני דרבנן דבלי
מחופיה דידהו הני כרעי דמנקפא מיניהו האי מאן
דבעי למדע להו ליתי קיטמא נהילא ונהדר אפורייה
ובצפרא חזי כי כרעי דתרנגולא האי מאן דבעי למחזינהו
ליתי שליתא דשונרא אוכמתא בר אוכמתא בוכרתא
בת בוכרתא ולקליה בנורא ולשחקיה ולימליה עיניה
// File: 182.png
.pn +1
מיניה וחזי להו ולשדייה בגובתא דפרזלא ולחתמיה
בגושפנקא דפרזלא דילמא גנבי מיניה ולחתום פומיה
כי היכי דלא ליתזק רב ביבי בר אביי עבד הכי
ואתזק בעי רבנן רחמי עליה ואתסי ׃

“Abba Benjamin says, if permission had been given to see
them, no creature could stand before the hurtful demons.
Abbai says, They are more than we, and stand against us like
the trench round the garden-bed. Rav Huna says, Every one
of us has a thousand on his left hand, and ten thousand on his
right hand. Rabba says, The want of room at the sermon is
caused by them—the wearing out of the rabbies’ clothes is
caused by their rubbing against them—the bruised legs are
caused by them. Whosoever wishes to ascertain their existence,
let him take ashes that have been passed through a sieve, and
let him strew his bed, and in the morning he will see the
marks of a cock’s claws. Whosoever wishes to see them, let
him take the interior covering of a black cat, the daughter of a
first-born black cat, which is also the daughter of a first-born,
and let him burn it in the fire, and pulverise it, and let him
then fill his eyes with it, and he will see them. But let him
pour the powder into an iron tube, and seal it with an iron
signet, lest they should steal any of it, and let him also seal up
the mouth thereof, that no injury may arise. Rav Bibi bar
Abbai did thus, and received an injury. But the rabbies
prayed for mercy upon him, and he was cured.” (Berachoth,
fol. 6, col. 1.) Here, then, is magic for the people, and all
Israel is instructed in the means to see demons. It is not for
us to decide whether those, who might use these means, would
ever see men again, but this is certain, that the oral law here
gives a magical recipe to those who are not members of the
Sanhedrin, sets before us one of the Talmudic doctors as an
example, and moreover encourages to do as he did, by holding
out the possibility of a miraculous cure, if any injury should
arise. If, then, this story be true, the oral law permits magic,
which the law of God forbids; if it be false, then the oral law
is convicted of another monstrous falsehood, and is altogether
unworthy of credit. How long will the people of Israel suffer
themselves to be deluded by a system, of which the striking
characteristic is, that it has no regard for truth? The Jews
object against Jesus of Nazareth, that he leads them away from
the law of Moses, but where does he, or his disciples, inculcate
the study of magic, or prescribe rules for facilitating intercourse
with demons, contrary to the express command of God? Just
suppose that this whole extract, instead of being found in the
Talmud, had formed a portion of the New Testament, how
would the Jews have laughed at this prescription for its folly,
// File: 183.png
.pn +1
and argued against its wickedness, how triumphantly would
they have shown that a law that teaches and encourages magic
could not have been given by God? The existence of one such
passage would have been sufficient, in their eyes, to condemn the
whole Christian system. Let, then, the Jews deal with the
oral law in the same way. Let them judge it and its fables by
an appeal to Moses and the prophets. But let them remember
that in this, as in many other instances, the New Testament
agrees with the law of Moses, whilst the oral law differs
from both. The New Testament classes witchcraft along with
idolatry, and other sins which exclude from the joys of eternal
life. “The works of the flesh are manifest, which are these:
adultery, fornication, uncleanness, lasciviousness, <i>witchcraft</i>,
hatred, variance, emulations, wrath, strife, seditions, heresies,
envyings, murders, drunkenness, revellings, and such like; of
the which I tell you before, as I have also told you in times
past, that they which do such things shall not inherit the
kingdom of God.” (Galat. v. 19-21.) In this case, then,
where the oral law leads you away from the doctrine of Moses,
the religion of Jesus of Nazareth brings you back again.

This is, however, not the only fable contained in that short
law concerning the members of the Sanhedrin. We are told,
besides, that no one was allowed to sit in that council “unless
he understood the seventy tongues.” Now we would ask
every disciple of the oral law calmly to consider this statement,
and then say what he thinks of its veracity. Did he ever hear
or know of scholars in the present times acquainted with
seventy languages, and that so perfectly as to be able to
converse with and examine witnesses, and form a judgment
upon their evidence, without the aid of an interpreter? Surely,
the study of languages is as much cultivated in the present day
as it was then, and there are at least as many facilities for their
acquisition. The system of grammar is now fully developed.
The art of printing has made it easy to obtain foreign books.
Lexicons and other apparatus may be procured, and yet, with all
these facilities, we much doubt whether there be, in the whole
world, one single person possessing that knowledge of languages
here ascribed to every individual member of the Sanhedrin.
According to the oral law, there always had been,
in Israel, seventy-one such persons at least, but probably more;
for as a member died, or became superannuated, another was
found ready to succeed him. But the wonder is here made
still more wonderful, for there were not only seventy-one persons
acquainted with seventy languages, but those persons were also
acquainted, as Rambam tells us, with medicine, astronomy,
and all the existing systems of idolatry, and moreover skilled
in magic. And, besides all this, all these persons were fine
handsome fellows, “Men of stature, men of good appearance.”
// File: 184.png
.pn +1
Is this credible—can all Israel, or all the world, furnish one
such person at present, handsome or ugly, tall or short? or can
there be found amongst that intelligent people the Jews, one
man, woman, or child, so silly as to believe so manifest a
falsehood? We can tell them that their great rabbi, Rambam,
did not believe it, and therefore in his Compendium took the
liberty of altering this Talmudic statement. Instead of
seventy languages, he says simply—

ושידעו ברוב הלשונות ׃

“And that they should be acquainted with most languages.”
It was too much for him. Being a learned man himself, he
knew the impossibility of such universal knowledge; and he
therefore softened down the Talmudic hyperbole to the limits
of what he considered possibility. This is not merely our
conclusion from Rambam’s alteration, the commentator has
expressly said the same:—

וכתב רבינו יודעין ברוב הלשונות משום דדבר זר
להמצא מי שידע בכל ע׳ לשון ׃

“Our rabbi has written, ‘Acquainted with most languages,’
because it is a rarity to find a person acquainted with all the
seventy languages.” (Hilchoth Sanhedrin, c. 2.) Rambam
himself, then, is here a witness against the fabulous exaggerations
of the Talmud.

But perhaps some one will say, that seventy is only a round
number to signify many, that we must not, therefore, be too
strict in its exposition. This subterfuge, however, will not
serve here. The authors of the Talmud said seventy, because
they believed that, by giving this number, they included all
the languages in the world. They believed that there were
seventy nations, and therefore they said seventy languages.
This article of Jewish faith is found everywhere in the Talmud,
and in the commentaries, as for instance—

אמר ר׳ יוחנן מאי דכתיב יתן אומר המבשרות
צבא רב כל דבור ודבור שיצא מפי הגבורה נחלק
לשבעים לשונות ׃

“R. Johannan says, What is the meaning of that Scripture,
‘The Lord gave the Word: great was the company of those
that published it?’ It teaches, that as each commandment
proceeded from the mouth of God, it was divided into seventy
languages.” (Shabbath, fol. 88, col. 2.) The foundation of this
opinion is an arbitrary interpretation or a verse in the song of
Moses. “When the Most High divided to the nations their
inheritance, when he separated the sons of Adam, he set the
// File: 185.png
.pn +1
bounds of the people according to the number of the children of
Israel.” (Deut. xxxii. 8.) Upon which Rashi thus comments:—

בשביל מספר בני ישראל שעתידין לצאת מבני שם
ילמספר שבעים נפש של בני ישראל שירדו למצרים
הציב גבולות עמים שבעים לשון ׃

“On account of the number of the children of Israel who
were to proceed from the sons of Shem, and according to the
number of the seventy souls of the children of Israel who
descended into Egypt, he set the bounds of the people, that is,
the seventy languages.” That this latter clause is altogether
arbitrary, and a mere gratuitous addition, is plain from an
inspection of the text, where not one syllable is said about the
seventy souls, nor about the number of the nations, but about
the fixing the bounds of their habitations. Rashi himself did
not trust in this exposition, and he has therefore given another:—“On
account of the number of the children of Israel
who were to proceed from the children of Shem.” Aben Esra
also passes by the seventy nations altogether, and says that,
“According to the number of the children of Israel,” means,
that the bounds of the nations were so set as to leave sufficient
room for the Israelites. His words are—

אמרו המפרשים על דור הפלגה שנפחה כל הארץ
כי אז גזר השם להיות ארץ ז׳ גוים לישראל והיא
שתספיק למספרם ועל כן למספר בני ישראל ׃

“The commentators have interpreted this of the generation
of the dispersion, when all the earth was scattered, for
then God decreed that Israel should have the land of the seven
nations, which would be sufficient for them, therefore it is
said, ‘according to the number of the children of Israel.’”
This verse, then, gives no colour to the opinion that there
are only seventy nations and seventy languages. Fact proves
that the number is much greater, for the Bible exists already
in twice that number of languages, and the work of translation
is not yet accomplished. The oral law, therefore,
fails altogether in attaining the object which it had in view
in telling this extraordinary story. It wished to say, that
in the Sanhedrin there never was need of an interpreter,
for that every member understood every language in the
world, and believing that there were only seventy languages,
it stated this number. But now we know that even if each
member understood seventy languages, yet to be able to decide
cases for all the nations of the earth, they would have
required to know as many more. The oral law then, betrays
here an utter ignorance of the state of the world, which shows
that it is not from that God who confounded the languages
// File: 186.png
.pn +1
of the earth, and therefore knows how many there are; but
from men who desired to magnify the acquirements of the
nation far beyond the sober truth. The men who could deliberately
say, that the Sanhedrin was composed of seventy-one
persons, all handsome, all men of stature, all skilled in
magic, and all so perfectly acquainted with seventy languages,
as to need no interpreter, would have said seven hundred,
or seven thousand, or any thing else that suited their purpose.
They are evidently wilful exaggeraters, whose word is therefore
not to be trusted. The motive here is vain glory. The
object is simply to give all the honour to men, to the
Rabbies whose learning and genius were so marvellous.
There is no intimation that God gave the members of the
Sanhedrin this knowledge, which far exceeds the power or
the life of man to attain by ordinary means. No, all the glory
of these marvellous acquirements is ascribed to man alone.
This forms a striking contrast to a narrative recorded in the
New Testament. We are there told that on a certain occasion
the disciples of Jesus of Nazareth addressed in their
own language, “Parthians, and Medes, and Elamites, and
the dwellers in Mesopotamia, and in Judea and Cappadocia,
in Pontus and Asia, Phrygia, and Pamphylia, in Egypt, and
in the ports of Lybia about Cyrene, and strangers of Rome,
Jews and proselytes, Cretes and Arabians,” that is, the inhabitants
of sixteen countries. Now, the small number here
stated is a presumptive evidence of the truth of the fact. If
an impostor, a Rabbinist who wished to make a good story,
had written this account, he would, beyond all doubt, instead
of sixteen, have specified all the seventy languages. To his
countrymen, who believed in the acquirements of the Sanhedrin,
this would have appeared no wise incredible. Indeed,
if a man of that time had wished to invent a miracle, the
number seventy would have been absolutely necessary for his
purpose. For if every member of the Sanhedrin could speak
seventy languages, to say that other men spoke sixteen would
have been no miracle at all. The small number, therefore,
here given, shows that the authors of the narrative had no
wish to invent a miracle, but to state the sober truth. But
then consider the entire absence of vain-glory. The praise
and the power of speaking even this small number of languages
is given altogether to God. The men were Galileans,
and had not acquired this by their own labour and genius.
“They were all filled with the Holy Ghost, and began to
speak with other tongues, as the Spirit gave them utterance.”
(Acts ii. 1-11.) Here then is a striking difference between
the narratives of the Talmud and those of the New Testament.
The former exalts men. The latter gives glory to God.
// File: 187.png
.pn +1
.sp 4
.h2 id=chap23
No. XXIII. | ASTROLOGY.
.sp 2
The favourite Jewish objection to the claims of Jesus of
Nazareth is that passage at the beginning of the thirteenth
chapter of Deuteronomy: “If there arise among you a
prophet, or a dreamer of dreams, and giveth thee a sign or
a wonder, and the sign or the wonder come to pass, whereof
he spake unto thee, saying, Let us go after other gods, which
thou hast not known, and let us serve them, thou shalt not
hearken unto the words of that prophet, or that dreamer of
dreams.” In citing this passage, the Jews take for granted
that the religion of Jesus is essentially different from that
of Moses; that it leads to the worship of strange gods: and
that it is in fact a species of heathenism, whilst the religion
of the oral law, which they now profess, is utterly free from
all heathen elements, and identical with the religion of their
prophets. All this they take for granted; but the subject
is capable of being inquired into. The oral law and the
New Testament are both extant, and a little examination
will enable us to decide, on rational grounds, whether
Judaism or Christianity savour most of heathenism. In
our last number, we saw that Judaism contains magic for
the Sanhedrin and magic for the people, whilst the New
Testament utterly forbids it: in this respect then Judaism
resembles the heathen religion. Our business in this number
shall be to point out, in astrology, another feature of resemblance.
The Talmud and its doctors all agree in asserting
the influence of the stars over the fates and fortunes
of men. In the first place, the Talmud lays down these
general maxims:—

היי בני ומזוני לאו בזכותא תליא מלתא אלא
במזלא תליא מלתא ׃

“Life, children, and a livelihood depend not on merit, but
on the influence of the stars.” (Moed Katon, fol. 28, col. 1.)

מזל מחכים ומזל מעשיר ׃

“The influence of the stars makes wise, the influence of
the stars makes rich.” (Shabbath, fol. 156, col. 1.) But it
also tells us the following particulars:—

האי מאן דבחד בשבא יהי גבר ולא חדא ביה ...
האי מאן דבתרי בשבא יהי גבר רגזן מ׳׳ט משום
דאיפליגו ביה מיא , האי מאו דבתלתא בשבא יהי גבר
// File: 188.png
.pn +1
עתיר וזנאי מ׳׳ט משום דאיברו ביה עשבים , האי מאן
דבארבעה בשבא יהי גבר חכם ונהיר מ׳׳ט משום
דאיתלו ביה מאורות . האי מאן דבחמשא בשבא יהי
גבר גומל חסדים מ׳׳ט משום דאיברו ביה דגים ועופות ,
האי מאן דבמעלא שבתא יהי גבר חזרן אמר ר׳ נחמן
בר יצחק חזרן במצוות , האי מאן דבשבתא יהי בשבתא
ימות עלי דאחילו עלוהי יומא רבא דשבתא אמר רבא
בר רב שילא וקדישא רבה תקרי ׃

“He that is born on the first day of the week, will be a
man excelling, but in one quality only.[#]... He that
is born on the second day of the week will be an angry
man. What is the reason? Because on it the waters were
divided. He that is born on the third day of the week
will be a rich and profligate man. What is the reason?
Because on it the herbs were created. He that is born on
the fourth day of the week will be a wise man and have
a powerful memory. What is the reason? Because on that
day the lights were hung up in the heavens. He that is
born on the fifth day of the week will be a benevolent man.
What is the reason? Because on it were created the fishes
and the fowls. He that is born on the eve of the Sabbath
will be a man who makes a circuit. Rav Nachman bar
Isaac says, who makes the circuit in the commandments.[#]
He that is born on the Sabbath, on the Sabbath also he
shall die, because on his account they profaned the great
day of the Sabbath. Rabba bar Rav Shila says, he shall
possess an eminent degree of holiness.” (Shabbath, fol. 156,
col. 1.) Here is completely the heathen doctrine of fate.
Not only the external circumstances of fortune, but the
moral qualities of the soul are made to depend upon the
day of a man’s nativity. Whether a man be profligate or
holy, according to this doctrine, does in no wise depend
upon himself, his own choice, or conscience, but simply on
the circumstance of his birth happening on a Tuesday or a
Saturday. There is indeed a difference of opinion amongst
the Talmudic doctors, as to the nature of the sidereal influence,
but all agree in the fact, as may be seen further
from the opinion of R. Huna:—

לא מזל יום גורם אלא מזל שעה גורם האי מאן
דבחמה יהי גבר זיותן יהי אכל מדליה ושתי מדליה
ורזוהי גלן אם גניב לא מצלח . האי מאן דבכוכב
// File: 189.png
.pn +1
נוגה יהי גבר עתיר וזנאי יהי מאי טעמא משום דאיתיליד
ביה נורא , האי מאן דבכוכב יהי גבר נהיר וחכים
משום דספרא דחמא הוא , האי מאן דבלבנה יהי גבר
סביל מרעין בכאי וסתיר סתיר ובנאי אכל דלא דיליה
ושתי דלא דיליה ורזוהי כסן אם גנב מצלח , האי מאן
דבשבתי יהי גבר מחשבתיה בטלין ואית דאמר כל
דמחשבין עליהי בטלין , האי מאן דבצדק יהי גבר
צדקן אמר רב נחמן בר יצחק וצדקן במצוות , האי
מאן דבמאדים יהי גבר אשיד דמא אמר רב אשי אי
אומנא אי גנבא אי מהולא אמר רבה אנא במאדים
הואי אמר אביי מר נמי עניש וקטיל וכו׳ ׃

“These things do not depend upon the sidereal influence
of the day, but on the sidereal influence of the hour. He that
is born under the influence of the sun will be a splendid
man, eating and drinking of that which belongs to himself,
and will reveal his secrets: if he be a thief he will not
prosper. He that is born under Nogah (Venus) will be a
rich and profligate man. What is the reason? Because
on it the fire was created. He that is born under Kochav
(Mercury) will be a man of strong memory, and wise, for
Mercury is secretary to the sun. He that is born under the
influence of the moon, will suffer much, building and destroying,
destroying and building: eating and drinking
what does not belong to him, and a keeper of his own
secrets. If a thief he will prosper. He that is born under
Shabthai (Saturn) will be a man whose thoughts come to
nought, but some say those, that think against him, shall
come to nought. He that is born under Tsedek (Jupiter)
will be a righteous man. Rav Nachman bar Isaac says,
righteous in the commandments.[#] He that is born under
Maadim (Mars) will be a shedder of blood. Rav Achai says,
either a letter of blood, or a thief, or a circumciser. Rabbah
said, I was born under Mars. Abbai answered, Therefore,
you are fond of punishing and killing.” (Shabbath, ibid.)
In this passage the heathenism is still more apparent. It
is notorious that the ancient Greek and Roman idolaters
considered Venus as the patroness of profligacy, Mercury as
the god of eloquence and learning, Mars as the god of war,
and behold! here in the oral law you have the very same
doctrine. “If a man be born under Venus, he will be a
rich and profligate man; if under Mercury, a man of strong
memory and wise; if under Mars, a shedder of blood.”
The habits of the mind are here also expressly attributed
// File: 190.png
.pn +1
to the influence of the planets, and a thief has got the promise
of success, if his nativity happened under the influence
of the moon. What then becomes of human responsibility,
and how does this doctrine agree with the words of Moses,
“Behold I have set before you life and death, blessing and
cursing, therefore choose life, that both thou and thy seed
may live?” (Deut. xxx. 19.) It will be replied by Talmudists,
that the oral law also says:—

אין מזל לישראל ׃

“Israel is not under the influence of the stars.” We shall,
therefore, consider that passage in its context which immediately
follows:—

ר׳ חנינא אומר מזל מחכים מזל מעשיר ויש מזל
לישראל ר׳ יוחנן אמר אין מזל לישראל ואזדא ר׳ יוחנן
לטעמיה דאמר ר׳ יוחנן מניין שאין מזל לישראל
שנאמר כה אמר ה׳ אל דרך הגוים אל תלמדו ומאותות
השמים אל תחתו כי רחתו הגוים מהמה יחתו הגוים
ולא ישראל אמר רב אין מזל לישראל דאמר רב יהודה
אמר רב מניין שאין מזל לישראל שנאמר ויוצא אותו
החוצה אמר אברהם לפני הקב׳׳ה רבונו של עולם בן
ביתי יורש אותי אמר לו לאו כי אם אשר יצא ממעיך
אמר לפניו רבונו של עולם נסתכלתי באיצטגנינות
שלי ואיני ראוי להוליד בן אמר לו צא מאיצטגנינות
שלך שאין מזל לישראל ׃

“Rabbi Chanina says, the influence of the stars makes wise,
the influence of the stars makes rich, and Israel is under that
influence. Rabbi Jochanan says, Israel is not under the influence
of the stars, and Rabbi Jochanan helped his argument,
for Rabbi Jochanan says, From whence is it proved that Israel
is not under the influence of the stars? Because it is said,
‘Thus saith the Lord, Learn not the way of the heathen, and
be not dismayed at the signs of heaven; for the heathen are
dismayed at them.’ (Jer. x. 2.) The heathen but not Israel.
Rav says, Israel is not under the influence of the stars, for
Rabbi Judah says, Rav says, From whence is it proved that
Israel is not under the influence of the stars? From that
which is said, ‘And he brought him forth abroad.’ (Gen. xv.
5.) Abraham said before God, ‘Lord of the world, One born in
my house is my heir.’ God replied not so, but ‘He that shall
come forth out of thine own bowels.’ Abraham replied, I have
consulted my astrology, and am not fit to beget a son. God
said, Go forth from thy astrology, for Israel is not under the
influence of the stars.” (Shabbath, ibid.) Now this passage, if
// File: 191.png
.pn +1
taken in the most favourable point of view, proves only that
Israel is not under the influence of the stars; but this exception
proves to demonstration that the oral law teaches, that
all other nations are under that influence. According to this
doctrine, all the Gentiles, and of course Christians among the
number, are given up to unchanging and unchangeable fate.
They are good and bad, rich and poor, happy and unhappy,
according to the sidereal influence at their nativity, and consequently
are utterly irresponsible for their actions. A Gentile
thief, or murderer, or adulterer, is not so, because he yielded
to temptation, or to evil dispositions, but because he happened
to be born under the influence of the Moon, or of Mars, or
of Venus. This is the religion of the oral law, on the most
favourable view of the case, and consequently God is represented
first as a partial governor, who gives constitutional
advantages to one favourite nation, which He withholds
from all others; and then, secondly, as an unjust judge,
who punishes the Gentiles for doing what the irresistible
influence of the stars compelled them to do. This doctrine
is of itself sufficient to prove that the oral law is not of God,
and that as a religion it stands upon a line with the heathen
and Mahometan systems of fate, and is consequently infinitely
below Christianity. The New Testament recognises no system
of favouritism, but represents God as a just judge, “who will
render to every man according to his deeds” (Rom. ii. 6);
and all men as responsible for the evil which they commit.
“There is no respect of persons with God. For as many as
have sinned without law, shall also perish without law; and as
many as have sinned in the law, shall be judged by the law.”
(Ibid., 11, 12.) This is a view worthy of the Divine character,
whereas the astrological system of the oral law, which represents
God as giving up all nations to the influence of the
stars, and then punishing them for following that influence
which He himself ordained, is nothing short of blasphemy,
and is much more akin to heathenism than to the doctrine of
Moses and the prophets. But, secondly, this passage of the
Talmud contains two statements directly contradicting each
other. Rabbi Chanina says, Israel is under the influence of
the stars—the others say, Israel is not under the influence of
the stars; whichever statement we receive as true, the other is
necessarily false, and therefore the oral law contains falsehood,
and therefore is unworthy of credit. Thirdly, the story which
is here given of Abraham has falsehood on the face of it, and
after all does not disprove, but rather confirms the doctrine
that Israel, as well as the other nations, is under the influence
of the stars; for as Rashi tells us, Abraham and Sarah escaped
from their sidereal destiny only by changing their names.
Rashi’s words are—
// File: 192.png
.pn +1

אמר לו צא מאיצגטנינות שלך שראית במזלות
שאינך עתיד להעמיד בן אברם אין לו בן אבל אברהם
יש לו בן שרי לא תלד אבל שרה תלד אני קורא
לכם שם אחר וישתנה המזל ׃

“God said to Abraham, Go forth from thy astrology, for
thou hast seen in the stars that thou art not to have a son.
<i>Abram</i> is not to have a son, but <i>Abraham</i> is to have a son.
<i>Sarai</i> is not to bear a child, but <i>Sarah</i> shall bear a child.
I call you by another name, and thus the influence of the stars
will be changed.” (Com. in Gen. xv. 5.) Here it is plainly
intimated, and that in the name of God himself, that Abraham
and Sarah were both under the influence of the stars, and that
if they had not changed their names, they never could have
had a child. This was evidently Rashi’s opinion; and when
we remember that the majority of the Jews in the world implicitly
follow Rashi’s interpretation, we may conclude that this
is the prevailing doctrine. And perhaps some of the readers of
this paper may even know instances of Jews who, led by this
interpretation, have actually changed their name, in the hope
of bettering their luck, or even of escaping from death. But
however that be, it is easy to show that the Talmud and the
rabbies generally believe in the astrological influence of the
heavenly bodies. In addition to the passages already cited,
the Talmud says expressly—

בזמן שהחמה לוקה סימן רע לאומות עולם לבנה
לוקה סימן רע לשונאיהם של ישראל מפני שישראל
מונין ללבנה ואומות העולם לחמה לוקה במזרח סימן
רע ליושבי מערב וכו׳ ׃

“An eclipse of the sun is an evil sign to the nations of the
world. An eclipse of the moon is an evil sign to Israel; for
Israel reckons by the moon, the nations of the world by
the sun. When the eclipse happens in the east, it is an
evil sign to the inhabitants of the east. When it happens in
the west, it is an evil sign to the inhabitants of the west,” &c.,
&c. (Succah, fol. 29. col. 1.) The rabbies who have lived
since, teach the same doctrine. For instance, Saadiah Gaon,
speaking of the manner in which the influence of the stars
is modified by the signs of the zodiac, says—

ופעמים שמקצת כוכב תהלוכו במזל טוב ומקצתו
האחר במזל רע , ולאדם שיהיה לו אותו מזל יהיה
לו בראשונה טוב ולאחריתו רע ׃

“Sometimes the course of a star is partly in a good sign and
// File: 193.png
.pn +1
partly in a bad sign. The man born under this will first
prosper and then suffer adversity. (Comment. in Sepher
Jetsirah, fol. 98, col. 1.) He also explains, there, how it is
possible for astrologers to foretell sickness and death; but this
is enough to shew his opinion, and what he had learned from
the Talmud. The writings of Aben Esra bear the same
testimony. For instance, in his commentary on the ten commandments,
he says—

והדבור הרביעי דבור השבת כנגד גלגל שבתי כי
חכמי הנסיון אומרים כי לכל אחד מן המשרתים יש
יום ידוע בשבוע שבו יראה כחו והוא בעל השעה
הראשונה ביום וכן מי שהוא בעל השעה הראשונה
בלילה ואומרים כי שבתי ומאדים הם כוכבים המזיקים
ומי שיחל מלאכה או ללכת בדרך באחד משניהם
כשהם מושלים יבוא לידי נזק על כן אמרו קדמונינו
שנתן רשות לחבל בלילי רביעיות ובלילי שבתות
והנה לא תמצא בכל ימי השבוע לילה ויום זה אחר
זה שימשלו אלו שני המזיקים בהם רק ביום הזה על
כן אין ראוי להתעסק בו בדברי העולם רק ביראת
השם לבדו ׃

“The fourth commandment is that respecting the Sabbath,
and answers to the orb of Saturn; for the experimental
philosophers say, that each one of the ministering servants has
a certain day of the week in which he exhibits his strength,
and he is master of the first hour in the day, and thus it is also
with him who is master of the first hour in the night. They
say, also, that Saturn and Mars are the two hurtful stars, and
whosoever begins a work, or to walk in the way, when either
of these two is in the ascendant, is sure to fall into harm.
Therefore our ancients have said, that permission is given to do
injury on the nights of the fourth and seventh days of the week.
And behold, thou wilt not find, in all the days of the week, a
night and a day, one after the other, on which these two hurtful
stars rule except on this day; therefore it is not suitable on
it to engage in worldly affairs, but to devote it entirely to the
fear of God.” This exposition shows that Aben Esra believed
in astrology, and that the power of the stars extended to Israel
as well as to the other nations, nay the power of the stars to
do harm is here made the foundation of the command respecting
the Sabbath-day. A man, whose mind was not thoroughly
imbued with faith in astrology, could never have been led even
to entertain such an opinion, when God himself has assigned
another and entirely different reason for the institution of the
// File: 194.png
.pn +1
Sabbath. But indeed it is not necessary to go to the rabbies
to prove that modern Judaism teaches astrology. That common
wish which one so often hears amongst the Jews, even at the
present day, מזל טוב <i>mazzal tov</i>, or good luck, has its origin
in the doctrine of the Talmud, and shows how universally it
has been received. And thus we see the influence which the
oral law has had in leading away both learned and unlearned
from the Word of God, and of spreading amongst them, as a
tradition from Moses, what is merely one of the numerous
errors of heathen idolatry. The heathen worshipped the host
of heaven. The sun, and the moon, and other heavenly bodies,
they considered as deities; it was, therefore, natural for them
to suppose that they exercised an influence over the affairs of
men. The Chaldeans were especially devoted to this doctrine,
and had almost exalted it to the rank of a science. From them,
probably during the Babylonish captivity, the Jaws learned
this system; and though altogether idolatrous in its origin,
and learned from idolaters, it was congenial to the minds of
the superstitious rabbies, and was, therefore, introduced into the
oral law, where it has ever since continued. The oral law has,
therefore, in this respect, adopted heathen doctrine, and teaches
heathenism. Every Jew who wishes his neighbour מזל טוב,
<i>mazzal tov</i>, uses a heathen idolatrous expression—sanctioned,
indeed, by the Talmud, but utterly repugnant to the doctrine
of Moses. But where will he find in the New Testament
any warrant either for such a doctrine or such a wish? The
New Testament is entirely free from all shadow and tincture of
this heathenism. Your oral law has taught you that the course
of events depends upon the stars. Jesus of Nazareth has taught
us, that the ordering of all events, even the minutest, proceeds
from our Heavenly Father. He says, “Are not two sparrows
sold for a farthing? and one of them shall not fall on the
ground without your Father. But the very hairs of your
are all numbered.” (Matt. x. 29, 30.) Jesus of Nazareth,
therefore, whom you are afraid to follow, lest he should lead
you after other gods, directs all his followers to the one living
and true God, the Creator, Preserver, and Redeemer of all
things. Those men, on the contrary, who crucified Jesus of
Nazareth, and that oral law, which you prefer to Christianity,
have led you away from the doctrines of Moses and the
prophets to the principles of heathenism. The general doctrine,
that the moral nature, the weal and wo of men, are altogether
dependent upon the stars, is not Mosaic, it is heathen; and the
particular details concerning the influence of Venus, Mars, and
Mercury, are plainly the offspring of the worst part of heathen
mythology. If, then, Jews believe in this Talmudic astrology,
they approach very nearly to heathenism, and such has been
the case with the majority and the most learned of the nation
// File: 195.png
.pn +1
for the last eighteen hundred years. If from the unavoidable
influence of Christian knowledge, they now reject this portion
of the oral law, they declare that all their most learned rabbies
have been in gross error, and that the oral law, which led them
astray, is not from God, but, on the contrary, in one of its most
important features, a mere copy of idolatrous heathenism.

.fn #
According to Rashi.
.fn-
.fn #
According to Rashi, one who goes from house to house to get alms.
.fn-
.fn #
Rashi says a man who is liberal in almsgiving.
.fn-
.sp 4
.h2 id=chap24
No. XXIV. | AMULETS.
.sp 2
In magic and astrology we have discovered two features
common to idolatrous heathenism, and to the religion of the
oral law. We have seen that it pervades the Talmud and the
writings of the subsequent rabbies, and that it has tinctured
the language of every-day life. It occurs, therefore, as might
be expected, incidentally, when the oral law treats of other
things; and we are induced to notice one passage of this kind,
not only because it proves that faith in astrology is an essential
element in the religion of the oral law, but because it sets
before us another feature of resemblance to heathenism. In
treating of the virtues of amulets, and of the tests, whereby to
try them and those that write, the following passage occurs—

אמר רב פפא פשיטא לי תלת קמיעא לתלת גברי
תלתא תלתא זימני אתמחי גברא ואתמחי קמיעא
תלתא קמיעי לתלתא גברי חד חד זימני גברא אתמחי
קמיעא לא אתמחי חד קמיעא לתלתא גברי קמיעא
אתמחי גברא לא אתמחי בעי רב פפא תלתא קמיעי
לחד גברא מאי קמיעא ודאי לא אתמחי גברא אתמחי
או לא אתמחי מי אמרינן הא אסי ליה או דילמא
מזלא גברא הוא דקא מקבל כתבא תיקו וכו׳ ׃

“Rav Papa says, I am certain in the case of three amulets
for three men; where three copies of one amulet have cured
three times, then both the writer and the amulet are approved.
In the case of three amulets for three men, where each performs
only one cure, then the writer is approved, the amulet is not
approved. In the case of one amulet for three men, then the
amulet is approved, the writer is not approved. But Rav Papa
asks, What is to be the decision when there are three amulets
// File: 196.png
.pn +1
for one man? The amulet is certainly not approved, the writer
may or may not be. Shall we say that he cured him? Or
was it perhaps the influence of the stars, belonging to that man,
that had an affinity for that which was written? That must
remain undecided.” (Shabbath, fol. 61, col. 2.) Here we
have the influence of the stars again, and that not in the
case of the heathen, but in the case of Israelites. The whole
passage refers to none but Israelites. The question, from
which this digression about amulets arose, was whether it
is lawful to wear amulets on the Sabbath-day, a question
concerning the Jews, and them only. In this question, then,
we find the doctrine of sidereal influence mixed up, or rather
so certainly pre-supposed as to prevent the solution of a doubt.
A case is supposed where a man has been cured by the help of
three amulets, and thence arises a doubt as to whether the
maker may be considered as an approved writer of amulets;
and upon this case R. Papa does not venture to decide, because
it is possible that the cure may be owing to the influence of the
stars. How can there be a stronger proof of faith in the power
of the stars over Israelites as well as over other persons?

This passage proves incontrovertibly that the heathen notion
of astrology is inseparably interwoven with the religious
system of the oral law, but it also presents to our consideration
another circumstance equally startling, and that is, that the
oral law sanctions the use of amulets or charms, as a cure for,
or defence against, sickness and other evils. What, is it possible,
that the Jews who think that their religion is the true
religion revealed by God to Moses, and whose chief objection to
Christianity is the fear lest it should lead them to strange gods,
is it possible that this people should still entertain the old
heathen notion concerning amulets? Yes, whilst the followers
of Jesus of Nazareth have learned from him to renounce this
superstitious and wicked practice, the Jews, taught by those who
rejected and crucified him, still believe in the oral law which
teaches the manner of making and using charms. But perhaps
some one will say, it occurs only in the Gemara, but not in the
Mishna. This is at all times but a poor apology for the oral
law, or rather an open confession that the greatest part of that
law is indefensible, but it will not serve here. The doctrine of
amulets proceeds from the Mishna, which says,—

ולא בקמיע בזמן שאינו מן המומחה ׃

“It is not lawful to go forth on the Sabbath-day with an
amulet, unless it be from an approved person.” The Gemara
then takes up this commandment, and comments thus upon it,—

אמר ר׳ פפא לא תימא עד דמומחא גברא ומומחא
קמיע אלא כיון דמומחא גברא אע׳׳ג דלא מומחא קמיע
// File: 197.png
.pn +1
דיקא נמי דקתני ולא בקמיע בזמן שאינו מן המומחה ,
ולא קתני בזמן שאינו מומחה ש׳׳מ , ת׳׳ר איזה וקמיע
מומחה כל שריפא ושנה ושלש אחד קמיע של כתב
ואהד קמיע של עקרין אחד חולה שיש בו סכנה
ואחד חולה שאין בו סכנה לא שנבפה אלא שלא
יכפה רכר׳ ׃

“Rav Papa says, do not think that it is necessary that both
the man and the amulet must be approved; it is enough if the
man be approved, even though the amulet be not approved.
The proof is, that the Mishna says, ‘Unless the amulet be from
an approved person,’ but does not say, ‘Unless the amulet be
approved,’ from which it is plain. Our rabbies have taught
thus, What is an approved amulet? Any amulet that has
effected a cure, and done so twice or thrice. The doctrine
holds good, whether the amulet be a written one, or made of
roots—whether the man be dangerously ill or not—not only if
he be epileptic, but that he may not become epileptic.” (Shabbath,
fol. 61, col. 1.) From this it appears that there are two
sorts of amulets, one containing some written words, the other
made of roots of various kinds, and it is equally plain that the
object of wearing them was either to prevent sickness or to
effect a cure. On the Sabbath those only are lawful, which
have been manufactured by a man, who has already established
his character for making efficacious amulets, or which have
been already tried and proved to be so. This is the doctrine of
the Talmud, and let every Jew remember that this doctrine is
not extracted from the legendary part, but from those laws
which are binding upon the consciences of all who acknowledge
an oral law. And this is not any private opinion of our own,
as may be seen by referring to any compilation where the laws
are collected, as for instance the Jad Hachazakah, where this
law is thus expressed:—

ויוצאין בקמיע מומחה ואי זה הוא קמיע מומחה
זה שריפא לשלשה בני אדם או שעשהו אדם שריפא
שלשה בני אדם בקמיעין אחרים ׃

“It is lawful to go out with an approved amulet. What is
an approved amulet? One that has cured three persons, or
has been made by a man who has cured three persons with
other amulets.” (Hilchoth Shabbath, c. xix. 14.) The Arbah
Turim enters more at length into the subject, thus—

אין יצאין בקמיע שאינו מומחה ואם הוא מומחה
יוצאין בו לא שנא אתמחי גברא ולא קמיע כגון שכתב
לחש אחד בג׳ אגרות ורפאו שלשתן דאתמחי גברא
// File: 198.png
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לאותו לחש בכל פעם שיכתבנו אבל לא שאר לחשימ
וגם אין הקמיע מומחה אם יכתבנו אחר , ולא שנא
אתמחי קמיע ולא גברא כגון שכתב לחש שחד באגרת
אחת וריפא בו שלשה פעמים שאותה אגרת מומחה
לכל אדם וכ׳׳ש אתמחי גברא וקמיע כגון שכתב לחש
אחד בג׳ אגרות וכל אחד הועילה לג׳ אנשים או לאדם
אחד שלשה פעמים אתמחי גברא ללחש זה בכל
אגרות שיכתוב ואתמחו אגרות הללו לכל אדם , אבל
אם כתב ג׳ קמיעים לאדם אחד ורפאו ג׳ פעמים לא
אתמחי גברא ולא קמיע , ומותר לצאת בקמיע מומחה
לא שנא הוא של כתב או של עקרין בין בחולה שיש
בו סכנה בין שאין בו סכנה , ולא שנכפה כבר ותולהו
לרפואה אלא אפילי לא אחזר חחולי אלא שהוא
ממשפחת נכפין ותולהו שלא יאחזנו שרי ׃

“It is not lawful to go out in an amulet, which is not
approved, but if it be approved, it is lawful. Whether it be the
man or the amulet, which is approved, makes no difference; for
instance, if a man have written one and the same charm in
three copies, and all three have affected a cure, the man is
approved with respect to that charm every time that he writes
it, but not with respect to other charms; neither is the amulet
approved if written by another. There is also no difference in
the case, when the amulet is approved but the man not so; for
instance, if a man write one charm, and only one copy, and has
with it effected a cure three times, then that copy is approved
for every man. A third case is, when both the man and the
amulet are approved; for instance, if a man write one charm in
three copies, and each has been of use to three men or to one
man three times, then the man is approved with respect to this
charm in every copy which he may write, and these copies are
considered as approved for the use of all men. But if he have
written three different amulets for one man, and have cured
him three times, then neither the man nor the amulet is
approved. Further, it is lawful to go out with an approved
amulet, whether it be a writing or one made of roots, and
whether the man be dangerously ill or not. Neither is it
necessary that he should have been already epileptic, and now
makes use of it for a cure. On the contrary, if he be of an
epileptic family, and wear it as a preventive, it is lawful.”
(Orach Chaiim. sec. 301.) There can be no mistake here. This
is Jewish law binding upon all who acknowledge tradition.
Neither is it a doubtful or passing notice; on the contrary, the
different cases are all enumerated, and every particular specified.
The oral law here gives the most unqualified sanction to the use
// File: 199.png
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of amulets or charms, and that even on the Sabbath-day. That
such charms are near akin to magic or witchcraft is plain from
the nature and purpose of the manufacture, and from the
undisguised use of the word לחש “charms;” but there is
a passage in Rashi’s commentary on another Talmudic treatise,
which puts this beyond all doubt; we therefore give both the
text and the commentary—

תנו רבנן שמונים תלמידים היו להלל הזקן שלשים
מהן ראוים שתשרה עליהם שכינה כמשה רבינו
שלשים מהם ראוים שתעמוד להם חמה כיהושע בן
נון עשרים בינוניים בדול שבכולן יונתן בן עוזיאל קטן
שבכולן ר׳ יוחנן בן זכאי אמרו עליו על ר׳ יוחנן בן
זכאי שלא הניח מקרא משנה גמרא הלכות והגדות
דקדוקי תורה ודקדודי סופרים וקלין וחמורין וגזרות
שוות ותקופות וגמטריאות ומשלות כובסים ומשלות
שועלים שיחת שדים ושיחת דקלים מלאכי שרת וכו׳ ׃

“Our rabbies have handed down the tradition that Hillel
the elder had eighty disciples, of whom thirty were as worthy
as Moses our master to have the Shechinah resting upon them.
Thirty others were as worthy as Joshua the son of Nun that
for them the sun should stand still. Twenty were in the
middle rank, of whom the greatest was Jonathan the son of
Uziel; and the least of all was Rabbi Johanan ben Zachai.
Of this last-named rabbi it is said, that he did not leave
unstudied the Bible or the Mishna, Gemara, the constitutions,
the Agadoth, the niceties of the law and the Scribes, the
argument, <i>a fortiori</i>, and from similar premises, the theory of
the change of the moon, Gematria, the parables taken from
grapes and from foxes, the language of demons, the language
of palm-trees, and the language of the ministering angels,” &c.
(Bava Bathra, fol. 134, col. 1.) This was pretty well, considering
that he was the least of the eighty; what then must have
been the knowledge of the others? This tradition alone, from
its gross exaggeration, would be sufficient to mark the character
of the rabbies as false witnesses. It is plainly a fable, such as
one might expect in the “Arabian Nights’ Entertainments,”
but not in a law that professes to have come from God. It is
another proof that the account of the oral law is a mere fiction.
But our object in quoting the passage here, is to point out its
connexion with charms and amulets. It tells us, that this
rabbi understood the language of the ministering angels?
Now what use was this? Rashi tells us in his commentary,
להשביעם to conjure or to adjure them: that is, to compel
them to serve him, when he adjured them; that is, by their
means to act the part of a conjuror. It may perhaps be said,
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these were the good angels, with whom a holy man might hold
converse, but we are also told that he understood “the language
of demons.” What was the object of this? Rashi
answers again—

להשביעם ונפקא מיניה לעשות קמיע לרפואה ׃

“For the purpose of adjuring them: and hence it follows
that amulets may be made in order to effect cures.” From
this it appears that the Talmud allows a man to have converse
with evil spirits, and that this precedent establishes
the lawfulness of amulets. And this is the religion of the oral
law, these the doctrines and practices of the men who rejected
Jesus of Nazareth! Here is real heathenism, not one shade of
which appears in the New Testament. Oh! how different
is this from the doctrine of Moses and the prophets. The
oral law sends sick men to seek help in amulets and charms,
but not to the God of Israel. Now what difference is there
between this and the conduct of Ahaziah, when he fell down
through the lattice in his upper chamber in Samaria, and was
sick? “He sent messengers, and said unto them, Go inquire
of Beelzebub the god of Ekron, whether I shall recover of this
disease. But the angel of the Lord said to Elijah the Tishbite,
Arise, go up to meet the messengers of the King of Samaria,
and say unto them, Is it not because there is not a God in
Israel, that ye go to inquire of Beelzebub, the god of Ekron?”
(2 Kings i. 2, 3.) And so it may still be said to Israel, Is
it not because there is not a God in Israel, that ye go to
amulets and charms in order to get cured of your diseases?
Moses points to God as the great physician; he says, “Wherefore
it shall come to pass, if ye hearken to these judgments,
and keep and do them, that the Lord thy God shall keep unto
thee the covenant and the mercy which he sware unto thy
fathers. And the Lord will take away from thee all sickness.”
(Deut. vi. 12-15.) God himself says—

אני ה׳ רופאך ׃

“I am the Lord that healeth thee.” (Exod. xv. 26.) But
the oral law leads men away from God, and tells them to go to
an approved man and to get an approved amulet, and for this
allows to learn the language of demons, and to compel them by
adjuration to be subservient. Where, in all the Old Testament,
is there any thing like this? When the widow’s son was sick,
Elijah did not give her an amulet to make him well, and yet,
if there were such things, it might be supposed that he knew
of them, and knew how to make them; in short, that he was
an approved man and could make an approved amulet; but
Elijah’s trust was not in such heathen nonsense, but in the
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God of Israel. Before Him he prostrated himself and said, “O
Lord my God, I pray thee, let this child’s soul come into him
again.” (1 Kings xvii. 22.) When Hezekiah was sick, we
read not that he sent for an approved amulet, but that “He
turned his face towards the wall, and prayed unto the Lord.”
Not charms, but faith and prayer, are the amulets of the
Old Testament, and also of the New. The Lord Jesus Christ
wrought many miracles of healing, and multitudes of sick
people applied to him for relief, but he never directed them to
amulets in order to attain it. His direction is, “Be not afraid,
only believe.” (Mark v. 36.) His disciples also wrought great
miracles on the sick, but not by amulets. Their confession
is “His name, through faith in his name, hath given him this
perfect soundness in the presence of you all.” (Acts iii. 16.)
And their command is, not to wear amulets, but to pray. “Is
any sick among you? Let him call for the elders of the
Church; and let them pray over him, anointing him with oil in
the name of the Lord; and the prayer of faith shall save the
sick, and the Lord shall raise him up; and if he have committed
sins they shall be forgiven him. The effectual fervent
prayer of a righteous man availeth much. Elias was a man
subject to like passions as we are, and he prayed earnestly that
it might not rain, and it rained not on the earth by the space
of three years and six months. And he prayed again, and the
heaven gave rain, and the earth brought forth her fruit.”
(James v. 13-18.) This is the doctrine of the New Testament,
exactly agreeing with that of Moses and the prophets, so that
you need not fear that Christianity will lead you to heathenism:
on the contrary, it will lead you back from the heathenism
of magic and astrology, and amulets, to the God of Israel.

But there is another feature in this doctrine concerning
amulets, which must not be overlooked, and that is that the
manufacture of amulets may be made a mere trade for collecting
the money of the credulous. If a man get a reputation
as an approved manufacturer, the believers in the oral law will
naturally apply to him in case of sickness, or other circumstances,
where amulets are of service, and of course the remedy
is not to be had for nothing. We have known and heard of such
things both in the west and in the east. And thus the poor
Israelites are led away from the God of Israel, and induced, as
the prophet says, “To spend their money for that which is not
bread, and their labour for that which satisfieth not.” But what
a testimony does this whole doctrine furnish to the conduct and
the doctrine of Jesus of Nazareth? His great endeavour was
to show the apostacy of the oral law, and to lead the people
back from tradition to the Holy Scriptures. Was he right or
was he wrong? Which is the religion, of the oral law or of
the New Testament, most agreeable to the religion revealed to
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.pn +1
Moses and the prophets. Is the practice of magic a Mosaic
doctrine? Is permission to hold converse with evil demons
a Mosaic doctrine? Is astrology a Mosaic doctrine? Is the
manufacture of amulets and charms a Mosaic doctrine? No;
they are all directly opposed to the doctrine and commandments
of Moses, and the practice of all the holy men of old.
Are these things doctrines of the oral law? Yes. Are they
the doctrines of the New Testament? No. Christians are taught
to abstain from all such things. Then in this, at least, Christianity
is more like Mosaism. How long will the Jews suffer
themselves to be thus deluded and imposed upon? Many are
perhaps ignorant of the details of that system which they profess,
but such ignorance is highly culpable. If men profess a religion
they ought to know what it is, and what are its doctrines,
and what the practices which it prescribes. Modern Judaism
teaches, as the truth of God, all these heathenish notions and
practices; it is time, then, for the Jews to inquire whether this
be the true religion in which they have continued for so many
centuries, and if not, to stand in the ways and ask for the old
paths. It is a vain thing for a few individuals of the nation
to attempt to deny that these superstitions are an essential
portion of modern Judaism. As long as the oral law is acknowledged
to be of Divine authority, that oral law must itself
be taken as the witness for its own doctrines, and the standard
of the modern Jewish religion. There is no possible middle
course: either Jews must altogether and publicly renounce the
Talmud as false, superstitions, and heathenish, or they must
be content to be regarded in one of two characters, either as its
faithful disciples, who believe all it says, or as timid men-pleasers,
who are afraid to confess the truth of God, or to protest
against the errors of man, lest they should suffer some
worldly loss or inconvenience. But is it possible that cowards,
in the cause of God, should be found amongst the people of
Gideon, who stood boldly against the idolatry of a whole city,
and overthrew the altar of Baal, or amongst the offspring of
Hananiah, Mishael, and Azariah, who dared a fiery furnace, or
amidst the countrymen of Daniel who trembled not at the view
of the lion’s den? No, we will rather believe that all the Jews
are still bigoted Talmudists, and that when they cease to be,
they will come forward with the spirit of their fathers and
the strength of their God to vindicate the truth.
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.pn +1
.sp 4
.h2 id=chap25
No. XXV. | CHARMS.
.sp 2
Both Jew and Gentile will agree that true religion is the
fear of the Lord, but the difficulty is how are we to know
it, and what are the marks that will help us to distinguish
the true from the false? The Word of God gives many, of
which at present we select this one:—

ראשית חכמה יראת ה׳ ׃

“The fear of the Lord is the beginning of wisdom.”
(Psalm cxi. 10.) True religion, as the Bible teaches, does
not only better the heart, but also improves the understanding;
whereas false religion not only corrupts, but also
makes its votaries foolish. This is the uniform representation
of the Bible, and thus we read of true religion, “The law
of the Lord is perfect, converting the soul: the testimony of
the Lord is sure, making wise the simple.” (Psalm xix. 7.)
And again, the wisest of men says, “Then shalt thou understand
righteousness, judgment, and equity; yea, every good
path. When wisdom entereth into thine heart, and knowledge
is pleasant to thy soul, discretion shall preserve thee,
understanding shall keep thee.” (Prov. ii. 9-11.) The
votaries of false religion are, on the contrary, described as
devoid of all wisdom. “They are altogether brutish and
foolish; the stock is a doctrine of vanities.” (Jer. x. 8.)
And again, “None considereth in his heart, neither is there
knowledge nor understanding to say, I have burned part
of it in the fire; yea, also, I have baked bread on the coals
thereof; I have roasted flesh and eaten it; and shall I make
the residue thereof an abomination? Shall I fall down to
the stock of a tree? He feedeth on ashes; a deceived heart
hath turned him aside, that he cannot deliver his soul, nor
say, Is there not a lie in my right hand?” (Isaiah xliv. 19,
20.) According to these passages of Scripture, wisdom is a
test of true religion, and folly of a false one, let us then
apply this test to the religion of the oral law, does it commend
itself to the understanding by its wisdom, and the
wisdom of its teachers? It is true, that it speaks well of
itself, and calls all its doctors חכמים “Wise men,” but the
chapter on amulets, quite fresh in the memory of our readers,
excites some doubts upon the subject, though of these we
consider only the theory. The histories, which the Talmud
gives of the Rabbinical practice with regard to such charms,
lead to the inevitable conclusion that wisdom is not one of
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the characteristics of the oral law. Take for example the
following direction to stop a bleeding at the nose:—

לדמא דאתי מנחירא ליתי גברא כהן דשמיה לוי
ולכתוב ליה לוי למפרע ואי לא ליתי אינש מעלמא
ונכתוב ליה אנא פפי שילא בר סומקי למפרע ואי לא
ניכתוב ליה הכי טעם דלי במי כסף טעם דלי במי
פגם ואי לא ליתיה עקרא דאספסתא ואשלא דפורייא
עתיקא וקורטסא ומוריקא וסומקא דלוליבא ונקלינהו
בהדי הדדי וליתי גבבא דעמרא וניגדול תרתי פתילתא
ולטמיש בחלא וניגדבל בקיטמא הדין וניתיב בנחירא
ואי לא ליחזי אמת המים דאזלא ממזרח כלפי מערב
וניפסע וניקום חד כרעא להאי גיסא וחד כרעא להאי
גיסא ונישקל טינא בידיה דימינא מתותי כרעא דשמאליה
ובידיה דשמאלא מתותי כרעא דימיניה ונגדול תרתי
פתילתא דעמרא וניטמיש בטינא וניתב בנחיריה ואי
לא ליתיה תותא מרזבא ונייתי מיא ולישדי עליה
ולימרו כי היכי דפסקי הני מיא ליפסק דמיה דפלניא
בר פלנירא ׃

“For a bleeding at the nose, let a man be brought who
is a priest, and whose name is Levi, and let him write the
word Levi backwards. If this cannot be done, get a layman,
and let him write the following words backwards:—‘Ana pipi
Shila bar Sumki;’[#] or let him write these words, ‘Taam dli
bemi keseph, taam li bemi paggan;’[#] or let him take a root
of grass, and the cord of an old bed, and paper and saffron,
and the red part of the inside of a palm tree, and let him
burn them together, and let him take some wool, and twist
two threads, and let him dip them in vinegar, and then
roll them in the ashes, and put them into his nose. Or let
him look out for a small stream of water that flows from
east to west, and let him go and stand with one leg on each
side of it, and let him take with his right hand some mud
from under his left foot, and with his left hand from under
his right foot, and let him twist two threads of wool, and dip
them in the mud, and put them into his nostrils. Or let him
be placed under a spout, and let water be brought and poured
upon him, and let them say, ‘As this water ceases to flow,
so let the blood of M., the son of the woman N., also cease.’”
(Gittin, fol. 69, col. 1.) Now we ask any Jew of common
sense, whether this passage savours most of wisdom or folly?
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Vinegar and water may be very useful in such a case, or even
mud, if used in sufficient quantity, might stop up the nose,
and therefore stop the bleeding too, but what manner of benefit
can proceed from the word Levi written backwards, or from
those words which Rashi pronounces to be magical? Why is
the mud of water flowing from east to west more efficacious,
and why is it to be taken with the right hand from under
the left foot, and with the left hand from under the right
foot? Plainly because the authors of this passage thought
there was some charm or magic power, and their minds were
so overpowered by superstition, as to lead them to disregard
the plain words of Moses forbidding all magic. It cannot be
pretended that this is a rare case, the Talmud abounds in such
remedies, all equally wise. For instance, take the following
mode of treatment for the scratch or bite of a mad dog:—

תנו רבנן חמשה דברים נאמרו בכלב שוטה פיו
פתוח ורירו נוטף ואזניו סרוחות וזנבו מונח לו על
ירכותיו ומהלך בצדי דרכים ויש אומרים אף נובח
ואין קולו נשמע , ממאי הוי רב אמר נשים כשפניות
משחקות בו , ושמואל אמר רוח רעה שורה עליו ,
מאי בינייהו איכא בינייהו למקטליה בדבר הנזרק
תניא כותיה דשמואל כשהורגין אותו אין הורגין אותו
אלא בדבר הנזרק דחייף ביה מסתכן דנכית ליה מיית
דחייף ביה מסתכן מאי תקנתיה נישלח מאניה ונירהוט
תב הונא בריה דרב יהושע חף ביה חד מינייהו
בשוקא שלחינהו למאניה ורהיט אמר קיימתי בעצמי
והחכמה תחיה בעליה דנכית ליה מאית מאי תקנתיה
אמר אביי ניתי משכא דאפא דדיכרא וניכתוב עליה
אנא פלניא בר פלניתא אמשכא דאפא דדיכרא כתיבנא
עלך כנתי כנתי קלירוס ואמרו לה קנדי קנדי קלורוס
יה יה ה׳ צבאות אמן אמן סלה ונשלחינהו למאניא
ולקברינהו בי קברי עד תריסר ירחי שתא ונפקינהו
ונקלינהו בתנורא ונבדרינהו לקטמיה אפרשת דרכים
והנך תריסר ירחי שתא כי שתי מיא לא לשתי אלא
בגובתא דנחשא דלמא חזי בבואיה דשידא וליסתכן
כי הא דאבא בר מרתא הוא אבא בר מניומי עבדי
ליה אימיה גובתא דדהבא ׃

“The rabbies have handed down the tradition, that there
are five things to be observed of a mad dog: his mouth is
open, his saliva flows, his ears hang down, his tail is between
his legs, and he goes by the sides of the ways. Some say
also, that he barks, but his voice is not heard. What is the
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.pn +1
cause of his madness? Rav says, it proceeds from this, that
the witches are making their sport with him. Samuel says,
it is an evil spirit that rests upon him. What is the difference?
The difference is this, that in the latter case he is
to be killed by some missile weapon. The tradition[#] agrees
with Samuel, for it says, In killing him no other mode is to be
used but the casting of some missile weapon. If a mad dog
scratch any one, he is in danger; but if he bite him he will die.
In case of a scratch there is danger; what then is the remedy?
Let the man cast off his clothes and run away. Rav Huna,
the son of Rav Joshua, was once scratched in the street by one
of them; he immediately cast off his clothes and ran away.
He also says, I fulfilled in myself those words, ‘Wisdom
giveth life to them that have it.’ (Eccles. vii. 12.) In case of
a bite, the man will die; what then is the remedy? Abai
says, He must take the skin of a male adder, and write upon
it these words, ‘I, M., the son of the woman N., upon the
skin of a male adder, I write against thee, Kanti, Kanti,
Klirus.’ Some say, ‘Kandi, Kandi, Klurus, Jah, Jah, Lord of
Hosts, Amen, Amen, Selah.’ Let him also cast off his clothes,
and bury them in the grave-yard for twelve months of the
year; then let him take them up and burn them in an oven,
and let him scatter the ashes at the parting of the roads. But
during these twelve months of the year, when he drinks water,
let him drink out of nothing but a brass tube, lest he should see
the phantom-form of the demon and be endangered. This was
tried by Abba, the son of Martha, who is the same as Abba,
the son of Manjumi. His mother made a golden tube for him.”
(Joma, fol. 83, col. 1.) This is a very plain case of the use of
an amulet and of magic, but whether it be a proof of profound
wisdom we leave to the judgment of the reader. What good
can the poor man get from certain words written on the skin
of a male adder? or from first burying and then burning his
clothes, and scattering the ashes on the cross-roads? It cannot
be pretended that this is medical treatment, and still less that
it is the treatment commanded by the Word of God. If it had
pleased God to command all this, we should not only submit,
but gladly recommend this recipe in every similar case. To
God Almighty no man can prescribe. He chooses what means
he pleases, and may do so because his omnipotence can
render them effectual. He healed the 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
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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:—

אמר רבה אשתעו לי נחותי ימא , האי גלא דמטבע
לספינה מיתחזי כי צוציתא דנורא חיוורתא ברישא
ומחינן ליה באלוותא דחקיק עליה אהיה אשר אהיה
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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 דכוכבא זוטא והויא בי מבזר ארבעין גריוי
בזרא דחרדלא , ואי דלינן טפי מקלינן מהבלי , ורמי
ליה גלא קלא לחברתה חברתי שבקת מידי בעלמא
דלא שטפתיה 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
// File: 209.png
.pn +1
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.

ורמי ליה גלא נתן קולו כלומר צעק כדוגמא תהום
אל תהום קורא , ושמא מלאכים 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
// File: 210.png
.pn +1
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.

.fn #
The only explanation which Rashi gives of these words is לחש הוא “It
is a charm.”
.fn-
.fn #
Literally, לחש הוא “It is a charm.”—Rashi.
.fn-
.fn #
The Bareitha.
.fn-
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.pn +1
.sp 4
.h2 id=chap26
No. XXVI. | CHARMS CONTINUED.
.sp 2
If men would only employ in religion a little of that
common sense and earnestness, which they find so necessary
for the affairs of this life, they would by God’s blessing soon
arrive at the truth. For example, if the father of a family
should find, that by following the advice of a physician,
sickness and death were constant guests, he would soon look
out for another; and he would be much quickened in his
measures, if this physician’s counsel had produced the same
results in the house of his father and his grandfather. He
would not think it any shame, under such circumstances, to
change his father’s physician for another; on the contrary,
he would think, and most men would agree with him, that
it would be both a sin and a shame to retain him. Now
let Israel make the application to their spiritual physicians,
the Scribes, Pharisees, and Rabbies. For many centuries they
have punctually followed their advice, and the consequence
has been one misfortune after another, and centuries of
exile from the land which God gave to their fathers; the
very contrary of that which God has promised. God has
said, if the Jews will obey the religion of Moses, that they
shall be restored to their land. “It shall come to pass ...
if thou shalt return unto the Lord thy God, and shalt obey
his voice according to all that I command thee this day,
thou and thy children, with all thy heart and with all thy
soul; that then the Lord thy God will turn thy captivity,
and have compassion upon thee, and will return and gather
thee from all nations,” &c. (Deut. xxx. 2, 3.) The Jews
have obeyed the commands of the rabbies, and have not
been gathered; what is the conclusion? Either that God’s
promise has failed, which is impossible, or that the religion of
the rabbies is not the religion of Moses. Such is the inevitable
conclusion from the words of Moses and the facts of the case;
let it then lead the sufferers to examine the religion which
they have hitherto professed. A very little examination will
convince any reasonable man, that it is a fearful corruption of
divine truth, a compilation made by men who professed to be
astrologers and magicians. Let not the Jews think that our
opinion is the result of prejudice. It has been deliberately
formed on evidence furnished by the oral law itself. If we are
wrong, let the rabbies prove the contrary. Let them, for
example, explain the following law of modern Judaism.

מי שנשכו עקרב או נחש מותר ללחוש אל מקום
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.pn +1
הנשיכה ואפילו בשבת כדי לישב דעתו ולחזק לבו
אף על פי שאין הדבר מועיל כלום הואיל ומסוכן
הוא התירו לו כדי שלא תטרף דעתו עליו ׃

“If any person be bitten by a scorpion or a serpent, it is
lawful to charm the place of the bite, even on the Sabbath-day,
in order to quiet his mind, and to encourage his heart, although
it is a thing utterly profitless. Because the man is in danger,
they have pronounced this lawful for him that his mind may
not be distracted.” (Hilchoth Accum. c. xi. 11.) Here the
rabbies have allowed what God has absolutely forbidden. The
men who profess such reverence for the Sabbath allow it to be
profaned by magic, which is one of the works of the devil.
Rambam, whose words we have just quoted, felt that it was
both wicked and foolish, and has therefore endeavoured to
furnish an excuse, saying that it is of no use, and is only
allowed to quiet the mind of the sufferer. But that does not
alter the unlawfulness. Besides, what sort of opinion could
Rambam and the rabbies have had of the Jews, when they say
that magic is permitted in order to quiet their minds? They
evidently supposed that the Jews were a weak and superstitious
people, who believed so firmly in charms, that the use of them
would quiet the mind; and so ignorant or careless about God’s
commandments, that they could be comforted by their transgressions.
The excuse, therefore, only makes the case worse.
It takes for granted that the professors of the oral law are
ignorant and superstitious; and then to quiet their minds
allows the transgression of the law of Moses, and that on the
Sabbath-day. But this excuse is altogether Rambam’s invention.
The original passage in the Talmud says nothing
about quieting the man’s mind, it simply says—

ולוחשין לחישת נחשים ועקרבים בשבת ׃

“It is lawful to charm serpents and scorpions on the Sabbath-day.”
(Sanhedrin, fol. 101, col. 1.) And Rashi’s commentary
on the passage—

בשביל שלא יזיקו ׃

“That they may not do injury.” This man, then, who spent
his life in the study of the Talmud, knew nothing of Rambam’s
apology. He plainly believed that by charming serpents on
the Sabbath, they might be prevented from doing harm, and
that on this account, and not for the purpose of quieting the
mind, they were permitted so to do. This was also the opinion
of that famous expounder of Jewish law, the Baal Turim, for
after quoting Rambam’s words, he adds:—
// File: 213.png
.pn +1

מי שרודפים אחריו נחש או עקרב מותר להבר
ללחש כדי שלא יזיקוהו כתב הרמב׳׳ם הלוחש על
המכה והקורא פסוק מן התורה וכן הקורא על התינוק
שלא יבעת או מניח ס׳׳ת או תפילין על הקטן לא די
להם שהם בכלל חברים ומנחשים אלא שהם בכלל
הכופרים בתורה שעושין דברי תורה רפואת הגוף
ואינן אלא רפואת הנפש ור׳׳י פירש דוקא בלוחש על
המכה ומזכיר שם שמים ורוקק אותו הוא שאין לו
חלק לעולם הבא אבל אם אינו רוקק לא חמיר כולי
האי ומיהו איסורא איכא בלוחש פסוק על המכה
אפילו בלא רקיקה ובלא הזכרת שם שמים , ואם יש
כו סכנת נפשות הכל מותר ומותר לקרוא פסוק פהגן
כגון בלילה על מטתו ׃

“If any person be pursued by a serpent or a scorpion, it is
lawful to charm it to prevent it from doing injury. Rambam
has written, He that charms a wound, or reads a verse from
the law (as a charm), and also he that reads over an infant
that it may not be afraid, or who lays a roll of the law or
phylacteries upon a child, are not only to be accounted as one
of the charmers and magicians, but as of the deniers of the law,
for they use the words of the law as medicine for the body,
whereas it is only a medicine for the soul. R. Isaac says
absolutely, that he who charms a wound, mentioning at the
same time the name of God and spitting, is the charmer of
whom it is said that he has no share in the world to come: but
if he does not spit, the matter is not so grave. It is, however,
forbidden to use a verse as a charm over a wound, even though
there will be no spitting nor mentioning the name of God. <i>But
if life be in danger, every thing is lawful</i>; and it is lawful to
read a verse as a defence, for instance at night in bed.” (Joreh
Deah. § 179.) From this it is pretty plain that the charming of
serpents was allowed, not as Rambam says to quiet the mind
of him that had been bitten, but to prevent injury, for it is
allowed before the man is bitten at all, if he be only pursued
by a serpent or a scorpion. But what a picture does this
whole passage give us of the religious state of the Rabbinic
Jews, both rabbies and people. Here you have the people
described, not by Christians, but by the rabbies themselves,
as sunk in the depths of superstition, using a sepher torah,
a roll of the law, or phylacteries as a sort of charm for
the benefit of children, and you have the rabbies forbidding
this at one time, but allowing what is equally forbidden by
God, to charm serpents: and, in case of danger, declaring that
“Every thing is lawful,” that is, allowing them to do what
// File: 214.png
.pn +1
will make them, according to Rambam’s opinion, charmers,
magicians, and deniers of the law. And this is the Jewish
religion, and this is what the Jews have gained by rejecting
Christianity. We, poor Gentiles, who cannot trace our pedigree
to Abraham, Isaac, and Jacob, should be ashamed of
such follies. And if such wicked heathenish practices were to
be found in our religious books, we would not let an hour pass
over until we had lifted up our voice and protested against
them, and should use every lawful means to deliver our children
from such ungodliness and error.

We have now given quotations from the two great digests of
Jewish law on the subject of using charms, but it is worth
while to consider the context of the original passage, upon
which these laws are based, as that will prove that the Talmud
has not been misrepresented by its compilers.

תנו רבנן סכין וממשמשין בבני מעיין בשבת ולוחשין
לחישת נחשים ועקרבים בשבת ומעבירין כלי על גב
העין בשבת אמר רבן שמעון בן גמליאל במה דברים
אמורים בכלי הניטל אבל בכלי שאינו ניטל אסור ואין
שואלין בדבר שדים בשבת ר׳ יוסי אומר אף בחול
אסור אמר רב הונא אין הלכה כר׳ יוסי ואף ר׳ יוסי
לא אמרה אלא משום סכנה כי הא דרב יצחק בר
יוסף דאיבלע בארזא ואתעביד ליה ניסא פקע ארזא
ופלטיה ׃

“Our rabbies have handed down the tradition that it is lawful
to anoint and rub the stomach (of a sick man) on the Sabbath,
also to charm serpents and scorpions on the Sabbath: also
to pass an instrument across the eye on the Sabbath. R.
Simeon, the son of Gamaliel, says, that this only applies to an
instrument which may be moved,[#] but with one that may not
be moved, it is unlawful. But it is unlawful on the Sabbath
to make inquiry of demons. R. Jose says, this is also unlawful
on week-days. Rav Huna says, the decision is not according
to R. Jose: and R. Jose himself said this only on account of
danger, for that is what occurred in the case of R. Isaac, the
son of Joseph, who was swallowed up in a cedar tree, but a
miracle was wrought for him—the cedar opened and cast him
out.” (Sanhedrin, fol. 101, col. 1.) We have here, first, the
charming of serpents; we ask, then, could the Talmudic
doctors really believe in such folly or allow such wickedness
on the Sabbath? Is there any misunderstanding, or does the
context show, that they were men of that superstitious turn of
mind to justify this idea? The context is all of a piece, for after
// File: 215.png
.pn +1
permitting the charming of serpents, it goes on to discuss the
lawfulness of asking counsel of demons, and here Rashi shall
explain what this means:—

בדבר שדים שכן עושין כשאובדין שום דבר שואלין
במעשה שדים והם מגּידים להם ואסור לעשות בשבת
משום ממצוא חפציך ׃

“To make inquiry of demons, is what they do when any
thing is lost. They make inquiry by the work of demons, and
they tell them, and this is forbidden on the Sabbath, on account
of the words, ‘Not finding thine own pleasure.’ (Isaiah
lviii. 13.)” This is plainly a magical operation, but yet the
rabbies do not say that it is unlawful because it is magical,
but because it would be attending to one’s own concerns. In
like manner, they say, it is unlawful on week-days, only on
account of the danger. And an instance is given in Rabbi
Isaac of what might happen; and here, again, we ask counsel
of Rashi, in order to understand what Rabbi Isaac was about.
This commentator tells us:—

היה שואל במעשה שדים ובקש השד להזיקו ונעשה
לו נס ובלעו הארז ׃

“He was asking counsel, by means of a demoniacal operation,
and the demon sought to do him an injury, but a miracle
was wrought for him, and a cedar tree swallowed him.” Such,
then, is the context, those men who permit the charming of
serpents, also teach the doctrine of asking advice of demons, and
give us a practical example in one of their friends. There can,
therefore, be no mistake; the one feature of their religious
system exactly agrees with the other: and the authors of the
oral law represent themselves as patrons and practisers of
charms and magic, and therefore to every lover of the Mosaic
law, as unwise and ungodly men. It is, however, curious to
see how they endeavoured to quiet their own conscience, and
that of the people, in a matter so evidently repugnant to the
plain words of Scripture. They pretended, that there was a
holy sort of magic in the practical Cabbala, which men might
learn, and then perform the greatest miracles.

אי בעו צדיקי ברו עלמא שנאמר כי עונותיכם היו
מבדילים וגו׳ רבא ברא גברא שדריה לקמיה דר׳ זירא
הוה קא משתעי בהדיה ולא הוה קא מהדר ליה אמר
ליה מן חבריא את הדר לעפריך רב חנינא ורב אושעיא
הוו יתבי כל מעלי שבתא ועסקו בספר יצירה ומיברו
להו עיגלא תילתא ואכלי ליה ׃
// File: 216.png
.pn +1

“If the righteous wished, they might create the world, for
it is written, ‘But your sins separate, &c.’ Rabba created a
man, and sent him to Rabbi Zira. He spoke with him, but
when the other did not answer him, he said, Thou art from
the magicians, return to thy dust. Rav Chanina and Rav
Oshaia used to sit every Sabbath eve and study the book of
Jetzirah, and then created for themselves a three-years-old
calf, and ate it.” (Sanhedrin, fol. 65, col. 2.) The second
miracle is here ascribed to the study of a certain book. In
Rashi the first miracle performed by Rabba is ascribed to the
same source.

ברא גברא ע׳׳י ספר יצירה שמלמדו צרוף אותיות
של שם ׃

“He created the man by means of the book of Jetzirah, for
it taught him the combination of the letters of the name of
God.” According to this account, these rabbies were much
greater men than Moses or any of the prophets, for in the
whole Old Testament there is not one such miracle recorded.
Moses never created any thing, neither did he perform any
of his miracles without the help of God. Either the Lord
immediately commanded him, or he sought the Lord’s help.
But these rabbies acquired the power of omnipotence by
studying a particular book, and exercised it either for their
amusement or their profit. Rabba created a man, and sent
him to Rabbi Zira, not as it appears to do any good, or to
glorify God, but simply to show his power, or to act a little
bit of waggery; and the other two created a fat calf for
themselves every Sabbath eve, that they might have a good
dinner. The difference between these miracles and those
recorded in Scripture is obvious. The Scripture miracles are
either for the glory of God, or the good of man. The
rabbinical miracles are altogether for the glory of man, and
the gratification of self. Moses smote the rock, and supplied
all Israel with water. The rabbies create a calf, and eat it
themselves. No doubt there were many poor people in Israel
at the time of Rabbies Oshaia and Chanina, who would
have been very glad of a calf for their Sabbath dinner, why
did they not create a calf or two for them? This selfish
falsehood betrays itself, and bears on its front its own condemnation.
The whole doctrine of the combination of the
letters in the name of God is a pure invention of men, whose
minds have been debased by superstition. There is not a
word about it in the whole Bible, and it is derogatory to
the honour of God, who is the only Creator.

The whole Talmudic doctrine of magic does, however,
explain the reason why the Scribes and Pharisees were so
// File: 217.png
.pn +1
little moved by the real miracles of Jesus of Nazareth and his
disciples. Their minds were fully possessed with faith in the
power of cabalistic magic, they therefore were insensible to
the real displays of divine power. They were in the same
state of mind as Pharaoh and his magicians, who looked on
the miracles of Moses as a mere proof of magical skill, and
hardened their hearts. Even when they confessed “This is
the finger of God,” they were not converted. Pharaoh still
persisted in his resistance. And so it was with the Scribes
and Pharisees. When the Lord had raised Lazarus from the
dead, “then gathered the chief priests and the Pharisees
in council, and said, What do we? for this man doeth many
miracles.” They acknowledged the fact of the miracles, but
did not receive their evidence, for they believed that the study
of the book of Jetzirah would enable them to do greater. No
miracle, therefore, could convince them. But besides this,
their hearts were corrupt, and they had apostatized from the
law of Moses; they therefore did not love the truth. They
had turned aside to charms and magic, and asking counsel of
demons; and when men do this, the understanding becomes
darkened, so that it is rendered impervious to the light.
Their unbelief, therefore, becomes an evidence to the truth
of Christianity. If such transgressors of the law of Moses,
and such unblushing relaters of falsehood had believed, it
would have cast a shade of suspicion over the whole Gospel
history. If the men, who say that Rabba created a man,
and the two other worthies created a calf every week, had
appeared as witnesses for the truth of Christianity, the
miracles of the Gospel would have appeared in one category
with these most absurd fictions. But when such men appear
as the enemies and persecutors of Jesus, it testifies that He
was not one of them, and that as they were bad men, and
loved a false system, his doctrine must necessarily have had
something good in it, or they would not have opposed it.

But this doctrine explains still more clearly the cause of
God’s wrath against Israel. The Jews boast that since the
Babylonian captivity, they have been free from idolatry, but
this is not true. They have not made images, that is, they
have avoided the form, but they have retained all the substance
of idolatrous heathenism. The man who charms a serpent is
an idolater, and the religion which permits it is idolatrous and
heathenish. The man who asks counsel of demons is an idolater
of the worst class, for he does homage to unclean spirits.
He turns his back upon the allwise God, who ought to be the
counsellor of all his children, and by making demons his advisers,
makes them his gods, and yet this is also allowed in
the religion of the rabbies if it can be done without danger.
Those Jews, therefore, who believe in the oral law—that is, all
// File: 218.png
.pn +1
Jews who make use of the synagogue prayers, have departed
from the law and the God of Moses, and have chosen for themselves
the doctrines and the gods of the rabbies. How then
can God have compassion upon them and gather them? The
thing is impossible, until they utterly renounce all these delusions,
confess their sin in having followed them so long, and
“return and seek the Lord their God and David their king.”
A long trial has been made of the rabbinical medicine, and it
has altogether failed. Wherever the religion of the oral law
has been or is predominant, its sway has been marked by the
misery of the people. And the first dawn of a happier day has
appeared only since the time that a part of the nation burst
the fetters of rabbinic superstition. Compare the state of the
German Jews with that of their brethren in Turkey or on
the coast of Morocco. Some of the former have abandoned
the oral law, and the latter still cling to it with a bigoted
devotion; and yet the former have had a blessing in the improvement
of their temporal and intellectual condition, and the
latter still remain in mental and corporeal slavery. The mere
renunciation of Rabbinism has produced these beneficial effects,
and if the Jews of Europe go on from the renunciation of error
to the attainment of truth, that is, if they return to the religion
of Moses and the prophets, the promises of God will be fulfilled,
and the nation will be restored to the land of their
fathers.

The Rabbinic Jews comfort themselves with the idea, that
they cannot have this world and the world to come too; but
they confound two things which are perfectly distinct, God’s
mode of dealing with individuals, and his mode of dealing
with nations. Individuals have not only an existence in time,
but for eternity. Worldly misfortune to an individual is,
therefore, no proof of God’s displeasure, because the world is
only a part, and that the smallest part, of his existence. But
the case of nations is different. They exist only in time, and
therefore the rewards and punishments must be temporal, and
so God has uniformly promised to the Jewish people temporal
prosperity, in case of national obedience, and temporal calamity
in the former case. Whenever, therefore, we see Israel exiled
from their land and scattered among the nations, we must
infer, if Moses has spoken the truth, that it is because they
have departed from the God of their fathers.

.fn #
Such as a key, a ring, or a knife.—Rashi.
.fn-
// File: 219.png
.pn +1
.sp 4
.h2 id=chap27
No. XXVII. | SABBATIC LAWS.
.sp 2
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 אב אחד לכלנו , הלא אל אחד בראנו ׃

“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
// File: 220.png
.pn +1
many and very intricate, occupying even in Rambam’s compendium,
including the notes, above one hundred and seventy
folio pages.[#] 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:—

שביתה בשביעי ממלאכה מצות עשה שנאמר וביום
השביעי תשבות , וכל העושה 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:—

כל העושה מלאכה בשבת אע׳׳פ שאינו צריך לגופה
של מלאכה חייב עליה , כיצד 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
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צריך לגוף הכבוי ולא כבה אלא מפני השמן או מפני
החרס או מפני הפתילה הרי זה חייב , וכן המעביר
את הקוץ ד׳ אמות ברה׳׳ר או המכבה את 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
// File: 222.png
.pn +1
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 השלים כל המלאכה
שנתכוון להשלימה , כיצד הרי שנתכוון לכתוב אגרת
או שטר 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
// File: 223.png
.pn +1
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.

וכל מקום שנאמר שהעושה דבר זה פטור , הרי
זה פטור מן הכרת ומן הסקילה 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
// File: 224.png
.pn +1
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:chap03#, p. #22#), which
decides, “That a Gentile who keeps a Sabbath, though it be
on one of the week-days is guilty of death,” and though not to
be executed, is yet to be flogged. This would be a very serious
diminution from the happiness of millions of human beings.
The Gentile—who, like the Jew, must earn his bread by the
sweat of his brow, and devote six days to the concerns of the
world—requires a day of rest from secular labours, and cares,
and thoughts, to relieve his body and to refresh his soul, and
hold communion with his God. Of this the oral law would
deprive him, or, if his conscience compelled him to sanctify one
day in seven, he would have to purchase his spiritual enjoyment
by corporeal suffering. Many would, no doubt, be terrified at
the thought of the punishment, and all trace of a Sabbath
would in time cease amongst the Gentiles. The multitude
would soon be left destitute of religious instruction, and general
vice and misery be the consequence. This religion, then, of
the oral law, would certainly not promote the happiness of the
Gentiles, and they are the overwhelming majority of mankind:
it therefore cannot be of God. But the violent deprivation of a
holy day of rest would be far from producing kindly feelings
towards the Jews. Mankind would rebel against such oppression;
and the religion which commanded it instead of obtaining
their reverence, as it ought to do if true, would become
their detestation. This unhappy feeling would be increased by
other similar laws, equally wanting in charity. For instance—

אין מילדין את הגויה בשבת ואפילו בשכר ואין
חוששין לאיבה ואע׳׳פ שאין שם חילול השם אבל
מילדין את בת גר תושב מפני שאנו מצווין להחיותו
ואין מחללין עליה את השבת ׃

“A Gentile woman is not to be delivered upon the Sabbath,
// File: 225.png
.pn +1
not even for payment, neither is the enmity to be regarded. It
is not to be done, even though no profanation of the Sabbath
should be implied. But the daughter of a sojourning proselyte
may be delivered, for we are commanded to preserve the life of
such, but the Sabbath is not to be profaned on her account.”
(Ibid. chap. ii. 12.) We ask every Jew who has got the heart
of a man, whether such a law can be from God? or whether
the religion of which it forms a part can be true? A poor
woman, in the hour of her extremity, is to be left to her fate,
simply because she is an idolatress. The mother and the child
are both to be left to perish, because, either through her own
fault, or through the circumstances of her birth, she has remained
ignorant of the true God. But grant, for the sake of
argument, that the mother is so hardened a sinner as to be
beyond the mercies of sinful men, what has the child done,
that its life is to be given as a sport to chance? Is that the
way to convert a sinner from the error of her ways, or to
recommend the true religion? The most besotted of idolaters,
who believes at all in a Divine and merciful being, would
pronounce such religion false. A few such cases would soon
spread through the world, and Judaism become the aversion of
every heart that can sympathize with suffering. And thus, if
true, it would confirm all mankind in error. But it cannot be:
the religion that comes from God bears the impress of its author,
and teaches such love and kindness that the practice of it
softens, where it does not convert. Its bitterest enemies must
confess that its practical principles are worthy of all admiration.
But there is here a second case, the daughter of a sojourning
proselyte, towards whom the oral law is a little more lenient,
it allows such an one to be delivered, but does not permit the
Sabbath to be profaned on her account. Suppose then that
such an one found herself in the midst of Jews, and after her
delivery required the comfort of a fire or warm food for herself
or her infant, or any other assistance that would imply a
breach of the Sabbath, it could not be done, but for an
Israelitess it may be done; can this proceed from Him who
seeks the happiness of all his creatures? It cannot be said that
this is a rare case, for it is easy to show that this is the general
spirit of the oral law:—

היתה חצר שיש בה גוים וישראלים אפילו ישראל
אחד ואלף גוים ונפלה עליהם מפולת מפקחין על
הכל מפני ישראל , פירש אחד מהם לחצר אחרת
ונפלה אליו אותו חצר מפקהין עליו שמא זה שפירש
היה ישראל והנשארים גוים , נעקרו כולן מחצר זו
לילך לחצר אחרת ובעת עקירתן פירש אחד מהם
ונכנס לחצר אחרת ונפלה עליו מפולת ואין ידוע מי
// File: 226.png
.pn +1
הוא אין מפקחין עליו , שכיון שנעקרו כולם אין כאן
ישראל , וכל הפורש מהן כשהן מהלכין הרי הוא
בחזקת שפירש מן הרוב ׃

“If Gentiles and Israelites live together in one court, even
if there be only one Israelite and a thousand Gentiles, and a
ruin fall on one of them, the rubbish is to be cleared away,
on account of the Israelite. If one of them had gone by
himself to another court, and that court fell upon him, the
rubbish is also to be cleared away, for perhaps this one was
the Israelite, and the rest were Gentiles. But if they all
set out to go from this court to another court, and during
the time of their moving, one of them separated and went
to another court, and a ruin fell upon him, and it is not
known who he is, the rubbish is not to be cleared away.
For as they all moved together, it is certain that the Israelite
was not amongst them; and every one who separated from
them, whilst going, is to be reckoned as belonging to the
majority.” (Ibid. 20, 21.) Here the same utter recklessness
of Gentile life or comfort is displayed, and no one will pretend
that such laws, if carried into effect, would promote
the happiness of mankind. Accidents, like births, happen
on the Jewish Sabbath as well as on the other days, but
if the oral law had power, the Gentiles to whom any
accident happened, might wait until the Sabbath was over,
and must thus lose the only comfort which is possible on
such an occasion. When a man is suffering from severe
bodily injury, there are but two sources of consolation; the
one is the kind and benevolent attentions of man, the other
the remembrance of God’s mercy and goodness, but the oral
law cuts off both from the suffering Gentile. It forbids its
disciples to help him, and says at the same time that this
is the law of God. But could the Jews themselves be
happy on that Sabbath, where such an accident occurred,
and where they had left a poor Gentile buried under the
ruins of a building? Could they enjoy peace in the bosom
of their family, or could they find holy pleasure in the prayers
of the synagogue when they had left one of God’s creatures,
a fellow-man, to perish in his misery? But this law would
affect more than the individual sufferer, and the few surrounding
spectators. It would prevent all brotherly love
between Jews and Gentiles, and until all men learn the
reality of charity, the world cannot be happy. If it be true
that the religion given by God, wherever it is carried into
practice, makes men happy, then the religion of the oral
law cannot be true, for, if practised, it would make, all men
miserable.

