RECOMMENDATIONS.
FEw works ever have reached the reader with so many
and important recommendations, as the one now laid
before the community. It will be seen, that the English,
French, and German press, no less than the most learned
Rabbis of this country are unanimous on the subject.
Please read.
Opinion of the Rev. Dr. Isaac M. Wise.
WHEN this book appeared in the German language in 1853, Dr. Wise
wrote for the Asmonean, in which paper he reviewed it thoroughly.
We extract the following passages:
Weyweiser fuer rationelle Forschungen in den Biblischen Sckriften.-The above is the title-page of a work written in the German
language, by the Rev. ISIDOR KALISCH, Rabbi of Cleveland, Ohio, which
is now in the press, and of which we possess proofs of the first sheets.
Being promised the other sheets as soon as having passed the press,
we commence making some remarks on the subject matter. Before
doing so we beg leave to observe, that the author of the book is a
classical scholar gifted with a sound critical judgment, which we believe the numerous articles from the pen of  Ir. KALISCH that have
appeared from time to time in our paper have already made apparent
to our readers.
* * * * * * * *
The author shows in the first chapter, that the writers of the New
Testament admit the Divinity of the Bible.  He next argues from the
Mosaic record of Creation, which he explains at some length, to be
agreeable to the results of modern science, which being written in strict
accordance with the nature of things as the science of all centuries
has explored them, is a proof of the Divine legation of Moses. Next
he argues from the prophecies contained in the Bible, and from  thl
<" 
RECOMMENDATIONS.
Moral Law promulgated therein, which our author says are to be final
and sufficient to all ages of mankind The matter on which our author
argues is conspicuously displayed, and the argument is clear and held
in a popular style. He is led by this argument upon the assertion of
Christian theologians, that the New Testament superseded the Bible;
he enters upon a philological definition of the terms "New Testament"
as used by Paul in his Epistle to the Hebrews viii, 8, 15, which results
in a proof that Paul either misunderstood Jeremiah (xxxi, 31,) or willingly mistranslated the words w. nr;. After a few more arguments
from the Mosaic records to the effect, that the Bible is the ultimatum
in moral laws, he enters upon a minute criticism of the gospel story
according to Matthew. Here the author displays not only an intimate
knowledge of the Greek, but a sound critical judgment and a less
biased mind than FnREDERIC STRAUSS. This critical expositon is news
original, and ingenious, betokening a long, patient and impartial ens
quiry.
*        *        -K        X        *         *        *        *
In the critical exposition of the Gospel according to Matthew, the
author adopts two plans; he points out the mistakes committed by the'
writer, and the contradictions which that book embodies; and then he
examines the moral and religious doctrines contained therein, pointing
out their respective sources in the Bible and in the rabbinical literature.  He succeeds in establishing two important facts; first, that the
book can not be of a Divine origin on account of the mistakes and
contradictions contained therein  and secondly, that the moral part of
the book has no claim to originality, being a mere synopsis of what
has been written previously to Matthew. The logical deduction of
these facts is, that Christianity is an inaccurate synopsis of Judaism,.
which by no means supersedes the latter, it only confirms the superiority and Divinity of the latter. Our author is very minute on this subject, and treats it with considerable earnestness, without irony or
sarcasm, developing an extensive knowledge of our national literature,
and handling the subject matter with such respect as is due to a subject of such importance, and also to the feelings of the community.
This part of the work is very elaborate and should be read by every
Jew and Gentile; it throws light upon a vital question of religious interest, which is eminently calculated to give an impulse to new and
extensive researches. The Pharisees are most unmercifully attacked
by Matthew; and it is, indeed, remarkable, that the doctrines and
maxims of the same party are carefully copied in the Gospel not only
according to Matthew, but also in the three other Gospels. Our author
has done well to devote a considerable space of his work (from page
93 to 110) to an exposition of the religious and moral doctrines of the 
RICOMAMENDATIONS,
Pharigees, which the reader will recognize at the first moment as the
basis of Matthew's Gospel.
The author also received the following kind letter:
REV. SIR -I have not changed my favorable opinion of your book,
which I consider a valuable contribution to American theological
literature. Much credit is due to Rev. Dr. MAYER, for his accurate
and ingenious translation of the book into the English language, and
to you for the valuable additions and improvements which enrich the
English edition.                        God bless you,
ISAAC M. WISE.
To the Rev. ISIDOR KALISCr, Rabbi of Milwaukee, Wisconsin.
AT the request of the Rev. I. KALISCII, Rabbi and Preacher at Cleveland, Ohio, I have much pleasure in stating that I have carefully read
a book lately published by him called Weyweiser fuer ratiozelle Forschungen in den Biblischen Schriften, and that I deem it a valuable
and useful addition to our literature on this subject. As a polemical
work, its style and mode of treating the argument are unobjectionable,
while at the same time it evinces a great acquaintance of the controversy in question, and praiseworthy research into those original
sources of information, Biblical, RIabbinical and Non-Israelite, which
are the safest guides when consulted in a spirit of fairness and with
critical discrimination, acute but dispassionate. I therefore readily recommend the book as deserving of encouragement and entitled to the
attention of every well-intended and reflecting Israelite, and especially
to such fathers of families as may at times feel at a loss how to reply
to the eager questions of their children in a manner that shall carry
conviction to their young minds, and strengthen their attachment to
their faith.                                 M.' J. RAPHALL, Dr.
fFrom La Lien D'Israel.]
