“He who can make the mixture, and does not, but chooses to depend on the mixture made by the great men of the city, is called a sinner, and has not fulfilled his duty.” (Arbah Turim, 527.) Here then his conscience is burdened, but further, he may be exposed to considerable inconvenience, to escape from which he is driven again to a prescribed exercise of artifice and guile. מי שלא הניח עירוב תבשילין ולא הניחו לו אחרים כשם שאסור לו לבשל ולאפות כך קמחו ומאכלו אסור . ואסור לאחר שהניח לעצמו לבשל ולאפות לזה שלא הניח עד שיקנה לו . שנמצא זה מבשל ואופה שלו שהרי קנהו ואם רצה יתן אחר כך לזה שלא הניח במתנה ׃ “He that has not performed the ceremony of the mixture for himself, and for whom others have not done it, as it is unlawful for him to boil or to bake, so his flour and food are unlawful; and it is unlawful for another, who has performed the ceremony for himself, to boil and bake for such an one until he buy for himself. Then he may boil and bake of his own, for he has bought it, and if he please may make a present of it to the other.” Here of course the purchase is fictitious. In like manner it is unlawful for him to light the Sabbath candle. This would be a great misfortune, and a learned rabbi has accordingly found out a remedy of the same kind. כתב הר׳ מאיר מרוטנבורק שיכול לחפש בחדר שום חפץ בנר אפילו מבעוד יום ולהניחנו דולק עד הלילה ׃ “Rabbi Meyer, of Rothenburg, has said in his writings, that a man may seek for something in the room by the light of a candle, yea though it be still day, and then leave it lighting until night.” (Arbah Turim, 527.) We ask the Jews seriously to consider this specimen of rabbinical wisdom and conscientiousness. A man who has not performed the ceremony of the mixture dare not do what God has allowed him to do, he dare not light the candle for Sabbath, that is, if he does it honestly and openly, he would, according to the oral law, commit a sin. But then he may do this same thing by using guile and deceit, which God has forbidden, and then according to these same teachers, the act is lawful. He may light a candle under pretence of searching for something, even though he has the daylight, and therefore evidently does not want it for that purpose, and then he can leave it lighting. Thus the oral law teaches that the neglect of a mere human invention is a greater sin than guile and deceit. Is not this to strain at a gnat and to swallow a camel? But some Rabbinist may say, if the oral law encourages guile and deceit, why does it forbid the employment or guile in the preparation of food for the Sabbath, as has been stated above? This is a curious point, and deserves attention. The oral law says, if food be left after the meals of the holy day, it is lawful to eat it on the Sabbath, provided that no guile be used; but if guile be used, it is unlawful. Whereas, if a man wilfully neglect the ceremony of the mixture, and cook notwithstanding for the Sabbath he may lawfully eat what he has prepared.