“If Gentiles and Israelites live together in one court, even if there be only one Israelite and a thousand Gentiles, and a ruin fall on one of them, the rubbish is to be cleared away, on account of the Israelite. If one of them had gone by himself to another court, and that court fell upon him, the rubbish is also to be cleared away, for perhaps this one was the Israelite, and the rest were Gentiles. But if they all set out to go from this court to another court, and during the time of their moving, one of them separated and went to another court, and a ruin fell upon him, and it is not known who he is, the rubbish is not to be cleared away. For as they all moved together, it is certain that the Israelite was not amongst them; and every one who separated from them, whilst going, is to be reckoned as belonging to the majority.” (Ibid. 20, 21.) Here the same utter recklessness of Gentile life or comfort is displayed, and no one will pretend that such laws, if carried into effect, would promote the happiness of mankind. Accidents, like births, happen on the Jewish Sabbath as well as on the other days, but if the oral law had power, the Gentiles to whom any accident happened, might wait until the Sabbath was over, and must thus lose the only comfort which is possible on such an occasion. When a man is suffering from severe bodily injury, there are but two sources of consolation; the one is the kind and benevolent attentions of man, the other the remembrance of God’s mercy and goodness, but the oral law cuts off both from the suffering Gentile. It forbids its disciples to help him, and says at the same time that this is the law of God. But could the Jews themselves be happy on that Sabbath, where such an accident occurred, and where they had left a poor Gentile buried under the ruins of a building? Could they enjoy peace in the bosom of their family, or could they find holy pleasure in the prayers of the synagogue when they had left one of God’s creatures, a fellow-man, to perish in his misery? But this law would affect more than the individual sufferer, and the few surrounding spectators. It would prevent all brotherly love between Jews and Gentiles, and until all men learn the reality of charity, the world cannot be happy. If it be true that the religion given by God, wherever it is carried into practice, makes men happy, then the religion of the oral law cannot be true, for, if practised, it would make, all men miserable. Footnote 27: Hilchoth Shabbath and Hilchoth Eruvin extend from fol. 140 to fol. 226. No. XXVIII. FAST FOR THE DESTRUCTION OF THE TEMPLE.