to be redeemed, the oral law says the priest is to be redeemed before the Levite, and the Levite before the Israelite, but then adds—
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"In what case does this hold good? In case that they were both equal in wisdom. But if the high priest be an unlearned man, and an illegitimate child be the disciple of a wise man (chacham), the latter is to have the precedence." (Hilchoth Matt'noth Aniim, c. viii. 17.) Here the office of the priesthood and even of the high priesthood itself is put below that of the rabbi or chacham, and the intention of the Rabbinists to exalt themselves, and their utter disregard for the law of Moses and his commandments, is especially apparent. The high priest was the chief person in the whole Mosaic dispensation. Without him the blood of the offering could not be carried into the holy of holies on the Day of Atonement, and yet the oral law says, that if he and an illegitimate child, that is, the least honoured person in Israel, be both in captivity, and the latter be the disciple of a rabbi, he is to be redeemed first. It is needless to add any further proof of the fact that the command of Moses, respecting the family of Levi, is systematically and intentionally transgressed by the authors and adherents of the oral law. The priests, the Levites, have been thrust out of that office which God gave them, and others have been made the religious teachers of Israel who have no right at all to this appointment. How then can the modern Jews pretend to be zealous for the law of Moses? They are living in plain and systematic violation of one of his plainest commands. It will not do to say that the office of rabbi is also of divine appointment. An assertion which nullities a Mosaic institution must have the most unexceptionable evidence. Its proof must be at least as clear as the original appointment. To persuade any real lover of the Mosaic law that the rabbies have a right to thrust out the family of Levi from their office, and to take it upon themselves, the express declaration of God is absolutely necessary. And if the rabbies could prove, which they cannot, that they are the lawful teachers of Israel, it would necessarily follow that the Mosaic law has been changed, and then one of the chief dogmas of modern Judaism, the immutability of the Mosaic law, is entirely overthrown. When Moses gave the law the priests were the religious teachers of Israel. Since the dominion of the oral law, not the priests, but the rabbies have been the teachers. Here then is
