Israel must feel that, so far from being cleansed from all impurity, their heart is uncircumcised, and this uncircumcised heart must be humbled; but how is this possible, so long as the oral law and the prayers of the synagogue teach that the Israelites are the most righteous of mankind, because they received the law, which the other nations rejected—and the most pure, or rather the only pure, of mankind, inasmuch as they were cleansed from every taint at Sinai? These doctrines harden the heart against true humility, prevent true repentance, and thereby retard the happiness and the glory of Israel. No. XXI. LEGENDS IN THE PRAYERS FOR PENTECOST. If Moses or the prophets had any where recorded, that God had, along with the written law also given an oral law, our duty would then be to find out where it is: and to inquire whether that oral law, which now forms the keystone of modern Judaism, is the one which was given by God. But neither Moses nor any other prophet has said one word on the subject. The words הורה שבעל פה “oral law” are no where to be found in the Bible, nor is there any mention of the thing itself. If the Bible had plainly alluded to the existence of the thing, we should not quarrel about the name, which might have been invented for the sake of brevity and convenience. But it is remarkable that when Moses commanded the law to be read publicly in the ears of all the people, he says not a syllable about the oral explanation, which if it existed must at least have been of equal importance; and still more so that the succeeding prophets should have observed such a profound silence about that, which now constitutes the main substance of Israel’s religion, and is the key to the observances and prayers of the synagogue. This silence is in itself suspicious, and compels us to examine the evidence of its transmission. The first step here is to ascertain the character of the witnesses, who say that they received the oral law from their fathers and transmitted it to their posterity. If it appear that, in their general testimony, they were disinterested and truth-loving persons, who have never been convicted of distorting truth for their private advantage, nor of receiving and circulating fables as authentic history, their testimony in this particular matter will be of considerable value. But if it can be proved that either from a deliberate desire to deceive, or from an incapacity to weigh evidence and to distinguish between fact and fiction, they have transmitted a huge mass of foolish fables as authentic history, then their testimony is worth nothing, and the story of an oral law having no other evidence must be classed amongst the other fables which have come down to us on their authority. That the account of the giving and transmission of the oral law rests solely and exclusively on the testimony of the rabbies is clear from the account itself, as it is found in the Jad Hachasaka.