“For we do not present our supplications before thee for our righteousnesses, but for thy great mercies.” (Dan. ix. 18.) How, then, can the modern Jews hope to stand at the tribunal of a heart-searching God, and not only escape condemnation, but obtain a reward because their merits exceed their sins? Are they more pure than Job, more holy than David, more righteous than Daniel? or were those three most holy men mistaken, or ignorant of the way of salvation? Certain it is that there must be some mistake somewhere. Either the rabbies were right, and then Job, David, and Daniel were mistaken, or these three men were right, and then the rabbies are fearfully and awfully mistaken. If the law requires perfect obedience, and denounces a curse against all disobedience, then the former were right in deprecating God’s judgment, and casting themselves upon his mercy. But if the law requires only that a man’s merits should exceed his sins, and says that all deficiencies can be made up by almsgiving and good works in the ten days between the New Year and the Day of Atonement, then they were wrong. Job was utterly mistaken when he said, “How should man be just with God?” for the rabbies say, Only be careful for the first ten days of the year, and you will be just and sealed unto life. David was utterly mistaken when he said, “In thy sight shall no man living be justified;” for the rabbies say that a man’s merits may exceed his sins, and that such an one is just before God. Daniel was mistaken in not offering his prayers on the score of righteousness, but on the plea of mercy. But still, notwithstanding the certainty with which the rabbies speak, we would rather trust our own salvation to the word of Moses, of Ezekiel, of Job, David, and Daniel, than to that of the rabbies. We would rather kneel as supplicants, than claim the reward of our deeds with the rabbies. But we cannot pass this subject without observing here also how the religion of the rabbies exhibits itself at every turn as a religion for the rich and the learned, rather than for the poor and laborious class of mankind. It teaches that almsgiving and good works, at a certain season of the year, will turn the wicked into righteous men, and transform the sinner into the saint. So the rich sinner puts his hand into his pocket, and lavishes his gold to the poor and needy, and buys what is wanting to make up his deficit of merit. The learned man sets to work at his books; for the oral law says:— אין לך מצוה בכל המצוות כולן שהיא שקולה כנגד תלמוד תורה , אלא תלמוד תורה כנגד כל המצוות כולן שהתלמוד מביא לידי מעשה לפיכך התלמוד קודם למעשה בכל מקום ׃