“There are five things which invalidate the slaughtering: and the most important thing respecting the constitutions of slaughtering is, to attend to each one of them, and these are they—1st, If the person makes a stop of a certain length before the act is completed. 2d, If the throat be cut at a single blow, as with a sword. 3d, If the knife enters too deep, and is hidden. 4th, When the knife slips up or down from the right place. 5th, When the wind-pipe or œsophagus is torn and comes out, before the act is completed.” (Ibid. c. iii.) These five essentials of rabbinic slaughtering lead again to endless questions and definitions; so that, putting all together, it is much to be doubted whether a beast ever was, or ever will be, rightly slaughtered according to the oral law. And yet these things, of which there is not the slightest mention in the Mosaic law, are tied like a heavy burden about the necks of the poor and ignorant, and are most oppressive to their bodies and their souls. The rich may not, perhaps, feel the oppression, but the poor sigh and groan under the load; and no man considers their sorrow, or stretches out a hand to help them. In the first place, the intricacy of the act always makes rabbinic meat a great deal dearer than other meat, so that the poor man and his family, who can at any time, or under any circumstances, afford to buy but little food, are compelled by the oral law to do with still less, and in many cases to do without it altogether. Let any one visit the haunts of the poor Jews in this city, or enter their abodes, and he will find many a wretched family pining away for want of proper food; and yet it is too dear to procure a sufficiency; and if any benevolent Christian should wish to assist them, offer them some of his own, or give them a ticket to some of those institutions which distribute meat to the poor, the starving family would not dare to accept it, even if their conscience allowed them, or if they did, would inevitably draw down upon themselves a storm of persecution, and be treated as if they had committed the greatest crimes: yea, if the oral law had power, the poor starving creatures, that had partaken of Christian bounty, would be flogged for satisfying the wants of nature:—
נכרי ששחט אע׳׳פ ששחט בפני ישראל בסכין יפה ואפילו היה קטן שחיטתו נבלה ולוקה על אכילתה מן התורה שנאמר , וקרא לך ואכלת מזבחו ׃
“If a Gentile slaughters, even though he does it in the presence of an Israelite, with a proper knife, his slaughtering is carrion; and he that eats of it is to be flogged according to the written law, for it is said, ‘And one call thee, and thou eat of his sacrifice.’ (Exod. xxxiv. 15.)” Yea, the oral law goes so far as to extend this rule even to the case of a Gentile who is not an idolater:—
וגדר גדול גדרו בדבר שאפילו גוי שאינו עובד ע׳׳ז שחיטתו נבלה ׃
“A very strong fence has been made round this matter, so that the slaughtering even of a Gentile, who is not on idolater, is carrion.” (Ibid., c. iv. 11, 12.) It is hardly necessary to say, that the above quotation from the oral law is now-a-days altogether out of place. Moses was not speaking of Christians nor of the inhabitants of these countries, but of the nations of Canaan. He had been declaring the words of the Lord, “Behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Jebusite.” And then adds, “Take heed to thyself, lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice.” (Exod. xxxiv. 11-15.) So then, according to the oral law, because Moses forbade the Israelites to partake of the idolatrous sacrifices of the Hivites and the Jebusites, a poor famished creature here in London is not to touch Christian meat, nor to partake of Christian bounty. A more cruel or oppressive law could hardly have been devised. It is all very well for the rich, but it is very little short of murder to the poor. It binds their consciences with fetters of iron, so that even when relief is offered, many turn from good and wholesome food sent to them by a kind Providence; and if a spark of light has visited the mind of some victim of poverty, and he thinks it lawful to bring home the Christian bounty to save the lives of his starving children, fear prevents him. Perhaps his wife is still enveloped in all the darkness of superstition, and would spurn the proffered relief as an unclean thing, or perhaps his children might innocently betray him, and draw down all the weight of rabbinic indignation. A grosser insult has rarely been offered to the Majesty of heaven, than to call good and proper food, the work of his hands, carrion. A mistake in the slaughtering, an ignorance of the rabbinic art, a Gentile hand, is to be sufficient to turn the bounty of Almighty God into an unclean thing, and to deprive the poor of their daily food. How can the Jews expect God’s blessing so long as this state of things continues—how can they be surprised if poverty and want, and wretchedness and scorn, tread close upon their heels, when they themselves spurn God’s bounty from them with disdain? As nations deal with God and his word, so he deals with them, מדה כמדה, measure for measure; and therefore, so long as the oral law teaches them