“An amhaaretz is forbidden to eat the flesh of a beast, for it is said, ‘This is the _law_ of the beast and the fowl.’ (Levit. xi. 46.) Every one that laboureth in the law, it is lawful for him to eat the flesh of the beast and the fowl. But for him who does not labour in the law, it is forbidden to eat the flesh of the beast and the fowl.” According to this passage an amhaaretz is one who does not labour in the study of the law; and it being found on the very same page with the above most revolting declarations, it plainly shows the proud and haughty spirit of the authors of the Talmud, and their utter contempt for the poor, whose circumstances preclude them from the advantages of study. But, in reading such passages, the question naturally suggests itself, to which of the two classes does the poor Jewish population of London belong? There must be at the least hundreds, if not thousands of poor Jews in this great city who cannot possibly devote themselves to study. Amongst whom, then, are they to be classed? Amongst the learned תלמידי חכמימ? or amongst the unlearned עמי הארץ? Are they, their wives, and daughters, as the Talmud says, to be called an abomination, vermin, and compared to the beasts? Or can a religion inculcating such sentiments proceed from that Holy One who is no respecter of persons? See here, ye children of Abraham, whom the providence of God has placed amongst the children of poverty, and cut off from the advantage of a learned education. You are not disciples of the wise, nor the great men of the time, nor heads of synagogues, nor almoners, nor even schoolmasters. You are quite shut out from these classes whom your Talmudical doctors favour so highly. See, then, in the above passages, what the Talmud says of yourselves, your wives, and daughters? Can you believe that this is the law of the God of Israel? Can you think for one moment, that these doctors knew “the old paths,” “the good way?” If you do we must assure you that we cannot. We rather find it in that book, which says, “Blessed is the man that considereth the poor and needy.” (Psalm xli. 1.) And in that other book, which speaks in the same spirit, and says that “God hath chosen the foolish things of this world to confound the wise; and the weak things of this world to confound the things which are mighty, and base things of the world, and things which are not, to bring to nought things that are; that no flesh should glory in his presence.” (1 Cor. i. 27, 28.) Footnote 1: Published originally January 15, 1836. No. II. IMPLICIT FAITH NOT DUE TO THE RABBIES.