“Men and women are equally obligated to have a lighted lamp in their house on the Sabbath. Yea, though a man have nothing to eat, he must beg from door to door, and get oil, and light the lamp, for this is an essential part of the Sabbath delight. He is also bound to pronounce the benediction, Blessed art thou, O Lord, King of the world! who has sanctified us by his commandments, and commanded us to light the Sabbath lamp.” (Hilchoth Shabbath, c. v. 1.) Of course every Jew, who thinks that a Sabbath lamp is as necessary as food, and that God requires it even from him that has no food, must think that it is of great value, and that obedience to this command is a most meritorious act. And yet all must confess that it is a mere outward performance, which may be observed by him who has neither the fear nor the love of God. The tendency of all these laws is the same, that is, to draw the mind away from the solemn duties of religion, and to persuade the impenitent sinner that these observances will atone for his transgressions. When conscience reminds him of sins, not those which he has committed long since, of which he has repented, and which, he has forsaken, but of those which he has been committing the past week, and intends to commit again, as soon as the Sabbath is over, it is silenced by an enumeration of the various acts of obedience, which are to be set down at the other side of the account. He remembers that he has never left a pot of victuals on a forbidden fire, nor carried his purse on the Sabbath-day a distance of more than four ells, nor asked a Gentile to do work for him. That, on the contrary, he has always prepared his table, and lighted his Sabbath lamp, and pronounced the benediction; or, in other words, that he has kept the Sabbath according to its constitution, and that, therefore, though he had been guilty of idolatry, he shall obtain forgiveness. Thus these rabbinic precepts have a direct tendency to mislead the multitude, to harden them in sin, and thus to make and keep them unfit for that great Sabbath, which yet remains for the people of God.
No. XXX.
SABBATIC LAWS CONTINUED.
That religion, which is true, and has God for its author, is, like the light of the sun, the common property of all who will only open their eyes, and gaze upon the gift of God. It is not a religion for the rich or the studious only, but is equally open to the understanding and the hearts of the poor and unlearned. And therefore the Bible describes the heavenly wisdom thus—“She standeth in the top of high places, by the way in the places of the paths; she crieth at the gates at the entry of the city, at the coming in at the doors: Unto you, O men, I call; and my voice is to the sons of man. O ye simple, understand wisdom; and, ye fools, be of an understanding heart.” (Prov. viii. 2-5.) And so God invites men of every class by the mouth of the prophet—“Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money and without price.” (Isa. lv. 1.) Every religion of man’s making, presents, on the contrary, peculiar advantages to the rich and the learned. It offers salvation either as the purchase of almsgiving, or as the reward of religious study, or it makes religion so difficult and intricate as to put it out of the poor labouring man’s power to acquire any competent knowledge of its requirements. And any system that does so must necessarily be false. Religion is as necessary to the soul as daylight is to the corporeal eye, and it would be a hard case, indeed, if the poor, who want it most, should be excluded from the possibility of acquiring its consolations; or if, in the day of judgment, the man who devotes his life to books should have a better chance, than he who labours hard to get an honest living for himself and his family; yet this is the case with the labouring classes of the Jews. The religion of the oral law has so perplexed even the simplest commandments, that an unlearned man has no chance of being able to keep them. If nothing more were required for salvation than the rabbinic sanctification of the Sabbath-day the majority of the Jewish people must despair of attaining it; for the accurate knowledge of the innumerable precepts and distinctions, which is indispensable to obedience, requires time and study, which no labouring man can bestow. And we are convinced that a considerable portion of the Jewish population of this city live in continual profanation of the Sabbath-day, if the rabbinic explanations be true. Either they move something which they ought not to move, or they carry something which they ought not to carry; and, if they do it wilfully, render themselves liable to the utmost severity of the law. For instance, the rabbies have determined that in one place it is lawful to move or carry certain things on the Sabbath-day, but in another place the very some act is unlawful, and calls down extreme punishment. They distinguish between these places thus—
ארבע רשויות לשבת , רשות היחיד ורשות הרבים כרמלית ומקום פטור , רשות היחיד הוא המקום המוקף מחיצות גבוהות עשרה ויש בו ארבעה טפחים על ארבעה ואפילו אם יש בו כמה מילין אם מוקף לדירה ודלתותיו נעולות בלילה הוי רשות היחיד , ודיר וסהר וחצר . וכן חריץ עמוק עשרה ורחב ד׳ על ד׳ או יותר וכן תל גבוה י׳ ורחב ארבעה על ארבעה , וכותלים המקיפין רשות היחיד על גביהן וחוריהן רשות היחיד , ואויר רשות היחיד הוא רשות היחיד עד לרקיע ואפילו כלי אם גבוה י׳ ורחב ד׳ על ד׳ כגון תיבה או כוורת או מגדל הוי רשות היחיד , ורשות היחיד הוא רחובות ושווקים הרחבים י׳ אמה על י׳ אמה ומפולשים משער לשער וששים רבוא עוברין בו , וכל דבר שהוא ברשות הרבים ואינו גבוה ג׳ טפחים חשוב כקרקע והוא רשות הרבים אפילו קוצים או צואה שאין רבים דורסין עליהם , ואם הוא גבוה ג׳ ומג׳ עד ט׳ ולא ט׳ בכלל אם הוא רחב ד׳ על ד׳ הוי כרמלית פחות מכאן הוי מקום פטור ׃
In reference to the Sabbath, places are distinguished into four sorts of jurisdiction. 1st, the private jurisdiction; 2d, the public jurisdiction; 3d, the place called Karmelith; 4th, the place which is free.
By a private jurisdiction is meant a place surrounded by walls, ten handbreadths high, and in which there is a space of four handbreadths by four. But even though it should contain many miles, if it be inclosed for habitation, and its gates be bolted at night, it is a private jurisdiction. A lodging-place, an inclosed space, and a court, are considered as in the same class. And thus, also, a pit which is ten handbreadths deep, and whose breadth is four by four, or more; and a raised place which is ten handbreadths high, and whose breadth is four by four. The top of the walls, also, by which a private jurisdiction is surrounded, and the openings in them, are considered as private jurisdiction. The air of a private jurisdiction, up to the firmament, is also considered; and even a vessel like a chest, if it be ten handbreadths high, and in breadth four by four. A hollow vessel, or a tower, is also considered as a private jurisdiction.
The term public jurisdiction includes roads and streets, if their breadth be sixteen ells by sixteen, and they be open from gate to gate, and six hundred thousand persons pass thereon. And everything in a public jurisdiction, which is not three handbreadths high, is reckoned as the ground, and is public jurisdiction: even thorns and filth upon which the public does not tread.
But if it be from three to nine handbreadths high, but not nine entirely, and its breadth be four by four, it is called a Karmelith.
“If it be less, it is called a free place.” (Orach Chaiim, 344.)