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The Talmud often contradicts Holy Scripture. It says that they are in error who believe the Bible account of the sons of Reuben, of the sons of Eli, and of the sons of Samuel. It allows usury, and the passing of children through the fire to Moloch. It permits deceit, and supports it with the text, "With the pure thou wilt show thyself pure, and with the froward thou wilt show thyself unsavory" . The Rabbis teach hatred of Christians and Gentiles. Instead of saying, "In the presence of the king," they are taught to say, "In the presence of the dog." A Jew who bears witness against another Jew before a Gentile is publicly cursed. A Jew is also released from any oath he may swear to a Gentile. It is only permitted a Jewish physician to heal Gentiles for the sake of the fee, or for the practice of medicine, but it is not allowed to save their lives in seasons of danger. Their marriage is no marriage; and their butchers' meat is only carrion. It is wrong to invite them into a Jewish house; and it is not needful to restore what they have lost. When the ox of a Jew gores the ox of a Gentile, the Jew is free; but if the ox of a Gentile gores the ox of a Jew, the Gentile must pay the full cost. A story is told of a Rabbi who sold a number of palm-trees to a Gentile, and afterward ordered his servant to cut off some pieces from them. "For," he said, "the Gentile knows their number, but he does not know whether they be thick or thin."

The precepts binding on the sons of Noah are stated to be seven: to do justice; to bless the name of God; to avoid idolatry; to flee from fornication and adultery; to abstain from blood-shedding; not to rob; and not to eat a member of a living animal. An account is given of the river Sambation, which flows with stones all the six days of the week, but rests on the Sabbath day. Examples are also furnished of gluttony and drunkenness. The paunches of some Rabbis grew so big, that, when put together, a pair of oxen might go between them. A story is also related of one Rabbi killing another in a drunken fit, and then working a miracle which restored him to life. In the following year he again invited the Rabbi to drink with him, but he declined, on the ground that "miracles are not wrought every day." Instances are also given of the anguish of Rabbis in the prospect of death. They express themselves as being without hope of salvation, and as having the fear of hell before them.

Proverbs everywhere abound in the Talmud, and they are generally replete with shrewd observation. "The world subsists through the breath of school children. Whosoever transgresses the words of the Scribes is guilty of death. Whosoever teaches a statute before his teachers ought to be bitten by a serpent. There is no likeness between him who has bread in his basket and him who has none. Rather be the head of foxes than the tail of lions." This, however, again appears as "Rather be the tail of lions than the head of foxes." "The righteous in the city is its splendor, its profit, its glory: when he is departed, there is also departed the splendor, the profit, and the glory." "Licentiousness in a house is as a worm in a pumpkin." This reappears as "Violence in a house is as a worm in a pumpkin." "Thy friend has an acquaintance, and the acquaintance of thy friend has also an acquaintance; be discreet." The unworthy child of a good father is called "vinegar, the son of wine." "If the opportunity fails the thief, he deems himself honest. The cock and owl await together the morning dawn. Says the cock to the owl, 'Light profits me, but how does it profit thee?' Youth is a crown of roses, old age a crown of thorns. Many preach well, but do not practise well. It is the punishment of liars, that men don't listen to them when they speak truth. Every man who is proud is an idolater. To slander is to murder. Whosoever humbles himself, God exalts him; whosoever exalts himself, God humbles him. Men see every leprosy except their own. He who daily looks after his property finds a coin. The post does not honor the man; but the man the post. Every man is not so lucky as to have two tables. Not what thou sayest about thyself, but what thy companions say. The whole and broken tables of the Law lie in the ark. The salt of money is almsgiving. He who walks four cubits in the land of Israel is sure of being a child of the world to come. The plague lasted seven years, and no man died before his time. Let the drunkard only go, he will fall of himself. Be rather the one cursed than the one cursing. The world is like an inn, but the world to come is the real home. The child loves its mother more than its father: it fears its father more than its mother. Repent one day before thy death. If your God is a friend of the poor, why does He not support them? A wise man answered, 'Their case is left in our hands, that we may thereby acquire merits and forgiveness of sin.' The house that does not open to the poor shall open to the physician. He who visits the sick takes away one-sixtieth part of their pain. Descend a step in choosing a wife; mount a step in choosing a friend. An old woman in a house is a treasure. Whosoever does not persecute them that persecute him, whosoever takes an offence in silence, whosoever does good from love, whosoever is cheerful under his sufferings, they are friends of God, and of them says the Scripture, 'they shall shine forth as the sun at noonday.' " R. Phineas, son of Jair, said, "Industry brings purity--purity, cleanness--cleanness, holiness--holiness, humbleness--humbleness, fear of sin--and fear of sin, partaking of the Holy Ghost."

