the Adam was not at liberty to do: Here, too, their senses heard, conceived, and acted up to the divine permission. Abraham obtained the same proof, at the covenant of circumcision; (Genesis xvii. 1.)-A proof which was further vouchsafed at time the law was given on Mount Sinai, after having been previously indicated by means of the exit from Egypt, as a special demonstration of Divine providence. The proof then was displayed to all the people, every one of whom saw the lightnings, and heard the sound of the trumpet, and the voice of the Deity pronouncing his will on the burning mountain. So that the evidence of their senses proved the reality and truth of the Divine demonstration. (Exod. xx. 18) -Thus we find, that the beginning of each revelation, was invariably accompanied by proof positive of its reality, through a sensible demonstration of the divine presence and will. But to us the Divine laws are evidenced, 1. By the notorious fact of the exit from Egypt: And 2. By the testimony of our fathers, who, together with an account of the proofs that had been vouchsafed to them, transmitted to us these laws as a Divine behest imperative on us for ever. This is the meaning of the verse: Thy first word, is true;-thy Revelations were so perfectly demonstrated as true, that "all the laws of thy righteousness are everlasting." (Psalm cxix. 160.) 66 But, in order that the opinion may not be entertained that the whole evidence of the Divine laws rests on tradition only, we are told by the sacred singer of Israel: "Hearken, O my people, to my instruction. Incline your ears to the words of my mouth. I will open my mouth with a simile. I will make known the profound sayings of former days, which we have heard and assuredly know, and our fathers related to us," (Psalm 1xxviii. 1-3.) We are here informed, not only that we have heard it from our fathers, but that we know it from the notorious and well-authenticated fact of the exit from Egypt, and likewise from the existence of the Deity. Further it is said, "He established a testimony in Jacob and confirmed his laws in Israel, which he commanded to our fathers. To make them known to their children," (Psalm lxxviii. 5.) Our fathers had testimony evident to their senses; whereas to us it is an inherited revelation. CHAPTER XVIII. A QUESTION here fairly arises : "As tradition is thus absolutely needful in order to believe in the Divine laws, by what means are we to know how to distinguish truth from imposture: those laws which actually are Divine from those which only pretend to be so, when both rest on tradition?" The answer is: The distinguishing marks are two-fold: 1. Intrinsic marks; and 2. Those which result from the messenger that delivered them. The first, the intrinsic, requires that the system should admit and embody the three essential principles laid down in former chapters, together with all the branches derived from them. The system of laws which comprises all these is Divine; that which does not is spurious. The second, resulting from the messenger that delivered them, rests on the fact, whether or not his prophetic mission was so universally and invariably approved as to demonstrate his being the bearer of a Divine dispensation : This may be done in a two-fold manner; either by the dispensation being approved as intrinsically true in its first cause and qualities, or by its becoming so from circumstances. This will be better illustrated by a simile: Two apothecaries, presenting themselves before an assembly of learned physicians, produce and recommend each a different medicine. The one takes each ingredient separately, demonstrates its effects, and proves it to be a universal medicine, efficacious in every disease, by applying it successfully to different patients; so that the result of experience confirms his assertion, which it would have done in its general operation, even if the effect of each separate ingredient had not been evinced. The second, instead of demonstrating the efficacy of his nostrum by analyzing its ingredients, or by applying it to the cure of distempers, endeavours to establish its superiority by passing unhurt through the fire, by walking on the sea without sinking, and by displaying these his wondrous powers in the presence of assembled multitudes. But, however wonderful this display may be, it has no connexion with, and therefore does not prove, the efficacy of his medicine. In like manner the Prophet, who gives some wonderful sign, as that of traversing fire and water unhurt, does certainly prove that he is a man capable of performing wonders; but does not thereby prove