In discussing the substance and tendency of the oral law, the very nature of our design compels us to dwell upon its peculiarities, and to notice those traits which appear as its essential characteristics. Our object is not, primarily, to show its defects and fruits, but to prove that it is not of Divine authority. In proving this, it is absolutely necessary to show, by a comparison with the law and the prophets, as the unerring standard of right and wrong, that the system is bad. We know, and have more than once admitted, that as it is not a mere human invention, but a corruption of a divinely revealed religion, it must contain much that is good. But this admission no more justifies the system, than a small quantity of gold in a mixed metal would prove that the whole mass is gold. And this comparison may be well illustrated by the holy day constitutions, which have lately occupied our attention. The concluding paragraph of these constitutions contains several beautiful and pious precepts; as, for example, after the command to rejoice on such days, and to provide nuts and such-like things for the children, new clothes and ornaments for the women, and good eating and drinking for the men, we read as follows:— וכשהוא אוכל ושותה חייב להאכיל לגר ליתום ולאלמנה עם שאר העניים אבל מי שנועל דלתי ביתו ואוכל ושותה עם בניו ואשתו ואינו מאכיל ומשקה לעניים ולמרי נפש אין זו מצוה אלא שמחת כרסו ועל אלו נאמר זבחיהם כלחם אונים להם כל אוכליו יטמאו כי לחמם לנפשם וגו׳ ׃ “And when he eats and drinks, he is bound to feed the stranger, the orphan, and the widow, with the other poor. But he that bolts the doors of his house, and eats and drinks with his children and his wife, but does not furnish meat and drink to the poor and afflicted, is not to be regarded as having fulfilled the commandment; on the contrary, his joy is that of a glutton, and of such persons it is said, ‘Their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread for their soul shall not come into the house of the Lord.’ (Hos. ix. 4.)” (Arbah Turim, 529.) This makes a merciful provision for the poor, and as teaching all who partake of the good things of this world to remember their poorer brethren, is worthy of praise and imitation. We know also that this charity is practised by all devout Jews in every part of the world, and that they are on this account entitled to the respect of all who can appreciate benevolence. But the reason why every believer in revelation will approve this commandment is, because it accords with the Word of God. Moses has made this precept a part of his law: “The stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the Lord thy God may bless thee in all the work of thine hand which thou doest.” (Deut. xiv. 29.) And in the New Testament there is found a similar command: “When thou makest a dinner or a supper, call