GUIDE pour servir a des recherches rationnelles dans les ecrits bibliques, ou, que nous apprend, d'une part, le Christianisme primitif; de
l'autre, le Mosaisme, par ISIDOR KALISCH, rabbin et predicateur. (Cleveland, Ohio, 1853.)
*       *       *       *      X       X                *f 
Par contre, vous voudrez bien m'accorder un petit espace dans votre
journal; pour rendre compte de l'ouvrage (precedent) de notre collegue
d'Amerique. Ce livre merite d'autant plus d'estime que dans ses attaques les mieux fondees et les plus profondes, et dans tout l'abandon
que comporte la liberte americaine, il ne laisse pas d'etre ecrit d'un
ton calme et rassis. De sorte que meme le lecteur chretien peut le
prendre entre les mains, sans avoir a craindre une provocation a la 
RECOMMENDATIONS.
polemique.  Dans un long traite intitule: Hathora min hoschamaim,
M. KALISCH donne des preuves irrefragables de l'origine divine de la
loi de Moise et des prophetes. I1 est vrai que le Christianisme lui
meme reconnait cette origine, comme il resulte des aveux des ecrivains
evangelistes, conf. St. Luc. xvi, 17; St. Mathieu, v, 17; ibid. xlv, 4 et
ailleurs. Mais la critique rationnelle ne doit fonder ses assertions que
sur l'autorite de la raison; c'est pourquoi notre auteur ajoute encore
einq autres preuves.
1) Les donnees de la Bible sont d'accord avec les resultats les plus
recents des sciences naturelles.  A cette fin, M. KALISCH commente le
premier chapitre de la Genese, et montre, mot par mot, comment la
cosmogonie mosaique s'accorde avec la science la plus exacte.
2) La division zoologique de la Bible n'est pas moins remarquable,
vu qu'aucune cinquieme espece d'animaux n'a ete ajoutee aux quartre
indiquees par Moise.
3) La realisation historique de tout ce que Moise et les prophetes
ont predit prouve egalement l'origine divine de la Thorah.
4) Ceci est demontre par la morale si pure et si simple de la Bible.
5) Enfin, les prophetes nous montrent leur veracite en ne disant
rien d'obscur, rien d'equivoque, rien de ce qui ressemble aux oracles
paiens, en prononcant clairement leurs predictions et en ]es signant.
De plus, ces predictions se realiserent toutes dans leurs temps respectifs.
Mais on dira peut-etre que cette Thorah divine et vraie ne fut donnee qu'a un peuple d'esclaves, que ce peuple a perdu la force de  sa
mission, que, par cette raison, il'aurait besoin d'une loi meilleure ot
nouvelle en remplacement de la Thorah.
A cela, l'auteur repond par les quatre refutations suivantes:
a) Le peuple esclave mourut tout entier dans le desert, et la loi de
Moise fat donnee pour etre observee par un peuple libre.
b) Les notions les plus claires et les plus elevees sur Dieu et sur
ja morale se trouvent dans les ecrits mosaiques, et non-seulement le
Nouveau-Testament ne les a pas perfectionnees, mais encore il les a
tres-souvent obscurcies.
c) Les prophetes, sur les predictions desquels le Nouveau-Testament
se fonde tout entier, nous garantissent la duree eternelle du peuple
Israelite.
d) La barbarie et la corruption regnerent parmi toutes les nations
qui ne possederent pas la loi de Moise, et meme le Christianisme n'a
pu vaincre le paganisme que par le fer et le feu.
Ici l'auteur fait une revue retrospective des temps ou fiorissaient
l'inquisition, les auto-da-fe, les jugements de Dieu, les persecutions
religieuses d'Espagne. etc. 
RECOMMENDATION4.
Cette introduction complete est entierement terminee; l'ouvrage
proprement dit commence. C'est tout simplement un commentaire
critique sur l'evangile de St. Mathieu. L'auteur commente chaque
chapitre, chaque verset, chaquc mot, et montre ce qu'il y a de faible
dans cette partie du Nouveau-Testament, en la controlant contradictoirement, au moyen de la legislation mosaique, par la critique historique et des extraits du texte meme de la Bible. Souvent aussi, il
nous fait voir l'ignoranee en matiere philologique, dont se rendent
coupables les ecrivains du Nouveau-Testament. Avec cela, l'auteur
met a profit largement et judicieusemeut les sources judaiques, a savoir le Talmud et le Misdrasch. I1 a encore le merite de nous montrer
que les passages les plus sublimes et les plus instructifs du NouveauTestament se trouvent deja dans l'Ancien.  En ajoutant a ce que je
viens d'appendre que cet ouvrage si estimable (in 80, contenant 292
pages) sera suivi par une traduction anglaise, j'ose exprimer le voeu de
voir le savant autenr essayer de proceder a des recherches critiques
de cette nature, sur les autres ecrits du Nouveau-Testament. Quant
au livre en question, je ne puis que le recommander tres-vivement a la
lecture de tous les amis de la verite.
