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.
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"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,
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"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:—
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