SECTION VII.

THE ORAL LAW OF THE JEWS, WITHOUT FOUNDATION.

But however the Jews may seem to agree with us, in regard to the Canon of the Old Testament, this concord relates only to the written law; for, they obstinately persist in maintaining, that besides the law which was engraven on tables of stone; and the other precepts, and ordinances, which were communicated to Moses, and were ordered to be written, God gave unto him, another Law, explanatory of the first, which he was commanded not to commit to writing, but to deliver down by oral tradition.

The account which the Jewish doctors give of the first communication and subsequent delivery of this law, is found in the Talmud. It is there stated, that during the whole day, while Moses continued on the mount, he was learning the written law, but at night he was occupied in receiving the oral law,

When Moses descended from the mount, they say, that he first called Aaron into his tent, and communicated to him all that he had learned of

I

this oral law, then he placed him on his right hand; next he called in Eliezer and Ithamar, the sons of Aaron, and repeated the whole to them; on which they also took their seats, the one on his right hand, the other on his left. After this the seventy elders entered, and received the same instruction, as Aaron and his sons. And finally, the same communication was made to the whole multitude of people. Then Moses arose and departed, and Aaron who had now heard the whole, four times, repeated what he had learned, and also withdrew. In the same manner, Eliezer and Ithamar, each in turn, went over the same ground, and departed. And finally, the seventy elders repeated the whole to the people; every one of whom delivered what he had heard, to his neighbour. Thus, according to MAIMONIDES, was the oral law first given.....

And the Jewish account of its transmission to posterity, is no less particular. They pretend, that Moses, when forty years had elapsed from the time of the Israelites leaving Egypt, called all the people, and telling them that his end drew near, requested, that if any of them had forgotten aught of what he had delivered to them, they should repair to him, and he would repeat to them anew what they might have forgotten. And they tell us, that from the first day of the eleventh month, to the sixth day of the twelfth, he was occupied in nothing else, than repeating and explaining the law to the people,

But, in a special manner, he committed this law to Joshua, by whom it was communicated, shortly before his death, to Phineas, the son of Eliezer; by Phineas, to Eli; by Eli, to Samuel; by Samuel, to David, and Ahijah; by Ahijah, to Elijah ; by Elijah, to Elisha; by Elisha, to Jehoiada; by Jehoiada, to Zechariah; by Zechariah, to Hosea; by Hosea, to Amos; by Amos, to Isaiah; by Isajah, to Micah; by Micah, to Joel; by Joel, to Nahum; by Nahum, to Habbakuk; by Habbakuk, to Zephaniah; by Zephaniah, to Jeremiah; by Jeremiah, to Baruch; by Baruch, to Ezra, the president of the great synagogue. By Ezra, this law was delivered to the high priest, Jaddua; by Jaddua, to Antigonus; by Antigonus, to Joseph son of John, and Joseph son of Jehezer; by these to Aristobulus, and Joshua the son of Perechiah; by them toJudah son of Tibous, and Simeon son of Satah. Thence to Shemaiah-To Hillel-To Simeon his son; supposed to have been the same who took our Saviour in his arms, in the temple, when brought thither to be presented by his parents. From Simeon, it passed to Gamaliel, the preceptor, as is supposed, of Paul. Then to Sin eon his son; and finally, to the son of Simeon, JUDAH HAKKADOSн, by whom it was committed to writing.

But, although, the above list brings down an unbroken succession, from Moses to Judah the Holy, yet to render the tradition still more certain, the Jewish doctors inform us, that this oral law, was

also committed, in a special manner, to the high priests; and handed down, through their line, untill it was committed to writing.

Judah Hakkadosh was the president of the Academy at Tiberias, and was held in great reputation for his sanctity, from which circumstance, he received his surname, Hakkadosh, the Holy The temple being now desolate, and the nation scattered abroad, it was feared, lest the traditionary law might be lost; therefore it was resolved, to preserve it by committing it to writing. Judah the Holy, who lived about the middle of the second century, undertook this work, and digested all the traditions he could collect, in six books, each consisting of several tracts. The whole number is SIXTY THREE. But these tracts are again subdivided, into numerous chapters. This is the famous MISHNA of the Jews. When finished it was received by the nation with the highest respect and confidence; and their doctors began, forthwith, to compose commentaries, on every part of it. These comments are called the GEMARA, or the COMPLETION; and the MISHNA and GEMARA, together, form THE TALMUD. But as this work of

commenting on the text of the Mishna was pursued, not only in Judea, but in Babylonia, where a large number of Jews resided; hence it came to pass, that two Talmuds were formed; the one called, THE JERUSALEM TALMUD, the other, THE BaBYLONISH TALMUD. In both these, the Misana

committed to writing by Judah, is the text; but the commentaries are widely different. The former was completed before the close of the third century of the Christian era; the latter, was not completed until towards the close of the fifth century. The Babylonish Talmud is much the largest of the two; for while that of Jerusalem has been printed in one folio volume, this fills twelve folios. This last is also held, in much higher esteem, by the Jews; and indeed it comprehends, all the learning and religion of that people, since they have been cast off for their unbelief and rejection of the true Messiah.

MAIMONIDES has given an excellent digest, of all the laws and institutions, enjoined in this great work.

The Jews place fully as much faith in the Talmud, as they do in the Bible. Indeed, it is held in much greater esteem, and the reading of it is much more encouraged. It is a saying of one of their most esteemed Rabbies, "That the oral law is the foundation of the written; nor can the written law be expounded, but by the oral." Agreeably to this, in their confession, called, the golden altar, it is said, "It is impossible for us to stand upon the foundation of our holy law, which is the written law, unless it be by the oral law, which is the exposition thereof." In the Talmud it is writThat to give attention to the study of the Bible is some virtue; but he who pays attention to

en,