.fn #
Hilchoth Shabbath and Hilchoth Eruvin extend from fol. 140 to fol. 226.
.fn-
// File: 227.png
.pn +1
.sp 4
.h2 id=chap28
No. XXVIII. | FAST FOR THE DESTRUCTION OF THE TEMPLE.
.sp 2
All who believe the Bible look forward, in full assurance
of hope, to that happy period, when Israel shall be gathered
from the four corners of the earth, and restored to the land
of their forefathers and the favour of their God. The days
of their mourning shall then be ended, and their fasts, now
observed on account of the misfortunes of the nation, shall
be turned into joy and gladness:—

כה אמר ה׳ צבאות צום הרביעי וצום החמיש
וצום השביעי וצום העשירי רהרה לבית יהודה לששו
ולשמחה ולמועדים טובים והאמת והשלום אהבו ׃

“Thus saith the Lord of hosts, the fast of the fourth
month, and the fast of the fifth, and the fast of the seventh,
and the fast of the tenth, shall be to the house of Judah joy
and gladness, and cheerful feasts: therefore love the truth
and peace.” (Zech. viii. 19.) At that time, the prophet
goes on to tell us, Jerusalem shall be the metropolis of the
world, and the common centre to which all the nations of
the earth shall flow “to seek the Lord of hosts and to pray
before him.” We Christians believe this as fully, and long
for the happy accomplishment as ardently as the Jews. It
would give us unspeakable pleasure to behold the Jews on
that height of moral dignity and glory for which God destined
them, from the first hour that he chose their father
Abraham to be His friend. We desire the arrival of this
happy period, for the sake of the Jews themselves, but surely
no Jew will feel offended with us if we say that we desire
it also for our own sakes and for the sake of all the families
of men. We should wish to see Divine truth triumphant, sin
and misery banished, and brotherly love universal, but we see
all these things connected with the restoration of Israel, and
the establishment of the kingdom of God upon earth, and
therefore we join with all our heart in the the most ardent
aspirations of the Jewish people, and say, “Amen” to every
prayer that God “would remember his covenant with Abraham,
Isaac, and Jacob, and that he would also remember the
land.” But, alas! these prayers and wishes and anticipations
all remind us that that happy day is still future. Israel is
still scattered among the nations, and instead of having days
of joy and gladness, is about to observe another solemn day
of mourning in remembrance of the desolation of their city
// File: 228.png
.pn +1
and temple. The ninth of the month of Av is still a fast, and
Rambam thus describes the causes of mourning on that day:—

וט׳ באב ה׳ דברים אירעוּ בו , נגזר על ישראל
במדבר שלא יכנסו לארץ , וחרב הבית בראשונה
ובשניה , ונלכדה עיר גדולה וביתר שמה , והיו בה
אלפים ורבבות מישראל , והיה להם מלך גדול רדמו
כל ישראל וגדולי החכמים שהוא מלך המשיח , ונפל
ביד הגוים ונהרגו כולם והיתה צרה גדולה כמו חורבן
בית המקדש את ההיכל ואת סביביו לקיים מה
שנאמר ציון שדה תחרש ׃

“On the ninth of Av five things happened. It was decreed
in the wilderness that Israel should not enter into the land.
The temple was destroyed, both the first and second time.
The great city named Bither was taken, and there were in
it thousands and tens of thousands of Israel, and they had a
great king, whom all Israel and the greatest of the wise men
imagined to be the King Messiah. But he fell into the hands
of the Gentiles, and the Israelites were all slain, and there
was a great affliction similar to the desolation of the temple.
On this same day, destined for punishment, the wicked Turnus
Rufus ploughed up the sanctuary and the adjacent parts, to
fulfil that which is said, ‘Zion shall be ploughed as a field.’
(Mich. iii. 12.)” (Hilchoth Taanioth, c. v.) The mere enumeration
of all these dreadful inflictions of the Almighty suggest
many and grave topics for reflection, but the most important
of all is, the cause of the last desolation of the temple, and the
present long captivity. To mourn over past misfortunes and
to humble ourselves for past sins, is indeed good and wholesome;
but if it does not teach us how to remedy the one and
to avoid the other, it can only terminate in despair. Every
Israelite, therefore, who weeps for the desolation of the holy
and beautiful house where his fathers worshipped, should also
set himself earnestly to inquire into the cause and remedy of
this great calamity. Why was it that the God of mercy desolated
his own house, the only temple that He had in the
world built by his own express command? The idolatry of
the nation was the cause of the destruction of the first temple.

גם כל שרי הכהנים והצם הרבו למעול מעל ככל
תועבות הגוים ויטמאו את ה׳ אשר הקדיש
בירושלים , וישלח ה׳ אלהי אבותיהם עליהם ביד
מלאכיו השכם ושלוח כי חמל על עמו ועל מעונו ,
ויהיו מלעיבים במלאכי האלהם ובוזים דבריו ומתעתעים
// File: 229.png
.pn +1
בנביאיו עד עלות חמת ה׳ בעמו עד לאין מרפא ,
ויעל עליהם את מלך כשדים ויהרוג בחוריהם בחרב
בבית מקרשם , ולא חמל על בחור ובתולה זקן וישש
הכל נתן בידו ... וישרפו את בית האלהים וינתצו
את חומת ירושלים וכל ארמנותיה שרפו באש וכל
כלי מחמדים להשחים ׃

“Moreover, all the chief of the priests, and the people, transgressed
very much, after <i>all the abominations of the heathen</i>,
and polluted the house of the Lord which he had hallowed in
Jerusalem. And the Lord God of their fathers sent to them by
his messengers, rising up betimes and sending; because he
had compassion on his people, and on his dwelling-place: but
they mocked the messengers of God, and despised his words,
and misused his prophets, until the wrath of the Lord arose
against his people, till there was no remedy. Therefore he
brought upon them the King of the Chaldeans, who slew their
young men with the sword in the house of their sanctuary, and
had no compassion upon young man or maiden, old man or him
that stooped for age: he gave them all into his hand—and they
burned the house of God and broke down the wall of Jerusalem,
and burned all the palaces thereof with fire, and destroyed all
the goodly vessels thereof.” (2 Chron. XXXVI. 14-19.) Here,
then, obstinate idolatry is represented as the cause of the first
desolation. Israel learned and practised the abominations of
the heathen, and thus polluted the temple, and therefore God
destroyed the temple and sent them into captivity. There
were no doubt many and other great sins in Israel, but they
are not mentioned, as if to show that nothing short of wilful
and obstinate departure from God could have led him to adopt
so severe a measure. As long as they retained their allegiance
to God and rejected the abominations of the heathen, there was
a hope and a possibility that they might repent of other sins,
but when men obstinately turn away from God, and will not
hearken to his warnings, all hope of repentance is at an end,
and there is no alternative but just judgment. But was this
the case in the second temple? Were the Jews then obstinate
idolaters? Had they images amongst them, and did they
pollute the second temple with such abominations of the
heathen? No, rather than bow down to images, they willingly
endured every torture, and offered up even their lives as a
sacrifice to the truth, and when the second temple was
destroyed, there was not amongst Israel a single vestige of
idolatry. Never, in the whole course of their history, from the
going forth out of Egypt to that day, was there such an
apparently scrupulous observation of the letter of the law, and
never had Israel had so many learned men devoted to the study
// File: 230.png
.pn +1
of the commandments.  What then could be the cause of the
second desolation? It was not idolatry, but it must have been
something equally odious in the sight of God, and it must have
been a sin committed equally by the priests and the people.
You observe that in the above description of the first destruction,
it is said, “All the chief of the priests, and the people
transgressed very much.” If the priests had remained faithful
to their God, He would not have destroyed their temple, for
there would have been hope, that, by their exertions and
teaching, the people might be brought to a better mind. Or,
if the people had remained faithful, God would not have
punished the people for the sins of the priests; he would have
cut off the wicked priests and raised up others according to his
own heart. Nothing short of the unanimous wickedness of
priests and people could have brought on so great a calamity.
In like manner we infer that the cause of the second destruction
was not any partial wickedness, but some sin, of which
both priests and people were guilty, that drew down that
calamity. And, further, it must have been a sin against which
they were warned by special messengers of God. When the
priests and the people fell into idolatry, God did not immediately
destroy the first temple. He first tried whether they would
listen to his warnings and repent, and therefore “he sent to
them by his messengers, rising up betimes, and sending; because
he had compassion on his people, and on his dwelling-place.”
Now, surely, when we see that God showed such compassion,
when He was about to send so small a calamity as the seventy
years’ captivity, we may safely infer that he would not bring
the more tremendous judgment of eighteen hundred years’
desolation, without exhibiting a compassion proportionate to
the coming infliction. In the former case he sent special
messengers and prophets to warn them, he must also have acted
similarly before the second destruction. Who, then, were the
messengers and the prophets that warned the Jews of their
sin? The Jews say, that during the second temple there was
no prophecy; but is it possible to imagine that the God of Israel
would shut up his bowels of compassion, and pity neither his
people nor his dwelling-place, but give them both over to the
most dreadful visitation that ever descended on a nation without
one word of warning? When he was about to destroy Nineveh
he first sent Jonah to call them to repentance, and when his
judgments were about to descend upon Babylon, the words of
warning were miraculously written on the wall; can we suppose,
then, that God would not have as much mercy on Jerusalem
and the Jews as on Babylon and Nineveh? The supposition
is utterly inconsistent with God’s character and dealings. There
must have been prophets who announced the coming judgment
and warned the people of their sin. Who were they, then, and
// File: 231.png
.pn +1
what was that sin equal to idolatry which priests and people
committed and obstinately persevered in, despite of all warning,
and in which their descendants still persevere? Idolatry is a
departure from the true God, and the setting up a false system
of religious worship.  Now it is granted that the Jews did not
make images, but did they set up a false system of worship and
religion contrary to the religion of Moses and the prophets?
Let the oral law and the Jewish Prayer-books answer that
question. We have shown in these papers that the oral law,
sanctioned by the Jewish Prayer-books, is directly at variance
with the written Word of God. It teaches the Jews to put
trust in amulets, charms, and magic, which are mere heathenism.
It teaches a cruel and unmerciful system for the Jews, gives
false ideas of the character of God, and actually forbids the Jews
to love their Gentile brethren as themselves. The setting up of
this system was the great sin which priests and people all joined
in committing, and in which their posterity still continue.
They were warned against this sin: God sent them extraordinary
messengers, He sent them Jesus of Nazareth, the prophet
like unto Moses, and the Messiah. The great burden of his
preaching was against this false religion, the oral law, but they
would not hearken to his words. Priests and people conspired
together to reject and crucify him. Here, then, was the result
of the false system which they adopted. The oral law was the
tree, the rejection of the Messiah the fruits. But still the Lord
had compassion upon his people, and upon his dwelling-place,
he spared them yet for forty years, and in the meanwhile sent
his apostles to warn them and testify against their iniquity;
“but they mocked the messengers of God, and despised his
words, and misused his prophets, until the wrath of the Lord
arose against his people, till there was no remedy,” and he
gave them into the hands of the Romans. Because they rejected
Jesus of Nazareth and his disciples, the temple and city were
desolated. The Jews have been taught to think that Jesus and
his disciples were deceivers, but let them consider this fact, that,
if they were, God himself has sealed the truth of their assertions
by the acts of His Providence. The preservation of the temple
and city to this day would have been incontestable evidence
that they were deceivers. Had no judgments followed upon
the crucifixion of Jesus, it would have been evident to all
mankind, that he was not what he pretended to be. But if
he was indeed the Messiah, the strongest possible attestation
that God could give, was the exemplary punishment of those
who crucified him, and this God has given. They crucified
Jesus, and God destroyed the temple and scattered the people.
Without this, the religion of Jesus never could have triumphed
as it has done. If the temple were still standing, and the Jews
in their land, they could point to the temple and say, “See that
// File: 232.png
.pn +1
temple, the monument of God’s favour and presence, it is
still amongst us, and shows that Jesus could not have been
the Messiah. If he had been the Messiah, God would not
have left us this unequivocal testimony of his favour.” But
this proof of their righteousness God has taken away,
and that within forty years after the crucifixion of Jesus;
so that God himself has given the strongest possible attestation
to the truth of his claims. Let any reflective
Israelite calmly consider this, that, if Jesus was not what he
claimed to be, his crucifixion was the most meritorious act that
the Jews ever performed. They thereby did what they could
to stay the progress of a false religion that was to overrun the
world, and to uphold the truth; can they, then, suppose that
God would punish them for doing that which was right, and
give the sacred sanction of His providence to him that was
doing wrong? When Phinehas, the son of Eleazar, slew the
Israelite and the Midianitish woman with his spear, the plague
was stayed from Israel, and can we imagine that the high
priests who condemned Jesus would have had a less reward if
his claims had been false? If Christianity be not true, then
God himself has interposed to crush the truth, and to build up
falsehood. If Christianity be true, then God could do nothing
more to attest its truth than he has done by the destruction
of the temple. There was but one unanswerable argument
against Christianity, and that was the existence of the temple;
but God himself has answered that argument by taking away
the temple, and therefore we infer that as God has done all
that he could to establish the truth of Christianity, it must
be true.

The Jews think that if Jesus had been the Messiah, it is
impossible that the priests and learned men of his time could
have rejected him. But the events which they commemorate
on the ninth of Av show the untenableness of this argument.
On this day the Jews commemorate, first of all, the decree
that the Israelites should die in the wilderness. And why
did they die in the wilderness? Because they would not
believe in Moses. “And all the children of Israel murmured
against Moses and against Aaron: and the whole congregation
said unto them, Would God that we had died in the land of
Egypt! or would God that we had died in this wilderness!
And they said one to another, Let us make a captain, and let
us return into Egypt.” (Numbers XIV. 2.) Yet they had seen
the plagues of Egypt, and they had passed through the Red
Sea, and were at that moment supplied miraculously with
food, but for all that they did not believe, and that “The
whole congregation.” Will any Jew say, that this unbelief
proves that Moses was a false prophet? If not, why not?
Every argument, that will prove that the unbelief of that
// File: 233.png
.pn +1
generation is no argument against the claims of Moses, will
equally demonstrate that the unbelief of the Jews in the time
of Jesus is no argument against his Messiahship. If it was
possible for them to disbelieve the word of Moses, after all
that they had seen, it is equally possible that they should
have rejected Christ.

But remark here, it was only the old generation that
God sentenced to die in the wilderness. The children
who did not participate in the unbelief of their fathers
entered into the land. Now if anything similar had happened
to the Jews since the destruction of the second
temple, that is, if after a few years’ captivity they had returned
to their land <i>without becoming Christians</i>, they might
then argue that the rejection of Jesus was not the sin for
which they were exiled. They might say, we have not
become Christians, and yet God has restored us; it is plain
therefore that this was not the cause of the second desolation.
But God’s dealings have been just the reverse. The Jewish
nation have gone on from century to century, fasting and
humbling themselves before the God of their fathers, and yet
he does not restore them, a plain token that they still participate
in the sin of their fathers. And a plainer proof still
of the truth of Christianity, for God still continues the providential
act, whereby he originally proved that Christianity
was true. Israel still rejects Christianity, and therefore
Israel still continues in dispersion. The only argument, that
could even appear to prove that the rejection of Jesus was not
the cause of the second desolation, would be the restoration of
the Jews in an unconverted state. But that argument God refuses
to grant, and has refused it to his beloved people for many
centuries. If Judaism be true, why should he thus continue
to declare against it? If Christianity be false, why should
he from century to century stamp it with the seal of truth?

But, in the next place, the Jews commemorate the destruction
of the first temple, that is, they commemorate the idolatry
of the chief priests and the people. They remember that the
learned and the unlearned of the nation rejected the true God
and turned to dumb idols. How then can the Jews say that
it is impossible for a nation, that openly rejected the God of
their fathers, to reject the Messiah? There can be no greater
proof of folly and wickedness than to reject God and worship
a stock or a stone; but of this Israel has been guilty, and
because of this sin the first temple was destroyed. The man
who rejects the true God will also reject his messenger. But
Israel has done the one, why then should it be denied that
they could do the other? The only possible answer that can
be given is, that the priests and the people were a great deal
wiser and better in the days of Jesus than in those of the first
// File: 234.png
.pn +1
temple. But if this be true, why was the temple destroyed?
why were those who were so much wiser and better, punished
with a more dreadful punishment than those who were so
much more foolish and wicked? If we are to judge of the
comparative wisdom and piety of the two by the measure of
punishment, then we must say, that the idolatrous priests
and people of the first temple were a great deal wiser and
better than the priests and people of the second temple, for
the former escaped, after a captivity of seventy years, the
latter have been exiled for seventeen centuries. The tremendous
nature of the punishment would show, that the
priests and people, who rejected Jesus, were more wicked than
their idolatrous forefathers, and if so, their testimony against
Jesus is of no value.

But the Jews also commemorate on this day the destruction
of the city of Bither, that is, they commemorate the folly of
all their greatest rabbies in following an impostor, and believing
in him as their Messiah. There Bar Kochav took
refuge with those whom he deluded. Rambam says, “All
Israel, and the greatest of their wise men, imagined him to
be the Messiah,” and we know that the famous Rabbi Akiva
was amongst the number. Here, then, we have practical proof
that the judgment of those rabbies, who rejected Jesus, was
not to be depended upon. If they had succeeded in their
efforts, they would have taught all Israel to believe in an
impostor; but the providence of God gave them all over to
destruction in the very act of following a false prophet. And
yet these are the men who have handed down the oral law,
and compiled the precepts of rabbinic religion; men, whom
the Jews themselves tell us, were the followers of a false
prophet and the dupes of an impostor. How can they
possibly believe in a system which has such men for its
authors; men who seduced thousands and tens of thousands
of Israel to plunge themselves into ruin? If Rabbi Akiva,
and his colleagues, had not espoused the cause of Bar Kochav,
he could never have succeeded in deluding such numbers of
Israelites; they, therefore, are answerable for that dreadful
calamity. But when the Jews of the present day commemorate
the sore affliction, should they not remember also
that it is high time to give up that religious system that was
the cause of it, and of all the evils that have since followed;
or at least seriously and carefully investigate a religion,
fidelity to which is compatible with the departure of God’s
favour, the destruction of the temple, and a long and awful
captivity?
// File: 235.png
.pn +1
.sp 4
.h2 id=chap29
No. XXIX. | SABBATIC LAWS CONTINUED.
.sp 2
In our last number but one the Bible-doctrine, that true
religion must necessarily promote the happiness of man, was
laid down as the basis of our reasonings. The truth of the
principle is admitted by every thinking man, whether Jew
or Christian; but plain as it is, it is frequently overlooked,
and a large portion of mankind is accustomed to look on
religion and its ordinances, not as blessings in themselves,
nor as a course of moral discipline devised by the wisdom of
God for the good of man, but as a system of arbitrary enactments
instituted to give men an opportunity of treasuring up
a store of merit, and of earning an eternal reward. Hence
in all the superstitions, which man has invented, we perceive
an undue regard for the mere external act; and an expectation
that the performance of the act will ensure the Divine
favour. Thus the modern Hindoo stands on a sharp spike,
or suspends his poor body by an iron hook, or offers it to be
crushed under the wheels of the idol’s chariot, and thinks
thereby to purchase eternal felicity. And thus also the more
ancient idolaters, the worshippers of Baal, in the time of
their need, wounded themselves with knives and lances, and
expected that for such meritorious religious observances their
prayers should be heard and that they should have a blessing.
But it is possible, without professing a totally false religion,
to view God’s true commandments in the same light, and
overlooking the spirit and the object of his institution, to
fix the whole attention upon the letter or outward act, and
the quantum of reward which it may purchase. This the
rabbies have done, particularly, in reference to the institution
of the Sabbath-day. They appear to have forgotten altogether
that the Sabbath was made for man as a blessing and
means of grace, and have therefore in their attempts to promote
the observance of the day, entirely sacrificed the peace,
comfort, and happiness of man to the mere appearance of
preserving the letter of the command inviolate. Their fundamental
idea of keeping the Sabbath-day is, that it is an
act of obedience whereby something may be purchased.

גרסינו בפ׳ כל כתבי אמר ר׳ יוחנן משום ר׳ יוסי
כל המענג את השבת נותנין לו נחלה בלי מצרים ,
רב נחמן בר יצחק אומר אף ניצול משיעבוד מלכיות ,
אמר רב יהודה אמר רב כל המענג את השבת נותנין
לו משאלות לבו , ואמר ר׳ חייא בר אבא אמר ר׳
// File: 236.png
.pn +1
יוחנן , כל המשמר שבת כהלכתה אפילו עובד ע׳׳ז
כאנוש מוחלין לו , אמר רב יהודה אמר רב אלמלא
שמרו ישראל שבת ראשונה כהלכתה לא שלטה בהם
אומה ולשון אמר ר׳ שמעון בר יוחי אלמלא משמרים
ישראל שתי שבתות מיד נגאלין ׃

“We read in the sixteenth chapter of the treatise Shabbath,
R. Johanan says, in the name or R. Jose, that to every one
who makes the Sabbath a delight, an infinite inheritance is
given. Rav Nachman, the son of Isaac says, He shall, besides,
be delivered from serving the monarchies. R. Judah
says, Rav says, To every one who makes the Sabbath a
delight, the desires of his heart are given. R. Chiia, the son
of Abba, says, in the name of Rabbi Johanan, whosoever keeps
the Sabbath according to its constitutions, even though he were
an idolater like Enosh, he shall be forgiven. R. Judah says,
Rav says, If Israel would keep the first Sabbath according to
its constitutions, no nation nor tongue should rule over them.
R. Simeon, the son of Jochai, says, If Israel would keep two
Sabbaths, they should be immediately delivered.” (Arbah
Turim. Orach Chaim, § 242.) Thus the rabbles sanction the
false and superstitious notion, that an external act can purchase
the favour of God, and even atone for the most atrocious
violation of the divine law. The Israelites are taught to
believe that if they would only observe the Sabbath according
to the rabbinic constitution, all their other transgressions
would immediately be forgiven, and they themselves restored
to the land of their fathers, and in the meanwhile the individual
sinner is told not to be uneasy, for that if he had committed
idolatry, the most heinous offence against God, the
observation of the rabbinical precepts respecting the Sabbath
will wipe away the score. What then will he think, who has
ever kept himself outwardly from this capital offence, and only
been guilty, as he thinks, of sinning against his neighbour?
He will make sure that the Sabbath observance will wipe out
the week’s reckoning, and commence his sinful career again
the following week with the assurance that if he only live until
the Sabbath-day, he can make all good again. And thus the
Sabbath-day, ordained by God for the purpose of nurturing
true religious feeling, is by the oral law turned into the means
of eradicating all religious principle out of the heart. The
end for which the external observance was instituted, is not
only forgotten, but misrepresented. The holy affections which it
was meant to produce and nourish as a preparation for eternity
are overlooked, and the mere outward form held up as the
price which men are to pay for eternal felicity.

That the rabbinical laws are almost altogether occupied
// File: 237.png
.pn +1
with the merest external observances will be plain to any one
who will take the trouble to read them through. Take, for
instance, some of the laws which refer to the keeping food
warm on the Sabbath-day:—

מניחין קדרה על גבי האש או בשר בתנור או על
גבי גחלים והם מתבשלים והולכין כל השבת ואוכלין
אותו בשבת ויש בדבר זה דברים שהם אסורים גזירה
שמא יחתה בגחלים בשבת , כיצד תבשיל שלא בשל
כל צרכו וחמין שלא הוחמו כל צרכן או תבשיל
שבישל כל צרכו וכל זמן שמצטמק הוא יפה לו אין
משהין אותו על גבי האש בשבת אע׳׳פ שהונח מבעוד
יום , גזירה שמא יחתה בגחלים כדי להשלים בשולו
או כדי לצמקו , לפיכך אם גרף האש או שכסה אש
הכירה באפר או בנעורת הפשתן הדקה או שעממו
הגחלים שהרי הן כמכוסין באפר או שהסיקוה בקש
או בגבבה או בגללי בהמה דקה שהרי אין שם גחלים
בוערות הרי זה מותר לשהות עליה שהרי הסיח
דעתו מזה ואין גוזרין שמא יחתה באש ׃

“It is lawful to leave a pot on the fire, or meat in the oven
or upon the coals, and although the cooking thus continues, it
is lawful to eat them on the Sabbath. But in this matter there
are some things forbidden, and the cause of the prohibition
is lest any man should stir the fire on the Sabbath. For
example, food that has not been cooked as much as it requires,
or hot water that has not been sufficiently heated, or food
which has had the requisite cooking, but which improves all
the time that it is left to stew, must not be left on the fire on
the Sabbath, even though it may have been placed there,
whilst it was yet day on the Friday. This has been decreed,
lest one should stir the coals in order to finish the cooking
thereof, or to stew it. Therefore, if the fire be swept up, or
covered with ashes, or with the coarse part of flax, or
if the coals have ceased to glow, for then they are looked
upon as covered with ashes, or if the fire had been made
with straw or stubble, or with the dung of small cattle,
then, as there are no burning coals, it is lawful to leave
the food there on the Sabbath, for in this case the man’s mind
will be turned away from the cooking, and the only object
of the decree is, lest the fire should be stirred.” (Hilchoth
Shabbath, c. iii. 3.) No one can deny that this passage prescribes
the merest outward observances. The general principle
is that it is not lawful to stir the fire on the Sabbath, for that
would be doing work, and from this follow those other prohibitions
of all things which might tempt a man to be guilty
// File: 238.png
.pn +1
of this grave offence. But they all refer to outward acts, from
which it is easy for any one, without any great exertion of
self-denial, or any advance in moral discipline, to abstain, and
yet he has all the merit and satisfaction of the most self-denying
piety, and thinks that he is thereby paying a part of
the price of his salvation, and making atonement for the
gravest moral transgressions of which he may have been
guilty during the week. Take, again, the following precepts,
and say whether they be not of the very same character:—

מי שהחשיך לו בדרך בערב שבת ועמו כיס אם
יש עמו נברי וחמור יתן כיסו לנכרי אף לאחר שתחשך
ולא יניחנו על החמור , אבל אם מצא מציאה אינו
יכול ליתנה לנכרי אלא אם כן באה לידו מבעוד יום
דהשתא הויא ככיסו , אין עמו נכרי יניחנה על החמור
כשהוא הולך ויזהר ליטול ממנו בכל שעה שיעמוד ,
וכשיחזור וילך יניחנו עליו , היה עמו חמור וחרש
שוטה וקטן יניחנו על החמור ולא יתננה לאחד
מאלה כיון שהם אדם כמותו , היה עמו חרש ושוטה
יתננו לשוטה לפי שאין לו דעת כלל , שוטה וקטן
יתננו לשוטה שהקטן יבוא לכלל דעת , חרש וקטן
יתננה למי שירצה , אין עמו לא זה ולא זה יטלטלנו
פחרת פחות מארבע אמות ׃

“If a man travelling on the Sabbath-eve be overtaken
by night,[#] and has with him a purse, and there be also
with him a Gentile and an ass, let him give his purse
to the Gentile, even after it be dark, but let him not lay
it on the ass.[#] But if he find anything, he may not give
it to the Gentile, unless it came into his hand whilst it
was yet day, for then it is a similar case to that of his purse.
If there be no Gentile with him, then let him lay it on the
ass, whilst he is moving, but let him take great care to take it
off every time he stands still. But when he begins to move
again, then let him lay it on. If there be with him an
ass, and a deaf and dumb person, an idiot and a child, then let
him lay it on the ass, but let him not give it to one of these,
for they are human beings like himself. If there be with
him a deaf and dumb person and an idiot, let him give it to
the idiot, as he has no understanding at all. If an idiot and a
child, let him give it to the idiot, for the child will be reckoned
amongst those that have understanding. If a deaf and dumb
// File: 239.png
.pn +1
person and a child, let him give it to whichever he pleases.
If there be with him neither one nor the other, let him move
it along gradually, each time less than four ells.” (Orach
Chaim, sec. 266.) Here again the great concern is to observe
the form and letter of the rabbinical command, which represents
the carrying of a purse on the Sabbath-day as work, and
therefore unlawful. The law of Moses says nothing either one
way or the other, but leaves it to every man’s conscience.
The rabbies who made it unlawful soon found that serious
inconvenience might arise, as in the case of a man on a
journey overtaken by the Sabbath, before he could get to a
resting-place. What is he to do, is he to leave his purse
behind rather than profane the Sabbath? That alternative
the Pharisees did not like, and therefore set their wits to work
to devise some plan, whereby the outward form might be
observed, and yet the purse be safely conveyed along with its
proprietor. In the first place, they allow it to be given to
a Gentile, but every man of common sense will see that this
only saves the outward appearance, for it be unlawful to carry
the purse, it must be equally unlawful to cause it to be carried,
for he who commands or causes work to be done is really and
in the sight of God the doer, just as he who hires a man
to murder a third person is in reality the murderer. If,
therefore, the Jew dare not carry the purse himself, neither
may he give it to a Gentile, nor an idiot, nor a child, nor even
lay it upon his ass. This case only shows the insincerity of
the Scribes and Pharisees, and their love of money rather than
of God’s commandment. In other cases they lay it down
as a law that no Jew is to ask a Gentile to do work for
him on the Sabbath:—

אסור לומר לגוי לעשות לנו מלאכה בשבת אע׳׳פ
שאינו מצווה על השבת ואע׳׳פ שאמר לו מקודם השבת
ואע׳׳פ שאינו צריך לאותה מלאכה אלא לאחר השבת
ודבר זה אסור מדברי סופרים כדי שלא תהיה שבת
קלה בעיניהן ויבואו לעשות בעצמן ׃

“It is unlawful to tell a Gentile to do work for us on the
Sabbath, although the Sabbath command is not binding upon
him, and although he told him before the Sabbath, and even
though he should not require that work until after the Sabbath.
This prohibition is of the words of the Scribes, and was made
to prevent Israelites from thinking lightly of the Sabbath, and
thus coming at last to do the work themselves.” (Hilchoth
Shabbath, c. vi. 1.) Here, then, the very thing which is allowed
above, is expressly forbidden on the authority of the Scribes,
and consequently a transgression would make a man liable to
be flogged, as is expressly stated in this chapter:—
// File: 240.png
.pn +1

ישראל שאמר לגוי לעשות לו מלאכה זו בשבת
אע׳׳פ שעבר ומכין אותו מכת מרדות , מותר לו ליהנות
באותה מלאכה לערב אחר שימתין בכדי שתעשה ׃

“An Israelite who tells a Gentile to do a certain work for
him on the Sabbath, although he has transgressed, and is to be
flogged with the flogging of rebellion, yet he may lawfully
make use of that work when the Sabbath is over, if he wait as
long as it would take to accomplish the work.” (Ibid. 8.)
These two passages, then, plainly contradict each other. The
one says it is unlawful to tell a Gentile to do work on the
Sabbath, and that he who does so is to be flogged. The other
permits a Jew to give a Gentile his purse to carry, and this is
work, or else the Jew might carry it himself. Now if the
latter case be lawful, then the former is also lawful; and it is
most cruel and tyrannical to flog a man for doing what is
lawful. On the other hand, if, according to the general rule,
it be unlawful, then it is plainly unlawful in this particular
case; and it is plain that the Scribes, with all their pretensions,
thought it better to transgress what they considered a Divine
command, then to lose their money. But if the traveller has
got neither an ass, nor an idiot, nor a Gentile with him, then
there is apparently no way of escape, for it is unlawful,
according to the oral law, to carry any burden more than a
distance of four ells on the Sabbath-day; and one would
naturally expect, that those who punish a profanation of the
Sabbath with stoning or flogging—that is, who spare neither
human blood nor life—would tell him to leave his purse, rather
than transgress the Divine command. But no, they tell him
to carry it less than four ells, then to lay it down, take it up
and carry it again a distance of less than four ells, and thus,
bit by bit, carry it to the first inn. Here, again, there is an
appearance of preserving the letter of the rabbinical command;
but no man in his senses can see that there is any real difference
between carrying it at one turn, or at five hundred short
turns of less than four ells, the whole distance is just the same,
and the work just the same in the sight of God. Either it is
altogether lawful, and then the rabbinical precepts appear as
folly and tyranny, or it is altogether unlawful, and then these
precepts appear as a mere evasion and a trick. But, in every
case, a cheap way is presented for purchasing salvation, and
atoning for past sin. There is no great exertion of moral principle
necessary to make the traveller let another person, or an
ass carry his purse to an inn.

Another part of the rabbinical mode of observing the
Sabbath, the preparation of the Sabbath table, has just the same
tendency to direct the mind to the mere external act:—
// File: 241.png
.pn +1

ויסדר שלחנו ויציע המטות ויתקן כל עניני הבית
כדינ שימצאנו ערוך ומסודר בבואו מבית הכנסת ,
דאמר ר׳ יוסי בר חנינא שני מלאכי השרת מלוין לו
לאדם בערב שבת מבית הכנסת לביתו אחד טוב
ואחד רע כשבא לביתו מצא נר דלוק ושלחן ערוך
ומטה מוצעת מלאך טוב אומר יהי רצון שיהא כו
לשבת הבאה ומלאך רע עונה אמן בעל כרחו ואם
לאו מלאך רע אומר יהי רצון שיהא כן לשבת הבאה
ומלאך טוב עונה אמן בעל כרחו ׃

“Let a man arrange his table and spread the couches, and
order all the affairs of his house, that he may find it ready and
ordered when he returns from the synagogue; for Rabbi Jose
says, in the name of Rabbi Chanina, That two angels accompany
a man on the Sabbath eve, on his return from the
synagogue, the one good, the other evil. When he comes to
his house, if the Sabbath lamp be found lighted, and the table
prepared, and the couch spread, the good angel says, God grant
that it may be so the next Sabbath; and the evil angel must
say Amen, in spite of himself. But if this be not the case, then
the evil angel says, God grant that it may be so on the next
Sabbath, and then the good spirit must say Amen, in spite of
himself.” (Orach Chaiim, § 262.) Let not the Israelite think
that we object to the decent and reverential preparation of the
house for the Sabbath, that is all right and proper; but to
exalt this into a command, and represent obedience to it as a
meritorious act, is to turn the mind to trivial outward performances,
and to teach men to rest on them as on the great duties
of religion. And here the mere putting of the house into order
is represented as so grave a matter, that two angels are sent
home with every Israelite on the Sabbath eve, to take cognizance
of the matter. The story of the angels is evidently a
fable, and is another proof of the fictitious character of the oral
law; but it shows how the rabbies wandered from the substance
of religion to the mere shadow of external observances. The
Sabbath lamp here mentioned is another instance of the
same kind:—

ויהא זהיר לעשות נר יפה דאמר רב הונא הרגיל
בנר שבת להשתדל בו לעשותו יפה הוין ליה בנים
תלמידי חכמים ׃

“Let a man be careful to have a handsome lamp, for Rav
Huna says, He that is accustomed to take great care in trimming
his Sabbath lamp well, will have children who shall be
disciples of the wise, <i>i.e.</i> learned men.” No one can deny
that this is a mere external act, but yet it is represented as
// File: 242.png
.pn +1
meritorious, and payment is promised: but the mode in which
the performance is required is still more calculated to promote
the idea, that this external act is of great importance:—

ואחד אנשים ואחד נשים חייבין להיות בבתיהן נר
דלוק בשבת אפילו אין לו מה יאכל שואל על הפתחים
ולוקח שמן ומדליק את הנר שזה בכלל עונג שבת
וחייב לברך קודם הדלקה ברוך אתה יי אלהינו מלך
העולם אשר קדשנו במצוותיו וצונו להדליק נר של
שבת ׃

“Men and women are equally obligated to have a lighted
lamp in their house on the Sabbath. Yea, though a man have
nothing to eat, he must beg from door to door, and get oil, and
light the lamp, for this is an essential part of the Sabbath
delight. He is also bound to pronounce the benediction, Blessed
art thou, O Lord, King of the world! who has sanctified us by
his commandments, and commanded us to light the Sabbath
lamp.” (Hilchoth Shabbath, c. v. 1.) Of course every Jew,
who thinks that a Sabbath lamp is as necessary as food, and
that God requires it even from him that has no food, must
think that it is of great value, and that obedience to this command
is a most meritorious act. And yet all must confess that
it is a mere outward performance, which may be observed by
him who has neither the fear nor the love of God. The tendency
of all these laws is the same, that is, to draw the mind away
from the solemn duties of religion, and to persuade the
impenitent sinner that these observances will atone for his
transgressions. When conscience reminds him of sins, not those
which he has committed long since, of which he has repented,
and which, he has forsaken, but of those which he has been
committing the past week, and intends to commit again, as soon
as the Sabbath is over, it is silenced by an enumeration of the
various acts of obedience, which are to be set down at the other
side of the account. He remembers that he has never left a
pot of victuals on a forbidden fire, nor carried his purse on the
Sabbath-day a distance of more than four ells, nor asked a
Gentile to do work for him. That, on the contrary, he has
always prepared his table, and lighted his Sabbath lamp, and
pronounced the benediction; or, in other words, that he has
kept the Sabbath according to its constitution, and that,
therefore, though he had been guilty of idolatry, he shall
obtain forgiveness. Thus these rabbinic precepts have a
direct tendency to mislead the multitude, to harden them in sin,
and thus to make and keep them unfit for that great Sabbath,
which yet remains for the people of God.

.fn #
That is, if the Sabbath commence before he can get to a resting place.
.fn-
.fn #
דחמור אתה מצווה על שביתתו ולא דנכרי ׃

For thou art commanded respecting the resting of the ass, but not respecting
that of the Gentile.
.fn-
// File: 243.png
.pn +1
.sp 4
.h2 id=chap30
No. XXX. | SABBATIC LAWS CONTINUED.
.sp 2
That religion, which is true, and has God for its author, is,
like the light of the sun, the common property of all who will
only open their eyes, and gaze upon the gift of God. It is not
a religion for the rich or the studious only, but is equally open
to the understanding and the hearts of the poor and unlearned.
And therefore the Bible describes the heavenly wisdom thus—“She
standeth in the top of high places, by the way in the places
of the paths; she crieth at the gates at the entry of the city, at
the coming in at the doors: Unto you, O men, I call; and my
voice is to the sons of man. O ye simple, understand wisdom;
and, ye fools, be of an understanding heart.” (Prov. viii. 2-5.)
And so God invites men of every class by the mouth of the
prophet—“Ho, every one that thirsteth, come ye to the waters,
and he that hath no money; come ye, buy and eat; yea, come,
buy wine and milk without money and without price.” (Isa.
lv. 1.) Every religion of man’s making, presents, on the
contrary, peculiar advantages to the rich and the learned. It
offers salvation either as the purchase of almsgiving, or as
the reward of religious study, or it makes religion so difficult
and intricate as to put it out of the poor labouring man’s power
to acquire any competent knowledge of its requirements. And
any system that does so must necessarily be false. Religion is
as necessary to the soul as daylight is to the corporeal eye, and
it would be a hard case, indeed, if the poor, who want it most,
should be excluded from the possibility of acquiring its consolations;
or if, in the day of judgment, the man who devotes
his life to books should have a better chance, than he who
labours hard to get an honest living for himself and his family;
yet this is the case with the labouring classes of the Jews. The
religion of the oral law has so perplexed even the simplest
commandments, that an unlearned man has no chance of being
able to keep them. If nothing more were required for salvation
than the rabbinic sanctification of the Sabbath-day the
majority of the Jewish people must despair of attaining it; for
the accurate knowledge of the innumerable precepts and distinctions,
which is indispensable to obedience, requires time and
study, which no labouring man can bestow. And we are convinced
that a considerable portion of the Jewish population of
this city live in continual profanation of the Sabbath-day, if
the rabbinic explanations be true. Either they move something
which they ought not to move, or they carry something
which they ought not to carry; and, if they do it wilfully,
render themselves liable to the utmost severity of the law. For
// File: 244.png
.pn +1
instance, the rabbies have determined that in one place it is
lawful to move or carry certain things on the Sabbath-day,
but in another place the very some act is unlawful, and
calls down extreme punishment. They distinguish between
these places thus—

ארבע רשויות לשבת , רשות היחיד ורשות הרבים
כרמלית ומקום פטור , רשות היחיד הוא המקום המוקף
מחיצות גבוהות עשרה ויש בו ארבעה טפחים על
ארבעה ואפילו אם יש בו כמה מילין אם מוקף לדירה
ודלתותיו נעולות בלילה הוי רשות היחיד , ודיר וסהר
וחצר . וכן חריץ עמוק עשרה ורחב ד׳ על ד׳ או יותר
וכן תל גבוה י׳ ורחב ארבעה על ארבעה , וכותלים
המקיפין רשות היחיד על גביהן וחוריהן רשות
היחיד , ואויר רשות היחיד הוא רשות היחיד עד
לרקיע ואפילו כלי אם גבוה י׳ ורחב ד׳ על ד׳ כגון
תיבה או כוורת או מגדל הוי רשות היחיד , ורשות
היחיד הוא רחובות ושווקים הרחבים י׳ אמה על י׳
אמה ומפולשים משער לשער וששים רבוא עוברין בו ,
וכל דבר שהוא ברשות הרבים ואינו גבוה ג׳ טפחים
חשוב כקרקע והוא רשות הרבים אפילו קוצים או צואה
שאין רבים דורסין עליהם , ואם הוא גבוה ג׳ ומג׳
עד ט׳ ולא ט׳ בכלל אם הוא רחב ד׳ על ד׳ הוי
כרמלית פחות מכאן הוי מקום פטור ׃

In reference to the Sabbath, places are distinguished into
four sorts of jurisdiction. 1st, the private jurisdiction; 2d, the
public jurisdiction; 3d, the place called Karmelith; 4th, the
place which is free.

By a <i>private jurisdiction</i> is meant a place surrounded by
walls, ten handbreadths high, and in which there is a space of
four handbreadths by four. But even though it should contain
many miles, if it be inclosed for habitation, and its gates be
bolted at night, it is a private jurisdiction. A lodging-place,
an inclosed space, and a court, are considered as in the same
class. And thus, also, a pit which is ten handbreadths deep,
and whose breadth is four by four, or more; and a raised place
which is ten handbreadths high, and whose breadth is four by
four. The top of the walls, also, by which a private jurisdiction
is surrounded, and the openings in them, are considered as
private jurisdiction. The air of a private jurisdiction, up to
the firmament, is also considered; and even a vessel like a
chest, if it be ten handbreadths high, and in breadth four by
four. A hollow vessel, or a tower, is also considered as a
private jurisdiction.
// File: 245.png
.pn +1

The term <i>public jurisdiction</i> includes roads and streets, if
their breadth be sixteen ells by sixteen, and they be open from
gate to gate, and six hundred thousand persons pass thereon.
And everything in a public jurisdiction, which is not three
handbreadths high, is reckoned as the ground, and is public
jurisdiction: even thorns and filth upon which the public does
not tread.

But if it be from three to nine handbreadths high, but not
nine entirely, and its breadth be four by four, it is called a
<i>Karmelith</i>.

“If it be less, it is called a <i>free place</i>.” (Orach Chaiim, 344.)

Now it may well be doubted, concerning many Jews in this
city, whether they are acquainted with even this portion of the
Sabbath laws, but it is quite certain that they are ignorant of
the innumerable modes of possible transgression which arise
from these distinctions; for the oral law then goes on to define
what is lawful concerning each. In a public jurisdiction he
may move anything four ells:—

כל אדם יש לו ד׳ אמות ברשות הרבים שיכול
לטלטל בהם ׃

“Every man has got four ells within which he may move
things.” Or, as Rambam expresses it—

רשות היחיד ומקים פטור מותר לטלטל בכולן
אפילו היה אורך כל אחת משתיהן כמה מילין מטלטל
בכולה , אבל רשות הרבים והכרמלית אין מטלטלין
בהן אלא בארבע אמות ׃

“In a private jurisdiction, and in a free place it is lawful to
move things the whole length of the place, even though the
length of each should be many miles. But in a public jurisdiction
or a Karmelith things may not be moved more than
four ells.” (Hilchoth Shabbath, c. xxiv. 11.) Now, it may
well be asked, upon what passage of the law of Moses these
distinctions are grounded, and what there is in a public
jurisdiction which converts an act lawful in a private
jurisdiction, into a sin to be expiated only by stoning the
offender? For instance, in a private jurisdiction a man may
carry certain matters for miles without violating the Sabbath
commands, but if he venture out into a public jurisdiction with
a pocket-handkerchief or a snuff-box, or a half-crown in his
pocket, and carry it only five ells, he is guilty of death; and if
the Talmudists held the reigns of power, would be led out as
soon as the Sabbath was over, and stoned. Reason revolts
against such doctrine, the act is the very same in both cases,
and is therefore in both cases a sin, or in both cases lawful.
// File: 246.png
.pn +1
Humanity shudders at the thought of stoning a man for
carrying a pocket-handkerchief, and the Bible teaches us that
a religion, teaching such inexorable and wanton cruelty,
cannot be from God. It is true that at present the power of
Christianity protects Israelites from such harsh treatment; but
wherever the Talmud has any degree of influence, Israel
groans under its bondage. Many a time have we seen Jews
with their pocket-handkerchief tied round their knee like a
garter, for this is lawful, though to carry it in his pocket would
be a grave and capital offence. And we once knew an Israelite
who was taking a walk on the Sabbath-day, and being
addressed by a Gentile beggar, put his hand into his pocket
and gave the poor man a small coin. He was observed by some
Talmudists, who immediately attacked him for his profanation
of the Sabbath. Afraid of losing his character, and being at
that time more anxious for the praise of man than that which
cometh of God, he defended himself by saying, that he had
unintentionally taken out the money in his pocket, but had
remembered it when addressed by the beggar, and therefore
took the opportunity of getting rid of that which it was not
lawful to carry. The Talmudists were satisfied, and their
wrath changed into profound admiration for his piety. These
cases exemplify the practical working of the rabbinic system.
It burdens the consciences of the sincere, and makes the
unscrupulous hypocrites. It may be replied that such things
could not happen in England, and that here the Jews are too
enlightened to observe such distinctions. But every one who
makes this reply condemns modern Judaism as a religion unfit
for the observation of the enlightened, and if he be a conscientious
man, should protest against doctrines which he believes
to be false, and laws which he abhors as cruel. These Sabbatic
laws are a part, an essential part, of modern Judaism. There
is not any part of the oral law upon which Talmudists lay
more stress. The man, therefore, who does not observe them
has changed his religion. He has got a new faith, as really,
as if he had been baptized and professed Christianity. Every
Israelite who carries a pocket-handkerchief in his pocket
through the streets of London on the Sabbath-day, has
apostatized from that Jewish religion, which has been professed
for near two thousand years, and practically declares that
the religion of the synagogue is false. How then can he,
without hypocrisy, profess to believe in the religion of the
Jews? or how can he, as an honest man, uphold a system
which he regards as false, and which would have him executed
as a criminal if it had the power? If such persons, who live
in the habitual transgression of all the Sabbatic laws, have any
regard for truth and for Divine revelation, they should openly
declare their sentiments, announce to the world that they have
// File: 247.png
.pn +1
forsaken the religion of their fathers, and assert that religion
which they regard as true. The blindest and most bigoted
Talmudist is a far more respectable man, and more acceptable
in the sight of God, than he who pretends to profess a religion
in which he does not believe, and whose precepts he regards as
fanatical and superstitious.

But to return. From the above laws it appears that it is a
sin to carry anything in a public jurisdiction a distance of more
than four ells. But suppose, then, that there was something
which the Talmudists might find it convenient or desirable to
move to a greater distance, is there no provision to effect its
conveyance? Yes. These scrupulous persons, who would
stone a man to death for carrying anything five ells, have an
expedient for conveying it a hundred miles if necessary:—

לגיכך מותר לאדם לעקור החפץ מרשות הרבים
ולתנו לחברו שאצלו בתוך ד׳ אמותיו וחברו לחברו
שאצלו אפילו ק׳ מילין אע׳׳פ שהחפץ הולך כמה
מילין ברשות הרבים שכל אחד לא יטלטלנו אלא
בתוך ד׳ אמותיו ׃

“Therefore it is lawful for a man to move a matter from the
public jurisdiction, and to give it to his neighbour, who is
within a distance of four ells; and his neighbour to his neighbour
again, and so on, even for a hundred miles. For although
the thing itself go many miles, each person has only moved it
his four ells.” (Orach Chaiim, 348.) We have often heard of
the wonderful effects of division of labour, but never knew
before that it could convert a capital offence into an innocent
employment. Surely it is not necessary to prove that if it be
unlawful for one person to do a particular act, it is equally
unlawful for a hundred persons to combine for its performance.
This law really has more the appearance of a caricature devised
by some enemy of the oral law, than the grave decision of
religious men in a matter of life and death. But if we
examine a little further, we shall find that it is unlawful to
move this same thing, whatever it be, from one jurisdiction to
another, though that other be close at hand:—

כשם שאסור לטלטל בכל הכרמלית אסור להוציא
ממנה לרשות היחיד או לרשות הרבים או להכניס
לכרמלית מרשות היחיד או מרשות הרבים , ואם
הוציא או הכניס פטור ׃

“As it is unlawful to move anything in the place called
Karmelith, so it is unlawful to carry anything out of it into a
public or private jurisdiction, or, <i>vice versa</i>, to introduce anything
from either of these into the Karmelith. But if any one
// File: 248.png
.pn +1
does either he is not guilty,” that is, he is only to get a flogging,
but not to be stoned. An unlearned man who had already seen
something conveyed by the above expedient, might easily be
led to commit an offence of this kind. His untutored mind
might not perceive why the one should be sinful, if the other
was lawful; but such an assertion of common sense would draw
down certain chastisement. At all events, he might be tempted
to put his head from one jurisdiction into another, especially if
he was standing in the street, and was offered a drink by a
friend in a house, he might put his head into the window and
take what was offered, but would soon find, to his cost, that he
had broken one of the Sabbatic laws:—

לא יעמוד אדם ברשות היחיד ויוציא ראשו לרשות
הרבים וישתה שם או איפכא אלא אם כן יכניס ראשו
ורובו למקים שהוא שותה דכיון שהוא צריך לאלו
המים אנו חוששין שמא יביאם אליו אבל מותר לעמוד
ברשות היחיד או ברשות הרבים ולשתות בכרמלית ׃

“A man may not stand in a private jurisdiction, and put
forth his head into a public jurisdiction, and then drink, or vice
versa. But if he does so, let him introduce his head and most
of his body into the place in which he drinks, for as he wants
the water, we fear lest he should take it to himself (into the
place where he is standing). But it is lawful to stand in a
private or public jurisdiction and drink in that which is called
Karmelith. (Orach Chaiim, 349.) It is evident that no
unlearned man can stand a fair chance with laws like these.
He could not hope even to escape corporal punishment. But if
the accurate observance of such laws was the condition of
salvation, he would have reason to despair. The most honest
desire to yield obedience and the utmost exertion of his
understanding will not help him, nor compensate for his
ignorance. If, for instance, he should conclude, because it is
unlawful for himself to have his head in one jurisdiction and
his body in another whilst he is drinking, that it would be
equally unlawful for cattle in the same predicament to get food,
he would be mistaken:—

בהמה שהיתה רובה בחוץ וראשה בפנים אובסין
אותה ׃

“A beast that has got most of its body outside, and its head
inside, may be fed.” And if he should take this as the general
rule of his conduct, he would be mistaken again, for long-necked
animals form an exception:—

ובגמל עד שיהא ראשו ורובו בפנים הואיל וצוארו
ארוך ׃
// File: 249.png
.pn +1

“But in the ease of the camel, he must have his head and
most of his body inside, because his neck is long.” (Hilchoth
Shabbath, c. xxv. 1.) And so with endless cases which arise
from this one distinction of places into four classes. Judaism
is in all its parts a religion for the studious, and for them only.
For an unlearned man to keep the Sabbath, as the oral law
requirers, is absolutely impossible. And after all, what good
does it bestow upon those who spend their life in the study?
Does it improve the heart, or open more abundant views of the
Divine mercy, or fill the soul with love to man? That it
sharpens the wit and subtlety, we do not doubt, but that is but
small profit to man in general. The criminal law of any
country will do the same, and in truth the oral law is very
little more than the rabbinical criminal code. Its great subject
is guilty and not guilty. And even in this it does not address
itself to the conscience, and lead a man to consider the workings
of the heart and the wanderings of the thought, and shew him
sin at its fountain-head. It is a mere dry detail of external
observances, as may be seen from the numerous specimens
adduced in these papers, and as might be shown more fully by
translating the whole. If real devout feeling and improvement
of the heart in the fear of God and the love of man be true
religion, we might expect it, if anywhere, in the Sabbath laws.
The Sabbath is that holy day which God has set apart to raise
men’s thoughts from earth to heaven. It is that period of
earned relaxation on which even the poor and the unlearned
may lay aside their worldly cares and occupations, and meditate
upon the love and will of God, and that eternity to which he is
hastening. In the laws, then, respecting the observance of this
day, we might naturally expect the spirit of devotion to be
manifested; but in the oral law we look in vain for anything
of the kind. Its directions about the Sabbath are one continued
dry detail of external observances, which to a conscientious
man acquainted with them, must constitute a load upon his
conscience, sufficient to make the Sabbath the most unhappy
day of all the seven. But as to the poor and labouring classes,
who have no time for study, it is impossible that they should
know, and much more that they should keep, all that is
necessary for the right observation of the rabbinic Sabbath.
If, therefore, the oral law were true, the poor must lose a large
portion of the blessings, and even be in danger of perdition.
Nay, if it be true, then we must believe that God has given a
religion impossible to be observed by the poor, and offering great
advantages to the rich and learned, that is that He is a respecter
of persons, though Moses and the prophets teach the contrary.
But we would ask our readers, what use is it to them to profess
a religion of which they can never attain a competent knowledge?
We venture to affirm that the majority of Israelites do
// File: 250.png
.pn +1
not know enough of the oral law to help them to keep the
Sabbath, much less to observe the six hundred and thirteen
commandments; can it be said, then, that they possess a
religion with which they are not even acquainted? If the
knowledge and practice of the oral law be necessary to
constitute a true Jew, ninety-nine out of every hundred must
give up their claims to the Jewish name. But then what is to
become of the Jewesses, who are not even obligated to learn?
Every rabbi will be willing to confess that the women at least
are ignorant of the oral law. Can they then have a portion in
the world to come? If the knowledge and practice of the oral
law be necessary to salvation, they cannot. But if they can be
saved without it, then it follows that God has given a law, the
knowledge of which is not necessary to salvation. Let every
Jew ask himself this question, Am I acquainted with all the
precepts of the oral law? If not, can I be saved without this
knowledge? If I cannot, then the Jewish religion is one
which makes it impossible for the poor to be saved. If I can,
then the Jewish religion is of no real use, for I can be saved
even without knowing it. Such a religion cannot be from God.
His religion is necessary to be known by every man, woman,
and child in the world, and the knowledge of it is just as easy
to be acquired by the poor and unlearned as by the rich and
studious. Let then the poor and the unlearned consider the
folly of professing a religion, with which they can never hope
to become acquainted, and let them return to the religion of
Moses and the prophets, which, by the help of the God of
Israel, every one can understand, at least so far as is necessary
to salvation. The Bible, like everything that has God for its
author, has beauties discoverable by the eye of the poor, at the
same time that it has perfections to exercise the observation
and skill of the most learned. And this holy book is the
heritage of Israel, which the oral law can never be. The oral
law may be the heritage and religion of the rabbies who know
it, but it has no more to do with the religion of those who know
it not, than the laws of the Chinese. The great majority of
the Jewish people might just as well call themselves followers
of Confucius. No man can be said to believe in doctrines
which he does not know, and can never hope to know: and
this is the case with nine-tenths of the oral law.
// File: 251.png
.pn +1
.sp 4
.h2 id=chap31
No. XXXI. | RABBINIC EXCOMMUNICATION.
.sp 2
It is a fact, that the religion of the oral law has hitherto done
but little to promote the temporal welfare of the Jewish people,
and it is equally certain that, if supreme, it would destroy the
happiness both of Jews add Gentiles. Its endless definitions
would necessarily produce transgression. Its severity and
readiness in excommunication would be the source of constant
trouble to individuals and families, and the sanguinary spirit of
its criminal code would make the Jews a nation of mourners.
Indeed, we seriously doubt, whether any, but a few fanatics,
wish to see the oral law vested with supreme power, and ruling
over the lives and properties of the Jewish nation. Every
reflecting Israelite must know that the Sanhedrin, wielding the
absolute power ascribed to it in the rabbinic traditions, would
be the most oppressive tribunal that ever lorded it over the
consciences of men. But we must remember that it would not
be with the Sanhedrin and other tribunals alone, that the
Israelites would have to do. Every rabbi, and every disciple
of a wise man, would have the right of excommunicating any
one who offended them. After determining that the tribunals
can and ought in certain cases to excommunicate, the oral
law adds—

וכן החכם עצמו מנדה לכבודו לעם הארץ שהקפיד
בו ואין צריך לא עדים ולא התראה , ואין מתירין לו
עד שירצה את החכם , ואם מת החכם באין שלשה
ומתירין לו . ואם רצה החכם למחול לו ולא לנדהו
הרשות בידו ׃

“And in like manner the wise man himself may, on account
of his honour, excommunicate an unlearned man who has
treated him with contumely, and there is no need of witnesses
nor admonition. And the excommunicate person is not to be
absolved until he appease the wise man. But if the wise man
die, three persons come and absolve him. If, however, the
wise man wish to pardon, and not excommunicate him, the
power is in his own hand.” (Hilchoth Talmud Torah, c. vi. 12.)
From this law we see that the restoration of rabbinic power
would be the most oppressive system of government ever
devised. Every learned man would be a petty tyrant, constituting
both judge and jury in his own person, and able, at his
own caprice, to inflict a severe punishment. The most absolute
aristocracy of the feudal times never dared to assume or exercise
a power so monstrous and so oppressive. No priesthood, even
// File: 252.png
.pn +1
in the darkest times, ever claimed such personal authority as is
here given to every individual rabbi. It is true that he may,
if he please, forgive the unfortunate offender, but it is much to
be feared that such absolute power would in most cases be too
strong a temptation to the frail sons of men. And at all
events the principle is utterly inconsistent with wise legislation,
and most dangerous to the liberty of the poor and unlearned;
for the reader will observe that it is only an unlearned man, an
“am-haaretz,” who may be dealt with in this summary manner.
And this is another proof that the religion of the oral law is a
religion devised for the advantage of the rich and learned, but
regardless of the spiritual and temporal welfare of the lower
classes. For the learned and the great the law is very
different:—

חכם זקן בחכמה וכן נשיא או אב ב׳׳ד שסרח אין
מנדין אותו בפרהסיא לעקלם אלא אם כן עשה כירבעם
בן נבט וחביריו אבל כשחטא שאר חטאות מלקין
אותו בצנעה שנאמר וכשלת היום וכשל גם נביא עמך
לילה אע׳׳פ שכשל כסהו בלילה , ואומרים לו הכבד
ושב בביתך וכן כל ת׳׳ח שנתחייב נידוי אסור לב׳׳ד
לקפוץ ולנדותו במהרה ׃

“A wise man, old in wisdom, or a prince, or a president
of a tribunal, who has sinned, is never to be excommunicated
publicly, unless he have done as Jeroboam, the son of Nebat,
and his companions. But when he commits other sins, he is
to be flogged in private. For it is said, ‘Therefore shalt thou
fall in the day, and the prophet also shall fall with thee in
the night,’ (Hos. iv. 5,) <i>i.e.</i>, although he fall, cover him as
it were with the night. And they say to him, ‘Honour thyself,
and abide in thy house.’ (2 Kings xiv. 10.) In like
manner, when a disciple of a wise man makes himself guilty of
excommunication, it is unlawful for the tribunal to be too quick,
and to excommunicate him hastily.” (Ibid. c. vii. 1.) The
rabbies have endeavoured to justify this different legislation for
the learned and unlearned by a verse of the Bible, but their
interpretation of that verse is quite erroneous. When God
says, “Therefore shalt thou fall in the day, and the prophet
shall also fall with thee in the night,” he is not speaking of the
learned and unlearned, nor of the different way in which their
sins were to be punished, but of the destruction which was
coming upon Israel, as may be seen in Kimchi’s Commentary.
He interprets the verse thus—

וכשלת היום אמר כנגד ישראל בעבור מעשיך
תכשל ותפול , היום ר׳׳ל חזמן הזה בקרוב תבוא
// File: 253.png
.pn +1
מפלתך , וכן וחרה אפי בו ביום ההוא , ביום ההוא
שורש ישי והדומים להם , ענינם עת וזמן , וכשל גם
נביא עמך לילה נביא שקר המתעה אותך יכשל עמך
כמו האדם נכשל בלילה בחשכה וכן תרגם יונתן ׃

“<i>Therefore shalt thou stumble in the day.</i>” This refers to
Israel, and means on account of thy deeds thou shalt stumble
and fall. <i>This day</i>; that is, in this time; thy fall shall soon
come. And so we read, “Then my anger shall be kindled
against them in that day.” (Deut. xxxi. 17.) And again, “In
that day there shall be a root of Jesse,” (Isaiah xi. 10,) where
day means time and period. <i>And the prophet also shall fall
with thee in the night</i>, that is, the false prophet who deceiveth
thee shall stumble with thee, as men stumble in the night
in darkness; and so the Targum of Jonathan has it. (Kimchi,
Comment. in Hos. iv. 2.) Kimchi and Jonathan, then, both
testify that the oral law gives a false interpretation of this
verse. This is in itself rather awkward for a law that professes
to have been given by God, but still more so when
it is made the basis of most unjust and partial legislation,
to save the learned from the punishment which an unlearned
man would have in similar circumstances to suffer. No one
can deny that the learned and unlearned are here placed on
very unequal terms. If an unlearned man provoke a rabbi, he
may be excommunicated by that individual without either
judge or jury, or even the form of a trial. But if a learned
man makes himself liable to the same punishment, even a
court of justice has not the power to pronounce the sentence.
Who can doubt that the rabbies made these laws for their
own convenience? Can any one believe that God has given
this law, which makes the learned a privileged class of
persons, who, though guilty of the same offence as the working
classes, is to be spared, whilst they are to be punished? God is
no respecter of persons, and therefore no such law can be from
him.

The extreme injustice of this mode of legislation will appear
still more from considering the nature of the punishment:—

מהו המנהג שינהג המנודה בעצמו ושנוהגין עמו ,
מנודה אסור לספר ולכבס כאבל כל ימי נידויו , ואין
מזמנין עליו , ולא כוללין אותו בעשרה לכל דבר
שצריך עשרה , ולא יושבין עמו בארבע אמות , אבל
שונה הוא לאחרים ושונין לו , ונשכר ושוכר , ואם
מת בנדויו בית דין שולחין ומניחין אבן על ארונו ,
כלומר שחן רוגמין אותו , לפי שהוא מובדל מן הציבור
ואין צריך לומר שאין מספידין אותו ואין מלוין את
// File: 254.png
.pn +1
מטתו ... מי שישב בנידויו שלשים יום ולא בקש
להתירו מנדין אותו שנייה ישב שלשים יום אחרים
ולא בקש להתירו מחרימין אותו ׃

“How is an excommunicate person to conduct himself, and
how are others to conduct themselves towards him? It is
unlawful for an excommunicate person, as for a mourner, to
trim his heard or hair, or to wash all the days of his excommunication;
neither is he to be associated in pronouncing
the benedictions; neither is he to be reckoned as one of ten,
wherever ten persons are required; neither may any one sit
within four ells of him. He may however teach others and be
taught. He may hire and be hired. But if he die in his
excommunication, the tribunal send and lay a stone upon his
coffin to signify that they stone him because he is separated
from the congregation. And it is unnecessary to say that he
is not to be mourned for, and that his funeral is not to be
attended.... Whosoever remains thirty days in his excommunication
without seeking to be absolved, is to be excommunicated
a second time. If he abide thirty days more without
seeking absolution, he is then to be anathematized.” (Hilchoth
Talmud Torah, ibid.) This, then, is the punishment which
a learned man has it in his power to inflict at will. He may
deprive him of the comforts of cleanliness and perhaps injure
his health. He may hold him up to the public scorn by
separating him by four ells from all decent people. He may
heap obloquy upon his death and deprive him of a respectful
burial, or if the man survive under the public contempt, and
refuse to give the rabbi satisfaction, he will be anathematized,
and his prospects for this world, at least, irretrievably ruined.
The law respecting the anathematized person is this:—

אינו שונה לאחרים ואין שונין לו אבל שונה הוא
לעצמו שלא ישכח תלמודו ואינו נשכר ואין נשכרין
לו , ואין נושאין ונותנין עמו , ואין מתעסקין עמו
אלא מעט עסק כדי פרנסתו ׃

“He is not to teach others nor to be taught, but may learn
by himself that he may not forget the learning. He is not to
be hired, nor to hire. Men may have no dealings with him,
nor any business except a little that he may get a livelihood.”
Now then suppose that an unlearned man does or says something,
which a rabbi interprets as contempt, he is first excommunicated.
If, in the consciousness of innocence, he refuses to
ask for the rabbi’s forgiveness, he is at last anathematized, and
all his business stopped, and all this is done to him because he is
an unlearned man. He is himself to be dishonoured, his business
ruined, and he himself to die of a broken heart, not because he
// File: 255.png
.pn +1
has committed some grievous crime, but because he has been
wanting in respect either to the rabbi’s person or his words.
The most absolute autocrat never made a law more despotic.

But some one will say, that the rabbi has the power of
forgiving if he please, and that the oral law recommends him
to do so. It is true that if the affront be given in private, he
has this power, and is told to forgive, but not so if it be offered
in public, he has then no choice. He is bound to excommunicate
the offender. That we may not appear to act unfairly, we will
give the whole passage:—

אף על פי שיש רשות לחכם לנדות לכבודו אינו
שבח לתלמיד חכם להנהיג עצמו בדבר זה אלא
מעלים אזניו מדברי עם הארץ ולא ישית לבו להן
כענין שאמר שלמה בחכמתו גם לכל הדברים אשר
ידברו אל תתן לבך , וכן היה דרך חסידים הראשונים
שומעים חרפתם ואינן משיבין ולא עוד אלא שמוחלים
למחרף וסולחים לו , וחכמים גדולים היו משתבחים
במעשיהם הנאים ואומרים שמעולם לא נידו אדם
ולא החרימוהו לכבודן , וזו היא דרכם של תלמידי
חכמים שראוי לילך בה , במה דברים אמורים כשבזוהו
או חרפוהו בסתר אבל תלמיד חכם שבזהו או חרפו
אדם בפרהסיא אסור לו למחול על כבודו ואם מחל
נענש שזה בזיון של תורה אלא נוקם ונוטר הדבר
כנחש עד שיבקש ממנו מחילה ׃

“Although a wise man has the power to excommunicate on
account of his honour, yet it is not to be praised in the disciple
of a wise man who does so. On the contrary he ought to shut
his ears against the words of an unlearned man (am-haaretz),
and not to attend to them, according as Solomon has said in
his wisdom, ‘Take no heed to all the things that are spoken.’
(Eccles. vii. 21.) And such was the custom of the saints of old,
who heard their reviling, but did not answer; and not only so,
but they pardoned the reviler, and forgave him. The greatest
of the wise men used to glory in their good deeds, and say,
that they had never excommunicated nor anathematized any
man on account of their honour, and this is the way in which
the disciples of the wise men ought to walk. In what case is
this to be applied? When they have been despised or reviled
in secret. <i>But if the disciple of a wise man be despised or
reviled by any man publicly, it is unlawful for him to forgive
any affront to his honour, and if he forgive he is to be punished,
for this is a contempt of the law. He is on the contrary, to
avenge and keep the thing in mind, like a serpent, until the
offender entreat to be forgiven.</i>” (Ibid. c. vii. 13.) The great
// File: 256.png
.pn +1
object of these laws is plainly to uphold the power and dignity
of the rabbies, and to make it impossible for the people to shake
off their yoke. The care which is taken to punish every offence
against the wise men betrays a lurking consciousness of error,
and a fear lest the common people should compare their
precepts with Scripture, assert the plain unsophisticated truth,
and thus shake off the galling chains of rabbinism. To
prevent this, the very first semblance of disobedience is to be
punished with excommunication. But for the poor and unlearned,
if insulted by a learned man, there is no satisfaction.
He cannot thunder out an excommunication or an anathema in
return. For him the oral law makes no provision, except for
his punishment. If Judaism, therefore, should ever attain the
supreme power, the working and unlearned classes will be
placed in the power and at the mercy of the learned, and every
disciple of a wise man will wield the absolute power of an
autocrat.

But some one may say, that if the disciple of a wise man
should excommunicate any one hastily that the people would
not regard his excommunication. But if they did not, they
would do it at their peril, for the oral law expressly declares
that they are bound to observe the excommunication not only
of a rabbi, but of one of his disciples:—

הרב שנידה לכבודו כל תלמידיו חייבין לנהוג בו
נדוי במנודה אבל תלמיד שנידה לכבוד עצמו אין
הרב חייב לנהוג בו נדוי אבל כל העם חייבין לנהוג
בו נדוי ׃

“When a rabbi excommunicates on account of his honour,
all his disciples are bound to treat the excommunicate person
as such. But when a disciple excommunicates on account of
his own honour, the rabbi is not bound to treat that person
as excommunicate, but all the people are bound.” (Ibid.
c. vi. 13.) Nothing can more clearly prove the injustice of
such excommunication. If the rabbi be not bound to regard
the disciples’ excommunication, why should all the people be
bound? If the offence committed against the disciple be a
sin before God, and such it ought to be to require such severe
punishment, the excommunication ought to be as binding
upon the rabbi as upon the people. But if it be not binding
upon the rabbi, then the offence for which it was inflicted
cannot be a sin in the sight of God, it is therefore an arbitrary
and unjust punishment, and it is both wicked and cruel to
require the people to obey it. But the principle itself is
monstrous, that the disciple of a rabbi should be constituted
both judge and jury in his own case, and have the power
of lording it over those, whose circumstances do not permit
// File: 257.png
.pn +1
them to devote their time to study, and who, therefore,
cannot be enrolled in the privileged class. Just suppose
that the clergy of this land, or the professors and students
at our Universities, were to claim such power, and to excommunicate
and anathematize all who treated them with
disrespect, and that without any trial or conviction before
a legal tribunal, and that the unfortunate victims were to
be separated from society, ruined, and then their dead bodies
treated with dishonour, would not this be regarded as a
monstrous and insupportable tyranny? Yet this is what
the oral law claims for the rabbies and their disciples, and
what they would possess and exercise if Judaism ever attains
to supreme power. Would the Jews wish such a
power established? Do they desire to live under such a
government? If they do not, if they prefer the personal
liberty and the even-handed justice secured to them by
Christian laws, then they confess that the Christian principles
are better than those of their own religion, and they
must be charged with inconsistency in professing and asserting
the truth of a religion, which they hope may never
triumph. Every man who believes his religious principles
to be Divine, must wish that they should triumph, and that
they should have free scope for their development. Any man
who dreads the triumph of his religion must have secret
misgivings that it is false. We therefore ask every Jew
whether he desires that the oral law should attain that
absolute power which it claims, and that every rabbi and
his disciples should have the power of excommunicating
and anathematizing all who affront them? One of the most
perfect tests of a religion, is to consider what would be its
effects if supreme. At present there are various systems of
religion in the world, some of which, as directly contradicting
others, must be decidedly false. The hope of all reflecting
men is, that the truth will ultimately triumph, that
God himself will at last interpose, and establish the dominion
of truth and eradicate all error. Each hopes that his own
system will then prevail, but let him follow out that system,
and see how it will work, when all resistance shall be vain.
Let the Jews calmly consider the state of things, when the
rabbies and their disciples shall be masters of the world, as
they must one day be, if Judaism be true. The unlearned will
then be completely at their mercy, their servants and their
bondmen. Will this be a happy condition, or is this state
of things desirable? In the first place, there will be no
personal liberty. Any man who may chance to differ from
a rabbi, and treat him with disrespect will immediately be
excommunicated. In the second place, there will be no
liberty of conscience or of thought. Every man must then
// File: 258.png
.pn +1
let the rabbies think for him, and he must be content to
receive their decisions without any appeal. The body will
scarcely have the appearance of being free, and the intellect
will be bound in fetters of adamant. It will no doubt be a
glorious period for the wise men and their disciples, but they
will always form a small minority, compared with the bulk
of mankind. The majority of Israel, not now to speak of
the Gentiles, will then be degraded into poor, crouching,
submissive servants of the learned, afraid to use their reason,
and always having the fear and dread of excommunication
before their eyes. Do they then honestly wish for such a
state of things, to be tied hand and foot, and given into the
hands of their learned men? If they do not, if they see the
horror and the injustice and degradation of such a state of
things, why do they profess a religion which will inevitably
lead to it, if it be true? If such laws be unjust, and such
a consummation dreadful, instead of desirable, the religion of
the oral law must necessarily be false; and it is the duty of
every Israelite to consider what he is doing in upholding it.
The present state of things will not continue always. The
Jewish nation cannot always wish to be wanderers in
foreign lands. They look forward to a restoration to the
land of their fathers, and they wish in that land to be happy
and prosperous. But happiness and prosperity will be unknown
words, if they are then to be governed according to
the principles of the oral law. That law gives the learned
a monopoly of power and happiness, but leaves the mass of
the nation in bondage. Do they then, in contemplating the
re-establishment of the kingdom of Israel, expect another
than the oral law, and other principles of religion and
justice? If they do, they confess that the oral law is false,
and if it would be false and hurtful, and destructive of all
happiness, if supreme, it is equally false and hurtful now.
The Israelite, therefore, who upholds it, is upholding a false
system. He may do it in ignorance, and we believe that
this is the case with the majority; but it is most unbecoming
in any reasonable man to profess a religion of which
he is ignorant. He may answer, I have no time to acquire
an accurate knowledge of my religion. The books in which
it is contained are too voluminous to admit of my acquiring
an acquaintance with them. I must work for my bread.
We grant that this is the fact, but then this brings us back
to our original position, that Judaism is only a religion for
those who have leisure, that is, for the rich and the learned,
and we conclude, on that very account, that it cannot be
from God, who looks neither at riches nor learning, but
considereth the welfare, and above all, the religious welfare
of the poorest of his creatures. The especial character of
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.pn +1
the Messiah is, that he will care for the poor. “He shall
judge the poor of the people, he shall save the children of
the needy.” (Psalm lxxii. 4.) He, therefore, cannot have
the religion of the oral law. He will not be a rabbi, nor a
rabbi’s disciple.
.sp 4
.h2 id=chap32
No. XXXII. | NEW YEAR’S DAY.
.sp 2
The season of the Jewish year, which we are now approaching,
naturally leads us to the consideration of some
subjects more important than those which we have lately
discussed, the oral law teaches that the festival of the new
year is nothing less than a day of judgment, on which God
pronounces sentence respecting the state of every individual:

וכשם ששוקלין זכיות אדם ועוונותיו בשעת מיתתו
כך בכל שנה ושנה שוקלין עוונות כל אחד ואחד
מבאי עולם עם זכיותיו ביום של ראש השנה , מי
שנמצא צדיק נחתם לחיים ומי שנמצא רשע נחתם
למיתה , והבינונים תולין אותו עד יום הכפורים אם
עשה תשובה נחתם לחיים ואם לאו נחתם למיתה ׃

“As the merits and the sins of a man are weighed at the
hour of his death, so likewise every year, on the festival of
New Year’s Day, the sins of every one that cometh into the
world are weighed against his merits. Every one who is
found righteous is sealed to life. Every one who is found
wicked is sealed to death. But the judgment of the intermediate
class is suspended until the Day of Atonement. If
they repent, they are sealed to life, but if not, they are sealed
to death.” (Hilchoth T’shuvah, c. iii. 3.) This naturally
leads us to consider the rabbinic doctrine of justification, and
to inquire how far it agrees with Moses and the prophets.
And here our first business must be to state the doctrine as
it is found in the oral law.

This law teaches, first, that he whose merits are more than
his sins is accounted a righteous man:—

כל אחד ואחד מבני אדם יש לו זכיות ועוונות , מי
שזכיותיו יתרות על עוונותיו צדיק , ומי שעוונותיו
יתרות על זכיותיו רשע , מחצה למחצה בינוני ׃
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“Every one of the children of many has merits and sins.
If his merits exceed his sins, he is righteous. If his sins
exceed his merits, he is wicked. If they be half and half,
he is a middling or intermediate person.” (Ibid. 1.)

It teaches, secondly, that in estimating the comparative
state, respect is had not only to the number but to the quality
of the actions:—

ושקול זה אינו לפי מנין הזכיות והעוונות אלא
לפי גדלם , יש זכות שהיא כנגד כמה עוונות שנאמר
יען נמצא בו דבר טוב , ויש עוון שהוא כנגד כמה
זכיות , שנאמר וחוטא אחד יאבד טובה הרבה ׃

“And this weighing is made, not with respect to the
number of the merits and the sins, but according to their
greatness. There is a merit which may outweigh many
sins, as it is said, ‘Because in him there is found some good
thing.’ (1 Kings xiv. 13.) And there are sins which may
outweigh many merits, for it is said, ‘One sinner destroyeth
much good.’” (Ecclesiast. ix. 18.)

It teaches, thirdly, that it is possible by transgression or
obedience to turn the scale:—

חטא חטא אחד הרי הכריע את עצמו ואת כל
העולם כולו לכף חובה וגרם לו השחתה , עשה
מצוה אחת הרי הכריע את עצמו ואת כל העולם
כולו לכף זכות וגרם לו ולהם תשועה והצלה שנאמר
וצדיק יסוד עולם זה שצדק הכריע את כל העולם
לזכות והצילו , מפני ענין זה נהגו כל בית ישראל
להרבות בצדקה ובמעשים טובים ולעסוק במצוות
מראש השנה ועד יום הכפורים יתר מכל השנה ׃

“If a man sin one sin, he gives the preponderance for himself
and for all the world to the scale of guilt, and causes
destruction. But if he perform one commandment, he gives
the preponderance both for himself and all the world to the
scale of merit, and causes salvation and deliverance to himself
and them, as it is said, ‘The righteous is the foundation of
the world’ (Prov. x. 25), which means that righteousness
gives the world a preponderance in the scale of merit and
delivers it. And on this account all the house of Israel are
accustomed to abound in almsgiving, and in good deeds, and
to be diligent in the commandments in the interval between
New Years Day and the Day of Atonement more than in all
the year besides.” (Ibid. 4.) This then is the doctrine which
we have to consider.

The first great principle is that “Every one of the children
of men has merits and has sins.” That every man has sins
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.pn +1
we readily admit; but that any man, or any angel, or any of
God’s creatures, has any merit in the sight of God we deny.
First, because the idea of merit is utterly inconsistent with
the idea of the relation in which the creature stands to the
Creator. Every created being is bound by the very fact of
his creation to love God with all his heart and soul, and mind
and strength, and to do all his will. Whatsoever, therefore,
he does, he can never exceed the limit of his bounden duty,
and can therefore never lay any claim to merit. If created
beings were free from all obligation to love God or to do his
will—if they were independent and masters of themselves,
then by loving God or doing his will they might have merit,
for they would be doing him a service which He has no right
to require. Just as a man that is free may hire himself to
do work for another man, which he is not bound to do, and
thereby earn wages. But not so the slave, who is his maker’s
property. He can only do his duty, and if he toil all the
day and be diligent and faithful in his master’s service, he
still can lay no claim to wages or to merit; he has only done
what he is bound to do. To lay any claim to merit, we must
stand on equal terms, and confer what the other has no right
to expect. But this no created being can ever do. He is
a debtor overwhelmed with such an amount of debt, that all
that he has or can raise only goes in part payment, and who
therefore will never be able to confer anything which is not
already due. And therefore it is said, “Can a man be profitable
unto God?” and again, “Is it gain to him, that thou
makest thy ways perfect?” (Job xxii. 2, 3.) The unfallen
angels themselves have no merit before God, and much less
fallen and rebellious man.

But, secondly, the assertion that man has merits is contradicted
by the plain testimonies of Scripture. If man have
merits, however few, then so far as those merits are concerned,
his nature must be good and holy, but God declares the
contrary: “Behold, he putteth no trust in his saints; yea the
heavens are not clean in his sight: how much more abominable
and filthy is man, which drinketh iniquity like water.” (Job
xv. 15, 16.) Such language cannot be applied to any creature
capable of meriting anything in the sight of God. Again, if
man have merits, his merits must proceed from the good things
which he has done. He that does nothing good cannot be
meritorious, but yet God says, “There is none that doeth good,
no, not one. They are all gone aside, they are all together
become filthy; there is none that doeth good, no, not one.”
(Ps. xiv. 1-3.) If this be true, then no man has merits. If
man have merits, they must proceed from an inherent good
principle in his nature, but God says even of Israel that were
is no such principle of good: on the contrary, he declares that
// File: 262.png
.pn +1
“the whole head is sick, and the whole heart faint. From the
sole of the foot, even unto the head, there is no soundness in
it: but wounds, and bruises, and putrefying sores.” (Isaiah i.
5, 6.) Here God describes Israel, and the description is
generally true of mankind, as totally corrupt. There is no
soundness in it. The intellect is corrupt, for “the whole head
is sick.” The affections are corrupt, for “the whole heart is
faint.” How, then, can he that has a perverted intellect and a
corrupt heart have merits? Again, if man have merits, his
good deeds, whatever they be, must be such as to deserve the
approbation of God; but the confession of the prophet is—

ונהי כטמא כלנו וכבגד עדים כל צדקותינו ׃

“But we are all as an unclean thing, and all our righteousness
as filthy rags.” (Isa. lxiv. 6.) Either, then, the oral law
or the Bible says what is false. The Bible says that the very
best of man’s deeds, “all his righteousnesses,” are no better in
the sight of God than filthy rags: if this be true, then man has
no merit whatsoever.

But again, the assertion that every man has merits and sins,
is based upon a false principle. It takes for granted that God
judges men by their individual acts, and not by the state of
their hearts; that is, that he judges as we do. When we
consider a man’s conduct, we can only look at his acts, and to
us some of them appear good and others bad. In our sight,
therefore, he may have some merits and some demerits. But
God looks at the heart, and sees whether a man loves him or not,
and by the whole habit of his mind and affections judges the
man’s state and all his actions. We short-sighted creatures
judge a man’s heart by his actions; but God judges his actions
by his heart, and where the heart is wrong, he is so far from
counting any actions as meritorious, that he looks upon the
whole conduct as one mass of abominable sin.

The next assertion of the oral law is, that “If a man’s merits
exceed his sins, he is righteous.” This pre-supposes, first, that
a man’s merits may exceed his sins; and asserts, secondly, that
in this case he is accounted righteous. But where is the man
whose “merits exceed his sins?” Where is the man who
keeps any one of God’s commandments perfectly? In all our
best deeds and efforts there is sin of admixture or of imperfection.
Often, when by the help of God, a good thought or an
honest intention is conceived in the heart, before it can be
realized in action, some selfish and unworthy motive associates
itself with it, and spoils the whole. And in every case the
obedience is imperfect, so that all our best acts become occasions
of committing sins either of infirmity or imperfection,
and thus our sins are certainly as many as our good deeds, for
each one of them has a sin as its associate. But how many are
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.pn +1
our sins of thought, word, and deed, which are mere sins without
any admixture of good, and which in themselves are “more
than the hairs of our head?” And even if we should admit
that the final result depends not upon number, but upon magnitude,
then there is one sin that extends from the moment of
our birth to the latest hour of our existence, and that is, want
of perfect love to God. This he requires at every moment, but
yet how many hours of every day do we pursue our business
or our pleasures without a single remembrance of him? And
how few, how hasty, and how interrupted are our grateful
recollections of the love and mercy of God! Here then is a
sin which in magnitude far exceeds the aggregate of all our
gratitude and all our services, and which in itself would sink
the scale of guilt down to the lowest hell. But by the side of
it there is another equally immense, and that is our continued
transgression of the commandment, “Thou shalt love thy
neighbour as thyself.” The very best of all God’s saints
makes, at the most, but a feeble struggle against the love of
self. He admits the extent of his duty to his neighbour, he
knows it—he desires to fulfil it. He watches against himself,
and yet with all his care, self-love creeps in again and again,
and asserts the mastery over his thoughts and actions. These
two sins would outweigh a thousand times all the six hundred
and eleven remaining commandments of which Israel boasts,
even if they kept them all without a single transgression or a
shade of imperfection. With these two sins on our consciences,
it is perfectly absurd to talk of our merits exceeding
our sins. There is not, and never was in the world, a mere
child of Adam, whose sins did not for exceed his good deeds.
If, therefore, it be necessary, in order to be accounted just,
that our merits should exceed our sins, we must give up all
hope of being justified before God.