D. L. LEVYSOHN, predicateur.
34  babe mit iietem t ergnufen b,4  Ter   beez ve..    a I i f,,Rationete Worfctungen
in bitbtif[en ES3riften"' geefen, unb empfete baffetle  aufo Wreunbttlite  teinen fibifiten
qtautbenogenoffen.    z jefgt bon ernmer iorf[ung, griinunbidem  Ieipe, unb Ietenbifler 9eaeifteo
runn  fuir bie Eate unfrer Religion.  Zie Wufgabe ber Fiffenf[aft if e4, bie Sdetwden in ben
terf[iebenen ReIigion~fftemen naiuroeifen, b1  fd0rdffe Oegen/berfeben baburd  iu befeitigen,
unb baburd bie fo fetr gerouinfte aflgemeine!3erdinbigung  Au eriieten.  Zat Fert beB  kerrn
S a I i f ct if tieiu ein ernfer iBeitrag, unb unfre jibifd[en jruber, bie ton Itrigen oft auffle
forbert rerben, fiber bie  ibete  itnen 9ebe au  fteten, noerbent in bemfetben  ietele  finben, baB
itnen Au  tunen tommen tairt.  3d) toffe unb bitte baber, bar ba~          F er! Wnerfennung  unb
Untergftiung fnben mofle.                                       Ratbbi Zr. 2 t I i e n t b a I.
9it innigem Oergn/igen entfapriitt ber Unterieidanete bern gunfde beB.errn 2Rev. 3 fi b a r
9 a I t f ad) in Ieteetanb, Oerfaffer beo Gerfez betiteat:,,Uegweifer futr rationette iorfatunflen
in ben bitblifaen Ea,riften," baffetbe aliecn   reunben ber -iffenfaaft, intbefonbere feinen refs.
(Oemeintegliebern,  aIO  ein IebrreiaeO, mit groper Zibetfunbe unb talmnubifem fiffen autge.
ftatteteo  aotemifaez F'er! au empfetien,:nub Su beffen oeiterer Vertbreitung bie oanb iu bieten.
Zer  3erfaffer feet in bemfetben eine  freiflnnfge  uffaifungl ber i/bifaten arunbfetren mit
Effenteit bar, unb betampft bie buntlen teutungen mit Rlarteit, reil~e bern Troahetentbume
ein fo mtfteriafe4 aebiet anroeifen rooaen, roorauf bao (triftentbum fet     e _egruinbung fuft.
O.raae unb  ntatt ftinb fo ieiat futida, bap e~ felbf ba ijungere qef[Iedbt mit 9ubes unb
.Bergnugen tefen nirb, unb bie Wnfdaffiung beffetben in jetem   amtilientreife mit ftaerer 3uo
friebenfterfung empoftlen trerben fatn.                              $r. ~. W  e r I b a a e r.
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A GUIDE
FOR RATIONAL INQUIRIES INTO
THE BIBLICAL WRITINGS.
BEING AN EXAMINATION OF THE DOCTRINAL DIFFERENCE
BETWEEN JUDAISM AND PRIMITIVE CHRISTIANITY, BASED
UPON A CRITICAL EXPOSITION OF THE BOOK OF MATTHEW.
By Rev. Isidor Kalisch,
Rabbi and Preacher of the Congregation BRene Yeshurun,
MILWAUIKiE,'wICONSIN.
o so, 
.t es.
TRANSLATED, FOR THE AUTHOR, FROM THE GERMAN.
CINCINNATI, OHIO:
Printed by BLOCH & CO., Publishers of The Israelite and Deborah.
1857.  
Entered according to an Act of Congress, in the year 1857,
BY ISIDOR KALISCH,
In the Clerk's Office of the District Court of the United States, for
the Southern District of Ohio.
i I 
r4, 
I- S   -- - / 7'-I i
TRANSLATOR'S PREFACE.
WHEN about three years ago, the Undersigned took it upon him self, in compliance with the request of his friend and colleague-the
author of the present volume-to lay a translation of it before the Eng lish reading Public, it was not contemplated to introduce it by means
of a "Translator's Preface," to the favors of its new readers, since the
recommendations accompanying it, and the criticisms with which the
Original was received, superseded the necessity of adding new enco miums, and multiplying the recommendations.  But the "Signs of the
Times," that have lately shown themselves also, on the horizon of this
glorious Republic, admonish the Undersigned to reconsider his original
resolve, and write a Preface.
It can not be denied, unless we are determined to offer a deaf ear
to the loud preachings and proclamations of history, that the great political bankrupt under which the Monarchies and sham Republics of
Europe have been, and still are suffering, and which has led to oppression and persecution, to revolutions and reactions, and their most melancholy results for the people of that continent, has been caused by
that unfortunate " Union of St ate and Church," and its mother, that
mnost absurd of all doctrines, the doctrine of " Christian State. "What is it that gave birth to this latter doctrine? The opinion preached
from the pulpits, taught at school, proclaimed aloud everywhere, that
whatever perfection there may exist in morel Is, politics, &c., &c., they
can be derived only from the doctrines of Christianity; hence, if men
are desirous of establishing a perfect Commonwealth, it must be founded
upon" Christian" principles, in other words, it must be a " Christian
State." But it happened that as far as the history of all so-called
"Christian" States has shown, they invariably trampled one of the
most prominent lessons of the founder of Christianity under foot-4he
lesson, "render unto Csesar the things which are Cosar's, and unto
God the things that are God's," and then, instead of holding State and
Church seperate from each other, they blended them into one, to their
mutual destruction;-they violated, by depriving all those who did not 
TRANSLATOR S PREFACE
profess Christianity or a certain form thereof, of some of their inalien
able rights, the great doctrine-generally supposed to be a Christian
one, although it is far older than Christianity-: "do  unto others as
ye wish to be done to;" and really abolished thus the highest moral law
so frequently repeated and enjoined upon his followers, by Jesus:
"love thy neighbor as thyself!" That such States, even if we suppose
for a moment that the moral doctrines upon which they are said to be
founded are really Christian doctrines, present very un-Christian
States, needs no further demonstration. It would be, indeed I supererogatory, on our part, farther to show, what illiberality and intolerance, bigotry and fanaticism, with all their pernicious consequences,
have been exhibited in such Christian States,-the condition of Europe
is the best demonstration.
