The Talmudists were satisfied, and their wrath changed into profound admiration for his piety. These cases exemplify the practical working of the rabbinic system. It burdens the consciences of the sincere, and makes the unscrupulous hypocrites. It may be replied that such things could not happen in England, and that here the Jews are too enlightened to observe such distinctions. But every one who makes this reply condemns modern Judaism as a religion unfit for the observation of the enlightened, and if he be a conscientious man, should protest against doctrines which he believes to be false, and laws which he abhors as cruel. These Sabbatic laws are a part, an essential part, of modern Judaism. There is not any part of the oral law upon which Talmudists lay more stress. The man, therefore, who does not observe them has changed his religion. He has got a new faith, as really, as if he had been baptized and professed Christianity. Every Israelite who carries a pocket-handkerchief in his pocket through the streets of London on the Sabbath-day, has apostatized from that Jewish religion, which has been professed for near two thousand years, and practically declares that the religion of the synagogue is false. How then can he, without hypocrisy, profess to believe in the religion of the Jews? or how can he, as an honest man, uphold a system which he regards as false, and which would have him executed as a criminal if it had the power? If such persons, who live in the habitual transgression of all the Sabbatic laws, have any regard for truth and for Divine revelation, they should openly declare their sentiments, announce to the world that they have forsaken the religion of their fathers, and assert that religion which they regard as true. The blindest and most bigoted Talmudist is a far more respectable man, and more acceptable in the sight of God, than he who pretends to profess a religion in which he does not believe, and whose precepts he regards as fanatical and superstitious. But to return. From the above laws it appears that it is a sin to carry anything in a public jurisdiction a distance of more than four ells. But suppose, then, that there was something which the Talmudists might find it convenient or desirable to move to a greater distance, is there no provision to effect its conveyance? Yes. These scrupulous persons, who would stone a man to death for carrying anything five ells, have an expedient for conveying it a hundred miles if necessary:— לגיכך מותר לאדם לעקור החפץ מרשות הרבים ולתנו לחברו שאצלו בתוך ד׳ אמותיו וחברו לחברו שאצלו אפילו ק׳ מילין אע׳׳פ שהחפץ הולך כמה מילין ברשות הרבים שכל אחד לא יטלטלנו אלא בתוך ד׳ אמותיו ׃