truth? The temple must first be cleansed of all defilement before the glory of God can enter. It is therefore a matter of the first and highest importance, to every Jew who wishes well to his nation, to examine that system, whose constant companion for so many centuries has been misery; and if they are convinced of its falsehood, then to use every exertion to deliver their brethren, from that which is mischievous as well as false. We might urge its tendency to produce and perpetuate an unfriendly separation between the Jews and their neighbours: not that we are ignorant of God's declaration,
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"Lo, the people shall dwell alone, and shall not be reckoned among the nations." (Numb, xxiii. 9.) We know it and believe it, and are therefore fully convinced, that all the wit and power of man will never be able to effect what some so ardently desire, an amalgamation with the nations where Israel is dispersed. We have no desire to contravene the declared will of God, and to degrade Israel from their position as a holy nation to the rank of an inconsiderable religious sect. But still we might urge against the oral law, that it goes beyond God's intention by producing an unfriendly separation and an estrangement between man and man, which is injurious to the welfare of both Jew and Gentile; we leave this, however, to the consideration of those Israelites who feel, or profess to feel, a love and affection for all men; and content ourselves at present with the indubitable fact, that the laws concerning slaughtering are most oppressive to the poor and enslaving to the minds of all. It is not merely the bodily grievance of starvation to which we now allude, though that is wicked and vexatious to the last degree, and should therefore not be tolerated for a moment by the humane and the merciful. There is something that is worse than any bodily suffering, and that is, to be tempted to do violence to conscience by professing what we do not believe, or by congealing our real sentiments. And yet in many a Jewish congregation this is frequently the case. It pleases God to give to the poor the power of reasoning as well as to the rich, and thus some of this class are occasionally led to see the absurdity of the oral law, and to detest those inventions which doom them and their families to starvation, but yet they would not dare either to avow or to act upon their conviction. To eat any ether than rabbinical food would at once cut them off from the bounty of the synagogue, and from the sympathy of its worshippers. To express their convictions would be sufficient to have them numbered with the profane and ungodly, and therefore they conceal their real sentiments, and pretend to be what they are not, that they may not deprive their families of the little assistance which an apparent conformity to rabbinic
