“Amongst all the commandments, there is not one that is equivalent to the study of the law. Whereas the study of the law is equivalent to all the commandments: for study leads to practice. Therefore, study always goes before good deeds.” (Hilchoth Talmud Torah.) The one with his money, therefore, and the other with his books, can effect a balance in his favour; but what is to become of the poor labouring classes, who have no money to buy righteousness, and no time for study, which is equivalent to all the other commandments? For them to turn the balance is impossible—they have not the means; and therefore, according to the oral law, they stand but a poor chance when the final account comes to be made up. This of itself would prove that the doctrine of the oral law cannot be true. God is a righteous judge, and he accepts no man’s money and no man’s learning. He takes no bribes, and will not wrest the judgment of the poor. The true mode, therefore, of appearing just before God, is some other than that pointed out by the oral law, and one according to which the poor sinner will stand on equal terms with his rich brother. There is, however, another point to which we wish to direct attention. The oral law says, if a man’s merits exceed his sins, he is just and sealed unto life; but if his sins exceed his merits, then he is sealed unto death: what then are we to think of all who die in each succeeding year? It is plain that they have not been sealed unto life, for then they could not have died. Then they were sealed unto death; then we must conclude that their sins exceed their merits; and as all die, then we must conclude, further, that all die in their sins—that their sins are more than their merits; and so, after all, this rabbinical doctrine comes to nothing. It tells a man that by having his merits greater than his sins, he is righteous, and will be sealed unto life; and yet, after all his almsgiving and good works, he dies like other men, and it turns out that he is not a just man, nor even one of the intermediate class, but one of the wicked. How can any rational man put his faith in such a system, which promises a great deal, but does not keep its promise? Above all, how can he trust his soul’s everlasting welfare upon a promise which each successive year proves to be false? Many an one has passed into eternity already before the New Year, and of all such the oral law says they have died in their sins. Many more may pass into eternity between the New Year and the Day of Atonement. If the oral law be true, all such belong to the decidedly wicked who did not deserve the ten days’ grace. Their friends and relations must, therefore, stamp their memory with the brand of the impenitently wicked, or if they entertain a hope that such persons have not died in their sins, they must declare of the oral law that it is false. If they would have a promise that will not and cannot deceive, let them take up the law and the prophets.