the merciful provision which it makes for the relief of the stranger. The law of Moses has the spirit of its divine Author. He calls himself "a jealous God," and it may well be called a jealous law, watching carefully over every departure from truth, and punishing it rigorously: and yet, like God himself, this just jealousy is tempered with mercy, and beams with love. The oral law, on the contrary, is an envious and vindictive code, and its zeal degenerates into narrow-hearted bigotry. It would not only punish the idolater, but exclude every stranger from the pale of charity, unless he be a proselyte; and an Israelite too, if he had in any wise dared to transgress the rabbinical commands. A remarkable instance of this hatred, to those whom it considers apostates, occurs in these laws respecting almsgiving. The oral law says, that the most meritorious exercise of charity is, the ransoming of captives:—
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"The ransoming of captives goes before the feeding and clothing of the poor, and there is no commandment so great as this." (Hilchoth Matt'noth Aniim, c. 8.) And yet if a brother Israelite should deviate from the rabbinical commands, the oral law makes it unlawful to ransom him, at the same time that it enjoins the ransom of a slave if he be a proselyte:
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"A slave who is in captivity because he has received the
baptism of slaves, and taken upon himself the commandments,
is to be redeemed. But as to a captive who has altered even
one commandment, if for instance he has eaten forbidden food
in order to vex, it is forbidden to ransom such an one." (Ibid.)
Thus the oral law forbids all compassion even to an Israelite,
if he is not of the rabbinic religion. The conduct which it
prescribes towards poor Gentiles, "for the sake of the ways of
peace," (Hebrew characters), we have considered long since; but
the prohibition to receive alms of the Gentiles, deserves notice
here, as it furnishes another proof of the contracted views of
the rabbies, and the falsehood of the oral law:—
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