But let us suppose for a moment that such a thing were
possible, that there was a man whose merits exceeded his sins,
would such an one be accounted just before God? First let us
ask Moses, let us hear what he says. Does he promise that if
your merits exceed your sins, ye shall be considered just? and
does he promise life, as the oral law does, to imperfect
obedience? Hear the words of Moses himself:—

ושמרתם לעשות כאשר צוה ה׳ אלהיכם אתכם
לא תסורו ימין ושמאל , בכל הדרך אשר צוה ה׳
אלהיכם אתכם תלכו למען תחיון וטוב לכם והארכתם
ימים בארץ אשר תירשון ׃

“Ye shall observe to do therefore as the Lord your God hath
commanded you: ye shall not turn aside to the right hand or
to the left. Ye shall walk in <sc>ALL</sc> the ways which the Lord
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.pn +1
your God hath commanded you, that ye may live, and that it
may be well with you, and that ye may prolong your days in
the land which ye shall possess.” (Deut. v. 32, 33.) Here
Moses requires perfect obedience as the condition of life, and
does not allow a single deviation either to the right hand or to
the left. It is not a single declaration, nor a sentiment wrested
from its context. Moses repeats the same again and again. In
the very next verses to those just quoted, he says—

וזאת המצוה החקים והמשפטים אשר צוה ה׳׳
אלהיכם ללמד אתכם לעשות בארץ אשר אתם עוברים
שמה לרשתה , למען תירא את ה׳ אלהיך לשמור את
כל חקותיו ומצותיו אשר אנכי מצוך אתה ובנך ובן
בנך כל ימי חייך ולמען יאריכון ימיך ׃

“Now these are the commandments, the statutes, and the
judgments, which the Lord your God commanded to teach you,
that ye might do them in the land whither ye go to possess it;
that thou mightest fear the Lord they God, to keep <sc>ALL</sc> his
statutes and his commandments, which I command thee; thou
and thy son, and thy son’s son, all the days of thy life: and
that thy days may be prolonged.” (vi. 1, 2.) Here again Moses
requires perfect obedience to the whole law. He requires it of
every individual of Israel. “Thou and thy son, and thy son’s
son;” and this universal obedience he exacts not at some stated
period of the year, but every day of a man’s whole life. “All
the days of thy life.” Moses leaves no room for some merits
and some sins. If a man does what Moses requires, he can
have no sins. If a man have any sins whatever, he does not
fulfil what Moses requires as the condition of life. We might
quote several other similar passages, but content ourselves with
one, where Moses expressly declares that universal obedience
is necessary to righteousness:—

ויצינו ה׳ לעשות את כל החקים האלה ליראה את
ה׳ אלהינו לטוב לנו כל הימים לחיותנו כיום הזה ,
וצדקה תהיה לנו כי נשמר לעשות את כל המצוה
הזאת לפני ה׳ אלהינו כאשר צונו ׃

“And the Lord commanded us to do <sc>ALL</sc> these statutes, to fear
the Lord our God always, that he might preserve us alive, as it
is at this day. <i>And it shall be our righteousness</i>, if we observe
to do <sc>ALL</sc> these commandments before the Lord our God, as he
hath commanded us.” (Deut. vi. 24, 25.) This is Moses’ idea
of righteousness, and if Moses be right the oral law is wrong.
It says, “If a man’s merits exceed his sins, he is righteous.”
Moses says, If a man keep all the commandments all the days
of his life he is righteous. The oral law promises life to him
// File: 265.png
.pn +1
who confessedly has sins. Moses requires perfect and universal
obedience as the condition of life. It becomes, therefore, an
important, an awfully important, consideration for every
Israelite, whether he will rest his soul’s salvation on the word of
Moses, or on that of the oral law. If he rests upon the oral law,
than he will be satisfied that a partial obedience is sufficient
to secure everlasting salvation, and in this hope he will die.
But if he is to be judged according to the law of Moses, he
will, at the hour of God’s judgment, find himself awfully
mistaken. Moses knows of no righteousness, but that of
universal obedience every day of a man’s life, and promises life
to none but those who have this righteousness. He that has it
not, therefore, must be condemned. And let every Israelite
mark well that Moses has not left us to draw this just
conclusion from the premises which he has laid down, but has
himself stated, in the distinctest and plainest terms, That he
who does not yield this universal obedience is accursed. And
that no man may mistake his meaning, he sums up all that he
has said upon this subject, and repeats, that he who keeps <sc>ALL</sc>
God’s commandments shall be blessed, and that he who does
not keep <sc>ALL</sc> God’s commandments shall be accursed:—

ונינ אם שמוע תשמע בקול ה׳ אלהיך לשמור
לעשות את כל מצותיו אשר אנכי מצוך היום ונתנך
ה׳ אלהיך עליון על כל גויי הארץ , ובאו עליך כל
הברכות האלה וגו׳ ׃

“And it shalt come to pass, if thou shalt hearken diligently
unto the voice of the Lord thy God, to observe and to do <sc>ALL</sc>
his commandments which I command thee this day, that the
Lord thy God will set thee high above all nations of the earth;
and all these blessings shall come on thee,” &c. And then,
after enumerating the blessings, he adds—

והיה אם לא תשמע בקול ה׳ אלהיך לשמור לעשות
את כל מצותיו וחקותיו אשר אנכי מצוך היום ובאו
עליך כל הקללות האלה והשיגוך , ארור אתה בעיר
וארור אתה בשדה וגו׳ ׃

“But it shall come to pass, if thou wilt not hearken unto the
voice of the Lord thy God, to observe to do <sc>ALL</sc> his commandments
and his statutes which I command thee this day, that all
these curses shall come upon thee, and overtake thee. Cursed
shalt thou be in the city, and cursed shalt thou be in the field,”
&c. (Deut. xxviii. 1-15.) Here Moses plainly says, that he
who is perfectly obedient is blessed, and that he who is not
perfectly obedient is cursed. And it is to be noted that Moses
knows nothing of an intermediate state of man, the בינוניים
// File: 266.png
.pn +1
who are neither righteous nor wicked. He divides all Israel
into two classes, the blessed and the cursed. He who keeps
<sc>ALL</sc> God’s commandments belongs to the former; he who does
not keep <sc>ALL</sc> God’s commandments to the latter. In this
matter, than, the most important that can employ the mind of
man, the oral law contradicts the plain words of Moses. One
of the two is certainly in error. It is for the Israelites to
choose whether they will believe Moses, or that oral law which
contradicts his words. If they believe in Moses, then no one is
accounted just before God, but that man who has all the days
of his life kept all God’s commandments without one deviation.
Every other person is so far from being just, that he is accursed.
If there were a human being who had all his life kept all the
commandments, and only once been guilty of transgression,
that one transgression makes him unjust and accursed. But
there is no such person. Every man’s conscience tells him that
his sins far exceed his obedience, and therefore if Moses speak
truth he is accursed. Oh, let no one endanger his salvation by
trusting to the oral law. Let him take up the law of Moses, let
him investigate the conditions which Moses lays down. We
ask not now, that the Israelites should read the New Testament,
or that they should listen to our arguments or any reasoning of
man. We simply point out to them the words of Moses, and
we show other passages of the oral law which teaches an
entirely different doctrine. We ask, then, whether the man
who rebels against the law of Moses can hope for salvation?
Yet this is what every one who follows the oral law is doing.
If his temporal welfare only were concerned, it would not be of
such moment. But here his eternal interests are at stake. If
the oral law be mistaken, and mistaken it is if Moses spoke
truth, their eternal salvation is forfeited by every one who
follows it. We therefore entreat every reader of this paper to
take up the law of Moses, and to investigate this question:—“What
are the conditions of blessing and cursing, of life and
death, according to the declarations of Moses? Does he promise
life to that man whose merits exceed his sins, or does he require
universal obedience?” To Moses himself we appeal, and him
we constitute the arbiter of our differences.
// File: 267.png
.pn +1
.sp 4
.h2 id=chap33
No. XXXIII. | NEW YEAR, CONTINUED.
.sp 2
We showed in our last number that the first axiom of the.
oral law respecting the mode of justification is false. Moses
requires perfect and universal obedience to all the commandments
as the condition of justification and life, whereas the oral
law says it is sufficient if a man’s merits exceed his sins. One
of the two, then, has spoken falsehood. It is for the Jews to
consider which of them they will brand with the character of
liar. As for ourselves, we believe that Moses spoke the truth,
and by his standard of right and wrong we proceed to examine
the second and third principles of Rabbinic justification. The
oral law tells us, further, that when God weighs the merits and
the offences, “This weighing is made not with respect to the
number of the merits and the sins, but according to their
greatness. There is a merit which may outweigh many sins,
as it is said, ‘Because in him there is found some good thing.’
(1 Kings xiv. 13.) And there are sins which may outweigh
many merits, for it is said, ‘One sinner destroyeth much good.’
(Ecclesiast. ix. 18.)” And for this reason we are told that “In
the ten days between the New Year and the Day of Atonement,
Israel abounds in almsgiving and good works more than in all
the year besides.” Such is the hope which the oral law holds
out to Israel. It first tells a man, that if his merits exceed his
sins, he is safe. Then feeling that none but a fool or madman
can dream of his merits exceeding his sins, it tries to quiet the
conscience by assuring the guilty, that the quality of the deeds
is regarded more than their number, and that there may be one
meritorious act which will outweigh many sins. It endeavours
to prove this by a citation from the Book of Kings. This is in
itself suspicious. Why did it not bring one or more plain
passages from the Books of Moses? They contain the law of
God, and the great principles of God’s judgment. In determining
a case like this, an appeal to the letter of the law is
absolutely necessary. Let every Israelite, then, before he
trusts his salvation to the oral law, find out one passage in the
law of Moses, where Moses himself declares that “one merit
may outweigh many sins.” We know not of one similar
declaration, and therefore hesitate not to say, that whosoever
rests his salvation on this hope, has apostatized from the
religion of Moses.

But the passage itself, which the oral law cites, proves nothing
in support of the above principle. The words were spoken of
the son of Jeroboam. “He only of Jeroboam shall come to the
grave, because in him there is found some good thing towards
// File: 268.png
.pn +1
the Lord God of Israel in the house of Jeroboam.” (1 Kings
xiv. 13.) There is not one word said here about his being
justified by that one good thing, whatever it was. It did not
save the child from his sickness. It did not change the
sentence of death into life. All it did was to procure him a
peaceable burial. How, then, can any reasonable man argue,
because the son of Jeroboam had a peaceable burial, that
therefore some meritorious act will save him from the
punishment due to his offences? To warrant such a
conclusion, he ought first to show that the son of Jeroboam
had been a grievous sinner like his father, which the Bible
does not say; and, secondly, that this one meritorious act had
obtained pardon of his sins, and restored him to life; and
moreover it ought to be expressly said, that God considered
him as just. The very circumstance that the rabbies were
obliged to have recourse to such a passage, and that they could
find nothing better in the law or the prophets, shows that they
were hard pushed to find anything that would even bear a
faint resemblance to their doctrine.

The law of Moses gives no countenance to this doctrine, and
can give none, because it is directly subversive of all the
principles of law and justice. The stern principle of justice is,
that every transgression of the law should be followed by
punishment without any reference whatever to the good deeds
or merits of the transgressor. Even before an earthly tribunal,
there is no deviation from this principle. If a murderer or a
robber be convicted, no degree of previous or subsequent merit
can be listened to as a plea against the just sentence of the law.
He may in all other respects be an unexceptionable character,
he may feed the poor and clothe the naked, and give all his
goods in alms, but none of these things can change the sentence
of guilty into not guilty, or cause him to be considered as a
just or innocent person. And shall we suppose that God is less
just than man? The law of Moses gives us no reason for such
a supposition. It says distinctly—

ולא תקחו כופר לנפש רוצח אשר הוא רשע למות
כי מות יומת ׃

“Moreover, ye shall take no satisfaction for the life of a
murderer, which is guilty of death; but he shall surely be put
to death.” (Num. xxxv. 31.) According to this declaration,
the good deeds or merits of a murderer are not to be regarded,
and there is nothing which he can do which can avert the
sentence of the law. And shall we suppose that God himself
will do what he forbids men to do? If so, why did he forbid
it to be done? The plain reason of this prohibition is, because
it is contrary to the eternal principles of right and wrong,
// File: 269.png
.pn +1
which God himself cannot violate without detracting from his
holiness. But it is not with respect to murder only that God
has laid down these stern principles of justice. He says
generally—

והנפש אשר תעשה ביד רמה מן האזרח ומן הגר
את ה׳ הוא מגדף ונכרתה הנפש ההיא מקרב עמה ,
כי דבר ה׳ בזה ואת מצותו הפר הכרת תכרת הנפש
ההיא עונה בה ׃

“But the soul that doeth ought presumptuously, whether he
be born in the land, or a stranger, the same reproacheth the
Lord, and that soul shall be cut off from among his people.
Because he hath despised the Lord, and hath broken his
commandment, that soul shall utterly be cut off; his iniquity
shall be upon him.” (Numb. xv. 30, 31.) There is here no
promise that his merits shall be weighed against his offences.
One presumptuous sin will outweigh all his supposed merits, and
for that one he shall die in his iniquity. The doctrine of the
prophets is just the same:—

הנפש החוטאת היא תמות ׃

“The soul that sinneth it shall die.”

ובשוב צדיק מצדקתו ועשה עול ככל התועבות
אשר עשה הרשע יעשה וחי כל צדקתיו אשר עשה
לא תזכרנה במעלו אשר מעל ובחטאתו אשר חטא
בם ימות ׃

“But when the righteous turneth away from this righteousness,
and committeth iniquity, and doeth according to all the
abominations that the wicked man doeth, shall he live? <i>All
his righteousness that he hath done shall not be mentioned</i>:
in his trespass that he hath trespassed, and in his sin that he
hath sinned, in them shall he die.” (Ezek. xviii. 20-25.)
When one reads this passage, it appears as if God had dictated
it on purpose to contradict the doctrine of the oral law. There
is here no mention of weighing merits against sins, and no
promise that some few extraordinary merits may outweigh
many sins. On the contrary, it is distinctly stated, that when
the righteous man turneth away from his righteousness, “All
his righteousness that he hath done shall not be mentioned.”
If this be true, the doctrine of the oral law is necessarily and
totally false. But some one may object that there is a similar
declaration made respecting the wicked:—

והרשע כי ישוב מכל חטאתיו אשר עשה ושמר את
// File: 270.png
.pn +1
כל חקותי ועשה משפט וצדקה חיה יחיה לא ימות ,
כל פשעיו אשר עשה לא יזכרו לו בצדקתו אשר
עשה יחיה ׃

“But if the wicked man will turn from all his sins that he
hath committed, and keep all my statutes, and do that which
is lawful and right, he shall surely live, he shall not die. All
transgressions that he hath committed, they shall not be
mentioned to him, in his righteousness that he hath done he
shall live.” But this verse is as strongly against the doctrine
of the oral law as the others already cited. In the first place,
it does not say, that he whose sins exceed his merits is wicked,
but that he who commits sin is wicked. In the second place,
it does not say that, by causing his merits to exceed his sins, he
can become righteous, but by turning away, “from <sc>ALL</sc> his
sins that he hath committed,” and by keeping “<sc>ALL</sc> my
statutes.” It confirms the doctrine laid down already from the
law of Moses, that to be righteous in the sight of God, a man
must commit no sin, and keep all God’s commandments. It
therefore directly contradicts the oral law, and overturns the
doctrine that some merits may outweigh many sins.

If more proof be needful, we have it in the case of Moses
himself. Very few, if any, even of the most devoted friends of
the oral law, can imagine that he has so many merits as Moses
his master; and yet the merits of Moses did not outweigh one
apparently trifling transgression. Because of one sin, he was
sentenced to die with the disobedient generation in the
wilderness, and not permitted to enter into the land of Israel.
If Moses’ merits, then, could do nothing for him, how vain
must be the hope of others, who think that, by abounding in
almsgiving and good works for ten days, they can turn the
scale of God’s righteous judgment? Neither the law nor the
prophets know of any intermediate class between the righteous
and the wicked. They specify only the two classes, the
righteous and the wicked. Those who fulfil all God’s commandments
belong to the one, and those who transgress any of
God’s commandments belong to the other. Let every man,
then, examine his own heart and life, and it will not require
much time nor trouble to ascertain to which class he belongs. A
very little reflection will convince him that he has been, and
is, a transgressor of God’s commandments; that he has no
merits and no righteousness; and therefore belongs to that
class of whom Moses says, that they are accursed. Such a
conclusion may appear dreadful, and so it ought to be; but the
grand question is, Is it true? Let every man ask himself,
“Have I kept, or do I keep, <sc>ALL</sc> God’s commandments?” If
he can say, Yes: then, according to the law of Moses, he is
righteous, and has the promise of life. But if he must say,
// File: 271.png
.pn +1
No: then he is unrighteous, and the curse of God is hanging
over him, ready to descend and destroy him:—

ארור אשר לא יקים את דברי התורה הזאת לעשות
אותם ואמר כל העם אמן ׃

“Cursed be he that confirmeth not all the words of this law
to do them. And all the people shall say, Amen.” (Deut.
xxvii. 26.) Moses holds out no nope, except to those who yield
a perfect and universal obedience.

But some one will reply, if this be true, then no man can be
accounted righteous, on account of his deeds:—

כי אדם אין צדיק בארץ אשר יעשה טוב ולא
יחטא ׃

“For there is not a just man upon earth, that doeth good,
and sinneth not.” (Eccles. vii. 20.) And this is the truth, no
man can be justified because of his good works. We must
renounce all our pride, and appear at the bar of God as miserable
sinners, looking only for mercy, and not for payment.
We must come to the same conclusion as Job did—

אמנם ידעת כי כן ומה יצדק אנוש עם אל , אם
יחפוץ לריב עמו לא יעננו אחת מני אלף ׃

“I know it is so of a truth: but how should man be just
with God? If he will contend with him, he cannot answer
him one of a thousand.” (Job ix. 2, 3.) Job had no idea that
his merits exceeded his sins, but knew well that if God entered
into judgment with him, he could not answer respecting even
the thousandth part of his transgressions. David, the man
after God’s own heart, had the same conviction, and had therefore,
no wish that his merits should be weighed with his sins.
His prayer was—

אל תבוא במשפט את עבדך כי לא יצדק לפניך
כל חי ׃

“Enter not into judgment with thy servant: for in thy sight
shall no man living be justified.” (Ps. cxliii. 2.) And when
Daniel prayed, he did not venture to prefer his petitions on
the score of merits, or to expect an answer as the reward
of righteousness, but cast himself simply on the mercy of God:

כי לא על צדקותינו אנחנו מפילים תחנונינו לפניך
כי על רחמיך הרבים ׃

“For we do not present our supplications before thee for our
righteousnesses, but for thy great mercies.” (Dan. ix. 18.) How,
then, can the modern Jews hope to stand at the tribunal of
// File: 272.png
.pn +1
a heart-searching God, and not only escape condemnation,
but obtain a reward because their merits exceed their sins?
Are they more pure than Job, more holy than David, more
righteous than Daniel? or were those three most holy men
mistaken, or ignorant of the way of salvation? Certain it is
that there must be some mistake somewhere. Either the
rabbies were right, and then Job, David, and Daniel were
mistaken, or these three men were right, and then the rabbies
are fearfully and awfully mistaken. If the law requires perfect
obedience, and denounces a curse against all disobedience, then
the former were right in deprecating God’s judgment, and
casting themselves upon his mercy. But if the law requires
only that a man’s merits should exceed his sins, and says that
all deficiencies can be made up by almsgiving and good works
in the ten days between the New Year and the Day of Atonement,
then they were wrong. Job was utterly mistaken when
he said, “How should man be just with God?” for the rabbies
say, Only be careful for the first ten days of the year, and you
will be just and sealed unto life. David was utterly mistaken
when he said, “In thy sight shall no man living be justified;”
for the rabbies say that a man’s merits may exceed his sins, and
that such an one is just before God. Daniel was mistaken in
not offering his prayers on the score of righteousness, but
on the plea of mercy. But still, notwithstanding the certainty
with which the rabbies speak, we would rather trust our own
salvation to the word of Moses, of Ezekiel, of Job, David, and
Daniel, than to that of the rabbies. We would rather kneel as
supplicants, than claim the reward of our deeds with the
rabbies.

But we cannot pass this subject without observing here also
how the religion of the rabbies exhibits itself at every turn as
a religion for the rich and the learned, rather than for the poor
and laborious class of mankind. It teaches that almsgiving
and good works, at a certain season of the year, will turn the
wicked into righteous men, and transform the sinner into
the saint. So the rich sinner puts his hand into his pocket,
and lavishes his gold to the poor and needy, and buys what is
wanting to make up his deficit of merit. The learned man sets
to work at his books; for the oral law says:—

אין לך מצוה בכל המצוות כולן שהיא שקולה
כנגד תלמוד תורה , אלא תלמוד תורה כנגד כל
המצוות כולן שהתלמוד מביא לידי מעשה לפיכך
התלמוד קודם למעשה בכל מקום ׃

“Amongst all the commandments, there is not one that
is equivalent to the study of the law. Whereas the study
of the law is equivalent to all the commandments: for study
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.pn +1
leads to practice. Therefore, study always goes before good
deeds.” (Hilchoth Talmud Torah.) The one with his money,
therefore, and the other with his books, can effect a balance in
his favour; but what is to become of the poor labouring classes,
who have no money to buy righteousness, and no time for study,
which is equivalent to all the other commandments? For
them to turn the balance is impossible—they have not the
means; and therefore, according to the oral law, they stand
but a poor chance when the final account comes to be made
up. This of itself would prove that the doctrine of the oral
law cannot be true. God is a righteous judge, and he accepts
no man’s money and no man’s learning. He takes no bribes,
and will not wrest the judgment of the poor. The true mode,
therefore, of appearing just before God, is some other than
that pointed out by the oral law, and one according to which
the poor sinner will stand on equal terms with his rich
brother.

There is, however, another point to which we wish to direct
attention. The oral law says, if a man’s merits exceed his sins,
he is just and sealed unto life; but if his sins exceed his merits,
then he is sealed unto death: what then are we to think of all
who die in each succeeding year? It is plain that they have
not been sealed unto life, for then they could not have
died. Then they were sealed unto death; then we must
conclude that their sins exceed their merits; and as all die,
then we must conclude, further, that all die in their sins—that
their sins are more than their merits; and so, after all, this
rabbinical doctrine comes to nothing. It tells a man that by
having his merits greater than his sins, he is righteous, and
will be sealed unto life; and yet, after all his almsgiving
and good works, he dies like other men, and it turns out
that he is not a just man, nor even one of the intermediate
class, but one of the wicked. How can any rational man
put his faith in such a system, which promises a great deal,
but does not keep its promise? Above all, how can he trust
his soul’s everlasting welfare upon a promise which each
successive year proves to be false? Many an one has passed
into eternity already before the New Year, and of all such the
oral law says they have died in their sins. Many more may pass
into eternity between the New Year and the Day of Atonement.
If the oral law be true, all such belong to the decidedly
wicked who did not deserve the ten days’ grace. Their
friends and relations must, therefore, stamp their memory
with the brand of the impenitently wicked, or if they entertain a
hope that such persons have not died in their sins, they must
declare of the oral law that it is false. If they would have
a promise that will not and cannot deceive, let them take
up the law and the prophets. The reader of this paper is still
// File: 274.png
.pn +1
alive, but who can tell how soon his turn must come, and
come it will, and that soon in every case. What consolation,
then, will he have on his dying bed? Will he begin to
balance his account of merit and sin? Alas! there is no
use in that. If the oral law be true, it was balanced on the
last Day of Atonement, and the sins were found to outweigh
the merits, as his approaching death testifies. Where then
will he flee for refuge or for consolation? In the agony
and feebleness of a death-bed hour there is no time for doing
good works, and poverty may cut off the rabbinic hope of
purchasing salvation. In the oral law there is no hope. Can
he find it, then, in the law of Moses? That law requires
perfect and universal obedience, and pronounces the sinner
accursed. As an accursed sinner, then, he must stand at the
bar of God, unless there be some other way and some other
hope. When Jacob was on his death-bed he had another hope.
He could say—

לישועתך קויתי ה׳ ׃

“I have waited for thy salvation, O Lord.” (Gen. xlix. 18.)
Oh! let the reader seek this salvation in time, that when
his last hour comes, he may be as calm, as happy, and as
full of hope as his pious forefather. He died in a foreign land,
but he died happy, trusting not in his own righteousness,
but in the salvation of God. He had learned by experience
that man cannot deliver himself from mere temporal trouble,
but that even there God is his only refuge and his hope, and
still more so in the hour of death and the day of judgment.
But he had learned also to believe in המלאך הגואל the
Angel who had redeemed him from all evil, and was persuaded
that He would not forsake him in the great transition
from time to eternity. He had not put off the consideration of
salvation to the last. He could say, “I <i>have</i> waited for thy
salvation, O Lord,” and therefore when the awful moment
arrived, he could in perfect tranquillity gather his children
about him, and tell them of Shiloh who was to come, and
of the salvation which he had expected.
.sp 4
.h2 id=chap34
No. XXXIV. | NEW YEAR, CONTINUED.
.sp 2
All who believe in Divine Revelation look forward to a
great day, when the secrets of all hearts shall be revealed, and
// File: 275.png
.pn +1
a righteous sentence pronounced upon all the sons of men.
The most important thing in the world, then, for us to know is,
the way of acceptance with God, at that solemn hour. And if
men are bound as rational beings to examine the grounds of
their opinions and belief on other subjects, they must be
considered as altogether devoid of reason, who do not thoroughly
examine and weigh the doctrines which have been
taught them with regard to justification at the bar of God.
A mistake on other subjects may be endured, but a mistake
here is fatal and irreparable. What will be the horror of
those who find that they have through their own want of
consideration been trusting in a delusive hope, and have
rejected, wilfully rejected, that way of acceptance which God
has appointed. If there be any one point of difference between
Jews and Christians, which requires profound and
attentive consideration, it is this. We Christians believe that,
on this all-important point, the oral law is utterly mistaken,
and that all who trust their salvation to the hope which it
holds out, will find themselves awfully mistaken if Moses and
the prophets speak truth. We have endeavoured to show that
the hope of justification by merits is contrary to the Word
of God. But we shall now proceed to show that the oral law
by this doctrine contradicts itself, and that therefore it is most
unsafe to rest our salvation upon any of its assertions. In
that law, which teaches that if a man’s merits exceed his
sins, he is justified, we also find the following parable, intended
to explain God’s dealings in the judgment of the
New Year:—

משל למדינה שחייבת מס למלך ולא נתנה לו בא
אליה בחיל לגבותו , כשנתקרב אליה בי׳ פרסאות
יצאו גדולי המדינה לקראתו ואמרו לו אין לנו מה
ליתן לך הניח להם שליש , כיון שנתקרב יותר יצאו
בינוני העיר לקראתו הניח להם שליש השני , כשנתקרב
יותר יצאו כל בני העיר לקראתו הניח לחם הכל ,
כך המלך זה הקב׳׳ה , בני המדינה אלו ישראל
שמסגלין עוונות כל השנה ערב ראש השנה הגדולים
מתענין ומוותר להם שליש עוונותיהם , בי׳ ימים
בינונים מתענין ומוותר להם שני שלישים , ביום
הכפורים הכל מתענין ומוותר להם הכל ׃

“A parable. There was a certain city, which owed tribute
to the king, but did not pay it, whereupon he came upon it
with an army to collect it. When he came within ten leagues
of it, the great men of the city went forth to meet him, and
said to him, We have nothing wherewith to pay thee, so he
forgave them one-third. When he approached nearer still,
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.pn +1
the middle classes of the city went forth to meet him, and
he forgave them a second-third. When he approached still
nearer, all the population of the city went forth to meet him,
and he forgave them all. The King here is the Holy One,
blessed be He. The inhabitants of the city are Israel, who
accumulate sins all the year. On the eve of the New Year,
the great men fast, and one-third of their sins is remitted to
them. In the ten days, the intermediate class fast, and two-thirds
are remitted. On the Day of Atonement all fast, and
all is remitted to them.” (Orach Chaiim, 581.) Now this
representation is quite at variance with the doctrine that those
are justified whose merits exceed their sins. This parable, in
the first place, represents all as in debt, and secondly, that they
have nothing to pay, and thirdly, that the King forgives them
freely and for nothing. Now this statement is directly contrary
to the notion of merit. If a man has more merits than
sins, and is on that score accounted just, he cannot be said to
be in debt, and he needs no remission. But if it be true of
the great men as well as the middle class, that they are in
debt and have nothing wherewith to pay, then it is certain
that they have no merits, and cannot be considered as just,
but as sinners. Merit and forgiveness are as essentially opposed
as payment and debt. The man who has paid his
creditor all his demands can have no debt, and so the man
who has kept God’s commands so as to have merit, needs not
forgiveness. But he who has nothing to pay, that is, he who
has no merits, must either be condemned, or he must have
a free forgiveness of all; and this the parable says is the
case of Israel. They have nothing to pay, and God forgives
them all. Merit is therefore altogether out of the question,
and if this statement be true, then the doctrine of justification
by merits is false, and therefore the oral law contradicts itself.
How then can the Israelite trust his everlasting welfare
to a system at variance with itself?

The prayers for the New Year are equally decisive against
the doctrine of justification by merits. Out of many passages
which deny the existence of merit, and asserts the necessity of
a free forgiveness, we cite the following:—

קהלות ורבבות ואלפים , אשר לפנינו עברו חלופים ,
ולא יכלו להצטדק היות חפים , הן שמים בעינו לא
זכו , וכל לגיוני שחק כפשתה דועכו , ונתעב ונאלח
מה יזכו , קובץ מרמה ומסתתר בעיניו , אם יאמר
בלבו מי יעידני לפניו , קורותיו ורהיטיו ועציו ואבניו ,
טהור עינים ברע מראות , הצלל חטאינו בעמקי
מחבואות , ועשה עמנו לטובה אות ׃
// File: 277.png
.pn +1

“Thousands and ten thousands of congregations, which
have persecuted us and are vanished, were not able to justify
themselves in purity. Lo! the heavens are not pure in his
sight, and all the heavenly angels are as beaten flax: how
then can he that is filthy and abominable be pure? He
gathereth riches by deceit; and working in secret, he says
in his heart, Who can bear witness against me before him?
Even the beams, rafters, planks, and stones of his house. O
Thou who art too pure of sight to view evil, sink our sins in
the deepest recesses, and work the good sign for us.” (Prayers
for the New Year, p. 149.) Here is an express acknowledgment
that the congregations of old could not justify themselves
by merit, an assertion in the words of the Psalm, that all men
are filthy and abominable, and a prayer, not for payment of
deserts, but for forgiveness of sins. If this prayer contain the
sentiments of truth, and be offered in sincerity, then Israel
has no merits, and the doctrine, that any man is justified by
the superabundance of his merits, is a mere fiction. The man
who will venture to offer this prayer, and yet hope to be saved
by his good deeds, is a hypocrite, or is not right in his mind.
Here again, then, the oral law is inconsistent with itself: for
here it places the hope of salvation not in merit, but in the
free and undeserved mercy of God. It is the duty of every
Israelite, therefore, to ascertain which of the two ways is in
accordance with the declaration of Moses and the prophets.
It is impossible that they should both be true. The fact
appears to be, that the authors of the oral law, like all other
men, loved the honour and glory of personal righteousness,
and hoped that all those deeds, and fasts, and almsgiving,
which were so lovely in their own eyes, and gained them so
much credit amongst men, would also be duly acknowledged
at the bar of God’s judgment. At the same time their conscience
was continually awakened and terrified by the plain
declarations of the Word of God, and therefore, to quiet
their conscience, they were driven even against their wills
to acknowledge their guilt, and to seek for a quietus. This
they partly found in the hope of free mercy, but partly in
inventions of their own. They placed no small dependence
upon fasting and almsgiving, but their troubled conscience
was not satisfied with these, and they have therefore fled
for refuge to observances the most trivial, and hopes the
most childish. By blowing the horn the whole month of
Elul, they hope to deceive Satan, so that he may not know
which is the first day of the new year, and may not be able
to accuse them:—

לכן התקינו חז׳׳ל שיהיו הוקעין בר׳׳ח אלול בכל
שנה ושנה וכל החודש כדי להזהיר את ישראל שיעשו
// File: 278.png
.pn +1
תשובה שנאמר אם יתקע בשופר וגו׳ וכדי לערבב
השטן ׃

“Therefore our wise men of blessed memory have ordained
that the horn should be blown on the first day of the month
of Elul every year, and during the whole month, to warn
Israel to repent, as it is said, ‘Shall a trumpet be blown in
the city, and the people not be afraid?’ (Amos iii. 6), and
also to confuse Satan.” How can any man of understanding
believe that a law teaching such absurdity is from God?
We are told in Zechariah and Job, that Satan does accuse
the people of God: but how can any one, who has been
taught by the Word of God, imagine that Satan is to be
deceived by blowing the horn at a wrong time, or that even
if he did not accuse at all, that God is ignorant of man’s
sins, or that he will judge unjustly unless he is reminded
by Satan? In accusing sinners, Satan gratifies his own
malignity, but his accusation is not wanted at the bar of
God to convict man of sin. When men appear there they
will be seen as they are. All their transgressions will be
as visible as is now their bodily presence. The eye of God
will penetrate every secret recess of the soul, and the conscience
itself will testify and condemn the impenitent. It
is therefore most absurd and irrational to hope to escape by
confounding the accuser; and it is to us serious matter of
astonishment how such an absurdity could have been tolerated
for so many centuries, and how a people of such intellect as
the Jews confessedly are, should remain the disciples of such
senseless superstition.

But the rabbies expect not only to confound Satan by
blowing the horn at the wrong time, but to obtain God’s
mercy by blowing it at the right time. Thus we are told
in Vaijikra Rabbah—

בשעה שישראל נוטלין את שופריהן ותוקעין לפני
הקב׳׳ה עומד מכסא הדין ויושב בכסא רחמים דכתיב
ה׳ בקול שופר ומתמלא עליהם רחמים ומרחם עליהם
והופך עליהם מדת הדין לרחמים אימתי בחודש
השביעי ׃

“At the hour in which Israel take their horns, and sound
before the Holy One, blessed be He, He rises from the throne
of judgment and sits on the throne of mercy, as it is written,
‘The Lord, with the sound of the trumpet’ (Ps. xlvii. 5); and
he is filled with mercy towards them, and has pity upon them,
and changes the attribute of judgment which was against
them into mercy. When does this happen? In the seventh
month.” (Vaijikra Rabbah, sect. 29.) This then is one of
// File: 279.png
.pn +1
the means whereby the rabbies try to quiet a guilty conscience.
If true, it would no doubt be very convenient for
a man who has spent the year in iniquity, and who has not
repented, and does not intend to repent, to get rid of all his
sins by blowing a horn on the new year, and thus turning
God’s wrath into mercy. But it is a statement altogether
opposed to the Word of God, and derogatory to his character
for mercy and for justice. No mere ceremonial act can atone
for sin, neither does God need the blowing of a horn to remind
him of mercy. To suppose, that such a miserable ceremony
can stop God in his course of justice, and make him reverse
his determinations, is to deprive him of all the attributes of
Deity, and to represent him as exceeding in imbecility the
weakest of all the sons of men that ever occupied the
judgment-seat. And yet this most absurd and unscriptural
hope is not merely a rabbinic legend, or an allegory, but is
in the prayers of the synagogue gravely inserted as a devout
petition:—

תחנה לתוקע לפני התקיעה , יהי רצון מלפניך יי
אלהי ואלהי אבותי אלהי השמים ואלהי הארץ אלהי
אברהם אלהי יצחק ואלהי יעקב האל הגדול הגבור
והנורא שתשלח לי המלאכים הקדושים והטהורים
נאמנים משרתים ונאמנים בשליחותם חפצים ורוצים
לזכות את ישראל ואת המלאך הגדול פצפציה הממונה
להוציא זכיותיהן של ישראל בעת שהם תוקעין בשופר
ואת המלאך הגדול תשבש הממונה להשמיע זכיותיהן
של ישראל ולהבעית השטן בתקיעתם ואת השרים
הגדולים הממונים על השופר אנקתם פסתם ומלאכים
הגדולים הדרניאל וסנדלפון הממונים על תקיעתנו
המעלים תקיעתנו לפני כסא כבודך ואת המלאך
שמשיאל הממונה על התרועה ואת המלאך פרסטא
הממונה על קשר׳׳ק להיותם מזומנים בשליחותם
להעלות תקיעתנו לפני הפרוכת ולפני כסא כבודך
והמלא על עמך ישראל ברחמים ותכנס להם לפנים
משורת הדין ותתנהג עם בניך במדת רחמים ותעלה
תקיעתנּו לפני כסא כבודך וכו׳ ׃

The following prayer is said by the person who sounds
the cornet, before he begins:—“May it be acceptable in thy
presence, O Lord, my God, and the God of my fathers, the
God of heaven, and the God of the earth; the God of Abraham,
the God of Isaac, and the God of Jacob; the great God, mighty
and tremendous; to send me the holy and pure angels, who
are faithful ministers, and faithful in their message; and who
// File: 280.png
.pn +1
are desirous and willing to justify Israel; and also the great
angel Patzpatziah, who is appointed to present the merits of
Israel, when they sound the cornet this day; and likewise the
great angel Tashbach, who is appointed to declare the merits
of Israel, and confound Satan with their sound of the cornet;
and the great princes, who are appointed over the cornet,
Enkatham and Pastam, and the great angels, Hadarniel and
Sandalphon, who are appointed over our sounding, who introduce
our sounding before the throne of thy glory; and also
the angel Shamshiel, who is appointed over the joyful sound;
and the angel Prasta, who is appointed to superintend קש׳׳רק
that they may all be expeditious in their errand; to introduce
our soundings before the veil, and before the throne of thy
glory; and mayest thou be filed with mercy over thy people
Israel; and lead us within the temperate line of strict justice;
and conduct thyself towards thy children, with the attribute of
mercy, and suffer our soundings to ascend before the throne of
thy glory.” (Prayers for the New Year, p. 81.) Here, then,
we have, in the language of solemn prayer, the very same
monstrous doctrine, that the sounding of the cornet on the new
year can change God’s determinations; and we have it in even
a more objectionable form, for it is connected with other most
unscriptural superstitions. This prayer asserts what is nowhere
found in Holy Scripture, that there is a certain number of angels
whose express office it is to superintend the blowing of the
horn, and to bear the soundings thereof before the throne of
God, and at the same time to advocate their merits. In the
first place, this is a pure invention, and a fond superstition. In
the Word of God, not one word is mentioned of anything of
the kind. We should be sorry to treat any religious tenet of
any people, but especially of the Jews, with ridicule, but we
cannot help asking the good sense of every reader, whether the
representation here given is not in the highest degree ridiculous?
The angels are to be sent down from heaven. For
what purpose? Is it to warn men of the impending wrath of
God, or to announce the coming redemption of Israel, or to
execute God’s judgments? No, but to attend to the blowing
of a ram’s horn, and to carry up the sounds before the throne
of God, that they may turn his attribute of judgment into
that of mercy. Is it necessary, then, for the angels to interfere
in this matter? cannot God hear the sounding of the cornet,
unless it be conveyed to him by angels? or do the movings of
his compassion depend upon the blowing of a cornet? What
would Elijah have said to such doctrine as this? When the
priests of Baal only cried aloud, he mocked them, and said,
“Cry aloud, for he is a God; either he is talking, or he is
pursuing, or he is on a journey, or peradventure he sleepeth,
and must be awaked.” (1 Kings xviii. 27.) And yet the
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.pn +1
priests of Baal were not sounding a cornet, that they might
rouse their pretended Deity to compassion. If we had not read
this prayer with our own eyes, we could scarcely have believed
that even Rabbinism itself could have fallen into such manifest
absurdity. But the subject is far too grave to be treated with
levity. Upon this absurdity, the rabbies teach Israel to rest
their hope of salvation. Conscious that the hope of justification
by merit is fallacious, and yet unwilling to give up what is so
palatable to the pride of man, they seek about to find something
that will compensate for the deficiency, and in the eagerness
of desperation grasp at any thing. The trivial ceremony of
blowing the cornet was therefore turned into a mystery, and a
suitable apparatus of angels invented to meet the apprehensions
of the superstitious and unenlightened, and in some degree to
take off the apparent irrationality of believing that an act so
insignificant should effect a change so great in the purposes of
the Almighty. But whatever was the motive or the origin of
this fable, there it now stands in the prayers of the synagogue,
to lead the ignorant away from the true means of justification,
and the true ideas of God’s justice and God’s judgment. Let
no man say it is an innocent error. No error is innocent.
Error in every form is pernicious; in religion it is deadly. And
the most mischievous of all religious errors are those which
confirm men in the idea, that external ceremonies will atone
for moral delinquencies; and this is precisely the tendency of
the fable here noticed. An ignorant and superstitious man,
and there are many such in every religion, finds in his Prayer-book
that the blowing of the cornet can change the attribute of
judgment into the attribute of mercy: he believes it to be true,
not only because of the book where he finds it, but because
every man is glad to hear of a way of acceptance, which will
save the trouble of repentance and thorough change of heart
and life. He therefore perseveres through the year in the
practice of those things which his heart condemns, trusting that
the blowing of the cornet will set all straight, and thus he goes
on from year to year until death overtakes him hardened and
impenitent, and he finds too late at the bar of God, that he
has been in fatal error. Upon whom then will the guilt of
such person’s destruction be charged? Not only upon those
who invented the falsehood, but on those also who sanction it,
who leave it in the Prayer-book, and thus practically teach the
people superstition. Every Jew who attends the worship of
the synagogue is responsible in his station and calling, for the
error and falsehood which its prayers propagate amongst the
people. But at all events every person who disbelieves this
story of the angels carrying up the sounding of the cornet, must
grant that a system teaching such a method of salvation is very
unsafe; and that, as it grossly errs in this one article it is
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.pn +1
suspicious in all. But besides the absurdity of this doctrine,
we must notice its inconsistency. The Prayer-book states that
the blowing of the cornet is necessary to the procuring of
pardon; it therefore implies that pardon is necessary, and
therefore that Israel is guilty; what, then, becomes of merits?
If Israel can be justified by merits, the blowing of the cornet is
superfluous; for, in that case, all they want is justice. Where
a man can claim salvation because of all his good deeds, he need
not fear the attribute of righteousness, מדת הדין, and does
not want the attribute of mercy. But the moment that he
acknowledges his need of forgiveness, he confesses that he has no
merits. If, therefore, the Prayer-book be right in acknowledging
sin and praying for pardon, the oral law is wrong in
teaching justification by merits. One contradicts the other,
and therefore they cannot both be from God; and the man who
believes both is guilty of renouncing his reason. But the man
who trusts his salvation to a system so inconsistent with itself,
is utterly devoid of wisdom. He is hazarding his eternal
welfare on the testimony of a witness who contradicts himself;
who says at one time, that a man can be saved by his merits,
and at another time that he has no merits that can stand the
scrutiny of God’s righteous judgment.
.sp 4
.h2 id=chap35
No. XXXV. | JUSTIFICATION.
.sp 2
The doctrine of justification by merits is agreeable, and
seems very reasonable, so long as a man can theorize, that is, so
long as he is not in earnest. But so soon as the prospect
of death, or any other similar circumstance, compels him to
realize the act of Divine judgment upon himself, it loses all its
beauty and plausibility; the conscience is unsatisfied by its consolations,
and reason pronounces that the hope built on merits
is insecure. A solemn and earnest review of our past years soon
convinces, that our good deeds are but few, that our best
deeds are defiled by mixed motives; and, above all, that the
love of God has not been the heart’s dominant principle, and
that, therefore, some other mode of justification is absolutely
necessary. The truth of this statement is confirmed by the
inconsistency of the oral law with itself. The great principle
of the oral law is, that the observance of any one of its
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.pn +1
commands, purchases a certain quantity of merit, and that
an accumulation of these merits will, at last, constitute a
sufficiency; but when the solemn season of the New Year and
the Day of Atonement arrives, this sufficiency is found to be
insufficient, and the alarmed conscience eagerly looks round to
find something, that may compensate for the deficiency of
merit. We have already noticed some of the rabbinic inventions
for this purpose, and now proceed to consider another,
and that is, <i>the merit of their progenitors</i>. One of the main
props of rabbinic hope is the righteousness of their forefathers,
as may be seen almost on every page of the Jewish Prayer-book,
and as is apparent in the following extracts:—

קשת רוח אשר הועקרה , רופאה לקץ תשעים
כנתבקרה , שלחה פאורות ולא שקרה , תפן בנצרים
אשר חוללו כהיום , ושלש עקרות שהפקדו בזה יום ,
תצדיק בצדקתם מיחליך איום ׃

“She who was sorrowful when barren, was made to rejoice
with good tidings when ninety years of age; she then sent
forth shoots that failed not. Regard the merit of your ancestors
who were born on this day, and the three barren ones,
who were visited on this day: justify, through their righteousness,
those who hope in thee, O Thou, who art tremendous.”
(Levi’s Prayer for the New Year, p. 61.)

And again—

את חיל יום פקודה , באימיו כל לחום לשקדה ,
גשים בו ברך ליקודה , דעם לישר כעל מוקדה ,
היוצר יחד כסל נשפט , ושוע ודל בפלוס יושפט ,
זכר לא יעשה משפט , חין ערכו יזכר במשפט , טרם
כל מפעל חצב , יזם במחשבת צור חוצב , כאחור
וקדם בתוך נחצב , ליהב עליו כל המחצב , מנתו
כהיום כח דושנה , נצר להחניט לתשעים שנה , סוימה
אות היות לשושנה , עבור לפניו בזה ראש השנה ,
פולצו פרחיה בזה יום , צגתם פני כס איום , קול
דבובם ירחישו כהיום , רוגשים להריע למצוא פדיום ,
שעונים עליה בה להפקדה , שואגים בלהק דלתות
לשקדה , תמוכים בדשן שה עקידה , תשר אשר בו
נפקדה ׃

“The fearful day of visitation is come, its dread goads
all flesh; they present themselves with bended knees; O may
their repentance be accounted as a burnt-offering. Thou who
hast formed them judgest all their thoughts: the rich and
poor are all weighed in the balance; <i>remember the merit of</i>
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.pn +1
him who said, ‘Shall he not do justice?’ O, remember the
tenor of his prayer in judgment. Ere ought was created didst
thou purpose to ordain him the rock from whence the nation
was to spring; he was as the centre, the support of all
creatures. His wife was on this day endued with youth, to
cause the branch to put forth at ninety years of age; she was
appointed as a sign to those who are likened to the rose, who
are to pass before thee in judgment on this New Year’s-day.
Her posterity tremble this day; when they stand before
thy terrible throne; they utter the voice of prayer this day;
they assemble to sound the cornet, that they may obtain
redemption. <i>They depend on her merit</i> to be visited like
her; their assemblies cry aloud and hasten to enter into
thy doors. They depend on the ashes of him who was bound
as a lamb,[#] with whom she was visited in the month Tishri.”
(Ibid., p. 57.) The offering of Isaac is regarded as particularly
meritorious, and constantly urged as a plea for merit. Thus—

והסתכל באפרו של יצחק הצבור על גבי המזבח
וזכור לנו עקדתו היום לזרעו של יצחק ׃

“Attentively view the ashes of Isaac, heaped upon the
altar;[#] and remember this day unto his seed, his being bound
on the altar.” (Ibid., p. 81.) And again—

סמוכים בצדקת אב היה אחד , נשענים בסבך יחיד
ומיוחד , מובטחים בתם וביושר אב אחד ׃

“They depend on the righteousness of the first patriarch,
and rest on the merit of the only peculiar Son, and are secure
in the perfection and rectitude of the father of the nation.”
(Ibid., p. 105.)

These passages show plainly that, after all, the rabbies felt
their own doctrine of justification by merits very unsafe
ground on which to build their hope of salvation; and that
they were glad to flee to merits more adequate, which they
hoped to find in the righteousness of their ancestors. The
modern Jews, who still adopt these prayers, profess to entertain
the same hope, and we therefore proceed to inquire,
whether it be built on a better foundation than that which
they are compelled to relinquish. We think that it is not; for,
in the first place, the saints of old, Abraham, Isaac, and Jacob,
though we revere them as pious and holy men, were after all
only sinful men like ourselves. They did not, and could not,
save themselves by their own righteousness, and if they did not
save themselves, it is folly to think that they can save us.
// File: 285.png
.pn +1
Abraham, though by the grace of God, the father of the faithful,
was yet in himself so weak in faith, and so distrustful in the
goodness and mercy of God, as to endeavour to save himself
from the Egyptians by means of a deliberate falsehood.
Sarah had so little faith as to laugh within herself at the
promise of God, and then to defend herself by a lie. Isaac
was guilty of similar conduct, and Jacob’s sin in deceiving his
brother plainly shows, that he also was a poor sinful creature.
Where then are their superabundant merits, whereby they
are to justify all their posterity? The Word of God says
expressly,—

אח לא פדה יפדה איש לא יתן לאלהים כפרו ׃

“No man can by any means redeem his brother, nor give to
God a ransom for him.” (Ps. xlix. 8.) How then are these
three men to redeem all their posterity? If they have got
merits sufficient to compensate for the unrighteousness of their
children, then they have a ransom; and then the Word of God,
which says that no man has a ransom, is not true. But if the
words of the Psalm be true,—and he is no Jew who thinks
them false,—then the patriarchs have no superabundant merits,
and no ransom to offer for their children, and then the hope
built on their righteousness is deceitful, and those that lean on
it will find themselves mistaken in the hour of judgment. Nay,
more, they will find themselves accursed for departing from
the Lord. He that trusts in the righteousness of Abraham,
Isaac, and Jacob, to deliver him from the wrath to come, is
evidently trusting in man, and making flesh his arm. If the
merits of the patriarchs can save their children from the wrath
of God, then God is not the Saviour of Israel, but the patriarchs
are Israel’s redeemers, and poor mortal men are their
hope and their trust: but the Prophet says,—

ארור הגבר אשר יבטח באדם ושם בשר זרועו ומן
ה׳ יסור לבו ׃

“Cursed be the man that trusteth in man, and maketh flesh
his arm, and whose heart departeth from the Lord.” (Jer.
xvii. 5.) So far, then, from being secure by trusting in the
righteousness of Abraham, Isaac, and Jacob, this trust increases
the sinner’s guilt, and draws down upon him a double curse.
But it has pleased God himself to argue this question at large
with the Jews, to suppose the case of a righteous father who
has an unrighteous son, and to declare that the son cannot be
saved by the righteousness of the father. In the Prophet
Ezekiel, God says, “If a man be just, and do that which is
lawful and right—he is just, he shall surely live, saith the
Lord God. If he beget a son that is a robber, a shedder of
// File: 286.png
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blood, and that doeth the like to any of these things, and that
doeth not any of those duties, but even hath eaten upon the
mountains, and defileth his neighbour’s wife, hath oppressed the
poor and needy, hath spoiled by violence, hath not restored the
pledge, and hath lifted up his eyes to the idols, hath committed
abomination, hath given forth upon usury, and hath
taken increase: shall he then live? he shall not live: he hath
done all these abominations: he shall surely die; his blood
shall be upon him.” (Ezek. xviii. 5-13.) Here God sets the
matter at rest, and decides that the righteousness of a father
is of no use to an unrighteous son, and cannot deliver him from
the punishment due to his evil deeds. The doctrine, then, of
justification by the merits of ancestors, is directly opposed to
the plain declaration of God himself, and, therefore, in this case
also the Jewish prayers and the oral law teach error, and
seduce the Jews to their everlasting destruction, by teaching
them to trust in that which can do them no good. It is an
awful and melancholy spectacle to see God’s ancient people
thus misled. At this season of the year, the devout amongst
them endeavour to turn to God, fast and pray, and yet neither
the one nor the other is accepted, because they put their trust
in the merits of men, and their heart is turned away from God
their Saviour. The prayers of the synagogue, instead of
drawing down a blessing, only help to accumulate wrath, by
seducing them from the Redeemer of Israel to refuges of lies.
And hence it happens that all the fasts and the prayers of
Israel for these seventeen centuries have been disregarded by
God, and that Israel still continues in captivity. But as every
lie and every error is built upon some truth as its foundation,
it will be well to inquire what truth it was that gave rise to
this error of justification by the merits of ancestors? The principle
is <i>that the guilty may be saved by the merits of another
person, who is righteous</i>: how, then, did this principle become
current among the Jews? It was certainly not the invention of
human reason, for reason can discover no necessary connexion
between the merits of one righteous man and the pardon of
another who is guilty. The principle does not hold in the ordinary
judicial proceedings of this world: a robber or a murderer is
not and cannot be pardoned because another member of the community,
or of his family, is a good and righteous man. We must
therefore look elsewhere for the origin of the principle, and we
find it in the revealed will of God. We see it in the appointment
of sacrifice and atonement, according to which a guilty
man was pardoned by the suffering of an innocent animal.
Here is at once the principle of substitution of the innocent for
the guilty; and human reason, when it once has the substratum,
can easily proceed to erect the superstructure. In the present
case it naturally argued, if the death of one of the brute
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creation could effect so much, how much more would the merits
of a righteous man avail, if such an one could be found? The
error, then, is not in the principle, but in its application.
According to the Scripture, it is true that the innocent may be
substituted for the guilty; but the rabbies were wrong in
applying this truth to the case of Abraham, Isaac, Jacob, and
other men, who were only sinners as themselves. The Word
of God, which gave the principle, also directs us to the right
application. It tells us of one for whose righteousness’ sake
the Lord will forgive sin:—

ה׳ חפץ למען צדקו יגדיל תורה ויאדיר ׃

“The Lord is well pleased for his righteousness’ sake; he
will magnify the law and make it honourable.” (Isa. xlii. 21.)
Who, then, is this person? The preceding verses tell us that
it is the servant of the Lord. Who, then, is the servant of the
Lord? Kimchi says, on this verse, that the servant of the
Lord is the prophet; but this cannot possibly be true, for the
prophet was not righteous, but a sinner, as he himself tells us
in the sixth chapter—“I am a man of unclean lips.” The
servant mentioned in the nineteenth verse is the same person
as he who is called “My servant,” in the first verse of the
chapter—“Behold my servant, whom I uphold, mine elect, in
whom my soul delighteth: I have put my spirit upon him: he
shall bring forth judgment to the Gentiles.” But here Kimchi
says,—

זה הוא מלך המשיח כמו שפירשנו ׃

“This is the King Messiah, as we have interpreted.” If
then, in the first verse, “The servant of the Lord” means the
Messiah, it must mean the same through the chapter, and the
Messiah is the person for whose righteousness’ sake the Lord
is well pleased.

This same prophet tells us again, concerning this servant,—

בדעתו יצדיק צדיק עבדי לרבים ועונותם הוא יסבול ׃

“By his knowledge shall my righteous servant justify many;
for he shall bear their iniquities.” (Isa. liii. 11.) That the
Messiah is here intended no Jew can doubt, who uses the
Synagogue Prayers; for on the Day of Atonement and at the
Passover, this chapter is applied to him.[#] Here, then, it is
expressly stated, that the Messiah, by his righteousness, shall
justify the guilty. And, therefore, the prophet calls the
Messiah יהוה צדקנו “<sc>The Lord our Righteousness</sc>.”
(Jer. xxiii. 6.) That the Messiah is here intended there can
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be no doubt, for he is described as “the righteous branch” of
David, and thus all the commentators explain it. In these
three passages, then, of the Word of God, sinners are pointed
to the Messiah as their hope and their righteousness. He is
God’s righteous servant, and his sufferings and his merits are
all-sufficient to do that which Abraham, Isaac, and Jacob
cannot do. The great mistake of the oral law is to point to
wrong persons, who have no righteousness, and almost totally
to pass by Him whom God hath set forth as the hope of
sinners. But it may here be asked, if Messiah be a man, how
can he have merits more than Abraham, or any other of the
children of Adam? The answer is, that though very man, he
is not a sinful man as we are, neither is he a mere man. If he
were a man like us, he could have no merits, and therefore
could not justify us any more than we could justify him. The
declaration, therefore, that he is the Lord’s righteous servant,
and that he is appointed for the justification of sinners,
necessarily implies that he is more than a man, and the title
given him by the Prophet Jeremiah puts this beyond doubt.
Jeremiah calls him by the incommunicable name of God יהוה ,
concerning which God himself says:—

אני יהוה הוא שמי וכבודי לאחר לא אתן ׃

“I am the <sc>Lord</sc>: that is my name, and my glory will I not
give to another.” (Isa. xlii. 8.) If then יהוה be the name of
God, then that Being who is called by that holy name must be
God. Some of the modern rabbies reply, that this holy name
is also given to the city of Jerusalem, both by Jeremiah and
Ezekiel. But even if we admit this, still this is no answer to
our argument. There is no fear that a city which, however
great or noble, is only a mass of stones and mortar, should be
mistaken for the living God, the Creator of the Universe.
When, therefore, the name of God is attributed to the city,
God’s honour is not given to it. But when we are told of the
Messiah, first that he is righteous, secondly that his righteousness
is so great as to justify the guilty, and lastly that his
name is יהוה, “<sc>The Lord</sc> our Righteousness;” that is when
we see that the attributes and the name of God are attributed
to him, then we must conclude either that he is God, or that
God has done what he has declared that he would not do, and
given his honour to another. Righteousness is the attribute of
God alone, and so Daniel says:—

לך ה׳ הצדקה ולנו בושת הפנים כיום הזה ׃

“O Lord, righteousness belongeth unto thee, but unto us
confusion of faces, as at this day.” (Dan. ix. 7.) But, in the
above passages, righteousness is said to belong to the Messiah,
and that in such an immeasurable degree as to be sufficient to
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.pn +1
justify the guilty sons of men; if then he have this attribute of
God, he must also have the nature of God. Again, another
prophet says, that of God men will say that they have righteousness
in him:—

אך בה׳ לי אמר צדקות ועוז ׃

“Surely shall one say, in the Lord have I righteousness and
strength. (Isa. xlv. 24.) And again:—

בה׳ יצדקו ויתהללו כל זרע ישראל ׃

“In the Lord shall all the seed of Israel be justified, and
shall glory.” Here it is said that God is our righteousness,
and that in Him we shall be justified; but in the passages
quoted above, it is said that the Messiah is our Righteousness,
and that in Him we shall be justified; the person then intended
in these different passages must be one and identical. Thus
the difficulties are all removed, and we have one in whose
righteousness we may safely trust, without making ourselves
liable to the curse denounced against those who put their trust
in sinful men. This is the Christian’s hope. Many Jews
think, and speak, and argue too, as if Christians had departed
from the living God and put their trust in a man; but that of
which they accuse us, they have done themselves. We have
not departed from the living God. Our hope and trust and
confidence is in יהוה צדקנו, The <sc>Lord</sc> our Righteousness.
You have departed from the Lord, for in your prayers you say
that your hope and trust is in the merits of sinful men. Our
confidence is based upon the Word of God, and your hope is
taught you by the rabbies, who are fallible men. Your doctrine
is the doctrine of men, and your hope is in the merits of
men. You have, therefore, doubly departed from God, both
from his word and his righteousness. Our desire is that you
would return to Him, not to us,—to his word, and not to ours.
You have no merits more than we have. Your forefathers
have no more than either of us, and the blowing of a ram’s
horn is but a poor foundation on which to build our hope of
salvation; and yet these are the things on which your rabbies
have taught you to depend. Examine your prayers, and
compare them with the Word of God, and you will find, that
as long as the Jewish nation continues to offer such petitions,
their cry cannot be heard; and that if they wish for salvation,
they must forsake their arm of flesh, and return to Him who
was the hope of their fathers.

It was not by his own merits, nor the merits of his forefathers,
nor by any ceremonial observance, that Abraham was
justified, but by faith in the <sc>Lord</sc>, יהוה, as it is written:—

והאמין בה׳ ויחשבה לו צדקה ׃
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“And he believed in the <sc>Lord</sc>, and it was counted to him
for righteousness.” (Gen. xv. 6.) David the King did not
expect to be forgiven and justified on account of Abraham’s or
his other ancestors’ merits; neither did he say, Blessed is the
man who puts his trust in the righteousness of the patriarchs,
but—

אשרי נשוי פשע כסוי חטאה , אשרי אדם לא יחשב
ה׳ לו עון ואין ברוחו רמיה ׃

“Blessed is he whose transgression is forgiven, whose sin is
covered. Blessed is the man unto whom the <sc>Lord</sc> imputeth
not iniquity, and in whose spirit there is no guile.” (Ps. xxxii.
1.) Every one, then, who desires to have this blessing, must
renounce all pretensions to merit, and acknowledge himself
a sinner needing forgiveness; and for this forgiveness he must
look not to anything that man had done, or can do, but to the
mercy of God in passing by transgression and sin. And
therefore the Prophet Habakkuk lays it down as a general
rule—

וצדיק באמונתו יהיה ׃

“The just shall live by his faith.” (Habak. ii. 4.) This is
the Scriptural mode of justification, and this the hope of
Abraham, David, and Habakkuk. Will the Jews, then, cast
in their lot with their father Abraham, and trust to that way
of justification in which he walked? or will they refuse to be
justified as he was, and still persist in following the inventions
of men, which are not even consistent with themselves? If
the oral law pointed out one way of justification, and then consistently
adhered to it, there would at least be an appearance of
reason in following its directions. But it points out two ways
as opposite as east and west. It says a man may be justified
by his own merits, and then it tells him he is to be justified by
the merits of another. Both cannot possibly be true. It is the
duty, then, of every man earnestly to inquire which is the true
way of Salvation, and to decide, whether he is to be saved
by his own merits, or the merits of his forefathers, or the
merits of “<sc>The Lord our Righteousness</sc>.”

.fn #
Isaac.
.fn-
.fn #
“Alluding to Isaac’s being bound; and thus considered as if he had been
offered, and his body burnt to ashes on the altar.” (Levi’s note.)
.fn-
.fn #
See the Machsor for the Day of Atonement, in אז מלפני בראשית and for
the Passover, in ברה דודי.
.fn-
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.pn +1
.sp 4
.h2 id=chap36
No. XXXVI. | DAY OF ATONEMENT.
.sp 2
The law and the prophets both abound with plain declarations
entirely subversive of the rabbinic doctrine of human
merit. But it has pleased God, besides these plain and
repeated declarations, to ordain a public and solemn act to
instruct even the most ignorant, and to convince the most
obstinate, that by human merit there is no salvation. He
commanded that, once every year, an atonement should be
made by the high-priest, for himself, and for all the people
of every class and degree.

וכפר את מקדש הקודש ואת אהל מועד ואת המזבח
יכפר ועל הכהנים ועל כל עם הקהל יכפר ׃

“And he shall make an atonement for the holy sanctuary,
and he shall make an atonement for the tabernacle of the congregation,
and for the altar; and he shall make an atonement
for the priests and for all the people of the congregation.”
(Levit. xvi. 33.) Now this ordinance implies, that all Israel,
the high-priest, the priests, and the people, are all sinners, all
need an atonement; and, therefore, utterly annihilates all idea of
justification by merits. If Israel could have been justified
either by their own merits, or by the merits of their forefathers,
the solemn act of annual atonement would have been superfluous.
But if this atonement be necessary,—and if it were
not, why did God appoint it—then there is no room for
the assertion of human merits. But the truth is, as we have
already seen, that the rabbies felt that their doctrine was
insufficient to quiet the awakened conscience, and gladly fled
to any refuge that they could discover; it is no wonder then
that they have clung with uncommon tenacity to the shadow
of that hope that was held out in the law of Moses. In spite
of their doctrine of merit, they are glad to have even the appearance
of a day of atonement to reconcile them to the Almighty.
It is true they have no high-priest and no sacrifice, yet so
convinced are they of the need of an atonement, that rather
than confess that they have absolutely none, they teach that
repentance and the day itself will atone for all sin:—

בזמן הזה שאין בית המקדש קיים ואין לנו מזבח
כפרה אין שם אלא תשובה , התשובה מכפרת על
כל העבירות אפילו רשע כל ימיו ועשה תשובה
באחרונה אין מזכירין לו שום דבר מרשעו , שנאמר
רשעת הרשע לא יכשל בה ביום שובו מרשעו , ועצמו
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של יום הכפורים מכפר לשבים שנאמר כי ביום הזה
יכפר עליכם ׃

“At this time, when there is no temple, and we have no
altar, there is no atonement but repentance. Repentance
atones for all transgressions, yea, though a man be wicked all
his days, and repent at last, none of his wickedness is mentioned
to him, for it is said, ‘As for the wickedness of the
wicked, he shall not fall thereby, in the day that he turneth
from his wickedness.’ (Ezek. xxxiii. 12.) The Day of Atonement
itself also atones for them that repent, for it is said, ‘For
on that day he shall make an atonement for you.’ Lev. xvi.
30.” (Hilchoth T’shuvah, c. i. 2.) This is the last refuge of
Jewish hope, and we, therefore, propose to consider, whether
it is a refuge on which a reasonable man may hazard his hope
of salvation? No man of sense would hazard his life or his
property upon a statement, of which one part contradicted the
other; and such is the statement which we have just read. It
first tells us, that in this present time “There is no atonement
but repentance,” and that “Repentance atones for all transgressions;”
and yet, immediately after, it adds, that “The Day
of Atonement itself atones for them that repent.” Now the
latter assertion contradicts the former. If the Day of Atonement,
as is here asserted, be necessary to atone for the penitent,
then it is not true, that repentance atones for all sins. But if
repentance atones for all sins, then when a man repents, his sins
are forgiven, and then the Day of Atonement is not necessary.
There is here, therefore, a palpable contradiction, and it cannot
be safe to trust to a hope at variance with itself. But, secondly,
as the two parts of which this statement is composed, contradict
each other, so each of them is contrary to the law of Moses.
The first of them is, that “Repentance atones for all transgressions;”
but if so, then the atonement prescribed by Moses is
useless, in fact, it is no atonement at all. Moses says, that the
two goats were appointed by God for the atonement, but here
it is said, that repentance is, in itself, sufficient. If this be true,
if repentance can now atone for sins, without any sacrifice, why
did Moses appoint such an useless, and even cruel rite, as the
taking away the lives of poor innocent animals? If repentance
be sufficient now, it was sufficient always, and then it follows,
that God commanded what was useless. But if the appointment,
the slaying of one goat, and the sending the other, laden
with the sins of the people, into the wilderness, was necessary
formerly to procure forgiveness of sins, it must be equally
necessary now: unless the rabbies will take upon them to
assert, that God is an arbitrary and changeable master, who, to
forgive sins, at one time, requires what at another time he does
not require. That the slaying of one goat, and the sending
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.pn +1
away of the other was once absolutely necessary, no man can
deny. Moses prescribes it so plainly, that if there be one thing
more plain than another, it is this, that when the Jews were in
their own land, repentance was not a sufficient atonement for
sins. Indeed, Rambam himself says:—

שעיר המשתלח מכפר על כל עבירות שבתורה
הקלות והחמורות בין שעבר בזדון בין שעבר בשגגה
בין שהודע לו בין שלא הודע לו הכל מתכפר בשעיר
המשתלח והוא שעשה תשובה אבל אם לא עשה
תשובה עין השעיר מכפר לו אלא על הקלות ׃

“The goat that was sent away atoned for all the transgressions
mentioned in the law, whether light or grave.
Whether a man transgressed presumptuously or ignorantly,
consciously or inconsciously, all was atoned for by the goat
that was sent away, if a man repented. But if a man did
not repent, then the goat atoned only for the light offences.”
(Hilchoth T’shuvah, ibid.) We do not agree with the whole
of this doctrine, but we cite it to show, that formerly repentance
was not a sufficient atonement for sins, but that
besides repentance, the goat, as appointed by God, was also
necessary. And we infer, that as an atonement, besides
repentance, was once necessary, it is necessary still, unless
the rabbies will affirm that God has changed his mind, and
abrogated the law of Moses. If repentance without any
atonement be now sufficient to procure forgiveness of sins,
then, beyond all doubt, the law of Moses is abrogated or
changed. If the law of Moses be not abrogated and not
changed, then repentance alone cannot atone for sins; and,
therefore, this assertion of the oral law is false.

But the oral law endeavours to prove its assertion, by a
citation from Ezekiel, “As for the wickedness of the wicked,
he shall not fall thereby in the day that he turneth from his
wickedness.” And it might be further urged, that Ezekiel
here mentions repentance only, and omits all notice of sacrifice
and the Day of Atonement. But the answer is easy. Either
Ezekiel meant, in this declaration, to repeal the law of Moses,
or he did not. If he meant to repeal the law of Moses, then
the law is repealed, and a new way of obtaining forgiveness,
not taught by Moses, has been introduced, and then
the whole Jewish nation is, on their own showing, palpably
in the wrong in adhering to that which is repealed. But
if he did not mean to repeal the law of Moses, then he made
this assertion with that implied restriction which the law of
Moses required; that is, he implied the necessity of sacrifice:
and then this passage does not prove what the oral law asserts.
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.pn +1
But in every case, this first assertion is contrary to
the law of Moses.

It is, however, evident, that the rabbies themselves were
dissatisfied with their own assertion, for they immediately add
to it a second, “That the Day of Atonement itself atones for
them that repent, as it is said, ‘For on that day he shall make
an atonement for you.’” Notwithstanding the confidence of
their assertion about repentance, they did not feel easy without
some appearance of an atonement, and as they had no priest
and no victim, they say, that the day itself atones, and
endeavour to prove this assertion by a citation from Moses.
But, unfortunately, this citation entirely overthrows their
assertion. Moses does not say:—

היום הזה יכפר עליכם ׃

“This day will atone for you,” but he says:—

ביום הזה יכפר עליכם ׃

“On that day he (the priest) shall atone for you.” Moses
ascribes no virtue whatever to the day itself, but only to the
rites on that day to be observed, and the person by whom
they were performed. Moses prescribes, first, a high-priest;
Secondly, a goat, whose blood was brought into the Holy of
holies; and thirdly, a goat to be sent away: so that where
these three are wanting, nay, where any one of the three is
wanting, the conditions prescribed by Moses are not fulfilled,
and there is, therefore, no atonement. Without these three
things the day itself has no virtue, and is nothing different
from the commonest day in the year; and now, therefore,
as they are all wanting, Israel has no atonement. The
assertion about the day itself, is a mere invention of the
rabbies, the only value of which is to show how deeply they
felt the insufficiency of repentance, and the necessity of a real
atonement, in order to procure remission of sins.

But the rabbies always betray themselves by adding something
to make up for the deficiency, of which they are sensible.
We have seen this in their assertion about merits,
and so we find it here in their assertion about atonement.
They assert, that “The Day of Atonement itself atones for the
penitent,” but in spite of this, they have felt the need of
something more, which would a little better resemble real
sacrificial atonement; and hence has arisen the custom of
sacrificing a cock on the eve of that solemn day. The following
account of this custom is given in the קהלת שלמה, of which
we have before us an edition published at Breslau, so late as
the year 1830; and it is selected, partly on account of its recent
publication, and partly because the directions how to act are
given in Jewish-German, which shows that they are intended
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.pn +1
even for the most illiterate, and that the custom is not confined
to a few speculators, but is general amongst the people:—

סדר כפרות ׃

בני אדם יושבי חושך וצלמות אסירי עני וברזל ,
יוציאם מחושך וצלמות ומוסרותיהם ינתק , אוילים
מדרך פשעם ומעונינותיהם יתענו , כל אוכל תתעב
נפשם ויגיעו עד שערי מות , ויזעקו אל יי בצר להם
ממצוקותיהם יושיעם , ישלח דברו וירפאם וימלט
משחיתותם , יודו ליי חסדו ונפלאותיו לבני אדם , אם
יש עליו מלאך מליץ אחד מני אלף להגיד לאד ישרו ,
ויחננו ויאמר פדעהו מרדת שחת מצאתי כופר ׃

זה חליפתי , זה תמורתי , זה כפרתי , זה התרנגול
ילך למיתה ואני עכנס ואלך לחיים טובים ארוכים
ולשלום ׃

“<sc>Order of the Atonements.</sc>—On the eve of the Day of
Atonement, the custom is to make atonements. A cock is
taken for a man, and a hen for a woman; and for a pregnant
woman a hen and also a cock, on account of the child. The
father of the family first makes the atonement for himself, for
the high-priest first atoned for himself, then for his family, and
afterwards for all Israel.” The order is as follows:

<i>He takes the cock in his hand and says these verses</i>:

“The children of men that sit in darkness and the shadow
of death, being bound in affliction and iron; he brought them
out of darkness and the shadow of death, and brake their
bands in sunder. Fools, because of their transgression, and
because of their iniquities, are afflicted. Their soul abhorreth
all manner of meat; and they draw near unto the gates of
death. Then they cry unto the Lord in their trouble; and he
// File: 296.png
.pn +1
saveth them out of their distresses. He sendeth his word, and
healeth them, and delivereth them from their destructions. O,
that men would praise the Lord for his goodness, and for his
wonderful works, to the children of men? (Psalm cvii.) If
there be for him an angel, an intercessor, one among a thousand,
to show unto man his uprightness, then he is gracious
unto him, and saith, Deliver him from going down to the
pit; I have found a ransom.” (Job xxxiii. 23.)

<i>Whilst moving the atonement round his head, he says</i>,

“This is my substitute. This is my commutation. This
cock goeth to death, but may I be gathered and enter into a
long and happy life, and into peace.”

He then begins again at the words, “The children of men,”
and so he does three times.

Then follow the various alterations that are to be made,
when the atonement is made for a woman or another person,
&c., and is added:—

“As soon as one has performed the order of the atonement,
he should lay his hands on it, as the hands used to be laid on
the sacrifices, and immediately after give it to be slaughtered.”
This custom, extensively prevalent amongst the Jews, proves
abundantly the internal dissatisfaction of the Jewish mind
with their own doctrines, and the deeply-rooted conviction of
their heart, that without shedding of blood there is no remission
of sin. If they really believed that repentance, or the Day
of Atonement itself, or almsgiving, or merits, either their own
or their forefathers’, atoned for sin, they would never have
devised such a custom as this. But the spirit of the Mosaic
law has taken too deep a hold on the nation to suffer them to
rest satisfied with anything short of actual sacrifice; and as
they have no high-priest and no altar now, they make a sad
and desperate attempt to tranquillize the mind with this invention.
The custom then, proves, that the rabbinical doctrine
respecting the atoning power of repentance is not believed nor
heartily received, even by the Rabbinists themselves, how,
then, can a Jew hazard his salvation on a doctrine which is
contrary to the law of Moses, and which its professors do not
consider satisfactory? Will he rest upon the self-devised sacrifice
of a cock? God nowhere promises pardon to this observance;
and how can any man of sense be satisfied without a
sure promise of the unchanging and unchangeable Creator?
This trust is as unsatisfactory as any of those that we have
// File: 297.png
.pn +1
already considered. Every one of the rabbinic hopes has
proved unsafe on examination. Personal merit, the merit of
ancestors, the blowing of the ram’s horn, repentance, the
present observance of the Day of Atonement, the sacrifice of a
cock, all are either directly opposed to, or unwarranted by, the
Word of God. How, then, is a Jew to obtain pardon for his
sins? The custom which we have just considered, speaks the
sense of the Jewish nation upon this subject, and plainly
declares, that an atoning sacrifice is the only real hope. It
expresses, in the first place, the heartfelt conviction, that every
human being is guilty and needs an atonement. It prescribes
a victim for man, woman, and child, yea, even for the unborn
babe, thereby teaching that the nature of man is corrupt, and
that the hereditary guilt, even where there is no actual transgression,
must be washed away by the blood of atonement.
It expresses, further, the Jewish opinion as to the nature of
sacrifice, that the sins are laid upon the victim, and that the
victim is substituted for the guilty. Nothing can be plainer
than the prescribed formulary, “This is my substitute. This
is my commutation. This is my atonement.” It declares,
further, that he who offers an atonement for another, must
himself be free from guilt, for it requires the father of the
family first to atone for himself, and then for those of his
house. These are the recorded sentiments of the Jewish nation,
expressed not only in words, but embodied in a solemn
religious observance on the eve of their most sacred season.
By this act the Jews declare that an atonement by blood is
absolutely necessary. The law of Moses makes the same declaration,
by the appointment of all the rites for the Day of
Atonement. Is it, then, likely that the God of Israel would
leave his people without that which their hearts desire, and
his law declares to be necessary for salvation? Judaism says,
Yes. It affirms, by an act repeated every year, that sacrifice
is necessary, and yet confesses, in its solemn prayers, that they
have none. It asserts, therefore, that God has left them without
that which is indispensable to procure forgiveness. Christianity
presents a more merciful view of the Divine character.
It does, indeed, acknowledge the necessity of atonement, but
it presents a victim and a high-priest, whose one offering is
sufficient for the sins of the whole world. It says, that God
has left neither his own people nor the Gentiles without the
means of forgiveness, but sent his righteous servant, the
Messiah, to bear our sins in his own body upon the tree. The
Priest after the order of Melchisedek needed no atonement to
take away his own sins first, for he had none. Born in a
miraculous manner, by the power of God, his humanity inherited
nothing of the guilt of Adam, and as the Lord our
Righteousness, he could contract no taint of sin. He is, therefore,
// File: 298.png
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every way qualified to make an atonement for us all.
Our Christian hope, therefore, is not in a cock, the sacrifice of
which God never commanded, but in that great atonement
which He appointed. Our faith, our hope, our trust, are all
built upon God’s promise, and cannot be better expressed than
in his most holy words:—

והוא מחולל מפשעינו מדכא מעונותינו מוסר
שלומנו עליו ובחברתו נרפא לנו ׃

“But he was wounded for our transgressions, he was
bruised for our iniquities: the chastisement of our peace
was upon him, and with his stripes we are healed.”

It cannot, therefore, be said, that we Christians rest our
hope upon an invention of our own. Our hope rests, not
upon the dictates of our priests or rabbies, but upon the
words which God himself spake by the mouth of his prophet.
We can, therefore, confidently appeal to the Jews
themselves to decide, which of the two hopes is the most
reasonable. Both agreeing that an atonement, by the
shedding of blood, is necessary for the remission of sins,
Rabbinism tells its disciples to trust to a species of sacrifice
nowhere mentioned in the Word of God. Christianity tells
us to trust in the sacrifice of that great Redeemer, for whose
salvation Jacob waited, whose atonement the Mosaic rites
prefigured, and the Jewish prophets predicted. Their hope
rests upon the unwarranted words of men; ours is built
upon the Word of the living God, and is involuntarily confirmed
by the rabbies themselves in the very custom which
we have just considered. Even the nature of the victim is
pointed out in the selection of the animal. גבר (gever)
signifies both “a man” and “a cock,” and thereby signifies,
that a righteous man must be the sinful man’s substitute:
and so some of the rabbies say, that this animal, “a cock,”
was selected,—

כיון ששמו גבר תמורת גבר בגבר ׃

“Because, as its name signifies ‘a man,’ there is a substitution
of a man for man.” (Orach Chaiim, 605.) The
principles exactly agree, but Christianity is directed in their
application by the Word of God, to Him who is, indeed,
very man, but also <sc>The Lord our Righteousness</sc>, יהוה.
צדקנו.
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.pn +1
.sp 4
.h2 id=chap37
No. XXXVII. | FEAST OF TABERNACLES.
.sp 2
The progress of the year brings with it again that season,
in which God commanded his people to observe <sc>The Feast
of Tabernacles</sc>; and the constancy with which Israelites
in every part of the world still observe the rites and customs
handed down by their forefathers, necessarily commands
respect and admiration. When we remember the
many centuries during which their dispersion has continued,
the universal oppression which they have been compelled
to suffer, and the unmerited contempt with which they have
had to contend, we cannot but honour the strength of moral
courage which they have displayed, in thus observing and
handing down to their children a religion, which has been
the cause of their misfortunes. But this very constancy, and
the respect which it begets, naturally leads us to inquire
whether the religious system itself be true, and, therefore,
worthy of that fidelity with which it has been preserved;
and, above all, whether this constancy is such as at the last
great day to meet the approbation of Him who judgeth not as
man judgeth. The professors of this system think, of course,
that it is, and that by observing these rites and ceremonies,
they are keeping the commands of God, and thereby ensuring
his favour; and with regard to the observance of the Feast
of Tabernacles in particular, they are taught to believe that
they alone are so important, as at the day of judgment, to
prove Israel’s obedience, and the disobedience of the other
nations. We will first state the doctrines of modern Judaism
on this subject, and then examine whether they be well
founded. In the Synagogue Prayers for this feast we find
it stated, that the construction of a tabernacle according to
rabbinic prescription, is a work of merit:—

חשובה ארבע אמות על ארבע , פסולה פחותה
מארבע , כדי לזכות עם רובע ׃

“It must be four cubits long, and four cubits broad: but
if it be less, it is profane; that it may render the people of
Israel meritorious. (P. 116.) And a little lower down,
after describing the feast in Paradise on the salted Leviathan
and Behemoth, it adds, that this one precept will form
the last trial vouchsafed to the Gentiles, and that their unwillingness
to keep it will prove the cause of their final
condemnation:—

נכנסין כל האומות לדין , פני יושב על כסא דין ,
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ובצדק אותנו ידין , סדר מצוותיך תן לנו ונקימה ,
ונזכה עם אלו בנחמה , שגיא כח שוכן רומה , עליון
השופט כל באמונה , ישמיע להם בתבונה , יש לי
מצוה קטנה , פירוש סוכה ושאליה , ארבע דפנות
וצל עליה , אל תרחקו מאליה , צללים לעשות בה
יעטו , וחמה קדחה עליהם ולוהטו , וברגליהם יבעטו ,
קדוש ישפוך עליהם חימה , ויפילם בגיהנם בלי
רחימה , במדרגה התחתונה במהומה ׃

“All nations will come to be judged in the presence of Him
who sitteth upon the throne of judgment; in righteousness
will he judge us. <i>The nations will then say</i>, Give us the
order of thy precepts, and we will perform them, that we
may be equal with those in happiness, O Thou, who art
great in power, dwelling on high. The Most High, who
judgeth all in truth, will cause them to hear, and understand
his words, saying, I have one small precept; its name,
tabernacle, and its ordinations: four sides, and a shade over
it: fail ye not to observe it. They then will make the shadowy
booths to abide under, but the sun will shine so hot as
nearly to burn them, when they will spurn at it with their feet.
The Holy One will then pour out his wrath upon them, and
cast them into gehinnom \[hell] without mercy, into the
lowest part with confusion.” (Ibid.) This extraordinary
account of the day of judgment, and the condemnation of
the Gentiles, has been adopted from the Talmud, where it is
given at great length, and all the particulars fully detailed.
To give the whole would occupy too much of our space;
but as parts of it are necessary to the full consideration of
this subject, we give the following extracts:—

לעתיד לבוא מביא הקב׳׳ה ספר תורה בחיקו ואומר
כל מי שעסק בה יבוא ויטול שכרו מיד מתקבצין
ובאין אומות הצולם בערבוביא שנאמר כל הגוים נקבצו
יחדו , אמר להם הקב׳׳ה אל תכנסו לפני בערבוביא
אלא תכנס כל אומה ואומה וסופריה ׃

“In the time to come, the Holy One, blessed be He, will
bring a roll of the law in his bosom, and say, Let every
one, who has occupied himself herein, come and receive his
reward. Immediately the nations of the world will gather
themselves together, and come in promiscuous crowds, as it
is said, ‘Let all the nations be gathered together.’ (Isaiah
xliii. 9.) The Holy One, blessed be He, will then say, Come
not before me promiscuously, but let each nation come by
itself along with its learned men.” Then follows an account
of the appearance of each nation, and of the vain attempts
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.pn +1
which they make to justify their conduct. After which the
narrative thus proceeds:—

אומרים לפניו רבונו של עולם ישראל שקבלוה היכן
קיימוה אמר להם הקב׳׳ה אני מעיד בהם שקיימו את
התורה , אומרים לפניו רבונו של עולם כלום יש אב
שמעיד על בנו דכתיב בני בכורי ישראל אמר להם
הקב׳׳ה שמים וארץ יעידו בהם שקיימו את התורה
כולה , אומרים לפניו רבונו של עולם שמים וארץ
נוגעין בעדותן שנאמר אם לא בריתי יומם ולילה
חוקות שמים וארץ לא שמתי , ואמר ר׳ שמעון בן
לקיש מאי דכתיב ויהי ערב ויהי בוקר יום הששי ,
מלמד שהתנה הקב׳׳ה במעשה בראשית ואמר אם
ישראל מקבלין את תורתי מוטב ואם לאו אחזיר
אתכם לתוהו ובוהו והיינו דאמר חזקיה מאי דכתיב
משמים השמעת דין ארץ יראה ושקטה אם יראה למה
שקטה ואם שקטה למה יראה אלא בתחלה יראה
ולבסוף שקטה , אמר להם הקב׳׳ה מכם יבואו ויעידו
בהן בישראל שקיימו את התורה כולה , יבוא נמרוד
ויעיד באברהם שלא עבד ע׳׳ז יבוא לבן ויעיד ביעקב
שלא נחשד על הגזל תבוא אשת פוטיפרע ותעיד
בחנניה מישאל ועזריה שלא השתחוו לצלם יבוא
דריוש ויעיד בדניאל שלא ביטל את התפלה יבוא
בלדד השוחי וצופר הנעמתי ואליפז התמני ואליהו
בן ברכאל הבוזי ויעידו בהן בישראל שקיימו את
התורה כולה שנאמר יתנו עדיהן ויצדקו , אמרו לפניו
רבונו של עולם תנו לנו מראש ונעשה אמר להם
הקב׳׳ה שוטים שבעולם מי שטרח בערב שבת יאכל
בשבת מי שלא טרח בערב שבת מהיכן יאכל בשבת
אלא אע׳׳פ כן מצוה קלה יש לי וסוכה שמה לכו
ועשו אותו , ומי מצית אמרת הכי והא אמר ר׳ יהושע
בן לוי מאי דכתיב אשר אנכי מצוך היום היום לעשותם
ולא למחר לעשותם היום לעשותם ולא היום ליטול
שכר אלא שאין הקב׳׳ה בא בטרוניא עם בריותיו ואמאי
קרי ליה מצוה קלה משום דלית ביה חסרון כיס
מיד כל אחד נוטל והולך ועושה סוכה בראש גגו
והקב׳׳ה מקדיח עליהם המה בתקופת תמוז וכל אחד
ואחד מבעט בסוכתו ויוצא וכו׳ ׃

“The Gentiles will then say before him, O Lord of the
world, the Israelites received the law, but how did they keep
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.pn +1
it? The Holy One, blessed be He, will reply, I bear them
witness that they have kept the law. The Gentiles will say,
O Lord of the world, is it fair that a Father should be a
witness for his children? For it is written, ‘Israel is my son,
even my first-born.’ (Exod. iv. 22.) The Holy One, blessed
be He, will then say to them, Let the heaven and the earth
bear witness to them, that they have kept the whole law. The
Gentiles will answer, O Lord of the world, the heavens and
the earth are interested witnesses, for it is said, ‘If my covenant
be not with day and night, and if I have not appointed
the ordinances of heaven and the earth.’ (Jer. xxxiii. 25.)
R. Simon Ben Lakish says, What is the meaning of the words
‘And it was evening and it was morning, the sixth day?’
They show us that the Holy and Blessed One, made a condition
with the creation, and said, If Israel will receive my law,
all is well; but if not, then I will turn you back into chaos.
Hezekiah also teaches this same truth, saying, What is the
meaning of the words, ‘Thou didst cause judgment to be heard
from heaven; the earth feared, and was still?’ (Ps. lxxvi. 9,
Eng. 8.) If it feared, how could it be still; and if it was still,
how could it fear? The answer is, at first it feared [that
Israel would not receive the law, and it should be turned into
chaos]; but afterwards it was still. God will then say to the
Gentiles, Then let some of yourselves come, and bear witness
to Israel that they have kept the whole law. Nimrod shall
then come forth and testify of Abraham that he did not
commit idolatry. Laban shall come forth and testify of Jacob
that he was not suspected of dishonesty. Potiphar’s wife shall
come forth and testify of Joseph that he was not suspected
of the transgression. Nebuchadnezzar shall come forth and
testify of Hannaniah, Mishael, and Azariah, that they would
not worship the image. Darius shall come and testify of
Daniel that he did not neglect prayer. Bildad the Shuhite,
and Zophar the Naamathite, and Eliphaz the Temanite, and
Elihu the son of Beracheel, shall come forth and testify of
Israel that they have kept the whole law, as it is said, ‘Let
them being forth their witnesses, that they may be justified.’
(Isaiah xliii. 9.) The Gentiles will then say, O Lord of the
world, give us the law from the beginning, and we will do it.
To this the Holy One will reply, O fools, he that works on the
eve of the Sabbath shall eat on the Sabbath. He that will not
work on the Sabbath eve, from whence should he eat on the
Sabbath? Nevertheless, I have one easy commandment,
Tabernacle is its name, go, therefore, and do it. But how is it
possible, to affirm that God will do this, when R. Joshua, the
son of Levi, says, What is the meaning of the words, ‘Which
I command thee this day?’ And says, the meaning is, they
are to be observed to-day [i.e., in this world], and not tomorrow
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.pn +1
[<i>i.e.</i>, in the world to come].[#] To-day they are to be
observed; but the reward is not to be received to-day. The
answer is, that God does not deal with his creatures in a tyrannical
manner. But why is this called an easy commandment?
Because it is not attended with any pecuniary loss.
Immediately every one of the Gentiles will hasten away, and
make a tabernacle on the roof of his house. But the Holy
One, blessed be He, will cause the sun to pierce them with an
extraordinary heat at that season, and then every one of them
will kick down his tabernacle and go forth,” &c. (Avodah
Zarah, fol. 2, 3.) Such is the doctrine of the Talmud, adopted,
and therefore sealed with the most solemn sanction, by the
public worship of the synagogue. In the first place it is
perfectly false; it has not even the merit of plausibility. It is
only astonishing how an imagination so absurd should ever
have found its way into the prayers of Israel; and stranger
still that the Jews of England should suffer such a foul blot
still to remain on their public services. It certainly represents
Judaism in the most unfavourable point of view, as a religion
of the grossest and most inconsistent superstition; and proves,
beyond all controversy, first, that the synagogue receives, as of
divine authority, even the fables of the Talmud; and, secondly,
that the authors of the oral law, who could either invent or
believe so absurd a statement, cannot be depended upon as
faithful transmitters of the religion of the prophets.

