“If a first-born beast and its offspring fall into a pit, the first is to be helped out on condition of slaughtering it, but it is not slaughtered. Then guile is to be used, and the second also helped out on condition of slaughtering it, and then they slaughter which of the two they please. On account of the affliction of the animals, it has been pronounced lawful to use guile.” (Ibid. c. ii.) Here the oral law speaks plainly, it fairly says that guile may be used. It is no defence to say, that this guile was suggested by compassion for the animals. If it be lawful to help the animals out of the pit at all, it is lawful to do it without any guile, openly and honestly. And if it be unlawful to help them out, it is doubly unlawful to do so through guile and deceit, as if God was ignorant of the thoughts and designs of their hearts, and could be satisfied with false and fictitious conditions. But there is another case, where this same word is also used, and where the excuse of compassion is altogether out of the question. המפשיט עור בהמה ביום טוב לא ימלחנו שזה עיוד הוא ונמצא עושה מלאכה שלא לצורך אכילה ... ומותר למלוח בשר לצלי על גבי העור ומערימים בדבר זה . כיצד מולח מעט בשר מכאן ומעט מכאן עד שימלח העור כולו ׃ “He that takes off the hide of a beast on a holy day, must not salt it, for this is work, and he would be guilty of doing work that is not necessary for the preparation of food.... But it is lawful to salt meat for roasting on the top of the hide, and in this matter guile is employed. How so? Thus. A little meat is salted on one part, and then a little on another part, until the whole hide be salted.” (Ibid. c. iii. 4.) Here no defence whatever can be offered. The oral law confesses that to salt a hide is unlawful, its compilers therefore set to work to find out a method of doing what was forbidden, and yet have the appearance of keeping the law, and they sagaciously discovered the above solution of the difficulty. Thus the law of God is made null by the traditions of men. The commandments of the Scribes are enforced by flogging and excommunication, but full permission given to violate God’s commands, if only an appearance of obedience can be preserved. No wonder that Jesus of Nazareth, whose characteristic is mildness and gentleness, used such harsh language to the authors of this system. His general address to them was, “Woe unto you, Scribes and Pharisees, hypocrites.” They professed the utmost anxiety to have the law of God observed. This was the professed object of their commandments. They were invented as a hedge to keep off every Israelite from even an approach to transgression; and they enforced the observance of this defence by the severest punishments. But where the law of God interfered with their worldly interest, their profit or their gain, they fearlessly made void the law, and inculcated a system of guile and evasion. And this is perhaps the most deadly element in the Talmudic potion. The human heart