out from the study of God's Word, excludes her from the number of his worshippers, and even in its prayers to God pronounces her as nothing better than a heathen, or a slave: for in the preceding benedictions, the man says first—"Blessed art thou, O God, &c., who hath not made me a heathen;" then, "Blessed art thou, &c., who hath not made me a slave;" and, finally, "Blessed art thou, &c. who hath not made me a woman." Now we ask every Jew and Jewess, into whose hands this book may fall, whether a religion which teaches one-half of the human race to despise and degrade the other half, can possibly come from God? or whether it is not the invention of narrow-minded and vain-glorious men? Even reason itself would tell us that God can never teach us to despise the works of his own hands, and still less to hold up the mother who bore us, or the companion who has shared all our joys and sorrows, to the scorn of a privileged class of human beings. And yet this is what the oral law does, and thereby shows that it does not proceed from Him who inspired Moses and the prophets. The writings of the Old Testament furnish no warrant for female degradation. They commence by telling us that the woman as well as the man was formed in the image of God, and that though woman was first led into transgression, yet that she should have the honour of giving birth to him who should bruise the serpent's head. (Gen. iii. 15.) They tell us farther, that when God was pleased to give the commandments from Sinai, that he exacted of all children to honour the mother as well as the father—"Honour thy father and thy mother." But how is it possible for any one to honour his mother who despises her as an inferior being, does not look upon her as fit to give evidence in a court of law, and even makes it a matter of public thanksgiving that he is not like her? Surely such an one is much more like him of whom it is said—
(
Hebrew characters)
"A foolish man despiseth his mother." (Prov. xv. 20.) The
oral law is, in this respect, altogether inconsistent with the
law of God. The former tells fathers to leave their daughters
without any religious education, and the latter supposes that
they have been so well taught as to be able to teach their sons.
Thus Solomon says, more than once, "My son, keep thy
father's commandment, and forsake not the law of thy mother,"
(Hebrew characters). (Prov. vi. 20.) But how is it possible for those
Jewish mothers, in Poland or Africa for instance, who cannot
even read themselves, to teach their sons? or, even suppose
they could read, how can a son believe in his mother's instruction,
when the oral law tells him that she is not qualified to
give testimony? But the Bible does not teach us merely