Ideas of God are gathered from the occupations which the authors of the Talmud assign to him. "The day contains twelve hours. The first three hours the Holy One, blessed be He, sits and studies the Law. The second three hours He sits and judges the whole world. When He sees that the world deserves destruction, He stands up from the throne of judgment, and sits on the throne of mercy. The third three hours He sits and feeds all the world, from the horns of the unicorns to the eggs of the vermin. In the fourth three hours He sits and plays with leviathan, for it is said, 'The leviathan, whom thou hast formed to play therein' " . Rabbi Eliezer says, "The night has three watches, and at every watch the Holy One, blessed be He, sits and roars like a lion; for it is said, 'The Lord shall roar from on high and utter His voice from His holy habitation; He shall mightily roar upon His habitation' " . Rabbi Isaac, the son of Samuel, says in the name of Rav, "The night has three watches, and at every watch the Holy One, blessed be He, sits and roars like a lion, and says, 'Woe is me, that I have laid desolate my house, and burned my sanctuary, and sent my children into captivity among the nations of the world!' " He is described as praying, and wearing phylacteries, and as having a special place for weeping. "Before the destruction of the Temple the Holy One played with leviathan, but since the destruction of the Temple, He plays with it no more. In the hour that the Holy One remembers His children who are dwelling with suffering among the nations, He lets two tears fall into the Great Ocean, the noise of which is heard from one end of the world to the other, and this is an earthquake." It is further said that He "braided the hair of Eve," and "shaved the head of Sennacherib." He is represented as keeping school, and teaching the sages. To this school the devils come, especially Aschmedai, the king of the devils. In the discussions that take place, God is said to be sometimes overcome by the wiser Rabbis.

Said R. Samuel, the son of Nachman, R. Jochanan said, "Three shall be called by the name of the Holy One; blessed be He." And these are the Righteous, the Messiah, and Jerusalem. The Righteous, as is said . The Messiah, as it is written : "And this is His name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS." Jerusalem, as it is written : "It was round about eighteen thousand measures: and the name of the city from that day shall be The LORD is THERE."

In the later editions of the Talmud the allusions to Christ and Christianity are few and cautious, compared with the earlier or unexpurgated copies. The last of these was published at Amsterdam in 1645. In them our Lord and Saviour is "that one," "such an one," "a fool," "the leper," "the deceiver of Israel," etc. Efforts are made to prove that He is the son of Joseph Pandira before his marriage with Mary. His miracles are attributed to sorcery, the secret of which He brought in a slit in His flesh out of Egypt. His teacher is said to have been Joshua, the son of Perachiah. This Joshua is said to have afterward excommunicated him to the blast of 400 rams' horns, though he must have lived seventy years before His time. Forty days before the death of Jesus a witness was summoned by public proclamation to attest His innocence, but none appeared. He is said to have been first stoned, and then hanged on the eve of the Passover. His disciples are called heretics, and opprobrious names. They are accused of immoral practices; and the New Testament is called a sinful book. The references to these subjects manifest the most bitter aversion and hatred.

The Rabbis have laid down thirteen rules for the interpretation of the Talmud. These rules form their system of logic. They are as follows:

"Light and heavy," an argument from the less to the greater. An example is furnished in the case of Miriam . "If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again." The argument is here drawn from the conduct of man, the less, to that of God, the greater. The owner of an ox is also fined more for his beast if it gores his neighbor's beast than if it eats his neighbor's corn; since the tooth only means sustenance for the stomach, but the horn means mischief.