Should these United States-with such examples before them, not
take the most watehful care, lest they run into the same danger? As
yet, the sacred soil of this glorious Republic has not been profaned by
the practical execution of such pernicious doctrines;-as yet, our MANNA
CHARTA is unsullied by such fanatical" Christian " laws;-as yet, the
greatest and wisest of all political rules, the separation of State and
Church, is a living law in this country.  I say,  " as yet."  For attempts
have been frequently made already, to christianize also our Constitution, to makre our government a Christian one; and thus lay "the
foundation for thatusurpation of the divine prerogative in this country,
which has been the desolating scourge ef the fairest portion of the old
world. "  What else are the so-called Sunday-laws of several States
but attempts to make the Sabbath of the Christians, by means of legal
enactments, the Sabbath of the land? And are sueh laws not a direct
violation of the very first principle of our government, —'whieh is a
eivil and not a religious institution, "-a rebellion against the very
spirit of our Constitution, which "recognizes in every person the right
to choose his own religion, and to enjoy it freely without molestation,"
forcing, as they do, a considerable number of the citizens of this
country to celebrate a day as a religious one, against their own religious
views, sentimnents and creed? In some States bigotry has failed in
this godless attempt; in others it has succeeded, because the injured
parties neglected to appeal for restitution into their rights, to the highest tribunal of the land where, it cannot be doubted, they would have
gained a victory both for themselves and the divine principle of Freedom of Conscience and Religion.-Another attempt of this kind was
the petition addressed to the U. S. Congress, in the year 1829, " to stop
the Mails on the Christian Sabbaths"  It met a most glorious repudiation by not even being admitted to a discussion on the floor of that
venerable body, upon the famous report of Col. Johnson of Kentucky,
who warned them against establishing "the principle that the legisla
IV 
TRANSLATOR'S PRIFACE.
ture is the proper tribunal to determine what are the laws of God, " by
adopting "the sentiment of the petitioners."  For, says the report,
among all the religious persecutions, with which almost every page
of modern history is stained, no victim ever suffered, but for the violation of what government denominated the law of God. To prevent a
similar train of evils in this country, the Constitution has wisely withheld from our government the power of defining the divine law. It is
a right reserved for each citizen; and while he respects the equal right
of others, he can not be held amenable to any human tribunal for his
conclusion."
I will not disturb the peace of the defunct Order of the Knownothings, who in their turn declared "' Christianity an element of our
political system," went a step farther, by excommunicating the Catholics, and proved by their speedy annihilation the correctness of their
name: they ought to have known, that no community or association or
public body, whatever name it may bear, of whatever nature it may be,
can exist for a length of time, if it be founded upon exclusiveness, illiberality and fanaticism.  Their sudden downfall should be awarning
example for all future time.
I come now to the latest attempt, at Christianizing our government
-an attempt which, assuming the garb of philosophical and legal learning, couched in the most sophistical sort of theological demonstration,
and displayed with the most imperturbable coolness, the most specious
persuasion and sanctimonious impressiveness, is rather dangerous, and
deserves a more lengthy attention on our part. We allude to the work
entitled: " The Americancitizen: His rights and duties, according
to the svirit of the Constitution of the United States. By John Henry
Hopkins, D. D., L. L. D., Bishop of the Protestant Episcopal Church
in the Diocese of Vermont."
I must acknowledge that after a careful perusal of the first five
chapters of this work-and these alone we have to consider here-I
was at the loss, whether I should rather admire the boldness with which
Bishop Hopkins displays his doctrines, or pity the man who could so
far disregard the intelligence of his fellow-citizens, as for a moment to
suppose that they would suffer themselves to be gulled by his honeyed
sophistries; yes, upon reflection I accorded him my most ardent sympathy. For considering that he is a high dignitary of a Church which
rules a mighty empire on the European continent, while here, in this
land of liberty, it exercises no more political influence than the Church
of the Mormons, it must be mortifying for him to share the fate of his
Church, to be Bishop only within its precincts, and beyond it, nothing
more than the humblest laborer! Why, how sweet would it be to be
entitled to a seat in the "Upper house" of the United States by virtue
of his office!  Thus, it is but natural that he should endeavor, as far as
~ 
TRANSLATOR'S PREFACE.
in his power lies, to get also in this country, an " Established Church."
But while we sympathize with our Christian brother for his grief and
mortification, we must beg him to excuse us when, in all charity, we
call his arguments specious, fallacious, jesuistical. Because the Constitution of the United States prescribes an official oath, it requires
Religion;- and because that oath is a Christian oath, therefore, "every
man who takes it is legally presumed to be a Christian, on the general
ground of a conscientious belief in the Gospel system;-ergo: our
government is a Christian one,-hence, and as the Common law is
established by the Constitution, "the very idea of ajury of Turks, Jews,
or infidels, would be regarded, in law, as a pure absurdity; "-hence
again, none but Christians (of course, Protestant Episcopal Christians)
can hold offices, none be even tolerated in the land, except the Jews,
merely because " they were also allowed to establish their Synagogues
in England, and a few were even existing in the United States, before
the Constitution was adopted, whose rights were questioned by no one."
