the invention of the learned, who have thought only of themselves,
and have not that tender regard and consideration for
the ignorant, which the Creator has. His religion must be for
all, the poor as well as the rich, and the ignorant as well as
the wise of this world. We fear that the oral law of the
Rabbies will not stand any one of these tests: it is, at all
events, a religion for the learned, and the learned only. There
is scarcely one of its commandments that is not so encumbered
with distinctions and definitions, as to make the right
interpretation of it the sole property of the educated. Take,
for example, one of the first and most frequent of the commandments,
in the Rabbinist's daily practice, (
Hebrew characters)
(the washing of hands.) The command appears very simple.
It says—
(Hebrew characters)
"Let him wash his hands, and pronounce the benediction for the washing of hands." (Orach Chaiim., § 4.) But out of this short command arise endless distinctions, according to which the act performed is regarded as a valid or invalid fulfilment of the command.
(Hebrew characters)
"Every one who washes his hands must attend to four things. 1st, To the water, that it be not unlawful for the washing of hands. 2d, To the measure, that there be a quartern for the two hands. 3d, To the vessel, that the water, wherewith the washing is performed, be in a vessel. 4th, To the washer, that the water come with force from him that pours." (Hilchoth Berachoth, vi. 6.) Each of these four limitations requires new explanations and definitions of its own, as for example, there are four things that make water unlawful for the washing of hands; one of these is, if any work be done with it. This necessarily requires fresh definitions of what is and is not work. Then come the directions as to how for the washing is to reach, the position of the hands, whether they are to be held up or down, the drying of the hands. A perfect and accurate knowledge of all these conditions can be attained only by the learned. And after all the care which these things require, the Israelite may after all fall short of Talmudic requirement, for there is still another condition, that involves another host of Rabbinic definitions, the non-observance of which will invalidate the merit of his washing.