"Equality," an argument from the similarity or identity of words and impressions. An example is furnished in Deut. xv. 12: "If thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years, then in the seventh year thou shalt let him free from thee." In the 18th verse, when this law is again referred to, the man only is mentioned; but as the woman was mentioned in the former verse, it is concluded that the law applies equally to both.

"The building of the father," an argument from the statements in one place in the Law to other passages, which are similar. An example is furnished in Exod. xii. 16, where servile work is forbidden during the feast of unleavened bread, and the conclusion is drawn that servile work is equally forbidden in all festivals of the same nature. This mode of argument is also applied to two places in the Law, where one place refers to the general proposition, and another to particulars arising out of it. An example is furnished in Lev. xv. 1, where a man with an issue is unclean, but in the 4th verse this uncleanness is limited to his bed and his seat.

"Universal and particular." Where there is a general and a special statement, the special binds the general. An example is furnished in Lev. i. 2: "If any man of you bring an offering unto the Lord, ye shall bring your offering of the cattle, even of the herd and of the flock." Cattle includes both wild and tame. The special terms "herd" and "flock" limit the offering to domesticated animals.

"Particular and universal," or argument from the special to the general. An example is furnished in Deut. xxii. 1: "Thou shalt not see thy brother's ox or his sheep go astray: thou shalt in any case bring them again unto thy brother." In the 3d verse, it is further commanded to restore "all lost things of thy brother's." Hence it is concluded, not only his ox or his sheep, but that everything, which he has lost is to be restored to him.

"Universal, particular and universal." Where there are two universal statements with a particular statement between, the particular limits the universals. An example is furnished in Deut. xiv. 26, where, speaking of the application of the second tithe, it is said, "Thou shalt bestow that money for whatsoever thy soul lusteth after; for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth." The special limitation, between the two universal permissions, is to productions of the land of Canaan.

"The general that requires the special, and the special that requires the general." An example is furnished in Lev. xvii. 13: "Whatsoever man ... hunteth and catcheth any beast or fowl that may be eaten, he shall even pour out the blood thereof, and cover it with dust." The word "cover" or "hide" is again used in Gen. xviii. 17: "Shall I hide from Abraham that thing which I shall do?" The conclusion is drawn, that cover is restricted to the blood being hidden under dust, and not put in any vessel. Again : "Sanctify unto me all the first-born; whatever openeth the womb among the children of Israel, both of man and beast, it is mine." From this verse females might be included with males. Reference is made to Deut. xv. 19, where it is found "All the firstling males." Still it is obscure, when there are firstling females, about the males born afterward. Reference is made to Exod. xxxiv. 19: "All that openeth the matrix is mine." Here all first-born are allowed. This, however, is too general, and it is again restricted by the word males. And as this is too general, it is again restricted by "all that openeth the matrix."

"Whatsoever is taught in general and something special is mentioned--it is mentioned to strengthen the general rule." An example is furnished in Lev. xx. 2, where the worship of Moloch is forbidden, and the penalty for the sin is death. The conclusion drawn is, that such mention of a special form of idolatry confirms the prohibition of all idolatry.

"When there is a general rule and also an exception--the exception lightens and does not aggravate." An example is furnished in the command , "He that smiteth a man so that he die, he shall surely be put to death." The exception is, "Whoso killeth his neighbor ignorantly" , "he can flee to one of the cities of refuge."

"When there is a general rule, and an exception not agreeing with the general rule, the exception both lightens and aggravates." An example is furnished from the plague of leprosy when the hair is turned white. The head and beard are excepted lest there be gray hairs--this lightens. But if on the head and beard there be "yellow thin hair," it is a dry scall--this aggravates.

"When there is an exception from a general rule to establish a new matter--the new matter cannot be brought under the general rule again, unless it be mentioned in the text." An example is furnished from the eating of holy things . The priest, any soul bought with his money, and he that is born in his house, may eat of it. This is the general rule. If the priest's daughter be married to a stranger, she may not eat of them. This is the exception. This exception would have remained if she continued married to a stranger, or had a child, or had not returned to her father's house. Therefore a new law is provided, that in the event of none of these things happening, she may again eat of the holy things.