-Such is Bishop Hopkins' line of argument.  Well feeling the great
gap between his first proposition, that the Constitution of the United
States requires an oath, and the second, that this oath is a Christian
one, since the Constitution prescribes no certain religious form for it,
he resorts to arguments that are really incompatible with sound reason
and common sense. To recur for proofs to the Old Common Law, is
too preposterous to deserve any notice; if we take this as our authority
in the interpretation of the Constitution of the United States, we could
soon argue away its most beautiful principles. But to say that the
prescribed oath is a Christian, one, because the framers of the Constitution happened to be Christians, is an argument unworthy of the
learning of our author. We would say, and we trust, with far more logical force: even because the framers of the Constitution, although they
were Christians, did not Christianize the oath of office, they intended
to make our government a merely civil one, which should have nothing
at all in common with a certain form of religion. All these framers
intended by this oath was, to recognize, by implication, the existence
of a God, but not to establish a certain mode of worshipping that God.
Nay! the very copious extracts from their writings, which the author
presents to us to prove his assertion, show nothing more than that they
believed in a Divine Providence, without teaching their fellow-citizens
that the Constitution recognized but a " Christian" Divine Providence.
"The recognition of Christianity, " says an eminent Jurist of South
Carolina, " and especially of the triune form of Christianity, in the
Constitution of the United States as the national religion, is at war with
one of the fundamental principles of that instrument, that of religious
liberty, and religious equality, in all men, whether Jew or Gentile, Mahomedan or Pagan, Trinitarian, Unitarian, or Deist; and is, of course,
vi 
TRANSLATOR'S PREFACE.
utterly inadnfissible. " Of course, our Rt. Reverend author will not endorse such a truly republican doctrine. And how could he? who, after
havinc placed the Turk and Jew on the same level with the infidel,
boldly asserts: "a belief in the essential truths of Christianity is the,
grandfoundation of all judicial oaths," &c., &c. Hence, when the
foundation of Christian belief is taken away, the oath is stripped of all
its validity." Did the author not feel the blush of shame in his episcopal countenance, when he penned this wholesale slander? Does he
really and sincerely believe that no oath but that of a Christian can be
held valid? Is he so fanatically uncharitable as to believe that the
Mahomedan is not as conscientiously afraid of the words of the Koran
(Sure v, 91, ii, 225): "God will punish you for what ye solemnly swear
with deliberation," as any Christian with regard to the Third commandment? But this we would tell our author, that his Christianity is not
as liberal as the Mahomedan Law, saying: "The oath of an Unbeliever
(non-Mahomedan) hath full credibility and validity, as long as he hath
made it with an appeal to the name of God.*) And that this law is
practically sanctioned, may be seen from the fact, reported by the
Newspapers, that a very short time ago a Mussulman of Constantinople
was convicted upon the exclusive evidence of Englishmen.-As far as
we Jews share in the slander of the Rt. Rev. author, I would ask him
the following questions: Has he ever seriously reflected upon the maly
cases of murders, thefts, divorces, &c., &c., with the reports of which
the daily papers, especially of the enlightened New  England States,
are filled?  Has he ever observed how  many Jews were  among  the
guilty parties? Has it not forcibly struck him, how seldom a Jew —and
the papers always take good care to point out his religion-is implicated,
and then only in minor offences? Now, considering that we can boast
of no City or other Missions, of no Bible Unions, or any other medium
of instructing our correligionists in their duties, than our Schools and
Synagogues, must he not come to the conclusion, that the Jews' religion
must be somewhat divine, when it can make its professors such moral
citizens? And must it not be supposed that men, who so conscientiously comply with the sixth, seventh and eighth commandments, will
hold the third and ninth equally sacred? Verily I if the excellency of
a Religion is to be judged from the moral influence which it exercises
over its professors, it is not " Christianity," but Judaism, "which is
alone authoritative, because it is alone divine."
Dr. Hopkins must pardon us when  we tell him now, that we do
not thank him for the expression of his "own deep veneration towards
the posterity of Israel," and that we can not, but with some doubt, receive his asseveration. "The honor in which I hold the Jews is most
Das Moslemische Becht, aus den Quellen dargestellt von Nicolaus v. Tornauw. Leipzig
1855.
vii 
TRANSLATOR'S PREFACE.
genuine and sincere, for it is a part of my religion." We Jews have
long since learned to know what such protections are-sugared pills
containing the most deadly poison." The one offered here reminds me
most forcibly of the arch-Jesuit of Bavaria, Professor Dr. Dellinger,
who as a member of the Diet, in 1844, voted against the emancipation
of the Jews "from mere love for themselves, because he knew that Ju daism would die in the embrace of Christianity."
