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"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.
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"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.
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