וכן גר תושב שהרג את גר תושב או את העבד בשגגה גולה .
גר תושב שהרג את ישראל בשגגה אף על פי שהיה שוגג הרי זה נהרג .
“An Israelite who unintentionally kills a slave, or a sojourning proselyte, is imprisoned (in one of the cities of refuge).”
“And so a sojourning proselyte who unintentionally kills a sojourning proselyte, or a slave, is imprisoned.”
“A sojourning proselyte who unintentionally kills an Israelite, although he did it unintentionally, is to be put to death.” (Hilchoth Rotzeach, c. v. 3.) The written law, on the contrary, says, “These six cities shall be a refuge, both for the children of Israel and for the stranger, and for the sojourner among them: that any one that killeth any person unawares may flee thither.” (Numbers xxxv. 15.) Again, the oral law says—
ישראל שהרג גר תושב אינו נהרג עליו בבית דין , שנאמר וכי יזיד איש על רעהו ׃
“An Israelite who kills a sojourning proselyte, is not put to death on his account by the tribunal, for it is said, ‘But if a man come presumptuously upon his neighbour.’ (Exodus xxi. 14.)” The law of God says, “Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.” (Gen. ix. 6.) And to this law the New Testament commands us Christians to adhere, rejecting the oral traditions; and in consequence the laws of Christian countries make no difference between the murderer of a Jew, a Christian, Turk, Infidel, or Heretic. Short as all Christian nations confessedly come of the pure morality of the New Testament, their laws direct the administration of impartial justice, and are a terror to all evil doers of every creed and sect. The liberality of the Talmud then, in allowing a share of salvation to the pious of the world is not so very great, nor its toleration of a very comprehensive character. It not only withholds justice from the pious of the world, but gives as the reason, because they are not considered as neighbours. Want of room prevents us from pursuing this subject further at present. We therefore ask, Is this law from God? Can God, in an oral law, directly contradict his written law? Can you point out anything similar in the New Testament? Is this law just or unjust? You will grant that it is unjust and erroneous. Then your fathers have been mistaken about one of the first principles of the administration of justice, for many centuries. And your brethren who adhere to this system as Divine, as on the Barbary coast, for instance, are still mistaken. Why do you not protest aloud against such error? Why not endeavour to convince your brethren that they are wrong? In England there is nothing to prevent you. There is full liberty, free toleration. You may lift up your voice like a trumpet against the errors of the Talmud. You may expunge all acknowledgment of its authority from your prayers—you may return to Moses and the prophets, and no man will say nay.
No. IX.
CHRISTIANS CANNOT BE RECKONED AMONGST THE “PIOUS OF THE NATIONS OF THE WORLD.”
We said, in our last number, that “the pious of the nations of the world” are, according to the oral law, those who have received the seven commandments of the sons of Noah. We said that of the laws laid down for their own conduct, some, as for instance that respecting divorces, are such as would introduce confusion and misery into Gentile society—and that others, referring to the administration of justice by Rabbinical tribunals, are extremely unjust. But the advocates of the oral law think, nevertheless, that it is very tolerant, more tolerant than the New Testament, because it says that “the pious of the nations of the world have a share in the world to come.” Now we cannot help feeling a curiosity to know how great or how small that share will be. And this our curiosity is excited by the following information, which the oral law commands to be communicated to a Gentile who wishes to turn Jew:—