Thus far bigotry, created by religious selfishness and nurtured by
sectarian narrowmindness, may lead men in illiberality and fanaticism,
and it is the duty of every good citizen to upset the evil at its very beginning in this country. The following volume-the first of the kind
in the English tongue, with the exception of a few fugitive pamphlets —
having undertaken that noble task, I introduce it with joy to the English reading Public of all denominations. For my coreligionists it may
be regarded as a well stored armory, whence they can supply them
selves with many a strong weapon wherewith to defend their Religion
against attacks from without;-my Christian brethren may learn from
the following pages, that "Christian"  is not altogether synonymous
with "perfect," as their preachers and teachers may endeavor to make
them believe, and that there is not one great moral truth found in their
religious system, which was not, long before the coming of Christ,
taught by Judaism in all its wide ramifications. But I would especially
request my Christian colleagues, to bestow a careful perusal upon the
work of my friend; it will teach them that we do, by no means, find
fault with them for preaching and disseminating their Christianity as
much as possible; we thank them for their exertions; for they thereby pave the way for the speedier spread of the true knowledge of God,
the universal worship of the One in Unity, the God of Israel, and the
acceleration of that great day on which "this one will say, I am Jehovah's, and another shall call himself by the name of Jaco b, and another again shall with his own hand subscribe unto Jehovah, and surname himself by the name of Israel;" but we must protest against, and
shall with all our power endeavor to repel every attempt at infusing
their peculiar religious notions into our civil government, as godless,
fanatical, blasphemous, and destructive of the very life's principle of
our Constitution.
As regards the text of the following translation, the Undersigned
would state, that it is only so far his, as it extends over the German
original published in the year 1853; all later additions were translated
by another, or others. He would further remark, that he is not accountable for typographical errors (which not seldom assume the nature of
orthographical blunders), as he could not himself superintend the correction of the proofs, the book being printed in a city far distant from
his own place of residence.                        M.  MAYER.
CHARLESTON, S. C., May, (1857) 5617.
viii 
AUtTOtR'S PREPACE.
Tt Revolutiton which the inquiring mind stirred up, not long since,
in the religious domain of German Christendom, and which manifested
itself with inspiring enthusiasm, now, under the name of ApostolicCatholic Christianity, and then, under that of Friends of Light or Free
ProtestantCongregationsi and may be regarded, as it were, as the appearance of Elias before the universal enlightenment, purity of faith
and peace, as the fore-runner to a true victory and the realization of
the law of reason, the Messianic kingdom of reconciliation and the
universal sovereignty of the spirit, —this Revolution shows beyond all
doubt, that sound reason makes the most strenuous efforts in the very
heart of Europei to dethrone blind belief, and its vassals, that usurped
their power to bury the nations in profound ignorance.  A similar phe
nomenon is perceptible also in our country, the land of free America.
The perseverance with which old confessional views are clung to, is
but external. For the different religious systems, the forty-three forms,
in which Christianity exhibits itself, in this new world, furnish irre.
futable proof of the profound interest for truth, and the ardent desire
for internal perfection which is perceptible in all phases of society
Nay, we hesitate not to add, that Christianity is rather dissolved in so
many forms, because one sect not only disavows, but very often repudiates as objectionable what another holds to be fundamental, so that
nothing is left to be believed in, by the calm thinker, after having attentively heard all parties; an internal conflict is thus created, produces a longing for something better, and causes that development of
individual reason, together with the general struggle of the spirits of
which we have just spoken.
To contribute my share towards the furtherance of these noble
effrts, the success of which will be rewarded with the palm of moral
perfection and immeasurable blessings, I have undertaken to publish
this book. It is true, the consideration that three almost unconquerable captains, antiquated custom, vanity and selfishness, fight the
battles of the mighty tyrants, Obscurantism and Fanaticism, might
cause us to despair of conciliation and victory; but a glance at both
the ancient and modern history of the nations which shows us that 
AUTHOR's PREFACE.
they accomplished almost incredible rends in political affairs as soon
as they roused themselves, fills us with some hope that they will throw
their weight of gigantic power into the balance of the highest spiritual
progress also, in their religious affairs; as we see it done already by
most of the nations in both the new and the old world. For it is not
an all-demolishing sectarian spirit, that now permeates the nations of
Europe and America; no! it is their much advanced civilization that
acknowledges no other authority than that of reason. Joyfully do I
avow this principle, and have proven, beyond all doubt, and cavil,aside from any remarks upon Christianity,-that Mosaism had reached,
long before the appearance of the founder of Christianity, that degree
of perfection, which causes the divine nature to permeate man's inward
part; wherefore, there is no reason why the moral law of Christianity
should presume to be superior to that of its mother, and that the Mosaists have not yet completely fulfilled their mission in the great drama
of the history of Mankind; all of which has hitherto been lost sight of
in similar works. I have furthermore endeavored to examine and correctly to exhibit, according to the lessons of Holy Writ, and the most
ancient and renowned theological authorities, the Doctrine of the Redemption of the world, or the coming of the Messiah, and the ideas concerning the Resurrection of the Dead, or the Day of Judgment. And
lastly, as regards national law, I have clearly shown that a rational, republican form of government is recommended, as the best possible one
by the Law and the Proplhets, and may be attained too, although this is
so readily denied in monarchical countries, by proper laws and institutions.
Our time being so propitious, as I have shown above, I hope that
this small contribution towards the victory, so important for the whole
human race, may not prove a useless task.
I. KALISCH.
x
I 
INCONTROVERTIBLE PROOFS OF THE DIVINE
ORIGIN OF THE LAW OF MOSES AND THE
PROPHETS.