the reality of his prophetic mission, and much less that of the law which he endeavours to promulgate. Thus all the miracles which Moses performed only served to evince, that he was gifted and entrusted with the power to work such miracles; but they are no proofs of the divine origin of the laws which he gave. The Israelites believed in him as the servant of God highly favoured in being held worthy of communion with the Deity; but they did not believe in him as the promulgator of Divine laws. Therefore the Deity said to him, “Behold I come to thee in a thick cloud, in order that the people may hear whilst I speak to thee, and believe in thee likewise for ever," (Exodus lxxx,) and accordingly the people said, "Verily the Lord our God hath shewn us his glory and his greatness; and we have heard his voice out of the midst of the fire: this day we have seen that God speaketh to man, and he may yet live." (Deut. v. 21.) They therefore did, and do, believe in him for ever. worketh wonders, so long as there is no falsehood in his predictions. For, although he may be previously known as a prophet; yet should he predict that which is not fulfilled, it is a proof that "the prophet has spoken presumptuously; " (Deut. xviii. 22;) "For God is not a man that he should lie," (Num. xxiii. 19.) Such was the case with Hananiah ben Eser, (Jer. xxviii. 1,) who, as our Rabbies say in the Talmud, (Treatise, Sanhedrim,) was actually a prophet, but presumed to predict what he was not directed to say. "For he has spoken in a false, prevaricating manner respecting the Lord your God." (Deut. xiii. 6.) The messenger, by means of whom a law is to be promulgated, would never presume to say ought but what is dictated to him, and would not be called "a messenger" unless his mission bore intrinsic evidence of its truth. Not by the working of wonders: For these may be produced by means, which, though we cannot conceive them, are nevertheless not from God, as was done by the Egyptian magicians. Nor yet by predictions of future events: As he might at one time have been a true prophet, and might subsequently have deviated. But if his mission has been approved, and he has been clearly evidenced as a Divine messenger, no further fears can be entertained of his veracity; and it becomes impossible for him to utter an untruth. Such a mission, clearly proved beyond the possibility of doubt, was that of Mount Sinai, when it is said, "God is come to evince himself to you," (Exodus xx. 20.) And again: "For who of all flesh that has heard the voice of the living God speaking out of the midst of the fire as we have done, yet remains alive. Do thou approach and hear all that the Lord our God shall say. And speak thou unto us all" that the Lord our God will say to thee, and we will hear it and do it. (Deut. v. 23, 24.) And as the Israelites on that occasion were all prophets favoured with a sensible demonstration of the presence of the Deity, they had that perfect proof of the legation of Moses which left no room either for further doubt or for further confirmation. (To be continued.) A prophet proves the reality of his prophetic mission by predicting future events, or by miracles; and there is a special commandment enjoining us to obey the prophet, even though he directs the temporary breach of any one commandment; as was the case with Elijah on Mount Camel: But he must be an approved prophet, as is said 1 Samuel iii. 20: "And all Israel from Dan unto Beersheba knew that Samuel was approved as a prophet to the Lord." To illustrate this, we gave as an instance the simile of a medicine which has established its efficacy on many occasions. The command is to obey the prophet_who predicts future events and 40 III.-MORALITY OF THE TALMUD. (Continued from page 30.) Hilchoth deoth :-ETHIC PRECEPTS. DIVISION V. SECT. 1.-As the Sage is known and distinguished by his wisdom, so must he likewise be known and distinguished by his conduct, in his nourishment, appearance, discourse, and transactions; as order and propriety ought to be observable in all his undertakings. He must not be greedy in his food; for it is said, "I will spread over you the offals of your feasts;" and our Rabbies say, this relates to the gormandiser, whose life is one course of greedy feasting, and who says, "Let us eat and drink, for to-morrow we" must "die." (Isaiah xxii. 13.) The wise man, on the contrary, is satisfied with a moderate meal; and of him it is said, "The just eats to satisfy his wants." (Prov. xiii. 25.) SECT. 2. Decency requires that meals should be taken in a house, at a table properly laid out; but not in a shop, and by no means in the street; (unless indeed compelled by necessity;) in order to avoid the contemptuous opinion of men. SECT. 3.