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:—
(
Hebrew characters)
"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 If he meant to repeal the law of Moses, then the law is repealed, and a new way of obtaining forgiveness, not taught by Moses, has been introduced, and then the whole Jewish nation is, on their own showing, palpably in the wrong in adhering to that which is repealed.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 as-