to scorn his bounty, and to deprive the poor of their food—so long as the cries of the poor ascend and enter into the ears of the Lord of Hosts, so long must they expect to feel the rod of his indignation. The times of ignorance and superstition God winked at; but those times have passed away. Good or bad, there is a stir in the world—there is a shaking of all old opinions, true and false; and from its effects the Jews have not escaped. There are many who, for themselves and their families, have renounced Rabbinism—who eat Gentile food, and know that in doing so they commit no sin. These are the persons who are most guilty in looking upon the misery of their poor brethren without pity or concern and without an effort to deliver them. The rabbinic zealot who would persecute his brother for eating meat not slaughtered according to rabbinic precept is in comparison innocent. He conscientiously thinks that he is doing right; but for the man, who himself openly transgresses the oral law, and yet sees the faces of his brethren ground by that system, without a sentiment of pity, there is no excuse. If he had the common feelings of humanity, he would rise up, fearless of all consequences, and cry out with all his might against those principles which have been and are the curse of his nation. He would stand forth as the advocate and defender of the poor—yea, and he would have God’s blessing. But so long as this class of anti-rabbinic Jews remain silent, whether from fear or from interest, or from indifference, let them not boast of their superior light. Let them not look with self-complacency on the poor victims of superstition. They are themselves less respectable and more guilty. They are conniving at what they know to be falsehood. They are with their eyes open consenting to oppression and starvation. They are, by their silence, helping to strengthen and confirm a system of anti-social intolerance, which has been the source of all the calamities which their nation has endured for eighteen centuries. What can be more pernicious than to teach the ignorant that the food which their neighbours eat is carrion, so unfit for the nourishment of a Rabbinist that he ought to die, and suffer his family to die of want, rather than eat it? Is it likely to produce kindly feeling on either side, considering that the mass of mankind is not actuated by the dictates of reason or the precepts of the Bible? On the one side it is likely to produce proud contempt, and on the other a spirit of retaliation. Every Jew that wishes well to his nation, and knows that these rabbinic principles are false, is bound to protest against them. He ought not to be a poor selfish thing, insensible to the wants and the sufferings of others, but should do what in him lies, to assert what he knows to be the truth. And is it necessary to remind such of the misery which these rabbinic principles are still working in every part of the world? Here in London the poor are suffering. In the various towns of England many Jews are suffering. In some places a single Jewish family is found, generally poor, and the father ignorant of the rabbinic art of slaughtering: such persons are compelled to abstain altogether from animal food, or to do violence to their conscience. The poor Jews who go out to the colonies to seek employment are in the same case, and are precluded from taking such situations as require them to partake of the food of their employers. Even if they can buy an animal, they are not allowed to kill it for themselves:—
ישראל שאינו יודע חמשה דברים שמפסידין את השחיטה וכיוצא בהן מהלכות שחיטה שביארנו ושחט בינו לבין עצמו אסור לאכול משחיטתו לא הוא ולא אחרים , והרי זו קרובה לספק נבלה והאוכל ממנה כזית מכין אותו מכת מרדות ׃
“If an Israelite does not know the five things which invalidate the act of slaughtering, as we have explained, and slaughters by himself, it is unlawful to eat of his slaughtering, both for himself and others; for this case is much the same as that of doubtful carrion, and he that eats of it a quantity equal to an olive, is to be flogged with the flogging of rebellion.” (Ibid., c. iv.) Such is the mercy of the oral law, and such its justice. It punishes the eating of what God has allowed, with the same severity that it would visit a great crime. It makes no provision for those numerous cases of distress which we have mentioned. Whether one of its disciples has or has not food, it never considers. Without reflection and without mercy it sentences every one, who eats meat not rabbinically slaughtered, to be flogged. But, besides the cruelty, what is the effect upon the minds of its votaries? It teaches them that to transgress this mere human observance is a sin of the deepest die, more dreadful far than many which God has forgiven. A Rabbinist would be more grieved to hear that his son had transgressed the law of slaughtering, than to find that he had been guilty of falsehood. Its tendency is directly to draw off the mind from the weightier matters of the law, judgment, justice, and mercy, and to flatter the ill-informed that they are good Jews, if only they abstain from meat not slaughtered according to rabbinic art.