"Things that teach from the subject, and things that teach from the end." An example is furnished from the eighth commandment, "Thou shalt not steal." This law, if applied to man-stealing or kidnapping, implies capital punishment. The reason given is from its following "Thou shalt do no murder," and "Thou shalt not commit adultery"--two laws which, if violated, entailed death. The second part of this rule applies to things that teach from the end. What is meant by the end is a matter of dispute. Some say it means the final cause of logicians. Others say it means something in the end or conclusion of the law itself. If it be the latter, an example is furnished from the case of the leprous house : "And he shall break down the house, the stones of it, and the timber thereof, and all the mortar of the house." These directions teach that houses made of mud are excepted.

"When two texts contradict each other, until a third be found to decide between them." An example is furnished in Gen. i. 1: "In the beginning God created the heaven and the earth." It is again written, Gen. ii. 4, "In the day that the Lord made the earth and the heavens." The question now arises, Which did He make first? The answer is found in Isaiah xlviii. 13: "Mine hand also hath laid the foundation of the earth, and My right hand hath spanned the heavens." The conclusion is drawn that He made both at once. Another instance is the discrepancy in the census of Israel. In 2 Sam. xxiv. 9, the number stated is eight hundred thousand. In 1 Chron. xxi. 5, the number is said to have been "eleven hundred thousand." The difference of three hundred thousand is accounted for by referring to 1 Chron. xxvii. 1, where it is said that twenty-four thousand served the king every month. These men, when multiplied by the months, make two hundred and eighty-eight thousand. And the twelve thousand which waited upon the twelve captains raise the number to three hundred thousand, the amount required to reconcile the two statements.

In reading the following tracts it should be borne in mind that the meaning in many places is more implied than expressed. Often an idea is taken for granted, which patient continuance in reading can alone bring to light. The subjects to which these tracts refer should first be studied in the Bible; because after such study the restless subtlety of the Rabbis in "binding heavy burdens on men's shoulders" can be more fully discerned. It is desirable to look on these writings from this point of observation; just as on some mountain top one looks not only at the gold which the morning sun pours on grass and flower, but also on the deep valley where the shadows still rest, that one may the more sensibly feel how glorious the sun is. The whole theory of this second, or Oral Law, has arisen from inattention to the express statement of Moses: "These words the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: AND HE ADDED NO MORE" . And it tends to nullify the declaration of the Targum of Jonathan Ben Uzziel, "For unto us a child is born, unto us a son is given; and he has taken the law upon himself to keep it" .

In concluding this introduction it is perhaps well to glance briefly at the age in which the Talmud grew to its present state. It was a period of great activity and thought. Old systems of debasing superstition were breaking up and passing away. A new faith had arisen to regenerate man. The five centuries which followed the appearing of our Saviour in this world were filled with religious and political events which still make their vibrations felt. From the destruction of Jerusalem and the overthrow of the Jewish polity, an impulse was given to those political changes which have since gone on without intermission among the nations of the earth. From the overthrow of the Jewish Temple an impulse was given to religious earnestness which, often from wrong, often from right motives, has increased, and will increase, as the great consummation draws nigh.

On Blessings

Recitation of the Shemah--Blessings--Rabbi Gamaliel--Exemptions from the Recitation--Prayers--Differences Between the Schools of Shammai and Hillel--Reverence for the Temple.

On The Sabbatical Year

Ploughing--Gardening--Dunging--Removing Stones--Sowing--Cutting Down Trees--Fruits--Buying and Selling--Territory Included in the Sabbatical Year--Produce Governed by Its Laws--Debts and Payments.

"He bought a first-born animal for a feast for his son, or for a holiday, and has no need of it?" "He is allowed to sell it."

THE SPIRIT OF THE SAGES REPOSES ON HIM.

NOTE.--At the Feast of Tabernacles in the Sabbatical year, the following portions of Scripture were appointed to be read: Deut. i. 1-6; vi. 4-8; xi. 13-22; xiv. 22; xv. 23; xvii. 14; xxvi. 12-19; xxvii.; xxviii. These portions were read by the king or high priest from a wooden platform erected in the Temple. The king or the high priest usually read them sitting. King Agrippa, however, read them standing, and when he came to the words "Thou mayst not set a stranger over thee, which is not thy brother" , "tears dropped from his eyes." The people then cried out to encourage him, "Thou art our brother--thou art our brother." .