Further, it totally misrepresents the character of God. It
describes Him, first, as bearing witness to the obedience of
Israel, whilst in His Word he bears constant testimony to their
disobedience. Here he is represented also as calling upon
heaven and earth to attest their innocence and righteousness,
whilst in His Word he calls upon them to be the witnesses of
their rebellion. “Hear, O heavens; and give ear, O earth; for
the Lord hath spoken: I have nourished and brought up children,
and they have rebelled against me.” (Isaiah i. 2.) And
again, “Be astonished, O ye heavens, at this, and be horribly
afraid, be ye very desolate, saith the Lord. For my people
have committed two evils; they have forsaken me, the fountain
of living waters, and hewed them out cisterns, broken cisterns,
that can hold no water.” (Jer. ii. 12.) These passages of the
word of God are directly opposed to the above statement of the
oral law. But farther, it misrepresents the Divine Being as
an unmerciful and unjust judge, who pretends to give the
guilty Gentiles another and easy trial by giving them the
commandment respecting the tabernacles, and then employs
his omnipotence so to plague them with the heat of the sun, as
to render it impossible for them to yield obedience. Such a
// File: 304.png
.pn +1
representation is altogether unworthy of the Judge of all the
earth, who will deal justly by the Gentiles as well as the
Jews.

But besides misrepresenting the divine character, it misleads
the unlearned and superstitious to believe that, at the day of
judgment, God will not render to every man according to his
deeds, but will pass by their sins and their impenitence, if
only they be Israelites. It therefore begets a false confidence,
and is eminently calculated to lull men asleep in their sins.
The man who believes this fable of the Gentiles bearing witness
to the righteousness of Abraham, Joseph, Daniel, &c., and
thinks that this is sufficient for his acquittal at the bar of judgment,
can have no motive for personal repentance or righteousness.
Neither does this fable tend to produce good will
and respect towards his Gentile fellow-sinners. Few men will
elevate themselves above their notions of the Deity. When,
then, the Rabbinists see that, according to the oral law, God
treats the Gentiles with injustice and cruelty, is it natural to
suppose that he will treat them differently? This and similar
passages well merit the serious consideration of all influential
Israelites. It is imperative upon all such to determine, whether
such passages of their prayers and their law are of divine
authority or not; and if they are convinced of their falsehood,
to use their unceasing exertions to expunge them from their
religious system. As long as they exist, and are publicly read
in the synagogue, men can only come to one conclusion, and
that is, that the characteristics of the Rabbinical religion are
superstition and uncharitableness. Nothing but a public protest
against the error, and an erasure from the prayer-book, will
satisfy the mind, or wipe away the reproach from Israel. The
private professions of individuals can be of no avail in this
matter. Men will go to the authorized books, especially to the
prayer-book of every class of religionist, in order to judge of
his principles; and no one will believe that any man can be so
careless or so presumptuous as to address the Divine Being in
the language of acknowledged falsehood. But above all, let
every Jew compare this account of the day of judgment with
that contained in our Christian books. Judaism teaches that
at that great day God will appear as a partial and cruel judge.
Christianity gives us the following account of the same
period:—“When the Son of man shall come in his glory
and all the holy angels with him, then shall he sit upon
the throne of his glory; and before him shall be gathered
all nations and he shall separate them one from another,
as a shepherd divideth his sheep from the goats: and he
shall set the sheep on his right hand, but the goats on the
left. Then shall the King say unto them on his right hand,
Come, ye blessed of my father, inherit the kingdom prepared for
// File: 305.png
.pn +1
you from the foundation of the world: for I was an hungred,
and ye gave me meat: I was thirsty, and ye gave me drink: I
was a stranger, and ye took me in: naked, and ye clothed me: I
was sick, and ye visited me: I was in prison, and ye came unto
me. Then shall the righteous answer and say, Lord, when saw
we thee an hungred, and fed thee? or thirsty, and gave thee
drink? when saw we thee a stranger, and took thee in? or
naked, and clothed thee? or when saw we thee sick, and in
prison, and came unto thee? And the King shall answer and
say unto them, Verily I say unto you, Inasmuch as ye have
done it unto one of the least of these my brethren, ye have
done it unto me. Then shall he say also unto them on the left
hand, Depart from me, ye cursed, into everlasting fire, prepared
for the devil and his angels: for I was an hungred, and ye gave
me no meat: I was thirsty, and ye gave me no drink: I was
a stranger, and ye took me not in: naked, and ye clothed me
not: sick, and in prison, and ye visited me not. Then shall
they also answer him, saying, Lord, when saw we thee an
hungred, or athirst, or a stranger, or naked, or sick, or in
prison, and did not minister unto thee? Then shall he answer
them, saving, Verily I say unto you, Inasmuch as ye did it not
to one of the least of these, ye did it not to me. And these shall
go away into everlasting punishment: but the righteous into
life eternal.” (Matt. xxv. 31-46.) Such is the view which
Christianity sets before us of the day of judgment, and the
principles according to which that judgment shall be conducted.
You will observe that the whole account is essentially different
from that given by the Talmud. In the first place it represents
God as a just Judge, altogether overlooking nationality; taking
no notice of the temporary distinctions of Jew and Gentile:
but fixing his eyes on the eternal features of moral character,
and according to these fixing the eternal destinies of each
individual. In the second place it tends to promote good will
and charity between man and man, for it represents charity or
the want of charity as the main points of inquiry, and the
distinctions according to which the eternal portion of each is
assigned. We ask, then, every impartial and candid Jew to
tell us, which of these two accounts are most worthy of the
great God whom we worship? We Christians believe that the
synagogue-worshippers are in error, and they again think us in
error; but we have now before us the doctrines of the two
systems on the most important point in all theology—the
principle of final judgment; by their respective statements,
then, on this subject let each system be judged. Judaism says,
that one class of men is to be saved by the partiality of the
Judge, and the other class condemned simply because they are
Gentiles. Christianity says, that all men shall be tried impartially
by one rule, and that neither prepossession nor prejudice,
// File: 306.png
.pn +1
but justice alone, shall influence the decision. Which, then,
Judaism or Christianity, is most agreeable to the character of
Him of whom the Psalmist says, “He cometh to judge the
earth: with righteousness shall he judge the world, and the
nations with equity?”

We are sure that the good sense of the Jewish nation must
decide, that the impartial justice of the New Testament-representation
is most in accordance with the spirit of the law and
the prophets. Nay, we believe that every devout and thinking
Israelite will feel that the Talmudic picture of God’s judgment
misrepresents the God of Israel as much as any graven image
ever deified by heathen idolaters. To suppose that God would
make a mock overture of mercy, or offer a mock trial to any of
his creatures, is to strip him of the attributes of Deity, and
to exhibit a blind and senseless bigot as the object of Israel’s
worship. A statement so abhorrent even from human reason,
and so inconsistent with the Word of God, proves that its
authors were not moved by the Spirit, and that the religion of
which it forms a part cannot be divine. But here, as in many
cases which we have already pointed out, the New Testament
avoids the error of the Talmud, and teaches the doctrine
conformable to the law, and in accordance with right reason.
Let the advocates of the oral law explain the fact.

But this Talmudic representation of the day of judgment is
not only opposed to reason and Scripture, but also seems to
contradict other statements of the oral law. Here the Gentiles
appear to be marked out for destruction; whereas, we are told
elsewhere, that the pious of the nations of the world are to have
a part in the world to come: and that obedience to the seven
commandments of the sons of Noah, is all that is required from
a Gentile. If this be true, what need is there of giving them
the command to keep the Feast of Tabernacles? But, above
all, if they are to be cast down into the lowest hell, as the
Prayer-book says, how can they have a part of the blessings of
the world to come? It is at the very least, the duty of those
who advocate the oral law, to explain this matter to us Gentiles.
We cannot persuade ourselves that a religion, which makes so
little provision for the eternal welfare of the great bulk of the
human race, can possibly proceed from Him who is the God
of the spirits of all flesh, the Creator and Preserver of all mankind.
Living daily by his bounty, and receiving all we have
at his most gracious hands we believe that if he makes such
provision for our bodies, He has made still more for our immortal
spirits; and therefore, amongst other reasons, we believe
in Christianity; for if it be not true, there is no spiritual
provision for the Gentiles, and God has left the majority of his
rational creatures without any proof of his paternal affection.

.fn #
היים לעשותם בעולם הזה , ולא למהר דאינו יכול לעשותם לעולם הבא ׃
.fn-
// File: 307.png
.pn +1
.sp 4
.h2 id=chap38
No. XXXVIII. | PRAYERS FOR THE DEAD.
.sp 2
To the fool, who hath said in his heart, There is no God, it
is a matter of little consequence, whether the religion of his
forefathers afford a reasonable ground of hope or not. He may
therefore consistently neglect all inquiry into the nature and
evidences of that religion in which he happened to be born.
He does not believe in it, whatever it may be, and such an
inquiry could have no interest for him. Not so with the Jew
or the Christian, who honestly believes, as he has been taught,
that there is, in another world, an abode of bliss, and another
of woe. His earnest desire must be to know how he may attain
to the one and escape the other; and if his religion does not
afford him a hope, a reasonable, well-grounded hope of salvation,
it is not worth the having. We say a reasonable hope, for as it
has pleased God to endow us with reason and understanding,
and to give us his Word to guide our reason, no other hope
can or ought to satisfy us. In examining, then, the modern
Jewish religion, one great test of its value is, whether it affords
a hope on which a reasonable man can rely, and upon which he
can hazard his eternal welfare. We think not, and we have
already given some reasons for this opinion. The inconsistency
and contradictory nature of the rabbinic doctrines respecting
justification and atonement appear to us so glaring as to destroy
all confidence in the hope which they propose: and <i>the custom,
which prevails at this and other festivals, of praying for the
dead, proves, beyond a doubt, that the rabbinic hope is a
mere delusion</i>. Amongst the prayers of the Feast of Tabernacles,
we find the following declaration and prayer:—

נוהגים בתפוצות ישראל להזכיר נשמות אבותיו
ביום כפור ובשלש רגלים ביום מתנת יד לאחר
הפטורה , יזכור אלהים נשמת אבא מורי פלוני בר׳
פלוני שהלך לעולמו בעבור שאני נודר צדקה בעדו
בשכר זה תהא נפשו צרורה בצרור החיים עם נשמת
אברהם יצחק ויעקב שרה רבקה רחל ולאה ועם שאר
צדיקם וצדקניות שבגן עדן ונאמר אמן ׃

יזכור אלהים נשמת אמי וכו׳ ׃

“It is customary among the dispersions of Israel, to make
mention of the souls of their departed parents, &c., on the day
of atonement, and the ultimate days of the three festivals; and
to offer prayers for the repose of their souls.

“May God remember the soul of my honoured father, A. B.
// File: 308.png
.pn +1
who is gone to his repose; for that I now solemnly vow charity
for his sake; in reward of this, may his soul be bound up in
the bundle of life, with the souls of Abraham, Isaac, and Jacob;
Sarah, Rebekah, Rachel, and Leah, with the rest of the righteous
males and females that are in Paradise; and let us say,
Amen.”

“May God remember the soul of my honoured mother,” &c.
(Prayer for the Feast of Tabernacles, p. 156.) Now this custom
and this prayer show that the Jews themselves do not believe
in their own doctrines, nor put any trust in the hopes held out
by the oral law; for if they did, they would never observe this
custom nor offer this prayer. If they believed that their departed
parents were already safe—that their merits, or the
merits of their ancestors, or the Day of Atonement, &c., had
procured for them pardon and eternal life, why should they
offer alms, and pray that God would accept the alms as a ransom
for the deceased? The fact of making such a vow and offering
such a prayer proves, that the Rabbinical Jew has no ground
for believing in the salvation of even his own father and mother;
that on the contrary his belief is, that they have not been bound
up in the bundle of life, and that they are not in paradise with
Abraham and the other saints; but that they are in some other
place, whence he hopes, by his prayer and his almsgiving, to
ransom them. Here, then, we see that the rabbinical hope is
a mere delusion. After all his fasting and ceremonial observances,
he has no hope after death of going to the mansions of
the blessed. His sad prospect is, that when he goes hence, he
must go to the place of punishment, and there abide until the
prayers and almsgiving of his children purchase his liberation.
According, then, to this doctrine, every Jew and Jewess dies
without pardon, for if they were pardoned, they would not go
to the place of punishment, and if they did not go to the place
of punishment, there would be no necessity to offer alms in
order to deliver their souls. So then, after all the pretensions
and promises of the rabbies, they here fairly confess that all the
hopes which they have held out are a mere lie and a delusion;
that none of their observances can deliver the soul, and that
even after the dread hour of death, the survivors have still to
undertake the work of saving the deceased.

This inference follows inevitably from the custom and the
prayer which we have just considered; but it does not rest
solely on these. The oral law furnishes other adequate proof,
that the Jewish survivors of a departed parent do not believe
that he is safe, and that therefore a dying Jew can have no hope
of his own salvation; for it requires the surviving son to repeat
a certain prayer for his departed parent, and that for many
months, in order to procure his release, as we read in the <i>Joreh
Deah</i>:—
// File: 309.png
.pn +1

על כן נהגו לומר קדיש על אב ואם בתרא י׳׳ב
חודש , וכן נהגו להפטיר בנביא ולהתפלל ערבית
במוצאי שבת שהוא הזמן שחוזרין הנשמות לגיהנם ,
וכשהבן מתפלל ומקרש ברבים פודה אביו ואמו
מגיהנם ׃

“Therefore the custom is for twelve months to repeat the
prayer called Kaddish, and also to read the lesson in the prophets,
and to pray the evening-prayer at the going out of the
Sabbath, for that is the hour when the souls return to hell;
but when the son prays and sanctifies in public, he redeems his
father and his mother from hell.” (376.) Now every child
who observes this custom, makes a public confession, that his
deceased parent is not enjoying the bliss of paradise, but
suffering the torments of hell. This is but a poor hope for a
child respecting his parent, the very utmost limit of which is,
that he is not one of the notoriously wicked, and that he may
perhaps, by his prayers, get him out of the place of torment.
But if he believes in the oral law, he must be convinced that
his father or mother, with all their exertions, and notwithstanding
the merits of their forefathers, and the benefits of the
Day of Atonement, died in sin, sunk into perdition, and that
he must now undertake the work of their salvation. The dying
Jew, therefore, has no hope when he dies of being admitted to
a state of happiness; he cannot die with the peace of one who
knows that his sins are forgiven, but must look forward with
horror to at least eleven dreary months of punishment in the
abodes of the damned. The doctrine of the Talmud is, that
those who die in communion with the synagogue, or who have
never been Jews, are punished for twelve months, but that
Jewish heretics and apostates are doomed to eternal punishment.

פושעי ישראל בגופו ופושעי אומות העולם בגופן
יורדין לגיהנם ונידונין בה שנים עשר חודש לאחר
שנים עשר חודש גופן כלה ונשמתן נשרפת ורוח
מפזרתן תחת כפות רגלי הצדיקים שנאמר ועסותם
רשעים כי יהיו אפר תחת כפות רגליכם אבל המינין
והמוסרין והאפיקורסין שכפרו בתורה ושכפרו בתחיית
המתים ושפירשו מדרכי צבור ושנתנו חתיתם בארץ
חיים ושחטאו והחטיאו את הרבים כגון ירבעם בן
נבט וחביריו יורדין לגיהנם ונידונין בה לדורי דורות ׃

“Israelites who sin with their body, and also Gentiles, descend
into hell, and are judged there for twelve months. After the
twelve months their body is consumed and their soul is burnt,
and the wind scatters them under the soles of the feet of the
righteous, as it is said, ‘Ye shall tread down the wicked, for
// File: 310.png
.pn +1
they shall be ashes under the soles of your feet.’ (Mal. iv. 3.)
But heretics, and informers, and Epicureans, who have denied
the law or the resurrection of the dead, or who have separated
from the customs of the congregation, or who have caused their
fear in the land of the living, who have sinned, or caused many
to sin, as Jeroboam, the son of Nebat, all such go down to hell
and are judged for ever.” (Rosh Hashanah, fol. 17. 1.) According
to this, the dying Israelite ought to expect twelve months
of torment, and his surviving son ought to repeat the prescribed
prayer for twelve months; but the rabbies have commanded
that the prayer should be repeated only for eleven months, to
intimate that the deceased was not so wicked as to be obliged
to remain all the time of torment:—

ונהגו שאין אומרים קדיש ותפלה רק י׳׳א חדשים
כדי שלא יעשו אביהם ואמם רשעים כי משפט רשע
י׳׳ב הודש ׃

“The custom is, not to say Kaddish more than eleven
months, so as not to cast a reproach on the character of the
deceased father and mother as if they were wicked, for twelve
months are the term appointed for the wicked.” (Joreh Deah,
376.) From this it is clear that a dying Jew’s expectation
must be to endure the torments of hell for at least eleven
months; and when he is dead, his son confesses, in the most
public manner, and the appointed prayers of the synagogue
confess, of every departed Jew, that he died in sin, and was
not worthy to enter into the bliss of paradise; and express,
moreover, their conviction that his portion is actually with the
damned. Thus it is evident that Judaism holds out no hope of
the forgiveness of sins, and that all its prescribed observances
are of no avail in the hour of need. A Jew’s sad contemplation
on his death is, then, that he is going down to hell, and his
hope of liberation is based upon the prayers of his son, or upon
the fact of his being an Israelite. But is this a reasonable
ground of hope? No hope of salvation can be reasonable
which is not built upon a plain promise of God. Our reason
can tell us nothing about either heaven or hell; and therefore
no speculations of our own can satisfy us respecting either one
or the other. The only satisfactory testimony can come from
God’s revealed will; but in the whole volume of the Old
Testament, there is not one promise declaring that an Israelite
shall be delivered from hell after twelve months’ punishment,
or that the son’s public prayers in the synagogue shall deliver
the father. This is all the mere invention of the rabbies, without
the least warrant from the Word of God. It is, therefore,
not a hope on which any reasonable man can rest in peace.
The sum of the whole matter is, that every Jew expects to go
// File: 311.png
.pn +1
to hell, and that he has no promise of God to assure him that
he shall be redeemed thence. Judaism is not, therefore, a
religion which affords a rational hope of salvation. In asserting
that every Israelite must go down to hell, it teaches that sin
is not forgiven by God, but must be atoned for by the personal
suffering of the offender; and that happiness cannot be enjoyed
until personal satisfaction has been yielded by twelve months’
torments. Now if this principle were true, there could be no
salvation at all. Sin, as being an offence against an infinite
Being, is infinite in magnitude, and therefore, requires infinite
punishment. The justice of God is also infinite, and requires
an infinite satisfaction; so that if this satisfaction is to be
rendered by the personal suffering of the offender, that suffering
must be infinite, that is, it must endure for ever and ever,
and thus salvation is altogether out of the question. The Jewish
hope is, therefore, unwarranted by Scripture, and contrary
to reason, and, we may add, inconsistent with itself. In the
custom and doctrine which we have just considered, a dying
Jew is taught to hope that he shall be delivered from that
place of torment, whither he is going, either on account of his
son’s prayers, or on account of his Jewish origin. But on his
death-bed he is taught to believe that his death will be an
atonement for his sins, for in his dying confession, these words
are put into his mouth:—

ואם קרבה עת פקודתי למות , תהא מיתתי כפרה
לכל חטאותי ולכל עוונותי ולכל פשעי שחטאתי
ושעויתי ושפשעתי מיום היותי ׃

“But if the time of my visitation to death be near, O let my
death be an expiation for all my sins, iniquities, and transgressions,
wherein I have sinned, offended, and transgressed
against thee, from the day of my existence.” These two
doctrines are plainly contrary the one to the other. If death
be an atonement for all sins, then, when it is once suffered, all
these sins are forgiven, and there is no need of further punishment
in hell for twelve months. But if this further punishment
be inflicted, then the death of the individual is not an
atonement for his sins. The Jew may choose which of these
hopes he pleases; but whichever he may assert to be true, the
other is necessarily false; and if one be false, then the oral law
teaches falsehood, and cannot be depended upon with respect to
the other. There is, then, in these two statements, a glaring
inconsistency, which makes them both suspicious in themselves:
and the Word of God is as opposed to this last statement, as to
the former. The Bible represents death as a consequence and
punishment of Adam’s sin, not as an atonement: and hence it
is that infants die, who have never committed actual sin, and
// File: 312.png
.pn +1
do not need an atonement on that account. Death is, therefore,
a punishment, and that which is a punishment can never be
an atonement. The dying Jew, then, if he be a reasonable
man, has no hope that can yield him peace and consolation
in that solemn hour. He prays that his death may atone for
his sins, and yet believes the very contrary—that he is going
down to the place of the damned, and that his son will have to
undertake the work of his redemption. How any thoughtful
man, especially how any Israelite who has read the Law and
the Prophets, can be content with such a religion, we cannot
comprehend. The very essence of religion, the very consideration
that gives it any value, is the comfort which it affords to
the departing sinner. If it cannot soothe, support, and comfort
him in the hour of death, it is not worth the having. The
Christian faith is very different, and, in our opinion, far more
in accordance with the Old Testament. We believe, in the first
place, that there is a full and perfect pardon for all sins by the
atonement of the Messiah, so that the sinner who dies in
repentance and faith, is delivered from all punishment and
other consequences of sin, and enters at once into the abodes of
the blessed, there to await the morning of the resurrection.
The Old Testament promised that Messiah should bear our
sins. The New Testament tells us that He has borne them,
and that therefore we can “now be justified from all things
from which we could not be justified by the law of Moses.”
(Acts xiii. 38, 39.) It tells us that “God made Him to be sin
for us, who knew no sin; that we might be made the righteousness
of God in him” (2 Cor. v. 21); and “that if any man sin,
we have an advocate with the Father, Jesus, the Messiah, the
Righteous; and he is the propitiation for our sins: and not for
ours only, but also for the sins of the whole world.” (1 John ii.
1, 2.) We believe, therefore, that Messiah has borne all that
we ought to have borne, as the prophet says—

מוסר שלומנו עליו ובחבורתו נרפא לנו ׃

“The chastisement of our peace was upon him, and with
his stripes we are healed,” (Isaiah liii. 5,) and that now
we are delivered. There is no twelvemonth of torment
awaiting those whom Messiah has redeemed, neither do we
trust in our own death as a possible atonement. Our hope
is firmly fixed, and, therefore, though sinners, we can die
in peace, resting on the salvation which God himself has
wrought, in no fear of the torments of the damned, but
humbly expecting, for the Messiah’s sake, to be admitted
into the mansions of the blessed. Resting on this hope, the
Christian can say, “To me to live is Christ, and to die is
gain.” (Philip, i. 21.) He can look forward from death
to the glorious consummation, as St. Paul did, who, when
// File: 313.png
.pn +1
the hour of his martyrdom approached, was enabled to say,
“I am now ready to be offered, and the time of my departure
is at hand. I have fought a good fight; I have finished
my course; I have kept the faith: henceforth there is laid
up for me a crown of righteousness, which the Lord, the
righteous Judge, shall give me at that day; and not to me
only, but unto all them also that love his appearing.” The
Christian expects after death not to spend twelve dreary
months in hell, “For we know that if our earthly house
of this tabernacle were dissolved, we have a building of
God, an house not made with hands, eternal in the heavens.
For in this we groan, earnestly desiring to be clothed upon
with our house which is from heaven: if so be, that being
clothed, we shall not be found naked. For we that are in
this tabernacle do groan, being burdened: not for that we
would be unclothed, but clothed upon, that mortality might
be swallowed up of life.” (2 Cor. v. 1-4.) Such is the
hope which Christianity holds out, and it is hardly necessary
to prove that it is more satisfactory, and more calculated to
convey peace to the conscience of a dying believer, than the
dread prospect, of twelve months’ sojourn in the place of
torment. This in itself proves, that Christianity is greatly
superior to Judaism, and even affords a presumption that
Christianity is true. Reason tells us, that if God has given a
revelation at all, that revelation must contain the way of obtaining
pardon for sins, and be able to administer consolation
to the dying. In this respect Judaism fails. It promises forgiveness
and justification to a thousand ceremonial observances,
but in the hour of man’s extremity, it tells him that there is
no way of pardon, but that he must go down into torment,
and expiate his sins by actual suffering. This system cannot,
therefore, be of God. Christianity, on the contrary, has
the first great essential in religion; it informs man how he
can obtain forgiveness, and tells him how to die in peace;
and the system of pardon and consolation which it proposes,
is in exact accordance with the doctrine of Moses and the
prophets. Moses promises pardon to an atoning sacrifice.
Isaiah says, that Messiah is to be the true atonement;
and Christianity rests upon these two principles. The Jew
himself must admit, that our hope has at least a strong
appearance of truth, and that we have the letter of the Old
Testament in our favour. We have, therefore, more reason
to trust to Christianity, than he has for resting on Judaism,
which has not even a semblance of proof, and is as far
from the letter as from the spirit of the Old Testament.
We would earnestly request of every Jew to consider what
is his hope in death, and what is his prospect after it? Can
he be content with that which Judaism offers? Can he be
// File: 314.png
.pn +1
happy in the prospect of twelve months’ torment? Or, can
the repetition of Kaddish afford him any hope of liberation
from that place, whither his sins have brought him?

He cannot pretend to have any warrant from Scripture.
Where does Moses tell a Jewish child to say Kaddish for his
deceased parent, or that the saying of it will deliver the soul
from the grasp of Divine justice? And reason does not offer a
greater measure of consolation. Reason says plainly, either
that the deceased is guilty or not guilty; either, therefore,
justice demands that he should be punished or delivered. In
the one case the prayer is unavailing, in the other unnecessary.
Reason says that God either pardons or punishes; but that
there is no middle way. Judaism then offers a hope equally
unwarranted by reason and Scripture, and thus, forsaking a
poor sinner in the hour of his extremity, is not worthy of
the profession of any one who uses his reason, or reveres the
Word of God.
.sp 4
.h2 id=chap39
No. XXXIX. | ALMSGIVING.
.sp 2
The object of our late numbers has been to point out
the inconsistency and precariousness of the various hopes,
which the oral law holds out to its advocates, and the consequent
inadequacy of a religion which leaves its professors
without a reasonable hope of eternal happiness. In the
course of our observations, the subject of almsgiving twice
presented itself prominently to our notice; first, as a means
of compensating for the sins and omissions of the past year;
and secondly, as a means of promoting the repose of departed
souls; from which it appears that the oral law considers this
duty as most important and beneficial both to the living and
the dead. The object of the present paper shall therefore
be, to inquire into the rabbinic doctrine of almsgiving, and
to compare it with the law and the prophets. The duty
and extent of almsgiving are thus defined:—

מצות עשה ליתן צדקה לעניי ישראל כפי מה
שראוי לעני אם היתה יד הנותן משגת , שנאמר פתח
תפתח את ידך לו , ונאמר והחזקת בו גר ותושב
וחי עמך ונאמר וחי אחיך עמך , וכל הרואה עני
// File: 315.png
.pn +1
מבקש והעלים עיניו ממנו ולא נתן לו צדקה עבר
בלא תעשה שנאמר לא תאמץ את לבבך תקפוץ
את ידך מאחיך האביון ; לפי מה שיחסר העני אתה
מצווה ליתן לו , אם אין לו כסות מכסים אותו , אם
אין לו כלי בית קונין לו , אם אין לו אשה משיאין
אותו , ואם היתה אשה משיאין אותה לאיש , אפילו
היה דרכו של זה העני לרכוב על הסוס ועבד רץ
לפניו והעני ירד מנכסיו קונין לו סוס לרכוב עליו
ועבד לרוץ לפניו שנאמר די מחסורו אשר יחסר לו ,
מצווה אתה להשלים חסרונו , ואין אתה מצווה
להצשירו . יתום שבא להשיאו אשה , שוכרין לו בית
ומציעים לו מטה וכל כלי תשמישו ואחר כך משיאין
לו אשה , בא העני ושאל די מחסורו ואין יד הנותן
משגת נותנין לו כפי השגת ידו וכמה עד חמישית
נכסיו מצוה מן המובחר ואחד מעשרה בנכסיו בינוני ,
פחות מכ עין רעה ׃

“It is an affirmative precept to give alms to the poor of
Israel, according as the poor have need, if in the power of
the giver; for it is said, ‘Thou shalt open thine hand wide
to him’ (Deut. xv. 8); and again, ‘Thou shalt relieve him,
a proselyte[#] or a sojourner, that he may live with thee;’
and again, ‘That thy brother may live with thee.’ (Lev.
xxv. 35, 36.) Whosoever sees a poor man begging, and
shuts his eyes against him, and does not give him alms,
transgresses a negative precept: for it is said, ‘Thou shalt
not harden thine heart nor shut thine hand from thy poor
brother.’ (Deut. xv. 7.) According as the poor hath need,
thou art commanded to give. If he has no clothing, he is
to be clothed; if he has no furniture, it is to be bought for
him; if he has no wife, he is to be helped to marry one;
if a woman, she is to be assisted in getting a husband: yea,
if it had been the poor man’s custom to ride upon a horse,
and to have a servant running before him—but he is now
come down in the world,—it is a duty to buy him a horse
to ride, and a servant to run before him, for it is said,
‘Sufficient for his need, in that which he wanteth’ (Deut.
xv. 8); and thou art commanded perfectly to relieve his
want, but not to make him rich. If an orphan apply for
assistance in order to marry, it is a duty to hire a house
for him, and to provide all necessary furniture, and afterwards
to help him to marry. If a poor man come and ask
for relief, and the giver has not as much as he wants, he
// File: 316.png
.pn +1
ought to give what his means afford. How much? He
that gives a fifth of his property fulfils the commandment
well. He that gives one part in ten fulfils it in a middling
manner. He that gives less must be regarded as a person
with an evil eye.” (Hilchoth Matt’noth Aniim, cvii. 1-5.)
In this definition of the nature and extent of the duty of
almsgiving, there is much that is good and worthy of our
admiration, especially in this selfish and money-loving age,
when poverty is regarded, if not punished, as a crime,
and the poor are, by many, considered as unworthy of all
domestic comfort. Without binding ourselves to the approval
of all the details here specified, we must acknowledge, that
the spirit of this passage is agreeable to the idea of true
charity, and, if universally acted upon, would do more for the
happiness of mankind than some theories now afloat. But
though ready to admire and to acknowledge the general
beauty and excellence of this passage, we must also remark
that the main feature of charity is, by the rabbinical system,
excluded. God commands that this help should extend
beyond the narrow limits of selfishness and nationality, to
“the stranger and the sojourner,” but the oral law neutralizes
the mercifulness of God’s commandment by making the word
stranger signify a proselyte to Judaism. The original Hebrew
word גר (<i>Ger</i>) plainly means a stranger, as may be seen in the
words of Moses—

ואהבתם את הגר כי גרים הייתם בארץ מצרים ׃

“Love ye therefore the stranger; for ye were strangers in
the land of Egypt.” (Deut. x. 19.) It is certain that the
Israelites were not proselytes, but strangers; this word, <i>Ger</i>,
therefore, signifies stranger, not proselyte; and yet the oral
law says that no one can be a <i>Ger</i> without sacrifice, circumcision,
and baptism, or now, that there is no temple, without the
two last requisites:—

ובזמן הזה שאין שם קרבן צריך מילה וטבילה
וכשיבנה בית המקדש יביא קרבן , גר שמל טבל
או טבל ולא אינו גר עד שימול ויטבול ׃

“At the present time when there is no sacrifice, circumcision
and baptism are necessary, and when the temple is rebuilt, he
must bring a sacrifice. A <i>Ger</i> who is circumcised but not
baptized, or baptized but not circumcised, is not a <i>Ger</i>, until
he be both baptized and circumcised. (Hilchoth Issure Biah,
c. xiii. 5, 6.)” This rabbinical definition of what is meant by
<i>Ger</i>, restricts the exercise of charity within a much narrower
limit than that prescribed by God, and does, in fact, destroy
one of the most beautiful features of the Mosaic law, namely,
// File: 317.png
.pn +1
the merciful provision which it makes for the relief of the
stranger. The law of Moses has the spirit of its divine
Author. He calls himself “a jealous God,” and it may well be
called a jealous law, watching carefully over every departure
from truth, and punishing it rigorously: and yet, like God
himself, this just jealousy is tempered with mercy, and beams
with love. The oral law, on the contrary, is an envious and
vindictive code, and its zeal degenerates into narrow-hearted
bigotry. It would not only punish the idolater, but exclude
every stranger from the pale of charity, unless he be a proselyte;
and an Israelite too, if he had in any wise dared to
transgress the rabbinical commands. A remarkable instance
of this hatred, to those whom it considers apostates, occurs
in these laws respecting almsgiving. The oral law says, that
the most meritorious exercise of charity is, the ransoming of
captives:—

פדיון שבוים קרדם לפרנסת עניים ולכסותם , ואין
לך מצוה גדולה כפדיון שבוים ׃

“The ransoming of captives goes before the feeding and
clothing of the poor, and there is no commandment so great
as this.” (Hilchoth Matt’noth Aniim, c. 8.) And yet if a
brother Israelite should deviate from the rabbinical commands,
the oral law makes it unlawful to ransom him, at the same
time that it enjoins the ransom of a slave if he be a proselyte:

עבד שנשבה הואיל שטבל לשם עבדות וקבל עליו
מצוות פודין אותו כישראל שנשבה , ושבוי שהמיר
אפילו למצוה אחת כגון שהיה אוכל נבלה להכעיס
וכיוצא בזה אסור לפדותו ׃

“A slave who is in captivity because he has received the
baptism of slaves, and taken upon himself the commandments,
is to be redeemed. But as to a captive who has altered even
one commandment, if for instance he has eaten forbidden food
in order to vex, it is forbidden to ransom such an one.” (Ibid.)
Thus the oral law forbids all compassion even to an Israelite,
if he is not of the rabbinic religion. The conduct which it
prescribes towards poor Gentiles, “for the sake of the ways of
peace,” מפני דרכי שלום, we have considered long since; but
the prohibition to receive alms of the Gentiles, deserves notice
here, as it furnishes another proof of the contracted views of
the rabbies, and the falsehood of the oral law:—

אסור לישראל ליטול צדקה מן הגוים בפרהסיא
ואם אינו יכול לחיות בצדקה של ישראל ואינו יכול
ליטלה מן הגוים בצנעה הרי זה מותר , ומלך או שר
מן הגוים ששלח ממון לישראל לצדקה אין מחזיריו
// File: 318.png
.pn +1
אותו משום שלום מלכות אלא נוטלין ממנו וינתן
לעניי גוים בסתר כדי שלא ישמע המלך ׃

“It is unlawful for an Israelite to receive alms from the
Gentiles openly. But if he cannot live by the alms of Israel,
and cannot receive it from the Gentiles privately, then it is
lawful. If a king or prince of the Gentiles sends money to
Israel as alms, it is not to be returned, on account of the peace
of the kingdom. On the contrary, it is to be received, but it is
to be given to the poor of the Gentiles privately, so that the
king may not hear of it.” (Ibid.) Here the oral law endeavours
to pervert that kindly feeling which should exist
between all the families of man, and spurns a demonstration
even of love, because it comes from a man of a different
religion. At the same time its authors had not the moral
courage to do this openly and honestly, and if need be, suffer
for conscience sake. They command that the proffered alms
should be taken from the king, as if they intended to devote it
to the object for which he gave it, and then privately to apply
it to a totally different purpose. This want of good faith shows
abundantly that the oral law does not come from the God of
truth. The narrow bigotry of the system thus neutralizes all
the individual trials of excellence which the oral law contains.
They appear beautiful only when viewed apart from their context;
but the moment we view them in relation to the other
parts of Rabbinism, their beauty is gone. Thus the duty and
extent of almsgiving, as prescribed by the oral law, at first
sight appears admirable; but the narrow spirit of bigotry by
which it is circumscribed, totally destroys its moral value in
the sight of God and man. Almsgiving is lovely only when it
is the offspring of charity. God looks not at the mere outward
act of giving money, but at the heart, and if there be no love
there, almsgiving is valueless in his sight. And how can any
one pretend that there is a grain of true God-like charity in a
system which turns stranger into proselyte, prohibits to help a
brother because he is not of our own religious sentiments, and
refuses even to receive a kindness from one of a different
religion? Just contrast this with the Christian doctrine,
“Love your enemies, bless them that curse you, do good to
them that hate you, and pray for them which despitefully use
you, and persecute you; that ye may be the children of your
Father which is in heaven: for he maketh his sun to rise on
the evil and on the good, and sendeth rain on the just and the
unjust. For if ye love them which love you, what reward
have ye? Do not even the publicans the same? And if ye
salute your brethren only, what do ye more than others? Do
not even the publicans so? Be ye therefore perfect, even as
your Father which is in heaven is perfect.” (Matt. v. 44-48.)
// File: 319.png
.pn +1

But the oral law not only perverts and falsifies the true
doctrine concerning charity, but also misleads its followers by
teaching them to think that almsgiving is a peculiarly meritorious
act, and will atone for other transgressions. Thus it is
said—

הייבין אנו להזהר במצות צדקה יותר מכל מצות
עשה , שהצדקה סימן לצדיק זרע אברהם אבינו שנאמר
כי ידעתיו למען אשר יצוה את בניו לעשות צדקה ,
ואין כסא ישראל מתכונן ודת אמת עומדת אלא
בצדקה שנאמר בצדקה תכונני , קאין ישראל נגאלין
אלא בצדקה שנאמר ציון במשפט יפדה ושביה בצדקה ׃

“We are bound to be more careful respecting this commandment
of alms than about any other of all the affirmative precepts,
for almsgiving is a characteristic of the righteous seed of our
father Abraham, as it is said, ‘I know him that he will command
his children to do alms.’ (Gen. xviii. 19.) By almsgiving
alone it is that the throne of Israel is established, and that the
law of truth standeth, for it is said, ‘by alms (literally in righteousness)
thou shalt be established.’ (Isaiah liv. 14.) By
alms alone it is that Israel shall be delivered, for it is said ‘Zion
shall be redeemed with judgment, and her converts with alms
(righteousness).’” (Isaiah l. 27.) (Ibid. c. x. 1.) According
to this doctrine, the man who gives alms has the merit of upholding
truth in the world and helping to deliver Israel from
captivity. But the following passage tells us that it will deliver
from the punishment which he deserves, and which is already
impending over his head:—

הצדקה דוחה את הגזירות הקשות וברעב תציל
ממות כמו שאירע לצרפית ׃

“Almsgiving annuls the evil decrees, and in famine it delivers
from death, as happened to the widow of Sarepta.” (Joreh
Deah, 347.) And hence it is that, as we have seen, at the
approach of the New Year the Rabbinists practise almsgiving
abundantly, and also, that the survivors offer for the repose of
the souls of their debased relations. The tendency of this
doctrine is obviously pernicious, for it encourages men to persist
in sin, under the idea that almsgiving will compensate for all
other deficiencies. The doctrine itself is positively false. Where
does the law of Moses say that almsgiving can purchase forgiveness?
Moses requires obedience to all the commandments,
and he enjoins the practice of charity to the poor, but he
denounces wrath against all transgression. The doctrine of
Moses is not that obedience to one command will compensate for
disobedience to another, but that disobedience to one command
// File: 320.png
.pn +1
will make obedience to others of none effect. The doctrine that
the giving of money to the poor can change the course of God’s
judgment, or alter this sentence, is very little short of blasphemy:
for it represents him as an unjust judge who can be bribed,
whose severity can be bought off, and whose favour can be
purchased with money. A more degrading view of the Divine
character can scarcely be imagined. Such conduct in a human
judge would stamp him with infamy, and cannot possibly be
true of Him who is a God of truth and justice. This one feature
of rabbinic religion is sufficient to prove that it is the
invention of men, and of men too without any very exalted
notion of justice and equity.

Besides, this view or almsgiving takes away all the virtue of
obedience and love to God, and turns it into a mere mercenary
transaction. The great beauty of almsgiving is that it proceeds
from love to God and man, and that its motives be mercy and
obedience. But the man, who gives alms in order to atone for
other transgressions, or to avert the punishment which he deserves,
is not performing an act either of obedience or charity,
he is simply making a purchase and driving a bargain which
is much to his advantage. He has got money, and with that
money he can buy a house, or a horse, or deliverance from
punishment. It is, therefore, a simple question of interest.
He considers which will be the most profitable investment of
his money, and if he decide that deliverance from God’s wrath
is the most advantageous, he lays it out in almsgiving. Obedience,
or love to God or man, is here altogether out of the
question. Can any one, who has got the law and the prophets
in his hands, imagine that such a doctrine can come from God?
or can any reasonable being suppose, that escape from God’s
wrath, or the enjoyment of his favour depends not upon man’s
moral worth, but upon his ability to give alms: in a word, that
his salvation depends not upon the state of his heart, but the
laying out of his money? This one doctrine, if thoroughly
believed and acted upon, would overturn the whole law of
Moses, and offer life not to the obedient, but to the moneyed.

In this doctrine of almsgiving, however, the oral law errs at
the very foundation. It has chosen the Hebrew word צדקה
to stand for “almsgiving,” whereas its true signification is
“righteousness,” as may be easily proved by reference to passages
where it cannot possibly signify “almsgiving,” as for instance—

וצדקה תהיה לנו כי נשמור לעשות את כל המצוה
הזאת לפני ה׳ אלהינו כאשר צונו ׃

“And it shall be our <i>righteousness</i> (not our almsgiving), if
we observe to do all these commandments before the Lord our
// File: 321.png
.pn +1
God as he hath commanded us.” (Deut. vi. 25.) Here צדקה
cannot possibly signify almsgiving. And again,

והאמין בה׳ ויחשבה לו צדקה ׃

“And he believed in the Lord; and he counted it to him for
righteousness (not for almsgiving).” (Gen. xv. 6.) And again,

לך אדני הצדקה ולנו בושת הפנים ׃

“O Lord, righteousness belongeth unto thee, but unto us
confusion of face” (Dan. ix. 7), where it is impossible to say
that “Almsgiving belongeth unto the Lord.” The oral law is
therefore guilty of perverting the meaning of one of the plainest
and most commonly repeated words in the Bible, and of course
of thereby giving an erroneous sense to the passage where it
occurs. Thus it says, as we have seen above, “that by almsgiving
the throne of Israel is established and the law of truth
standeth,” and it proves this assertion by referring to a verse
of Isaiah, where the word צדקה occurs, and which signifies
“by righteousness shalt thou be established,” but which it
perverts to mean “by almsgiving thou shalt be established.”
Here then the oral law is plainly convicted of falsifying the
Word of God, and perverting its meaning in order to serve its
own purposes and favour its own false doctrine. To teach false
doctrine is bad enough, but to pervert the plain sense of Scripture
is a great deal worse. Either charge, if proved, would be
sufficient to prove that the oral law is a false religion, but here
both charges are proved together. The oral law here teaches
that almsgiving can do that which it cannot do, namely, bribe
God to have mercy; and it supports its false doctrine by interpreting
צדקה to signify “almsgiving,” whereas it plainly
signifies “righteousness.” A religion guilty of such error
cannot be from God. It is for the Jews, then, to consider
whether they will persist in upholding the truth of a system
which opposes the doctrines of Moses and the prophets, and
perverts the Word of God. The great boast of the Jews is,
that they are faithful to Moses and to the religion of Moses:
but this boast is vain so long as they profess Judaism. If Moses
were to rise from the dead, and get the oral law into his hands,
he would not be able to recognise it as the religion which he
left to Israel. And, as to the commands about almsgiving, he
would not be able even to translate them, for in his time צדקה
signified righteousness.

The prophet Isaiah would feel equal astonishment if he were
to return and learn, that the oral law quoted him as an
authority for the assertion, that Zion is to be redeemed, not
with righteousness, but with almsgiving. And we doubt not
that both Moses and Isaiah would protest as earnestly as we do
against a doctrine based upon perversion. But it is extraordinary,
// File: 322.png
.pn +1
if the Rabbinists really believe their own doctrine, that
Israel can be delivered from captivity by almsgiving, that they
should set any bounds to their liberality, or ever stop giving,
until the desired redemption be effected. If their doctrine be
true, then all that they so earnestly pray for, is entirely in
their own power. They know the means, and they possess the
means of terminating this long captivity. They need only to
give a sufficiency of alms, and, according to the oral law, even
Zion itself shall be delivered. How extraordinary then, that
they should have suffered so many centuries of misery to pass
over their heads, and left their brethren to endure such calamities,
when liberality in almsgiving could have put a period to
all their sorrows. We think too highly of Israel’s charity to
suppose for a moment that they would hesitate to make the
sacrifice, if they were persuaded of its efficacy. We must
therefore infer, that they do not believe in the doctrine, and ask
them, why do they profess a religion in which they do not
believe?

.fn #
Literally, “a stranger.”
.fn-
.sp 4
.h2 id=chap40
No. XL. | PRIESTS AND LEVITES.
.sp 2
The great test of a man’s faith in, and love to, his religion
is his practice. If a man live in open and perpetual transgression
of its commands, no profession can satisfy us that he is
in earnest, or that he really believes what his creed confesses.
Now let the advocates of the oral law examine themselves by
this test. They profess to believe in, and to love the law of
Moses; and their great boast is, that Moses is their master,
and that they are his disciples, but do they prove the reality of
their faith by their obedience? They sometimes tax Christians
with inconsistency in professing to believe in Moses, and yet in
neglecting the observance of certain ceremonial observances;
but are they themselves more careful and less guilty in this
matter? We do not mean to allude to the weightier matters
of the law, love to God and man: that is a question for the
conscience, not a subject for controversy, but we refer to some
mere external matters, easy of observance, and open to the
cognisance of every man. Moses and the prophets have commanded
that the priests, the Levites, הכהנים הלוים, should
be the teachers of the law, and that from them the people
// File: 323.png
.pn +1
should learn. Moses does not say one word about rabbies or
wise men, חכמים, but restricts the office of teaching to the
priests, the Levites: now, do the modern Jews obey Moses in
this respect? Who are their teachers of religion, and from
whom do they learn? Are the priests and the Levites the
teachers of Israel, as Moses commanded, or are they taught by
their rabbies and Chachamim, of whom Moses does not say one
syllable?

We assert, that Moses has commanded that the priests, the
Levites, should be the religious teachers in Israel, and in proof
we refer to the words of Moses himself. In the tenth chapter
of ויקרא, Leviticus, he thus writes:—

וידבר ה׳ אל אחרן לאמר . יין ושכר אל תשת
אתה ובניך אתך בבאכם אל אהל מועד ולא תמותו
חקה עולם לדורותיכם . ולהבדיל בין הקודש ובין
ההול ובין הטמא ובין הטהור . ולהורות את בני
ושראל את כל החקים אשר דבר ה׳ אליהם ביד משה ׃

“And the Lord spake unto Aaron, saying, Do not drink wine
nor strong drink, thou nor thy sons with thee, when ye go into
the tabernacle of the congregation, lest ye die: it shall be a
statute for ever throughout your generations: and that ye may
put difference between holy and unholy, and between unclean
and clean; and that ye may teach the children of Israel all the
statutes which the Lord hath spoken unto them by the hand of
Moses.” Here the nature of the priest’s office is clearly defined.
It is, in the first place, to go into the tabernacle of the congregation,
and there to serve before the Lord: and secondly to
instruct the children of Israel in the difference between holy and
profane, clean and unclean, and especially to teach the children
of Israel “<sc>ALL THE STATUTES</sc>,” which the Lord had given to
Moses. The commission is not only very comprehensive, but
very exclusive. If the priests were to teach “all the statutes,”
there is no room left for rabbies, or Chachamim, or any other
description of teacher, the priests are the only divinely-accredited
religious teachers in Israel.

If this passage stood alone, it would be quite sufficient to
establish the doctrine; but it does not. Moses was particularly
anxious to impress upon the Israelites the nature of the priestly
office, and therefore repeats the instruction again and again.
Thus in the law respecting a dead body found lying in a field,
after commanding that the elders and judges should come
forth, he adds—

ונגשו הכהנים בני לוי כי בם בחר ה׳ אלהיך
לשרתו ולברך בשם ה׳ ועל פיהם יהיה כל ריב וכל
ננע ׃
// File: 324.png
.pn +1

“And the priests, the sons of Levi, shall come near: for them
the Lord thy God hath chosen to minister unto him, and to
bless in the name of the Lord: and by their word shall every
controversy and every stroke be tried.” (Deut. xxi. 5.) One
should have thought that the elders and judges were enough
in such a case. But not so. God had determined that the
priests were to teach Israel “all his statutes,” and therefore
commands that they should be present in this case, that they
should give the decision.

Again, when Moses was about to part from Israel, and to
leave them his dying benediction, he was directed by the spirit
of prophecy to impress upon them the same great truth, and in
the most solemn manner:—

וללוי אמר תמיך ואוריך לאיש חסידך אשר נסיתו
במסה תריבהו על מי מריבה , האומר לאביו ולאמו
לא ראיתיו ואת אחיו לא הכיו ואת בניו לא ידע כי
שמרו אמרתך ובריתך ינצרו . יורו משפטיך ליעקב
תורתך לישראל וגו׳ ׃

“And of Levi he said, Let thy Thummim and thy Urim be
with thy Holy One, whom thou didst prove at Massah, and
with whom thou didst strive at the waters of Meribah: who
said unto his father and mother, I have not seen him; neither
did he acknowledge his brethren, nor knew his own children:
for they have observed thy word, and kept thy covenant.
<i>They shall teach Jacob thy judgments, and Israel thy law.</i>”
(Deut. xxxiii. 8-10.) And as this doctrine forms a part of
Moses’ last words, so also it is found in the last prophetic
message which God vouchsafed to Israel. Malachi, the last of
the prophets, reminds Israel—

כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו
כי מלאך ה׳ צבאות הוא ׃

“That the priest’s lips should keep knowledge, and they
should seek the law at his mouth: for he is the messenger of
the Lord of hosts” (Mal. ii. 7): so that if there be any one
thing more plain than another in the Old Testament it is this,
that the sons of Levi are the divinely-appointed religious
teachers of Israel, and that it is the duty of all Israelites to
seek instruction from them.

It cannot be said that the priests are not now well known,
and that on this account these commands have lost their force;
for those who believe in the oral law, profess to know the
family of Levi, and in the synagogue, at the reading of the
law, the priest and the Levite are called up in a certain order:

בכל קריאה וקריאה מאלו כהן קורא ראשון ואחריו
// File: 325.png
.pn +1
לוי ואחריו ישראל , ומנהג פשוט הוא היום בישראל
שאפילו כהן עם הארץ קודם לקרות לפני חכם גדול
ישראל ׃

“At every time of reading the priest reads first, and after
him the Levite, and after him the Israelite. And the simple
custom of the present time is, that a priest, even though he be
an unlearned man (amhaaretz), takes precedence in reading
before the most learned, who is only an Israelite.” (Hilchoth
T’phillah, c. xii. 18.) And as the priests are thus supposed to
be known, so the oral law expressly maintains that they still
retain their priestly office, and are bound to discharge the
duties of it, so far as is possible, in the captivity: and therefore
requires them to bless the people as Moses commanded. Indeed
the firm conviction of the Talmudists on this subject is
strikingly exhibited in their assertion, that a priest, although
unlearned, or even notoriously wicked, is still not exempted
from his obligation to perform this duty:—

כהן שלא היה לו דבר מכל אלה המונעין נשיאת
כפים אע׳׳פ שאינו חכם ואינו מדקדק במצוות או שהיה
חבריו מרננים אחריו או שלא היה משאו ומתנו בצדק
הרי זה נושא את כפיו ואין מונאין אותו , לפי שזו
מצות עשה על כל כהן וכהן שראוי לנשיאת כפים
ואין אומרים לאדם רשע הוסף רשע והמנע מן המצוות ,
ואל תתמה ותאמר מה תועיל ברכת הדיוט זה , שאין
קבול הברכה תלוי בכהנים אלא בהקב׳׳ה שנאמר ושמו
את שמי על בני ושראל ואני אברכם , הכהנים עושים
מצוה שנצטוו בה והקב׳׳ה ברחמיו מברך את ישראל
כחפצו ׃

“A priest who has none of these disqualifications for the
lifting up of hands, even though he be not learned, nor accurate
in the commandments; and although his companions
make a mock of him, or his dealings should not be righteous,
still he is to lift up his hands [to bless], and is not to be
prevented, for this is an affirmative precept binding upon
every priest, who is otherwise qualified; and we must not say
to a wicked man, Away, thou wicked man, be thou disqualified
from keeping the commandments. Do not ask, saying, What
profit can there be in the blessing of this simple fellow? for
the receiving of the blessing does not depend upon the priests,
but upon the Holy One, blessed be He, for it is said, ‘They shall
put my name upon the children of Israel, and I will bless
them.’ The priests perform the duty commanded them, and
God, in his mercy, blesses Israel according to his pleasure.”
// File: 326.png
.pn +1
(Ibid. c. xv. 6.) The existence, then, of the priests, and their
continued obligation to perform such official duties as are now
possible, are fully acknowledged, yea, it is even asserted that a
wicked priest is by no means to be prevented from doing his
duty: it has also been plainly proved, from the words of Moses
and the prophets, that it is the duty of the priests to teach, and
of the Israelites to be taught by them: and no man can deny
that the performance of this duty is possible. The destruction
of the temple has prevented the priest from sacrificing, but it
has made no difference with regard to the possibility of teaching:
it is, therefore, a fair question to propose, to those who
boast in their obedience to the law of Moses, <i>How is this
Mosaic command respecting the teaching of the law fulfilled?</i>
Are the priests, the Levites, the religious teachers in all
Jewish congregations? or have they been excluded from the
office assigned to them by Moses? and is it occupied by others
to whom Moses did not give it? Every Jew must answer that
this command of Moses is utterly disregarded—that the office
of the priesthood, as established by Moses, has now scarcely
the shadow of an existence amongst the Jews—that the rabbies,
Chachamim, and the Melamm’dim are universally the
religious teachers—and that hundreds, if not thousands, of
the priests are left in utter obscurity, and not a few in destitution.
Jeremiah complained of the heathen—

פני כהנים לא נשאו ׃

“They respected not the persons of the priests” (Lam. iv.
16); but it is equally applicable to the adherents of the oral
law. Here and there a son of Levi may be a rabbi, and then
he has the honour attached to the rabbinical office; but the
Mosaic institution of the priesthood, as the appointed order of
religious, teachers to Israel is utterly disregarded. Moses declares,
as we have seen above, that it is the priest’s office
“to distinguish between holy and unholy, and between clean
and unclean;” but if a Jew has got a שאלה, a question or
a difficulty, it is to the rabbi that he goes to get the decision.
Moses says that the priests are appointed by God “to
teach Israel all the statutes which the Lord hath spoken to
them;” but now men are made rabbies and Melamm’dim who
do not pretend to be of the family of Levi: and there are congregations
even where there is no Levite nor priest at all, and
where, therefore, this command is utterly despised. But the
worst feature in this disobedience is, that it is systematic. It
is not one of the casualties of the captivity, but it is the
deliberate aim of the oral law to degrade the priesthood, as
established by Moses, and to set up above it another office,
that of rabbi, of which Moses does not say one word. The
oral law, instead of deprecating the possibility of an Israelite
// File: 327.png
.pn +1
congregation existing without a priest a son of Levi, quietly
layeth down the law for doing without them. When prescribing
the order in which persons are to be called up to the
reading of the law, it says—

אין שם כהן עולה ישראל ולא יעלה אחריו לוי כלל ׃

“If there be no priest there, then an Israelite is to go up, but
no Levite is to follow him.” (Ibid., c. xii. 19.) And again,

ואם אין להם כהן כלל כשיגיע שליח צבור לשים
שלום וכו׳ ׃

“But if the congregation has no priest at all, when the
reader comes to that part of the prayers he is to say,” &c.
(Ibid., c. xv. 10.) Now if the oral law were anxious to maintain
the institution of Moses it could make no such supposition.
On the contrary it would urge upon every congregation the
indispensable necessity of having a priest or the family of Levi.
The supposition shows that its authors cared but little about
the commands of Moses, for where there is no priest it is
plainly impossible for the people to obey that often-repeated
precept to learn the law from the sons of Levi. And yet the
authors of the oral law, who care so little for this commandment
of Moses about the priests, command the appointment
of Melamm’dim, or schoolmasters, wider pain of utter destruction—

מושיבין מלמדי תינוקות בכל מדינה ומדינה ובכל
פלך ופלך ובכל עיר ועיר , וכל עיר שאין בה תינוקות
של בית רבן מחרימין את אנשי העיר יד שמושיבין
מלמדי תינוקות ואם עוד לא הושיבו מחרימין את
הציר ׃

“Teachers of children are to be established in every province
and district and city. And every city in which there
are not school children the men of that city are to be visited
with the Cherem, and if they still neglect, the city itself
is to be devoted.” (Hilch. Talm. Torah, c. ii.) When we
see them enforce this commandment of their own with such
zeal and severity, and yet appear so careless and negligent
about the commandment of Moses, we justly infer that this
neglect was intentional, and that the object was to exalt
themselves, and to depress that office which God himself
had ordained, And this inference is abundantly confirmed
by הלכות כבוד רבו, the numerous and minute laws respecting
the honour due to a rabbi, whilst the respect due
to the family of Levi is almost entirely disregarded, and his
office evidently depreciated below that of the former. As,
for instance, in establishing the order in which captives are
// File: 328.png
.pn +1
to be redeemed, the oral law says the priest is to be redeemed
before the Levite, and the Levite before the Israelite,
but then adds—

במה דברים אמורים כשהיו שניהם שוין בחכמה ,
אבל אם היה כהן גדול עם הארץ וממזר תלמיד חכם
תלמיד חכם קודם ׃

“In what case does this hold good? In case that they
were both equal in wisdom. But if the high priest be an
unlearned man, and an illegitimate child be the disciple of
a wise man (chacham), the latter is to have the precedence.”
(Hilchoth Matt’noth Aniim, c. viii. 17.) Here the office of
the priesthood and even of the high priesthood itself is put
below that of the rabbi or chacham, and the intention of
the Rabbinists to exalt themselves, and their utter disregard
for the law of Moses and his commandments, is especially
apparent. The high priest was the chief person in the whole
Mosaic dispensation. Without him the blood of the offering
could not be carried into the holy of holies on the Day of
Atonement, and yet the oral law says, that if he and an
illegitimate child, that is, the least honoured person in Israel,
be both in captivity, and the latter be the disciple of a rabbi,
he is to be redeemed first. It is needless to add any further
proof of the fact that the command of Moses, respecting the
family of Levi, is systematically and intentionally transgressed
by the authors and adherents of the oral law. The priests,
the Levites, have been thrust out of that office which God
gave them, and others have been made the religious teachers
of Israel who have no right at all to this appointment. How
then can the modern Jews pretend to be zealous for the law
of Moses? They are living in plain and systematic violation
of one of his plainest commands. It will not do to say that
the office of rabbi is also of divine appointment. An assertion
which nullities a Mosaic institution must have the most unexceptionable
evidence. Its proof must be at least as clear
as the original appointment. To persuade any real lover of
the Mosaic law that the rabbies have a right to thrust out
the family of Levi from their office, and to take it upon
themselves, the express declaration of God is absolutely
necessary. And if the rabbies could prove, which they
cannot, that they are the lawful teachers of Israel, it would
necessarily follow that the Mosaic law has been changed,
and then one of the chief dogmas of modern Judaism,
the immutability of the Mosaic law, is entirely overthrown.
When Moses gave the law the priests were the religious
teachers of Israel. Since the dominion of the oral law, not the
priests, but the rabbies have been the teachers. Here then is
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.pn +1
an important, yea, an organic change in the Mosaic constitution.
This change then is either unlawful or lawful. If it be
unlawful, then the rabbies have no right to be the teachers of
Israel. If it be lawful, then to change and alter the Mosaic
law is lawful, and then modern Judaism, which teaches that
there can be no change, is false. This is the only alternative
which modern Jews can adopt,—they must either
maintain the immutability of the law at the expense of the
rabbinic office, or they must assert the legitimacy of the
rabbinic office at the expense of the law. In either case
the oral law is convicted of teaching falsehood; and in
neither case can the modern Jews make a boast of loyalty
to the law of Moses. They charge Christians with disregarding
and transgressing the Mosaic law, but let them
point out, even in the practice of Gentile Christians, any
one apparent transgression more heinous than the expulsion
of the family of Levi from the office to which Moses appointed
them. The fact is notorious. This family is every
where neglected and in obscurity, struggling with the cares
and business of the world, instead of occupying the station
given to them by Moses. Let all the lovers of modern
Judaism consider this fact, and then ask themselves how
they can pretend to be keeping the law of Moses? Let
them remember that they have themselves made a change
in the law by appointing rabbies instead of the priests, and
that, if they defend this change, they teach the very same
doctrine which they blame in Gentile Christians, namely, the
mutability and abrogation of the Mosaic law. Of course we do
not mean to dictate to Israel in this matter. If they are conscientiously
persuaded that the institutions of Moses have been
abrogated, they can then consistently maintain the appointment
of rabbies, but let them give up their common, though
mistaken, argument against Christianity. But if they believe
what they so commonly profess, that the law of Moses is not,
and cannot be abrogated, then let them act consistently, renounce
the oral law, and restore the family of Levi to the
office from which modern Judaism has excluded them for so
many centuries. To follow the oral law, and at the same time
to obey the written law of Moses in this matter, is plainly
impossible. The oral law is for the rabbies and the Chachamim—the
words of Moses are for the family of Levi. The
Jews may, and of course will, choose as they think best; but,
if they determine upon maintaining the rabbinical system, let
them not pretend to be followers of Moses. Let them honestly
confess that they do not like Moses and his laws, and that they
prefer the new and modern religion of the rabbies. The
subject is important to all Israel, but especially so to the sons
of Levi themselves. God gave them the important charge of
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.pn +1
instructing the house of Israel in his laws, are they then at
liberty to resign their sacred office into the hands of others?
Has God dispensed them from obedience to his command? If
so, what obligation rests upon them to bless the people? By
lifting up their hands and blessing the people, they confess
that their office still continues; and, if so, the obligation to
perform all its duties continues also. Either the law of Moses
is abrogated, or the priests are still the appointed religious
teachers of Israel.

The priests have the some alternative as the people, i.e.,
either to assert the rights and perform the duties of their
priestly office, or honestly to acknowledge that they do not
believe in Moses, nor care for his religion, but that their
religion is that of the rabbies. The responsibility is however
much heavier on the family of Levi than on Israelites of another
tribe. To the sons of Levi, God committed the honourable
office of instructing Israel. They have been set as the watchmen
in Israel, and are therefore answerable, not only for their
own neglect, but for the error and destruction of the people.
It is then high time for them to remember their duty and the
zeal of their forefathers in extirpating error, and to show
themselves worthy of their high origin, and of their divine
appointment, by opposing the errors of the oral law.
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.pn +1
.sp 4
.h2 id=chap41
No. XLI. | RABBINIC IDEAS OF THE DEITY.
.sp 2
It is an indisputable fact, that the modern Jews have entirely
cast off the laws of Moses respecting the priests of the family
of Levi, and have chosen and appointed to themselves other
teachers, of whom Moses says nothing. What the cause was
of such extraordinary conduct in those who profess a great zeal
for the law of Moses, we do not now profess to inquire; but
we think that every Jew ought to have a very good reason for
thus wilfully, systematically, and continually transgressing the
commandments of God. He ought, at the very least, to be able
to show that the doctrines of these new teachers are far superior
to those of the religious teachers appointed by Moses; and that
the superabundant excellence and wisdom of rabbinic teaching
does, at least, justify the change which they have made in the
Mosaic law. We have had occasion in these papers to consider
the nature of the new doctrine chosen instead of the law of
Moses, and to us it certainly appears that “The Old Paths”
were better. To-day we propose to illustrate the rabbinic
notions of the Deity, and do not intend by any means to select
the most objectionable representations contained in the rabbinical
writings, but shall confine ourselves to a few well-known
passages, which are intended to explain to us the mode in which
God spends his time. Concerning the day, the rabbies say that
it is spent in the following manner:—

שתים עשרה שעות הוי היום , שלש הראשונות
הקב׳׳ה יושב ועוסק בתורה , שניות יושב ודן את כל
העולם כולו , כיון שרואה שנתחייב העולם כליה ,
עומד מכסא הדין ויושב על כסא הרחמים , שלישיות
יושב וזן את כל העולם כולו , מקרני ראמים עד ביצי
כינים , רביעיות יושב ומשחק עם לויתן , שנאמר
לויתן זה יצרת לשחק בו וכו׳ ׃

“The day has twelve hours. The first three, the Holy One,
blessed be He, sits and occupies himself in the law. The second,
he sits and judges the whole world. When he perceives that
the world deserves utter destruction, He stands up from the
throne of judgment, and sits on the throne of mercy. The third,
he sits, and feeds all the world, from the horns of the unicorns
to the eggs of the vermin. In the fourth, he sits and plays
with Leviathan, for it is said (Psalm civ. 26) ‘The Leviathan
whom thou hast formed to play therewith.’” (Avodah Zarah,
fol. iii., col. 2.) In another place we have an account of the
manner in which the night is spent:—
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.pn +1

ר׳ אליעזר אומר שלש משמרות הוי הלילה ועל
כל משמר ומשמר יושב הקב׳׳ה ושואג כארי שנאמר
ה׳ ממרום ישאג ממעו קדשו יתן קולו שאוג ישאג
על נוהו ׃

“Rabbi Eliezer says, The night has three watches, and at
every watch, the Holy One, blessed be He, sits and roars like
a lion, for it is said, ‘The Lord shall roar from on high, and
utter his voice from his holy habitation: roaring he shall roar
upon his habitation.’” (Jer. xxv. 30.) And again, a little lower
down, the same assertion is made in the name of two other
rabbies, and the cause of God’s roaring assigned:—

אמר רב יצחק בר שמואל משמיה דרב שלש
משמרות הוי הלילה ועל כל משמר ומשמר יושב
הקב׳׳ה ושואג כארי ואומר אוי שחרבתי את ביתי
ושרפתי את היכלי והגליתי את בני לבין אומות
העולם ׃

“Rabbi Isaac, the son of Samuel, says, in the name of Rav,
The night has three watches, and at every watch, the Holy One,
blessed be He, sits and roars like a lion, and says, Woe is me
that I have laid desolate my house, and burned my sanctuary,
and sent my children into captivity amongst the nations of the
world.” (Berachoth, fol. iii., col. 1.) Now we ask every reasonable
man whether this is a representation worthy of the
Creator of heaven and earth? We are told here, first, that
God is like a man in observing day and night—that he has set
times for different employments, and a time for amusement.
We are told, secondly, that instead of comprehending all things
past, present, and to come, at all times, and instead of upholding
all things by the continual fiat of his omnipotent rule,
that he is obliged to consider each thing in succession; and that,
like a poor frail child of man, He can do only one thing at a
time. And thirdly, we are here informed, that the Divine Being
sits all night, and mourns like a child, over an act which he
rashly committed, but now wishes to have undone. Is this a
fit representation of Deity, or is it awful blasphemy? How
different is the description given by Moses—“Lord, thou hast
been our dwelling-place in all generations. Before the mountains
were brought forth, or ever thou hadst formed the earth
and the world, even from everlasting to everlasting, thou art
God. A thousand years in thy sight are but as yesterday
when it is past, and as a watch in the night” (Ps. xc. 1-4);
and again, that other beautiful passage of the Psalmist, “Of
old thou hast laid the foundations of the earth; and the heavens
are the work of thy hands. They shall perish, but thou shalt
endure; yea all of them shall wax old like a garment: and as
// File: 333.png
.pn +1
a vesture shalt thou change them, and they shall be changed;
but thou art the same, and thy years shall have no end.” (Ps.
cii. 25-27.) In both these passages, unchangeableness, entire
freedom from all vicissitude and succession, is presented to
our view as the prominent feature in the character of Deity.
Whereas, the God whom the rabbies describe, is a being subject
to the same alterations as ourselves, and liable to change, in its
worst form, that is, to that change of will which ensues on
disappointed expectations. They say, that their God destroyed
his temple and sent his children into captivity, and that now
he is very sorry for it, and vents the bitterness of his grief in
lamentations compared to the roaring of a lion. Such a deity
is no more like the God of Abraham, Isaac, and Jacob, than
Jeroboam’s calves. He may not be a graven image, but he is
nevertheless an idol, not indeed of gold or silver, but of the
imagination. Nothing can be more different than the Being
described by the rabbies, and that God declared in Moses and
the Prophets. And yet on this very point, where the oral law
errs so grievously, Christianity maintains the truth. The New
Testament declares unto us the same Being revealed in the Old.
It says, “Every good gift, and every perfect gift is from above,
and cometh down from the Father of lights, with whom is no
variableness, neither shadow of turning.” (James i. 17.)

But the rabbies falsely ascribe to God not only variableness,
but imperfect knowledge also. They say, that He spends a
fourth part of the day in the study of the law. Now either God
knows the law, or he does not. If he does know the law, then
study is useless; and if he does not, then his knowledge is
imperfect, and either supposition is altogether unworthy of the
Deity. Indeed it is very difficult to argue against a doctrine
so monstrous, or to show the full absurdity where the subject
is so grave and sacred. But we put it to the good sense of
every Israelite, and ask him whether he can believe that the
God of knowledge studies in his own law? Is not such an
assertion a blasphemous falsehood, and does it not show that
those who made it were themselves utterly devoid of all true
knowledge of God? Some persons endeavour to excuse this
blasphemy by saying that the words are not to be taken
literally, and that the rabbies employed oriental figures. But
this will not save the credit of the oral law; for if we admit
the figure, we cannot excuse the blasphemy contained in the
assertion, that God studies the law one fourth of every day.
No man that has any reverence for his Creator would venture
to use such language, not even in the way of a parable. It
proves in every case that those rabbies were totally devoid of
that reverence which is due to God, and therefore most unfit
teachers of religion. But, further, if these passages be figurative,
what is the real sense? What is meant by studying in the law,
// File: 334.png
.pn +1
or playing with Leviathan, or uttering complaints at the
beginning of every watch in the night; or what is intended by
ascribing to God one sort of employment in the day and the
other in the night? It is not enough to say that these are all
figures conveying the most profound wisdom; this assertion
must be proved by showing what this wisdom is. Let the
Rabbinists explain these figures satisfactorily, and they will
then have some chance of being believed, though even that
would not amount to a proof, that the authors of these passages
intended that they should be understood mystically. It is a
certain fact that many of the rabbies have understood these
and similar passages literally. In the commentary on the assertion,
“That in the second three hours God sits and judges the
world,” we are told, that some believed this so firmly as to
think that on this very account the additional form of prayer,
called מוסף, was prescribed:—

יש אומרים כי לכך תקנו בקדושת מודף לומר
ממקומו הוא יפן כי סתם מוסף בשניות בא ואז הוא
יושב ודן ואנו מתפללין שיפנה מכסא דין לשבת
בכסא רחמים ׃

“Some say, that on this account the words ‘Let him turn
from his place,’ have been appointed in the sanctification of the
Musaph, for this part of the prayer generally occurs in the
second three hours, when he is sitting in judgment, and that
we pray that he may turn from the throne of judgment, and sit
on the throne of mercy.” Those who held this opinion plainly
thought, that the hours were literal hours, and that the distribution
of the day into four different employments was not
figurative, but real. These persons, therefore, believed that
God studies in the law, that he plays with Leviathan, and
observes the distinction of day and night. And it must be
confessed that, if they believed in the Talmud, they had good
reason for this literal interpretation, as the corresponding
passage, respecting God’s roaring like a lion at every watch of
the night, cannot be explained figuratively, if it be taken in
connexion with its context. The context contains a discussion
about real, not figurative night-watches. The question proposed
by the Mishna is, Until what hour of the night is it
lawful to perform the evening-reading of the Sh’mah Israel
(Hear, O Israel)? R. Eliezer says, It is lawful until the end
of the first watch. The Gemara then considers what the rabbi
could mean by this definition—

מה קסבר ר׳ אליעזר אי קסבר ג׳ משמרות הוי
הלילה לימא עד ארבע שעות ואי קסבר ארבע משמרות
הוי הלִלה לימא עד שלש שעות , לעולם קסבר
// File: 335.png
.pn +1
שלש משמרות הוי הלילה והא קא משמע לן איכא
משמרות ברקיעא ואיכא משמרות בארעא דתניא וכו׳ ׃

“What did R. Eliezer mean? If he meant that the night
had three watches, he ought to have said until the fourth hour:
but if he meant that the night has four watches, he ought to
have said until the third hour. There can be no doubt that
he meant that the night has three watches, and intended to
say, that there are watches in heaven and watches upon earth,
for the Bareitha says, &c.”——And then follows the passage,
saying, that in each watch God roars like a lion. It cannot,
then, be pretended that the night-watches here are figurative
or mystical. It is expressly said that there are the same
watches in heaven and earth, and the whole question is about
the real distribution of time. The following context is equally
unequivocal. R. Eliezer, immediately after saying that in each
watch God roars like a lion, goes on to give the signs whereby
each watch may be recognised even in the dark:—

קסימן לדבר משמרה ראשונה חמור נוער , שנייה
כלבים צועקים , שלישית תינוק יונק משדי אמו ואשה
מספרת עם בעלה ׃

“The sign of the thing is—In the first watch the ass brays;
in the second watch the dogs bark; in the third watch the
infant sucks at its mother’s breast, and the wife talks with
her husband.” This is plain matter-of-fact way of speaking,
and proves, beyond a doubt, that the whole passage is to
be taken literally. And if any doubt at all remained, it is
entirely removed, a little lower down on the page, by an
anecdote told by the veracious R. Jose. He says, that he
once went into one of the ruins of Jerusalem to pray, and that
whilst he was engaged in prayer, the prophet Elijah came to
the entrance of the ruin, and very civilly waited for him until
he had concluded, when they had some conversation together.

Amongst other particulars, R. Jose relates as follows:—

ואמר לי בני מה קול שמעת בחורבה זו לאמרתי
לו שמעתי בת קול שמנהמת כיונה ואומרת אוי
שחרבתי את ביתי ושרפתי את היכלי והגליתי את
בני לבין האומות ואמר לי חייך וחיי ראשך לא שעה
זר בלבד אורת כך , אלא בכל יום ויום שלש פעמים
אומרת כך , ולא זו בלבד , אלא בשעה שישראל
נכנסין לבתי כנסיות ולבתי מדרשות ועונין אמן יהא
שמא רבא מברך הקב׳׳ה מנענע ראשו ואומר אשרי
המלך שמקלסין אותו בביתו כך מה לו לאב שהגלה
את בניו ׃
// File: 336.png
.pn +1

“And he (Elias) said to me, What sort of a voice didst thou
hear in the ruin? I said to him, I heard a Bath Kol cooing
like a dove, and saying, Woe is me that I have desolated my
house, and burnt my sanctuary, and sent my children into
captivity amongst the nations. And he said unto me, As thou
livest, and thy head liveth, it is not at this hour only, but
three times every day the voice says these words. And not
only so, but when the Israelites enter the synagogues, and the
houses of study, and say, ‘Amen, may his great name be
blessed,’ the Holy One, blessed be He, shakes his head, and
says, Blessed is the King who is praised in his house; but
what profit has the father who sends his children into captivity,”
&c. Here we have the testimony of R. Jose to the
truth of the fact, that God does thus complain in the manner
described above, and we have the Prophet Elijah swearing that
this happens three times every day. It is plain, therefore, that
the authors of the Talmud knew of no mystical interpretation
and intended none. It was their simple belief that God observed
the three watches of the night, and at the beginning of each
roared like a lion. And if this passage must be taken literally,
why should the other passage respecting the distribution and
employments of the day be taken figuratively? The literal
interpretation of the one furnishes a strong argument for the
literal interpretation of the other. And it is certainly of no
use to ascribe a mystical sense to the one, whilst the other is
interpreted literally. The advocates of the oral law gain
nothing by it, for the one is not more absurd nor more
unworthy of the Deity than the other. Nothing can exceed
the folly of representing God as observing the night-watches,
and roaring like a lion for grief, because he sent Israel into
captivity. Nothing can be more blasphemous than the assertion
that God does not foresee the results of his own actions,
and that he is afterwards obliged to sit down and mourn
over what he has done. This one passage, which cannot
be explained away, is quite sufficient to show that the rabbies
were utterly ignorant of the nature of God; and that, however
they might be acquainted with the letter of the Law
and the Prophets, they knew nothing of the real meaning of
their writings. This one excess of folly and absurdity entirely
overthrows all the claims and pretensions of the oral law in
which it is found.

But there is another feature in the passage which we cannot
pass without notice, and that is, the total disregard of truth
which it manifests. R. Jose’s story is evidently a barefaced and
wilful lie, unless we say, that when he went into the ruin to
pray, he fell asleep, and dreamed that he heard the Bath Kol
and had this conversation with Elijah; but either supposition
will equally destroy the credit of the Talmud. If it be a lie, it is
// File: 337.png
.pn +1
one of the most profane and wicked lies that can be imagined.
We have here a professed teacher of the law telling not only a
falsehood about his intercourse with Elijah, but daring falsely
to assert that he heard the voice of God mourning over the
ruins of the temple. The most profane and wicked lie that
can be devised is that which introduces God himself, and trifles
with the sacred character of the Deity. If this story be a lie,
it oversets the Talmud and the Talmudical religion at once. A
religion built upon falsehoods, must itself be necessarily false.
But if the other supposition be adopted, that R. Jose mistook
a dream for a reality, what shall we say of a religion whose
teachers tell their dreams as sacred truths? And what shall
we say of the compilers of the Talmud, who were unable to
detect the folly and profanity of this narrative, and actually
inserted it in their oral law as an undoubted fact? This
supposition may save R. Jose from the unhappy character of a
liar, but it will not do much towards proving the truth of the
oral law; for there it is not given as a dream, but as a fact.
R. Jose was silly enough to tell his dream as a reality; and
the rabbies to whom he told it were silly enough to believe;
and the most learned men of the Rabbinists at that time were
silly enough to embody it in their collection of holy and undoubted
traditions. We do not mean to ascribe any peculiar
degree of folly to the rabbies. Persons calling themselves
Christians have been just as foolish, have believed stories just
as absurd, and have handed them down as religious truths.
But then, we do not receive these legends as a part and parcel
of our religion. We are as free to say of them, as of the
Talmudic fables, that they are wicked falsehoods. But the
modern Jews tell us that the Talmud is a divine book—that it
contains their religion, and that without it Moses and the
Prophets are unintelligible; and therefore we point out these
fables as plain proofs of the falsehood of such an assertion. We
wish to direct the Jewish attention to that system which they
have called their religion for the last eighteen hundred years,
and which they have preferred to Christianity. We desire that
they should consider what they have gained, by expelling the
family of Levi from the teacher’s office and choosing the rabbies
as their religious guides. We ask every Israelite of common
sense, whether R. Jose and his companions are trustworthy
leaders in the way to salvation; and whether they are still
prepared to follow the religion of a man who can only be
acquitted of being a liar by admitting that he is a dreamer?
Or, whether they still choose to worship the Deity proclaimed
by the rabbies—a Deity subject to succession of time—imperfect
in knowledge so as to require daily study—requiring
amusement, and therefore playing for three hours every day
with Leviathan—and liable to disappointment, so as to be
// File: 338.png
.pn +1
obliged to spend the night, in mourning over one of his most
deliberate and solemn acts?