ALL CHRISTIAN sects, however diverse their dogmas may
be, agree in this, that the five books of Moses, and the
writings of the Prophets possess the character of an immediate Divine revelation. [I] It is natural, that no controversy could arise on this point, since Jesus, as well as
his Apostles, did not only recognize the authenticity and
divinity of the old Biblical writings, by frequently quoting
and referring to passages therefrom, as being the revealed
will of God; but because they express this opinion in
unequivocal terms.  For instance, (in Luke xvi, 17,) "It
is easier for heaven and earth to pass, than one tittle of
the Law to fail."  Or: (Matth. v, 17,) "Think not, that
I am come to destroy the Law, or the Prophets; I am not
come to destroy, but to fulfil." And: (Matth. xv, 4,)
"For God commanded, saying, Honor thy father and
mother; and, He that curseth father and mother, let him
die the death." (Vide Exod. xx, 12; xxi, 17.) Furthermore:
Say I these things as a man? Or saith not the Law the
same also? For it is written in the Law of Moses, Thou
shalt not muzzle the mouth of the ox that treadeth out
the corn. Doth God take care for the oxen? Or saithhe
it altogether for our sakes? For our sakes, no doubt, this
is written."  (I. Cor. ix, 8 -10.)  "God, who at sundry
times and in divers manneris spake in time past unto
[1] See: Fornia Concord. epitom. I. and III.  Apologo Art. 1. page 92.
toW   IO in v "II n#,I ii, 
TIlE GUIDE.
the fathers by the Prophets." (Hebr. i, 1.) See also:
Acts iv, 24 and 25; xxviii, 25; Hebr. vi, 13, 14.-Hence it
might appear to be superfluous, to expatiate upon the
credibility of the old Biblical writings; but in an argumentative work, such as the present, I deem it requisite,
to produce some rational proofs, that the Lord revealed,
by direct communication, a supernatural knowledge of
things to Moses and the Prophets.
As regards the Divine mission of Moses, the history of
the Creation, as related by him,-even if he did not tell us
anything else thht is remarkable, -would be sufficient to
lead us to the belief, that he was truly a messenger of
God. Before, however, entering into a minute elucidation of this my assertion, I would briefly present the
views of the greatest modern naturalists, concerning the
History of the Creation, as contained in Genesis.  In the
"Popular Natural History of the three Kingdoms," by T.
S. Beudant, Milne Edwards, and A. de Jussieu, we read:
(Geogony, page 217,) "But one theory of the creation of
the earth deserves our attention; it is found in the
first book of Moses, and proves, after more than three
thousand years, to be the clearest application of the
best founded theories, as well as the most comprehensive
compend of geological facts. Indeed, what is there more
rational, and even more consonant to the present state of
our knowledge, -whenever men aim at bringing order
into the universal confusion of things,- than to produce
the vehicle; by means of which the phenomena of light,
heat, &c., could manifest themselves, and diffuse light
everywhere; than to unite the scattered elements, within
certain classes, different from each other;- than to
create, here and there, certain points of attraction,
around which everything revolves, according to an unchangeable law;" &c.-Now, it is this, that we find
exhibited in brief expressions, but intelligible to all, in
the first verses of Genesis, of course, with less details,
than we now could give by our enlarged attainments, &c.
I. Consider well, kind reader, that, after more than
2 
DIVINE ORIGIN OF THE LAW.
three thousand years, during which mankind have, with
giant's strides, advanced in Astronomy, Physics, Mineralogy, Geology, in short, in all natural sciences, even
the greatest naturalists acknowledge the words of Moses
to be indisputable truths, however often they may have
been misconceived. But how was it possible, that nature
presented such correct phenomena to Moses? [2] Where
has he listened to her lessons in her laboratory? What
mortal could, at that time, have communicated to him,
that system of the creation of our globe, as he has
communicated it to us? Or, how could he have discovered it himself, at that remote period, when the
investigations, inquiries and apparatus of later centuries
were unknown? Who could or would demand anything
of a man, which is beyond the reach of human faculties?
Hence, the Voiosaic accounts, with regard to the creation of our
Globe, must be of a Divine origin.
In order to convince the reader of the truth of this our
assertion, we shall, after premising some introductory
remarks, endeavor to elucidate the first chapter of Genesis.
The Mosaic cosmogony often was, and still is looked
upon, by many learned men, as a mere historical myth,
as a philosophical poem, or as an explanation of some
hieroglyphic. That this, however, is not the case, but
that the,Mosaic accounts of the creation are true, and
were directly revealed to Moses, by God himself, we shall
endeavor to prove, by an explanation of the original text,
which is confirmed also by the latest discoveries and
investigations in natural sciences.
Gen. i, 1. "In the beginning God created the heavens and the earth."
Throughout the first chapter of Genesis "God" is expressed by the term 3t   (Elohim,) because this term
signifies the Divine omnipotence, the Source of all Power,
the Power of all Powers, which was alone active in the
[2] It is asserted by Th. Paine, and others, that the History of the Creation is not
the work of Moses, but of some other person. Considering, however, that in the institution
of the Sabbath, (Exod. xx, 11,) which was promulgated by Moses in the Decalogue, reference
is made thereto;-considering, that the six periods of the Creation, constitute the first
and real foundation of the institution of the Sabbath; it can not sbe disputed, that the
first chapter of Genesis was written by Moses himself.
