- serts. 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:—
(
Hebrew characters)
"This day will atone for you," but he says:—
(Hebrew characters)
"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 (Hebrew characters), 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