On The Sabbath

Removals--Work to be Avoided--Discussion Between the Schools of Shammai and Hillel as to What Constitutes Work--Work Allowed--Lighting--Eve of the Sabbath--Cooking and Hot Water--Retention of Heat--Burdens--Ornaments--Principal and Secondary Work.

On The Passover

Searching for Leaven--How Leaven Is to be Put Away--Restrictions with Regard to It--What Things Make Leaven--Leavening--Work on the Eve of the Passover--Trades Allowed--Men of Jericho--Hezekiah--The Daily Offering--Intention--Slaughter of Passover Offering--Mode of Proceeding--The Passover on a Sabbath--Discussion Between R. Akiba and R. Eleazar--Roasting the Passover--Various Contingencies--Hindrances--Rules and Directions--How the Passover Is to be Eaten--Praise and Thanksgiving.

On The Day Of Atonement

Preparations of the High Priest--Cleansing the Altar--Casting Lots--Daybreak--Offerings--Dress--Prayer--The Goats--Monobazus--Helena--Azazel--The Golden Censer--The Vail--Holy of Holies--"Foundation"--Sprinkling the Blood--Sending Forth the Goat into the Wilderness--High Priest Burning the Bullock and Goat--Reading--Ceremonial--Rules and Exceptions--Repentance and Atonement.

On Tabernacles

Size and Covering of Tabernacles--What Constitutes a Tabernacle--Exemptions--Palm Branches--Myrtle Boughs--Willows--Citrons--Reading and Blessing--Thrashing the Altar--Rejoicings--Pouring Out of the Water--The Lighting and Dancing--Singing and Music--Blowing the Trumpets--Offerings and Courses--The Course Bilgah.

"Our fathers, who were in this place, Turned their backs upon the Temple; And their faces toward the east, And worshipped the sun eastward."

R. Judah says, they repeated again and again,

"But we unto the LORD; To the LORD are our eyes."

The New Year

Four New Years--Judgments--New Moon--Witnesses--Evidence--Samaritans--Spreading the News--Beth Yangzek--Examining Witnesses--Rabban Gamaliel's Plan of the Phases of the Moon--Rabbi Joshua--Sanhedrin--Cornets and Trumpets--Intention--The Serpent of Brass--Jerusalem and Jamnia--Blessings--Texts of Scripture--How the Trumpets are to be Blown.

On Fasting

When Rain is to be Prayed for--Proclamations for Fasting--Ceremonial of Fasting--Prayers--Blowing of Trumpets--R. Gamaliel and R. Meier--Sign of Famine--Partial Rain--Pestilence--Story of Hone Hammeagal--Lifting Up of Hands--Deputies--Bringing Wood--Five Things Happened in Tammuz and Five in Ab--Mortifications--Rejoicings.

This city fasts and blows an alarm, and all its neighboring cities fast, but do not blow alarms. R. Akiba said, "they blow alarms, but do not fast."

The Feast-Offering

What is a Child?--Offerings--Crooked and Straight--Remission of Vows--Persons Unsuitable for the World--Laying on of Hands--Baptisms--Defilements--Purity--Vessels of the Sanctuary.

But they both acknowledge that if it happened to be on the Sabbath, the day of slaughter is after the Sabbath. And the high priest must not robe in his vestments, though they are allowed in seasons of mourning and fasting, for fear of confirming the words of those who say that "Pentecost is after the Sabbath."

The Sanhedrin

Judges--Judgments--The Tribunal of Seventy-one--The Great Sanhedrin--The Small Sanhedrin--High Priest--Funerals--King--Royal Wives--Book of the Law--Objections to Judges--Relations--Examination of Witnesses--Evidence--Judgments in Money and Judgments in Souls--Form of the Sanhedrin--Appointment of Judges--Intimidation of Witnesses--Investigation--Acquittal or Condemnation--Stoning--Hanging--Burning--Beheading --Strangling--Blasphemy--Idolatry--Enticing--Sorcery--A Son Stubborn and Rebellious--Burglary--Murder--Theft--Those Who Have No Portion in the World to Come--The Rebellious Elder--The False Prophet--The False Witness.

On Idolatry

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