This has at first sight, the appearance of wishing to discourage guile, but the reasons, given for this decision, show that this is far from being the case. ולמה החמירו ואסרו על המערים ולא אסרו על המזיד שאם התירו למערים נמצאו הכל מערימיו וישתקע שם ערובי תבשילין . אבל המזיד אינו מצוי ואם עבר היום לא יעבור פעם אחרת ׃ “What is the reason that they were more severe upon him that used guile than upon the wilful transgressor, and made it unlawful for the former, but not for the latter? The reason is this, if they had pronounced it lawful for him that uses guile, all would use guile, and the very name of mixture for food would perish. On the other hand, a wilful transgressor is rare, and if he transgresses to-day, he will not transgress again.” The employment of guile, then, is not forbidden because it is odious in the sight of God and man, but simply from the fear that it might operate prejudicially upon the observance of a rabbinic command. Such is and must be the effect of multiplying religious ceremonies, and imposing them upon the conscience as necessary to salvation. The conscience becomes burdened, and beset with difficulties, and is glad of any refuge or relief, even though it should be derived from artifice and deceit. Artifice is at last made lawful, or even prescribed, as we have seen in many instances, and then religion, which God intended as a remedy for our moral disease, becomes itself a new source of infection. But if any burdened conscience should awake and become sensible of the cheat that has been put upon it by the oral law, the probability is that it will cast off religion altogether, and mistake Moses too for a companion or the Scribes and Pharisees; and thus many a rabbinical Jew has been led to utter infidelity.