-Never drink to excess. He that drinks till he becomes inebriated is called "a sinner," and a detestable being." If a wise man indulges in this pernicious habit, he loses his wisdom, and becomes a disgrace to his Creator. SECT. 4.-Man's conduct must be holy. Even in his intercourse with his wife, let him not indulge in unbecoming expressions towards her. Our Rabbies said, in explanation of the verse "Who declareth to man what is his secret converse?" (Amos iv. 13 ;) even for the most trivial conversation in which a man may indulge towards his wife he will be called to account." 66 SECT. 7.-Do not be vehement in thy conversation, talking with a loud voice, and making a noise like the beasts of the field; but let thy words be uttered meekly, and beware not to overstep the line which divides propriety from arrogancy. Salute every one in a friendly manner, so that all may be at ease in thy presence. Judge favourably of every man. Speak well of every one, and disrespectfully of no one. Love peace, and pursue good will. Seek not to appease thy neighbour whilst his anger is at the highest." Persuade him not against his vow the instant he makes it. Attempt not to console him whilst the dead for whom he is mourning is yet in his sight. Force not thy presence on thy neighbour when first disgrace weighs heavy on him. say what once thou hast promised. Do not pervert thy meaning, to add or diminish; but let thy word be sacred to thee. Be sparing of words, and confine thy speech to what the occasion requires. Do not converse with women in the street; not even with thy own wife, sister, or daugh ter. Do not un SECT. 8.-Walk not with a proud step, or overbearing manner, for it called forth this reproof: "The daughters of Zion are proud, and walk with their necks stretched forth and with wanton looks." (Isaiah iii. 16.) Neither walk bent double, or with a stealthy pace; nor run too fast; but carry thyself modestly, and walk steadily, as thy occupation requires. The wise man may be distinguished from the fool by his walk; for it is said, "When the fool walketh on the road he proclaims himself a fool." SECT. 9.-In thy exterior appearance be neither slovenly, nor too particular, neither too costly nor too mean. Avoid ostentation, even if thy circumstances permit it. SECT. 10.-Regulate thyself according to thy situation of life; and maintain the inmates of thy house in a manner corresponding with thy means. Indulge in no expense ba yond what thy fortune permits. Let thy table be considerably within thy means; thy dress and appearance according to thy means; but the comforts of thy wife and children beyond thy means. SECT. 11.-A moral man endeavours, in the first instance, to have a trade that can maintain him; his next care is to have a respectable dwelling, and then to seek a wife. This order is expressed in the law, where he enumerates first the man who builds, a house, then the man who plants a vineyard, and lastly, he that has taken a wife. (Deut. xii. 5.) Those who infringe or pervert this gradation are generally very poor, and burthensome to their neighbours. And accordingly the inverted order is denounced as a curse in Deuteronomy xxviii. 30, "Thou shalt take a wife, &c.; build a house, &c.; and plant a vineyard," &c. But, on the contrary, a blessing attends the prudent man, as it is said, "David was prudent in all his ways, and the Lord was with him." (1 Sam. xviii. 15.) SECT. 13.-A man's dealings must Let his yea be honest and upright. (To be continued.) IV. CRITICAL EXAMINATION OF RABBINICAL WRITERS. THE TALMUD. No. II. (Continued from page 6.) THE bird's eye view which we have given our readers will enable them to form some idea of the general merits and the arrangement of the Talmud. In order to point out the extent of its authority, and the circumstances which communicated, and limited, to it that authority, we are induced to turn to the best source of information, and accordingly submit a translation of the introduction to the Jad Chasaka, "the Strong Hand," a compendium of all Jewish laws, by the celebrated Rabenu Moses Maimonides. We shall subsequently enter into a detailed examination of each of the thirty-six treatises of the Talmud; and trust by that means to enable our readers to judge for themselves, and, if such a result be possible, to arrive at a correct estimate of that unequalled compilation, which, during so many centuries, has employed multitudes of minds and pens in attacking or defending it. 66 G Moses wrote