We are sure that every Israelite would be sadly offended at
being told, that he does not worship the God of his fathers, but
a strange god, invented by the imagination of the rabbles; and
yet, if he worship the god of the Talmud, it is nothing but the
truth. The god of the Talmud is certainly not the God of the
Bible. Israelites are often shocked at the folly and wickedness
of those whom they see falling down before stocks and stones;
and yet, if they receive the oral law, and believe an a Deity who
plays with Leviathan, &c., the object of their worship is not
a whit more rational. They are just as guilty of idolatry,
and the only way in which they can clear themselves from
the charge is, by rejecting the oral law, and forsaking that
superstition which the rabbies have palmed off upon them as
the religion of their fathers. It is a most deplorable and
melancholy sight to behold that nation, which once was the
sole depository of truth, enslaved by a system so senseless; but
it is more melancholy still to think, that there is not one among
her sons who has the moral courage to denounce its falsehood,
and to vindicate the truth as taught by Moses. The priests,
the sons of Levi, were once zealous for the honour of God, and
united with Moses in destroying the golden calf; but where
are they now, and where is their zeal? Alas! they too, are
found amongst the worshippers of the Talmudical deity, and
uphold the system which has expelled them from their holy
office.
.sp 4
.h2 id=chap42
No. XLII. | TITLE OF RABBI.
.sp 2
That the people, at present scattered over the whole world,
and known by the name of Jews, are descendants of the
chosen people of God, we freely admit. That the Old Testament
contains prophecies of their future return to the God and
the land of their fathers, and their subsequent happiness and
glory, we firmly believe: but, that the religion which they at
present profess is the religion of Moses, we confidently deny.
Modern Judaism has not retained the doctrines of Moses; no
not even with respect to the fundamental article of religion,
the nature of God. Our last number showed how widely the
// File: 339.png
.pn +1
rabbies have departed from the Scripture representation of the
divine character, and the number preceding proved that the
Jews haw not retained even the outward form of the Mosaic
edifice. Indeed we know not any problem more difficult of
solution than, to assign a reason, why the rabbinic Jews profess
any respect at all for Moses, when they have rejected both
the form and the substance of his teaching. If they boldly
denied his authority, or asserted that the Mosaic law was long
since abrogated, and the rabbinic precepts given in its stead,
we could, at least, give them credit for consistency; but at
present we cannot possibly divine their motives for professing
attachment to the lawgiver of their forefathers. Their conduct
for ages would appear to indicate a fixed determination to get
rid and keep clear of every thing Mosaic, and that for the
mere purpose of having something else; for no one can pretend,
that the new law and the new teachers, that they have
chosen, can lay any claim to superior excellence or antiquity.
Of the value of the rabbinic teaching we have given many
proofs; and now think of examining a little the <i>novelty</i> of the
rabbinic order. It is certain that the word, rabbi, does not
occur in the law of Moses nor the prophets; it is, therefore,
clearly not Mosaic. This one fact does in itself go far to shake
the authority of modern Judaism and the oral law. There we
cannot go a step without hearing of the rabbies—Rabbi Eliezer
said this, and Rabbi Bar Bar Chanah said that. The
whole oral law is made up of the sayings of the rabbies, and
yet neither their name nor their order was so much as known
to Moses our master. The other favourite appellation of the
Talmudic doctors חכם <i>Chacham</i>, or wise man, does indeed
occur, and it appears from the prophets, that there were some
even in their time who laid exclusive claim to that epithet, but
unfortunately the prophets bring against them the very same
charge, which we prefer against their successors, namely, that
they had forsaken the law of Moses:—

איכה תאמרו חכמים אנחנו ותורת ה׳ אתנו אכן
הנה לשקר עשה עט שקר סופרים , הובישו חכמים
חתו וילכדו הנה בדבר ה׳ מאסו וחכמת מה להם ׃

“How do ye say, We are wise (Chachamim) and the law of
the Lord is with us? Lo, certainly in vain made he it; the
pen of the scribes is in vain. The wise men (Chachamim) are
ashamed. They are dismayed and taken: lo, <i>they have rejected
the word of the Lord</i>: and what wisdom is in them?”
(Jer. viii. 8, 9.) The rabbies will scarcely acknowledge that
they have succeeded these persons in their office, and yet if
they give up such passages as these, they must abdicate all
claim to antiquity. Indeed some of them plainly acknowledge
// File: 340.png
.pn +1
that the rabbies are a new order of men, and that the
word rabbi was not heard of until less than a century before
the destruction of the second temple. Thus the Baal Aruch
says—

והדורות הראשונים שהיו גדולים מאוד לא היו
צריכין לרברבם לא ברבן ולא ברבי ולא ברב לא
לחכמי בבל ולא לחכמי ארץ ישראל שהרי הלל
עלה מבבל ולא נאמרה רבנות בשמו , ובנביאים היו
חשובים שאמר חגי הנביא , לא עלה עזרא מבבל ,
ואין מרברבין אותן עם הזכרת שמותיהן ולא שמענו
כי התחילו זו אלא בנשיאים מרבן גמליאל הזקן ורבי
שמעון בנו שנהרג בחרבן בית שני ורבן יוחנו בן
זכעי כולן נשיאים ואף רבי התחיל מסמוכים מאותה
שעה צדוק ורבי אליעזר בן יעקב ופשט הדבר מתלמידי
ר׳ יוחנן בן זכאי ולהלן ׃

“The first generations, which were very great, did not require
the titles of Rabban, or Rabbi, or Rav, wherewith to
honour the wise men of Babylon, or the wise men of the land
of Israel; for behold Hillel went, up from Babylon, but the
title of Rabbi is not added to his name. There were honourable
persons amongst the prophets, for it is said, ‘Haggai the
prophet’—‘Ezra did not go up from Babylon’—and at the
mention of their names the title of Rabbi is not added: neither
have we heard that this was begun until the princes Rabban
Gamaliel the elder, and Rabban Simon his son, who was killed
at the destruction of the second temple, and Rabban Johannan
ben Zakkai, who were all princes. Rabbi also began with
those who were promoted at the same time, Zadok and R.
Eliezer, the son of Jacob, and the thing spread from the disciples
of Rabban Johannan ben Zakkai onwards.” (Aruch in
אביי) We need not wonder, then, that Moses knows nothing
of rabbies, for here is a plain confession, that the name was
never heard of until a few years before the last dispersion. It
may, however, be said, that the office itself existed, though
the name did not, and this is in fact asserted by Rambam,
when he says:—

ומשה רבנו סמך יהושע ביד שנאמר ויסמוך את ידיו
עליו ויצוהו , וכן השבעים זקנים משה רבנו סמכם
ושרתה עליהן שכינה ואותן הזקנים סמכו לאחרים ,
ואחרים לאחרים , ונמצאו הסמוכין איש מפי איש עד
בית דינו של יהושע ועד בית דינו של משה רבינו ׃

“Moses our master promoted Joshua with his hands; for
it is said, ‘and he laid his hands upon him, and gave him a
// File: 341.png
.pn +1
charge.’ (Numb. xxvii. 23.) And in like manner with regard
to the seventy elders, Moses our master promoted them, and
the Shechinah rested upon them; and these elders promote
others, and they again others; and thus we have a succession
of promoted persons, until the council of Joshua, and until the
council of Moses our master.” (Hilchoth Sanhedrin, iv. 1.)
And so he tells us that—

ודוד המלך סמך שלשים אלף ביום אחד ׃

“King David promoted thirty thousand persons in one day.”
According to this statement, it would appear that there had
been always a class of persons qualified to be teachers and
judges, and a pretty numerous class too, from the time of
Moses; but it is very extraordinary that their office should
have continued fifteen hundred years without a name, and
that the nation should never have felt the inconvenience, nor
remedied it until the last few years of their existence; and it
is more extraordinary still that so large and important a body
should never once be mentioned in the law or the prophets.
The land must perfectly have swarmed with them. Thirty
thousand would have been a large proportion to the population
of the land of Israel; but David made this number in one
day; and we cannot suppose that he exerted his right only
once in his life, nor that all the other doctors neglected the
duty of raising up disciples; and the oral law tells us that
before the time of Hillel every one thus promoted had the
right of promoting others:—

בראשונה היה כל מי שנסמך סומך לתלמידיו ,
וחכמים חלקו כבוד להלל הזקן והתקינו שלא יהא
אדם נסמך אלא ברשות הנשיא וכו׳ ׃

“At first every promoted person could promote his disciples;
but the wise men gave the honour to Hillel the elder, and
ordained that no man should promote except by permission of
the prince (the Nasi).” According to this, the number must
have been very great; and yet that they should have continued
so long without a name, and without any mention whatever by
any of the inspired writers, is perfectly incredible. But there
are in the account itself various particulars which excite
suspicion. David’s extensive work of promotion in one day
entirely exceeds the limits of probability, no matter how the
promotion took place, whether by laying on of hands, or by
command, or by letter: for if we grant that he devoted the
entire four-and-twenty hours of that day to the work, still, in
order to make up the number of thirty thousand, it will be
necessary to believe that he promoted at the rate of twelve
hundred and fifty an hour, or twenty in every minute. One
// File: 342.png
.pn +1
such notorious untruth discredits the whole account in which
it is found. But, farther, the admission that the right of conferring
the dignity of doctor was taken from those who had
possessed it, and restricted to those who obtained permission
from the prince, shows that the ordinance of promotion was
not derived from Moses, but was an invention of men. If it
had been of Moses, the wise men could have had no authority
to take it away, neither is it at all likely that the numerous
possessors of the right, and least of all, the disciples of Shammai,
would have quietly resigned it. We must suppose either
that the wise men altered an ordinance of Moses, and thereby
committed a great sin, or that the ordinance of promotion was
a mere human invention. By the latter supposition the whole
story of the continued existence of this class of doctors is given
up; and by the former supposition the charge of disregard for
the law of Moses is fixed upon the wise men, and the value of
their testimony taken away. Lastly, the account of the manner
of promotion is at variance with the above-quoted assertion
of the Baal Aruch. The oral law, says that the doctors were
promoted in the following manner:—

לא שיסמכו את ידיהם על ראש הזקן , אלא שקורין
לו רבי ואומרים לו הרי אתה סמוך ויש לך רשות
לדון אפילו דיני קנסות ׃

“They not only laid their hands upon the head of the elder,
but also saluted him with the title, Rabbi, and said to him,
Behold thou art prompted, and hast authority to judge, even in
cases of mulct.” Here the conferring the title of Rabbi is
made an integral part of the act of promotion, whereas the
Baal Aruch says that the title of Rabbi was not in use until
after the time of Hillel. The assertion, therefore, that the
office of Rabbi existed without the name, even from the time
of Moses, is not only unsupported by any proof from the
inspired writings, but is inconsistent with other assertions of
the rabbies themselves; and is, besides, found very close to a
palpable untruth, and is therefore unworthy of credit. Thus
the antiquity of the rabbinic office is destroyed, and appears to
be a comparatively new invention: so that those who profess
the religion of the rabbies cannot pretend to have the religion
of Moses or of their forefathers, but that of a new set of
teachers, who did not arise until a very few years before the
destruction of the second temple. One of the common objections
of modern Jews against Christianity is, its novelty.
They say that we have got a new religion, whereas they have
the ancient religion; that we follow a new teacher, but that
they follow Moses. The foregoing examination shows how
little ground they have for such a boast. If novelty be a valid
// File: 343.png
.pn +1
objection, they must confess that the religion of the rabbies is
false. If the distance of time that elapsed between Moses and
Jesus of Nazareth constitute a fair ground of objection, it is as
valid against the rabbies as against the Lord Jesus. Nay, if
supposed novelty be the reason why they reject Christianity,
they must now reject the religion of the rabbies, and embrace
that of Christ. We have proved that the religion of the
rabbies is a novelty, and every one knows that one peculiar
feature in the teaching of Jesus of Nazareth was, that he
opposed the rabbinic doctrines, that is, he opposed novelty:
this opposition, therefore, is presumptive evidence that the
Lord Jesus retained the ancient religion, and has on that very
account a claim upon all those who profess to venerate antiquity.
At all events the charge of novelty can be as fairly
urged against Rabbinism as against Christianity, and every
Jew who urges it, is, if he be in earnest about truth, bound to
compare Christianity with the law and the prophets, in order
to ascertain whether it be a new religion or not. One thing is
certain, that the ordinances of no religion can be farther from
the Mosaic appointment than those of Rabbinism. The Rabbinists
have rejected the religious teachers appointed by Moses,
and have chosen others, who cannot pretend even to any degree
of antiquity; and not only so, but even when the possibility
of having regularly appointed rabbies ceased, they preferred
those, who in fact have no authority at all, to those teachers
appointed in the law. The oral law makes promotion necessary
to the exercise of the rabbinical office, and limits the
ceremony of promotion by two conditions, first, that it be
conferred with the consent of the נשיא, as we have seen
above, and, secondly, that it be performed in the land of
Israel:—

אין סומכין זקנים בחוצה לארץ ואע׳׳פ שאלו הסומכין
נסמכו בארץ ישראל , אפילו היו הסומכין בארץ
והנסמך בחוץ לארץ אין סומכין ׃

“Elders are not promoted anywhere, except in the land of
Israel; even although the promoters should have been promoted
there themselves. Yea, though the persons conferring
the promotion be in the land, if the person to be promoted be
outside the land, the promotion is not to take place.” Now it
is plain that these conditions cannot be fulfilled. The great
majority of the present rabbies have never been in the land
of Israel; and even if they had been, there has not been a
נשיא prince for many a century. For centuries, therefore,
there has not been a rabbi promoted to the office as the oral
law requires; and yet the Jews, rather than have the priests,
the sons of Levi, still keep up the shadow of the rabbinical
// File: 344.png
.pn +1
office. A more determined opposition to the institutions of
Moses cannot be imagined. First, the Jewish people rejected
the ordinance of Moses, and devised an order of teachers of
their own, limited by certain conditions. Then God, in great
mercy, made the fulfilment of those conditions impossible. He
took away the prince, he drove them out of the land of Israel,
to give them, as it were, an opportunity, yea, to compel them
to return to his own appointment: but in vain. Although the
Jews cannot fulfil the conditions of their own devising, and
could fulfil God’s appointment, they refuse the latter, and have
invented something newer still, and that is, an order of religious
teachers, who have not even the qualifications required
by the oral law. Truly this is to transgress, for the mere sake
of transgressing. How, then, can the Jews pretend to be disciples
of Moses, or assert that the Mosaic law is unchangeable?
Now, for near two thousand years they have lived in disobedience
to one of Moses’ simplest commandments, and have
changed one of the essential institutions of the law. The
most superficial reader of the writings of Moses must see, that
a charge of prime importance was assigned to the family of
Levi, not only as respected the ministration in the temple, but
also with regard to the instruction of the people. God in His
providence has deprived them of the former. The Jews themselves,
by rejecting the commands of Moses, have taken away
the latter office, and thus have destroyed not only the interior,
but actually demolished the external form of the Mosaic edifice.
It is, therefore, as we have said, a most difficult problem to
account for the profession which modern Jews make of zeal for
the law of Moses, and one which well deserves the consideration
of the Jews themselves. Why should they profess to be
disciples of Moses, when they openly trample upon his commands,
and reject both the substance and the form of his
religion? If they really believe that obedience to the law of
Moses is necessary to salvation, they ought instantly to reinstate
the family of Levi in their office. But if they prefer the
new religion of the rabbies to the old religion of Moses, then
they ought honestly to say so; and not go on halting between
two opinions. And they ought to do this, not merely to avoid
the charge of inconsistency before men, but to satisfy their
own consciences before God. How can any man reasonably
hope to be saved by a religion whose commands he constantly
transgresses, and never intends to obey? And yet this is
exactly the case with the Rabbinists with regard to the law
of Moses. There have been attempts at reform amongst the
Jews, but we have never heard of any who intended to restore
the family of Levi to their office; and yet, without this, there
is no return to the Mosaic institutions.

A disciple of the rabbies may perhaps think, that he can
// File: 345.png
.pn +1
retort this argument upon the Christians, and say that Jesus of
Nazareth was not of the tribe of Levi. Certainly he was not;
but as the Messiah, the prophets foretold that he was to be
of the tribe of Judah: and as the Messiah, promised and
appointed of God, he has a right to the obedience of all, both
Jew and Gentile. If he had been only an ordinary prophet,
he would have had a divine right to teach the people and to
require their obedience; for, besides the priests, God also
appointed prophets, but to the prophetic office the rabbies do
not lay claim. The Lord Jesus, on the contrary, claimed not
only the prophetic character, but asserted that he was the
Messiah, and proved the truth of his claims by exhibiting
miraculous powers, and especially by his resurrection from the
dead. As a prophet, therefore, and above all, as the Messiah,
his teaching in no wise interfered with the office of the priests:
and his conduct, as recorded in the New Testament, shows
that, though in determined and constant opposition to the
Pharisees, the advocates of the oral law, he never lifted up
his voice against the office of the priesthood. On the contrary,
when occasion offered, he showed a scrupulous regard for the
commandments of Moses respecting the priests; as for instance
when he healed the leper, he “said onto him, See thou tell no
man; but go thy way, show thyself to the priests, and offer
the gift that Moses commanded, for a testimony unto them.”
(Matt. viii. 4.) And this conduct is perfectly conformable to
one professed object of the Lord Jesus, which was to vindicate
the authority of the law against the unauthorized additions of
men. He professed himself the defender of the Mosaic law,
and opposed the whole system of the Rabbinists, on the professed
ground that they made it void by their traditions. The
objections, therefore, which we have brought against the oral
law, as overturning the institutions of Moses, cannot be applied
to the doctrines or conduct of the Lord Jesus Christ.
He never opposed the priests, never interfered with their
office, never diminished aught from their authority. In these
most important respects, the doctrine of Jesus of Nazareth
is necessarily more agreeable to the law of Moses than the
traditions of the Pharisees, who have forcibly altered that
great institution of Moses, the Levitic priesthood, and have
themselves usurped the office and the rights of the priests.
Modern Judaism is directly in opposition to the Mosaic law,
and has at present no excuse for its opposition. The Jews of
the dispersion cannot possibly keep its requirements concerning
the promotion of rabbies; their adherence, therefore, to
that system has now the appearance of mere gratuitous and
wilful hatred to the law of Moses. They profess to know the
family of the priests, and could therefore restore them to their
office, if they pleased. What is there to prevent them?
// File: 346.png
.pn +1
Nothing but the want of love for Moses and his institutions.
We are convinced that many of the Jews have never considered
this matter, or they would not act as they do. The habits of
thought induced by early education, the customs of their nation
for two thousand years, have drawn a sort of veil over
their understandings, so that they have not been able to see
the palpable inconsistency of professing a zeal for Moses, whilst
they do homage to principles which cut up his institutions by
the roots. Until the priests be reinstated in their functions
and their rights, as the divinely appointed teachers of religion,
the Jews can have no ground whatever to pretend that they
are disciples of Moses. They are, at present, nothing but
partisans of the sect of the Rabbinists. And if they choose to
persevere in their attachment to this sect, they are bound, as
honest men, to renounce all profession of regard for the law of
Moses.
.sp 4
.h2 id=chap43
No. XLIII. | SANHEDRIN.
.sp 2
It is certain that the Jews cannot appeal to the law of
the prophets to defend their rejection of the old religion of
Moses, and their preference for the new religion of the
rabbies. Neither Moses nor the prophets knew anything
about the rabbies. They are quite a new order of men,
never heard of until the Jewish polity was tottering to its
destruction. There is, however, another argument to which
they might appeal, in order to justify the reception of new
religious teachers, and that is, the existence of the Sanhedrin.
It may be said, that when the rabbies arose and
taught, both they and their doctrines were approved by
this great council, and that this approval is sufficient to
establish the justice of their claims, and the truth of what
they taught. Indeed, the rabbinists do actually look upon
the Sanhedrin as the great foundation on which the oral
law rests:—

בית דין הגדול שבירושלים הם עיקר תורה שבע׳׳פ
והם עמודי ההוראת ומהם חוק ומשפט יוצא לכל
ישראל , ועליהי הבטיחה תורה שנאמר על פי התורה
// File: 347.png
.pn +1
אשר יורוך זו מצות עשה וכל המאמין במשה רבינו
יבתורתו חייב לסמוך מעשה הדת עליהן ולישען
עליהן ׃

“The Great Council in Jerusalem is the foundation-stone
of the oral law, and the pillars of the doctrine: and from
them the statute and the judgment goes forth to all Israel.
They have the warrant of the law, for it is said, ‘According
to the sentence of the law which they shall teach thee,’ &c.
(Deut. xvii. 11); which is an affirmative precept, and every
one who believes in Moses our master, and in his law, is
bound to rest the practice of the law on them, and to lean
on them.” (Hilchoth Mamrim, c. i. 1.) Here the indispensable
duty of every Israelite to follow the decisions of
the Sanhedrin is plainly asserted: it becomes, then, absolutely
necessary for us to examine into the nature of the
foundation on which claims so unlimited are based. One
would suppose that, at the very least, the Sanhedrin was
infallible, and could never say or do anything wrong; for
if this council was liable to error, and yet undeviating
obedience to its decisions required, whenever they went
wrong, all Israel must have gone wrong also. But yet,
strange to say, the infallibility of the Sanhedrin is not only
not asserted, but plainly denied—yea, the possibility of error
unequivocally intimated, and even provided for:—

בית דין גדול שדרשו באחת מן המדות כפי מה
שנראה בעיניהם שהדין כך ודנו דין , ועמד אחריהם
בית דין אחר לסתור אותו הרי זה סותר ודן כפי מה
שנראה בעיניו , שנאמר אל השופט אשר יהיה בימים
ההם אינך חייב ללכת אלא אחר בית דין שבדורך ,
בית דין שגזרו גזרה או תקנו תקנה והנהיגו מנהג
ופשט הדבר בכל ישראל , ועמד אחריהם ב׳׳ד אחר
ובקש לבטל דברים הראשונים ולעקור אותה התקנה
ואותה הגזרה ואותו המנהג אינו יכול עד שיהיה
גדול מן הראשונים בחכמה ובמנין וכו׳ ׃

“When a great council has decided by one of the rules,
and according to the best of their judgment, that the judgment
is so and so, and has passed sentence; if there arise
after them another council of a contrary opinion, the latter
may reverse the sentence, and pass another according to the
best of their judgment, for it is said, ‘Unto the judge that
shall be in those days’ (Deut. xvii. 9); thou art, therefore,
not bound to follow any other but the existing council.
But if a council decree a decree, or ordain an ordinance, or
sanction a custom, and the thing has spread in all Israel;
// File: 348.png
.pn +1
and there arise after them another council, which wishes to
abrogate the former things, and to root out that ordinance,
decree, or custom, it is not permitted, unless they excel the
former in wisdom and in number.” (Ibid. c. ii. 1, 2.) According
to this doctrine the Sanhedrin in one generation
may teach one doctrine, and in the next generation another
Sanhedrin may abrogate all the legislative acts of the former,
and teach another doctrine, and yet, though one of the two
must necessarily be in the wrong, Israel is bound to obey
both; and thus the law is made to sanction disobedience to
itself. Nay, more, the will of God is made actually to depend
upon the wit and the will of man. Instead of being
eternal and unchangeable truth, it must vary with each
succeeding generation, so that what was truth to a father,
might be falsehood to his son; and every new Sanhedrin
would, in fact, have the power to make a new law. How,
then, can the Jews pretend that the Mosaic law is unchangeable?
Here it is asserted, that the Jews are to receive, as
the law of Moses, whatever the Sanhedrin may think right
to teach—and that every new Sanhedrin may overturn the
doctrines of their predecessors, and teach the very opposite;
so that instead of being eternal, the law would be one of
the most changeable things in the world, and might never
last the same for even two generations. But how can any
man possibly believe, that a command so preposterous should
come from God, or that he would deliver over his people
Israel, bound hand and foot, into the power of seventy-one
persons, and require unconditional obedience, no matter
whether these persons were in the right or in the wrong?
Pretensions so extravagant justly excite suspicion, and entirely
destroy the credit of those that make them. They betray an
inordinate lust of power, and savour far more strongly of
ambition than piety. It was no doubt very convenient
for the members of the Sanhedrin to be able to reverse the
decisions of their predecessors. On these terms, the law could
never stand in the way of their own schemes. No matter how
it had been explained or understood before, they had the
power of giving a new interpretation to suit their own
purpose. It is truly wonderful how the Jews can suffer themselves
to be deluded by an imposture so exceedingly coarse.
A child ought to be able to see, that God could never require a
man to renounce his understanding, and to receive two direct
contradictions as true.

The manifest absurdity of this doctrine is sufficient to prove
that the passage cited from Deut. xvii. is misinterpreted and
misapplied; and a little consideration will show that it does not
refer to the Sanhedrin at all. In the first place there is no
mention of that council, nor any thing that even implies a reference
// File: 349.png
.pn +1
to such a body. The command of God is, “Thou shalt
come unto the <i>priests</i>, <i>the Levites</i>, and unto the <i>judge</i> that shall
be in those days, and inquire.” It is not said to the judges,
but to the judge השופט. To these, and not to the Sanhedrin,
Moses requires absolute obedience, and that for a just and sufficient
reason, because, as we have shown in Number 2, they had
the means of obtaining an infallible answer by means of the
אורים ותומים Urim and Thummim. It was the privilege of
Israel to be able to ask counsel immediately of God; and it was
therefore only rational to expect unconditional obedience to
the command of the Almighty. Such decisions were absolutely
unchangeable as God himself, for “He is not a man that he
should lie, nor the son of man that He should repent;” and no
man in his senses would have thought of getting a sentence of
this kind reversed. These words can therefore by no means
apply to a tribunal fallible in judgment, and as changeable in
its opinions as in the persons of which it was composed: but if
this passage does not apply, there is no other in the Bible which
requires us to receive the decision of the Sanhedrin as of divine
authority, nor in the oral law either, for it supposes that this
council was capable of mistake. Consequently, the Sanhedrin’s
approval of the new order and new religion of the rabbies is of
no weight whatever. The Bible does not command us to believe
that they were always in the right; and they themselves
tell us that they might be in the wrong, and therefore might
be in the wrong in their approval of the rabbies.

But the truth is, that neither the Bible nor history gives us
any warrant whatever for regarding the Sanhedrin as a Mosaic
institution. In the first place, it is never once mentioned either
in the Law or in the Prophets. The word <i>Sanhedrin</i> is Greek,
and so far as it goes would lead us to suppose that this tribunal
was not instituted until some time after the building of the
second temple, and after the Greek occupation of the land,
when the Jews had become acquainted with the Greek language.
This Greek word would lead us even to suppose that the Sanhedrin
was instituted by the Greek rulers, and that they gave
the tribunal its name. If it had been an old Mosaic institution,
the Jews themselves, who hated the Greeks, and that with good
reason, would never have given it a Greek name: and even if
the Greeks had assigned this name to a Jewish tribunal, which
had previously existed, the Jews would not have adopted it.
It is true that there is also a Hebrew name for this tribunal,
בית דין הגדול, “The great house of judgment,” but if this
had been the original name, it is not at all likely that the Greek
name would have supplanted it; whereas if it was a Greek institution,
and therefore had a Greek name, it is not to be wondered
at that that name should have obtained general currency, or
that it should also be translated into Hebrew. The Hebrew
// File: 350.png
.pn +1
name will not do more than the Greek to prove the antiquity
of the tribunal, for it never once occurs in the Bible, and it
would be very strange, if this council had existed from the time
of Moses, that it should never once be mentioned. The High
Court of Parliament does not hold a more important place in
the history of this country, than the Sanhedrin must have done
in the history of Israel, if it had really existed: how then are
we to account for the fact, that neither the historians nor the
prophets of Israel ever make the most distant allusion to its
being? If the rabbies speak truth, the prophets, the high priests,
and the kings of Israel, were mere ciphers compared with the
Sanhedrin, for it had supreme power over them all, and could
try, condemn, and execute them, and yet they are mentioned
again and again, and the Sanhedrin passed by in mysterious
silence! There are two books of Kings, and two of Chronicles,
relating the history of the Royal rulers of Israel, but the Supreme
Council of the nation, the rulers of kings and priests, the
foundation-stone of the law, the pillar of religion, have never
obtained even a casual notice! Is this at all probable? Would
it be possible to write a history of the British Constitution
without ever once mentioning the existence of the Parliament?
And yet this is what has happened, according to the rabbies
to the essential feature of the Constitution of Israel. Neither
the lawgiver, nor the historians, nor the prophets, have said
one word about it.

The rabbies have felt the necessity of finding something or
other in the written law, that would look like the recognition
of the Sanhedrin, and have therefore fixed on two passages
which they think will serve their cause. One is that to which
we have already alluded, “Thou shalt come unto the priests the
Levites, and unto the judge that shall be in those days.” (Deut.
xvii. 9.) We have already said sufficient to show that this
passage is totally irrelevant, and now add one remark more,
which is in itself decisive, and that is, that the constitution of
the Sanhedrin, as described in the oral law, is altogether at
variance with the conditions laid down in this passage. The
oral law says—

ומצוה להיות בסנהדרין גדולה כהנים ולוים שנאמר
שנאמר ובאת אל הכהנים הלוים ואם לא מצאו אפילו
היו כולם ישראלים דרי זה מותר ׃

“The command is, that there should be in the great Sanhedrin,
priests and Levites, for it is said, ‘Thou shalt come to the priests,
the Levites.’ But if they find none, yea, though they be all
mere Israelites, this is lawful.” (Hilchoth Sanhedrin, c. ii. 2.)
According to this the Sanhedrin was to consist of three distinct
classes, priests, Levites, and Israelites; but Moses does not say
// File: 351.png
.pn +1
one word of the Levites, as distinguished from the priests. His
words are, “Thou shalt come to the priests, the Levites.” He
does not say, “The priests <i>and</i> the Levites;” but simply, “The
priests, the Levites;” from which it is plain that he was speaking
only of that one class of the sons of Levi, who had the office
of the priesthood; but not of that other class, whose only title
was “The Levites.” This is the first difference. The second
is like it, inasmuch as it is also an unauthorized addition, and
that is, that there should be Israelites members of this council,
of whom Moses does not say one word more than he does of
the Levites. Besides the priests, Moses mentions none but the
judge השופט, not the judges, so that if the judge was an Israelite,
there could at the very most be only one Israelite amongst
those whom Moses appoints as the highest court of appeal in
Israel. But if the judge השופט was himself a priest, then
there was not even one Israelite; but the court was composed
exclusively of priests. This court cannot, therefore, be the same
as the Sanhedrin, which was to be composed of all the three
classes. Thirdly, the oral law says, That though the Sanhedrin
should not reckon one priest amongst its members, but should
consist entirely of Israelites, that still it is lawful; this court can,
therefore, never be the same as that of which Moses says, “Thou
shalt come to the priests, the Levites, and to the judge.” The
court which the rabbies have appointed might not have even
one priest, and yet they ask us to believe that this is identical
with that, which, according to the appointment of Moses, could
never have more than one Israelite, but might, and in the days
of Eli actually did, consist exclusively of priests. Truly the
rabbies must have calculated upon disciples with a most inordinate
measure of credulity. The man that would believe this,
would believe that black is white; or as Rashi says, that his
right hand is the left, and his left hand the right. And this is
really what modern Judaism expects, and absolutely commands
in so many words. In Rashi’s commentary on the words “Thou
shalt not decline from the sentence which they shall show thee,
to the right nor to the left” (Deut. xvii. 11); which words, as
we have seen, the rabbies apply to the Sanhedrin, he says—

אפילו אומר לך על ימין שהוא שמאל ועל שמאל
שהוא ימין ׃

“Yea, though they should tell thee of the right hand, that
it is the left, and of the left hand, that it is the right.” Of
course men that expected from their followers this perfect renunciation
of reason, might say any thing they liked, and
might therefore ask them to believe that a court consisting
of all priests was identical with one from which priests were
altogether excluded. But as we are not willing to give up
that reason, which we consider a noble gift of God, we cannot
// File: 352.png
.pn +1
help thinking that these two courts are as different as day and
night, and that the appointment of Moses does not in the
remotest degree serve as a warrant for the appointment of
the Sanhedrin. Indeed, the sad perplexity of the rabbies to
find out some passage or other on which to father their own
inventions, and the desperate necessity which they felt of
appealing to this passage, proves to us most satisfactorily,
that the Sanhedrin is not a Mosaic institution at all. It is
as impossible that there could be two supreme courts, as that
a man can have two heads. Moses did appoint a supreme
court, from which there was no appeal, as is plain from the
words, “Thou shalt come to the priests, the Levites, and to
the judge,” and we have proved that this court is not identical
with the Sanhedrin. But according to the rabbies, the Sanhedrin
was a supreme court; if, therefore, it had existed,
there would have been two supreme courts, perfectly independent
of each other, which is plainly impossible. It never
entered into the head even of human lawgivers to be guilty of
such absurdity, and it would be an affront to the wisdom of
the Almighty to suppose that he had sanctioned it in his own
law. This one argument is in itself sufficient to overthrow the
doctrine of a Sanhedrin as taught in the oral law. It was not
only unknown to Moses, but is directly opposed to his own
institution.

This portion of the oral law is, however, most important for
proving the total disregard, or rather contempt, which the
rabbies had for the institutions of Moses, and the motives by
which they were actuated. Moses ordained a supreme court
of judicature, to consist exclusively of priests, together with
the chief civil governor for the time being. The rabbies not
only did not choose to obey the command of Moses, but actually
abrogated his institution, and set up another instead of it.
They were probably enabled to do this in the time of confusion
which followed the Greek conquest. The Greeks, who cared
nothing for Moses or his laws, naturally disregarded the
priests and the lawful civil governor; and therefore when
they conquered the land, set up a tribunal of their own, composed
not of those whom Moses had appointed, but of any
whom they could find. Indeed, to secure their own dominion,
their natural policy was to exclude those who had previously
held the reins of government. To this new tribunal they
of course gave a Greek name, and called it in their own language,
συνέδριον, or, as the Talmud pronounces it, Sanhedrin.
The Jews, whom they appointed members, liked the power
which it gave them, and therefore, when the Greeks were
gone, endeavoured to perpetuate it; and as they could not
find a warrant for it in the written law, declared that the
institution was a part of the oral law: and thus, to gratify
// File: 353.png
.pn +1
their own ambition, trampled upon the law of Moses. This is
the probable history of the rise of the Sanhedrin; but however
that be, it is certain that it is directly opposed to that supreme
court appointed by Moses, and that it was love of power which
induced the rabbies to sanction it. They thereby depressed the
authority of the priests and the civil governor, and in fact
became the dictators of the Jewish commonwealth. A tribunal
supported from such motives, and so directly subversive of the
commands of Moses, cannot prove to any lover of the old religion
the authority of the rabbies. Indeed, the approval of
such a body would go far to prove that the oral law and the
rabbies were Moses’s enemies. The Mosaic law was first pulled
down before the Sanhedrin could be built up, and it was
founded on the ruins of the Mosaic institutions.

We have not space at present to enter into the other passage
which the rabbies cite in proof of the authority of the Sanhedrin,
but hope to do so in our next number—not that it is necessary
to the argument, but simply because it is our earnest wish
that the people of Israel should see how the rabbies are in
difficulty to find even a semblance of proof for the foundation-stone
of their whole fabric. That one passage from Deuteronomy—“Thou
shalt come unto the priests, the Levites, and
unto the judge,” is quite sufficient to prove that Moses did
not institute the Sanhedrin but that, on the contrary, it must
have been established by some determined enemies of the
Mosaic law; and that it was perpetuated by those whose ambition
led them to usurp power, which Moses had committed
unto others. We have thus another proof that modern Judaism
has demolished even the external form of the Mosaic
constitution. The rabbies were not content with rejecting the
religion of Moses, and casting out the religious teachers whom
he had appointed, but have also revolutionized the national
polity. Moses ordained a supreme council, consisting of the
priests, the Levites, together with the judge, the chief civil
governor; but the rabbies have preferred a tribunal established
by idolatrous Greeks, because this Greek institution
gave the power into their own hands. No wonder that the
God of Moses destroyed their city, and put an end to that delusion
with which ambitious and wicked men deceived his
people Israel.
// File: 354.png
.pn +1
.sp 4
.h2 id=chap44
No. XLIV. | SANHEDRIN CONTINUED.
.sp 2
The Sanhedrin is, as we said in our last number, the foundation-stone
on which the authority of the rabbies, and the whole
fabric of tradition rests. Take away this, and not the shadow
of an argument remains to justify the Jews in their rejection
of the Mosaic religion, and their demolition of the Mosaic
constitution. But this we have done. Enough has already
been said to make it probable that the Sanhedrin, with its
Greek name, was invented and established by the idolatrous
Greeks; and to make it certain that it is subversive of the
Supreme Council established by Moses, and that, for that
reason, it was not one of his institutions. We have already
disposed of one of the passages which the rabbies quote from
the Pentateuch, to prove the Divine authority of the Sanhedrin;
but, as they have, with much difficulty, found two, we
now proceed to consider the second. It is quoted in the
following manner:—

כמה בתי דינין קבועין יהיו בישראל וכמה יהיה
מנינן , קובעין בתחלה בית דין הגדול במקדש , והוא
הנקרא סנהדרי גדולה ומנינם ע׳׳א , שנאמר אספה לי
שבעים איש מזקני ישראל ומשה על גביהן , שנאמר
והתיצבו שם עמך הרי ע׳׳א ׃

“How many councils (or tribunals) ought to be established
in Israel, and of how many members ought they to consist?
<i>Ans.</i> The Great Council in the temple called the Great Sanhedrin,
ought to be established first, and the number of its
members ought to be seventy-one; for it is said, ‘Gather unto
me seventy men of the elders of Israel;’ and to them Moses is
to be added, and as it is said, ‘And they shall stand there with
thee.’ (Numb. xi. 16.) This makes seventy-one.” (Hilchoth
Sanhedrin, c. i. 2.) Here the rabbies have certainly found the
number seventy-one; but to prove that this was the Sanhedrin,
they ought first, to show, that these seventy-one persons were
not to be scattered through the tribes, but always to remain
together as one council; and, secondly, that this council was
to be permanent; and, thirdly, that this council did really
exist from the time of Moses to the destruction of Jerusalem;
and, fourthly, and most important of all, that this was the
<i>Supreme</i> Council; for even if the other three points could be
made out, they would be insufficient without this. The Sanhedrin
claims to be the Supreme Council, and, therefore, if it
cannot be shown, that the assembly of the seventy elders is
// File: 355.png
.pn +1
identical with the Supreme Council appointed by Moses, this
passage is of no more use than the former one. Now, respecting
the three first points, nothing whatever is said, either in the
Law or the Prophets. And respecting the fourth; even if we
grant the three first, we can shew that these seventy elders did
not constitute the Supreme Council of the nation. We have
proved in our last paper, that the supreme power was vested in
an exclusive council composed of the priests, together with the
judge השופט, but the seventy elders, here spoken of, were to
be chosen promiscuously from the tribes of Israel, and therefore
cannot be identical with that exclusive assembly; and therefore
did not compose the Supreme Council; and therefore had
nothing of the nature of the Sanhedrin, which pretended to be
supreme over all. Thus it appears on examination, that there
is not one text in the whole law of Moses, which authorizes
the establishment of such a council as the Sanhedrin; but that
on the contrary, it stands in direct opposition to that order of
things prescribed by Moses.

We can, however, go farther, and show that all the particulars
which the rabbies detail concerning it are manifest falsehoods;
and that, if the Jews choose to believe what the oral law says
concerning the Sanhedrin they most not only give up Moses, but
renounce all the other inspired writers of the Old Testament.
The particular and exclusive duties of the Sanhedrin are thus
detailed:—

אין מעמידין מלך אלא על פי בית דין של ע׳׳א ,
ואין עושין סנהדרי קטנה לכל שבט ושבט ולכל עיר
ועיר אלא על פי בית דין של ע׳׳א , ואין דנין לא את
השבט שהודח כולו ולא את נביא השקר ולא את
כהן הגדול בדיני נפשות אלא בבית דין הגדול , אבל
דיני ממונות בשלשה , וכן אין עושין זקן ממרא ולא
עושין עיר הנדחת ולא משקין את הסוטה אלא בבית
דין הגדול , ואין מוסיפין על העיר ועל העזרות ולא
מוציאין למלחמת הרשות ולמדידת החלל אלא על פי
בית דין הגדול , שנאמר כל הדבר הגדול יביאו אליך ׃

“A king is not to be appointed except by the decision of the
Great Council of Seventy-one. The minor councils through
the tribes and towns are not to be established except by the
Council of Seventy-one. Judgment is not to be passed on a
tribe that has been entirely seduced, nor upon a false prophet,
nor upon a high priest in capital cases, except by the Great
Council, (In mere money matters the tribunal of three is
competent.) In like manner an elder is not declared rebellious,
nor a city dealt with as seduced,[#] nor the bitter waters administered
// File: 356.png
.pn +1
to the suspected adulteress, except by the Great
Council. Neither is an addition made to the city nor to the
courts. Neither are armies led forth to the wars of permission;
nor the elders led forth to measure in the case of a slain person
(Deut. xxi. 1, &c.), except by command of the Great Council, for
it is said, ‘Every great matter they shall bring to thee.’ (Exod.
xviii. 22.)” (Hilchoth Sanhedrin, c. v. 1.) Such is the power
and jurisdiction attributed by the rabbies to the Sanhedrin,
and which we have now to consider. The mere reading over
of these details is sufficient to convince any reasonable man
that the whole affair is a waking dream of some man or men,
intoxicated with the love of dominion. No man in his senses
can believe that God could be the author of a despotism so
dreadful over the minds and bodies of men. In the first place,
here is an aristocracy of seventy persons, described as having
supreme jurisdiction over the King, the High Priest, the
Prophets, and the people—possessing the power not only to
judge individuals, but to pass sentence on whole cities and
tribes, and utterly to destroy them if they pleased—and this
without any other law or precedent to guide them than their
own will—and, inasmuch as they were self-elective, subject to
no control whatever, either of the king or the people. We
have heard much of corrupt corporations lately, but any thing
at all equal to the self-elective corporation of the Sanhedrin we
never heard of, excepting another college of seventy-one, the
grand council of another oral law of later date. It is vain to
say that this body was controlled by the law of Moses. When
the Sanhedrin existed there was no law of Moses, but their
own will. They expounded the law as they liked; and as we
saw in our last, were not bound even by the decisions of their
predecessors: and if any man dared to think for himself or to
dispute their interpretation, he was strangled:—

כל חכם שמורה על דבריהם מיתתו בחנק ׃

“Strangulation was the mode of execution for any learned
man, who rebelled against their words.” (Hilchoth Mamrim,
c. i 2.) They had thus the power to make the law say what
they liked: and there was no power on earth to control them.
If they had been appointed by the king, or elected by the
people, they would have been responsible for the abuse of
their power; but they elected their members, and could be
deposed by none but themselves. A despotism so complete
and so dreadful, so inimical to personal security, and so subversive
of all liberty of conscience, could never have been
created by God, but must necessarily be the offspring of the
distempered brain of man. We can hardly believe that many
Jews, except the Talmudistic zealots, who might hope to be
made members wish for the restoration of the Sanhedrin; and
// File: 357.png
.pn +1
yet, if they do not, they do not believe in the Jewish religion,
for the re-establishment of that Great Council is the consummation
of Judaism: and if they do not believe in this religion,
can they consider themselves honest men in professing it?

But we must proceed to consider on what authority the
rabbies make these claims to such extensive jurisdiction. One
would expect to find some distinct command of God, expressly
addressed to the council; but no, their only authority is the
words of Jethro to Moses, “Every great matter they shall
bring to thee;” a plain confession that there is in the whole
Bible nothing to warrant their pretensions, or they never
would have taken refuge in words so totally irrelevant.
Indeed, we are rather surprised that they appealed to the
Bible at all, for such an appeal is fatal to all their pretensions.
Just let us examine some of the particulars detailed above, by
the light of God’s word. The first pretension is, that “A king
is not to be appointed except by the decision of the Great
Council of Seventy-one.” Now is this true? Is it possible to
show that any one of the Kings of Israel was appointed by the
Sanhedrin? Not one; but it is possible to prove of many that
they were appointed without any reference whatever to any
such council. Take, for instance, Saul, the first king of
Israel; what had the Sanhedrin to do with his election to the
kingly office? Nothing at all. So far as man was concerned,
Samuel, and Samuel alone, was the instrument of his election.
When the people wished a king, they did not go to the
Sanhedrin, but to Samuel. He dissuaded them, “Nevertheless,
the people refused to obey the voice of Samuel.” Would they
have ventured to do so if he had been president of so dreadful
a council as the Sanhedrin? When Saul was anointed, it was
not by the Sanhedrin, nor by their command. No man was
present but the king elect and the prophet. “Then Samuel
took a vial of oil, and poured it upon his head, and kissed him,
and said, Is it not because the Lord hath anointed thee to be
captain over his inheritance?” (1 Sam. x. 1.) And when
Saul was solemnly confirmed before the people, Samuel was
still the sole agent. “Samuel called the people together unto
the Lord to Mizpeh, and said, Now therefore present yourselves
before the Lord by your tribes and by your thousands; and
Saul the son of Kish was taken.” (xi. 17-21.) It cannot be
pretended that the Sanhedrin had anything whatever to do
with the matter. But let us try another instance. Let us
look at the election of David; was he chosen by the voice of
the Sanhedrin? Just as little as Saul. Samuel was again
the sole agent. “The Lord said unto Samuel, How long wilt
thou mourn for Saul, seeing I have rejected him from reigning
over Israel? Fill thine horn with oil and go; I will send thee
to Jesse, the Bethlehemite; for I have provided me a king
// File: 358.png
.pn +1
among his sons.” And so Samuel went and anointed him,
without any intervention whatever of the Sanhedrin, or any
one else. These two cases are sufficient to prove the falsehood
of the rabbinic pretensions; but there is one more decisive
still, and that is the case of Solomon. Adonijah had made
himself king, and Bathsheba, by the advice of Nathan the
prophet, took measures to make her son Solomon king. But
to whom did Nathan advise her to go? Did he tell her to go
to the Sanhedrin and to seek justice? No, but to go to David
the king, and to him she accordingly went, and found him
not in council, or surrounded by the members of the Sanhedrin,
but with Abishag, the Shunammite, ministering to
him; and David, without asking any advice, sware unto her,
“Assuredly Solomon, thy Son, shall reign after me.” The
Sanhedrin had nothing whatever to do with the matter. The
assertion, then, that “Nothing was appointed except by the
authority of the Sanhedrin,” is a gross falsehood, and very
evidently made by ambitious men, grasping after power to
which they had no right.

In like manner, we might appeal to history to show, that
the tribe of Dan was judged, and that Saul, David, and the
other kings of Israel, waged wars without once consulting the
Sanhedrin; but there is one of these pretensions so directly
opposed to the plain letter of the Mosaic law, that we prefer
noticing it. The oral law says, that the waters of jealousy
were not administered except by the authority of the Sanhedrin.
But what says Moses? When the spirit of jealousy
comes upon a man, does he tell him to bring his wife to the
Sanhedrin? No, but to the priest. “Then shall the man
bring his wife unto the priest,” &c. (Numb. v. 15.) What
then is the priest to do? Is he to go first to the Sanhedrin,
and get its sanction? No; as soon as the man has brought
his wife, and the offering of jealousy, the priest’s business is to
bring her before the Lord—“And the priest shall bring her
near, and set her before the Lord,”—and is then to proceed
with all the prescribed rites; and the whole ends with these
plain words, “And the priest shall execute upon her all this
law.” There is not only no mention of the Sanhedrin, but
immediate power is unequivocally given to the priest, yea, he
is commanded to proceed without awaiting the decision of any
other tribunal. Here again, then, the pretenders of rabbinic
tradition are in direct opposition to the plain commands of
Moses, and are therefore unfounded. It is unnecessary to
enter into more of these particulars. The two which we have
examined are contrary to truth; and two falsehoods are quite
enough to shake the credit of any claims. The only possible
way of establishing the authority of the Sanhedrin, in answer
to this argument, is, to deny the authority of the Bible. There
// File: 359.png
.pn +1
is no other alternative—either the authors of the Pentateuch,
the books of Samuel and Kings, are mistaken, or the jurisdiction
of the Sanhedrin is a mere fiction. Moses commands a
very different institution, and the historical books represent a
very different form of government. He who receives these
books as inspired, must renounce the authority of the Sanhedrin,
whilst he who maintains it must give up the sacred
books.

There is, however, another tribunal mentioned in the above-quoted
passage of the oral law which it is necessary to notice,
and that is the minor Sanhedrin, or council of twenty-three.
It is said, “The minor councils through the tribes and towns
are not to be established except by the council of seventy-one;”
and elsewhere we read:—

ימעמידין בכל עיר ועיר בישראל שיש בה ק׳׳כ או
יותר סנהדרי קטנה , וכמה יהיה מנינם כ׳׳ג דיינים ׃

“In every city of Israel that contains one hundred and
twenty Israelites or more, a minor Sanhedrin ought to be
appointed, and of how many members ought it to consist?
Of twenty-three judges.” (Hilchoth Sanhedrin, i. 3.) Now
this is another innovation for which there is no warrant whatever
in the law of Moses. “Moses chose able men out of all
Israel, and made them heads over the people, rulers of thousands,
rulers of hundreds, rulers of fifties, and rulers of tens.
And they judged the people at all times.” (Exod. xviii. 25, 26.)
This is the provision which Moses made for the administration
of justice, but he says not a syllable about the appointment of
minor Sanhedrins of twenty-three, so that in this we have
another instance of the effort, which the rabbies made, to get
rid of all the Mosaic institutions, and to substitute their own.
And also another proof that the laws of the Sanhedrin were
not given by Moses, for they require this Council to appoint
minor courts, contrary to his ordinances. It appears, then,
from what has been said in these two papers, that the Sanhedrin
was altogether an unlawful tribunal, and that therefore
the oral law can receive no support from its approval: and it
appears, further, that modern Judaism has entirely subverted
that order of things established by Moses. He ordained the
priests, the Levites, as the teachers of Israel. Modern Judaism
has turned them out of their office, and substituted the rabbies.
Moses ordained a Supreme Council, consisting of the priests
and the judge. Modern Judaism has destroyed that Council,
and established the Sanhedrin in its place. Moses appointed
rulers over thousands, hundreds, fifties, and tens. Modern
Judaism has put an end to that order, and erected new tribunals
of twenty-three. In fact, if it were possible for the
// File: 360.png
.pn +1
Jews to realize all the commands of the oral law in their own
land, and Moses were to come amongst them again, he could
never recognize them as his disciples. He would not find one
of his institutions remaining as he left it. It is quite absurd,
and if the subject were not so grave, it would be ludicrous to
hear the Rabbinists exclaiming that the law of Moses is unchangeable,
when they themselves have changed all its main
provisions, and made an entirely new religion. But to the
Jews it ought to be a matter of very serious enquiry, whether
the Mosaic law is unchangeable or not. If the law be unchangeable,
then no rabbinical Jew can entertain a reasonable hope
of salvation, for he professes a religion which has effected the
most extensive changes. In his creed he denies the lawfulness
of change, and in his practice he changes without scruple.
If the law be unchangeable, it is the bounden duty of every
Jew to give up at once the new religion of the rabbies, and to
return with all haste to the institutions of Moses. But if he
believe that the law is changeable at pleasure, then he ought
to renounce that article of his creed which teaches its immutability.
In so serious a matter as religion, he ought to endeavour
to be consistent, and not halt between two opinions. If
Moses be his lawgiver, then let him serve him. But if he be
determined to continue in the new religion of the rabbies, he
ought to inquire into their character, and the authority and
motives which led them to overturn the religion of their forefathers.
Is the religion of Moses a bad religion, which it was
necessary to renounce? Or, was it only given for a certain
period, and when that period had expired, exchanged for a
new one? Had the rabbies Divine authority for the changes
which they made, or did they change it for their own convenience
and interest? The nature of the changes looks very
suspicious, they all added to their influence and power. As
long as the law of Moses was observed, the rabbies had no
power either in Church or State. But by the changes which
they made, they became absolute despots over the bodies and
souls of all Israel. They had, thus, every possible temptation
to reject the one and adopt the other. But is this a reason
why the Jewish people should also reject the law of Moses?
They gain nothing, and loose everything, both for time and
eternity, by the change. By adopting the new religion of the
rabbies, they give up the use of that most precious gift, their
reason, in all that regards the law and service of God. A Jew,
who receives the oral law, can have nothing but a blind faith.
He has lost the privilege of considering what God requires of
him, and must simply receive what the rabbies choose to prescribe
as his duty: and if they should even go so far as to tell
him that his left hand is his right, and his right hand his left,
he must believe in the decision, and reject the evidences of his
// File: 361.png
.pn +1
senses. Or, if he should dare to doubt, where Judaism reigns
triumphant, he must be strangled. There is certainly nothing
very inviting in this system, nothing that should tempt a man
to prefer it to the just, and equitable, and rational religion of
Moses. He gives the law of God into the hands of the Israelite,
and says, “Behold I have set life and death before you,
choose ye.” He deals with men as rational beings, and requires
implicit obedience, not to the word of man, but to
the oracles of God. He established a supreme council, but
did not permit that council to pass off their own opinions as
infallible, but commanded them to inquire of Him who alone
is free from error. It is truly astonishing that so large a
portion of the Jewish people should still prefer the religious
despotism of the oral law; and it is more astonishing still, that
they should be deluded to believe, that a system, which has
subverted all the institutions of Moses, is the Mosaic religion.
But the most astonishing circumstance of all is, that those
Jews who have detected the grossness of the delusion and have
themselves renounced the practice of the oral law, should feel
so indifferent about the welfare of their brethren, and so reckless
of the interests of truth, as to look on in silence; or even
appear to countenance error by joining in the rights and ceremonies
of tradition. Even the tribe of Levi itself has lost its
zeal, and abdicated the sacred office committed to it by God.
For eighteen hundred years there has not appeared in Israel
one single person zealous for the law of Moses. All have been
content with calling Moses their master, and there the matter
ends. The priests and the people all unite in violating his
laws, and trampling upon the ruins of his institutions, and
then expect other people to believe that they are the faithful
disciples of Moses.

.fn #
Compare Deut. xiii. 13, and Hilchoth Accum, c. iv.
.fn-
.sp 4
.h2 id=chap45
No. XLV. | SANHEDRIN CONTINUED.
.sp 2
How a nation, so acute and so fond of learning as the Jews,
should ever have been imposed upon by so clumsy an imposture
as that of the oral law, is truly astonishing. The exceeding
folly of some of its ordinances, the incredibility of the
legends with which it abounds, the extravagant pretensions of
its doctors, the grinding tyranny of its despotic tribunals, all
// File: 362.png
.pn +1
seem calculated to awaken doubt in the mind of the most
credulous, and the most ignorant. But the utter want of
evidence to support its claims ought to be sufficient to open
the eyes of even superstition itself. To establish the genuineness
of an oral tradition, an unbroken chain of witnesses, from
the rise of the tradition to the present time, is indispensably
necessary. The succession of persons who received it from
their predecessors, and transmitted it to their followers, must
be clearly and accurately made out; and the want of a single
link, or the existence of a single chasm in the chain of transmission
is quite sufficient to discredit the whole, and to invalidate
the claims to genuineness. To prove the genuineness of
the תורה שבעל פה, oral law, it is necessary not only to
point out a succession of persons, but a succession of Sanhedrins,
for, as we have seen, the Sanhedrin was regarded as the
foundation and pillar of tradition. If a single chasm in history
exists, where a Sanhedrin cannot be pointed out, or if the
assigned succession be inconsistent with the written and inspired
records of the people, the claims of the oral law are
invalidated, and the Jewish nation convicted as the abettors
of a pious fraud, or the unwitting dupes of an imposture.
Now we have already shown that the Sanhedrin was not
instituted by Moses, and was never heard of until after the
Greek conquest of the land of Israel; and hence it inevitably
follows, that the oral law is totally destitute of that chain of
testimony, by which alone its genuineness could be established.
From Moses to the Maccabees there is one continued chasm,
an immense and impassable abyss, which separates between
modern Judaism and truth. But as the rabbies have endeavoured
to fill up the yawning gulf or rather to build a
bridge in the air for the purpose of passing it, we think it
necessary to examine the success of their efforts. They say,
that a chain of testimony, such as is wanted, does actually
exist, and have endeavoured to point out the various links.
If this prove fallacious, then the last and only hope of modern
Judaism is gone; to prove the fallacy does not require much
argument. The chain of testimony as pointed out by the
rabbies themselves, is inconsistent with history, and wants
continuity even at the very commencement. The first part of
the succession is thus described:—

אף על פי שלש נכתבה תורה שבע׳׳פ למדה משה
רבינו כולה בבית דינו לשבעים זקנים ואלעזר ופנחס
ויהושע שלשתן קבלו ממשה , וליהושע שהוא תלמידו
של משה רבינו מסר תורה שבע׳׳פ וצוהו עליה , וכן
יהושע כל ימי חייו למד על פה , וזקנים רבים קבלו
מיהושע , וקבל עלי מן הזקנים ומפנחס ׃
// File: 363.png
.pn +1

“Although the oral law was not written, Moses our master
taught it all in his Council to the seventy elders; Eleazar also,
and Phinehas, and Joshua, all three, received it from Moses.
But to Joshua, who was the disciple of Moses our master, he
delivered the oral law, and gave him a charge concerning it
In like manner Joshua taught it by word of mouth all the
days of his life; and many elders received it from Joshua, and
Eli received it from the elders, and from Phinehas.” (Preface
to the Yad Hachazakah.) Now here the want of continuity
begins, immediately after the third link in the chain. That
Joshua should inherit the oral law from Moses is very likely,
if there was any to be inherited, but who was Joshua’s successor
the rabbies cannot tell us. It is not enough to say that
the elders received it from Joshua; who were the elders, and
who was the next president of the Sanhedrin, and who was
the president after that? To make out a chain of witnesses,
we must at least have their names, but ought to know, besides,
their character, their piety, their probity, before we can depend
upon their testimony. The absence of this detail shows that
the rabbies had no information on the subject, and were merely
trying to make up a story to impose upon the credulous. It is
self-evident that if they had possessed an accurate detail, they
would have given it; but as they do not, we must infer that
they had it not; and as the Bible gives no information on the
subject, we must assert, that the chain of testimony terminates
at the second link. So far are the rabbies from being able to
prove a succession of Sanhedrins from the time of Joshua to
their own, that they are compelled to make a grand leap from
Joshua to Eli, and thus to leave a chasm of more than two
hundred years, which of itself is sufficient to overthrow the
claims of the oral law, and to stamp the Jews as the most
credulous of men if they believe without any evidence. It is
true that the rabbies endeavour to stop up this great cavity
with a great falsehood. They say that Eli received the oral
law from Joshua’s elders, and from Phinehas; which assertion
implies that all these persons lived to be about three hundred
years old! And yet, if it were true, it would not be sufficient
to make out the proof, for which the succession of Sanhedrins
is absolutely necessary, and especially for this period. From
the book of Judges, it appears, that in the interval between
Joshua and Eli, and even in the next generation after Joshua’s
death, the people forsook the law of Moses, even the written
law, and gave themselves up to idolatry. Thus we read, “And
Joshua the son of Nun, the servant of the Lord, died, being an
hundred and ten years old.... And also all that generation
were gathered unto their fathers: and there arose another generation
after them, which knew not the Lord, nor the works
which he had done for Israel. And the children of Israel did
// File: 364.png
.pn +1
evil in the sight of the Lord, and served Baalim.” (Judges ii.
8-11.) Now, here the inspired writer says that Joshua and
all that generation died, which expressly contradicts the rabbinic
assertion that Joshua’s elders lived to the time of Eli;
and, further, he says, that the Israelites turned aside to idols:
where was the Sanhedrin at that time? If it existed, why did
it not stop the torrent of corruption, and punish the transgressors?
And why was it necessary for God to raise up Judges
to do the Sanhedrin’s work? We do not once read of the
Sanhedrin, or any other council, helping Israel. In the book
of Judges, deliverance is ascribed solely to the judges whom
God raised up. “When the Lord raised them up judges, then
the Lord was with the judge, and delivered them out of the
hand of their enemies all the days of the judge.... And it
came to pass when the judge was dead, that they returned and
corrupted themselves more than their fathers.” (Ibid. 18, 19.)
Indeed, that saying so often repeated in the book of Judges,
“In those days there was no king in Israel, but every man did
that which was right in his own eyes,” shows that there was
no Sanhedrin either. If any council of the kind, armed with
such despotic power, had existed, the children of Israel could
not have done that which was right in their own eyes.
Whether, then, we look at the Bible or at the rabbinic
account, we have a period of more than two hundred years,
during which there is no evidence at all either for the existence
of the Sanhedrin or of the oral law. The chain of
testimony, therefore, offered by the rabbies, is not complete;
and is, moreover, unworthy of credit, as it contains a gross
falsehood concerning the age to which Joshua’s elders lived.
A little more examination will show us that it contains more
than one falsehood. After telling us that David received the
oral law from Samuel and his council, it thus proceeds:—

אחיה השילוני מיוצאי מצרים היה ולוי היה ושמע
ממשה והיה קטן בימי משה והוא קבל מדוד ובית
דינו , ואליהו קבל מאחיה השילוני ובית דינו ׃

“Ahijah the Shilonite was one of those who came out of
Egypt, and a Levite, and he heard the oral law from Moses:
but he was little in the days of Moses, and received the oral
law from David and his council. And Elijah received from
Ahijah the Shilonite and his council.” Now, in the first place,
this statement is very absurd. To suppose that one, who had
heard the law from Moses, should at last receive it from
David, is contrary to probability: but to assert that Ahijah
was a little boy in the time of Moses, and that he lived until
the reign of Solomon, that is, above five hundred years, is
manifestly a falsehood, and, whether wilful or not, completely
// File: 365.png
.pn +1
destroys the credibility of this attempt at a succession of
witnesses. If involuntary, and the result of error, it shows
that the rabbies who have transmitted this story were so weak
in intellect as to swallow any improbability; and that as they
transmitted one lie, they may have transmitted more. But if
voluntary, no one will argue that the testimony of wilful liars
is worth much. This last attempt, therefore, to prop up the
authority of the oral law is vain.

But this rabbinic chain of testimony goes on to tell us that,
amongst others, the oral law passed through Jeremiah the
prophet:—

וירמיהו קבל מצפניה ובית דינו , וברוך בן נריה
קבל מירמיה ובית דינו ׃

“Jeremiah received from Zephaniah and his council, and
Baruch the son of Neriah received from Jeremiah and his
council.” Now, if this means that Jeremiah was the נשיא,
or President of the Sanhedrin, it is plainly false. The whole
history of Jeremiah shows us that he was not the powerful
head of a despotic and irresistible council, but an unprotected
and persecuted man. Had he been president of a tribunal so
dreadful, and whose sentence of excommunication was in itself
sufficient to protect him, the people and the princes would
never have dared to reject his words as they did, much less to
make an attempt on his life. But if, on the other hand, it be
said that Jeremiah’s council does not mean the Sanhedrin, then
we have another chasm in the succession of Sanhedrins, and
consequently the proof fails again. But this chain of evidence
is not only contrary to fact, and to the inspired writings of the
prophets; it is also inconsistent with the oral law itself, for it
asserts that two proselytes form a part of the chain of transmission:—

שמעיה ואבטליון גרי הצדק ובית דינם קבלו מיהודה
ושמעון ובית דינם , הלל ושמאי ובית דינם קבלו
משמעיה ואבטליון ובית דינם ׃

“Shemaiah and Abtalion, proselytes of righteousness, and
their council, received from Judah and Simon and their
council. Hillel and Shammai and their council received from
Shemaiah and Abtalion and their council.” Now, according
to the oral law, it is unlawful for proselytes to be members
of any council or tribunal. Respecting the Supreme Council,
it is expressly said:—

אין מעמידין בסנהדרין אלא כהנים לויים וישראלים
המיוחסים הראויים להשיא לכהונה , שנאמר והתיצבו
שם עמך בדומין לך בחכמה וביראה וביחס ׃
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“None are to be made members of the Sanhedrin except
priests and Levites, and Israelites of so good a genealogy as to
be fit to intermarry with the priests; for it is said, ‘And they
shall stand there with thee,’ (Numb. xi. 16,) <i>i.e.</i> like unto thee
in wisdom, in piety, and in genealogy.” (Hilchoth Sanhedrin,
c. ii. 1.) And even of an inferior tribunal it is said:—

בית דין של שלשה שהיה אחד מהם גר הרי זה
פסול ׃

“A tribunal of three, one of whom is a proselyte, is unlawful.”
(Ibid. 9.) If then, it was unlawful for a proselyte to
be a member of the Sanhedrin, or any other tribunal, how is it
that we find two at the head of one of those councils through
which the oral law was transmitted? If the decisions of the
oral law be valid, that council was illegitimate, and therefore
totally incompetent to the transmission of tradition, and then
we have a break in the chain of testimony even at that end
which is nearest to the rabbies. But if that council be considered
competent, then the oral law which condemns it cannot
contain the true tradition. But in either case, the genuineness
of the law is overthrown.

The sum of what we have said is this:—That even if we
were to give up our other arguments against the authority of
the Sanhedrin and the oral law, and were willing to rest this
question on the testimony of the rabbies themselves, the defectiveness,
inconsistency, and falsehood manifested in that testimony,
would be sufficient to throw discredit on all their claims.
They have not only no proof from Scripture, but are not able
themselves to find in tradition an unbroken chain of testimony.
They fail at the very outset. After producing two links, they
leave a chasm of above two hundred years unaccounted for.
When they take it up again, they are convicted of gross falsehood
in asserting that men lived, after the deluge, to the age
of five hundred years: and are not able even to make out a
story that will agree with the oral law itself. The most
favourable ground, then, that can be taken for the defence
of the oral law proves untenable. But if to this we add the
arguments contained in the former papers, and remember that
the Sanhedrin is in direct opposition to the law of Moses, is
never mentioned in any of the sacred books, nor heard of until
the Greek language was spoken in the land of Israel, every
support is taken from the oral law, and it sinks down to the
level of a mere imposture, of which the Jewish people have
been the dupes and the victims. How long they will remain
so, it is for themselves to consider. The times of blind faith,
such as modern Judaism requires, are gone by; the Jews can
therefore no longer remain the blind followers of the superstitious
and ambitious rabbies. Either they must honestly
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confess that they and their fathers have been deceived for the
last eighteen hundred years, and earnestly set about seeking
that truth which they lost; or they most be content to be
regarded either as interested upholders of error, or reckless
despisers of truth. No one, who at all knows the nation, will
ever believe that they are so weak in understanding as to be
unable, under present circumstances, to detect the clumsy pretensions
of the oral law. Some Jews may, indeed, still obstinately
refuse to investigate the evidences of their paternal
religion, and persist in professing Judaism simply because
their fathers did so before them: but such persons must be
content to acknowledge that their faith is not that of a rational
being, or that their religion will not stand the test of
reason. All who will take the trouble to investigate, must, if
they be honest men, make up their minds to renounce the
religion of the rabbies. There is not any one argument, either
of internal or external evidence, in its behalf, on which a man
of ordinary understanding can rest for a moment. The only
shadow of a basis on which to support the oral law is the
doctrine of the Sanhedrin, but this, as we have seen, disappears
so soon as we approach the illusion. Instead of giving authority
to the other parts of the oral law, the doctrine of a Sanhedrin
appears one of the most objectionable of its many
errors, for it bears upon its front the stamp of selfishness and
ambition. It was an invention of men, who aimed not only at
a spiritual dominion, but also at a secular despotism. The
Sanhedrin was merely the engine whereby the rabbies hoped
to get all the power, both of Church and State, into their own
hands, and thereby distinguishes the rabbinical religion in the
most striking manner from that of Jesus of Nazareth. Christianity
contains no apparatus for securing to its teachers the
dominion of the world; and therefore the professing followers
of Christ, when they aimed at worldly power, were first
obliged to invent an oral law of their own. Jesus of Nazareth
seeks nothing but the dominion of truth. “When he perceived
that they would come and take him by force, to make him
a king, he departed again into a mountain himself alone.”
(John vi. 15.) His doctrine was, “My kingdom is not of this
world.” And in like manner he taught his disciples not to
seek after worldly power. “Ye know that they which are
accounted to rule over the Gentiles exercise lordship over
them; and their great ones exercise authority upon them.
But so shall it not be among you: but whosoever will be great
among you, shall be your minister: and whosoever will be
chiefest, shall be servant of all. For even the Son of man
came not to be ministered unto, but to minister, and to give
his life a ransom for many.” (Mark x. 42-45.) Jesus and
his apostles are perfectly free man the suspicion of making
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religion subservient to the promotion of ambitious schemes.
The teachers of the oral law had, and even now have a temptation
to uphold its doctrines, because they make them the
absolute rulers of the Jewish people, and this tendency is a
strong ground of suspicion. When God sent Moses, he preserved
him from all similar imputation, for though he possessed
the supreme power during his life, his claims were attested by
miracles which could not be denied: and at his decease his
children were chief neither in Church nor State. The priesthood
remained in the family of Aaron, and the chief magistracy
fell to the lot of Joshua. Thus disinterestedness distinguished
the characters of Moses and Jesus from those of the
rabbies. The doctrine of the Sanhedrin reveals but too plainly
the motives by which the authors of the oral law were actuated.
Of course we do not mean to ascribe the same motives to
all the advocates of the oral law in the present day. Those
motives are necessarily confined to those times when Judaism
can be realized, and cannot, therefore, be called forth until
there is a prospect of restoring the rabbinic polity. Our object
is not to condemn the modern Jews, but to open their eyes to
a true view of that system by which they have been so long
deluded. And if they should ask us, Where, then, is the truth
to be found? we reply, in Moses and the prophets. For
though we are Christians, we firmly believe that true faith in
the Old Testament must terminate in Christianity. The only
real obstacle in the way of a Jew’s receiving Jesus as the
Messiah, is the prejudice, that his fathers, who rejected him,
must have been in the right; and this obstacle we are endeavouring
to remove. We have already made it appear that
they were in the wrong; and our late papers have removed
the strongest objection that they urge, namely, that the sentence
of the Sanhedrin was decisive against his claims. We
have shown that the Sanhedrin was altogether an unlawful
tribunal, not established by Moses, but, as its name intimates,
by the Greeks, and modelled by artful and ambitious men for
their own purposes: and as the tribunal was unlawful, so was
the sentence. Indeed the fact that the Lord Jesus Christ was
condemned by an unlawful tribunal is a testimony in his
favour. It shows that he disapproved of and opposed their
unlawful doings. Jesus was not condemned by the friends
of Moses, but by his enemies. The religion of Christ was
persecuted, not by those who conscientiously kept Moses’ commands,
but by those who had first defaced every feature of
Mosaism. The men who condemned the Lord Jesus were the
tyrannical usurpers of an authority which Moses had given to
others; and if Moses himself had appeared amongst them,
and asserted the rights of the priests and Levites against the
rabbies, they would just as readily have crucified him as the
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Lord Jesus Christ. The Jews, therefore, of the present day,
who approve the condemnation of Jesus, unite with the enemies
of Moses; but those who are lovers of the Mosaic law must
approve the efforts of Jesus to deliver it from the corruptions
or wicked and ambitious men. An unlawful tribunal condemned
him for doing what every true Jew must acknowledge
to be right. Whether, then, they acknowledge him as the
Messiah, or not, they must confess that he died a martyr to
his zeal for the law of Moses, and are, therefore, bound to
re-consider his claims. Jesus was put to death, not because
he violated the Mosaic precepts, but because he reproved
others for their transgressions—not because he endeavoured
to overturn the religion of Moses, but because he resolutely
defended its truth against those who were introducing a new
religion upon its ruins.
.sp 4
.h2 id=chap46
No. XLVI. | CONTEMPT FOR THE FEMALE CHARACTER.
.sp 2
Modern Judaism, or the religion of the oral law, cannot
bear the slightest investigation. Its existence depends altogether
upon a blind faith. As long as a man is willing to
deliver up his understanding into the hands of the rabbies,
and at their bidding believe that his right hand is his left, as
they require; so long he may be a zealous professor of Judaism.
But, the moment that he begins to think and to reason, and to
compare his traditional faith with the doctrines of Moses and
the prophets, he must begin to doubt, and if he really has a
love for the law of God, he must ultimately renounce that
superstition which caused the destruction of the temple and
all the subsequent calamities of his people, and still enslaves
the greatest portion of his nation. It matters not at which
point he views it—its theoretic principles and its practical
effects equally condemn it, and prove that it is so far from
being a revelation from God, that it is not even the work of
good or wise men. The doctrine of the Sanhedrin, which we
lately considered, exhibits it as a spiritual despotism the most
intolerable; but the utter contempt with which it looks down
upon the female portion of mankind makes it to this hour
a positive curse to the daughters of Israel, and proves that it
does not proceed from Him who created male and female, and
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pronounced a blessing upon the one as well as the other. One
of the prominent characteristics in every false religion is the
degradation of womankind. The Mahometan imposture debases
women to the level of the brute creation. Judaism
places them in the same category with slaves. In Mahometan
countries, women are deprived of all culture of head and heart.
Rabbinism, as we saw in #No. 3:chap03#, pronounces that fathers are
exempt from all obligation to teach their daughters the law of
the lord: but we must proceed to consider fully <i>the estimate
which Rabbinism teaches the Jews to form of their daughters,
their sisters, their mothers, and even the wife of their bosom</i>:
and in doing this we shall not go to the opinions of the ignorant,
the vicious, or the superstitious, but to the standard
books of the nation. It is not possible to produce in English
much of the slanderous assertions contained in the Talmud;
many are too bad for translation, but still enough can be
brought forward to prove satisfactorily that the rabbies look
upon womankind with contempt. It is generally agreed that
Rambam, or Maimonides, was one of the most learned and
enlightened of the rabbies, and yet the contempt which he
felt for the female head and heart appears very plainly in the
following passage:—

אל יאמר אדם הריני עושה מצוות התורה ועוסק
בחכמתה כדי שאקבל כל הברכות הכתובות בה או
כדי שאזכה לחיי העולם הבא , ואפרוש םן העבירות
שהזהירה תורה מהן כדי שאנצל מן הקללות הכתובות
בתורה או כדי שלא אכרת מחיי העולם הבא , אין
ראוי לעבוד השם על הדרך הזה , שעובד על דרך
זה הוא עובד מיראה ואיננה מעלת הנביאים ולא
מעלת החכמים , ואין עובדין ה׳ על דרך זה אלא
עמי הארץ והנשים והקטנים שמחנכין אותן לעבוד
מיראה עד שתרבה דעתן ויעבדו מאהבה ׃

“Let not any man say, Behold I perform the commandments
of the law, and study in its wisdom, in order to obtain the
blessings written therein, or to be worthy of the life of the
world to come: and I abstain from the transgressions against
which it warns, in order to be delivered from the curses written
in the law, or that I may not be cut off from eternal life. It
is not right to serve God in this way, for he that serves thus,
serves from fear, and that is not the degree to which the
prophets and wise men attained. No one serves God in this
way, except unlearned men (Amharatzin), women, and children,
whom they accustom to serve from fear, until their
understanding increases, so that they may serve from love.”
(Hilchoth T’shuvah, c. x. 1.) Here Maimonides sinks women
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down to the level of children, and even classes their moral and
intellectual faculties with those of the despised <i>Amharatzin</i>.
We saw in #No. 1:chap01# that an <i>amhaaretz</i> is of so little value, that
his life is not considered more precious than that of a fish, and
such it appears was Rambam’s estimate of the value of a
woman. This most learned rabbi considered it impossible for
a woman to love God or to serve him aright; and when he
wished to warn the Jews against serving God in an erroneous
manner, he actually tells them not to serve Him as the women
do. A more debasing imputation cannot be cast upon a human
being than this, that he is physically incapable of loving God
or serving Him aright. If he had asserted that since the fall
of Adam, the whole human race is far gone from original
righteousness, and that therefore the love of God is not in
them, he would have said what is asserted in Scripture: but
the opinion that women, that is, one half of the human species,
have a physical incapacity to love and serve God; and that we
are to regard them as a sort of finger-post for pointing out
error, or a notorious example of that irreligion which we are
to avoid, is to blaspheme the Creator, and to hold up the whole
female sex to the universal scorn of their sons, their brothers,
and their husbands. It may be said, in palliation of so foul a
libel, that Rambam lived amongst Mahometans, and that he
insensibly imbibed the opinions of the followers of the false
prophet. Now it is most true that he could never have learned
this sentiment from Christians. The New Testament does not
teach us to look upon women as Amharatzin, but to regard
them as rational and responsible beings, capable of doing
God the same acceptable service as men, liable to the same
awful judgment, and partakers of the same blessed hope.
This apology, if true, would only serve to excuse Rambam:
it would not defend the sentiment itself, but on the contrary,
stamp it as Mahometan. It is not true, however, that Rambam
imbibed this notion from intercourse with Mahometans: he
learned it in the oral law, which has such a low opinion of
women as to pronounce their testimony invalid.

עשרה מיני פסלות הם , כל מי שנמצא בו אחד
מהן הרי הוא פסול לעדות , ואלו הן הנשים ,
והעבדים , והקטנים , והשוטים , והחרשים , והסומים ,
והרשעים , והבזויין , והקרותים והנוגעין בעדותן ,
הרי אלו עשרה ׃

“There are ten sorts of disqualification, and every one in
whom any one of them is found, he is disqualified from giving
evidence; and these are they—women, slaves, children, idiots,
deaf persons, the blind, the wicked, the despised, relations,
and those interested in their testimony—behold these are ten.”
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(Hilchoth Eduth., c. ix. 1.) Now, it will be observed that
these ten classes may be reduced to two—those who are disqualified
by physical or intellectual infirmity, as children,
idiots, deaf and blind persons; and secondly, those whose
moral integrity is exposed to suspicion, as slaves, wicked
and despised persons, relations, and those who have an interest
in the cause. To one of these two classes women must
belong: they are disqualified either because of incapacity, or
because their moral feeling may not be trusted, and in either
case are treated with a most unmerited contempt. It is true,
that the rabbies endeavour to prove that the law of Moses
excludes women from giving testimony, saying—

נשים פסולות לעדות מן התורה שנאמר על פי
שנים עדים לשון זכר ולא לשון נקבה ׃

“Women are disqualified by the law from giving testimony,
for it is said, ‘At the mouth of two witnesses,’ where the
word witness is of the masculine, not the feminine gender;”
but this proof is altogether inconclusive; on the same principle
it might be proved that women might break all the ten
commandments, for they are all given in the masculine gender.
Indeed it is self-evident that God could not have given a law
so absurd. There are thousands of cases, where, if women
could not give evidence, all the ends of justice would be defeated.
Take, for instance, the famous judgment of Solomon,
where the two women laid claim each to the living child. In
this case there could be no testimony but that of the women
themselves, and Solomon did not send them away because they
were women. Take also the case of Boaz and Ruth. When
Boaz wished to marry Ruth, it was necessary first to redeem
the inheritance, and for this it was absolutely necessary to
prove that Ruth was the wife of Naomi’s son. But there was
no testimony but that of the women themselves. Elimelech,
Chilion, and Mahlon, were all dead, and the marriage had
taken place in a foreign land, yet we do not read of any difficulties
being raised. Boaz himself, Naomi’s kinsman, and the
elders of Israel, appear all to have been perfectly satisfied.
The disqualification of women, therefore, was not ordained by
Moses, but is the invention of the rabbies, and shows that the
rabbies had so low an opinion of the intellect or the integrity
of women, as to think either that women are so half-witted as
not to be fit to give testimony, or so dishonest as not to be
trusted in the testimony which they may give.

But this degradation of the female character is not confined
to the rabbinic courts of law. They have dared to carry it
even into the house of God, and to make it prominent in the
public worship of the Creator. The oral law has ordained
that no public worship, nor indeed many religious solemnities,
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can be performed, unless there be ten persons present, but
from this number it has carefully excluded the women, determining
that—

ואלו העשרה צריך שיהיו כולם בני חורין וגדולים
שהביאו ב׳ שערות ׃

“It is necessary that all these ten be free and adult men.”
(Orach Chaiim, 55.) So that if there should be ten thousand
women in the synagogue, they are counted as nobody, and
unless there be ten men there can be no service. Hence it is
that the daughters of Israel are never suffered to appear as
participators in the worship of God, but are compelled to look
on from a distance, as if they had neither part nor lot in the
matter. Now what reason is there why women should not be
regarded as worshippers? Are they not rational beings? are
they not creatures of God? are they not heirs of immortality
just as well as the men? Will they not join in the praises of
the redeemed in Paradise; or is the Mahometan doctrine true,
that women have no souls? Certainly, when one looks at the
Jewish synagogue, one would think so. Before marriage the
women never go there at all, and after marriage how seldom.
On the Barbary coast they hardly ever go, and in Poland how
common is it, whilst the men are in the synagogue at prayer,
to see their wives outside loitering and chatting, as if the
public worship of God was no concern of theirs. Even in this
country the attendance of females is not at all equal to that of
the men. How contrary is this state of things to the command
of God in the Psalms, “Both young men and maidens;
old men and children; let them praise the name of the Lord.”
(Psalm cxlviii. 12, 13.) And again, “Let every thing that
hath breath praise the Lord.” (Psalm cl. 6.) How different
is the condition of the Jewish females under the oral law,
from that described by Moses:—“When Miriam, the prophetess,
the sister of Aaron, took a timbrel in her hand; and
all the women went out after her, with timbrels and with
dances. And Miriam answered them, Sing ye to the Lord,
for he hath triumphed gloriously.” (Exod. xi. 21.) Then the
women were permitted to unite in the noblest work that can
engage the soul of human beings, the praises of our God. But
now they are shut out, according to the ordinance of the
rabbies—they are not reckoned amongst God’s worshippers,
and if ten thousand of them should go to the synagogue,
unless there should also be a sufficient number of men, a
disciple of the rabbies would count them as nobody, and not
think it worth his while to read prayers for them. A law
like this cannot possibly proceed from God, He makes no such
difference between male and female.
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לא בגבותת הסוס יחפץ לא בשוקי האיש ירצה ׃

“He delighteth not in the strength of the horse; he taketh
not pleasure in the legs of a man.” (Ps. cxlvii. 10.) “The
sacrifices of God are a broken spirit; a broken and contrite
heart, O God, thou wilt not despise” (Ps. li. 17); no matter
whether it be male or female.

But the oral law is not content with degrading women by
refusing to number them as a part of the congregation, it
actually prescribes a form of daily prayer expressive of their
contempt. Every day the men say—

ברוך אתה ה׳ אלהינו מלך העולם שלא עשני אשה ׃

“Blessed art thou, O Lord, our God! king of the universe,
who hath not made me a woman.” Whilst the women are
directed to say—

ברוך אתה ה׳ אלהינו מלך העולם שעשני כרצונו ׃

“Blessed art thou, O Lord our God! King of the universe,
who hath made me according to his will.” (Daily Prayers,
p. 6.) The proud benediction of the men is founded altogether
on the oral law, which promises rewards not to the
state of the heart, but to the external operation of keeping
God’s commands, and as many of them cannot be kept by the
women, intimates that the men will have a greater reward.
This prayer, or rather thanksgiving, refers especially to the
study of the law, from which they suppose the woman to be
dispensed, and for which they expect no small reward in the
world to come, and upon which they pride themselves, particularly
in this present life. The man who remembers the
day of judgment, when the secrets of all hearts shall be
revealed, or bears in mind that the distinction of sex, like
the difference of rank or office or nationality, is only for this
world, will find but little reason for offering up any such
thanksgiving. He knows that God will render to every
human being, not according to sex, but according to deeds;
and feeling that all, both male and female, are sinners, will
see that such arrogance is unbecoming at all times, and particularly
odious at the moment when he comes to ask pardon
of Him “who spieth out all our ways.” Instead of despising
others, under the pretence of thanking God, the truly devout
man will be much more ready to take up the language of
David, and say—“Enter not into judgment with thy servant,
O Lord; for in thy sight shall no man living be justified.”

It appears, from these quotations, that Maimonides did not
learn his contempt for womankind from the Mahometans, but
from the oral law and the prayers of the synagogue. Modern
Judaism disqualifies a woman from giving evidence, shuts her
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out from the study of God’s Word, excludes her from the
number of his worshippers, and even in its prayers to God
pronounces her as nothing better than a heathen, or a slave:
for in the preceding benedictions, the man says first—“Blessed
art thou, O God, &c., who hath not made me a heathen;”
then, “Blessed art thou, &c., who hath not made me a slave;”
and, finally, “Blessed art thou, &c. who hath not made me a
woman.” Now we ask every Jew and Jewess, into whose
hands this book may fall, whether a religion which teaches
one-half of the human race to despise and degrade the other
half, can possibly come from God? or whether it is not the
invention of narrow-minded and vain-glorious men? Even
reason itself would tell us that God can never teach us to
despise the works of his own hands, and still less to hold up
the mother who bore us, or the companion who has shared all
our joys and sorrows, to the scorn of a privileged class of
human beings. And yet this is what the oral law does, and
thereby shows that it does not proceed from Him who inspired
Moses and the prophets. The writings of the Old Testament
furnish no warrant for female degradation. They commence
by telling us that the woman as well as the man was formed
in the image of God, and that though woman was first led into
transgression, yet that she should have the honour of giving
birth to him who should bruise the serpent’s head. (Gen.
iii. 15.) They tell us farther, that when God was pleased
to give the commandments from Sinai, that he exacted of all
children to honour the mother as well as the father—“Honour
thy father and thy mother.” But how is it possible for any
one to honour his mother who despises her as an inferior being,
does not look upon her as fit to give evidence in a court of law,
and even makes it a matter of public thanksgiving that he is
not like her? Surely such an one is much more like him of
whom it is said—

כסיל אדם בוזה ׃

“A foolish man despiseth his mother.” (Prov. xv. 20.) The
oral law is, in this respect, altogether inconsistent with the
law of God. The former tells fathers to leave their daughters
without any religious education, and the latter supposes that
they have been so well taught as to be able to teach their sons.
Thus Solomon says, more than once, “My son, keep thy
father’s commandment, and forsake not the law of thy mother,”
תורת אמך. (Prov. vi. 20.) But how is it possible for those
Jewish mothers, in Poland or Africa for instance, who cannot
even read themselves, to teach their sons? or, even suppose
they could read, how can a son believe in his mother’s instruction,
when the oral law tells him that she is not qualified to
give testimony? But the Bible does not teach us merely
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.pn +1
to have a respect for our own mother, but shows as generally
that God is no respecter of persons, and that he bestows his
gifts upon all. It presents to our view many women, as Sarah,
Rebecca, Miriam, Deborah, and Hannah, as examples of piety,
and informs us that in the time of salvation, he will pour out
his Spirit upon all flesh, without any distinction of sex or
nation. “And it shall come to pass afterward, that I will pour
out my spirit upon all flesh; and your sons and your daughters
shall prophesy.” (Joel iii. 1. In the English Bible, ii. 28.)
Yea, as if to mock the rabbies and the oral law, God adds, that
it shall be given even to the male and female slaves.