Let not any Jew imagine that we wish him lightly to transgress the law of Moses, or to eat of food which the law of God has forbidden. We now speak of that which Moses has allowed. If a Jew would see meat offered to idols, or be invited to partake of an idolatrous feast, let him abstain—let him refuse, and protest as strongly as he will and can against the sinfulness of such conduct. But where does Moses forbid the poor to partake of meat slaughtered by a Gentile worshipper of the true God, or by an Israelite who has not learned the rabbinic art? Certainly not in that passage to which the oral law refers. Moses gives a general permission to every Israelite, without exception, to kill and eat. “Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the Lord thy God which he hath given thee.” (Deut. xii. 15.) He makes no mention of any mysteries, connected with the art of slaughtering, the ignorance of which would disqualify. Why then should a Jew be prevented from doing what Moses has allowed—why should he be flogged with the flogging of rebellion, or avow that that mode and measure of punishment is impracticable—why should he be persecuted for satisfying the cravings of nature, and endeavouring to supply the wants of his family? There is not room now to show fully how groundless the rabbinic commands are; but the one fact of their cruelty and oppression of the poor is sufficient to show that they are not from God. Is it possible that any man in his senses can believe that God would sentence a poor famishing creature to be flogged without mercy for doing what the letter of the law allows him to do? or, that the All-wise Being, who foresees and foreknows all things, would give a system of laws respecting food, which must expose a large portion of his chosen people to want and starvation? The worshippers of some cruel heathen deity might possibly be led to believe such things, but the disciples or Moses and the Prophets know that God is a God of mercy. Let, then, every one who has got the sacred books contrast their doctrines with those of the rabbies. But, above all, let those Israelites, who reject the rabbinic laws concerning the slaughtering of meat, show that they have not done it from levity nor indifference, but upon principle. Let them explain to their brethren the reasons and the motives by which they are actuated, and let them protest, by word and deed, against such cruelty, oppression, and intolerance.
No. L.
THE BIRTH OF MESSIAH.
This season of the year naturally draws away our thoughts from the subject last under consideration, and reminds us of a remarkable difference between Jews and Christians. The latter are now about to commemorate the birth of the Messiah.[[36]] In two days more the voice of praise and thanksgiving will ascend to the Creator and Preserver of men from every part of the world. On the frozen shores of Labrador, and the glowing plains of Hindostan—in the isles of the sea, and on the continents of the old and new worlds, millions of Christians will lift up their hands and voices to thank the God of heaven for his unspeakable gift, and this shall be the burden of their song, “Unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace.” (Isaiah ix. 6.) But amongst the followers of the oral law not a sound of sympathy will be heard. Not a single heart will beat with joy, not a tongue offer up the tribute of praise. Here is a great and sinking difference, that should naturally lead both Jew and Christian to inquire, Who is in the right: Those who believe that Messiah is born, and joy in the remembrance of his nativity; or, those who refuse to join in the general rejoicing, and deny that the Redeemer has appeared? The question is whether there is reason to believe that the Messiah was born eighteen hundred years ago? and there are several ways in which it can be satisfactorily answered. An appeal may be made to the predictions contained in the Old Testament, or to the evidence for the truth of the Christian Scriptures—or, it may be shown that the Jewish rabbies have plainly confessed that the time for the birth and appearance of the Messiah is long since past; and this is the mode which we shall adopt at present. The Jews now deny that Messiah is come, and consequently believe that Christians are mistaken as to the time of his appearing. If they had always said so—if they had always assigned a time for the coming of Messiah different from that in which Christians think the Messiah was born, their present assertion would have at least the merit of consistency, and the Jews of the present day might urge that their present belief has been inherited from their fathers, and that Christians have adopted a notion unknown to the nation at large. But, if it should appear that the ancient Jews expected the coming of Messiah at the very time, when, as Christians say, he did actually come, then the ancient Jews testify that Christians are in the right, and that modern Jews are in the wrong, and this is really the state of the case. In the first place, the Talmud contains a general declaration that the time is long since past:—