Weiss’s standpoint with reference to the Pentateuch is the conservative one, maintaining both its unity and its Mosaic authorship. Those passages and accounts in the Bible in which the modern critic discerns traces of different traditional sources, are for Weiss only indicative of the various stages of interpretation through which the Pentateuch had to pass. The earliest stage was a very crude one, as may be seen from the case of Jephthah’s vow, for which only a misinterpretation of certain passages in the Pentateuch (Gen. xxii. 2; Num. xxv. 4) could be made responsible. Nor was Jephthah, who felt himself bound to carry out his vow, acquainted with the provision for dissolving vows(143) that was sufficiently familiar to later ages. When, on the other hand, Jeremiah declared sacrifices to be altogether superfluous, and said that God did not command Israel, when he brought them from the land of Egypt, concerning burnt offerings or sacrifices (vii. 22), he was not in contradiction with Leviticus, but interpreted the laws contained in this book as a concession to popular custom, though not desirable on their own account. This concession, whenever it was of a harmless nature, the prophets carried so far as to permit altars outside the Tabernacle or Temple, though this was against the plain sense of Deuteronomy. Elijah even bewailed their destruction (1 Kings xix. 10). He and other prophets probably interpreted the law in question as directed against the construction and maintenance of several chief sanctuaries, but not against sacrificing in different places on minor occasions. This is evidently a free interpretation, or rather application, of the Law. Occasionally the conception as to when and how a law should be applied took a completely negative form. In this manner is to be explained the action of Solomon in suspending the Fast of the Day of Atonement before the festival he was going to celebrate in honour of the consecration of the Temple (1 Kings viii. 65), the king being convinced that on this unique occasion the latter was of more religious importance than the former. Weiss thinks that the later custom of holding public dances in the vineyards on the 10th of Tishri might have had its origin in this solemn, but also joyful, festival. Ezekiel, again, though alluding more frequently than any other prophet to the laws in the Pentateuch, is exceedingly bold in his interpretation of them, as, for instance, when he says that _priests_ shall not eat anything that is dead or torn (xliv. 31), which shows that he took the verses in Exod. xxii. 30, and Deut. xiv. 20, to have been meant only as a good advice to the laymen to refrain from eating these unclean things, but not as having for them the force of a real commandment.