וגם על הצבדים ואל השפחות בימים ההמה
אשפוך את רוחי ׃

“Yea, even upon the servants and handmaids, in those days,
will I pour out my spirit.” The two classes of human beings
whom, next to the <i>Amharatzin</i>, the oral law treats with the
most indignity, are women and slaves: but God’s thoughts are
not like the rabbies’ thoughts, and he, therefore, graciously
stands forth as the vindicator of the oppressed, and promises
even to these classes the gift of prophecy. Here again, then,
we see that “as far as the east is from the west,” so different
is God’s law from the present religion of the Jewish people.
The religion of the rabbies is a grinding tyranny, oppressive to
the Gentiles, to slaves, yea, and to all unlearned Jews, and
that does not even spare the wives, the mothers, and the
daughters of Israel. Wherever the oral law can have its full
sway, as in Mahometan countries, the women are left totally
destitute of learning and religion—they are not even taught to
read. In not one of those countries is a school for female
children to be found. It is only in Christian lands that the
daughters of Israel get any education, or ever attain to
anything like that station which God destined them to fill.
Wherever the light of Christianity shines, however feeble, it
ameliorates the condition of the female portion of the Jewish
nation, and compels even the disciples of Rabbinism to take a
little more care of their souls and their intellects. Jewish
females are therefore deeply indebted to the doctrines of Jesus
of Nazareth. If he had not risen up against the oral law, they
would be universally classed with slaves, idiots, and Amharatzin.
He has delivered them from this degradation. Let
them then consider the religion of Jesus, and the religion
which the rabbies have taught them, and then let them decide
which is most beneficial to their temporal and eternal welfare.
The religion that comes from God must be beneficial to all his
rational creatures. A religion that oppresses or disdains any
one class, and deprives them of religious instruction, cannot
come from him.
// File: 377.png
.pn +1
.sp 4
.h2 id=chap47
No. XLVII. | POLYGAMY.
.sp 2
Great and striking is the difference of position which
womankind occupies in Europe and in the countries of the
East. In the latter they are men’s slaves: in the former his
companions. In the latter they are objects of contempt even
to their own sons. In the former they are the honoured
instruments to impart the first elements of learning and religion.
Here in Europe they appear as co-heirs, with man, of
reason, of intellect, of liberty and immortality; but there they
seem to be an inferior race of beings, at the very most a better
sort of domestic animal. That the European state of things is
more agreeable to God’s intention in the creation of male and
female is evident from the consideration, that there one half of
the human race is doomed to degradation and misery, whilst
here they enjoy a becoming respect, and a much larger portion
of happiness; and still more from observing the effects of the
two systems. Here the intellectual and moral powers of
mankind have far advanced towards perfection, but there the
human race is still debased and barbarous. Now that, which
makes happy and improves, must necessarily be more agreeable
to God’s purpose in creation, than that which degrades
and makes unhappy; and this argument will also go far to
prove that another striking feature of difference, which distinguishes
the West from the East, is also more in accordance
with the will of God; we mean the fact that here men have
only one wife, whilst there they have many. There can be no
doubt that this characteristic of European life conduces much
to the well-being and the peace of families, as well as to the
moral and intellectual improvement of individuals. In these
two great advantages and means of happiness the Jewesses of
Europe participate. They are not illiterate slaves like their
sisters in the east, neither do they divide their husbands’ affections
with many. Here the Jews, like the Christians, have
only one wife. It becomes, therefore, a most interesting
subject of inquiry to know to what the European Jewesses are
indebted for this superiority of respect and happiness. Is it to
their own religion, or to the religion of Christians, that is, is it
to Judaism or Christianity? We might answer at once, that
Judaism has certainly not produced this salutary difference, for
then it would have produced the same effect in Mahometan
countries, but we prefer referring to the oral law itself. We
have already shown that modern Judaism degrades women to
the level of slaves and <i>Amharatzin</i>: we shall now prove that
<i>the Jewesses are not indebted to it for the abolition of polygamy</i>.
// File: 378.png
.pn +1
When Napoleon assembled the famous Parisian Sanhedrin, he
proposed this question to the Jewish deputies, “<i>Is it lawful
for Jews to marry more than one wife?</i>” To which they
returned the following answer:—“It is not lawful for Jews to
marry more than one wife: in all European countries they
conform to the general practice of marrying only one. Moses
does not command expressly to take several; but he does not
forbid it. He seems even to adopt that custom as generally
prevailing, since he settles the rights of inheritance between
children of different wives. Although this practice still prevails
in the East, yet their ancient doctors have enjoined them
to restrain from taking more than one wife, except when the
man is enabled by his fortune to maintain several. The case
has been different in the West; the wish of adopting the
customs of the inhabitants of this part of the world has induced
the Jews to renounce polygamy. But as several individuals
still indulged in that practice, a synod was convened at
Worms in the eleventh century, composed of one hundred
rabbies, with Guerson (Gershom) at their head. This assembly
pronounced an anathema against every Israelite who should,
in future, take more than one wife. Although this prohibition
was not to last for ever, the influence of European manners has
universally prevailed.” (Transactions of the Sanhedrin, p. 150.)
A more evasive, false, and inconsistent answer has rarely been
given to a plain straightforward question. First they say
decidedly, that it is not lawful for Jews to marry more than
one wife: then they spend a page in contradicting themselves,
and at last acknowledge that the abolition of polygamy was
first owing to the anathema of a rabbi, and that it is now to
be attributed to the influence of European manners. But what
are European manners? What religion do Europeans profess?
Plainly the religion of Jesus of Nazareth, so that here the
Jewish deputies acknowledge that if Jewish wives have not
got three or four or more rivals shut up with them in the same
house, they owe this benefit to Christianity. But we must not
rest satisfied with this answer of the Parisian deputies; we
must ask the oral law itself, whether it is lawful for Jews
to marry more than one wife, and must hear the oral law’s
reply. It answers thus:—

נושא אדם כמה נשים אפילו מאה בין בבת אחת
בין בזו אחר זו ואין אשתו יכולה לעכב , והוא שיהיה
יכול ליתן שאר כסות ועונה כראוי לכל אחת ואחת ׃

“A man may marry many wives, even a hundred, either at
once, or one after the other, and his wife cannot prevent it, provided
that he is able to give to each suitable food, clothing,
and marriage-duty.” (Iad Hachasakah Hilchoth Ishuth., c.
// File: 379.png
.pn +1
xiv. 3.) This is rather different doctrine from that of the
Parisian Sanhedrin. Here it is plain that the oral law allows
a man to have more than one wife, and does not stint him at
all as to the number. The Arbah Turim teaches precisely the
same doctrine, except that it advises a man not to marry more
than four:—

נושא אדם כמה נשים דאמר רבא נושא אדם כמה
נשים , והוא דאפשר למיקם בסיפוקוהי , ומכל מקום
נתנו חכמים עצה טובה שלא ישא אדם יותר מד׳
נשים ׃

“A man may marry many wives, for Rabba says it is lawful
to do so, if he can provide for them. Nevertheless, the wise
men have given good advice, that a man should not many more
than four wives.” (Even Haezer, 1.) So far then as Judaism
is concerned, polygamy is lawful; and a Jew that would even
restrict himself according to the advice of the rabbies, might
still have four wives. It is not his religion that teaches him to
be content with one: and therefore, we must, farther, inquire
how it is that the Jews, who consider polygamy lawful, do not
indulge in it. The Parisian deputies have already informed us
that it still prevails in the East, and that it prevailed in Europe
until the eleventh century, when R. Gershom anathematized it.
In the place just cited we find a similar statement:—

במקום שנהגו שלא לישא אלא אשה אחת אינו
רשאי לישא אשה אחרת על אשתו , ר׳ גרשון החרים
על הנושא על אשתו אבל ביבמה לא החרים וכן
בארוסה , ולא פשטה תקנתו בכל הארצות , ולא
החרים אלא עד סוף האלף החמישי ׃

“In a place where the custom is to marry only one wife, it
is not permitted to marry more than one woman. R. Gershom
anathematized any one that should many a second, whilst his
wife was alive; but this anathema does not extend to the case
of the widow of a brother, who has died without children, nor
to the case of a woman who is only betrothed. This ordinance,
however, does not obtain in all lands, and the anathema was
only to last until the end of the fifth thousand years.” Hence
it appears that before R. Gershom, polygamy was lawful and
practised by the Jews in Europe, but that he forbade it except in
particular cases; and further, that R. Gershom’s prohibition was
only temporary, it was to have full force until the end of the
fifth thousand years, that is, until the year 1240 of the Christian
era. This period is how long past, for the Jews reckon this year
5597, and Gershom’s anathema has therefore lost its force;
consequently, the only obstacle, which their religion opposed to
// File: 380.png
.pn +1
polygamy has been removed, and, so far as conscience is
concerned, every professor of Judaism must feel himself at
liberty to marry as many wives as he likes. He knows that
R. Gershom’s anathema has expired, and if he goes to the
codes of Jewish law, he finds that it is left doubtful. For instance,
the note on the passage just cited says—

ומכל מקום בכל מדינות אלו התקנה והמנהג
במקומו עומד ואין נושאין שתי נשים וכופין בחרמות
ומנדין מי שעובר ונושא ב׳ נשים לגרש אחת מהן
ויש אומרים דבזמן הזה אין לכוף מי שעבר חרם
דר׳ גרשון מאחר שכבר נשלם אלף החמישי , ואין
נוהגין כן ׃

“Nevertheless, in all these countries the ordinance and the
custom remain in force, and it is not lawful to marry two wives;
and he that transgresses and does so is to be compelled by
anathema and excommunication to divorce one of them. But
some say that in the present time he that transgresses the
anathema of R. Gershom is not to be compelled, for the five
thousand years have been completed long since; but the custom
is not according to this.” Here then are two opinions. The
most strict of the two is, that polygamy is now not lawful, and
that he who marries two wives must divorce one of them: but
even this cannot be very satisfactory to the woman whom he
first married, for it does not define which of the two is to be
divorced. It only requires that one of them should be divorced,
and leaves it to the man himself to divorce which he pleases.
The other opinion is, that polygamy is now lawful, and that he
is not to be compelled to divorce either. Hence it appears that
it is not Judaism which protects the rights and the happiness of
Jewish women, or the peace and comfort of Jewish families.
The influence and the laws of Christianity forbid polygamy.
To Christianity, then, Jewish females are indebted, not only for
the station which they hold in society, but for the peace which
they enjoy in their homes. Wherever Christianity has no
power, there the Jews may take as many wives as they please:
and if ever Judaism should obtain supreme power, Jewesses
must expect to be again degraded into the category of slaves
and <i>Amharatzin</i>, and to have their domestic peace annihilated
by the introduction of new wives and families. It may be replied,
that this objection applies with equal force to the written
law, for that Moses himself allows polygamy. But to this we
answer, that Moses only <i>tolerated</i> polygamy, but that he shows
clearly that it was not the purpose of God, that men should
have more wives than one. He found an evil custom existing
amongst a people debased by Egyptian slavery, and like
a wise reformer, he did not commence his improvements by
// File: 381.png
.pn +1
destroying all that existed, but endeavoured to restrain the
evil, to show that it was contrary to God’s original institution,
and to point out the consequences. He did not immediately
pronounce it unlawful, for that would have been attended with
serious inconveniences, but by the direction of God gave laws
to protect the wives and children. In the beginning of Genesis—he
showed that God’s will was, that a man should have only
one wife, for that he did not create several women, but only
one. He gives the words of God, saying, “It is not good that
the man should be alone: I will make him an help meet for
him” עזר כנגדו where “help” is in the singular number, to
show that man was not to have more than one help meet for
him. And again, those words, “Therefore shall a man leave his
father and his mother, and shall cleave unto his wife,” not unto
his wives, but to his wife; where it is also to be observed, that
God is laying down a law, not for Adam only, but for coming
generations. By exhibiting the original institution of marriage
in Paradise, whilst man was yet innocent, and stating the
original law and purpose of God, Moses plainly showed, that
God’s will was, that a man should have only one wife. He
then goes on to show, that the first who departed from this
original institution was Lamech, one of the wicked descendants
of wicked Cain. “And Lamech took unto him two wives,”
(Gen. iv. 19,) whom he held up as a warning, recording of him
only that he had two wives, and that he was a murderer. With
this he contrasts the conduct of Noah and his sons, who had
only one wife each. In the history of the patriarchs he shows
the evil consequences of polygamy. He shows that it was not
the will of Abraham to take a second wife, but that Sarah in
her eagerness to have children misled him, and that discord
and domestic trouble soon followed. And by all the troubles
which the sons of Ishmael have since inflicted upon the children
of Isaac, God has, in his providence, confirmed the moral to be
drawn from the Mosaic narrative. Moses then points out the
happiness of Isaac, who had only one wife; and the troubles
of Jacob, who, not by his own choice, but by the wickedness of
Laban and the folly of Laban’s daughters, had more than one;
and last of all, Moses gave in himself an example of the conduct
which he wished Israel to pursue by having only one wife
himself. A careful examination, therefore, of the law of Moses
will show that he only tolerated polygamy as an existing evil,
but that he intended to discourage it, by exhibiting the original
institution of marriage, and the many evils that result from a
departure from God’s purpose. When, therefore, we show that
the oral law permits men to have more wives than one, and
that consequently it is accountable for all the evil thence
resulting, we cannot be charged with reproaching the law of
Moses. The oral law says expressly, that a man may marry
// File: 382.png
.pn +1
many wives, even a hundred. The law of Moses nowhere says
any thing of the kind. It only legislates in case that such a
thing should happen. The oral law plainly advises a man not
to take more than four wives. The law of Moses holds up the
evil of having more than one. If men would carefully read the
law of Moses, they would see that the original intention was,
that a man should have only one wife. But if a man follow
the oral law, he will be encouraged to take as many as he can
support. It is evident, therefore, that if the Jews in Europe
do not practise polygamy, their conduct is not to be ascribed to
the influence of Judaism, but of Christianity.

It is, further, evident that this Christian practice of having
only one wife, cannot be objected to as an unauthorized alteration
of the law of Moses. If R. Gershom was allowed to forbid
polygamy, and the Jews considered themselves bound to obey
him, they cannot reasonably object to the Christian laws on the
same subject. Christianity has only effected by its influence
what R. Gershom endeavoured to accomplish by anathema.
The only difference is, that Christianity was first, and that R.
Gershom learnt the evil of polygamy from Christians. If it
was lawful for a rabbi, it was still more lawful for the Messiah
to restore the original constitution of marriage as established
in Paradise, and to deliver Jewish wives and families from all
that confusion and discord which results from polygamy. But
it is particularly deserving of notice that R. Gershom, by forbidding
the Jews to have more wives than one, made a great
and decided change in the oral law. That which the oral law
allows, R. Gershom forbids. We grant, indeed, that by thus
changing the oral law, he approximated to the mind and intention
of Moses: but he altered the oral law, and thereby shows
us that he himself did not believe that the oral law was to last
for ever, or that it is of eternal obligation. If he had considered
it unchangeable, he would not have dared to make the change;
but by making so important a change as this, to forbid what it
allows, he plainly shows it as his opinion, that where there is
a grave reason, the oral law may be changed or abolished; and
all the Jews who acquiesce in his ordinance, and think it is
unlawful to marry more wives than one; consent to the change.
But if it be lawful to change in one thing, it must also be lawful
to change in another, so that the rabbinical Jews have no
reason whatever for reproaching their brethren who renounce
the oral law totally. Such persons are only acting upon a principle
practically acknowledged by all the Jews of Europe. It
may be said that R. Gershom’s change was only temporary,
and that the present acquiescence of European Jews is only a
sort of homage to Christian principles. This is certainly true,
and this reply leads us to consider the dreary prospect presented
to Jewish females, if ever modern Judaism should obtain power.
// File: 383.png
.pn +1
The influence of Christian principle would then cease,—polygamy
would again be lawful, and the matrons of Israel, who
now appear as the participators in the family government and
the guides of their households, would again be degraded into
one of a herd of female slaves. They might have a hundred
competitors and rivals in their husbands’ affections, and even if
the husband should follow the advice of the rabbies, and take
only four wives, they would at least have three. Now, we ask
every matron in Israel whether she would wish such a change,
or whether she would prefer the present state of things, where
a man can have only one wife? If she prefers the present state,
then she prefers the Christian principle, and acknowledges that
Christianity is better than Judaism. If she does not wish for
the restoration of polygamy, then she confesses that the doctrines
of Judaism are injurious, and that she does not desire the
triumph of her own religion. Then why should she profess a
religion which she acknowledges to be prejudicial to her welfare—or
why should she reject a religion which protects her
peace and comfort? There can be no question, that Christianity
has prevented amongst the Jews that practice of having many
wives; it has, therefore, been a blessing to Jewish families for
centuries; why, then, should they despise or oppose a religion
which has been, and still is, a blessing? And we propose this
question, not only to Jewish wives, but to Jewish husbands.
Is it not a fact, that God’s original institution was that a man
should have only one wife—does not Moses show that the first
polygamist was a descendant of wicked Cain, and, that family
discord and unhappiness is the consequence of having more
wives than one? Does not reason, and the state of Mahometan
countries, show that where there are many wives, woman is
degraded, and the education of children necessarily neglected?
Is not the moral, the intellectual, and scientific progress of mankind
greatly superior in Christian countries, where men have
only one wife? Is not, then, the practice of having only one
wife a blessing? Has it not been a blessing to Jewish husbands,
wives, and children? Are not, then, the Jews deeply indebted
to Christianity for that measure of peace and moral improvement
which they have derived from this practice? And would
not an adherence to their own oral law in the same degree have
proved a disadvantage, if not a curse? How, then, can they
oppose a religion which has been to them a blessing?—or how
can they adhere to a religion which contains principles subversive
of their domestic peace, and destructive to the well-being,
and the moral and intellectual improvement of one-half the
human race? The rabbies say, that the oral law is eternal in
its obligation: if so, then polygamy is to be eternal in its continuance,
and then men are never to return to that state of
perfection which they enjoyed in Paradise. Who is there that
// File: 384.png
.pn +1
does not see that the race of men was most happy when sin was
unknown, and most perfect in intellect when he could hold converse
with the Deity and dwell in the garden of God? But if
Judaism be true, men are never again to enjoy that state, for
then polygamy was unknown. Adam had only one wife; and
until sin entered into the world, and ripened even into murder,
no man had two wives. Judaism is, therefore, opposed to the
pure and perfect state of things that existed in Paradise, and
favourable to that confusion introduced by the murderous Lamech,
the son of murderous Cain—and Christianity resembles,
in its principles of marriage, the happy state ordained by God
in Paradise. Here, then, we have another and a practical proof
that the oral law is not of God. Its authors totally misunderstood
the mind and purpose of Moses, the servant of God, and
misinterpreted his temporary toleration of an existing evil into
a positive permission and sanction for continuing it. We have
also another proof of the divine origin of Christianity.
.sp 4
.h2 id=chap48
No. XLVIII. | DIVORCE.
.sp 2
When God delivered the commandments at Sinai, he placed
those which related to himself first, to teach us that our first
duty is to love and serve him: and immediately after these he
gave the command “Honour thy father and thy mother,” to
show us that, next to himself, we are bound to reverence, to
love, and to obey those to whom we owe our existence. This
order of things was not an arbitrary choice, but founded in that
natural constitution of creation which God ordained as most
conducive to the intellectual and moral well-being as well as to
the happiness of his creatures. He does not command us to
love and serve Him, and Him only, merely because He has the
light on the one hand, and it is our bounden duty on the other;
but because a conformity to his will is an approximation both
to wisdom and happiness. Neither does he tell us to honour
father and mother, because we owe them all such reverence, as
from them we have derived our being, and to them are indebted
for all the care and affection with which they have tended and
watched over our infancy; but because He has himself constituted
the relation of parent and child, and ordained parental
affection and filial duty as the means of promoting our welfare
// File: 385.png
.pn +1
in time and in eternity. Any religion, therefore, whose tendency
is to render obedience to that command impossible, must
not only be contrary to the will of God, but to the happiness
of man; and this is one of the many reasons for which we think
that Judaism must be false. The religion of the oral law has
a direct tendency to diminish a son’s respect for his mother.
We do not mean to say that in this or any other Christian
country Jewish sons despise their mothers. The co-existence
of Christianity necessarily counteracts the development of rabbinical
principles. We intend only to exhibit the natural and
necessary consequences, if there were no counteracting force.
The contempt which the oral law pours upon women in general,
and the encouragement which it gives to polygamy have necessarily
the effect of lessening their respect both in the eyes of
their husbands and their sons, and this tendency is still more
increased by the <i>rabbinic doctrine of divorce</i>, which we now
propose to consider. The law of Moses permits divorce under
certain circumstances. It says, “When a man hath taken a
wife, and married her, and it come to pass that she find no
favour in his eyes, because he hath found some uncleanness,
רות דבר, in her; then let him write her a bill of divorcement,
and give it in her hand, and send her out of his house,”
&c. (Deut. xxiv. 1.) But this permission, founded on grave
and important considerations, the rabbies have perverted into
an unlimited licence to divorce on the most trifling pretext.

בית שמאי אומרים לא יגרש אדם את אשתו אלא
אם כן מצא בה ערות דבר דדרשי ליה לקרא כפשטיה
אם לא תמצא חן בעינו לפי שמצא בה ערות דבר ,
ובית הלל סברי אפילו הקדיחה תכשילו דדרשי לקרא
הכי כי מצא בה ערות דבר או ערוה או דבר אחר
שפשעה כנגדו , ור׳ עקיבא סבר אפילו מצא אחרת
נאה הימנה דדריש ליה לקרא הכי והיה אם לא
תמצא חן בעיניו פי׳ חן של נוי או שמצא ערות דבר
והלכה כבית הלל שאם פשעה כנגדו יכול לגרשה ׃

“The school of Shamai says, A man is not to divorce his
wife unless he shall find some uncleanness in her, for they
interpret the verse according to its simple meaning, if she find
no favour in his eyes on account of his finding some uncleanness
in her. The school of Hillel thinks, that if a woman
let the broth burn it is sufficient for they interpret the words,
‘a matter of uncleanness,’ to mean, Either uncleanness, or any
other matter in which she has offended him. But R. Akiva
thinks, that a man may divorce his wife, if he only find
another handsomer than she is, for he interprets the verse
thus, ‘If she find no favour in his eyes,’ where he explains
// File: 386.png
.pn +1
favour to refer to the favour of beauty, or if he find a matter of
uncleanness. But the legal decision is according to the school
of Hillel, that is, if a wife sin against her husband, he may
divorce her.” (Arbah Turim, Hilchoth Gittin., 1.) This monstrous
passage is in itself sufficient to shake the authority
of the oral law, for in the first place we find three grave
authorities, Shamai, Hillel, and Akiva, all differing as to the
sense of a most important passage, bearing upon a subject that
most nearly affects the happiness and well-being of human
society. One of the gravest questions that can be propounded
is, When is a man justified in divorcing his wife? If there be
an oral law at all, it ought certainly to answer this question
clearly, unequivocally, and satisfactorily. The existence of disputation
shows that these three rabbies had no authoritative
tradition on the subject, but were merely giving their own
private opinions: and that therefore the assertion, that an oral
law exists, is a mere fiction invented to impose upon the credulous,
but insufficient to beget faith in any man or woman
that will make use of the reason given by God. The old fable,
that God caused a voice to be heard from heaven, saying, when
the rabbies differ, “That

אלו ואלו דברי אלהים חיים ׃

both speak the words of the living God,” will not do now.
Every one can understand that God does not speak contradictions.
No one will believe that the profane sentiment of R.
Akiva, That a man may divorce his wife as soon as he finds
another who pleases him better, can proceed from the God of
holiness and justice. It is true that his opinion is not the
law; but the opinion of Hillel, which is the law, is not a whit
better. It pronounces that if a woman only spoil the broth
she may be divorced: now this interpretation or the words of
Moses is plainly contrary to the grammatical sense: עֶרְוַת is
in Regimen (סמיכה) and joined to דָּבָר by a munach, and
can therefore by no means be separated from it so as to signify
“Either uncleanness or some other matter.” The words of
Moses, the points, and the accents, all decide that there is
only one cause for which a man may put away his wife. Hillel
and his successors have wilfully passed by the plain sense of
the Hebrew words, in their eagerness to obtain a facility for
putting away their wives. They were not ignorant of the
right sense, for that was plainly asserted by Shamai, but were
determined to get rid of it; and such was the state of the Jews
at the time, that they had influence enough to turn their false
interpretation into law; and such has been the state of the
Jews ever since, that it continues law to this very hour. A
rabbinical Jew may, according to his religious tenets, turn
away his wife, the mother of his children, on a pretext that
// File: 387.png
.pn +1
would hardly justify the dismissal of a servant. He may
rudely tear asunder the sacred ties of conjugal affection, and
separate between mother and children, if the unhappy woman
should only make a mistake in her cookery. One of the worst
charges brought against the slave-dealers was, that they had
no respect either for maternal or filial affection; that they
separated between mother and children. The very same accusation
can be brought against modern Judaism, which legitimatizes
the very same disregard for the feelings of a mother.
Can, then, such a religion, which thus daringly snaps the ties
of nature, be from God? Is it possible that God should thus
expose one half of his rational creatures to the caprice and the
tyranny of those who ought to be their defenders and protectors
from every insult and every harm? If the same right
were given to women, though the laws would be most contrary
to the divine institution of marriage, it would at least have the
appearance of justice; but this is denied. The oral law says,—

אם לא תמצא חן בעיניו , מלמד שאינו מגרש אלא
ברצונו ואם נתגרשה שלא ברצונו אינה מגורשת , אבל
האשה מתגרשת ברצונה ושלא ברצונה ׃

“The words, ‘If she find no favour in his eyes,’ teach, that
the husband does not divorce except voluntarily; and if the
woman be divorced against his will, she is not divorced. But
the woman is divorced with or without her will.” (Jad
Hachazakah Hilchoth, Gerushin, c. 1, 2.) According to this
doctrine the happiness of the wife and the children is absolutely
vested in the power of the man; and in any paroxysm of
ill-humour, he may make them both unhappy for life; he may
turn the mother out of her home, drive her forth like a criminal
from the bosom of her family, and introduce a stranger. Who
does not see that this is a power unfit to be trusted to the
hands of any man or any people? We do not mean to impute
anything peculiar to the Jews; we believe that as to their
natural propensities, humours, and caprices, all men are much
alike, and that therefore none ought to have the power of thus
lightly breaking up the domestic constitution. It is no answer
to this to say, that in this country divorce is not so lightly
practised. Thanks to the power of Christian principle and the
existence of Christian laws, it cannot be. But every one, who
has had much opportunity of seeing rabbinical Jews, knows
that divorce is practised amongst them with a facility and
frequency that is astonishing. But this is not the question;
we are not examining Jewish manners, but the modern Jewish
religion; and if divorce had never been practised, we should
still pronounce of the oral law, which inculcates such principles,
that it cannot be from God; and of its authors that they
// File: 388.png
.pn +1
were bad men, or they would never have thus trifled with
God’s most holy institution. The truth is, that the rabbies
were altogether ignorant of the nature of marriage as God
established it. They not only allow divorce on the most
trifling pretext, but they sanction the practice of marrying for
a given length of time, and, when that time is expired, of
dissolving the marriage by divorce:—

לא ישא אדם אשה ודעתו לגרשה , ואם הודיעה
בתחלה שהוא נושא אותה לימים מותר ׃

“A man must not marry a woman with the intention of
divorcing her; but, if he previously inform her that he is
going to marry her for a season, it is lawful.” (Hilchoth
Gittin in Even Haezer, 1.) Now how contrary is such
doctrine to the express words of Scripture. “This is bone
of my bones, and flesh of my flesh. Therefore shall a man
leave his father and his mother, and shall cleave unto his
wife; and they shall be one flesh.” (Gen. ii. 23.) Here
Adam, in his state of innocence, pronounces that the tie of
marriage is more sacred and more binding, than even that
which exists between parent and child. A man may, and
for his wife’s sake shall, forsake father and mother, but
should no more think of separating from his wife, than
from his own bones and flesh. Who would lightly think of
parting with a limb, or a portion of his body? Urgent,
indeed, must be the necessity that will induce a man to
permit the separation of a portion of himself, and equally
urgent should be the cause that should move a man to part
with her who is bone of his bones, and flesh of his flesh.
Such is the Mosaic doctrine of the marriage obligation;
but so little did the rabbies understand it, that they permit
a man to marry for a week, a month, or a year; and when
that season is expired, to tear asunder the sacred ties, and
that without any cause whatever. But the evident evil that
must result from the rabbinic doctrine of divorce is still
more apparent from the first sentence of the passage last
quoted—“A man must not marry a woman with the intention
of divorcing her.” These words show the direct
tendency of the doctrine. When power is given to a man
to turn out his wife when he likes, a temptation is at once
held out to the evil-disposed to marry with the express
intention of divorcing. The rabbies, therefore, find it
necessary to forbid it; but is it likely that this prohibition
will have much force in the eyes of a man who is wicked
enough to form the intention? And suppose a wicked man
does form the intention, and execute it, what remedy had
the poor injured woman? Thus the oral law leaves the
daughters of Israel completely at the mercy of the unprincipled,
// File: 389.png
.pn +1
and places them beyond this possibility of obtaining
justice.

But the cruelty and total want of feeling which the oral
law displays and teaches, with regard to women, appears
still more plainly from the following extract:—

מי שנתחרשה אשתו הרי זה מגרשה בגט ותהיה
מגורשת , אבל אם נשתטת אינו מוציאה עד שתבריא ,
ודבר זה תקנת חכמים הוא , כדי שלא תהיה הפקר
לפרוצין שהרי אינה יכולה לשמור את עצמה ; לפיכך
מניחה ונושא אחרת ומאכילה ומשקה משלה ; ואין
מחייבין אותו בשאר כסות ועונה , שאין כח בבן דעת
לדור עם השוטים בבית אחד , ואינו חייב לרפאותה
ולא לפדותה , ואם גרשה הרי זו מגורשת ומוציאה
מביתו ואינו חייב לחזור ולהטפל בה ׃

“If a man’s wife should become deaf and dumb, he gives
her a bill of divorce, and she is divorced. But if she
become insane, he is not to send her forth until she is
recovered: and this thing is an ordinance of the wise men,
that she should not become a prey to the immodest, because
she is not able to take care of herself. The husband therefore,
leaves her where she is, and marries another, and gives
her meat and drink out of her own property. But he is not
to be compelled to give her food and raiment, and duty of
marriage, for it is not in the power of a sane person to
dwell in one house with the insane. Neither is he obligated
to have her cured, nor to ransom her. But if he should
divorce her, then she is divorced, and is to be put out of
his house: and he is not obligated to return and take any
trouble about her.” (Hilchoth Gerushin, x. 23.) Principles
more contrary to God’s Word, and to the common feelings
of humanity, were never inculcated under the name of religion.
We have been astonished at the cruelty with which
the oral law treats Gentiles—we have been horrified at the
coolness with which it speaks of splitting open an <i>Amhaaretz</i>—but
here it surpasses itself, and out-herods Herod. A man
accustomed to judge of his duty by the words of Moses and
the prophets, or even to follow toe dictates of unsophisticated
nature, would conclude that, as he is at all times bound to
love and cherish his wife, the obligation is doubly imperative
in case of sickness, but especially so when that sorest calamity
with which human frailty is visited, insanity, attacks the
partner of his life. Then it is that the man, who has one
spark of the fear of God or of the love of man, will show
all his tenderness, watch over the sufferer with all care and
anxiety, and if necessary, devote all his worldly goods to
// File: 390.png
.pn +1
minister to her recovery. No, says the oral law, when the
wife of your bosom most requires your attention, then marry
another: give her neither food nor raiment, and, if you
please, cast her out of your house, and leave her to her fate.
The most charitable conclusion would be, to suppose that
the men who uttered such sentiments under the mask of
religion, were themselves insane. But what are we to think
of Israel, that for eighteen hundred years they have been
unable to detect so manifest an imposture? And what are
we to think of Israel at present, that they sit still and
suffer their children to be deluded, by being taught that
this most atrocious system of inhumanity, is that pure and
holy religion which the God of Israel revealed to Moses?
Let not any Israelite mistake us. We do not mean to
charge such wickedness upon them. The Providence of
God has in a measure delivered them from such an odious
yoke. The influence of Christianity has successfully counteracted
the full development of these anti-human principles.
We only mean to direct their attention to the nature of
that religion to which they have adhered so long; and to
induce them to consider what would be the state of the
world, if Jesus of Nazareth had not arisen to protest against
such gross corruptions, and to assert the truth. Just suppose
that the traditions had triumphed. The universal law would
then be, that men might divorce their wives when they
please, and in the time of their calamity cast them forth
into the streets. All the bonds of natural affection would be
rent asunder. Conjugal affection would cease, filial duty be
unknown—no son would honour his mother, for how could
a son honour the unhappy being whom his religion pronounces
unworthy either of succour or compassion in the
time of her utmost need? If such principles had attained
dominion, mankind would have been turned into a race of
fiends, and this earth have become a hell. What, then,
has stopped all this misery? Christianity, and Christianity
alone. It teaches very different principles. When a Christian
man is married, the vow which he is required to make
is this—“Wilt thou have this woman to thy wedded wife,
to live together after God’s ordinance in the holy estate of
matrimony? Wilt thou love her, comfort her, honour, and
keep her in sickness and in health; and, forsaking all other,
keep thee only unto her, so long as ye both shall live?” This
is the doctrine of the New Testament. The Pharisees asked
the Lord Jesus, “Is it lawful for a man to put away his wife
for every cause? And he answered and said unto them,
Have ye not read, that He which made them at the beginning
made them male and female, and said, For this cause shall a
man leave father and mother, and shall cleave to his wife;
// File: 391.png
.pn +1
and they twain shall be one flesh? Wherefore they are no
more twain, but one flesh. What therefore God hath joined together,
let not man put asunder.” (Matt. xix. 3-7.) In like
manner, Paul teaches, “So ought men to love their wives as
their own bodies. He that loveth his wife loveth himself.”
(Ephes. v. 28.) And Peter teaches in the same spirit, “Likewise,
ye husbands, dwell with them according to knowledge,
giving honour unto the wife, as unto the weaker vessel, and
as being heirs together of the grace of life; that your prayers
be not hindered.” (1 Peter iii. 7.)

Let any unprejudiced, yea, or any prejudiced, man, if he
have only the use of his senses, compare these two doctrines,
and say which is most agreeable to the will and character of
God, as revealed in the Old Testament—and, which is most
calculated to promote the happiness of the human race. The
combination of mercy and justice forms a striking feature in
the revealed character of God, but is there either justice or
mercy in the laws which we have just considered?  The
happiness of the human race depends, in a more than ordinary
measure, upon the right organization of the family relations:
but how can there be any such thing as domestic order or
peace, so long as the mother is looked upon as belonging to
an inferior caste, whom it is permitted at any moment, even
in the most afflictive of all visitations, to outlaw, and drive
forth from the family circle? The uncontrolled dominion of
the oral law would practically annihilate all the sympathies
and consolations of the domestic constitution. The husband
could not love the wife whom his religion teaches to despise,
and forbids to pity. The wife could not love the husband,
whom she must suspect not only of being destitute of affection,
but devoid of pity; and from whom she could only
expect divorce and expulsion in the hour of calamity. The
son would learn to despise his mother, whom his religion
marks out as a fit object for contempt, and a suitable victim
for the exercise of cruelty. The mother, cast out by her
own partner, would not even have the consolation of being
pitied by her own children. A false religion would have
taught them that this unnatural conduct was only obedience
to the Divine will. The principles of Christianity, on the
contrary, produce and protect all that domestic happiness
which distinguishes Christian countries from the rest of the
world; and in which Jews participate. The influence of
Christianity has prevented that misery of which we have given
but a faint outline. Can, then, the Jews deny that Christianity
has been, and is, to them a blessing? or that it is, in its
principles and effects, more agreeable to the character of God,
and more productive of human happiness, and therefore
more excellent and more true than modern Judaism.
// File: 392.png
.pn +1
.sp 4
.h2 id=chap49
No. XLIX. | RABBINIC LAWS CONCERNING MEAT.
.sp 2
Conscientious adherence to the dictates of true religion is
one of the noblest traits that can adorn the human character,
and this trait has appeared in its most vivid light in not a few
of the Israelite nation. Elijah the prophet, for instance, is a
bright example of religious constancy. At a time when all Israel
had forsaken the true God, and zealously professed a false
religion, neither the allurements of self-interest, nor the power
of universal example, nor the natural desire of self-preservation,
could draw him aside from the paths of truth and righteousness.
Daniel and his three friends in Babylon exhibit the same unwavering
firmness in the assertion of truth. The Royal dainties
could not prevail upon them to partake of food offered to
idols. The fiery furnace could not terrify Hananiah, Mishael,
and Azariah, to commit idolatry; the lions’ den possessed no
terrors that could move Daniel to omit the worship of his God.
But as constancy for the truth ennobles and adorns, in the very
same degree an obstinate perseverance in error diminishes from
man’s moral or intellectual value. It shows either that his
moral perception is so blunted as to be unable to discern between
truth and error, or his moral taste so perverted as not
to care for the difference—or that there is some intellectual
deficiency which renders the moral powers inoperative. It
leads to the suspicion that there is something wrong either
with the head or the heart. There is, however, a class of
persons, who persevere in error, not because the head is weak,
or the heart sick, but because they have never fairly beheld the
light of truth. They have grown up in a mist of error, and
circumstances have prevented them from emerging into a purer
atmosphere. To this class, we would hope, the professors of
modern Judaism belong. That they have been for centuries
in error is certain. Many incontestable proofs of this have
been already advanced; <i>The rabbinic laws concerning</i> שחיטה,
<i>or the slaughtering of animals</i>, will add another link to the
chain of evidence. The Rabbinists have an idea that wherever
they may be wrong, in this doctrine they are infallibly in the
right; and yet, if the force of education did not afford some
aid, it would be impossible to imagine how they can be deceived
by a doctrine so manifestly false, and so entirely devoid of
Scriptural foundation. In the first place, the slaughtering of
beasts is, like eating, of every-day and universal concernment—a
matter that affects the poor and unlearned as much as the
studious; and yet the rabbinic rules are so many and so intricate
that either a man must be learned himself, or employ
// File: 393.png
.pn +1
a man of competent learning, to perform this business; or, he
must, in spite of himself, turn Pythagorean and renounce the
use of animal food. The oral law gives the following outline
of what is to be understood by the word שחיטה or <i>slaughtering</i>:—

זביחה זו האמורה בתורה סתם צרך לפרש אותה
ולידע באי זה מקום םן הבהמה שוחטין , וכמה שיעור
השחיטה , ובאיזה דבר שוחטין ומתי שוחטין והיכן
שוחטין וכיצד שוחטין , ומה הן הדברים המפסידין
את השחיטה ומי הוא השוחט , ועל כל הדברים
האלה צונו בתורה ואמר וזבחת מבקרך וכו׳ כאשר
צותיך ואכלת בשעריך וכו׳ ׃

“It is absolutely necessary to explain the killing (or slaughtering
mentioned in the law), and to know, in what part of the
beast one slaughters—what is the measure of the slaughtering—with
what implement one slaughters—when—where—and how
one slaughters—what things they are which invalidate the act
of slaughtering—and who is permitted to slaughter. Concerning
all these things, He has commanded us in the law
where it is said, ‘Then thou shalt kill of thy herd and of thy
flock, which the Lord hath given thee, as I have commanded
thee, and thou shalt eat in thy gates whatsoever thy soul
lusteth after!’ (Deut. xii. 21.)” (Jad Hachazakah, Hilchoth
Shechitah, c. i. 4.) Here we have at once a list of eight particulars,
which must first be known, but then most of these
again require a long and learned explanation; for instance the
first is thus defined:—

ואיזה הוא מקום שחיטה בקנה משפוי כובע ולמטה
עד ראש כנף הריאה כשתמשוך הבהמה צוארה לרעות
זה הוא מקום השחיטה בקנה , וכל שכנגד המקוא
הזה מבחוץ נקרא צואר , אנסה הבהמה עצמה ומשכה
צוארה הרבה או שאינס השוחט את הסימנין ומשכן
למעלה ושחט במקום שחיטה בצואר , ונמצאת
השחיטה בקנה או בושט שלא במקום שחיטה הרי
זה ספק נבלה ׃

“On what part of the animal is the slaughtering to be effected?
On the wind-pipe, from the edge of the uvula downwards
as far as the top or the extremity of the lungs, as these
parts are situated when the beast stretches out its neck to feed:
this is the place of the slaughtering in the wind-pipe; and all
the part outside which answers to this place, is called the neck.
If the beast forces itself and stretches out its neck much, or
if the slaughterer has forced the sinews, and drawn them
// File: 394.png
.pn +1
upwards, and he slaughters at the right part of the neck,
but afterwards it is found that the wind-pipe or the œsophagus
is not cut at the right place, then it is a doubtful case
of carrion.” (Ibid. 7.) In like manner, the <i>measure of the
slaughtering</i> is accurately defined, and must be as accurately
attended to, or else the slaughtering must be considered unlawful,
and then it becomes unlawful for the Rabbinists to
eat it. But the most care is required in examining the knife,
which may be of any material that will cut, on condition that
there be no gap in it:—

אבל אם היה כמו תלם בחודו של דבר ששוחטין
בו ואפילו היה התלם קטן ביותר שחיטתו פסולה ׃

“But if there be anything like a furrow in the edge of the
implement wherewith the slaughtering is effected, even though
the furrow be the least possible, the slaughtering is unlawful.”
The slaughterer is therefore required to examine the knife before
and after the act; for if a gap be found in it after the
slaughtering, it is doubtful whether the beast is not be considered
carrion:—

לפיכך השוחט בהמות רבות או עופות רבות צריך
לבדוק בין כל אחת ואחת שאם לא בדק ובדק אחרונה
ונמצאת סכין פגומה הרי הכל ספק נבלות ואפילו
הראשונה ׃

“Therefore he that has to slaughter many beasts or many
fowls, must examine the knife after each; for if he does not,
but examines at the end, and the knife is found to have a gap,
then all are to be considered as doubtful carrion, even the first.”
(Ibid. 24.) From these few particulars, it appears that great
care, and not a little study and practice, are required in order
to slaughter an animal for food according to the oral law,
and that it is very easy, by mistake or want of knowledge, to
make the meat unfit for rabbinic eating: but then, besides
all this, there are the five circumstances which invalidate the
slaughtering altogether:—

חמשה דברים מפסידים את השחיטה ועיקר הלכות
שחיטה להזהר בכל אחת מהן ואלו הן שהיית דרסה
חלדה הגרמה ועיקר ׃

“There are five things which invalidate the slaughtering:
and the most important thing respecting the constitutions of
slaughtering is, to attend to each one of them, and these are
they—1st, If the person makes a stop of a certain length before
the act is completed. 2d, If the throat be cut at a single blow,
as with a sword. 3d, If the knife enters too deep, and is hidden.
// File: 395.png
.pn +1
4th, When the knife slips up or down from the right
place. 5th, When the wind-pipe or œsophagus is torn and
comes out, before the act is completed.” (Ibid. c. iii.) These
five essentials of rabbinic slaughtering lead again to endless
questions and definitions; so that, putting all together, it is
much to be doubted whether a beast ever was, or ever will be,
rightly slaughtered according to the oral law. And yet these
things, of which there is not the slightest mention in the Mosaic
law, are tied like a heavy burden about the necks of the poor
and ignorant, and are most oppressive to their bodies and their
souls. The rich may not, perhaps, feel the oppression, but the
poor sigh and groan under the load; and no man considers their
sorrow, or stretches out a hand to help them. In the first place,
the intricacy of the act always makes rabbinic meat a great
deal dearer than other meat, so that the poor man and his
family, who can at any time, or under any circumstances, afford
to buy but little food, are compelled by the oral law to do with
still less, and in many cases to do without it altogether. Let
any one visit the haunts of the poor Jews in this city, or enter
their abodes, and he will find many a wretched family pining
away for want of proper food; and yet it is too dear to procure
a sufficiency; and if any benevolent Christian should wish to
assist them, offer them some of his own, or give them a ticket
to some of those institutions which distribute meat to the poor,
the starving family would not dare to accept it, even if their
conscience allowed them, or if they did, would inevitably draw
down upon themselves a storm of persecution, and be treated as
if they had committed the greatest crimes: yea, if the oral law
had power, the poor starving creatures, that had partaken of
Christian bounty, would be flogged for satisfying the wants
of nature:—

נכרי ששחט אע׳׳פ ששחט בפני ישראל בסכין יפה
ואפילו היה קטן שחיטתו נבלה ולוקה על אכילתה
מן התורה שנאמר , וקרא לך ואכלת מזבחו ׃

“If a Gentile slaughters, even though he does it in the
presence of an Israelite, with a proper knife, his slaughtering
is carrion; and he that eats of it is to be flogged according to
the written law, for it is said, ‘And one call thee, and thou
eat of his sacrifice.’ (Exod. xxxiv. 15.)” Yea, the oral law
goes so far as to extend this rule even to the case of a Gentile
who is not an idolater:—

וגדר גדול גדרו בדבר שאפילו גוי שאינו עובד ע׳׳ז
שחיטתו נבלה ׃

“A very strong fence has been made round this matter, so
that the slaughtering even of a Gentile, who is not on idolater,
// File: 396.png
.pn +1
is carrion.” (Ibid., c. iv. 11, 12.) It is hardly necessary to
say, that the above quotation from the oral law is now-a-days
altogether out of place. Moses was not speaking of Christians
nor of the inhabitants of these countries, but of the nations of
Canaan. He had been declaring the words of the Lord, “Behold,
I drive out before thee the Amorite, and the Canaanite,
and the Hittite, and the Perizzite, and the Jebusite.” And
then adds, “Take heed to thyself, lest thou make a covenant
with the inhabitants of the land, and they go a whoring after
their gods, and do sacrifice unto their gods, and one call thee,
and thou eat of his sacrifice.” (Exod. xxxiv. 11-15.) So then,
according to the oral law, because Moses forbade the Israelites
to partake of the idolatrous sacrifices of the Hivites and the
Jebusites, a poor famished creature here in London is not to
touch Christian meat, nor to partake of Christian bounty. A
more cruel or oppressive law could hardly have been devised.
It is all very well for the rich, but it is very little short of murder
to the poor. It binds their consciences with fetters of iron,
so that even when relief is offered, many turn from good and
wholesome food sent to them by a kind Providence; and if a
spark of light has visited the mind of some victim of poverty,
and he thinks it lawful to bring home the Christian bounty to
save the lives of his starving children, fear prevents him. Perhaps
his wife is still enveloped in all the darkness of superstition,
and would spurn the proffered relief as an unclean thing, or
perhaps his children might innocently betray him, and draw
down all the weight of rabbinic indignation. A grosser insult
has rarely been offered to the Majesty of heaven, than to call
good and proper food, the work of his hands, carrion. A mistake
in the slaughtering, an ignorance of the rabbinic art, a
Gentile hand, is to be sufficient to turn the bounty of Almighty
God into an unclean thing, and to deprive the poor of their
daily food. How can the Jews expect God’s blessing so long
as this state of things continues—how can they be surprised if
poverty and want, and wretchedness and scorn, tread close upon
their heels, when they themselves spurn God’s bounty from
them with disdain? As nations deal with God and his word,
so he deals with them, מדה כמדה, measure for measure; and
therefore, so long as the oral law teaches them to scorn his
bounty, and to deprive the poor of their food—so long as the
cries of the poor ascend and enter into the ears of the Lord of
Hosts, so long must they expect to feel the rod of his indignation.
The times of ignorance and superstition God winked at; but
those times have passed away. Good or bad, there is a stir in
the world—there is a shaking of all old opinions, true and false;
and from its effects the Jews have not escaped. There are many
who, for themselves and their families, have renounced Rabbinism—who
eat Gentile food, and know that in doing so they
// File: 397.png
.pn +1
commit no sin. These are the persons who are most guilty in
looking upon the misery of their poor brethren without pity or
concern and without an effort to deliver them. The rabbinic
zealot who would persecute his brother for eating meat not
slaughtered according to rabbinic precept is in comparison innocent.
He conscientiously thinks that he is doing right; but
for the man, who himself openly transgresses the oral law, and
yet sees the faces of his brethren ground by that system, without
a sentiment of pity, there is no excuse. If he had the common
feelings of humanity, he would rise up, fearless of all consequences,
and cry out with all his might against those principles
which have been and are the curse of his nation. He would
stand forth as the advocate and defender of the poor—yea, and
he would have God’s blessing. But so long as this class of anti-rabbinic
Jews remain silent, whether from fear or from interest,
or from indifference, let them not boast of their superior light.
Let them not look with self-complacency on the poor victims
of superstition. They are themselves less respectable and more
guilty. They are conniving at what they know to be falsehood.
They are with their eyes open consenting to oppression and
starvation. They are, by their silence, helping to strengthen
and confirm a system of anti-social intolerance, which has been
the source of all the calamities which their nation has endured
for eighteen centuries. What can be more pernicious than to
teach the ignorant that the food which their neighbours eat is
carrion, so unfit for the nourishment of a Rabbinist that he ought
to die, and suffer his family to die of want, rather than eat it?
Is it likely to produce kindly feeling on either side, considering
that the mass of mankind is not actuated by the dictates of
reason or the precepts of the Bible? On the one side it is
likely to produce proud contempt, and on the other a spirit
of retaliation. Every Jew that wishes well to his nation, and
knows that these rabbinic principles are false, is bound to protest
against them. He ought not to be a poor selfish thing,
insensible to the wants and the sufferings of others, but should
do what in him lies, to assert what he knows to be the truth.
And is it necessary to remind such of the misery which these
rabbinic principles are still working in every part of the world?
Here in London the poor are suffering. In the various towns
of England many Jews are suffering. In some places a single
Jewish family is found, generally poor, and the father ignorant
of the rabbinic art of slaughtering: such persons are compelled
to abstain altogether from animal food, or to do violence to their
conscience. The poor Jews who go out to the colonies to seek
employment are in the same case, and are precluded from taking
such situations as require them to partake of the food of their
employers. Even if they can buy an animal, they are not
allowed to kill it for themselves:—
// File: 398.png
.pn +1

ישראל שאינו יודע חמשה דברים שמפסידין את
השחיטה וכיוצא בהן מהלכות שחיטה שביארנו ושחט
בינו לבין עצמו אסור לאכול משחיטתו לא הוא ולא
אחרים , והרי זו קרובה לספק נבלה והאוכל ממנה
כזית מכין אותו מכת מרדות ׃

“If an Israelite does not know the five things which invalidate
the act of slaughtering, as we have explained, and
slaughters by himself, it is unlawful to eat of his slaughtering,
both for himself and others; for this case is much the same as
that of doubtful carrion, and he that eats of it a quantity equal
to an olive, is to be flogged with the flogging of rebellion.”
(Ibid., c. iv.) Such is the mercy of the oral law, and such its
justice. It punishes the eating of what God has allowed, with
the same severity that it would visit a great crime. It makes
no provision for those numerous cases of distress which we
have mentioned. Whether one of its disciples has or has
not food, it never considers. Without reflection and without
mercy it sentences every one, who eats meat not rabbinically
slaughtered, to be flogged. But, besides the cruelty, what is
the effect upon the minds of its votaries? It teaches them
that to transgress this mere human observance is a sin of the
deepest die, more dreadful far than many which God has forgiven.
A Rabbinist would be more grieved to hear that his
son had transgressed the law of slaughtering, than to find
that he had been guilty of falsehood. Its tendency is directly
to draw off the mind from the weightier matters of the law,
judgment, justice, and mercy, and to flatter the ill-informed
that they are good Jews, if only they abstain from meat not
slaughtered according to rabbinic art.

Let not any Jew imagine that we wish him lightly to transgress
the law of Moses, or to eat of food which the law of
God has forbidden. We now speak of that which Moses has
allowed. If a Jew would see meat offered to idols, or be invited
to partake of an idolatrous feast, let him abstain—let
him refuse, and protest as strongly as he will and can against
the sinfulness of such conduct. But where does Moses forbid
the poor to partake of meat slaughtered by a Gentile worshipper
of the true God, or by an Israelite who has not learned
the rabbinic art? Certainly not in that passage to which the
oral law refers. Moses gives a general permission to every Israelite,
without exception, to kill and eat. “Notwithstanding
thou mayest kill and eat flesh in all thy gates, whatsoever thy
soul lusteth after, according to the blessing of the Lord thy
God which he hath given thee.” (Deut. xii. 15.) He makes no
mention of any mysteries, connected with the art of slaughtering,
the ignorance of which would disqualify. Why then
// File: 399.png
.pn +1
should a Jew be prevented from doing what Moses has
allowed—why should he be flogged with the flogging of rebellion,
or avow that that mode and measure of punishment
is impracticable—why should he be persecuted for satisfying
the cravings of nature, and endeavouring to supply the wants
of his family? There is not room now to show fully how
groundless the rabbinic commands are; but the one fact of
their cruelty and oppression of the poor is sufficient to show
that they are not from God. Is it possible that any man in
his senses can believe that God would sentence a poor
famishing creature to be flogged without mercy for doing
what the letter of the law allows him to do? or, that the All-wise
Being, who foresees and foreknows all things, would
give a system of laws respecting food, which must expose a
large portion of his chosen people to want and starvation?
The worshippers of some cruel heathen deity might possibly
be led to believe such things, but the disciples or Moses and
the Prophets know that God is a God of mercy. Let, then,
every one who has got the sacred books contrast their doctrines
with those of the rabbies. But, above all, let those Israelites,
who reject the rabbinic laws concerning the slaughtering of
meat, show that they have not done it from levity nor indifference,
but upon principle. Let them explain to their
brethren the reasons and the motives by which they are actuated,
and let them protest, by word and deed, against such
cruelty, oppression, and intolerance.
.sp 4
.h2 id=chap50
No. L. | THE BIRTH OF MESSIAH.
.sp 2
This season of the year naturally draws away our thoughts
from the subject last under consideration, and reminds us
of a remarkable difference between Jews and Christians.
The latter are now about to commemorate the birth of the
Messiah.[#] In two days more the voice of praise and thanksgiving
will ascend to the Creator and Preserver of men from
every part of the world. On the frozen shores of Labrador,
and the glowing plains of Hindostan—in the isles of the sea,
and on the continents of the old and new worlds, millions
// File: 400.png
.pn +1
of Christians will lift up their hands and voices to thank the
God of heaven for his unspeakable gift, and this shall be
the burden of their song, “Unto us a child is born, unto us
a son is given: and the government shall be upon his shoulder:
and his name shall be called Wonderful, Counsellor, the
mighty God, the everlasting Father, the Prince of Peace.”
(Isaiah ix. 6.) But amongst the followers of the oral law
not a sound of sympathy will be heard. Not a single heart
will beat with joy, not a tongue offer up the tribute of
praise. Here is a great and sinking difference, that should
naturally lead both Jew and Christian to inquire, Who is in
the right: Those who believe that Messiah is born, and joy
in the remembrance of his nativity; or, those who refuse to
join in the general rejoicing, and deny that the Redeemer has
appeared? The question is whether there is reason to believe
that the Messiah was born eighteen hundred years ago? and
there are several ways in which it can be satisfactorily answered.
An appeal may be made to the predictions contained
in the Old Testament, or to the evidence for the truth of the
Christian Scriptures—or, it may be shown that the Jewish
rabbies have plainly confessed that the time for the birth and
appearance of the Messiah is long since past; and this is the
mode which we shall adopt at present. The Jews now deny
that Messiah is come, and consequently believe that Christians
are mistaken as to the time of his appearing. If they had
always said so—if they had always assigned a time for the
coming of Messiah different from that in which Christians
think the Messiah was born, their present assertion would
have at least the merit of consistency, and the Jews of the
present day might urge that their present belief has been inherited
from their fathers, and that Christians have adopted
a notion unknown to the nation at large. But, if it should
appear that the ancient Jews expected the coming of Messiah
at the very time, when, as Christians say, he did actually
come, then the ancient Jews testify that Christians are in the
right, and that modern Jews are in the wrong, and this is really
the state of the case. In the first place, the Talmud contains
a general declaration that the time is long since past:—

אמר רב כלו כל הקצין ׃

“Rav says, The appointed times are long since past” (Sanhedrin,
fol. 97, col. 2), where it is to be noted that the word
קץ is taken from Daniel, and literally signifies “End,” as it
is said:—

עד מתי קץ הפלאות ׃

“How long shall it be to the end of these wonders; and
again:—
// File: 401.png
.pn +1

ואתה לך לקץ ותנוח ותעמוד לגורלך לקץ הימין ׃

“But go thou thy way till the end be, for thou shalt rest,
and stand in thy lot at the end of the days.” (Daniel xii. 6-13.)
Rav was therefore of opinion that the period appointed
by Daniel the prophet was past. But is it possible to believe
that the God of truth would suffer the time, which he had
appointed, to pass away without accomplishing what he had
promised? When the time which God had fixed for the deliverance
from Egypt had arrived, not a single day was lost.
“It came to pass at the end קץ of the four hundred and
thirty years, even the self-same day,

בעצם היום הזה ׃

it came to pass, that all the hosts of the Lord went out from
the land of Egypt.” (Exod. xii. 41.) When the period fixed
for the return from Babylon was come, we read, “In the first
year of Cyrus, King of Persia (that the word of the Lord by
the mouth of Jeremiah might be accomplished), the Lord stirred
up the spirit of Cyrus king of Persia, that he made a proclamation
through all his kingdom.” (2 Chron. xxxvi. 22.) And
can we think that the Lord God, who so graciously fulfilled his
word on these occasions should break it with reference to the
coming of the Messiah? Rav is either right or wrong. If he
be right, then the time fixed by God is long since past, and as
God cannot break his word, the Messiah must have come long
since. But if, to get out of a difficulty, the Rabbinists say, that
Rav was wrong, then we have another proof that no reliance is
to be placed on the doctors of the oral law; indeed we have a
proof that the Rabbinists themselves do not believe it, except
when they like; and that therefore they are not thoroughly in
earnest about their religion.

But, secondly, the ancient Jews not only believed that the
time for the coming of the Messiah was past: they also fixed
the exact period:—

תנא דבי אליהו ששה אלפים שנה הוי עלמא שני
אלפים תוהו , שני אלפים תורה , שני אלפים ימות
המשיח ׃

“Tradition of the school of Elijah. The world is to stand
six thousand years. Two thousand, confusion. Two thousand,
the law. Two thousand, the days of Messiah.” (Sanhedrin,
fol. 97, col. 1.) Upon which Rashi remarks—

שלאחר שני אלפים תורה הוה דינו שיבוא משיח
ותכלה מלכות הרשעה ויבטל השיעבוד מישראל ׃

“After the two thousand years of the law, according to the
decree. Messiah ought to have come, and the wicked kingdom
// File: 402.png
.pn +1
should been destined, and Israel’s state of servitude
should have been ended.” Here, then, it is expressly stated,
that Messiah ought to have come at the end of the fourth
thousand years, that is, according to the Jewish reckoning,
fifteen hundred and ninety-seven years ago; or, according to
the Christian reckoning, about eighteen hundred and thirty-six
years ago—that is, at the very time when Jesus of Nazareth
did appear. We do not quote this tradition because we believe
that it is really a tradition of the school of Elijah, but to show
what was the opinion of the more ancient Jews, and this it
certainly does, if the general expectation of the Jews at that
time had not been that Messiah was to appear at the end of the
four thousand years, this tradition, whether genuine or forged,
could never have obtained currency nor belief. If it be a
genuine tradition from Elijah, then the Messiah is certainly
come. But if it be fictitious, then it shows the general belief of
the Jews at the time, and in every case proves that the modern
Jews do not hold the doctrines of their forefathers, but have
got a new doctrine of their own. And it further shows, that
Christians do not hold any new or peculiar opinion about the
time of Messiah’s coming, but that they believe, as the ancient
Jews believed, that the end of the fourth thousand years is the
right time of Messiah’s coming.

The only answer that the Jews have, is, that the promise of
Messiah’s coming was conditional upon their repentance, but
that evasion has been long since refuted in the Talmud as
contrary to Scripture:—

ר׳ אליעזר אומר אם ישראל עושין תשובה נגאלין
ואם לאו אינם נגאלין , אמר לו ר׳ יהושע אם אין
עושין תשובה אינם נגאלין אלא הקב׳׳ה מעמיד להן
מלך שגזרותיו קשות כהמן וישראל עושין תשובה
ומחזירן למוטב , תניא אידך ר׳ אליעזר אומר אם
ישראל עושין תשובה נגאלין , שנאמר שובו בנים
שובבים ארפא משובותיכם , אמר לו ר׳ יהושע והלא
כבר נאמר חנם נמכרתם ולא בכסף תגאלו חנם
נמכרתם בעבודה זרה ולא בכסף תגאלו לא בתשובה
ומעשים טובים , אמר לו ר׳ אליעזר לר׳ יהושע והלא
כבר נאמר שובה אלי ואשובה אליכם , אמר לו ר׳
יהושע והלא כבר נאמר כי אנכי בעלתי אתכם ולקחתי
אתכם אחד מעיר ושנים ממשפחה והבאתי אתכם
ציו , אמר לו ר׳ אליעזר והלא כבר נאמר בשובה
ונחת תושעון אמר לו ר׳ יהושע לר׳ אליעזר והלא
כבר נאמר כה אמר ה׳ גואל ישראל וקדושו לבזה
נפש למתעב גוי לעבד מושלים מלכים יראו וקמו
// File: 403.png
.pn +1
שרים וישתחוו , אמר לו ר׳ אלֻיעזר והלא כבר נאמר
אם תשוב ישראל נאם ה׳ אלי תשוב אמר לו ר׳ יהושע
והלא כבר נאמר ואשמע את האיש לבוש הבדים אשר
ממעל למימי היאר וירם ימינו ושמאלו אל השמים
נפץ יד עם קודש תכלינה כל אלה וגו׳ ושתק ר׳
אליעזר ׃

“R. Eliezer said, If Israel do repentance they will be redeemed,
but, if not, they will not be redeemed. R. Joshua
replied, If they do not repent they will not be redeemed: but
God will raise up to them a king whose decrees shall be as
dreadful as Haman, and then Israel will repent, and thus he
will bring them back to what is good. Another tradition. R.
Eliezer said, If Israel do repentance, they shall be redeemed,
for it is said, ‘Turn, O backsliding children; I will heal your
backsliding.’ R. Joshua replied, But was it not said long
since, ‘Ye have sold yourselves for nought; and ye shall be
redeemed without money,’ (Isaiah lii. 3.) Where the words
‘sold for nought’ mean, for idolatry; and the words ‘redeemed
without money,’ signify, not for money and good works. R.
Eliezer then said, to R. Joshua, But has it not been said
long since, ‘Return unto me, and I will return unto you.’
(Mal. iii. 7.) R. Joshua replied, But has it not been said
long since, ‘I am married unto you, and I will take you one of
a city, and two of a family, and I will bring you to Zion.’
(Jer. iii. 14.) R. Eliezer said, But has it not been written
long since, ‘In returning and rest ye shall be saved.’ (Isaiah
xxx. 15.) R. Joshua replied to R. Eliezer, But has it not
been said long since, ‘Thus saith the Lord, the Redeemer of
Israel, and his Holy One, to him whom man despiseth, to him
whom the nation abhorreth, to a servant of rulers, kings shall
see and arise, princes also shall worship.’ (Isaiah xlix. 7.) R.
Eliezer said to him again, But has it not been said long since,
‘If thou wilt return, O Israel, return unto me.’ (Jer. iv. 1.)
To which R. Joshua replied, But has it not been written long
since, ‘I heard the man clothed in linen, which was upon the
waters of the river, when he held up his right hand and his
left hand unto heaven, and swore by Him that liveth for ever,
that it shall be for a time and times and half a time; and
when he shall have accomplished to scatter the power of the
holy people, all these things shall be finished.’ Whereupon
R. Eliezer was silent.” Here then, on the showing of the
Talmud itself, the opinion that the coming of the Messiah is
dependent upon Israel’s repentance, is false; and consequently
it is true, that Messiah was to come unconditionally at the
time appointed; and therefore, as the time is long since past,
// File: 404.png
.pn +1
the Messiah must have come. But the ancient rabbies do not
leave us to reason upon their words; on the contrary, they tell
us expressly that Messiah was born about the time that the
temple was destroyed. In the Jerusalem Talmud, R. Judan
tells us a story of a Jew who actually went and saw him:—

עובדא הוה בחד יהודאי דהוה קאים רדי געת
תורתיה קומוי עבר חד ערביי ושמע קלה , אמר ליה
בר יודאי בר יודאי שרי תורך ושרי קנקנך דהא חרב
בית מקדשא , געת זמן תניינות , אמר ליה בר יודאי
בר יודאי קטור תורך וקטור קנקנך דהא יליד מלכא
משיחא , אמר ליה מה שמיה אמר ליה מנחם , אמר
ליה ומה שם דאבוי אמר ליה חזקיהו , אמר ליה םן
הן הוא , אמר ליה מן בירת מלכא דבית לחם יהודה ׃

“It happened once to a certain Jew, who was standing
ploughing, that his cow lowed before him. A certain Arab
was passing and heard its voice; he said, O Jew, O Jew! unyoke
thine ox, and loose thy plough-share, for the temple has
been laid waste. It lowed a second time, and he said, O Jew,
O Jew! yoke thine oxen, and bind on thy plough-shares, for
King Messiah is born. The Jew said, What is his name?
Menachem. He asked further, What is the name of his
father? The other replied, Hezekiah. He asked again,
Whence is he? The other said from the Royal residence of
Bethlehem of Judah.” (Berachoth, fol. 5, col. 1.) The story,
then, goes on to tell us how he went and saw the child, but
when he called the second time, the mother told him that the
winds had carried the child away. We are quite willing to
grant that this story is a fable. We do not quote it because we
give it the slightest degree of credit, but simply to show that
the more ancient Jews were so fully persuaded that the right
time of Messiah’s advent was past, that they readily believed
also that he was actually born. The Babylonian Talmud, also,
evidently takes for granted that Messiah is born, as appears
from the following legend:—

ר׳ יהושע בן לוי אשכחיה לאליהו דהוה קיים
אפיתחא דמערתא דר׳ שמעון בן יוחאי אמר ליה
אתינא לעלמא דאתי אמר ליה אם ירצה האדון הזה ,
אמר ר׳ יהושע בן לוי שנים ראיתי וקול ג׳ שמעתי ,
אמר ליה אימת אתי משיח אמר ליה זיל שייליה לדידיה
והיכא יתיב אפיתחא דרומי ומאי סימניה יתיב ביני
עניים סובלי חלאים וכולן שרו ואסירי בחד זמנא
איהו שרי חד ואסיר חד אמר דילמא מבעינא דלא
איעכב אזל לגביה אמר ליה שלים עליך רבי ומורי
// File: 405.png
.pn +1
אמו ליה שלום עליך בר ליואי אמר ליה לאימת אתי
מר אמר ליה היום ׃

“R. Joshua, the son of Levi, found Elijah standing at the
door of the cave of R. Simeon ben Jochai, and said to him,
Shall I arrive at the world to come? He replied, If this Lord
will. R. Joshua, the son of Levi, said, I see two, but I hear
the voice of three. He also asked, When will Messiah come?
Elijah replied, Go, and ask himself. R. Joshua then said,
Where does he sit? At the gate of Rome. And how is he to
be known? He is sitting amongst the poor and sick,
and they open their wounds and bind them up again all at
once: but he opens only one, and then he opens another, for
he thinks, perhaps I may be wanted, and then I must not
be delayed. R. Joshua went to him and said, Peace be upon
thee, my master and my Lord. He replied, Peace be upon
thee, son of Levi. The rabbi then asked him, When will my
Lord come? He replied, To-day (alluding to the words of the
Psalm, To-day, if ye will hear his voice).” (Sanhedrin, fol. 98,
col. 1.) This is evidently a fiction, and a proof how little
those doctors regarded truth; but it shows that he who invented
it, and those who received it, all equally believed that
Messiah was born, and ready waiting to come forth for the
redemption of Israel. It does, indeed, confirm the common
idea, that Messiah’s advent depends upon the repentance of
Israel, for it makes the Messiah say that he would come this
very day, if Israel would only hear his voice. But if the
Messiah may any day, when they repent, come and save
Israel, then it is plain that he must have been born long
since. The testimony of the ancient Jews, then, goes to establish
these points—First, That the time for Messiah’s advent
has been long past; Secondly, That the end of the fourth
thousand years was the time when he ought to have come:
and, Thirdly, That at that time he did really come; for about
that time, they say, he was born in Bethlehem of Judah.
Fourth, That he was taken into Paradise, as Rashi explains
the gate of Rome to mean the gate of Paradise opposite Rome;
and, Fifthly, That he is waiting to return to this earth for the
redemption of his people. Now who is there that does not see
at once, that this agrees in the main with the Christian doctrine?
We believe that, at the end of the fourth thousand
years, the Messiah was born, and at this season of the year we
rejoice at the remembrance of the Saviour’s birth. The Jews
refuse to join with us, but who has the greatest show of right?
Not now to speak of the prophecies, and of the historical
evidence which we have, we have the testimony even of our
opponents to show that we are in the right. The most ancient
rabbinical writings unanimously confess, that the time is past,
// File: 406.png
.pn +1
and that the Messiah has been long since born, and thus testify
the correctness of our faith respecting the time of Messiah’s
advent. Christians, however, go on consistently and believe
further, that God did not break his word, but performed his
promise, and therefore we rejoice. The Jews do not believe,
because they are so engrossed with the temporal deliverance
of the nation, that they cannot see that another and a greater
redemption was necessary. We do not, by any means, wish
to deny that Israel is to be restored to the land of promise, and
to inherit all the blessings promised in the prophets. On the
contrary, we fully believe that the Messiah, who visited this
earth, for a short season, will return and re-establish the Theocracy
which was once the glory of Israel, and that, in a much
more glorious form than Israel ever saw under any of their
kings. We heartily wish Israel the enjoyment of every blessing
promised; but we cannot help remembering that Messiah
has another and more important office than that of restoring
the kingdom to Israel, and that is the redemption of the human
race. The highest pitch of national glory and earthly prosperity
would be as nothing, and less than nothing unless the
children of men were delivered from the effects of Adam’s sin,
and made partakers of a good hope of everlasting life. Even
the gathering of Israel from all the ends of the earth would
appear but a very insignificant business, if it did not stand in
immediate connexion with the eternal welfare of all nations.
Many of the sons of men have appeared as conquerors and
heroes, and have raised their country to a high degree of
glory, and conferred upon them much temporal prosperity;
but if Messiah was to be nothing more, we confess we should
not think him worth the having. We think of the Messiah as
the Being, in whom all the families of the earth shall be
blessed, as the restorer indeed of Israel, but also God’s salvation
unto the end of the earth. This is the doctrine which
Christianity teaches, and which is confirmed by the law and
the prophets; and therefore we rejoice that this great Deliverer
has been born—that He came at first in great humility
to bruise the serpent’s head, and to lay down his life a ransom
for many. We remember that this blessed news, these glad
tidings of great joy, were brought to us by Jews; and, therefore,
feeling our deep obligations, we desire to show our
gratitude by inviting Israel to come and partake in our joy.
We feel assured that our joy is no illusion. Even the rabbies
themselves bear witness that the Messiah ought to have been
born, and was born at the very time in which we believe the
Messiah to have been born. But if he was born who was he?
What other person can make any claim to the Messiahship,
but He whom we acknowledge? Is it reasonable to believe, as
the rabbies do, that God actually sent the Great Deliverer
// File: 407.png
.pn +1
down into this wretched world, and then took him away
again, without permitting him to accomplish his work? No;
if ever he visited this earth—and that he did visit it, both
the ancient Jews and Christians assert—he could not have left
it again without bestowing upon its inhabitants a remedy
for their woes. The ancient rabbies and the Christians both
agree as to the time of Messiah’s birth, and the fact of his
birth in Bethlehem. Indeed the whole nation practically
showed their agreement with Christians, as to the time of
Messiah’s advent, by readily following every military adventurer,
who laid claim to the character of Redeemer. Even
before the destruction of the temple, multitudes had suffered
by their credulity; but immediately after the desolation, the
people and the rabbies with one accord followed Bar Chochba,
and thereby showed the reality of their belief, that that was
about the time when Messiah ought to appear. Judaism,
therefore, teaches this doctrine—that God promised the Messiah,
that God fixed a time, that that time is past, and yet
that God did not keep his promise. Christianity, on the contrary,
acknowledges the promise, recognises the time, believes
that Messiah was born, but believes further that God fulfilled
his word—that Messiah was not carried away into Paradise,
until he had accomplished the work that was to be done at
his first advent. Then, indeed, we acknowledge that He
ascended into heaven, and sitteth at God’s right hand, from
whence he will come again for the final redemption of his
people, and the establishment of the reign of righteousness.
The only real difference between us is, as to the <sc>VERACITY</sc> of
God. We believe that God did not, and could not, break his
word. Modern Judaism teaches that God broke his promise.
It is for rational beings to decide which doctrine is most agreeable
to the Divine character. For our own parts, we will
rejoice in God’s unchangeableness, and say, in the remembrance,
that “His truth endureth for ever.”

.fn #
This number was originally published December 23, 1836.
.fn-
// File: 408.png
.pn +1
.sp 4
.h2 id=chap51
No. LI. | SLAUGHTERING OF MEAT, CONTINUED.
.sp 2
According to the confessions of the rabbies themselves, the
time for the advent of Messiah is long since past, what is there
then that prevents the Jews from believing in him, who came
at the appointed time? The grand objection is, that the nation
is still in captivity; they say that Messiah ought to have given
them liberty. The answer to this objection is, that Messiah
was willing, and is willing to this hour, to give them liberty,
but that they will not have it. The very first condition of
national liberty and independence is moral and intellectual
emancipation. No nation was ever yet enslaved until the
hearts and intellects of the people had first become the slaves
of corruption or superstition—and no nation that hugs to its
heart the chains of moral slavery, can ever be made free, nor
could it retain its liberty if it got it. When Messiah came,
therefore, as he found the Jewish nation already under the
Roman yoke, the very first step was to endeavour to emancipate
their hearts and minds, and to deliver them from that moral
bondage, of which their national degradation was only a consequence.
This first step Messiah immediately took—he protested
against the superstitions of the oral law, and pointed them
to the perfect liberty of God’s written Word. But the nation
chose to retain the cause of their misfortunes, and to reject the
overtures of deliverance. If therefore they are still in a state of
national dependence, they must not cast the blame on God, and
say that He suffered the time to pass away without fulfilling
his promise; nor upon the Messiah, when they themselves
refused to receive that without which no national liberty can
possibly exist. They chose to give themselves, body and soul,
as bond-slaves to the oral law, there was, therefore, no possibility
of national redemption. It would require an act of omnipotent
coercion, such as God does not employ, to make a nation
free against its will. But perhaps the Jews of the present day
will deny that they are in a state of moral and intellectual
slavery. We refer them, in reply, to the numerous proofs
already given in these papers, and especially the laws of
שחיטה or <i>slaughtering</i>, upon which we have a few words to
add. Where in all the world can a more wretched slave be
found, than the man, who himself, together with his family, is
ready to perish of hunger, and yet dare not partake of wholesome
food, offered by the providence of God, because his rabbinical
task-masters say, No? But now take another instance:—

כל טבח שלא בדק הסכין שלו ששוחט בה לפני
// File: 409.png
.pn +1
חכם ושחט לעצמו בודקין אותה , אם נמצאת יפה
ובדוקה מנדין אותו לפי שיסמוך על עצמו פעם אחרת
ותהיה פגומה וישחוט בה , ואם נמצאת פגומה
מעבירין אותו ומנדין אותו ומכריזין אל כל בשר
ששחט שהוא טרפה ׃

“If a slaughterer, who has not had his slaughtering knife
examined before a wise man [a rabbi], slaughters by himself,
his knife must be examined. If it be found in good order and
examined, he is to be excommunicated, because he may depend
upon himself another time, when it has a gap in it and yet
slaughter therewith. But, if it be found to have a gap, he is to
be deposed from his office, and excommunicated, and proclamation
is to be made, that all the meat which he has slaughtered
is carrion.” (Jad Hachazakah, Hilchoth Sh’chitah, c. i. 26.)
Here we have the same slavery and the same cruel oppression.
In the first place we see the intention to make the Jews entirely
dependent upon the rabbies. The Jews are not to eat meat
unless it be slaughtered as the rabbies direct, and the slaughterer
himself is not even to do that, which he knows to be right
according to the oral law, without the express sanction of the
rabbies. All are to be in bondage, not merely to the oral law,
but to the rabbi for the time being. They are to have no mind
and no judgment of their own. In the simplest concerns of
life they are to be entirely dependent upon the will and judgment
of another. In the second place, we see the determination
to maintain this tyranny by the severest punishments. The
man who has slaughtered without showing his knife to the
rabbi, even though they have no fault to find with him, is to be
excommunicated—but if a rabbinic flaw in the knife should be
detected, then not only the man himself is to suffer, but those
who employed him, and also the Israelites themselves to be
deprived of food. All that he has slaughtered is to be declared
unfit for use. Who can deny that those who think their consciences
bound by such laws are in miserable bondage? Who,
that has his senses and God’s Word to guide them, can believe
that a small gap in a knife is sufficient to make meat unfit for
food? Who ever saw a knife, or even the finest razor that
ever was manufactured, without a series of such imperfections?
Let a rabbi, who has just pronounced, concerning a knife,
that it has no gap in it, apply a microscope, and he will soon
find out that a knife without gaps never existed. He will be
convinced that the oral law requires what is impossible, and
therefore cannot possibly be from God. Who then can
deny that those who are bound by it, are the slaves of superstition?
There never was, and never will be in the world,
such a thing as a knife without the least possible gap, and
// File: 410.png
.pn +1
consequently there never was, and never will be, any meat fit
for the food of a Rabbinist. The Jews must therefore either
give up the use of meat entirely, or they must give up the
oral law.

If the oral law were uniformly severe, and everywhere
required that its adherents should obtain the best possible
evidence that their meat was properly slaughtered: or in case
they could not obtain this evidence, that they should entirely
abstain from meat, the consistency of the doctrine would in
some measure justify, or at least excuse the credulity of the
Jews. But this is not the case, its authors felt the inconvenience
of their own doctrine, and therefore relaxed whenever it
suited themselves. For instance, they say:—

הרי שראינו ישראל מרחוק ששחט והלך לו ולא
ידענו אם יודע או אינו יודע הרי זו מותרת , וכן האומר
לשלוחו צא ושחוט לי ומצא הבהמה שחוטה , ואין
ידוע אם שלוחו שחטה אם אחר הרי זו מותרת ,
שרוב הטצויין אצל שחיטה מומחין הן ׃

“If we were to see an Israelite at a distance who had
slaughtered a beast, and he was to go his way, and we were
ignorant of the fact whether he understood the art or not,
in that case the meat is lawful. And in like manner, if a man
should say to his messenger, Go and slaughter for me, and
should find the beast slaughtered, but it should not be certain
whether his messenger, or another person, had slaughtered it,
this also is lawful, for the majority of persons concerned in
slaughtering are skilful.” (Ibid., c. iv. 7.) This relaxation
shows how exceedingly inconvenient the doctrine was found,
and how unwilling the doctors were to bear inconvenience
themselves. No doubt cases often occurred in real life similar
to those supposed. An Israelite travelling might come to a
town in which lived a small congregation of Jews, and might
wish to have some dinner, and would of course wish to have it
of lawful meat. The only satisfactory way of obtaining it
would be to go to the person who had slaughtered it, and
examine him as to his competency, but he might be absent, if
therefore he should be scrupulous, he would have to go without
his dinner; and the same thing would happen to a rich man,
who might send a messenger to a neighbouring town to have a
beast killed for him. The messenger might send back the meat
by some one else, and thus the owner would not have satisfactory
evidence, that the rabbinic laws had been observed. Here
again the man who was rich enough to do this, might have to
go without his dinner, or to wait an inconvenient time. The
oral law has therefore provided in this case that the meat is
lawful for use without any further scruples. But this decision
// File: 411.png
.pn +1
shows of how little real importance all these precepts about
slaughtering are. If it be a sin to eat meat not properly killed,
then it is also a sin to eat meat, when there is no satisfactory
evidence of this fact. Whenever a man doubts about the right
or wrong of any particular action, he is certainly wrong if he
does it. But if it be certain that he may either do it or leave
it undone without guilt, then that action cannot be sinful. And
as the rabbies here affirm, that men may lawfully eat meat,
concerning which they have no satisfactory evidence that it
has been lawfully slaughtered, it follows that the rabbinic art
cannot be of much value. Why then should a poor man be
starved if he does not eat, or flogged if he does eat, meat
slaughtered by a Gentile, when, if he had money to send a
beast to be killed, he might eat what was sent back, even
though he had no proof that the laws were kept? Indeed how
are the poor and unlearned ever to know, that they eat lawful
meat? If they were even to stand by, and see the operation
performed, still, as being ignorant of the rabbinic laws, they
could not understand, and must therefore take the matter
entirely upon trust: and thus the mass of the nation, the
unlearned and the women, are made the blind slaves of laws
which they neither understand nor know; or rather of those
who expound those laws, for how can it be said that a man
transgresses that of which he does not know the right or
wrong?

If the rabbies were all unanimous in their statement of what
is and is not lawful, the unanimity might in some degree excuse
the Jews for submitting to a yoke so grievous, and holding
it that round the necks of their brethren. They might urge
the uniformity of the tradition as a proof of its genuineness.
But this cannot be pretended in the present case. To this very
hour the rabbies themselves are not agreed as to what is, or
what is not the oral law. We have just seen that if a man send
a messenger to have a beast slaughtered, and afterwards find it
slaughtered, that he may eat of it without asking any more
questions. This is the general principle, but as soon as it comes
to be applied in detail the rabbies differ. The Baal Turim thus
states the difference:—

וכתב הרמב׳׳ם דוקא שמצאה בבית אבל מצאה
בשוק או באשפה שבבית אסורה וכן כתב בעל העיטור
וא׳׳א ז׳׳ל התיר אפילו באשפה שבבית ולא אסר אלא
באשפה שבשוק וכן הרשב׳׳א ׃

“Rambam has written expressly, In case that it should be
found in the house; but, if he find it in the street, or on the
dunghill in the house, it is forbidden. The Baal Haittur has
given the same judgment: but my lord my father of blessed
// File: 412.png
.pn +1
memory says, the meat is lawful, even if it be found on the
dunghill in the house, and has not pronounced it unlawful,
except when found on the dunghill in the street; and Rashba
is of the same opinion.” (Joreh Deah., 1.) Here, then, we have
the most learned of the rabbies, disputing as to what is the law;
the one party pronouncing that to be unlawful which the other
party declares lawful. What, then, are the unlearned to do in
this case? Or how can it be said that there is an oral law
which gives the true meaning of the written law? Or, if there
be an oral law, what use is it, when it is itself a subject of dispute?
Every one who has looked into the oral law knows that
this difference of opinion is by no means a rare case; and that
it cannot be said that the difference of opinion is in matters of
minor importance. Let us, for example, consider the case of
an Israelite who is accustomed to eat unlawful meat, and does
so to vex Israel—is it lawful to eat the meat which he has killed?

