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

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 allowsChristianity 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", "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

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.

427

No. LV.

MOURNING FOR THE DEAD.

הסופרים laws which are

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 1, i.e., which are either really found in the written law, or are supposed to be based upon some passage of it. The second, of those 27 "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

to exhibit a similar result with regard to the laws concerning mourners for the dead. 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