If this were the only passage of the kind to be found in the liturgies of the synagogue, it might perhaps admit of palliation or excuse, but it is only one of a similar class, all breathing the same spirit. In the morning service for the second day of the Passover, as translated by D. Levi, we find another more fearful still. ברח דודי אל לבך ועיניך שם , ואם זנחנו טוב מדשם , אנא שמע שאנת קול צורריך , רוה מדם גושם , ועפרם מחלב ידשם , ופגיהם יעלה באשם ׃ “Hasten, O my beloved, to where thy heart and eyes are; and though we have cast off that that is good and pleasant, yet hear the roaring raging voice of those that oppress thy people; satiate the clods with their blood; manure the earth with their fat; and let the stench of their carcasses ascend.” (Levi’s Prayers, vol. 5, fol. 142.) The translation is D. Levi’s, so that it cannot be said, that the sense has been misrepresented or distorted for polemical purposes. It is the translation of a Jew, and of a Jew in England, and the title-page tells us that it is the second edition “carefully revised and corrected, and illustrated by Isaac Levi.” The title-page also says, “As read in their synagogues and used in their families.” Is not this prayer intolerant? Is there any thing like it in the New Testament, or in our Christian Prayer-books? And yet we are told that modern Judaism is more tolerant than Christianity, and that it teaches charity to all men. Let not the Jews think that we impute this spirit to the whole nation. No such thing. This passage is quoted as a specimen of the spirit of the oral law and its authors, who not only were possessed of this spirit of resentment, but so overwhelmed with it, as to transfuse it into their addresses to the God of mercy, and to prescribe it as a port of the public worship of the congregation. Whenever introduced, there it still remains, as a testimony to the spirit of the first opposers of Jesus of Nazareth, and as a portion of the liturgic service of the synagogue. In these passages, however, it does not appear what nations are intended; no name or particular characteristic is given, though the allusion, in the last quoted prayer, to Isaiah xxxiv., naturally leads the reader to think of Edom; but in other places a more definite form is prescribed, from which we find that Edom is the great object of hatred. ליל שמורים אל חצה , בחצות לילה בתוך מצרים כיצא , גבור על אדום יחצנה כחצה ׃ “God divideth the night of preservation, when in the midst of the night he went forth through the _land_ of Egypt: may the mighty God also divide it concerning Edom.” (Levi, ibid. fol. 7.) This is a petition that God would do to Edom as he did unto Egypt. Again, a little further on we read, פסח חרב חרה על אדום , ביד צח ואדום , כימי חג פסח ׃