Scribes and Pharisees, who, according to that supposition, were the true servants of God, have left a religion of oppression and cruelty? “Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit, and every evil tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.” (Matt. vii. 16-18.) This is certainly true in nature. Now the Pharisees have brought forth evil fruit, Jesus of Nazareth and his disciples have brought forth good fruit. What is the conclusion from such premises? But we have hitherto spoken only generally of the Institution of a second holy day, we have yet to consider the details of the commandment, which will show still more clearly that “The Scribes and Pharisees bind heavy burdens, and grievous to be borne, and lay them on other men’s shoulders.” (Matt. xxiii. 4.) They are, as usual, most exact in defining what is and is not work. They say, כל שאסור בשבת בין משום שהוא דומה למלאכה או מניא לידי מלאכה בין שהוא משום שבות הרי הוא אסור ביום טוב אלא אם כן היה צורך אכילה וכיוצא בה . או דברים שהם מותרים ביום טוב כמו שיתבאר בהלכות אלו . וכל שאסור לטלטלו בשבת אסור לטלטלו ביום טוב אלא לצורך אכילה וכיוצא בה וכל שמותר בשבת מותר ביום טוב ׃ “Every thing that is unlawful on the Sabbath, either because it has the appearance of work, or because it leads to work, or on account of sabbatising, is unlawful on a holy day, unless it be necessary for the preparation of food, and the like, or such things as are allowed on the holy day, as will be explained in these constitutions. And every thing that it is unlawful to move on the Sabbath, is also unlawful to be moved on the holy day, unless it be necessary for food: and every thing that is lawful on the Sabbath is lawful on a holy day.” (Hilchoth Jom. Tov., c. i. 17.) This law effectually ties up the hands of the poor Rabbinist. He not only dare not pursue his trade, but he dare not make any domestic arrangement, that might promote order in his house, or conduce to his comfort. He must not write a letter to his friends, nor even extinguish a fire, though it be to save his property. אף על פי שהותרה הבערה ביום טוב שלא לצורך אסור לכבות את האש אפילו הובערה לצורך אכילה , אהכבוי מלאכה ואין בו צורך אכילה כלל , וכשם שאין מכבין את האש כך אין מכבין את המר ואם כבה לוקה במי שארג או בנה ... אין מכבין את הדליקה כדי להציל ממון ביום טוב כדרך שאין מכבין בשבת אלא מניחה ויוצא ׃