כתב הרשב׳׳א שאין מוסרין לו בתחלה לשחוט
אפילו אם ישראל עומד על גביו , ואם שחט בדיעבד
כשר ע׳׳י בדיקת סכין תחילה או סוף וא׳׳א הרא׳׳ש
ז׳׳ל כתב שדינו כגוי ׃

“Rashba has written that it is not lawful to give him a beast
intentionally to slaughter, even if an Israelite should stand by.
But if he has slaughtered the beast, it may be declared lawful
by means of examining the knife, either at the beginning or at
the end; and my lord my father of blessed memory has written
that in the case of such a person the law is the same as in that
of a Gentile.” (Ibid. 2.) Now the difference here is very great
and very important. The one opinion says, that, under certain
circumstances, such meat is lawful. The other, that it is unlawful
as that killed by a Gentile—that is, what the one allows,
the other pronounces to be so unlawful as to deserve the flogging
of rebellion, as we saw in No. 49. Here, then, is a case
involving severe corporal punishment, and yet the rabbies are
not agreed as to which is the law. How, then, can men of
sense and reflection give themselves up to a system, the doctors
of which cannot agree upon a question so simple as this, What
sort of food is lawful, and what is unlawful? and who, nevertheless,
require unlimited obedience under the heaviest penalties
temporal and eternal? The oral law does not suffer a wise man
to be contradicted, and declares that all their sayings are “the
words of the living God;” and yet here they contradict one
another so widely, that if a man follow the one, he will be
sentenced to a flogging by the other—and if from fear of the
flogging he should agree with the latter, he will then be contradicting
the former, and thereby incur the sentence of excommunication,
and even run a risk of losing his soul. But
// File: 413.png
.pn +1
in every case he must give up his judgment and his reason, and
submit to be led by those, who are still disputing about the right
road: yea, and if he would obey the oral law, must confess that
they are both in the right. If this be not moral and intellectual
slavery of the worst kind, we have yet to learn the meaning of
these words. It will not be a pertinent reply to say that Christians
also differ in opinion on important points. We confess that
they do, and will continue to do so, as long as they continue to
be fallible men: but then these persons do not profess to have
an oral law given by God in order to preserve them from a wrong
interpretation. There is one Christian Church that has followed
the example of the rabbies in this particular, and has therefore
fallen into many of their absurdities. Difference of opinion
amongst those who make no such pretensions is no argument
against the truth of the original records, whence both professedly
draw their religion. Two men may differ as to the sense of a
verse in the law of Moses, and yet we know that the verse itself
contains the truth. But when each of these persons tells us that
his interpretation is an inspired tradition, and that both, though
contradicting each other, are equally true and correct, then it
is evident that they say not only what is false, but what is absurd,
and that they are labouring under a delusion. If it be a
mere speculative delusion it is to be deplored—but if it be a
practical delusion, involving the happiness and welfare of thousands,
it must be combated and exposed—and this is precisely
the case with the oral law. The particular part of it which we
have now been considering seriously affects the temporal comfort
of many thousands of the poor in every part of the world.
The general principles enslave the minds of the whole nation,
and thus prevent the state of happiness and glory which the
prophets have promised. The Jewish nation is in a state of
dispersion, and in some parts of the world victims of a cruel
oppression, simply because they are the willing slaves of superstition.
Until an intellectual and moral change is effected, they
never can appear as “the peculiar people, the kingdom of priests,
the holy nation.” High and holy is their destiny, and great is
the providential mercy of God in still preserving them, when
they refuse obstinately to fulfil it. But neither their destiny
nor God’s forbearance can be of any avail, until they reassert
the glorious liberty of the children of God. The chains of Rabbinism
must be broken, and the mild yoke of Messiah taken
upon their shoulders, before national independence and liberty
can return. How could a nation exist, whose moral and intellectual
energies are all crampt by the endless subtleties of the
rabbies? How could a people maintain national liberty whilst
they are such perfect slaves to superstition as to believe that
traditions, which are the curse of the poor, and many of which
flatly contradict others, all proceed from the God of mercy and
// File: 414.png
.pn +1
truth? The temple must first be cleansed of all defilement
before the glory of God can enter. It is therefore a matter of
the first and highest importance, to every Jew who wishes well
to his nation, to examine that system, whose constant companion
for so many centuries has been misery; and if they are convinced
of its falsehood, then to use every exertion to deliver their
brethren, from that which is mischievous as well as false. We
might urge its tendency to produce and perpetuate an unfriendly
separation between the Jews and their neighbours: not that
we are ignorant of God’s declaration,

הן עם לבדד ישכון ובגוים לא יתחשב ׃

“Lo, the people shall dwell alone, and shall not be reckoned
among the nations.” (Numb, xxiii. 9.) We know it and believe
it, and are therefore fully convinced, that all the wit and
power of man will never be able to effect what some so ardently
desire, an amalgamation with the nations where Israel is dispersed.
We have no desire to contravene the declared will of
God, and to degrade Israel from their position as a holy nation
to the rank of an inconsiderable religious sect. But still we
might urge against the oral law, that it goes beyond God’s intention
by producing an unfriendly separation and an estrangement
between man and man, which is injurious to the welfare
of both Jew and Gentile; we leave this, however, to the consideration
of those Israelites who feel, or profess to feel, a love
and affection for all men; and content ourselves at present with
the indubitable fact, that the laws concerning slaughtering are
most oppressive to the poor and enslaving to the minds of all.
It is not merely the bodily grievance of starvation to which we
now allude, though that is wicked and vexatious to the last
degree, and should therefore not be tolerated for a moment by
the humane and the merciful. There is something that is worse
than any bodily suffering, and that is, to be tempted to do violence
to conscience by professing what we do not believe, or by
congealing our real sentiments. And yet in many a Jewish
congregation this is frequently the case. It pleases God to give
to the poor the power of reasoning as well as to the rich, and
thus some of this class are occasionally led to see the absurdity
of the oral law, and to detest those inventions which doom them
and their families to starvation, but yet they would not dare
either to avow or to act upon their conviction. To eat any
ether than rabbinical food would at once cut them off from the
bounty of the synagogue, and from the sympathy of its worshippers.
To express their convictions would be sufficient to
have them numbered with the profane and ungodly, and therefore
they conceal their real sentiments, and pretend to be what
they are not, that they may not deprive their families of the
little assistance which an apparent conformity to rabbinic
// File: 415.png
.pn +1
usages may procure. Here then is another and more unequivocal
badge of slavery. The oral law deprives the poor entirely
of liberty of conscience. He not only must not eat, he must
not think, at least he must not express a thought, no, nor even
a doubt, about that system which is the cause of his misery. It
is true, that those who profess or suppress religious sentiments
merely to serve their temporal interests, are either very weak
or very guilty. But we must make some allowance for the infirmity
of human nature, and especially in the case of a poor
man, who has no bread for his children, and whose mind has
been debased from his youth by such bondage. It is to the
system that we are to impute these debasing effects. It not
only torments the body, but degrades the mind; and, therefore,
every Israelite who loves and respects liberty of conscience,
should endeavour to procure it for his brethren. According to
the law of the land they have it. They are free to worship and
serve God as they think most agreeable to his will; but the oral
law steps in between, and deprives them of the benefit. The
Jewish poor dare not serve God according to their conscience,
nor even express the convictions of their heart. All the legislators
in Christendom could not set them free. The duty as
well as the possibility of delivering them from this bondage rests
with their brethren. But they, alas! whatever the motive,
decline the glorious task.
.sp 4
.h2 id=chap52
No. LII. | LAWS CONCERNING MEAT WITH MILK.
.sp 2
It is recorded of the Cutheans and those other nations
whom the King of Assyria placed as colonists at Samaria,
that they endeavoured to combine the service of the true
God with the worship of idols. “So these nations feared
the Lord, and served their craven images, both their
children and their children’s children: as did their fathers,
so do they unto this day.” (2 Kings xvii. 41.) Every one
can see that this conduct was as foolish as it was wicked.
It was wicked to dishonour the true God by associating
him with them that were no gods; and it was foolish to
imagine that God could be pleased with a partial homage
and a divided heart. Total idolatry would have been more
reasonable and less offensive to the Divine Being, for he,
// File: 416.png
.pn +1
whom we acknowledge as God, must necessarily have the
whole of our fear, our love, and our obedience. And yet
there is perhaps a way of serving God more unreasonable
still, and that is by giving to sinful and fallible men the
honour that is due to God alone. The Cutheans falsely
thought that God was one amongst many; and if they
worshipped the many, it was under the impression that
they were really gods. But suppose a nation to acknowledge
the one true God, and then to fix upon a certain
number of men to be honoured and served with the same
degree of reverence and obedience; none can doubt that
this nation would be far more irrational than that of the
Cutheans, inasmuch as to pay Divine honours to a number
of our fellow-men is more extravagant still than to worship
a plurality of imaginary deities. Some may think that such
a degree of absurdity is impossible, but fact shows that it is
not only possible, but that it has actually occurred. When
men exalt the inventions of their teachers to a level with
the known and acknowledged laws of God, and make obedience
to these inventions an essential part of their religion,
they confer upon men the highest degree of honour and of
service that can be rendered to God. The unreserved submission
of the heart and conscience to the will of God is the
highest act of worship, and when it is given to the will of
men, in that degree men are made gods. Whether these
remarks apply to those who make the הלכות בשר בחלה ,
<i>i.e.</i>, “The constitutions concerning meat in milk” a part
of their religion, it is for the adherents of the oral law to
inquire.

The general principle of these constitutions is thus expressed—

בשר בחלב אסור לבשלו ואסור לאכלו מן התורה
ואסור בהנאה וקוברין אותו ואפרו אסור כאפר כל
הנקברין , ומי שיבשל משניהם כזית כאחד לוקה
שנאמר לא תבשל גדי בחלב אמו , וכן האוכל כזית
משניהם מהבשר והחלב שנתבשלו כאחד לוקה ואע׳׳פ
שלא בשל ׃

“It is unlawful to boil meat in milk—according to the
law, it is also unlawful to eat it; it is likewise unlawful to
make any profit by it, and it is to be buried. Its ashes are
also unlawful, like the ashes of other things that are buried.
Whosoever boils together a quantity of these two things,
equal to an olive, is to be flogged, for it is said, ‘Thou shalt
not seethe a kid in its mothers milk.’ (Exod. xxiii. 19.) In
like manner, he that eats a quantity of the flesh and the milk,
which have been boiled together, amounting in value to an
// File: 417.png
.pn +1
olive, is to be flogged, even though be did not boil them.”
(Hilchoth Maakhaloth Asuroth, c. ix. i.) Here the oral
law determines generally, that it is unlawful to boil meat in
milk, or to make any use of meat so boiled, and sentences
the transgressor to a severe and degrading corporal punishment,
and yet this determination is altogether an invention
of men, for which there is not the slightest authority in the
Word of God. The prohibition of Moses is confined to one
single case, which is exactly defined: “Thou shalt not seethe
a kid in its mother’s milk,” but there the prohibition ends,
for the specification of one particular shows that that alone
is intended, and necessarily excludes all others. To give
some colour to the unwarranted extension, it is asserted that

וגדי הוא כולל ולד השור ולד השה ולד העז עד
שיפרוט ויאמר גדי עזים ׃

“Kid includes the young of kine, of sheep, and of goats,
so that to particularize, the word goat is added as ‘a kid of
the goats.’” And so Rashi also affirms in his commentary.
Aben Ezra, however, has saved us the trouble of giving a
refutation of our own, for he says—

ואיננו כן כי גדי לא יקרא רק שהוא מהעזים ובלשון
ערבי הוא גדי ולא יאמר על מין אחר , רק יש הפרש
בין גדי ובין גדי עזים כי גדי גדול מגדי עזים כי
עודנו צריך היותו עם העזים וככה שעיר ושעיר עזים
וחכמים קבלו שלא יאכלו ישראל בשר בחלב ׃

“This is not so, for nothing is called kid except the
young of the goats; and in Arabic the word has the same
signification, and is never applied to any other species. But
there is a difference between <i>kid</i> and <i>kid of the goats</i>, for
the former is larger, and it is necessary for the latter still
to be with the goats; and the same thing is true of שעיר,
which is used in the same way. It is by tradition that the
wise men received, that Israel should not eat meat in milk.”
(Comment. in Exod. xxiii. 19.) Thus Aben Ezra, himself
a most learned rabbi, confesses that the words of the written
law restrict the prohibition to one particular case, and that
the rest is mere matter of tradition. Of course if it could
be proved that this tradition came from God through Moses,
it would be equivalent to the written law, but there is no
attempt to prove anything of the kind. The authors of the
oral law calculated throughout upon the blind credulity of
their followers, and therefore here, as elsewhere, there is an
entire absence of proof. Indeed, the tradition itself bears
the plain mark of forgery. How can any one possibly believe
// File: 418.png
.pn +1
that, if God meant to forbid meat and milk entirely,
he should first express himself incorrectly, and then leave
the correction of the error to uncertain tradition? If the
command had only been once noticed, it would have been
hard to believe such a thing; but when we remember that
this command is thrice repeated, in Exod. xxiii. 19, xxxiv.
26, and Deut. xiv. 21, it is plainly incredible. Thrice is
the command written, and thrice it is restricted to one
particular case, and yet the rabbies have dared to make
unauthorized additions of their own, and their followers to
this day exalt them to a level with the laws of God. It
cannot be replied that the rabbies would not commit such
wickedness as this, for every one who knows anything of
the oral law, knows that a great proportion of it consists
merely of the <i>words of the Scribes</i>, acknowledged as such,
and distinguished by that name from the supposed traditions
from Sinai. Thus in the constitutions before us, it is plainly
confessed that the written law allows the flesh of wild animals
and of fowl in milk, and yet the rabbies forbid it:—

וכן בשר חיה ועוף בין בחלב חיה בין בחלב
בהמה אינו אסור באכילה מן התורה לפיכך מותר
לבשלו וםותר בהנאה , ואסור באכילה מדברי סופרים
כדי שלא יפשטו העם ויבואו לידי איסור בשר בחלב
של תורה ויאכלו בשר בהמה טהורה בחלב בהמה
טהורה שהרי אין משמעות הכתוב אלא גדי בחלב
אמו ממש לפיכך אסרו כל בשר בחלב ׃

“And thus the flesh of a wild animal or of fowl, whether in
the milk of a wild or tame animal, is not forbidden as food by
the written law, and therefore it is lawful to boil it, and to
profit by it. But according to the words of the scribes, it is
unlawful to eat it, lest the people should go farther, and be led
into a transgression of the written law, and eat the flesh of a
clean beast in the milk of a clean beast: for the letter of the
written law refers only to a kid in its mother’s milk in the
strictest sense; therefore the wise men have forbidden all meat
in milk.” In this there is no equivocation, but a simple confession
that the rabbies have taken upon themselves to forbid
what God has allowed; and have, without ceremony or
scruple, made great additions to his law. It matters little
what the motive was, the conduct itself is in the highest
degree presumptuous. The pretence, that these additions
were made only for the purpose of keeping the people far
removed from sin, will not serve as a ground of justification.
If God had desired such precautionary measures, as being
either necessary or beneficial, he would have prescribed them
// File: 419.png
.pn +1
himself. If he did not prescribe them, and the rabbies themselves
confess that he did not, but that they are the words of
the scribes, then they can be neither necessary nor beneficial,
unless we can believe what it would be blasphemy to assert,
that is, that God’s law was imperfect until it was mended
by the scribes. It is truly astonishing that men professing
respect for the law of Moses should treat it with such indignity,
and still more so that those who appear so anxious to
avoid transgression, should themselves systematically transgress
that plain command.

לא תוסיפו על הדבר אשר אנכי מצוה אתכם ׃

“Ye shall not add unto the word which I command you.”
(Deut. iv. 2.) But the most extraordinary thing of all is, that
the modern Jews should pride themselves on the purity of
their faith, and think that they only of all the nations serve
the true God and him only, when they are in truth serving the
authors of the oral law, and dividing their religious obedience
between God and the rabbies. If the rabbinic additions were
specimens of profound wisdom in legislation, or had a tendency
to promote either the moral or temporal welfare of mankind,
there would be some excuse, but what shall we say of those
who transgress a plain command for the sake of such an addition
as the following:—

הבשר לבדו מותר והחלב לבדו מותר ובהתערב
שניהם ע׳׳י בישול יאסרו שניהם , במה דברים אמורים
שנתבשלו שניהם ביחד או שנפל חם לתוך חם או
צונן לתוך חם אבל אם נפל אחד משניהם והוא חם
לתוך השני והוא צונן קולף הבשר כולו שנגע בו
החלב ואוכל השאר ואם נפל צונן לתוך צונו מדיח
החתיכה ואוכלה ׃

“The flesh by itself is lawful, and the milk by itself is lawful,
but as soon they are mixed together by means of boiling
(or cooking) they both become unlawful. In what cases does
this hold? When both are boiled together, or when one being
hot falls into the other also being hot, or when one, cold, falls
into the other hot. But if one of them being hot falls upon
the second being cold, then all that part of the meat which
was touched by the milk is to be peeled off, and the remainder
may be eaten. But if one in a cold state falls upon the other
also cold, then that piece is to be washed, and after that may
be eaten.” (Hilchoth Maakhaloth Asuroth, c. ix. 17.) We
have, in the first place, an unwarranted extension of the divine
command. God has simply forbidden to seethe a kid in its
mother’s milk. The rabbies first extend this to the young of
kine, and sheep. Then they advance another step and forbid
// File: 420.png
.pn +1
the boiling or cooking of any sort of meat in milk, and now
we have seen another advance still, whereby even any mixture
of flesh and milk is strictly forbidden. Thus the rabbies aim
at universal dominion, and are satisfied with nothing short
of an entire subjugation of the heart and conscience. Other
tyrants must rest satisfied with the enslavement of the body,
but cannot touch the thought. The authors of the oral
law attack the liberty of thought, and intrude even into the
kitchens of their victims. They are determined that their followers
shall not eat excepting as they please, and boldly invade
the prerogative of God himself, by forbidding the food which
he provides for his people. But this extract presents, in the
second place, an outrage on common sense. If milk and meat
each be lawful by itself, how can the mixture make them unlawful?
Whatever God forbids is unlawful, no matter whether
we understand the reason or not. But here the rabbies themselves
acknowledge that God has not forbidden this mixture;
but that the prohibition is entirely their own invention. We are
therefore bound to use our senses, if God has given us any, and
to ask a reason why. Then, again, why should that which is
lawful when cold, be made unlawful by being hot? It may be
said, that this is a matter of little importance. In itself it is;
but as a burden on the consciences of men, it is of the very
highest importance, and as a cheat upon the ignorant it is
more important still. In many countries, these and similar
inventions constitute the whole religion of the ignorant, and
especially of the women. The oral law affirms that it is not
necessary to teach women the law of God, but it is almost a
matter of life and death that they should know these rabbinic
laws about meat and milk. If a woman is unable to read the
Word of God, and is as ignorant as a heathen, of God’s will,
the rabbies think that is a trifle. But if a woman were,
through ignorance to serve up meat with any admixture of
milk, the whole family would be in an uproar, and the rabbi
himself would have to be consulted about a remedy for so dreadful
a calamity. The consequence is, that with the mass of the
uneducated, accuracy in these observances passes for piety, and
these poor beings hope that they are going straight to heaven,
when they are utterly devoid or ignorant of that holiness,
truth, and purity, which are the first essentials for admission
into the presence of God. Thus the oral law destroys the souls
of multitudes, but others will have to answer for their blood.
All who uphold the system must share in the responsibility.
The rabbies who teach, the learned Jews who aid and abet, the
priests and Levites to whom God has committed the pastorship
of his people, but who neglect their sacred office, all will
have to answer for the souls of the lost. But most of all those
who know that these things are wrong, who themselves eat meat
// File: 421.png
.pn +1
and milk, and laugh at rabbinic superstition, and yet are insensible
to the miseries of their poor and ignorant brethren. Every
one practically acquainted with the working of these laws,
knows not only that they beget a false notion of religion, but
that they are also a torment in this life. In domestic and culinary
economy, accidents will happen. Meat may fall into milk,
or milk into a pot of meat. Misery and vexation are the consequence,
and if the unfortunate woman to whom the accident
has happened cannot get satisfaction at home, she must go to
the rabbi to inquire what is to be done. For instance—

בשר שנפל לתוך החלב , או חלב שנפל לתוך
הבשר ונתבשל עמו שיעורו בנותן טעם , כיצד חתיכה
של בשר שנפלה לקדירה רותחת של חלב , טועם
הגוי את הקדרה אם אמר שיש בה טעם בשר אסורה
ואם לאו מותרת ואותה חתיכה אסורה , בד׳׳א שקדם
והוציא את החתיכה קודם שתפלוט חלב שבלעה ,
אבל אם לא סלק משערים אותה בששים מפני שהחלב
שנבלע בה ונאסר יצא ונתערב עם שאר החלב ׃

“With respect to meat which falls into milk, or milk
that falls into the midst of meat, the measure is, if it give a
taste? How so? If a peace of meat fall into a boiling pot of
milk, a Gentile is to taste the contents of the pot: and if
he says that it has a taste of meat, then it is unlawful. But
if it has not the taste of meat, then the milk is lawful, but that
piece of meat is unlawful. In what cases does this hold? In
case that the piece of meat has been taken out, before it has
emitted the milk which it has sucked in. But if it has not been
taken out, then a calculation must be made whether its proportion
to the whole is as one to sixty; because the milk that
was sucked in, and had become unlawful, has been emitted
and has mixed with the rest of the milk.” (Ibid.) Now, in
the most tolerable case, that is, if the owner of the milk can
afford to lose it and the meat too, there is, first, an unnecessary
inconvenience and vexation, which no man has a right
to inflict upon another. But there is, secondly, and what is of
far more consequence, a great sin in wasting good and wholesome,
and, according to the written law, lawful food. If the
milk tastes of meat, then the milk and the meat are rendered
not only unlawful but perfectly useless. How then can the
Jews expect peace and plenty, when their oral law teaches them
to despise and cast from them with disdain God’s blessings?
But suppose that the owner of the milk and the meat is a poor
man, and that he has laid out his hard and scanty earnings to
provide food for his family, an accident of this kind will leave
them destitute. Their last hope of support is taken away, and
// File: 422.png
.pn +1
they may die of hunger. If they go to the rabbies, and urge
the necessity of the case—plead that they have no more—reason
that if meat by itself is lawful, that milk is also
lawful—that the law of Moses no where forbids this food—the
teachers of the oral law will answer, that their traditions
cannot be broken; and the poor people must learn that to
eat food permitted and given by God is a sin, but to die of
starvation is lawful. How can men with any of the feelings
of humanity believe that such a law is from God?—how can
men of any common sense suffer the consciences and the bodies
of the poor and ignorant to be thus tormented? Above all,
how can a nation that prides itself on the purity of its faith
yield an idolatrous obedience to cruel and oppressive laws invented
by men? It is a vain boast for them to say that they
have no images—the oral law and its enactments constitute
a whole host of idols. It is an unfounded triumph which they
celebrate over the worshippers of Moloch. The oral law is
a deity as fierce and as bloody, and to it are daily immolated
the souls and bodies of the poor and ignorant. Any homage
rendered to falsehood, or to cruelty, is idolatrous; and every
thinking man must admit, that the worship of the oral law is
of this character. To the Rabbinists themselves we would
say, Just think whether it be possible that God would have
given a law so oppressive, or whether he can have any pleasure
in the obedience which is rendered at the expense of mercy?
To those who reject the oral law we would say, You have
a duty to perform from which nothing can exempt you—and
that is, to rest neither day nor night until Israel is delivered
from this idolatrous worship of men, and set free from a yoke
so oppressive to body and soul. We grant that Christians have
also a duty, and in these papers we endeavour to discharge our
share of it. But the duty incumbent upon Israelites is tenfold
more imperative. The ties of flesh and blood—their office as
a kingdom of priests—the mercy of God in giving them the
law as their inheritance—all increase their responsibility and
add to the weight of obligation. It would be a shame for Israel
to be silent when even the Gentiles cry out for the restoration
of the religion of Moses and the prophets. Israelites may have
peculiar difficulties. They may be united in commercial relations
or by family ties with those who are in bondage to the
oral law. They may fear the injury of their worldly prospects—they
may dread the frown of relatives and friends. This
was also the case of Abraham, when he determined to renounce
the false gods of his fathers, and to worship the true
God alone; and every one who determines by God’s help to follow
and assert the truth, must make up his mind to love it even
more than life itself. But can a son of Abraham hesitate?
Will he forfeit the smile of God to escape the frown of friends?
// File: 423.png
.pn +1
Nay, if his friends are still in error, is this not a double motive
to urge him forward in the overthrow of that error? Must he
not he doubly anxious to deliver his father, his mother, his
brothers and his sisters from such bondage? The first attempt
may be difficult—the immediate results may be unpleasant; but
if for God’s sake he asserts God’s truth, he shall have God’s
blessing, and at last find peace even amongst those who are now
offended. As long as the present state of things continues,
Israel can never be restored to their ancient position. God in
mercy keeps them in dispersion, to prevent the triumph of the
oral law. But when is this state of misery to cease? There
must be a beginning. Some one follower of Moses must be
zealous enough and bold enough to attack the strong holds
of superstition, and to rouse his brethren to a sense of their
condition—some one who not only professes to be a follower
of Moses, but who has imbibed his spirit, and whose trust is
in the God of his fathers.
.sp 4
.h2 id=chap53
No. LIII. | RABBINISM OPPRESSIVE TO THE POOR.
.sp 2
When God gave Israel the law, by the hand of Moses, he
also gave them several tests, whereby they might at all times
try themselves, and know to a certainty whether they were
really obedient or not—and whether the laws, to which they
yielded obedience, were really the laws given by Moses. One
of these tests is found in the following words:—“Behold, I
have taught you statutes and judgments, even as the Lord my
God commanded me, that ye should do so in the land whither
ye go to possess it. Keep, therefore, and do them; for this is
your wisdom and your understanding in the sight of the nations,
which shall hear all these statutes, and say, Surely this great
nation is a wise and understanding people.” (Deut. iv. 5.) By
the help of these words, Israel may know at any time whether
they are really keeping the laws of Moses. They have only to
consult their own experience, and determine whether they are
honoured by all nations on account of their wisdom. Moses
promises that a reputation for wisdom, and the honour that
accompanies it, shall be the reward of obedience. If therefore
the Jews at this present time are obedient, this promise must
be in daily fulfilment. But, if they are not honoured and
// File: 424.png
.pn +1
respected for their wisdom, then we must conclude, that they
are deficient in obedience, and further, that the laws to which
they are at present so devoted are not the laws of Moses. Now
it is a certain fact, that admiration for the wisdom of Israel
has not been the prevailing sentiment amongst the nations of
the world for the last two thousand years. The Jewish people
has been most deplorably underrated. Their genius and their
literature have been ignorantly undervalued, and the folly of
the authors of the oral law has been unjustly visited upon
each and every individual of the nation. We grant the injustice
and the impiety of such hasty judgments, but cannot
deny the fact, and the fact proves that the laws to which Israel
now yields obedience are not the laws of Moses. They now
obey the commands of the oral law, and the nations have heard
of the statutes thereof, but no one says, “Surely this great
nation is a wise and understanding people.” Some may,
perhaps, ascribe this to prejudice, and no doubt there are
cases where prejudice has much to do with the decision, but
this is not our case. Our prepossessions are all in favour of the
Jews, and yet we cannot help questioning the wisdom of those,
who make such laws as the following a part of their religion:—

אין לשין העיסה בחלב ואם לש כל הפת אסורה
מפני הרגל עבירה שמא יאכל בה בשר , ואין טשין
את התנור באליה ואם טש כל הפת אסורה עד שיסיק
את התנור שמא יאכל בה חלב , ואם שינה בצורת
הפת עד שתהיה נכרת כדי שלא יאכל בה לא בשר
ולא חלב הרי זה מותר ׃

“It is not lawful to knead the dough with milk, and if it be
done, all the bread is unlawful, lest this should lead to further
transgression, and it should be eaten with meat. It is also
unlawful to smear the oven with the tail of a sheep; and if it
be done, all the bread is unlawful, lest milk should be eaten
with it. But, if some change be made in the form of the bread
whereby it may be recognized, so as that neither meat nor milk
should be eaten with it, then it is lawful.” (Hilchoth Maakhaloth
Asuroth, c. ix. 22.) We do not wish to persuade the Jews
either to knead dough with milk, or to smear an oven with the
tail of a sheep, but when we remember all the poverty and
want that is in the world, we cannot help asking, What is
there so sinful in either of the above actions, as to make such
bread unlawful for the use of God’s people? Has God forbidden
it? or has he so strictly prohibited the use of meat and milk
together, as to make this excess of caution necessary? Neither
the one nor the other. The law of God as given by Moses,
allows the use of meat and milk together. It forbids only one
particular case, the boiling of a kid in its mother’s milk: and
// File: 425.png
.pn +1
to this the rabbies have, without any authority, added all these
other commands, and thus burdened the conscience, and made
religion an intricate and difficult science intelligible only to the
learned, and not always to them. What wisdom is there in
forbidding what God did not think necessary to forbid? What
wisdom is there in neglecting or disregarding the revealed will
of God, and giving up the conscience to the guidance of weak
and fallible men like ourselves? But above all, what wisdom
is there in oppressing and tormenting the poor? The oral
law says—

מי שאכל גבינה או חלב תחלה מותר לאכול
אחריו בשר מיד .

מי שאכל בשר בתחלה בין בשר בהמה בין בשר
עוף לא יאכל אחריו חלב עד שיהיה ביניהם כדי
שיעור סעודה אחרת והוא כמו שש שעות מפני הבשר
שבין השינים שאינו סר בקינוח ׃

“He that eats cheese or milk first, may eat meat immediately
after.

“He that eats meat first, whether it be the meat of a beast
or of a fowl, must not eat milk after it, until the regular time
between two meals, that is six hours, shall have elapsed;
because of the meat which remains between the teeth, and
which is not got out by wiping.” (Ibid., 26, 28.) Now in the
case of the rich or the affluent, who can procure a good and
sufficient meal of meat, and can therefore wait for six hours,
this may be no great hardship, though even in that case, we
must protest against the unauthorized burden imposed upon
the conscience; but when applied to the needy and the destitute,
this law becomes an intolerable yoke. Just suppose the
father of a starving family who goes forth to beg assistance
from the charitable. He receives a small portion of meat, and
hastens back to divide it with his wife and children. They
partake of the relief, but it is not sufficient to supply their
wants. He therefore goes forth again, and some friend of the
poor gives him some milk or cheese, he brings it home with
thankfulness, but dare not touch it himself nor give it to his
children—they have already fasted many an hour—they are
still weak with hunger—a little of the milk or the cheese
would recruit exhausted nature—the children cry and entreat
for six hours more, for though God allows this food, rabbies
have forbidden it. Is there wisdom in this? Is God honoured
by such a religion, which counts his permission as nothing, and
exalts the authority of the rabbies above that of God himself?
And may we not ask the some question of the following law?

האוכל גבינת הגוים או חלב שחלבו גוי ואין
// File: 426.png
.pn +1
הישראל רואהו מכין אותו מכת מרדות , והחמאה
מקצת הגאונים התירוה שהרי לא גזרו על חחמאה
וחלב טמא אינו עומד ומקצת הגאונים אסרוה מפני
צחצוח חלב שישאר בה ׃

“He that eats Gentile cheese, or milk which a Gentile has
milked, but the Israelite did not see him, is to be flogged with
the flogging of rebellion. But, as to the butter, some of the
Gaons have pronounced it lawful, because there is no express
decision about it, and because unclean milk will not set.
Others of the Gaons, on the contrary, have pronounced it
unlawful, on account of the small drops of milk which remain
in it.” (Joreh Deah, 115.) Here we have the same total want
of consideration for the poor, and the same fierce and cruel
spirit. Just suppose, again, the case of a destitute Jewish
family, where the father is laid on a bed of sickness, and unable
to earn daily bread for his children. The mother, weary with
tending the sick couch of her husband, and her heart half-broken
with the children’s cry for bread, goes to solicit help
from the almoners of the synagogue. She obtains eighteen
pence per month, but finds that on this small sum it is impossible
for a family to subsist; she then goes to individuals of
her nation, and gets what she can, but still not sufficient to
the wants of her children, and of her sick husband.
In her distress, she goes to some Christian neighbours, who
give her some milk and cheese. The pangs of hunger, and
the affections of a wife and mother overcome her superstition,
she carries this bounty home and partakes of it along with her
husband and children. Has, she thereby committed a sin;
has she violated any one precept of the Mosaic law; has she
blasphemed the name of her God? Let reason, let the Law and
the Prophets answer, and they will say, No: she has done her
duty. But what does the oral law say? It says, that she has
committed a dreadful sin. And what is to be her punishment,
and that of her husband and children? Flogging—the flogging
of rebellion. If the oral law had power, it would lead
them forth to the place of execution, and there inflict stripes
without number and without mercy. The bystanders, and
those attracted by the cries would ask, What dreadful crime
has this family committed? and the answer would be, To save
themselves from starvation they dared to eat Gentile cheese
and milk. Gentiles would ask again, What, is this the law?
Does Judaism teach that so innocent an action is to be punished
with such severity? and being answered in the affirmative,
would go away exclaiming, “What a merciful religion!
Surely this great nation is a wise and understanding people!”
No: they would retire in horror, thanking God that they are
not Jews, and that God has preserved them from so dreadful a
// File: 427.png
.pn +1
delusion, and from such iniquitous cruelty. What, then, do
our Jewish readers think of this law, and the religion of which
it is a part? It is certain that there are multitudes of Jews in
this city who live in the constant violation of this command;
who constantly use milk supplied by Gentiles, and yet pretend
to profess Judaism as their religion. Let all such ask themselves,
by what authority they transgress a command sanctioned by
so severe a punishment. Is it because they think it irrational,
or unwarranted by the law of Moses? if so, they attack at
once the authority of the whole system of Judaism. If the
oral low can be proved to be absurd, or unjust, or cruel, in any
one particular, its value as a divine tradition is utterly destroyed.
Let them, then, be consistent; if they reject Judaism,
let them say so, let them not pretend to have the Jewish
religion, when they have it not. Let them honestly confess
that their reason, directed by Scripture, has led them to reject
it; and let them fulfil the consequent duty of endeavouring to
deliver their poor brethren from a bondage so cruel. They
must know that these laws about milk and butter, and the art
of slaughtering, cut off many a poor Jew from the last refuge
of the destitute—the poor-house. Many a one who is now
starving with his family, would be glad to have the relief
which the parish provides, but he dare not accept of it.
Either his conscience, perverted by these rabbinical statutes,
will not permit him, or he is afraid of his brethren, who would
think that in going into such an asylum he had renounced his
God. Those who use Gentile milk without scruple, will have
much to answer for, if they suffer such oppression and such
superstition to continue. It is a vain excuse for any one to say,
“What can I do?” Any one individual, however weak and uninfluential,
has it in his power by God’s blessing, to deliver the
poor. Let him continually protest against such superstition,
let him reason with his brethren. Let him determine to take
no rest, until the yoke is torn from the necks of his nation.
He will ultimately prevail. He will be the instrument in
God’s hand, of offering a greater deliverance than that from
Egypt, inasmuch as the emancipation of the soul is of more
importance than that of the body. In this respect, amongst
others, Jesus of Nazareth has done more than Moses. If he
had not arisen, the oral law would have been universal, and the
world have continued either sunk in idolatry or slaves to a
cruel superstition. The cruelty of a religion, which commands
a man to be flogged for eating that which God permits, is not
to be disputed; the prohibition of Gentile bread furnishes
another instance of similar inhumanity.

יש דברים שאסרו חכמים אע׳׳פ שאין להם עיקר
מן התורה כמו פת של גוים אפילו אפאו לו ישראל
// File: 428.png
.pn +1
והשלקות שמבשלין הגוים ואסרו לשתות במסיבתן
אפילו שאר משקין שאין בהן משום חשש יין נסך
וכל אלו דברים אסרו משום חתנות וכו׳ ׃

“There are some things which the wise men have pronounced
unlawful, although they have no foundation for the prohibition
in the law, as bread of the Gentiles, even though an Israelite
should have baked it for him—and cooked victuals, which the
Gentiles have cooked. They have also pronounced it unlawful
to drink at a Gentile table, even those drinks of which there
can be no suspicion that wine of libation is mixed with them.
And they pronounced these things unlawful to prevent the
possibility of intermarriage,” &c. (Ibid. 112.) There are many
remarks suggested by this passage, but at present we limit
ourselves to the prohibition of Gentile bread. It is here confessed
that there is no foundation for it in the law of Moses,
and that therefore the rabbies have no authority for the prohibition;
and yet a very little consideration is sufficient to show
that great inconvenience may arise. For instance, if a poor
Jew is travelling in this country, exhausts his stock of money,
and goes to a farm-house to ask relief, he cannot accept any
meat—he is not to drink any milk on pain of a flogging.
Suppose, then, that the people offer him some home-baked
bread, even this is forbidden:—

פת של בעל הבית אסורה לעולם ׃

“Bread baked by a private house-keeper is eternally forbidden.”
The poor man, therefore, may starve. But the
inhumanity appears still more in the discussion of the question,
whether and when it is lawful to eat baker’s bread. The
rabbies are divided. Some allow it, because the rule is—

מי שהתענה ג׳ ימים מותר בפת של גוים משום
חיי נפש וברוב מקומות גליותנו אין פלטר ישראל
מצוי והוה כאלו התענה ג׳ ימים , ויש אוסרין אותו
אלא א׳׳כ התענה ג׳ ימים ממש ׃

“He that has fasted three days may lawfully eat Gentile
bread, and as in many places of our captivity there is no
Israelite baker, this case is considered parallel to that of him
who has fasted three days. But there are others who say that
it is unlawful, unless he has fasted three days, in the strictest
sense of the word.” (Ibid.) One would think that, in a case
of doubt, men that had the fear of God would naturally incline
to the side of mercy; but here we find teachers of religion
forbidding what God has allowed, unless the victim of poverty
has first endured the torment of starvation for three days; and
in one case actually determining that a fellow-creature shall die
// File: 429.png
.pn +1
of hunger, rather than suffer their unauthorized traditions to be
broken. If a Gentile Government should seize on a number of
unfortunate Israelites guilty of no crime, and shut them up in
a prison, and then leave them to die of starvation, what just
indignation would be excited! Every man would protest
against such wanton cruelty, and yet this is just what modern
Judaism has done. By forbidding Gentile meat, milk, cheese,
and bread, it has consigned hundreds to starvation. There are
at this moment numbers of individuals, if not families, pining
away in want, whose wants could be relieved, if the oral law
did not interpose its iron front, and pronounce starvation
lawful, and help from Gentiles unlawful; and yet their brethren,
who pride themselves upon their benevolence and humanity,
leave them to perish, and suffer the system to remain that it
may be a curse to coming generations. It is truly astonishing
to see the indifference of those who pride themselves upon their
emancipation from superstition, and who themselves eat Gentile
bread, and milk, and cheese, and perhaps meat, without any
scruple. It is more astonishing still, how the nation at large
suffers itself to be deluded by men who do not agree amongst
themselves as to what the law really is. We saw above, that
the greatest of the rabbies, even the Gaons themselves, differ as
to the lawfulness of Gentile butter;—here we see that they
cannot agree as to the lawfulness of Gentile bakers’ bread.
How is it, then, that the Jews cannot see that their present
religion of the oral law is altogether one of uncertainty and
that, therefore, there is no dependence upon it? Here they eat
freely, even the strictest, of Gentile bread; but yet, according
to some of their greatest men, they are thereby committing a
deadly sin. These wise men humanely say, that it is necessary
first to fast for three days. Now of what use is an oral law
that cannot even tell us certainly what sort of bread it is
unlawful to eat? The Rabbinist boast is, that the oral law
teaches them the true meaning of the written law, and thus
saves them from all doubtful disputation. But how can that be
true, when the oral law has not yet settled when it is lawful to
eat Gentile bread? If the rabbies cannot agree on so simple a
matter, what trust can be placed in them in difficult questions?
The Jews cannot even tell, by the help of their religion,
whether they are not committing a sin, and leading their
children to commit a sin, when they give them a piece of
bread and butter. How, then, can they be satisfied with a
religion where the simplest concerns of life are still a matter
of doubt and disputation; and especially where the poor are
made to suffer the greatest hardships, whilst, by keeping to
Moses and the prophets, they might find relief? But, above
all, how can they believe that a religion is divine, or its authors
good and pious men, when an innocent action, nay, the fulfilment
// File: 430.png
.pn +1
of a natural duty, is punished with flogging? There is
no punishment of which the oral law is so fond; and it would
be a curious and interesting employment to furnish a list of all
the offences to which it is annexed. Perhaps in nothing does
the Talmud differ more from the New Testament. The New
Testament has not, in any one case, prescribed so cruel a
punishment. The Talmud and all its compendiums prescribe it
on the most trifling occasion. The maxim of the New Testament
is that of the Old also, “I will have mercy, not sacrifice.”
Now, if the practice of mercy be more agreeable in the eyes of
God, than even those ceremonial rites which he himself ordained,
with what pleasure can he contemplate the religion of the oral
law, which punishes, even what God has allowed, with unmeasured
cruelty? Aben Ezra supposed that this command,
“Not to seethe a kid in its mother’s milk,” was given in order
to prevent cruelty even to the brute creation; if this be true,
how does God regard the perversion of his mercy, which
pretends to keep this command, to spare the brute creation, by
dooming hundreds of mankind to starvation, and by flogging
those who endeavour to escape from their misery by eating
what he has nowhere forbidden? If God has compassion upon
the beasts that perish, what can he think of those teachers of
religion who talk with such composure of a fellow-creature’s
fasting for three days before he may eat bread sold by a Gentile
baker, and who absolutely decide that it is his duty to die,
rather than partake of bread baked by a private individual who
is not a Jew? We appeal to the good sense of every Israelite
to answer these questions. Is it not evident that the God of
mercy must view with indignation, those teachers who thus
misrepresent the nature of revealed religion, and who cause his
holy name to be blasphemed amongst the ignorant? But if
those men are guilty, a portion of their guilt rests upon all those
who aid and abet in upholding the system. There can be but
little excuse for those who have the Law and the Prophets in
their hands, and who therefore ought to know, that the cruelty
of the oral law is as contrary to the character of God, as light
is to darkness. And there is no excuse at all for those Israelites
who themselves despise these Rabbinical laws, and yet by their
silence and indifference leave their brethren still in misery.
They are answerable for all the dishonour done to God; for
all the misery inflicted upon man; and for all the contempt
heaped upon the wisdom of Israel.
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.pn +1
.sp 4
.h2 id=chap54
No. LIV. | GENTILE WINE.
.sp 2
The Jews of the present day have got one religion—the
Christians have got another. It is much to be desired that all
the sons of men should have the one true religion, but, as this
is not likely to be the case for some little time longer, it becomes
those who differ to examine the nature and grounds of
their differences. Whatever Jews may think upon the subject,
Christians feel themselves bound to inquire whether they have
really erred so grievously as modern Judaism asserts. The
oral law brings no less a charge against them than this, That
they are guilty of idolatry, and therefore in a worse state than
even the Mahometans.

כל גוי שאינו עובד עכו׳׳ם כגון אלו הישמעאכים
יינן אסור בשתיה ומותר בהנאה , וכן הורו כל
הגאונים , אבל הנוצרים עובדי עכו׳׳ם הם וסתם יינם
אסור בהנאה ׃

“As to those Gentiles who, like the Ishmaelites, are not
idolaters, their wine is unlawful to drink, but is lawful for
purposes of profit, as is taught by all the Gaons; but Christians
are idolaters, and their wine, even such as has not been used
as wine of libation, is unlawful even for purposes of profit.”
(Hilchoth Maakhaloth Asuroth, c. xi. 7.) These words are
very plain, and are confirmed by the practice of Rabbinists in
every part of the world, who abstain as carefully from the wine
belonging to Christians, as their forefathers would have done
from the idolatrous libation of the Canaanites. Jews, therefore
cannot be astonished if we examine with care a religion
that brings against us so grave an accusation, and endeavour
to defend ourselves against the charge. We might ask them,
whether they behold in our churches any of the emblems of
idolatry. We might refer them to the ten commandments
written up in the most holy place of our sacred edifices. We
might quote from the New Testament many warnings against
idolatry as plain and as solemn as any to be found in the law
of Moses; but there is a previous question to be considered,
and that is, What is the character of that system, which witnesses
against us? Is it worthy of credit—can its testimony
be depended upon? If the oral law be really from God, and
if its teachers should appear as faithful depositories of Divine
truth, their testimony would have great weight. But if the
rabbies be detected as daring corrupters of Divine revelation,
and their religion be proved to be a perversion of the law of
// File: 432.png
.pn +1
Moses, then this charge must fall to the ground as unworthy of
all credit; and this is what we assert. We have already given
many reasons in support of this assertion, and now add some
more which we find in the laws about יין נסך, “wine of
libation,” which laws appear to us to be not only unwarranted
additions, but unmerciful, uncharitable, and irrational.

We do not mean to deny that it is utterly unlawful to
partake of wine that has been consecrated to idols; on the
contrary, we would assert this as zealously as any Israelite.
Concerning things offered to idols, the New Testament says,
“The things which the Gentiles sacrifice, they sacrifice to
devils, and not to God: and I would not that ye should have
fellowship with devils. Ye cannot drink the cup of the Lord,
and the cup of devils.” (1 Cor. x. 20, 21.) Let not therefore
any Israelite think that we wish to defend what is contrary
both to the Old and New Testament. But though fully
convinced of the unlawfulness of drinking wine or anything else
consecrated to the service of idolatry, we confess that we cannot
see why it is unlawful to make use of wine not consecrated to
idolatry, simply because it belongs to, or has been touched by,
a Gentile; and yet this is the rabbinic law:—

יין הגוים שאין אנו יודעים אם נתנסך או לא
נתנסך והוא הנקרא סתם יינם אסור בהנאה כמו יין
שנתנסך ודבר זה מגזירת הסופרים הוא והשותה
מסתם יינם רביעית מכין אותו מכת מרדות , וכל יין
שיגע בו הגוי הרי זה אסור שמא נסך אותו שמחשבת
הגוי לעכו׳׳ם הא למדת שיין ישראל שנגע בו הגוי
דינו כסתם יינם שהוא אסור בהנאה ׃

“Wine belonging to Gentiles, of which we do not know
whether it has been consecrated or not, and what is called
<i>common Gentile wine</i>, is unlawful even to make a profit of, just
like wine that has been consecrated; and this is by the decree
of the scribes. Whosoever drinks so much as one quarter
measure of this common Gentile wine is to be flogged with
the flogging of rebellion. All wine also which a Gentile
touches is unlawful because he may have consecrated it, for the
thought of a Gentile is to idolatry. Hence thou hast learned,
that concerning wine belonging to an Israelite which a Gentile
has touched, the law is the same as in the case of common
Gentile wine, which is unlawful even to make a profit of.”
(Ibid., 3, 4.) Now in this law we have first the unauthorized
additions of the rabbies. We have already granted, that wine,
and everything else, consecrated to the service of idols is
unlawful, but with this the rabbies are not content. They
forbid wine that was made by, or ever in the possession of, a
// File: 433.png
.pn +1
Gentile, or even if a Gentile has touched it, and that not
only to drink it, but to make any use of it, or to sell it, or to
be in any way employed about it, so as to make any profit
by it.

והחמירו חכמים בסתם יינם להיות דמיו אסורין
כדמי יין שנתנסך לעכו׳׳ם לפיכך גוי ששכר את ישראל
לעשות עמו ביין שכרו אסור , וכן השוכר את החמור
להביא עליו יין או ששכר ספינה להביא בה יין שכרן
אסור , אם מעות נתנו לו ישליכון לים המלח , ואם
נתנו לו בשכרו כסות או כלים או פירות בו , שכר
לגוי חמור לרכוב עליו והניח עליו לוגין של יין
שכרו מותר ׃

“The wise men have been very strict with respect to the
common Gentile wine, and have pronounced its price to be unlawful,
as that of wine which has been consecrated to idolatry;
therefore, if a Gentile have an Israelite to labour with him, in
any thing concerning wine, his wages are unlawful. In like
manner, if he hire an ass, or a ship, to carry wine, the hire
thereof is unlawful: and if it be given to him in money, he is
to throw it into the salt sea. But if the hire be given him in
clothes, or vessels, or fruits, he is to burn them, and to bury their
ashes, that no profit may arise therefrom. But if an Israelite
has hired an ass to a Gentile to ride upon, and he lays upon it
bottles of wine, then the hire thereof is lawful.” (Ibid., c. xiii.
15, &c.) For all this there is no authority whatever in the law
of Moses,—it is a pure invention of the rabbies, who had but
little respect for the Divine law, and no consideration at all for
the necessities of man. It is evident that these additions must,
in many cases, become so many impediments in the way of earning
a subsistence. The proprietor of a ship, or the owner of
cattle, is cut off from one source of employment and profit. Now,
even in the case of the rich, though they may feel it less, this
is an unjustifiable severity; but in the case of the poor, it
becomes a most cruel oppression. In the wine-countries, for
example, a poor Jew might perchance find employment with
some of the growers of that article; but the rabbies have
declared that honest industry, in a matter which God has
nowhere forbidden, is unlawful, and the fruits of it so abominable,
as to be fit only for destruction. In this city, also,
many examples of the absurdity and cruelty of this law might
be found. Suppose that a Christian wine-merchant should
wish to employ some one or more of those numerous Israelites,
who are destitute of the means of earning a livelihood, and
should therefore offer him a situation, either in his cellar or
// File: 434.png
.pn +1
his counting-house, the rabbies say that he dare not accept of
it: and that it is more pleasing in the sight of God that the
man should go about idle, and that his family should starve,
than that he should labour honestly, and do what God has
permitted. Who is there, except the rabbies themselves, who
does not see that such a decision is irrational, oppressive, and
unmerciful, not now to speak of its injustice to Christian
nations, by classing them with the idolaters of Canaan? But
take another case, suppose that some Christian, finding a
Jewish family in deep distress, some of the members perhaps
recovering from sickness, to whom a little wine might be
beneficial, gives them a bottle of wine, What are they to do
with it? May they make use of it to strengthen their
exhausted frames? The rabbies answer, No. May they sell
it, and with the money purchase food, or some other necessary
of life? The rabbies answer, No. What then are they to do
with it? The rabbies answer, Destroy it; destroy what would
recruit your fainting bodies—what would purchase bread for
your starving children—destroy what might perhaps save your
life, simply because we have forbidden it; and it is more
important that our unauthorized laws should be preserved
inviolate, than that you should be comforted or strengthened
or relieved in your misery. This is the mercy of Judaism.
But we have not done yet. Suppose that the mother of the
family should begin to reason, and say, This wine would
preserve my poor child’s life; a little of it would strengthen
me, and enable me to tend the sick bed with more alacrity;
God has nowhere forbidden it. She accordingly administers
to her child, and partakes herself, when some rabbinic zealot
enters and perceives what she has done. Now suppose that
the ministers of the oral law had the liberty to follow out all
its enactments, what would be the consequence? The poor
woman would be summoned before a בית דין, a tribunal; the
oral law would be opened, and her sentence be, The flogging
of rebellion, as we have cited above. Is this merciful, is it
just, is it rational? Is there anything like it in the New
Testament, or in the religion of Jesus of Nazareth? The oral
law says that we are idolaters, but is it worthy of credit?
Can any reasonable man place confidence in the teaching of
those who are so senseless as to forbid a perishing fellow-creature
to make use of proffered relief, and so merciless as to flog
him with the flogging of rebellion, if he regards God’s permission
more than their prohibition? But it is not only absurdity
and cruelty, which here are to be noticed, there is also
a certain measure of that cleverness which we have remarked
on former occasions, which provides for the transgression of the
law and the retaining of the merit of keeping it. The above
extract says, “If an Israelite has hired an ass to a Gentile to
// File: 435.png
.pn +1
ride upon, and he lays upon it bottles of wine, then the hire
thereof is lawful;” and on this principle the owner of a ship
or a wagon may let either generally for the transport of
merchandize, and provided the word <i>wine</i> is not mentioned, the
Gentile may transport his wine, and the Jew lawfully receive
and use his money, though if the word <i>wine</i> had been mentioned,
the money would have been so unlawful, that it ought
not even be given to relieve the wants of the poor, but thrown
into the salt sea. Here the rabbies betray their own insincerity,
and their unbelief in their own enactments, by their determination
to evade their severity, whenever it interfered with
their own interests. But even if there were no cruelty, no
contempt for the law of God, and no evasion, the effect of
multiplying such observances is to lead away the mind from
the weightier matters of religion. The ignorant think, even
whilst they are violating the ten commandments, that, if they
abstain from Gentile wine, they are fulfilling a most meritorious
duty, and making compensation for their other transgressions.
Indeed the rabbies themselves are not free from
this effect, if we may judge by the following passage:—

זונה גויה במסיבה של ישראל היין מותר מפני
שאימתה עליה ולא תגע אבל זונה ישראלית במסיבת
גוים יינה שלפניה בכליה אסור מפני שהם נוגעין
שלא מדעתה ׃

“If a Gentile harlot be at an entertainment of Israelites,
the wine is lawful, for their fear is upon her, so that she
would not touch it. But if an Israelite harlot be at an
entertainment of Gentiles, her wine that is before her in
her own vessel is unlawful, because they may touch it
without her knowledge.” (Ibid., c. xii. 26.) Now if men
or women are so wicked as to be found in such circumstances,
in the open disregard of God’s law, is it not
deceiving them to tell them, or to lead them to suppose,
that there can be any merit in any mere ceremonial observance,
even though it should have been ordained by God
himself: and is it not straining at a gnat and swallowing
a camel, to forbid a poor perishing Jew to taste wine
touched by a Gentile, and to allow it to those who are
feasting with a harlot? Perhaps some one will reply that
it is on account of the idolatry of the Gentile; but we
have seen in the first extract given in this paper, that if
wine be touched even by a Gentile who is not an idolater,
it is unlawful for a Jew to drink it; so that to be a Gentile
at all is in the eyes of the rabbies a greater degradation
and of more contaminating influence, than to be guilty of
gross immorality. Now we appeal to the good sense of
// File: 436.png
.pn +1
every Israelite, whether this is not to exalt vice, and to
degrade humanity? God chose a people to himself, Israel
is that people; we honour them as such: but, is that any
reason why Israel should trample upon the ties of our
common humanity, and look upon the touch even of a
Gentile who fears God, as so defiling that it makes wine
unfit for the use of a Jew? How are peace and charity
ever to prevail between Jews and Gentiles, so long as this
is looked upon as religion? Yea, and how is true religion
and true fear of God ever to prevail amongst the mass of
the Jewish community, so long as they are taught that Israelites
guilty of immorality are more holy than a Gentile
who fears God, and that sin is not so dreadful as uncircumcision?
The object of such commands was plainly to prevent
all social and friendly intercourse between Jews and Gentiles
under any circumstances, and to build up an eternal wall
of separation between them. This is very different from
that national and official distinction instituted by God himself.
The object of God’s choice was not to put an end
to the practice of love and charity between the Jews and
all the other nations of the earth, but to cement the bonds
of affection. He made Israel the depository of his oracles,
that they might communicate the truth to other nations,
and that thus the nations should feel gratitude for the
benefit conferred, and the Israelites feel that affection for
the nations, which a teacher naturally feels for those who,
by his instrumentality, have forsaken error and embraced
the truth. The oral law prevents the fulfilment of the
Divine law, and cuts asunder also these ties of amity and
peace. It makes it impossible for Israel to communicate
any blessing, and for the Gentiles to receive any blessing
at their hands, and goes far towards throwing suspicion on
the Divine law. If there were no other medium of communication,
than the rabbies, between the Divine law and
the world, the worship of Jupiter and Bacchus and all the
other heathen deities would still prevail. How could the
nations ever have been converted by those who taught them,
in the first place, that God is such a respecter of persons,
as to think immorality in a Jew less contaminating than
the mere external touch of a pious Gentile? Reason revolts
at such profane absurdity, and therefore if God had
had no better messengers and representatives of his truth,
idolatry would still continue. Some may reply, idolatry
does still continue, such at least is the sentence of the oral
law, and, though grieved that any should be so blind as
to bring such a charge against Christianity, we are by no
means angry or offended at it. If the Jews still believe in
their own religion, and therefore think that Christians are
// File: 437.png
.pn +1
idolaters, it is their bounden duty to say so. But then we
ask in reply, if Christianity be idolatry, how is it that its
doctrine is more pure, more merciful, more charitable, and
more rational than that of the oral law? Christianity has
no ceremonial laws to be observed by those who feast together
with harlots—Christianity nowhere sentences the poor
to flogging, because they partake of what God allows—Christianity
nowhere represents God as an unjust and
impartial judge, who looks not at moral good and evil, but
at a man’s nation. Christianity teaches that true religion is
that of the heart—that at the day of judgment mercilessness
will obtain no mercy, and that God is the God of the
spirits of all flesh. Let then the lovers of the oral law
account for this fact, that Christianity, which they call
idolatry, teaches a doctrine that glorifies God and benefits
all men; whilst Judaism, which they say is the truth,
teaches a doctrine dishonouring to God, oppressive to the
Jews, and degrading to all other nations. Some Jews will
reply, that Christians are not idolaters; then we ask such
persons how they can pretend to profess Judaism, which has
asserted the contrary for so many centuries, and also acted
upon this principle, prohibiting all intercourse, as much as
Moses did in the land of Canaan? Either Christianity is
idolatry, or Judaism is false; there is no alternative. Every
Jew, therefore, who asserts that Christians are not idolaters,
pronounces of Judaism that it is false. Let all such persons
then deal honestly, let them renounce what they do not
believe; and let them denounce to their brethren what
they think it necessary to disavow before Christians. They
are bound to do this, not only to renounce the injustice with
which the oral law treats Christians, but to take away the
cruel and oppressive yoke which bows down their brethren
the Jews. If Christianity be not idolatry, then all the laws
concerning יין נסך, “wine of libation,” are utterly out of
place in this country. Then poor Jews may accept of
Christian bounty, and the offices of kindliness and charity
may be practised between Jew and Christian. Those Jews
therefore who profess to believe that Christians are not
idolaters, are bound, by their obligations both to Jews and
Christians, to protest against the oral law, and publicly to
disavow all belief in it. So long as they do not make such
a public disavowal, their professions of love and charity
and respect for the religion of Christians must be looked
upon as hollow and insincere. So long as they make
such professions, contrary to the oral law, and yet frequent
the worship of the synagogue, which asserts the divinity of
the oral law, they must be regarded either as persons who
have motives for professing what they do not feel, or who
// File: 438.png
.pn +1
want moral courage to renounce what they disapprove.
These remarks apply particularly to those Israelites who
have practically forsaken Judaism, who associate with Christians,
eat Gentile food, and drink Gentile wine, and some of
whom perhaps even deal in it as an article of merchandize.
Such persons, though Israelites by nation, are not Jews by
religion, at least according to that sense in which the word
Jew has been used both by Israel and Gentile nations for
the last two thousand years. Such persons cannot pretend
to be professors of the Jewish persuasion. Any one who
is in the habit of drinking Gentile wine has practically
forsaken Judaism, just as much as if he had assumed the
turban and professed himself a Mahometan. It becomes
such persons especially to make a stand against the oral
law, and to declare publicly what their religion is, and
whether they have any fixed principles at all. They
cannot be regarded as Christians, for they have not been
baptized; they cannot, say that they are Jews, for they
have forsaken Judaism; they cannot assert that they have
the religion of Moses, for unless that religion be found
amongst Christians, it does not exist. There is no body
of religionists to be found in this country who profess themselves
Mosaists. In the synagogue the oral law is professed;
in the Church Christianity is professed; but where is
the place of worship frequented by those who have forsaken
Judaism without embracing Christianity? Such persons
appear in a light that is not at all advantageous to
their principles. In private they profess to abhor the intolerance
of the oral law, they violate its precepts, and yet
on the occasion of the great Jewish fasts and festivals they
are to be seen in the synagogue joining in the worship,
and observing the rites of the oral law. What then are
we to believe concerning such persons? Are they indifferentists,
who have no religion at all? or are they secret
admirers of the oral law, who, for worldly purposes, deny it
when occasion suits, and conform to it when the conscience
is uneasy? We are far from pronouncing them either one
or the other, but simply propose these questions for their
own consideration, remind them of the equivocal light in
which they appear, and would give them advice similar to
that of Elijah to their forefathers. If the oral law be true
religion, profess and practise it. If the oral law be erroneous,
superstitious, and uncharitable, renounce it openly and
honestly.
// File: 439.png
.pn +1
.sp 4
.h2 id=chap55
No. LV. | MOURNING FOR THE DEAD.
.sp 2
Modern Judaism, or the religion of the Jews, as it is
professed by the majority of the nation scattered through
the world, confessedly consists of two parts. The first is
composed of those laws which are מן התורה, <i>i.e.</i>, which
are either really found in the written law, or are supposed
to be based upon some passage of it. The second, of those
laws which are מדברי הסופרים “of the words of the
scribes,” and which are, therefore, mere human institutions.
Concerning those that were given by God, we readily grant
that they can be changed or abrogated only by God himself.
But respecting the latter, both reason and Scripture concur
in assuring us, that what human authority has ordained, a
similar human authority may also abrogate. We grant that
so long as the Jewish polity remained, and the scribes were
magistrates, their ordinances, so far as they were not contrary
to the Word of God, were binding upon the Jews: but even
then those ordinances were not immutable. They might have
been repealed by the scribes and magistrates who succeeded
them. And even then, whenever they stood in opposition
to the Word of God, it was the bounden duty of the Jews
to refuse obedience. For what reason, then do the Jews of
the present day still pay the same homage to the words of
the scribes that they do to the Word of God? The scribes
are not now the civil magistrates of the countries where the
Jews reside; their words, therefore, carry with them no
authority whatever. The Jews are now in different circumstances—are
subject to other magistrates and lawgivers.
The magisterial sanction, which the words of the scribes
had before the dispersion, has long since been lost; but God
nowhere commands the Jews in England to obey laws made
by the civil magistrates of Palestine two thousand years
ago. There is not a shadow of obligation remaining; and
therefore the Jews of the present day have a full right to
examine into their tendency and effects, and if they should
be found injurious or unsuitable to present circumstances, to
reject them. If the words of the scribes be not obligatory
by virtue of Divine authority, the only imaginable reason for
observing them is the supposition that they are conducive
to the welfare and happiness of Israel, but if it can be shown
that this supposition is false, then both reason and religion
would suggest the wisdom of rejecting them. We have
already shown of several such laws that they are alike
noxious to man and dishonouring to God, and think now
// File: 440.png
.pn +1
to exhibit a similar result with regard to the <i>laws concerning
mourners for the dead</i>. Of many of these it is confessed
that they are not of God, but simply ordinances of the
scribes: thus, of the command to mourn seven days, it is
acknowledged, that it is not to be found in the law:—

ואין אבלות מן התורה אלא ביום ראשון בלבד
שהוא יום המיתה ויום הקבורה אבל שאר השבעה
ימים אינו דין תורה ׃

“The only mourning commanded in the law is that on the
first day, which is the day of the death and of the burial.
But that of the rest of the seven days is not an ordinance
of the law.” (Hilchoth Avel., c. i. 1.) And thus with regard
to the various things from which the mourner is to
abstain during those seven days, it is acknowledged expressly
that the command is altogether an ordinance of
the scribes:—

אלו הדברים שהאבל אסור בהן ביום הראשון מן
התורה ובשאר ימים מדבריהם אסור לספר ולכבס
ולרחוץ ולסוך ולשמש מטתו ולנעול את הסנדל
ולעשות מלאכה ולקרות בדברי תורה ולזקוף את
המטה ולפרוע את ראשו ולשאול שלום הכל ׃

“These are the things which the mourner is prohibited from
doing, according to the law, on the first day, but according
to the words of the scribes on the remaining days—shaving,
washing the clothes, bathing, anointing, duty of marriage,
putting on shoes, working, reading in the words of the law,
elevating the chair, uncovering the head, asking after the
peace of any one.” (Ibid., c. v.) As therefore the rabbies
themselves do not pretend that abstinence from these things
during those days of mourning is required in the law; and it
is further a matter of fact, that this abstinence is not inculcated
by the laws of the land, it naturally becomes a question, Why
then do the Jews now observe these rites? Are they conducive
to the happiness and welfare of Israel? We might doubt respecting
several of them, but one is so obviously oppressive to
the poor as to be almost beyond controversy; we mean the
prohibition to work during the seven days’ mourning. We
do not mean to deny, that when death enters a family, it is a
providential call to humiliation and serious reflection, and that
therefore those who can should withdraw for a while from
their every-day occupation, and seek by prayer and penitence
to have the affliction turned into a blessing. But to require
of those who have not food for themselves or their families to
embitter their cup of sorrow by adding the pangs of hunger, is
// File: 441.png
.pn +1
to act the part of an inconsiderate and merciless tyrant, and
this is what the oral law does. It says—

כל שלשה ימים הראשונים אסור בעשיית מלאכה ,
אפילו היה עני המתפרנס מן הצדקה , מכאן ואילך
אם היה עני עושה בצנעה בתוך ביתו ׃

“All the first three days it is unlawful to work, even though
the man should be so poor as to live on alms. But after that,
if he be poor, he may work privately in his own house.” Thus,
all those whose business lies out of doors, and who are obliged
to wander about in order to get a livelihood, are completely cut
off from the possibility of supplying the wants of their family.
The law was evidently made under very different circumstances
from those in which the Jewish people are now found. It
presupposes that every one has got some trade or occupation
whereby he can earn his bread at home, but this is not the
case at present. A large proportion of the people, in every
part of the world, now get a living by frequenting the public
resorts of men: to forbid these, then, from going forth to their
work, is equivalent to forbidding them to eat during seven
days. Why then should Israel be bound by these laws, which
even, according to the confession of the rabbies, have no Divine
authority, and are now only oppressive to the poor?

But it is not merely of inconsideration for the poor that the
oral law is guilty: we have more than once remarked the
proud contempt with which it treats the poor and the unlearned,
and are sorry to find it even in the laws concerning
the last sad offices to humanity:—

עיר שיש בה שני מתים כאחד מוציאין הראשין
ואחר כך מוציאין השני , חכם ותלמיד חכם מוציאין
החכם , תלמיד חכם ועם הארץ מוציאין תלמיד חכם ׃

“If there be two persons dead in a city at once, he that died
first, is first to be carried forth to burial, and then the second.
But if one of them be a wise man, and the other the disciple of
a wise man, the wise man is to have the precedency. If one
be the disciple of a wise man and the other an unlearned one
(amhaaretz), the disciple of the wise man is to be carried forth
first.” (Joreh Deah, 354.) We do not here object to the
practical result, but to the spirit of the law. God has ordained
different ranks and grades of society, and wills, therefore, that
honour should be given to whom honour is due, and the
common course of the world brings men and things to their
level. But the doctors of the oral law were determined not
to leave their posthumous honour to the natural course of
events, but whilst they lived, took the matter into their own
hands, and decreed that the honour paid them in life should
// File: 442.png
.pn +1
also be rendered to their poor bodies after death; and that no
plebeian or unlearned person should take precedency, even in
the last sad memento of human frailty. After death there is
but little difference between the learned and the unlearned,
and the real difference is made, not by their previous learning
or ignorance, but by their moral worth. An unlearned man
may be, and often is, far more beloved by man, and far more
pleasing in the sight of God, than the most learned, and therefore,
when death has destroyed the imaginary distinctions of
time, if religion makes any difference between the dead, it
surely ought to make it according to that estimate, which is
eternal. But the religion of the oral law cannot forget worldly
distinction, even in the solemn moment of death, and therefore
commands, that as the unlearned man, no matter what his
moral worth may have been, has been despised in his life, he
should still bear the marks of dishonour even in his death and
burial. But the homage which the oral law pays to wealth and
mere worldly distinction, is still more apparent in its commands
respecting the measure of lamentation to be dealt out
to the deceased. It says, on this subject—

בני עשירים כבני חכמים , בני חכמים כבני מלכים
לענין שבח מעשיהם ׃

“The sons of the rich are to be regarded as the sons of the
wise men; and the sons of the wise men as the sons of kings,
with regard to praising their deeds.” (Ibid., 344.) Here there
is no concealment. The learned makers of the oral law choose
to have their children honoured with the honours of royalty,
and show that, however highly they might prize their learning,
they had a due estimate of the value of wealth; and that however
they might despise the unlearned, their contempt might
be moderated, if the object of it was only rich. In the world
we are not astonished at the inordinate homage paid to wealth,
but when the teachers of religion bow down before the golden
idol, and assign to mere wealth an honour which they refuse to
the piety and moral worth of the poor, we cannot help doubting
the purity of their professed principles, and questioning the
truth of their religious system. The main object of religion
should be to raise men above the delusive appearances of this
present world—to teach men to look beyond the distinctions of
rank, and wealth, and learning, to that eternal distinction which
the righteous Judge will make according to man’s deeds. And
if there be one season more than another where religion ought
to disregard the principles and customs of the world, it is with
respect to the hour of death and burial. But here the oral law
still maintains its love for wealth and worldly distinction, and
its haughty contempt for ignorance, poverty, and humbleness
// File: 443.png
.pn +1
of station. If any additional proof is still necessary, it is found
in the forms prescribed on the death of slaves:—

העבדים והשפחות אין עומדין עליהן בשורה ואין
אומרים עליהן ברכת אבלים ולא תנחומי אבלים אלא
כשם שאומרין לאדם אל שורו וחמורו שמת המקום
ימלא תסרונך כך אומר על עבדו ושפחתו שמתו ׃

“In the case of male and female slaves, the people are not to
stand in a row, nor to say the benediction of the mourners, nor
the consolations of the mourners; but, as one says, to a man
whose ox or ass is dead, God replace your loss, so one is to say,
in the case of a male or female slave who has died.” (Ibid., 377.)
Volumes could not so clearly set forth the genius of Judaism,
and the spirit of its authors, as this one short law. It exhibits
the founders of Judaism, not only as void of all true religious
sentiment, but absolutely dead to all the natural feelings of
humanity. If mourners of any description require sympathy
and respect, surely they are the mourning family of a slave, for,
excepting crime, there is not anything that can aggravate the
bitterness of death more than slavery. Here religion should
pour in its oil and wine, and as it alleviated the miseries of life,
diminish from the pangs of death. At such an hour, religion
should assert the liberty of the soul, and remind the children
of pride, that in the life after death the distinction of master
and slave is unknown; that there eternal and spiritual liberty
awaits all the children of God, whatever their outward condition
here. At such an hour, religion should especially console
the survivors with the hope, that there is another and better
state of existence, where the slave and the freeman are equally
regarded, and dealt with according to one eternal rule of justice.
But the religion of the oral law, on the contrary, carries the degradation
of slavery even down to the grave, and helps it to
survive the period of bondage. It ordains that the usual religious
rites should not be observed, and places the slave on the
same level with the brute that perisheth. It prescribes no consolation
for the slave’s afflicted family, but ordains that his
master should receive the same words of comfort, as if he had
lost an ox or ass. The death of the slave is looked upon as
nothing; it is only for the slave-owner’s loss that the oral law
has any consideration. The fact of his having been a human
being, an inheritor of God’s image, and an heir of everlasting
life, is entirely overlooked by the rabbies. He was a slave, and
they think, therefore, that as he was treated like a beast whilst
he lived, he may be buried like a beast now that he is dead.
If these slaves had been Gentiles, it would not have been surprising
that the oral law should treat them with such little
ceremony. But we must remember that all such slaves were
// File: 444.png
.pn +1
compelled to become proselytes to Judaism. They were, therefore,
co-religionists with their masters; but even this could not
procure them the respect due to human beings. Because the
providence of God had made them slaves, the oral law endeavoured
to turn them into beasts. We are sure that many Jews
of the present day will revolt with horror from such a doctrine;
and acknowledge that it is a libel upon religion. They will be
ready to confess, that the poor slave is a fellow-creature, and an
expectant of life eternal; but let such persons stop to consider
whence they have derived these sentiments, so much more just,
more merciful, and more worthy of religion, than those expressed
in the oral law. That they have not derived them from
Judaism is clear. May they not, then, be indebted for them to
the influence and atmosphere of Christianity in which they
live? Certain it is, that the New Testament contains very
different principles, respecting the treatment of slaves, from
those which we have discovered in the oral law. But, further,
would it not be well for those who disapprove these rabbinic
principles, to ask themselves why they profess the rabbinic
religion? If it be true that a slave is something better than
an ox or an ass, Judaism, which classes them altogether, must
be false: and the men who made such laws, must be confessed
to be very unfit teachers of religion. Nay more, Judaism must
be acknowledged as a religion most unfit to promote the happiness
of the human race. If Judaism should prevail again,
and, as its advocates expect, prevail universally, slavery would
also prevail in the same degree: slaves would again be compelled
to become proselytes, and again be treated as beasts.
Such is the great consummation, the regeneration that Judaism
promises the world. We therefore ask every Jewish reader,
Whether he can pray for such a state of things, and whether he
wishes to be thus enabled to degrade and trample upon his
fellow-sinners? If he does not, there must be something wrong
in the religious system which he professes—and if he only detects
this one error, or acknowledges only this one falsehood
respecting the classification of slaves with oxen and asses, it is
sufficient to shake the whole rabbinic fabric: and if he has any
concern for the honour of the Jewish nation, he will endeavour
to deliver them from such a foul imputation upon their mercy
and their humanity.

But there is one point more in these laws respecting mourners,
which it is necessary to notice. The oral law forbids the
mourner, as we have seen above, to read in the words of the
law for seven days:—

אבל אסור לקרות בתורה ונביאים וכתובים , ואסור
לשנות במשנה תלמוד הלכות ואגדות ׃
// File: 445.png
.pn +1

“The mourner is forbidden to read in the law, the prophets,
and the Hagiographa: it is also forbidden to study in the
Mishna, Talmud, Constitutions, and Agadoth.” That a mourner
would have no great loss in not being allowed to study in
the oral law, we can readily believe; but why should he be
prohibited from going to the great fountain of consolation—the
revealed Word of God? If there be one season of life more fit
than another for studying the Word of God, surely it is when
death has entered a family, and reminded all its inmates that
the wages of sin is death. If a husband or wife be left to
mourn over the bereavement of a beloved partner, what consolation
can be equal to that which they find in God’s promise of
a world where there is neither sorrow nor death, and where
those who meet shall never part again? If children be left to
mourn over the removal of their parents, whither should they
flee for consolation rather than to that Word which tells them
of him who is the father of the fatherless? Every reasonable
person will think also that, when the heart is softened by the
paternal chastisement, then is a peculiarly appropriate season
for learning his precepts and taking heed to his exhortations—and
yet the oral law, with a sort of most perverse ingenuity,
has just selected that period of human life, in which the consolations
of God’s Word are most necessary and its instruction
likely to be of most use, to forbid the reading of it altogether.
And here, the rabbies have not scrupled to set aside the plain
command of God. God says of his law, “Thou shalt meditate
therein day and night and makes no exception for the seven
days of mourning for the dead.” In describing the character of
the righteous he says, “His delight is in the law of the Lord,
and in his law doth he meditate day and night and pronounces
a blessing upon such a character.” But the rabbies, in contempt
both of the command and of the promised blessing, forbid the
already afflicted mourner to obey the command and to seek the
blessing. Even when the scribes and rabbies were in the plenitude
of their power as civil magistrates in the land of Israel,
obedience to such a command would have been unlawful, as
implying disobedience to the command of God. The law of God
and the law of man are here plainly in collision; the former
commanding Israel to study in his law day and night; the latter
prohibiting all study for the seven days of the mourning; but
whenever these two authorities are opposed, no rational being
can doubt that it is Israel’s duty to obey God rather than man.
But, in the present day, when the oral law is not the law of the
land, when, therefore, the ordinances of the scribes have no
authority whatever, it is impossible to conceive why Israel
should obey this prohibition, unless they wish, by some public
act, to exhibit their determination to transgress the laws or God.
Every one who abstains from the study of God’s Word for seven
// File: 446.png
.pn +1
days, plainly disobeys the Divine command as given by Moses
and the prophets; how then can the Jews of the present day
deceive themselves by supposing that they have the religion of
Moses? The main difference between Heathenism and the
religion of Moses is, that the latter gives a revelation of God’s
will to guide us in difficulty and to comfort us in affliction.
The main difference between a Heathen and a Jewish mourner
ought to be, that the Jew flees for consolation to God and his
Word, whilst the Heathen indulges in sorrow as those that
have no hope. The oral law, however, breaks down with this
distinction, and reduces the Jew to the level of the Heathen, by
robbing him in his hour of need of God’s promises, and commanding
him to abstain for seven days from all study of God’s
Word. These laws respecting mourning, then, as being oppressive
to the poor, insulting to the unlearned, degrading to humanity,
and contrary to the express precepts of the Divine
law, have no intrinsic merit to commend them to Israel, and
no claim upon their obedience.
.sp 4
.h2 id=chap56
No. LVI. | DISPENSATION FROM AN OATH.
.sp 2
A religion which is plainly contrary to any of the Divine
attributes, must necessarily be false. For instance, God is a
holy God: a religion, therefore, which would promote unholiness
could not have the Holy One of Israel for its author.
God is also a merciful and a just God: a religion, therefore,
which is characterized by cruelty or injustice, cannot proceed
from him; and for this reason, amongst others, we believe that
the religion of the oral law cannot be that true religion which
God gave to Moses and the prophets. The oral law is most
unjust in its laws respecting Gentiles, slaves, and unlearned
men, and most unmerciful in very many of its enactments.
But if there be one attribute more than another, which is
distinctive of the true God, it is truth. In the prophecies of
Jeremiah, He is even identified with truth, as it is said:—

וה׳ אלהים אמת ׃

“The Lord God is Truth.” (Jer. x. 10.) And in that prediction,
which he put into the mouth of Balaam, he says, that
it is by this attribute that he is distinguished from the sons of
// File: 447.png
.pn +1
men. “God is not a man that he should lie; neither the son
of man that he should repent: hath he said, and shall he not
do it? or hath he spoken, and shall he not make it good?”
(Numbers xxiii. 19.) Men may be wicked enough to promise
what they do not intend to perform, or after promising, may
change their mind, and refuse to fulfil their engagements; but
God is too holy to deceive wilfully, or to alter what has proceeded
out of his mouth. A religion, therefore, which in any
wise tends to lessen our reverence for truth, or encourages
men to alter a solemn engagement, or, what is still worse,
teaches how to absolve from oaths, cannot proceed from the
God of truth; and this is what the oral law does in certain
cases. We do not mean to accuse it of teaching, as the religion
of Rome does, that dispensation may be had from every
kind of oath. On the contrary, the rabbies assume the power
of dispensation only in the case of שבועות בטוי, “rash
oaths;” but we mean to assert, that even that assumption is
contrary to the Word of God, and injurious to the cause of
truth; and, therefore, sufficient to overthrow the credit of the
oral law as a religion given by God. The doctrine itself is as
follows:—

מי שנשבע שבועת בטוי ונחם על שבועתו וראה
שהוא מצטער אם קיים שבועה זו ונהפכה דעתו
לדעת אחרת , או שנולד לו דבר שלא היה בדעתו
בשעת השבועה וניחם בגללו הרי זה נשאל להכם
אחד או לשלשה הדיוטות במקים שאי שם חכם
ומתירין לו שבועתו , ויהיה מותר לעשות דבר שנשבע
שלא לעשותו או שלא לעשות דבר שנשבע לעשותו
וזה הוא הנקרא היתר שבועות , ודבר זה אין לו עיקר
כלל בתורה שבכתב , אלא כך למדו ממשה רבינו
מפי הקבלה שזה הכתוב לא יחל דברו שלא יחלל
הוא בעצמו דרך קלות ראש בשאט נפש כענין שנאמר
וחללת את שם אלהיך אבל אם נחם וחזר בו חכם
מתיר לו ׃

“If any man swear a rash oath, and afterwards repent of it,
because he sees that if he keep this oath it will cause him grief,
and therefore changes his mind; or if something should occur
to him which was not in his mind at the time when he swore,
and he repent on that account; behold, a person, in such
circumstances, is to ask one wise man (rabbi), or three common
men in any place where there is not a wise man, and they
absolve him from his oath; and then it will be lawful to do a
thing which he had sworn not to do, or to leave undone a
thing which he had sworn to do: and this is what is called
// File: 448.png
.pn +1
absolution from oaths. <i>This matter has no foundation whatever
in the written law</i>, but it has been learned from Moses,
our master, by oral tradition, that the Scripture, ‘He shall not
profane his word,’ (Numbers xxx. 3, in the English Bible 2,)
means, that a man shall not himself profane his word in a way
of levity and with a contemptuous mind, according as it is
written, ‘Neither shalt thou profane the name of thy God’
(Levit. xix. 12); but if a man repent and change his mind, a
wise man is to absolve him.” (Hilchoth Sh’vuoth, c. vi. 1, 2.)
Here it is plainly taught, that if a man has reason to fear any
personal inconvenience, or even if he changes his mind, he
may escape from the most solemn obligation that can be laid
upon the consciences of men; and that, after appealing to God
in confirmation of his declaration to do or to leave undone
some particular action, one or more of his fellow-sinners can
remit his duty to his Creator, and give him a license to do the
very contrary of that which he had promised before and unto
God, that he would do. Now let every Israelite reader first
consult his own reason, and reflect whether this doctrine is
agreeable to the character of God, as set forth in the Scripture.
The God of the Bible is a God of eternal and immutable truth.
One of his peculiar characteristics, that he keepeth covenant and
mercy. A man, therefore, who breaks his word, and still more
so, a man who breaks an oath, is unlike God. Is it probable,
then, that God would give a religion with a special provision
for making men unlike himself? Again, God is a God of
knowledge, and therefore knows that the children of men are
in a great degree the children of habit; he knows also that
by habit the evil propensities are strengthened, and that there
is in men a strong propensity to shrink from their word, if it
cause any trouble or damage: is it likely, then, that God would
give a law directly tending to strengthen that evil propensity
by forming a habit of breaking one’s word, even under the
solemn circumstances of an oath? Reason decides that such a
law cannot proceed from the God of Israel. Has it then any
support in the written Word of God? It would be strange,
indeed, if the Word of God should contain anything contrary
to reason. As revealing the nature of Him who is incomprehensible,
it may contain things above our reason: but that in
giving laws for man it should give him license to do what his
reason tells him is directly opposed to the character of God, is
altogether incredible. The rabbies, themselves, however, do
not endeavour to justify the doctrine by a reference to Scripture.
They say in plain terms, “<i>This matter has no foundation
whatever in the written law</i>,” and thus acknowledge that
it is altogether a matter of tradition, the argument against it,
therefore, becomes doubly strong. Every one knows, that a
story loses nothing by passing through many mouths, but that
// File: 449.png
.pn +1
in the course of its progress it gets so many additions, and
undergoes so many changes as at last to be scarcely recognisable.
This circumstance makes all oral tradition uncertain
and unsatisfactory, but is particularly suspicious when it appears,
not only opposed to the Scripture character of God, but
also favourable to the evil propensities of man. If it had
exacted a more scrupulous regard to truth and a willing
submission to hardship and inconvenience for the sake of
truth, then, as opposing the principles of self-interest, it would
have been less suspicious; but when it actually tells men that
to do what may save them from worldly trouble or personal
disadvantage is a Divine institution, one cannot help suspecting
that it is an invention of men, who found it convenient
occasionally to escape from the obligation of an oath. But
after all, the great arbiter must be the written Word of God.
The rabbies say, That it has been learned from Moses by oral
tradition, that the words, “He shall not profane his word,”
mean that a man shall not himself profane his word in a way
of levity, but that he shall go to a wise man and get absolution;
let us then read the whole verse from which those words
are taken:—

איש כי ידור נדר לה׳ או השבע שבועה לאסר אסר
על נפשו לא יחל דברו ככל היוצא מפיו יעשה ׃

“If a man vow a vow unto the Lord, or swear an oath to
bind his soul with a bond, he shall not break his word, he
shall do according to all that proceedeth out of his mouth.”
Now let any man of common sense and honesty say,
whether if it had been God’s intention to forbid all absolution
from oaths, He could have employed words more to
the purpose than these; or whether the plain simple grammatical
meaning is not directly opposed to the rabbinic doctrine?
God says, If a man swear, he shall not profane his
word. The rabbies say, he may profane his word. To prevent
all mistake, God further adds, “He shall do according to all
that proceeds out of his mouth.” The rabbies say, he need
not do what proceeds out of his mouth; and yet they have
the face to tell us, that their doctrine is from Moses, and is
the traditional interpretation of words which signify the very
reverse of what they say. It is only wonderful that they
should have referred to this verse at all, and the fact can only
be accounted for by the supposition that this verse was too
plain to be got over, and therefore they thought it best to take
the bull by the horns, by selecting this very verse as the basis
of their interpretation. That this verse in its grammatical construction
is directly opposed to the oral law no one can doubt,
for it forbids what the rabbies allow, and commands what the
rabbies forbid. But the opposition is not found in this verse
// File: 450.png
.pn +1
only. The other verse to which the rabbies also allude is equally
plain against it. The words, “Ye shall not swear by my name
falsely, neither shalt thou profane the name of thy God. I am
the <sc>Lord</sc>,” plainly forbid that absolution from oaths which the
rabbies teach not only as lawful, but as of Divine authority.
We know that the rabbies make a distinction between שבועת שקר
a false oath and a שבועת בטוי rash oath; but the distinction,
as made by them is unfounded. A rash oath, according
to their doctrine, is an oath concerning something which it is
possible and lawful for a man to do or to leave undone; for as
soon as it interferes with the fulfilment of a Divine command,
it belongs to that class of oaths which they call שבועות שוא
vain oaths. If, therefore, a man swears to do what is both lawful
and possible for him to do, and afterwards draws back and
does it not, what man in his senses can doubt, that that individual,
no matter what the pretext for not keeping the oath, is
guilty of having sworn falsely? What is it to swear falsely, if
voluntarily to refuse to do what a man had previously sworn to
do, constitute not that sin? A sinful falsehood is a wilful departure
from truth; here there is that wilful departure: who, then,
will dare to affirm, that such conduct is not contrary to the express
command of God? Rabbinists sometimes say, that though
the oral law sometimes commands more than is commanded in
the Scriptures, it never allows what God has forbidden; but
here we have a plain example of the contrary. Here the oral
law allows false swearing, which God has positively forbidden.
The doctrine of absolution from oaths teaches men to transgress
three מטות לא תעשה negative precepts. The man who
swears to do anything and then does it not, because he has got
absolution, violates, first, the negative precept, “He shall not profane
his word;” he violates, secondly, the negative precept, “Ye
shall not swear by my name falsely;” and, lastly, he violates a
negative precept more important than either of the others; and
that is, “Neither shalt thou profane the name of thy God.”
Any man, pretending to religion, who should act upon these
principles, first swear and then obtain absolution from his oath,
would expose his religion to the contempt and indignation of all
honest men, and thereby do all that in him lies to profane the
name of his God. Let, then, every Israelite who thinks that the
negative precepts are more important than the affirmative, remember,
that in this one instance the oral law teaches him to
violate three such precepts; and let him reflect further, that the
upholding such a law as this is to profane the name of the God
of Israel before those who are ignorant of the Scripture.

