“We read in the sixteenth chapter of the treatise Shabbath, R. Johanan says, in the name or R. Jose, that to every one who makes the Sabbath a delight, an infinite inheritance is given. Rav Nachman, the son of Isaac says, He shall, besides, be delivered from serving the monarchies. R. Judah says, Rav says, To every one who makes the Sabbath a delight, the desires of his heart are given. R. Chiia, the son of Abba, says, in the name of Rabbi Johanan, whosoever keeps the Sabbath according to its constitutions, even though he were an idolater like Enosh, he shall be forgiven. R. Judah says, Rav says, If Israel would keep the first Sabbath according to its constitutions, no nation nor tongue should rule over them. R. Simeon, the son of Jochai, says, If Israel would keep two Sabbaths, they should be immediately delivered.” (Arbah Turim. Orach Chaim, § 242.) Thus the rabbles sanction the false and superstitious notion, that an external act can purchase the favour of God, and even atone for the most atrocious violation of the divine law. The Israelites are taught to believe that if they would only observe the Sabbath according to the rabbinic constitution, all their other transgressions would immediately be forgiven, and they themselves restored to the land of their fathers, and in the meanwhile the individual sinner is told not to be uneasy, for that if he had committed idolatry, the most heinous offence against God, the observation of the rabbinical precepts respecting the Sabbath will wipe away the score. What then will he think, who has ever kept himself outwardly from this capital offence, and only been guilty, as he thinks, of sinning against his neighbour? He will make sure that the Sabbath observance will wipe out the week’s reckoning, and commence his sinful career again the following week with the assurance that if he only live until the Sabbath-day, he can make all good again. And thus the Sabbath-day, ordained by God for the purpose of nurturing true religious feeling, is by the oral law turned into the means of eradicating all religious principle out of the heart. The end for which the external observance was instituted, is not only forgotten, but misrepresented. The holy affections which it was meant to produce and nourish as a preparation for eternity are overlooked, and the mere outward form held up as the price which men are to pay for eternal felicity. That the rabbinical laws are almost altogether occupied with the merest external observances will be plain to any one who will take the trouble to read them through. Take, for instance, some of the laws which refer to the keeping food warm on the Sabbath-day:—