ourselves to the approval of all the details here specified, we must acknowledge, that the spirit of this passage is agreeable to the idea of true charity, and, if universally acted upon, would do more for the happiness of mankind than some theories now afloat. But though ready to admire and to acknowledge the general beauty and excellence of this passage, we must also remark that the main feature of charity is, by the rabbinical system, excluded. God commands that this help should extend beyond the narrow limits of selfishness and nationality, to “the stranger and the sojourner,” but the oral law neutralizes the mercifulness of God’s commandment by making the word stranger signify a proselyte to Judaism. The original Hebrew word גר (_Ger_) plainly means a stranger, as may be seen in the words of Moses— ואהבתם את הגר כי גרים הייתם בארץ מצרים ׃ “Love ye therefore the stranger; for ye were strangers in the land of Egypt.” (Deut. x. 19.) It is certain that the Israelites were not proselytes, but strangers; this word, _Ger_, therefore, signifies stranger, not proselyte; and yet the oral law says that no one can be a _Ger_ without sacrifice, circumcision, and baptism, or now, that there is no temple, without the two last requisites:— ובזמן הזה שאין שם קרבן צריך מילה וטבילה וכשיבנה בית המקדש יביא קרבן , גר שמל טבל או טבל ולא אינו גר עד שימול ויטבול ׃ “At the present time when there is no sacrifice, circumcision and baptism are necessary, and when the temple is rebuilt, he must bring a sacrifice. A _Ger_ who is circumcised but not baptized, or baptized but not circumcised, is not a _Ger_, until he be both baptized and circumcised. (Hilchoth Issure Biah, c. xiii. 5, 6.)” This rabbinical definition of what is meant by _Ger_, restricts the exercise of charity within a much narrower limit than that prescribed by God, and does, in fact, destroy one of the most beautiful features of the Mosaic law, namely, the merciful provision which it makes for the relief of the stranger. The law of Moses has the spirit of its divine Author. He calls himself “a jealous God,” and it may well be called a jealous law, watching carefully over every departure from truth, and punishing it rigorously: and yet, like God himself, this just jealousy is tempered with mercy, and beams with love. The oral law, on the contrary, is an envious and vindictive code, and its zeal degenerates into narrow-hearted bigotry. It would not only punish the idolater, but exclude every stranger from the pale of charity, unless he be a proselyte; and an Israelite too, if he had in any wise dared to transgress the rabbinical commands. A remarkable instance of this hatred, to those whom it considers apostates, occurs in these laws respecting almsgiving. The oral law says, that the most meritorious exercise of charity is, the ransoming of captives:— פדיון שבוים קרדם לפרנסת עניים ולכסותם , ואין לך מצוה גדולה כפדיון שבוים ׃