But the rabbinical doctrine does not stop at prospective
absolution, it goes so far as to absolve from the guilt of
perjury actually committed:—

מי שנשבע שבועת בטוי להבא ושקר בשבועתו ,
// File: 451.png
.pn +1
כגון שנשבע שלא יאכל פת זו ואכלה , ואחר שאכלה
קודם שיביא קרבנו אם היה שוגג , או קודם שילקה
אם היה מזיד , נחם ונשאל לחכם והתירה לו הרי
זה פטור מן הקרבן או מן המלקות , ולא עוד אלא
אפילו כפתוהו ללקות ונשאל והתירו לו קודם שיתחילו
להלקותו הרי זה פגור ׃

“If a man swear a rash oath concerning the future, but
lies in that which he has sworn, as, if he should swear not
to eat this bread, and afterwards should eat it; and if, after
he has eaten it, before he brings his sacrifice, in case he did
it ignorantly, or before he is flogged, in case he did it presumptuously—he
repent and ask a wise man, and he absolve
him, behold such an one is exempt from the sacrifice or from
the flogging: and not only so, but if they had actually bound
him in order to flog him, and he ask a wise man, and he
absolve him before the flogging has commenced, he is exempt.”
(Ibid. 18.) In this rabbinic decision there are two
cases, and both contrary to the Word of God. First, we
have the case of the man who has broken his oath ignorantly,
and respecting whom God has decided in the following
words: “If a soul swear, pronouncing with his lips to do
evil, or to do good, whatsoever it be that a man shall pronounce
with an oath, and it be hid from him; when he
knoweth of it, then he shall be guilty in one of these. And
it shall be, when he shall be guilty in one of these things,
that he shall confess that he hath sinned in that thing: and
he shall bring his trespass-offering unto the Lord for his sin
which he hath sinned,” &c. (Levit. v. 4, &c.) Here God
positively commands, first, that he should confess his sin,
and secondly, that he should bring a sacrifice in order to
obtain forgiveness; and, by the above law, the rabbies as
positively declare that obedience to these commands is superfluous.
A man need only say that he has changed his mind,
and get a rabbi to absolve him, and then he can set the
Word of God at defiance, he need neither confess his sin,
nor bring the sacrifice. How can the men who profess such
a religion pretend to have any regard for the law of Moses,
or how can they with any consistency reproach Christians
with the non-observance of the ceremonial precepts, when
they themselves profess religious principles which unceremoniously
subvert such plain commands? The second case is,
however, far more flagrant. It supposes a man to have
sworn that he would not do a certain thing, but afterwards
wilfully to have done it—that is, it supposes a man to have
been guilty of wilful perjury, and yet declares that he may
be delivered both from the guilt and the punishment, by
// File: 452.png
.pn +1
going to a rabbi and getting absolution. This oral law,
which would flog a poor starving creature for eating Gentile
food, or meat and milk together, devises an expedient for
delivering him who is guilty of the grave crime of perjury—that
is, though cruel to the poor, it is merciful to the
criminal. If this be not to violate the laws of God with
a high hand, then we know not what sin is. Here both
classes of the precepts, negative and affirmative, are treated
with the same contempt; both equally trampled under foot.
The guilty are absolved, not only from doing what God
commands, but from the penalty of actual transgression.
The rabbies presume not only to absolve a man from doing
what he has sworn to do, but also to turn perjury actually
committed into innocence. They have assumed the high
prerogative of God, have abrogated his laws, and taught
the guilty to set his threatenings at defiance. We verily
believe that the mass of the Jewish people have been ignorant
of this gross contempt for the Mosaic law, or they
could never have continued so long in such a system, nor so
long have suffered the name of God to be profaned by the
attempt to pass off such a religion as proceeding from Him.
Now, then, we call on every reader of this paper to decide
whether the oral law can really be from God? Has this
doctrine of absolution from oaths anything resembling the
character of the Divine Being as a God of truth? Is it
possible that God should give an oral law directly subversive
of that which he has given in writing; or will any one
dare to say that the Almighty, when he wished to give a
law permitting absolution from oaths, knew so little of the
Hebrew language as to enunciate it in words which directly
forbid it? Let no one misunderstand us, as if we applied
the passages quoted from the oral law generally to the case
of all oaths, or as if we attributed this doctrine of the oral
law to all Israel. We do neither the one nor the other; in
a future number we hope to consider the case of an oath
between man and man, and at present our only intention
is to show that the oral law is dishonouring to God, subversive
of the commands given by Moses, and injurious to
the best interests of the Jewish people; nay, that it is
actually a libel on the children of Abraham; and that,
therefore, if they have any love to God, any reverence for
Moses, and any respect for themselves and their brethren,
they are bound publicly to renounce the principles which it
inculcates, and by which they have been deluded for so many
centuries. It is possible to do one of two things—either to
approve the doctrine of absolution from oaths, or to disapprove
of it. Those who approve of it will, of course,
endeavour to uphold it, and will thereby continue the profanation
// File: 453.png
.pn +1
of God’s name; and, so far as they can, stamp
dishonour upon the religion of Israel. Those, who disapprove
the idea of a rabbi’s absolving from a solemn oath,
and think that oaths are not to be tampered with, are
bound not only to protest against this particular abuse, but
to reject the whole oral law. The rabbies declare that
this doctrine is not an ordinance of the scribes, but an
oral tradition from Moses; if then it be false, the rabbies
are again convicted of passing off an invention of their own
as an ordinance of God, and are therefore wholly unworthy
of credit. The oral law depends altogether upon the validity
of the testimony, and if the witnesses can be proved, in any
one instance, to have spoken falsehood, the credit of the
whole is destroyed. Now this is eminently the case, for
not only have they said what is false, but have endeavoured
to establish a principle subversive of all reverence for truth.
It would be difficult for any man, who was known as one
in the habit of getting dispensation from oaths, to find
belief or credit in the world, and he would scarcely be
admitted as a valid witness in a court of justice; but the
man who propounds dispensation from oaths as a religious
doctrine, and teaches it systematically as agreeable to the
will of God, is a more suspicious person still, and such are
the authors of the oral law. The former might be regarded
as a deluded person, who only broke his oaths when he got
dispensation, but the latter would be considered an artful
underminer of principle, and a wilful despiser of truth; his
testimony would, therefore, have no weight. Now, it is
upon the testimony of such persons that the authority of the
oral law entirely depends. It is confessed, that until the
Mishna and Gemara were compiled, there was no written record
of its contents, but that it was propagated from mouth
to mouth. If, therefore, it appear that those who transmitted
it were men whose love for truth was equivocal, we cannot
be sure that they did not transmit a forgery. The doctrine,
which we have just considered, shows that they did not
love truth, and that they have actually libelled the memory
of Moses, the servant of God, by asserting that he taught
them how to get absolution from oaths. It is for the Jews
to consider whether they will still be deluded by such
incompetent witnesses, and still, even silently, uphold a
doctrine so dishonouring to their religion.
// File: 454.png
.pn +1
.sp 4
.h2 id=chap57
No. LVII. | DOCTRINE OF OATHS, CONTINUED.
.sp 2
Every one naturally thinks that his own religion is the true
one. The Mussulman thinks thus of Mahometanism, the Christian
of Christianity, and the Jew of Judaism, and yet it is plain
that they cannot all be right—two out of the three must necessarily
be in error. What then is to be done? Are they all to
go on in listless and lazy indifference, and leave it to another
world to find out whether or not they have been in the right,
or are we to lay it down as a maxim that every one is to
continue in that religion in which he was born, whether
right or wrong, and that therefore the Turk is to remain a
Mahometan, and the Hindoo an idolater, to his life’s end?
There are very many in the world who seem to think so,
and who adhere to a religion simply because it was the
religion of their forefathers. Now we grant that no man should
carelessly or lightly abandon the religion of his childhood, and
have no scruple in saying that he who changes his religion as
he would his clothes must be a fool, or something worse. But
we must say, at the same time, that he who retains his religion,
merely as a matter of prejudice or interest, is not a great deal
better, and can hardly be considered as a rational being. Every
being, whom the Creator has endowed with reason, ought to
have a religion and to know why he prefers it to all others.
But perhaps some reader will say, I have a religion—I am a Jew,
and I prefer this religion to all others, because God himself
gave it to Moses on Mount Sinai. To this we reply, But how
do you know that you have got the religion of Moses? If you
really had Moses’ religion you could not be wrong, but how can
you prove that the religion which you now profess is really that
true religion? Your fathers in the times of old often forsook
Moses and the Prophets, and taught their children a false religion,
how, then, can you be sure that this is not the case with
what you have got at present? Certainty can be had only by examination
and comparison. The Judaism of the present day must
be compared with the Law and the Prophets. If it agrees with
them, then the Jews have reason to believe that they are in the
right; but if not, then they must be in the wrong. Our own
firm conviction is, that modern Judaism is altogether spurious,
and plainly opposed to that religion which God gave to your
fathers. The doctrine of dispensation from oaths is sufficient
to prove this, as was shown in the last number. But we have
more objections still to make against that doctrine, and all confirmatory
of the conclusion to which we have come. We saw
in our last, that if a man swear an oath to himself only, where
// File: 455.png
.pn +1
others are not concerned, he can have absolution, but we now
come to consider the case of an oath, made to another person,
respecting which the oral law teaches us as follows:—

ראובן שהשביע לשמעון וענה אמן או קבל השבועה
ונחם שמעון על שבועתו ונשאל עליה אין מתירן
לו אלא בפני ראובן שהשביעו , וכן אם נשבע ראובן
או נדר שלא יהנה בשמעון או שלא יהנה בו שמעון
ונחם ונשאל לחכם אין מתירין לו אלא בפני שמעון
שנדר ממנו הנאה ואפילו היה שידע הנידר שהתיר זה
נדרו או שבועתו ולפיכך יהנה ממנו או יהנה לו ׃

“If Reuben should adjure Simeon, and he answer Amen, or
accept the oath; and afterwards Simeon should repent of his
oath, and ask concerning it, he is not to be absolved except in
the presence of Reuben who adjured him. In like manner, if
Reuben should swear an oath not to receive any profit from
Simeon, or that Simeon should receive no profit from him, and
afterwards should repent and ask a wise man, he is not to be
absolved except in the presence of Simeon, concerning whose
profit he had vowed: yea, even though Simeon were an infant
or a Gentile, he is not to be absolved except in his presence, in
order that he, with respect to whom the vow was made, may
know that the other has got absolution from his oath or vow, and
that therefore he may receive from or confer profit upon him.”
(Hilchoth Sh’vuoth, c. vi. 7.) Now in considering this doctrine,
we must not withhold that measure of approbation which is
due to the rabbies. There is here a certain degree of honesty
and plain dealing. The rabbies have determined that where
one man swears to another, he is not to be absolved, except in
the presence of that other, and are in so far vastly superior in
morality to those who hold and teach, not only that all oaths
may be absolved, but that they may be absolved secretly, so
that he who is most affected by the dispensation, knows nothing
about it. Bad as the oral law is, it does not descend to such a
depth of hypocrisy and profaneness. Another trait which deserves
notice is, that it does not teach that no faith is to be kept
towards those who have got another religion, but expressly determines,
that if a Jew swear to a Gentile, he is not to be absolved
without that Gentile’s knowledge. We readily admit
that this is greatly superior to a doctrine of dispensation, taught
and practised by some who call themselves Christians; but,
having made this admission, and given the rabbies their due,
We must also say, that the doctrine of absolution here taught is
plainly contrary to reason and Scripture, and if extensively
practised, would destroy all confidential intercourse or dealings
// File: 456.png
.pn +1
between man and man. Just suppose that the law of this
country was, that any one who had entered into a solemn engagement
with another, could be enabled to break it, simply, by
calling up the person to whom he had mode the promise before
a magistrate, and by declaring, in his presence, that he repented
of what he had done, who would ever trust another, or
value even an oath? Not only would the commercial transactions
of the country be at an end, but the very bonds of society
would be rent asunder. The existence of human society depends
upon that measure of confidence which a man can place
in his brother, but if the rabbinical doctrine prevailed and
were acted upon, there could be no confidence more. A man’s
oath would be good for nothing, and if so, the value of his word
still less. But, besides this, the doctrine that a rabbi may absolve
Simeon from his sworn obligation to Reuben, is absurd.
If Simeon swear to Reuben a lawful oath, no one on earth but
Reuben can release him; but here we are told that a rabbi,
who has nothing at all to do with the matter, may remit the
obligation. He might, with as much reason and with less profanity,
undertake to absolve Simeon from his pecuniary debts.
That the dispensation must take place in the presence of the
party to whom Simeon swore, is but poor satisfaction, and
would not remove the inconvenience, nor diminish the guilt.
Suppose, for instance, that Simeon should promise Reuben
with an oath, that within a given time he would complete
certain business, or lend him a certain sum of money, or anything
else of the kind, and that Reuben should arrange his
affairs in dependence upon this oath, what satisfaction would it
be to Reuben to be present at the absolution! It would not
remove the inconvenience nor indemnify him for the loss to
which the non-fulfilment of the oath exposed him, nor abate the
vexation and sorrow which he must feel to see a teacher of religion
trampling upon the most solemn sanction with which religion
guards the intercourse between man and man. For,
after all, the main objection to the doctrine is, that it allows
what God forbids, as we showed in the last number, and under
the pretence of religion, makes perjury systematic.

But to estimate this doctrine fully, and also the character of
the men with whom it originated, we must look at the original
passage in the Talmud, on which the above-cited decision is
founded:—

המודר הנאה מחברו אין מתירין לו אלא בפניו
מנהני מילי אמר רב נחמן דכתיב ויאמר ה׳ אל משה
במדין לך שוב מצרימה כי מתו כל האנשים אמר לו
במדין נדרת לך והתר נדרך במדין דכתיב ויואל
משה אין אלה אלא שבועה דכתיב ויבא אותו באלה
// File: 457.png
.pn +1
וגם במלך נבוכדנצר מרד אשר השביעו באלהים חיים
מאי מרדותים אשכחיה צדקיהו לנבוכדנצר דהוה
קאכיל ארנבת חייא אמר ליה אישתבע לי דלא מגלית
עלוי ולא תיפוק מילתא אישתבע ליה לסוף הוה קא
מצטער צדקיהו בגופיה איתשיל אשבועתיה ואמר שמע
נבוכדנצר דקא מבזין ליה שלח ואייתי סנהדרין
וצדקיהו אמר להון חזיתין מאי קא עביד צדקיהו לאו
הכי אישתבע בשמא דשמיא דלא מגלינא אמר ליה
איתשלי אשבעתיה [ אמר ליה מתשלין אשבועתא ]
אמרי ליה אין אמר להו בפניו או שלא בפניו אמרי
בפניו וכו׳ ׃

“He that has a vow upon him, with respect to profit from
his neighbour, is not to be absolved, except in that neighbour’s
presence. How is this proved? Rav Nachman says, it is
proved by the words, ‘And the Lord said unto Moses, in
Midian, Go return into Egypt; for all the men are dead which
sought thy life;’ he said to him, In Midian thou hast vowed,
go and get absolution from thy vow in Midian, for it is written,
וַיּוֹאֶל משֶׁה  , ‘And Moses was content.’ (Exodus ii. 21.) Now
this word means nothing else but swearing, as it is written,
‘And he took an oath of him.’ (Ezek. xvii. 13.) It is farther
proved by the words, ‘And he also rebelled against King
Nebuchadnezzar, who had made him swear by God.’ (2 Chron.
xxxvi. 13.) What was the nature of his rebellion? Zedekiah
found Nebuchadnezzar eating a live hare, whereupon Nebuchadnezzar
said to him, swear to me not to reveal this, nor to
report the matter. Zedekiah swore, but afterwards he was
grieved, and went and got his oath absolved and told. Nebuchadnezzar
heard that they despised him, and sent and fetched
the Sanhedrin and Zedekiah, and said to them, Ye see what
Zedekiah has done, although he swore by the name of God not
to reveal the matter. They said to him, He got a dispensation
from his oath. He said, Is it lawful, then, to get dispensation
from an oath? They said, Yes. He said again, Is this to be
done in the other’s presence or absence? They say, In his
presence,” &c. (Nedarim, fol. lxv. 1.) Now this passage not
only illustrates the doctrine of dispensation, but throws much
light upon the character and knowledge of the men from
whom the tradition is derived. In the first place, it shows a
strange confusion of mind to derive וַיּוֹאֶל, “he was willing,”
from אלה, “he sware;” but it is stranger still out of this
mistranslation, to invent a story of Moses having sworn and
got absolution; but the most strange of all is, that any one
should be found who can believe this a sufficient warrant for
// File: 458.png
.pn +1
the doctrine of dispensation from an oath made to a fellow-creature.
If even it were true, as the rabbies say, that Moses
had sworn to Jethro not to return into Egypt, still this is not
a case in point; for Moses did not get absolution from any
third person, but received express permission from Jethro himself
to return, as we find in the chapter referred to, where it is
said, “And Moses went and returned to Jethro, his father-in-law,
and said unto him, Let me go, I pray thee, and return
unto my brethren which are in Egypt, and see whether they
be yet alive. And Jethro said to Moses, Go in peace.” (Exod.
iv. 18.) If there was any oath, we see that it was dispensed
with, not by a wise man, nor by any third person or persons,
but by him to whom the oath was made. This passage is,
therefore, decidedly against the rabbinic doctrine, and therefore
the rabbinic doctrine cannot be true. The second case
cited by the Talmud is still stronger, as a testimony, both
against the system and the men. It tells us that Zedekiah
swore to Nebuchadnezzar not to betray him in a certain matter,
which no law, either of God or man, compelled him to divulge—that
he swore by the name of the God of Israel, and yet that,
after this most solemn transaction, he did what he had sworn
not to do. He betrayed a man from whom he had received
kindness, and equally disregarded the obligations of gratitude
and the sacred ties of an oath—in short, that he committed
perjury. This is in itself bad enough; but the Talmud proceeds
further to tell us, that this was not his own individual act, but
the solemn decision of the Supreme Council of the Sanhedrin.
Zedekiah did not perjure himself without having advice. He
went to the Sanhedrin, and they absolved him from the obligation
of the oath, and that contrary to their own maxim,
that an oath sworn to a neighbour cannot be absorbed, except
in his presence. Here, then, the Talmud plainly confesses
that the Sanhedrin did wrong, in fact, that they were aiders
and abettors in Zedekiah’s perjury; that, therefore, they were
men who had no regard to truth, and no fear of God; and,
consequently, that no man of any common sense would believe
a single word that came out of their mouths. What, then,
becomes of the whole fabric of Jewish tradition? It depends
altogether upon the unimpeachable character of the various
Sanhedrins through whose hands it passed. If, therefore, we
should, find that any one Sanhedrin consisted of notorious
liars, the genuineness of the oral law is at an end. But here
the Talmud itself tells us that even before the deportation of
Zedekiah, the Sanhedrin consisted, not of common liars, but of
false swearers, of men who had so little regard for the name
of the Lord, as to absolve a solemn oath of which that name
was the safeguard. If they had done this in accordance with
their traditions, there would be some appearance of consistency,
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.pn +1
but they did it in the face of the tradition, which says,
that when an oath is sworn to another person absolution cannot
be given except in his presence. When Zedekiah demanded
absolution, they should have refused, and told him that it was
contrary to the oral law; but, whether from fear or from self-interest,
they acceded to the king’s wish, and helped hint to
commit perjury: and these are the men who have handed down
the oral law; what trust, then, can be placed in their word,
when they disregard an oath? The story is either true or false.
If true, then all the members of the Sanhedrin were guilty of
perjury,—if false, then the Talmud has handed down a falsehood
as truth, and in neither case is it worthy of credit. Surely
it is time for the chosen people of God to use the reason which
God has given, and to examine the grounds upon which they
profess Judaism. The ignorant and the thoughtless may retain
their profession as a mere matter of prejudice, but it would be
very strange if any, who think religion worth a thought, should
still adhere to a system for which there is not only no evidence,
but against which there is evidence so satisfactory. According
to the Talmud itself, and on its own showing, the persons whose
office it was to guard the traditions in the days of Zedekiah were
men who transgressed those traditions, and made themselves
guilty of perjury; what warrant, then, have the Jews for believing
that those men did not change the traditions, and hand
down mere inventions of their own? What was there to restrain
them from such conduct, if they could free themselves from the
obligation of an oath by the name of the God of Israel?

But as the men who handed down the traditions are described
by their own successors as wicked and ungodly persons, so the
traditions which they have handed down are of the same character,
and, as we have said, if generally acted upon, would rend
asunder all the ties of human society, and beget universal distrust
and suspicion. The oral law plainly and unequivocally
allows a man to swear to his neighbour that he will do or leave
undone something that his neighbour requires, and then to get
absolution from that oath and do the contrary. It is true that
it requires this to be done in the presence of the other person,
but that does not much alter the matter. Whether Zedekiah
divulged what he had sworn to Nebuchadnezzar to keep secret,
in his presence or behind his back, is a thing of very little consequence;
the oath is just as much and as really broken, and
the results might be just as pernicious and injurious. Take, for
example, the case of a manufacturer who communicates to his
servant some important secret in his trade, and for his own
security binds him by an oath not to divulge it. In a little time,
the servant, for some reason or other, finds it convenient or
profitable to make this secret known, and goes to a wise man,
summons the manufacturer to be present, gets absolution, and
// File: 460.png
.pn +1
then divulges what he had sworn to keep secret,—where is the
difference as to all practical purposes, or as to the actual guilt
of perjury? But again, suppose that the wise man was to act
as the Sanhedrin did, and absolve the man without summoning
the person to whom he swore, it is a question whether the servant
would then he bound. Zedekiah evidently thought not.
All he was concerned about was to have absolution, and if there
was any sin in giving it, he evidently thought that the onus
rested upon those who gave, and not upon him who received it.
According to the oral law, the Sanhedrin was wrong in giving
absolution under the circumstances: but, according to the same
oral law, Zedekiah was right in obeying their decision. Implicit
and universal obedience to the words of the Sanhedrin
and wise men is required by the Talmud; and, therefore, if a
wise man give absolution, even though he give it unlawfully,
it is still the duty of him who is absolved to obey his decision,
and act upon it. A Rabbinist is not allowed to reason; but as
we have seen on a former occasion, to believe that his right
hand is his left, and <i>vice versa</i>, if the rabbies say so—and, consequently,
if a wise man absolve him, he is not to trouble either
his conscience or his reason as to the right or the wrong; his
duty is not to dispute, but to receive the determination as the
words of the living God. The provision, therefore, that if
Simeon swear to Reuben he is not to be absolved, except in
Reuben’s presence, affords but little protection. If it was possible
for the Sanhedrin, a body consisting of seventy-one persons,
to disregard it, it is surely possible that any other wise man
might disregard it also, and absolve Simeon, even in Reuben’s
absence. Now the bare possibility of such occurrences would
make all promises, whether sanctioned by oaths or not, of no
value, and have the most pernicious effect as to the practice of
speaking truth. Men might reason from the greater to the less,
and say, If it be lawful, by means of absolution, to break an
oath, קל וחומר, <i>à fortiori</i>, it is lawful to break one’s word
without absolution; and, at all events, those to whom the promise
was given would be likely to reason thus, and say, If we
cannot depend upon this man’s oath, much less can we place
confidence in his word. But what is worse still, such a doctrine
is calculated to make men despise all religion, and to render
them a prey to infidelity. The thoughtless and the rash are
very likely to say, If this be religion, better far to be without
it; or, to conclude that as such doctrine cannot possibly be the
offspring of the Divine mind, all revealed religion is a mere imposture.
In every case it is a reproach to the good sense and
piety of Israel to profess such a doctrine; or, if they do not
believe it, to remain silent, and suffer mankind to suppose that
this is the religion of the children of Abraham. So long as they
profess that the oral law is the source of their religion, so long
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.pn +1
are they responsible for the doctrines which it teaches; and so
long as they abstain from a public renunciation of the oral law,
they must be considered as believers in its authority. It will
not do to renounce one particular doctrine, whilst they profess
faith in the general system. The body of traditions is a whole
which cannot be parted. They have all come down, resting on
the same evidence; if, therefore, the evidence be invalid in any
one case, it is invalid in all; and if any one admits its validity
in some cases, he cannot, if a reasonable man, deny it in others.
He may dispute about the conflicting opinions of the rabbies,
but if he admit any one of those doctrines which are called traditions
from Sinai, he must admit them all, and, consequently,
this which professes to be one of them. It remains, therefore,
for the Israelites of the present day to choose, whether they will
still retain the system of the oral law, and thereby sanction the
dispensation from oaths, or whether they will repudiate this
doctrine, and thereby renounce the whole oral law.
.sp 4
.h2 id=chap58
No. LVIII. | MERITORIOUSNESS OF CIRCUMCISION.
.sp 2
Wherever there is an internal principle of religion, it will,
like all other principles, manifest itself in external acts, and in
an external form of rites and ceremonies. It is just as impossible
for a living man to continue without giving any signs of
life, as for the religious principle to exist without an outward
expression. It is the universal law of creation that every vital
principle should manifest itself and therefore, when the Creator
himself was pleased to give a religion, he ordained certain
rites and ceremonies to give notice of its existence, and to
serve as the body in which the soul should reside. Rites and
ceremonies, therefore, are not to be despised, even when devised
by man, for they are demonstrations of an internal life from
which they proceed; but when instituted by God, they are
doubly important, because besides being a sign, they have all
the authority of a Divine command. False religion, however,
is not satisfied with this acknowledgment, nor this measure of
reverence. It goes still further, and elevates the external sign
above the thing signified, by making the external rites the
great essentials of religion. Thus, in the time of the Prophet
Isaiah, the Israelites thought that the act of sacrifice, and the
external observation of the Sabbath and holidays, formed the
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.pn +1
substance of religion, and therefore God told them, that even
these things, though ordained by himself, were not pleasing in
his sight, unless they proceeded from the living principle
within. “Bring no more vain oblations: incense is an abomination
unto me; the new moons and Sabbaths, the calling of
assemblies, I cannot away with; it is iniquity, even the solemn
meeting.” (Isaiah i. 13.) And again in a subsequent chapter
he says, “They seek me daily, and delight to know my ways,
as a nation that did righteousness and forsook not the ordinances
of their God: they ask of me the ordinances of justice;
they take delight in approaching to God.” (lviii. 2.) And yet
at the same time he shows that this was all mere outside work,
and displeasing in his sight. Wherever, therefore, we find a
religion, which places external observances above the moral
duties, we may be sure it is not of God; and for this reason,
amongst others, we believe that the oral law is the invention
of men. We had an instance in the subject last considered,
the dispensation from oaths. The rabbies disregard the moral
obligation, but make the mere form of going to a rabbi to get
absolution an essential requisite. Another proof is furnished
by their doctrine concerning <i>The meritoriousness of Circumcision</i>,
which is set forth as follows:—

מצות עשה לכל אדם מישראל שימול את בנו
וגדולה היא משאר מצוות עשה שיש בה צד כרת ,
וגם נכרתו עליה שלש עשרה בריתות בפרשת מילה ,
ולא נקרא אברהם שלם עד שנימול ובזכותה נכרתה
לו ברית על נתינת הארץ והיא מצלת מדינה של
גיהנם כמו שאמרו חכמים שאברהם אבינו יושב
שנימול , ומאוסה היא הערלה שנתגנו בה הגוים
שנאנר כי כל הגוים ערלים , וכל המפר בריתו של
אברהם או שמושך ערלתו אע׳׳פ שיש בידו תורה
ומעשים טובים אין לו חלק לעולם הבא ׃

“It is an affirmative precept, binding on every man of
Israel, to circumcise his son; and this is greater than any
of the other affirmative precepts, for there is a threat of excision
attached to it; and further, on account of it, thirteen
covenants were made, as is recorded in the chapter of circumcision.
Abraham was not called perfect until he was
circumcised, and by the merit of circumcision, a covenant
was made with him respecting the giving of the land. It
also delivers from the judgment of hell, for the wise men
have said, that Abraham our father sits at the door of hell,
and does not suffer any one that is circumcised to be cast
into it. Uncircumcision is despised, for the Gentiles are
// File: 463.png
.pn +1
reproached with it, as it is said, ‘All the nations are uncircumcised’
(Jer. ix. 25); and every one who breaks the
covenant of Abraham our father, either by not being
circumcised or by becoming uncircumcised, has no part in
the world to come, even though he possess a knowledge of
the law and good works.” (Joreh Deah., 260.) Here we
have the very same misconception, which God reproved by
the mouth of Isaiah; an external act is preferred to holiness
of life, and a mere preparation of the body to purity
of heart. It is gravely and solemnly asserted that the
precept concerning circumcision is greater than all the
other affirmative precepts, that is, it is exalted above our
duty to God and our duty to our neighbour. The command

ואהבת לרעך כמוך

“Thou shalt love thy neighbour as thyself,” is an affirmative
precept, and is therefore one of those to which circumcision
is preferred. The command

כבד את אביך ואת אמך

“Honour thy father and thy mother,” is an affirmative
precept, and has a promise of long life in the land attached
to it. It concerns our duty to those, to whom, under God,
we owe our existence, and yet the oral law teaches that
obedience to it is not so important as to the precept concerning
circumcision. We do not mean to deny the scriptural
importance of circumcision, nor of any other of the
Divine institutions, but we do mean to appeal to every
Israelite of understanding to judge, which of these commandments
is of most importance. Can an Israelite, merely
because he is circumcised, though he has no love to his
fellow-men, and no reverence for his parents, be acceptable
in the sight of God, or can he be more acceptable than
a Gentile who obeys these commands? But the sweeping
declaration of the oral law, not only teaches men that circumcision
is more valuable than love to man, but exalts it
even above love to God. The commandment, “Thou shalt
love the Lord thy God, with all thy heart,” &c., is an affirmative
precept, and is consequently included amongst
those which are stated to be inferior to circumcision. This
conclusion seems so monstrous, that one is almost afraid of
having misunderstood the sense; but Rashi, who must be
acknowledged as an authority, goes still farther, and endeavours
to prove that circumcision is equal in importance
to all the other commandments put together.

שהיא שקולה כנגד כל המצוות שבתורה ׃

“It is equivalent to all the commandments which are in
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.pn +1
the law.” (Nedarim, fol. 31, col. ii.) So that there can be
no doubt that this is the doctrine of the oral law. Now
just let the reader consider the nature of circumcision. It
is, in the first place, an external act,—it is, in the second
place, an act performed without the will of the infant, and
at a time when he can exercise no act of moral responsibility,
and yet the mere act is placed above the highest
perfection of a created being, love to God and his fellow-creatures.
But the oral law does not merely assert this
doctrine, but gives its proofs, and the first is, that to the
precept of circumcision the threat of excision is annexed.
Of course, we admit the fact, for it is plainly said, “The
uncircumcised man-child, whose flesh of his foreskin is not
circumcised, that soul shall be cut off from his people; he
hath broken my covenant” (Gen. xvii. 14.); but we deny
the consequence. There is nothing peculiar to circumcision
in the annexed threat of excision. God has pronounced the
same threat against every presumptuous sin, as it is written,
“But the soul that doeth ought presumptuously, whether he
be born in the land or a stranger, the same reproacheth
the Lord; and that soul shall be cut off from among his
people. Because he hath despised the word of the Lord,
and hath broken his commandment, that soul shall be
utterly cut off; his iniquity shall be upon him.” (Numb.
xv. 30, 31.) Here we see that presumptuous transgression
of any one of God’s commandments will be visited with the
same punishment denounced against the omission of circumcision,
so that the annexed threat is far from proving that
this precept is superior to all the other affirmative commandments.
On the contrary, it shows that God does not
judge by the external act, but by the state of the heart,
and that presumptuous disobedience of any commandment,
as demonstrating an utter want of love to him, will be
visited with the severity of his wrath. It is further
alleged, “That Abraham was not called perfect until he
was circumcised,”—and this is proved in the Talmud, by
the words, “Walk before me, and be thou perfect.” But
these words do not prove that, even after his circumcision,
Abraham was called perfect; they are a command to be
perfect, but not a declaration that he was so; and it
cannot be urged that by being circumcised he obeyed this
command, and thus became perfect, for this would open an
easy way of attaining perfection to the most abandoned
of mankind. Besides, it is easy to prove that this word
“perfect” is also given to the uncircumcision. Long
before circumcision was given, it was applied to Noah.
“Noah was a just man, and perfect in his generations,
and Noah walked with God” (Gen. vi. 9), where that which
// File: 465.png
.pn +1
is only commanded to Abraham, is asserted to have been
found in Noah. God commanded to Abraham to walk
with him, and to be perfect; but he declares of the uncircumcised
Noah, that he was perfect, and did walk with
him. In this respect, therefore, even if the rabbinic interpretation
of the words were correct, circumcision has no
superiority over uncircumcision. The next proof, namely,
“That by the merit of circumcision a covenant was made
with Abraham, respecting the giving of the land,” is
equally inconclusive. Long before the covenant of circumcision
God had promised the land to Abraham, and that
repeatedly; and not only had promised it, but had actually
made a covenant with him respecting the gift, as we read,
“In the same day, the Lord made a covenant with Abram,
saying, Unto thy seed have I given this land, from the river
of Egypt unto the great river, the river Euphrates.” (Gen.
xvi. 18.) This covenant was made before the birth of Ishmael;
and when Ishmael was born, Abraham was eighty-six years of
age; consequently, it was at least fourteen years before circumcision,
so that the assertion that the covenant respecting the
land was made on account of the merit of circumcision is
altogether false. God made the covenant, not because Abraham
deserved it, but according to his own grace and mercy,
when Abraham had no bodily mark to distinguish him from
the surrounding nations. Here again, then, the oral law
asserts what is false. But the rabbies were not contented with
Scripture proof; they felt that the letter of Scripture was
against them, and therefore had recourse to their own invention,
and have devised the fable that “Circumcision delivers
from the judgment of hell, for that Abraham sits at the door of
hell, and does not suffer any one that is circumcised to be cast
into it.” That this is a regular and wilful falsehood, no one
that has reason, and takes the Scripture to guide it, can
possibly doubt. It implies that many who are circumcised
deserve the punishment of hell, and are led to the very door,
but that Abraham interferes, and delivers them from their just
punishment. If they did not deserve it, and were not liable
to it, there could be no necessity for Abraham’s sitting in so
unpleasant a situation. The guilt of these persons is, therefore,
fully admitted, and yet the wise men say, that out of
regard to the mere external token of the covenant, God gives
up his attribute of justice, and acquits those who deserve
punishment. But it implies further, that God does not deal
thus to the Gentiles—that to them he exercises all justice, and
shows no mercy. Abraham looks on with unconcern when a
Gentile is brought to the place of the damned, feels no compassion
and exercises none, and the Divine Being himself is made
a party in this injustice, and want of compassion. Religion is
// File: 466.png
.pn +1
misrepresented as a mere system of favouritism, and the Judge
of all the earth as a doer of wrong. That this is the plain
drift of the story is plain from what follows: “Circumcision is
despised, for the Gentiles are reproached with it, as it is said,
‘All the nations are uncircumcised.’” Here the rabbies plainly
tell us, that God despises the works of his own hands, that he
disdains the overwhelming majority of his rational creatures, and
that not because of their wickedness, or their cruelty, or their
idolatry, or their profanity, but because they have not got a commandment
which He never gave them. The rabbies themselves
will admit that God never gave the Gentiles the commandment
of circumcision, how then is it possible that he should blame
them, or despise them, or treat them with unmitigated severity,
because they have not got what He never gave them? If it
had been offered to them, and they had refused, there would
have been some ground for such a representation, but at
present there is none. It is not true that God reproaches the
Gentiles in the words, “All the nations are uncircumcised;” on
the contrary, He is reproaching Israel. The context is, “Behold
the days come, saith the Lord, that I will punish all them
which are circumcised with the uncircumcised; Egypt, and
Judah, and Edom, and the children of Ammon and Moab, and
all that are in the utmost corners, that dwell in the wilderness;
for all the nations are uncircumcised, and all the house of
Israel are uncircumcised in the heart.” (Jer. ix. 25, 26.)
This is very different doctrine from that of the rabbies. God
declares that the mere outward sign of circumcision shall
not save from punishment; that he makes no difference whatever
between the uncircumcised and the circumcised, but that
he looks upon the heart, and deals out to all evenhanded
justice. He says, that he will punish the idolatrous nations,
whom he has enumerated, but declares that he will punish the
sinners of Israel along with them, and then to obviate the
very objection which the oral law urges, and to take away all
false confidence in circumcision, he adds, “The nations are
uncircumcised, and all the house of Israel are uncircumcised in
heart;” as if he would have said, Do not deceive yourselves,
thinking that your circumcision will save you: there is a worse
uncircumcision than that of the flesh, the uncircumcision of the
heart. This is doctrine worthy of the Divine Being, consistent
with his attributes of justice and holiness, and consolatory and
encouraging to all his rational creatures; whereas the rabbinic
doctrine is dishonouring to God, and contemptuous to all the
Gentile nations. If it were believed, no Gentile would have
any motive to serve or honour the true God, from whom he
could expect neither justice nor mercy. It is equally pernicious
and destructive to the moral and spiritual welfare of the
Israelites themselves. Any man who believes that his circumcision
// File: 467.png
.pn +1
will save him from hell, will feel himself at liberty to
violate other commands without fear. Why should he be
holy, or chaste, or honest, or true? His father Abraham is
sitting at the gate of hell waiting for him, and will deliver
him from the just reward of his delinquencies. We do not
mean to attribute such reasoning to all Israelites—far from it;
but it is certain that on the minds of the ignorant and
superstitious this doctrine must have this effect. Those who are
acquainted with the Word of God, or know how to reason, must
believe that it is false, but then it is their duty not only to
disbelieve it in their hearts, but to renounce it publicly, and
to teach the ignorant and uneducated that it is false. Israelites
often feel justly indignant at the want of due appreciation
which characterizes public opinion with regard to the nation,
but let them reflect on the causes, and they will cease to
wonder. Mankind in general does not distinguish between
the Jews and Judaism, but erroneously attribute, without any
discrimination, the errors of the system to the men; and how
can they do otherwise, so long as the oral law is still upheld
as a Divine code of law? Let Israel renounce the errors
publicly, and all the causes of misconception will be removed.

But we would ask our readers to go a little farther, and compare
the doctrines of Christianity on this subject with those of
the oral law. They will find that where the rabbies have erred,
the disciples of Jesus of Nazareth have taught the truth.
St. Paul admits the importance and the privileges of circumcision.
He asks, “What advantage then hath the Jew? or
what profit is there of circumcision?” And answers, “Much
every way: chiefly, because that unto them were committed the
oracles of God.” (Rom. iii. 1.) He does not undervalue God’s
mercy to Israel, but at the same time he honours God’s justice
and holiness, by declaring that “God will render to every man
according to his deeds: to them who by patient continuance in
well doing seek for glory and honour and immortality, eternal
life: but unto them that are contentious, and do not obey the
truth, but obey unrighteousness, indignation and wrath, tribulation
and anguish, upon every soul of man that doeth evil, of
the Jew first, and also of the Gentile; but glory, honour, and
peace, to every man that worketh good, to the Jew first, and
also to the Gentile: for there is no respect of persons with God.”
(Romans ii. 6-11.) This exactly agrees with the words of
Jeremiah, and with the character of God, as set forth by Moses
and the Prophets, and must commend itself to the mind of
every reflecting person. Let then those who reject Christianity
account for the fact, that where the rabbies are wrong, the
preachers of Christianity are right. If all truth come from
God, and unassisted human reason must go wrong, how is it that
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.pn +1
God should have helped Christians to the truth, and left the
Jews in deadly error for so many centuries?

Judaism teaches that the Gentiles are despised, simply because
they have not got an outward sign, which God never intended
they should have. Christianity proclaims that God is a just
Judge. It says, “Circumcision verily profiteth, if thou keep
the law; but if thou be a breaker of the law, thy circumcision
is made uncircumcision. Therefore if the uncircumcision keep
the righteousness of the law, shall not his uncircumcision be
counted for circumcision?” Judaism teaches that Abraham sits
at the gate of hell to deliver even the wicked, if they be only
circumcised. Christianity teaches that Abraham has no respect
to the outward sign, unless it be accompanied by purity
of heart. “There was a certain rich man, which was clothed
in purple and fine linen, and fared sumptuously every day: and
there was a certain beggar named Lazarus, which was laid at
his gate, full of sores. And it came to pass that the beggar
died, and was carried by the angels into Abraham’s bosom: the
rich man also died, and was buried; and in hell he lifted up
his eyes, being in torments, and seeth Abraham afar off, and
Lazarus in his bosom. And he cried and said, Father Abraham,
have mercy on me, and send Lazarus, that he may dip the
tip of his finger in water, and cool my tongue; for I am tormented
in this flame. But Abraham said, Son, remember that thou
in thy lifetime receivedst thy good things, and likewise Lazarus
evil things; but now he is comforted, and thou art tormented.
And beside all this, between us and you there is a great gulf
fixed: so that they which would pass from hence to you cannot;
neither can they pass to us, that would come from thence. Then
he said, I pray thee therefore, father, that thou wouldest Send
him to my father’s house: for I have five brethren; that he may
testify unto them, lest they also come into this place of torment.
Abraham said unto him, They have Moses and the prophets;
let them hear them. And he said, Nay, father Abraham: but
if one went to them from the dead, they will repent. And he
said unto him, If they hear not Moses and the prophets, neither
will they be persuaded, though one rose from the dead.” (Luke
xvi. 19-31.) Let the reader compare this with the rabbinic
doctrine, and then explain why it is that where the oral law
errs, God has given the truth in the New Testament.
// File: 469.png
.pn +1
.sp 4
.h2 id=chap59
No. LIX. | CRUELTY TO THE UNLEARNED.
.sp 2
The great object of these papers has been to compare Judaism,
as it at present exists, with the religion of Moses and the Prophets,
and thus to ascertain whether the Jews of the present
day walk in the good old paths pointed out to their forefathers.
We have endeavoured to give our reasons for believing that the
Jews have been imposed upon by the inventors of the oral law,
and have now got a religion diametrically opposed to that
which was revealed to them by God. More than a year has
elapsed since the first of these papers was published, and yet
no answer has appeared. This silence may be attributed to
one of three causes. Either there has been a want of sufficient
zeal on the part of those who profess Judaism—or, prudence
has suggested that the system would not bear discussion—or,
these papers have been thought unworthy of notice. It is for
the Jewish people at large to consider, which of these three
reasons have influenced the champions of the oral law. The
Jews certainly have a right to some explanation from those,
whose learning and station point them out as the natural defenders
of Judaism. Every reflecting man must be staggered
by the fact, that a strong case has been made out against the
oral law—that, contemporaneously with the publication of
these papers, strong symptoms of dissatisfaction with certain
parts of Judaism have been manifested in one of the most
respectable synagogues in London—and yet, that nothing has
appeared, either in the shape of defence or explanation. That
this silence has not proceeded altogether from contempt is
made probable by another fact, and that is, That it is confidently
asserted that a public answer was given orally to the
first number, and that this answer was satisfactory to those
who heard it. It is much to be regretted that the answer
was not made known generally, so as to afford the same satisfaction
to others. For ourselves, we should have been most
happy, if convinced of error, to have retracted any erroneous
charge. We have, in the interval, frequently considered the
subject which is said to have been answered; and now consider
it our duty, before closing this series, to make known our
reasons for still believing, that that one topic is in itself sufficient
to prove that the religion of the oral law is a system of
error. Our arguments were simply these. A religion which
despises and insults the unlearned cannot be from God. The
oral law does despise and insult the unlearned, for it commands
its disciples not to marry the daughters of the unlearned
on the ground that they are no better than beasts. Therefore
// File: 470.png
.pn +1
the oral law cannot be from God. Secondly, a religion
which makes the murder of an unlearned man lawful, cannot
be from God. The oral law does make it lawful, for, as we
showed in No. 1, Rabbi Eleazer says, That it is lawful even on
the most solemn day of the Jewish year, to kill an unlearned
man without observing any of the technicalities of the rabbinic
art of slaughtering; or, as another says, to rend him asunder
like a fish. Therefore the oral law cannot be from God. We
now proceed to show why we still think that that line of
argument is valid.

The first step is, to establish the meaning of the expression
עם הארץ <i>Amhaaretz</i>, which we translated “an unlearned
man.” The literal English of this expression is, “People of
the land,” it might therefore signify the inhabitants of Canaan,
but in the Bible it is more commonly used of the mass of the
Israelitish people, as for instance:—

וכל עם הארץ שמח ותוקע בחצוצרות ׃

“And all the people of the land rejoiced, and blew with
trumpets.” (2 Kings xi. 14. See also verses 18-20.) Here
the expression is opposed to king and princes, and evidently
means the mass of the population, or, as some would say, “The
common people.” And, again, to give an example from the
Prophets:—

ועתה חזק זרבבל נאם ה׳ וחזק יהושע בן יהוצדק
הכהן הגדול וחזק כל עמי הארץ ׃

“Yet now be strong, O Zerubbabel, saith the Lord; and be
strong, O Joshua, son of Josedech, the high priest; and be
strong, all ye people of the land.” (Hag. ii. 4.) Here, also,
the expression is opposed to the governor of Judah and the high
priest, and plainly signifies the mass of the population. In
the oral law, it has much the same signification; it stands for
those who are not counted amongst the learned, nor the great
men of the time, nor the almoners, nor the schoolmasters, as
appears in the extract given in page 7, with this difference,
that in the oral law the want of learning is a prominent idea,
and the expression may therefore be applied to a high priest
if he be unlearned. In further proof we might appeal to the
common parlance of the Jews, even at this day, for they commonly
call an unlearned man an <i>Amhaaretz</i>. We prefer,
however, giving one or two extracts more from the laws,
where the expression <i>Amhaaretz</i> is put in opposition to “The
disciple of a wise man,” that is, to a learned man. We read,
for instance, that in a court of justice,

דין תלמיד חכם קודם לדין עם הארץ ׃

“The cause of the disciple of a wise man takes precedence of
// File: 471.png
.pn +1
the cause of an Amhaaretz.” (Hilchoth Sanhedrin, c. xxi. 6.)
Again,

וכן אסור לו לנהוג בהן קלות ראש אע׳׳פ שהן עמי
הארץ , ולא יפסיע על ראשי עם הקודש אע׳׳פ שהן
הדיוטות ושפלים בני אברהם יצחק ויעקב הם ׃

“In like manner, it is unlawful for an elder to behave with
levity to the congregation, even though they be Amharatzin.
Neither let him behave haughtily to the holy people, for
although they be common and humble persons, they are children
of Abraham, Isaac, and Jacob.” (Ibid., c. 25.) Again,

לפיכך כשמלמדין את הקטנים ואת הנשי וכל
עמי הארץ אין מלמדין אותן אלא לעבוד מיראה וכדי
לקבל שבר וכו׳ ׃

“Therefore, when children and women, and the whole genus
of Amharatzin, are instructed, they are to be taught to serve
God only from the motive of fear, and the desire to receive a
reward until,” &c. (Hilchoth T’shuvah, c. x. 5.) In these
passages, and many, many more may be added, <i>Amhaaretz</i>
plainly signifies an unlearned man, and it does not appear from
any one, that there is any crime to be laid to his charge. He
may appear as suitor in a court of law; he is considered as a
son or Abraham, Isaac, and Jacob; he is put on a level with
the children and the women of Israel. The only disparagement
is, that he has not been brought up at the feet of a learned
rabbi, and, therefore, cannot be reckoned amongst the disciples
of the wise men.

The next thing to be established is, that the oral law
despises and insults those whose misfortune it is to be unlearned;
and here, in addition to the complement paid to their
wives and daughters, noticed in No. 1, we bring, as a proof,
the general rule which is given respecting their treatment:—

תנו רבנן ששה דברים נאמרו בעמי הארץ אין
מוסרין להן עדות ואין מקבלין מהן עדות ואין מגלין
להן סוד ואין ממנין אותן אפוטרופוס על היתומים
ואין ממנין אותן אפוטרופוס על קופה של צדקה וא׳׳ן
מתלוין עמהן בדרך וי׳׳א אף אין מכריזין על אבדתן ׃

“Our rabbies have handed down as a tradition, that six
things are said with respect to Amharatzin. Testimony is not
to be given to them, nor received from them. A secret is not
to be revealed to them. They are not to be appointed as
guardians to orphans, nor to an alms-fund. One is not to bear
them company in the way. And some say, that if they have
lost any thing, and it is found, no public notice is to be given
// File: 472.png
.pn +1
respecting it.” (Pesachim, fol. 49, col. 2.) Here, then, the
unlearned are branded as liars, whose word is not to be depended
upon—as rogues, unfit to be trusted with property—as
murderers, with whom it is unsafe to walk by the way-side.
Can contempt or insult add more? Yes; rabbinic contempt
had one insult more galling than these, and that was to put
them on a level with Gentiles, and this it has done by forbidding
public notice to be given, if any thing which they had
lost should be found. Now, we fear not to assert, that this one
passage is fatal to the claims of the oral law. There is not a
particle of resemblance in it to the merciful and just religion
made known by Moses. It is the effusion of a mind intoxicated
with self-conceit and arrogance. The authors of the oral law
were determined, so far as they could, to lay it down as a
maxim, not only that no wisdom, but no truth, no honesty, and
no humanity, was to be found, except amongst themselves, and
their disciples; they wished to have the monopoly of all moral
virtue, as well as of all learning. We ask both the learned
and the unlearned, whether it be possible that such a law
could have emanated from the God of Israel? But there is
not only excessive arrogance, there is also gross injustice in
their law. It is ordained, first, that in a court of law, the
cause of the learned is to be heard before the cause of the unlearned;
this is in itself most unjust, but is not to be compared
with what follows. The oral law forbids the appointment of
an unlearned man as guardian to orphans; can any thing be
more oppressive? Suppose that an unlearned man, on his
death-bed, thinks of a guardian for his orphan children, and
looks to a brother, or an intimate friend, as unlearned as himself,
but whose worth, and honesty, and affection, he has long
known and valued; the oral law forbids him to make such an
appointment; and if he has no learned friend—and how, where
such a law exists, is it ever possible that the learned and the
unlearned should be friends?—he must die with the agonizing
thought, that his children must be left to the guardianship of
a perfect stranger. Is it possible to conceive anything more
oppressive, unjust, or cruel? But the oral law is not content
with this; it will not permit an unlearned man, even in his
lifetime, to recover property that has been lost. Whoever
finds it may keep it. The law for other people is, that if any
thing be found, the finder is to have proclamation made in the
city, or, if the majority of the inhabitants be Gentiles, in the
synagogue, that the loser may hear of it. But the poor
Amhaaretz is excluded from the benefit of this command. It
may, however, puzzle the reader, how the finder is to know
whether the thing which he has found belongs to a learned or
an unlearned man. One of the commentators has solved this
difficulty in the following manner:—
// File: 473.png
.pn +1

וא׳׳ת מאין יודע שהוא של עם הארץ ואמר ר׳
יצחק כגון ששיירא של עם הארץ עוברת וראינו
שנפל מהם ׃

“If you ask, How is the finder to know that the thing found
belongs to an Amhaaretz? R. Isaac says, it is in such a case
as when a crowd of Amharatzin is passing, and we see that it
fell from them.” (Ibid.) So that, according to this interpretation,
the disciples of the wise men are positively allowed to
retain what they know does not belong to them, if they only
see that it does belong to an unlearned man; and yet these are
the men who are so afraid of the dishonesty of the unlearned,
as to forbid their appointment to the office of guardian to
orphans, or treasurer to a charitable fund. Let any man of
common sense decide, whether this law is honest or dishonest,
and then let him decide, whether it can come from God, and
whether such a religion is fit for an honest man?

The most important point, however, remains, and that is,
the permission to kill an unlearned man, or to rend him like
a fish. We have been told that this is merely figurative
language, but the context is not such as to lead to this conclusion;
on the contrary, the passage itself, and all that precedes
and follows, leads us to believe that it was meant literally.
In the first place, it is said, that it is lawful to kill an Amhaaretz
without observing the rules of שחיטה slaughtering, and
when the disciples ask the reason, R. Eleazar replies, Because
these rules would require a benediction to be pronounced,
whereas he would not have an Amhaaretz treated with such
respect. Let any man explain the figurative meaning of all
this. Secondly, R. Samuel, to take away all ambiguity, says,
in the name of R. Johannan, that it is lawful to rend him as a
fish. Now it is known that, with regard to fish, the rules
of שחיטה or slaughtering, are not observed. All ambiguity,
therefore, as to R. Eleazar’s meaning, is here removed. Thirdly,
it is evident that the rabbies looked upon the unlearned as
nothing better than beasts. They say, that the daughters of
the unlearned are an abomination, and their wives vermin:
yea, that their daughters are beasts. Now, when men are so
wicked as to use such language concerning their fellow-creatures,
are we to be astonished that they would draw the
conclusion that necessarily follows from such premises, and
that they should allow these beasts and vermin to be killed?
When we see that these rabbies allow an unlearned man to be
robbed with impunity of that which he has lost, what principle
of conscience or justice is there left to prevent them from
killing him whom they have robbed? If all the other principles
of these rabbies were just, honest, upright, and merciful,
we might be tempted to suppose, that in these words they
// File: 474.png
.pn +1
enveloped some mystical sense. But when we see that the
principles which precede and follow are an outrage upon
humanity, justice, and mercy, no such supposition is necessary.

But, after all, how did the commentators understand the
passage? If we, as Gentiles, are accused of misrepresenting
the sense, what did the rabbies, who succeeded, make of this
passage? The commentary from which we have just quoted,
after saying, that if a crowd of Amharatzin let any thing fall,
it is lawful to keep it without giving public notice, adds, that
this is to be understood strictly of what is lost, but that it does
not warrant the learned to rob them by force; upon which the
following difficulty is started:—

אמאי ממונו אסור השתא נופו מותר שמותר לקרצו
כדג וכו׳ ׃

“Why should it be unlawful to deal thus with his money,
when it is lawful to deal violently with his body, for it is
lawful to rend him as a fish.” (Ibid.) Now here this rabbi
evidently interpreted the permission to kill literally, and he
naturally asks, If it be lawful to take away a man’s life by
violence, why should it not be lawful to take away his money?
If the words had been taken figuratively, there would have
been no room for this question. We have, therefore, neither
misunderstood nor misrepresented the meaning. The oral law
allows the murder of an unlearned man, and that with as little
ceremony as it permits the killing of an unclean animal, or a
fish. We therefore repeat our assertion, that the oral law cannot
be from God. One such passage is quite sufficient to discredit
the whole, not only because of its intrinsic wickedness,
but because it displays the character of those men with whom
the oral law originated. Superabundant self-conceit, cold-blooded
cruelty, and unrelenting enmity, are the striking
characteristics of those men, who, by dint of force and fraud,
gradually enslaved the minds of the Jewish people. It appears
from these passages, and from the plain confessions of the rabbies
in the context, that the common people struggled hard before
they submitted to the yoke of the oral law. The attempt to
impose such a burden, evidently produced the most bitter animosity
between the rabbies and the people. The people were
ready, as one of the rabbies says, to kill all the wise men, and
these, in return laid down the principles of retaliation which we
have just considered, and which are a disgrace to the name of
religion. These principles, however, would not have triumphed
if the rabbies had not got the whole power of the State into
their own hands. By means of that unlawful and heathenish
tribunal, the Sanhedrin, they were able to coerce the people,
and to kill all who refused to submit. Judaism, therefore, as it
at present exist, is a religion which was originally forced upon
// File: 475.png
.pn +1
the Jewish people against their will, and therefore has no
claims upon their reverence or gratitude. By the dispersion,
God has removed the main difficulties in the way of their
moral and spiritual emancipation. Christianity is in the ascendant,
and will not permit any “wise men” to kill the unlearned
without ceremony. The people may, therefore, assert
their religious liberty in perfect security, and without any fear
of the Sanhedrin. We tell the Jews, even on the admissions of
the Talmud itself, that their present religion is not even the
object of their choice, and much less the religion given by God,
but that it was imposed upon the consciences of their fathers
by force; and, therefore, ask the Jews, Whether they still wish
to continue slaves to superstition and cruelty, when God has,
in his providence, arranged the means of their delivery? The
Jewish people have often had reason to complain of the injustice,
contempt, and cruelty of the nations amongst whom
they have been scattered; but we ask them, Have the most
barbarous nations ever treated them with more contempt, injustice,
and cruelty than that which we have just found authorized
by the oral law? Ignorant and superstitious Gentiles
have turned the holy name of Jew into a term of reproach, but
where was it ever known or heard of, that the most ignorant
and most superstitious called the Jews vermin, or compared
the wives and daughters of Israel to beasts? It is Judaism,
and Judaism only, that utters this foul and inhuman slander.
In seasons of popular tumult, mobs have risen and plundered
the Jews; but where is the nation, or the religion, which has
made a law that it is lawful to keep the lost property of a Jew?
Judaism, and Judaism alone, is guilty of this injustice. Prejudice
has unjustly assailed the character of the Jewish people,
but what sect or party of Christians ever thought of branding
them as liars, whose evidence is not to be received; as rogues,
unworthy to be appointed as guardians to orphans or property;
as murderers, with whom it is unsafe to walk by the
road-side? Yet this is the deliberate sentence of Judaism respecting
the unlearned; that is, respecting the great mass of
the Jewish people. Just suppose that the Parliament of
England was to pass a law, declaring that the Jews are to be
considered incompetent to give testimony, or to be guardians
of property, warning people to beware of walking with a Jew,
and permitting men to kill them, or to rend them like a fish;
would not the Jewish people perceive in a moment the injustice
and the cruelty of such legislation? Would they not have
just reason to complain of the blind prejudice which possessed
the minds of the legislators? And yet, this is only what the
rabbies have done. If Judaism be true, then the mass of
the Jewish people are liars, rogues, and murderers; for this
is what Judaism asserts; and if the Jewish people consent
// File: 476.png
.pn +1
to its truth, they are stamping themselves, their wives,
and their daughters with infamy. The truth or falsehood
of the oral law is not simply a speculative question, or a question
relating to their eternal interests in another world; it is a
question deeply affecting their characters and their welfare at
present. It simply comes to this, are all unlearned Jews, that
is, the overwhelming majority of the people, to be considered
as utterly destitute of truth, honesty, and humanity? If
Judaism be true, the answer is, Yes. Let, then, every Jew,
rich or poor, learned or unlearned, consider whether he will still
profess a religion that defames and insults the mass of his
countrymen. The character of the nation is foully attacked,
defamed, and vilified, but not by Gentiles, not by Turk, Infidel,
or Heretic, but by the Talmud and the Rabbies. The only
way in which this calumny can be met and wiped away, is, by
a renunciation of that system which has dared to utter it. If
there live a Jew who has the slightest regard for the honour
of the nation, he is bound to protest aloud against the falsehood
of the oral law. That it is false, requires no great stretch of
argument to prove. Every unlearned Jew, who is conscious
that he is not a liar, a rogue, and a murderer, has the proof in
his own breast, that Judaism is false. Every unlearned Jew,
who duly honours and respects his wife and daughters, and
believes that they are neither vermin nor beasts, is a witness
against the truth of the oral law. Every one who believes that
dishonesty is contrary to the will of God, and that the murder
of the unlearned is unlawful, has the proof that that system
which was imposed upon his fathers, is not from God.
.sp 4
.h2 id=chap60
No. LX. | RECAPITULATION.
.sp 2
Having, by the help and mercy of God, brought those
papers to the last number, we propose here to sum up their
contents, and to give a review of the arguments which have
been urged. The topics discussed have been very various, but
the object in all has been the same,—To show that Judaism, or
the religion of the oral law, is not the old religion of Moses
and the Prophets, but a new and totally different system,
devised by designing men, and unworthy of the Jewish people.
That Judaism is identical with the religion of the oral law
// File: 477.png
.pn +1
was proved in the first number by an appeal to the highest
possible authority, the Prayer-book of the synagogue, which is
not only formed in obedience to the directions of the oral law,
but declares expressly that the Talmud is of Divine authority.
So long, therefore, as that Prayer-book is the ritual of the
synagogue, the worshippers there must be considered as
Talmudists, believers in all the absurdities, and advocates of
all the intolerance of that mass of tradition. That this is no
misrepresentation and no unfounded conclusion of our own,
appears from the latest book published in this country by a
member of the Jewish persuasion. Joshua Van Oven, Esq.,
has, in his “Introduction to the Principles of the Jewish
Faith,” a chapter, headed JUDAISM, which begins thus,—“The
Jewish religion, or Judaism, is founded solely on the
law of Moses, so called from its having been brought down by
him from Mount Sinai. With the particulars of these laws he
had been inspired by the Almighty during the forty days he
remained on the mount, after receiving the Ten Commandments;
these he afterwards embodied in the sacred volume,
known and accepted as the written law, and called the Pentateuch,
or the Five Books of Moses, contained in the volume
we term the Bible. <i>We also, from the same source, receive, as
sacred and authentic</i>, a large number of traditions not committed
to writing, but transmitted by word of mouth down to
later times; without which many enactments in the Holy Bible
could not have been understood and acted upon; these, termed
traditional or oral laws, were collected and formed into a
volume called the ‘Mishna,’ by Rabbi Jehudah Hakodesh,
<sc>A.M.</sc> 4150. In addition to this, <i>we are guided</i> by the explications
of the later schools of pious and learned rabbies,
<i>constituting what is now known by the name of the Talmud, or
Gemara</i>.”[#]

Nothing can be more explicit than this avowal. A learned
and pious Jew of the nineteenth century honestly avows that
Judaism is the religion of the Talmud; and upon this principle
we have examined Judaism, and compared it with Moses and
the Prophets, and the result of this comparison is—

I. <sc>That Judaism is a false Religion.</sc>

The premises, from which we draw this conclusion, are—

1. <i>That the oral law is altogether destitute of external
evidence.</i> To establish the authority of the oral law, it is
absolutely necessary to prove a succession of Sanhedrins from
the time of Moses to that of Rabbi Jehudah, or at the least
an unbroken chain of tradition. But it has been proved, in
Nos. #xliii.:chap43# and #xliv.:chap44#, that there was no such thing as a
// File: 478.png
.pn +1
Sanhedrin until after the Greek conquest of Judea, and in
No. #xlv.:chap45#, that there is no continuous chain of tradition. The
only evidence, therefore, which could beget faith in the mind
of a reasonable man is wanting.

2. <i>The oral law itself is full of manifest fables.</i> This has
been proved almost in every number, but particularly from
Nos. #xvii.:chap17#-#xxi.:chap21#, where the fables selected are such as are
particularly noticed in the prayers of the synagogue. No one
can doubt that the stories about Leviathan and Behemoth—of
Adam’s singing the 92d Psalm after a conversation with
Cain—of the river Sambation—of the experiment made by
Turnus Rufus to raise his father—of Mount Sinai having been
turned, like a tub, over the Israelites—of the descent of
600,000 angels to crown the Israelites—of the people’s travelling
240 miles backwards and forwards during the delivery of
the Ten Commandments, &c., &c.,—are all downright fables,
not a whit more authentic than similar stories contained in the
Koran, or the Arabian Nights’ Entertainments. Any one
fable would be sufficient to overturn the credit of the oral law,
but what are we to think of the host of downright falsehoods
here enumerated?

3. <i>It is directly subversive of the state of things established in
the written law.</i> Moses appointed the priests, the sons of Levi,
as the religious teachers of Israel. The oral law has ousted
them altogether from their office, as was shown in No. #xli.:chap41#

4. <i>The oral law encourages those Heathen superstitions expressly
forbidden by Moses and the Prophets</i>, such as magic,
astrology, amulets, and charms, as is shown from Nos. #xxii.:chap22#-#xxvi.:chap26#

5. <i>The oral law loosens the moral obligations.</i> It teaches
men how to evade the Divine commandments, as was shown
in Nos. #xi.:chap11#, #xiv.:chap14#, and #xv.:chap15# It allows dispensation from oaths,
as proved in Nos. #lvi.:chap56# and #lvii.:chap57# It allows men to retain what
they know does not belong to them, if it only belongs to a
Gentile (p. #18#), or to an unlearned Jew, as appears from No.
#lix.:chap59# It sanctions the murder of the unlearned.

6. <i>It leads men to put trust in mere external acts as a compensation
for moral delinquencies.</i> The washing of hands
(No. #x.:chap10#)—the external sanctification of the Sabbath (No.
#xxix.:chap29#)—the blowing of the cornet at the new year (No. #xxxiv.:chap34#)—the
rite of circumcision (No. #lviii.:chap58#), &c., &c., are represented
as sufficient to save wicked men from the just punishment of
their misdeeds.

7. <i>Though called an oral law, because not written with ink,
it is really written in blood.</i> For the most trifling offences it
sentences the offender to be flogged (Nos. #xiii.:chap13# and #liii.:chap53#)—for
the transgression of the rabbinic commands respecting the
Sabbath, it awards the sentence of death (No. #xxvii.:chap27#)—and,
// File: 479.png
.pn +1
by its laws respecting the killing and cooking meat (Nos.
#xlix.:chap49#-#liv.:chap54#), it prevents the poor from getting food for themselves
and their children.

8. <i>It degrades the female sex</i>, by permitting polygamy
(No. #xlvii.:chap47#)—by permitting divorce on the most trifling pretext
(No. #xlviii.:chap48#)—by declaring women incompetent to give
evidence—by excluding them from the public worship of God—and
by teaching that they are under no obligation to learn
the revealed will of their Creator (No. #iii.:chap03#).

9. <i>It oppresses and insults slaves</i>, by forbidding them to be
instructed in the law (No. #iii.:chap03#), and by placing them, when
dead, on a level with brutes (No. #lv.:chap55#).

10. <i>It is a persecuting and intolerant system.</i> It gives
every rabbi the power of excommunicating the Jews (No.
#xxxi.:chap31#), and it commands the conversion of all the Gentile
nations by the sword (No. #vi.:chap06#).

11. <i>It forbids the exercise of the commonest feelings of
humanity to those whom it calls idolaters.</i> It will not permit
a drowning idolater to be helped, nor a perishing idolater to be
rescued, nor an idolatrous woman in travail to be delivered
(Nos. #iv.:chap04# and #v.:chap05#).

12. <i>It leaves those Gentiles who are not idolaters without
religion.</i> It teaches that they are not commanded to love
God, and breaks up all the happiness of domestic life, by
asserting that amongst Gentiles there is no such thing
as marriage (No. #viii.:chap08#). For these and other reasons which
might be adduced, we believe that Judaism is contrary to
the religion of Moses and the Prophets—that it has not proceeded
from God, but is the mere invention of men, and therefore
false.

II. From these premises we have concluded, secondly,
<sc>That Judaism has for its authors wicked men, unworthy
of credit</sc>. One of the most daring acts of wickedness, that
can be committed is to invent laws and principles, and pass
them off as the laws of God. Every degree of wilful falsehood
is sinful; but to forge Divine laws, and impose upon the
consciences of men, is the most daring of all wickedness, for it
not only deceives men, but it dishonours God. The Divine
Being is represented as the author of principles and practices
which are abhorred by the good even amongst men. Is it
possible that those men could be good, who invented the
fables of which we have spoken above—or who overturned the
Mosaic constitution for the purposes of personal aggrandisement—or
who teach that oaths may be broken with impunity—or
that men may keep what does not belong to them—or
that unlearned men may be murdered without ceremony—or
that it is lawful to look upon the agonies and pain of an
idolater without rendering him any assistance or feeling any
// File: 480.png
.pn +1
pity? If falsehood, perjury, dishonesty, cruelty, and inhumanity,
constitute men wicked, then the authors of the oral
law are wicked men, and altogether unworthy of credit. And
therefore we conclude—

III. <sc>That their testimony against christianity is of
no value.</sc> Many Jews of the present day reject Christianity
simply because the rulers of the nation rejected the Lord Jesus
Christ. But the discoveries which we have made of the
principles and practices of these men show, that there is no
force whatever in this argument. Their testimony against
Jesus of Nazareth is not to be trusted any more than Mahomet’s
testimony against the fidelity of the Jewish nation in
preserving the Scriptures. This impostor says, that the Jews
have corrupted the Old Testament, but no one believes the
charge, because he has been convicted himself of forging
revelations and laws. The authors of the oral law have been
convicted of the same offence, and their testimony must be
rejected for the very same reason. They have passed off their
own inventions as Divine laws—they have taught their absurd
legends as undoubted matters of fact—they are plainly convicted
of falsehood, and the only alternative is to say that these
falsehoods are wilful, and then the men who witness against
Christianity are wilful liars, or to confess that the authors
were mad, and therefore incompetent to give any testimony.
In every case they must be regarded as propagaters of falsehood.
But falsehood is not the only trait in their character;
they were interested in their testimony against Jesus: they
were his personal enemies, because he opposed their pretensions
and condemned all their inventions. They had, therefore,
a strong motive for condemning him, and there is nothing in
their character to lead us to suppose that their love of justice
would prevail over their private feelings. When the general
tenour of a man’s conduct is evidently the result of upright
principle, it is possible to believe that he would be just even to
an enemy. When a man’s whole life has been distinguished
by tender compassion, it is possible to believe that he would
not be cruel even to a foe. But neither supposition holds good
with respect to the authors of the oral law. They do not even
profess integrity, for they teach that it is lawful to defraud an
unlearned man—they declare, by their permission to kill an
Amhaaretz, that they had no value for human life. If they
were capable of murdering in cold blood a man who had never
offended them, simply because he did not belong to their party,
is it to be wondered at that they should endeavour to destroy
one who who was a direct opposer? The condemnation of the
Lord Jesus Christ by such men is not only no argument
against his character or claims, but even an argument in his
favour. It is a decisive proof that he did not belong to their
// File: 481.png
.pn +1
party, and that, therefore, there are not the same objections to
his testimony as to theirs. The Jews of the present day, therefore,
must find some other reasons for rejecting Jesus of
Nazareth. The conduct of their great and learned men at the
time can supply no warrant for unbelief at present: it is, on
the contrary, a sort of presumptive evidence that He was a good
man. And this presumption is much strengthened by comparing
the oral law with the New Testament, whereby we
learn—

IV. <sc>That in all those points where the oral law is
weak, the New Testament is strong.</sc> In the first place, it
is entirely free from all fabulous additions to the Old Testament
history. It recognises the authority, and frequently
cites the writings, of Moses and the Prophets, but it is never,
like the Talmud, guilty of forgeries. Neither Jesus nor his
disciples pretended to have an oral interpretation of the law,
unknown to the people at large, and therefore capable of being
twisted to their own purposes. They referred simply to the
written word, and by it desired to have all their doctrines
judged. In the second place, it is free from all superstitious
doctrines concerning magic, astrology, and other heathenish
arts. It does not allow absolution from oaths, nor mark out
any class of society as the lawful victims of fraud and violence.
It is merciful to the poor and to slaves. It teaches that the
souls of women are as precious in the sight of God as those of
men. It forbids polygamy, and allows divorce only in one
case where it is necessary, and thus protects the weaker sex,
and guards the sacredness and the happiness of domestic life.
It differs especially from the oral law in its estimation of external
rites, and thus gives the strongest evidence of its Divine
origin. If there be one sign of true religion more satisfactory
than another, it is the placing of holiness of heart and life as
the first great requisite, at the same time that it does not undervalue
any of God’s commands. Now this mark Christianity
has, and Judaism wants. The former teaches expressly, That
without holiness no man shall see the Lord, and that for the
want of it no external ceremonies can compensate. Further,
Christianity knows of no violent methods of propagating the
truth. It nowhere tells its followers, when they have the
power, to compel all men to embrace its doctrines, or to put
them to death if they refuse. It has not a criminal code
written in blood, and prescribing floggings of rebellion, or even
death, for a mere ceremonial offence. It does not allow each
individual teacher to torment the people by excommunication
and anathema at his pleasure. And lastly, it does not misrepresent
God as an unjust and partial judge, who confines the
benefits of revelation to one small nation, and sentences the
overwhelming majority of mankind to unholiness and unhappiness.
// File: 482.png
.pn +1
If ever Judaism should attain to universal dominion,
and the principles of Judaism be brought into action, the whole
Gentile world would be doomed to misery and ignorance. By
pronouncing that amongst Gentiles there is no marriage-tie, it
would rob them of all domestic peace. By sentencing every
Gentile reader of the Bible to death, it would deprive them of
all the consolations and instructions of the Word of God, and
by forbidding them to keep a Sabbath, it would, so far as it
could, annihilate every token of God’s care and loving-kindness.
The triumph of Christianity, on the contrary, and
the full development of all its principles, would fill the world
with peace, and joy, and happiness. The fundamental principles
of Christianity, namely, that the Messiah has died for
the sins of the whole world, sets forth God as the tender
father who cares for all his children, and therefore teaches all
men to regard one another as fellow-heirs of the same eternal
salvation. It does not deny that Israel has peculiar privileges
as a nation, but fully acknowledges that “they are still beloved
for the fathers’ sakes,” and that they are yet to be the benefactors
of the human race as they were of old. But it asserts, at
the same time, that God is not the God of the Jews only,
but of the Gentiles also, and thus makes it possible for Jew
and Gentile to love each other. The only foundation for the
peace and unity of all nations is the recognition of God as the
Father of all, and this foundation is the very corner-stone of
Christianity, whilst it neither does nor can form any part of
the fabric of Judaism. Christianity teaches that the first and
great commandment is, Thou shalt love the Lord thy God
with all thy heart; and the second is, Thou shalt love thy
neighbour as thyself; and teaches, at the same time, that all
men are our neighbours. Judaism teaches that circumcision is
the greatest of all the commandments, and that none but Jews
and proselytes are neighbours. Thus Judaism divides, whilst
Christianity tends to unite, all the children of men in the
bands of peace. It has only one principle of God’s dealings to
men, and that principle is love; and one principle for the guiding
of man’s conduct to men, and that is love also. Let not
the Jewish reader think that we Gentiles wish to ascribe any
merit to ourselves, as if by our own wit or wisdom we had
found out a religious system superior to anything that Israel
had been able to devise. Far from it; we acknowledge again,
as we did in the first number, that we are only disciples of one
part of the Jewish nation. From the Jews Christianity came
to us. It has been a light to lighten us Gentiles, but we
acknowledge its Divine Author as the glory of his people Israel.
All we mean by instituting the comparison is, to show those
who still adhere to the oral law, that there is another Jewish
religion infinitely superior, and more like that of Moses and
// File: 483.png
.pn +1
the Prophets. And we appeal confidently to every reader of
these papers to decide whether the New Testament or the
Talmud is the better book, and to say which is the most agreeable
to the will of God as revealed to their forefathers. We
earnestly call upon them to make the decision, and to deliver
themselves from that unmerited weight of odium which has
rested upon them for centuries; and from that still more
dreadful evil, the displeasure of Almighty God, which has
followed them ever since they forsook the Old Paths wherein
their fathers walked.

It is time for those, at least, who profess to abhor certain
parts of the Talmud and oral law, to justify their professions
by consistent conduct. If they wish people to believe them
when they profess love and charity towards all men, they must
begin by repudiating the authority of the oral law, and renouncing
the worship of the synagogue. How can we possibly
believe that those are sincere in their professions to men, who
declare that they are insincere in their worship of the heart-searching
God? Every man who uses the prayers of the synagogue,
there confesses himself to God as a believer in the oral
law, and consequently ready to execute all its decrees of cruelty,
fraud, and persecution—ready, when he has the power, to convert
all nations with the sword. That is his profession in the
synagogue; when, then, he comes forth from the solemn act of
Divine worship, and tells me that he is liberal and charitable,
and that he abhors persecution, how can I possibly believe
him? There is falsehood somewhere, and the only possible
mode of removing this appearance is by a public renunciation
of the oral law, and an erasure of those passages in the public
prayers which affirm its Divine authority. This all truly liberal-minded
Jews owe to themselves, to the Christian public,
to their brethren, and, above all, to their God. To themselves
they owe it, because so long as their words and their deeds
contradict each other, a mist hangs over them. To the Christian
public they owe it, for they must naturally desire to know
the principles of those with whom they are connected. To
their brethren they owe it, for this is the only way of delivering
the nation from the calamities of centuries. To their God
they owe it, for by the blasphemies of the oral law, His character
is misrepresented, and His name blasphemed.


THE END.

.fn #
“A Manual of Judaism,” by Joshua Van Oven, Esq., M.R.C.S.L.,
London, 1835. Page 22.
.fn-
.sp 4
.h2
INDEX.
.sp 2
.ix
Abarbanel, #124#

Aben Ezra, #123#

Abraham at the door of hell, #450#

Adam, #136#

Agadah, recognized in Jewish Prayer-book, #3#

Ahijah, the Shilonite, fable about, #352#

Almsgiving, Rabbinic, #302#
  merit of, #307#

Amhaaretz, meaning of the word, #458#
  disqualifications of, #459#
  may be robbed and slain with impunity, #461#
  lawful to kill, #6#

Amulets, virtues of, #183#

Angels carry up the sound of the horn at new year, #267#

Angels, of the waves, #197#

Angel, evil, #229#

Angels ministering, #164#

Apostates, to be killed, #36#

Arbah, Turim, #112#

Astrology, taught and practised, #175#

Atonement, day of, #279#
  itself an atonement, #279#
  repentance an, #279#
  a cock killed as an, #283#
  death an, #299#


Baptism necessary to a proselyte, #304#

Bar Kochav, #222#

Bechai, #142#

Behemoth, legend of, #128#, &c.

Bither, the city of, #216#


Cain, #138#

Catechism, Bavarian Jewish, #25#
  gives a false view of Judaism, #26#

Charity, Rabbinic, #112#

Charm, Rabbinic, for a bleeding of the nose, #192#
  for the bite of a mad dog, #193#
  for a storm at sea, #196#
  for the bite of a scorpion, #200#

Charms allowed on the Sabbath-day, #200#

Charm for bed time, #201#

Christianity, a Jewish religion, #1#

Christianity, the religion of the New Testament, #2#

Christians considered as idolaters, #419#
  not counted amongst the pious of the nations, #4#
  not in a state of salvation, #4#

Circumcision equivalent to all the commandments, #451#
  meritoriousness of, #450#

Cock, killing a cock as atonement, #283#

Commandments, #442#; #162#

Cruelty, Rabbinic, #8#, #99#, #209#
  to women, #377#


Dead, Rabbinic mourning for, #428#
  prayers for the, #295#

Death, an atonement, #299#

Demons, asking counsel of, #203#

Deniers of the law, three classes of, #4#

Deputies, French Jewish, #24#

Deuteronomy xvii. 8, &c., explained, #11#

Dispensation, Rabbinic, from oaths, #434#

Divorce, Rabbinic, doctrine of, #373#

Drunkenness allowed on feast of Purim, #47#


Edomites, Christians called, #123#

Eleazar, Rabbi, #6#

Elijah, the Prophet, conversation of, with R. Jose, #323#

Epicureans, #4#
  to be killed, #36#

Epicurean, reader in synagogue suspected of being, #127#

Evasion, Rabbinic, #80#, #83#, #107#, #225#, #235#

Excommunication for not washing hands, #75#
  Rabbinic, #239#
  laws concerning, with respect to the unlearned and learned, #239#
  injustice of, #239#


Fast on the ninth of Av, #216#

Fasting, merit of, #264#

Fire, not to be extinguished, #102#

Flogging of rebellion, #99#, #211#, #228#, #383#, #386#, #420#

Friday, Good, #87#


Gentile, who studies the law, guilty of death, #22#
  who keeps a Sabbath-day, guilty of death, #22#
  good advice not to be given to, #33#
  woman not to be helped in child-bed, #33#
  not neighbour, #34#
  lost property not to be restored to, #35#
  Daniel punished for giving good advice to, #33#
  who wishes to turn Jew, #63#
  a Jew not publicly to receive alms from, #306#
  Sabbath not to be profaned to save a Gentile’s life, #212#, #214#
  food regarded as carrion, #383#
  food not to be eaten, #383#, #416#
  wine unlawful, #419#
  he that steals from, only to pay the principal, #34#
  wine, to drink, worse than fornication, #424#

Gentiles, idolatrous, to be exterminated, #42#
  to be converted by force, #42#
  idolatrous, not to be suffered in the land of Israel, #28#

Gentile, drowning, not to be delivered, #30#

Gentiles, duties towards, #24#
  not brethren, #26#
  not neighbours, #26#
  not to be greeted except from fear, #10#, #26#, #28#
  condemned for transgressing the command about tabernacles, #288#
  still have the defilement of the serpent, #156#
  cursing the, on the feast of Passover, #120#, #121#, #122#
  no pious, now, #67#
  marriage of, not binding, #58#
  and dogs, #107#

Gershom, R., anathema by, #366#


Hands, laying on of, #328#
  washing of, #71#

Heathen, who are not in a state of salvation, #5#

High Priest, an unlearned man, #7#

Hilchoth Accum, #28#, #33#
  Avadim, #21#
  Avel, #428#
  Berachoth, #71#, #73#
  Deoth, #113#
  Genevah, #34#
  Gezelah, #34#
  Girushin, #375#
  Gittin, #374#
  Iom Tov, #116#
  Ishuth, #366#
  Issure Biah, #64#
  Kiddush Hachodesh, #100#
  Maakaloth Asuroth, #419#
  Mamrim, #335#
  Matt’noth Aniim, #304#
  Megillah, #48#
  Mikvaoth, #72#
  M’lachim, #22#, #25#
  P’riah u’r’viah, #7#
  Rotzeach, #32#, #33#
  Sanhedrin, #172#, #342#
  Sh’vuoth, #436#
  Taanith, #216#
  Talmud Torah, #17#, #148#
  T’phillah, #2#, #128#
  T’shuvah, #4#, #247#

Hillel, the elder, #187#

Holyday, how to make fire on, #106#

Holydays, additional, prescribed by the rabbies, #98#, #101#


Jeremiah unjustly condemned, #13#

Jewish-German, #283#

Jews persecuted in Spain and Portugal, #42#

Illegitimate, a learned man takes precedence of High Priest, #7#

Intolerance, Talmudic, #28#-39

Ioma, #19#

Jonathan, son of Uzziel, #187#

Jost’s history, #125#

Isaac, merit of offering, #271#

Jubilee, year of, #66#

Judaism the religion of the oral law, #2#
  and of the Jewish Prayer-book, #2#
  and Christianity cannot both be true, #3#
  a false religion, #465#
  its authors wicked men, #467#

Judgment, Rabbinic, idea of the final, #287#


Karo, R. Joseph, #17#

K’hillath Shlomoh, #282#

Kiddushin, #19#

Kimchi, #93#


Leaven, putting away of, #80#

Legends, #127#-167

Levi, family of, still known, #312#
  privileges of, in the synagogue, #313#
  David, #134#

Leviathan, legend of, #128#, &c.

Levites, scriptural privileges of, #311#

Liberty, religious, first taught by Jesus Christ, #46#

Luck, good, #182#


Magic allowed by Talmud, #168#-174

Maimonides, #25#, et passim
  intolerance, #26#

Meat, lawful and unlawful, #397#
  in milk, laws concerning, #404#
  contrary to Scripture, #404#, #405#

Medrash Rabba, #153#

Merit of ancestors, #285#

Merit, doctrine of, #247#, &c.

Messiah, already come, #387#

Miracles, Rabbinic, #203#

Mishna, recognised in Jewish Prayer-book, #3#

Mixture, Rabbinic, command of, #116#

Muktzeh, #103#


Napoleon, #24#

New Year, Jewish, #247#

New Year, judgment at, #247#
  prayers for, #264#
  merit and advantage of blowing the horn on, #266#

Noachidæ, #25#, #41#
  who they are, #55#
  seven commandments of, #56#
  may transgress commandments, #57#
  murderer of, not to be put to death, #62#
  unintentionally killing a Jew, to be put to death, #61#
  when received, #67#
  how received, #68#


Oral law opposed to the Word of God in duty to parents, #9#, #10#
  a mixed system of good and evil, #16#
  how much time to be devoted to the study of, #16#
  women and children not to study, #18#
  perpetual and unchangeable, #53#
  precepts of, given to Moses, #161#

Oaths, Rabbinic dispensation from, #435#, #450#


Parable of Good Samaritan illustrated, #29#

Parents, if in captivity, to be redeemed after the Rabbi, #9#
  duty to, according to oral law, #9#

Passover, rites of, #79#
  Christ our, #91#
  four cups of, #96#

Pentecost prayers, #145#

Pesachim, treatise, #6#

Pharisees, enemies of the Lord Jesus, #9#
  bad men, #8#

Physician, Jewish, not to cure idolaters, #33#

Pirke, Eleazer, #137#

Planets, #175#

Polygamy, allowed, #366#

Poor, Rabbinic, oppression of the, #97#
  Rabbinic religion not for the, #237#
  Rabbinic cruelty to, #414#, #429#

Power, Rabbinic, to excommunicate, #239#

Prayer-book, Jewish, acknowledges and teaches the authority of the Talmud, #2#, #3#
  Jewish, full of legends, #127#-167

Priests, scriptural office of, #310#

Proselytes, sojourning, #26#
  how to be instructed, #63#
  baptism of, #304#

Purgatory, Rabbinic, #296#

Purim, feast of, #47#


Rabbi, duty to, goes before duty to parents, #9#, #10#
  fear of, as the fear of God, #11#
  reverence due to, #15#
  whosoever despises a, to be excommunicated, #15#
  not to forgive a public affront, #243#
  method of creating a, #328#

Rabbies not agreed, #399#, #400#

Rabbinic charity, #112#
  evasion, #107#, #110#
  order, novelty of, #328#
  power to excommunicate, #239#
  acknowledgments that Messiah is born, #389#-393

Ramban, #142#

Rome called Edom, #123#

Rosh Hashanah, #298#


Saadiah Gaon, #162#

Sabbath, unlawful for a Gentile to keep a, #22#
  laws of, #104#, #114#-119
  spirits cannot be cited on, #141#
  damned have rest on, #141#

Sabbath-day, amulets on, #184#

Sabbath, laws concerning, #285#-290
  lamp, reward for, #229#
  moving things on, #232#
  merit of keeping the, #224#
  jurisdictions, #232#

Salvation, who are excluded from, by the oral law, #4#

Sambation, #139#

Sanhedrin, not infallible, #8#
  great council of, #168#
  members of, magicians, #168#
  understood seventy languages, #168#
  all handsome men, #171#
  pillar of the oral law, #335#
  a later, may reverse the decision of a former, #335#
  not a Divine institution, #337#
  of Greek origin, #341#
  greater and lesser, #343#
  business of, #345#
  death to those who rebelled against, #344#
  contrary to Scripture, #345#
  Parisian, #366#

Satan deceived by the blowing of the horn in the month of Elul, #266#

Scapegoat, #280#

Schoolmasters, Rabbinic, #315#

Scripture, women not bound to study, #18#
  not to be studied so much as the Talmud, #16#
  when not to be studied at all, #17#

Sepher Jetzirah, #181#

Schulchan Aruch, #7#

Sinai, #163#

Slaughtering, laws concerning, #380#
  laws of, #396#

Slaves exempt from the duty of studying the law of God, #17#
  unlawful to teach, #21#
  regarded as beasts, #431#

Souls of all Israel at Sinai, #152#

Sotah, #76#

Stars, influence of, #175#

Study of the law equivalent to all the commandments, #51#


Tabernacles, feast of, #287#
  merit of, #287#
  prayers for the feast of, #295#

Talmud, recognised in Jewish Prayer-book, #3#
  legends of, #128#, #167#

Tradition, Rabbinic argument for overthrow, #11#
  no unbroken train of, #350#

Treatise, Avodah Zarah, #291#
  Bava Bathra, #187#
  Berachoth, #161#
  Gittin, #192#
  Moed Katon, #175#
  Shabbath, #157#
  Succah, #180#
  Z’vachin, #150#

Turnus Rufus, #140#, #216#


Unlearned man, lawful to kill, #6#
  the wives and daughters of, not to be taken as wives, #6#
  to be accounted as beasts, #6#
  man, unlawful for, to eat meat, #7#


Van Oven, Joshua, Esq., Manual of Judaism, #465#

Venus planet, #177#

Washing of hands, #71#
  to neglect, as bad as fornication, #76#
  who neglects, excommunicated, #75#

Wine, Gentile, unlawful, #419#

Woman, insane, to be turned out, #377#

Women, exempt from the duty to study the law, #17#
  do not receive the same reward as a man, #18#
  not to be taught the law, #18#
  minds of, not equal to the study of the law, #18#
  command of Moses, respecting, #21#
  duties of, prescribed in New Testament, #22#
  Rabbinic degradation of, #359#
  cannot give testimony, #360#
  not regarded as part of the congregation, #361#

World to come, who are excluded from, #4#
  all Israel has a share in, #64#
  Rabbinic opinions about, #129#
.ix-

Printed at the Operative Institution, Palestine Place, Bethnal Green, London.
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.if t
.it Text that was in italics is enclosed by underscores (<i>italics</i>).
.it Footnotes have been moved to follow the chapters in which they\
are referenced.
.if-
.ul-
.ul-
.dv-