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Hebrew characters)
"The Great Council in Jerusalem is the foundation-stone of the oral law, and the pillars of the doctrine: and from them the statute and the judgment goes forth to all Israel. They have the warrant of the law, for it is said, 'According to the sentence of the law which they shall teach thee,' &c. (Deut. xvii. 11); which is an affirmative precept, and every one who believes in Moses our master, and in his law, is bound to rest the practice of the law on them, and to lean on them." (Hilchoth Mamrim, c. i. 1.) Here the indispensable duty of every Israelite to follow the decisions of the Sanhedrin is plainly asserted: it becomes, then, absolutely necessary for us to examine into the nature of the foundation on which claims so unlimited are based. One would suppose that, at the very least, the Sanhedrin was infallible, and could never say or do anything wrong; for if this council was liable to error, and yet undeviating obedience to its decisions required, whenever they went wrong, all Israel must have gone wrong also. But yet, strange to say, the infallibility of the Sanhedrin is not only not asserted, but plainly denied—yea, the possibility of error unequivocally intimated, and even provided for:—
(Hebrew characters)
"When a great council has decided by one of the rules, and according to the best of their judgment, that the judgment is so and so, and has passed sentence; if there arise after them another council of a contrary opinion, the latter may reverse the sentence, and pass another according to the best of their judgment, for it is said, 'Unto the judge that shall be in those days' (Deut. xvii. 9); thou art, therefore, not bound to follow any other but the existing council. But if a council decree a decree, or ordain an ordinance, or sanction a custom, and the thing has spread in all Israel;