in legible characters, previous to his death, and bequeathed a copy to each of the twelve tribes. Another copy he put into the ark as a record; as is written: "Take this book of the law, and place it alongside of the ark of the covenant of God." (Deut. xxxi. 6.) The mitzeva, or "interpretation," he did not write down, but commanded its observance verbally to the Elders, and to Joshua and to the rest of the Israelites, as it is said, "All the words which I command you, ye 66 shall be careful to observe." (Deut, xvii. 19.) Thence it is called, verbal or oral law." Although this oral law was not preserved in writing, Moses taught the whole of it to the Seventy Elders who composed his beth-din, or "tribunal." Eleazar the priest, Phineas his son, and Joshua were all three likewise instructed by Moses, and the latter, who was his disciple, he particularly instructed and directed in the observance of this oral law. Joshua, throughout the whole of his lifetime gave his instructions verbally. Many elders were taught by him. From them, and from Phineas the priest, the oral law was transmitted to Eli. By him and his tribunal the tradition was handed to Samuel, from whom David received the same Achija the Shi lonite was one of those who went out from Egypt, and a Levite who had heard the instruction of Moses. He was young in the days of Moses, and he received the tradition from David and his tribunal. Elijah succeeded Achija the Shilonite and his tribunal, and was followed by Elisha and his tribunal. Johiada the priest succeeded Elisha. His son Zachariah received the tradition from him, and transmitted it to Hosea the prophet; who was succeeded by Amos, from whom and whose tribunal Isaiah received the tradition. Micah was his successor, and was followed by Joel, who was succeeded by Nahum. He transmitted the tradition to Habakkuk, from whom Zephaniah received it. Jeremiah succeeded, and transmitted it to Baruch ben Neria. Ezra and his tribunal received from him. The assessors of Esra's tribunal were called THE MEN OF THE GREAT ASSEMBLY; and they were Haggai, Zachariah, Malachi, Daniel, Hananiah, Mishael, and Azariah, Nehemia, ben Chachalia, Mordechai, Balshan, Zerubbabel, and several other sages, to the full number of one hundred and twenty. The last of these hundred and twenty was Simon the Just, who received the oral laws from all those whom he survived. He was the Cohen gadol, "high priest," next in succession to Ezra. Antigonus, a man of Socho, was the successor of Simon the Just. [For the continuation of this list, we refer our readers to page 4 of this Review.] The five pupils of R. Jochanan ben Sachai, were R. Eleazar ben Hurkanus, called hagadol the great, R. Joshua, R. Jose Cohen, R. Simeon ben Nathanael, and R. Eleazar ben Aroch. R. Akiva succeeded R. Eleazar hagadol. His father Joseph was a proselyte. R. Ismael, and R. Meir, who was likewise the son of a proselyte, succeeded R. Akiva. R. Meir and his associates likewise learned from R. Ismael. The associates of R, Meir were R. Jehuda, R. Jose, R. Simeon, R. Nehemiah, R. Eleazar ben Shamuang, R. Jochanan the sandal-maker, R. Simon ben Asai, R Chanina ben Teradion. In like manner. the associates of R. Akiva were instructed by R. Eleazar hagadol: They were R. Tarphon the teacher of R. Jose the Galilean, R. Simon ben Eleazar, and R. Jochanan ben Nuri. R. Gamaliel the elder received the tradition from his father R. Simon, a son of Hillel the elder; whose son R. Simon followed him, and was succeeded by R. Gamaliel his son; whose son Simon the third followed him. R. Jehuda the son of this R. Simon is generally called Rabenu hakadosh, our holy Rabbi:" he succeeded his father, and likewise had the tradition transmitted to him by R. Eleazar ben Shamuang, and by R. Simeon and his associates. Our holy Rabbi compiled the MISHNA; and from the death of Moses our teacher until the time of our holy Rabbi, no book was composed for the instruction of the community at large which contained the oral law; but in every generation the chief of the tribunal, or the prophet who then lived, wrote for his own guidance what he remembered to have heard from his instructer. But he taught it verbally in public. In like manner each one, according to his talents, wrote the oral laws for his own guidance, and the interpretation of the torah and its observances as he had heard them, and likewise the judgments and decisions which had been pronounced in every age; which decisions they had not orally learned, but which they delivered according to the thirteen rules of logical reasoning, and which were authenticated by the Great Tri |