compelled to become proselytes to Judaism. They were, therefore, co-religionists with their masters; but even this could not procure them the respect due to human beings. Because the providence of God had made them slaves, the oral law endeavoured to turn them into beasts. We are sure that many Jews of the present day will revolt with horror from such a doctrine; and acknowledge that it is a libel upon religion. They will be ready to confess, that the poor slave is a fellow-creature, and an expectant of life eternal; but let such persons stop to consider whence they have derived these sentiments, so much more just, more merciful, and more worthy of religion, than those expressed in the oral law. That they have not derived them from Judaism is clear. May they not, then, be indebted for them to the influence and atmosphere of Christianity in which they live? Certain it is, that the New Testament contains very different principles, respecting the treatment of slaves, from those which we have discovered in the oral law. But, further, would it not be well for those who disapprove these rabbinic principles, to ask themselves why they profess the rabbinic religion? If it be true that a slave is something better than an ox or an ass, Judaism, which classes them altogether, must be false: and the men who made such laws, must be confessed to be very unfit teachers of religion. Nay more, Judaism must be acknowledged as a religion most unfit to promote the happiness of the human race. If Judaism should prevail again, and, as its advocates expect, prevail universally, slavery would also prevail in the same degree: slaves would again be compelled to become proselytes, and again be treated as beasts. Such is the great consummation, the regeneration that Judaism promises the world. We therefore ask every Jewish reader, Whether he can pray for such a state of things, and whether he wishes to be thus enabled to degrade and trample upon his fellow-sinners? If he does not, there must be something wrong in the religious system which he professes—and if he only detects this one error, or acknowledges only this one falsehood respecting the classification of slaves with oxen and asses, it is sufficient to shake the whole rabbinic fabric: and if he has any concern for the honour of the Jewish nation, he will endeavour to deliver them from such a foul imputation upon their mercy and their humanity.
But there is one point more in these laws respecting mourners, which it is necessary to notice. The oral law forbids the mourner, as we have seen above, to read in the words of the law for seven days:—
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