3 
T' X  e   GU I Di.
creation. Whereas, the term tte  (Jehovah,) which generally occurs in the Bible, and signifies "Providence," [3]
could not have been used in this chapter, since no Providence was required to be active, so long as the earth
and its laws were not in existence.
Under alr,'  (Hash-Shamayim,  the heavens,) the
"Universe" must be understood in this verse. [4] The
Creation of the heavens is mentioned before that of "the
earth," because numberless worlds, or constellations were
created before our solar system, as, also, evidently appears from Job xxxviii, 7 and 8;" When the stars of
morning praised me together, and all the superior beings
shouted for joy, who shut up the sea with doors, when it
came forth, as out of the womb?"  I shall explain farther
on, what is to be understood by D'         1 "Heavens," in a
more limited acceptation of the term. Here it is merely
said, without any further explications, that the Lord is
the Creator of the Universe, whereupon, the periods of
the formation of our earth, are at once exhibited before us,
in general outlines.  The reason why the phrase "in the
beginning," is made use of, and no certain date is given,
is owing to the fact, that eternity preceded the Creation
of the Universe, which in a necessary accompaniment of
the idea of the existence of God; and the "When," of
the eternity or infiniteness can not be given.
Periods might have been stated, referring to another
previously created solar system; but as such a statement
could have merely gratified our curiosity, without being
of any other interest whatsoever, it has been omitted.
-2. "And the earth was without form, and void; and darkness
was upon the face of the deep; and the spirit of God moved upon
the face of the waters."
The truth of the contents of this verse, that the earth
originally was in an entirely fluid state, has been confirmed by the latest geological investigations. By immediate measurements  of meridians, belonging to the
same degree of latitude, taken in different parallel lines,
it has been proved, that the earth is somewhat flattened
[31 See Exodus, xxxiii, 18, and the Commentary of Sal. Dubno to Exodus iii, 14.
[  S. Talmud, Tract. Chagiga. fol. 12.
4 
DIVINE ORIG IN OF THE LAW.
towards the poles. This discovery of the ellipsoidal form
of our earth, confirms the assertion, that the matter
particles of our earth must have been, at some period,
in such a state of mobility, that they would glide above
each other, yielding only to the centrifugal power, which
was produced by the daily rotation of the earth.
3. "And the Lord said, Let there be light, and it was light."
Under "light," the "substance of light" must here be
understood; for this was created before all other things,
because without it, nothing could develope itself, or
come to perfection, it being the true source of all life.
4.'And the Lord took care of the, light, that it was useful, and he
divided the light from the darkness."
The usual translation, "And God  saw the light, that
it was good," is incorrect. For, should. God, the Omniscient, not have already known, beforehand, that the
light would be good? Whoever considers, that the term,
~'], signifies "to observe," "to take care," "to mind,"
and,:1L[, not only "good," but "beautiful," "useful,"
must at once perceive the important meaning, and  correctness of this verse. The words, "and God divided
the light from the darkness," assert not, that God separated the light from the darkness-for this would be
an absurdity; but they mean to say, that a rotation of
our solar system around tire newly created hlight matter
was then begun, and the mutations of day and night
thereby produced.
This idea becomes still more apparent to us, when
we remember, that day and night now originate, because our earth, while revolving around its axis, is
either turned to, or away from the sun, which could
not have been the case at that period, since the relation of our earth, to the sun was only established on
the fourth day,-  especially,  also, since the words of
the 5th verse, And  it was evening and it was mornirg the
first day, find their explanation solely in our interpretation, just set forth.
It is impossible, however, to determine, whether the
period of the rotation of the earth around its axis, then
5 
THE GUIDE.
lasted twenty-four hours, or a hundred, or a thousand,
or ten thousand years, (which latter idea is maintained
by naturalists;) for the term  D]I, "day,"  frequently
signifies "period," as we  should, at all events, render
it in our passage; hence,'I jolt,  means  not, "the
first day," but "the first period," "the first epoch," -
,.  1'3, "the second period," &e., &c.
6. "And God said, There shall be an expansion in the midst of
the waters, so that there may be a division between waters and
waters."
7. "And God made an expansion, so that it divided between the
waters which are under the expansion, and the waters which are
above the expansion."
Simple as the History of the Creation of the second
epoch is presented to us, its meaning is still very obscure.
Already, the ingenious and clear-thinking Nachmanides
('I22'], Ramban,) said, concerning this passage, in his
commentary on the Bible: "Expect not from me, that I
should tell you anything respecting this; for it belongs
to the profound mysteries of the Law, especially since
the Scriptures express themselves very briefly on this
point."
The explanation of Moses Mendelsohn, that "by the
upper waters, the clouds are designated; - by the lower
waters,  the  waters  upon  the  earth,  and  by J'7ll,
(Rakia,) the clear sky is meant," I can not but declare
to be incorrect, however much I admire this worldrenowned philosopher; and although he believes his explanation to be quite simple and intelligible. For, as
verse 7 says not "he divided between the waters which
are on the earth, and between the waters which are
above the earth," but "between the waters which are
under the expansion, and the waters which are above
the expansion," it is clear, that  j)   does not convey
the idea of an empty space, free from vapors, which is
between the clouds and the earth.
Before, however, I give my own exposition, which is
in accordance with the results of the physical sciences,
I deem it necessary, to premise a few remarks.
6 
DIVINE ORIGIN OF THE LAW.
In ancient times the heavens were considered to be a
solid vault, in which the stars were fastened; and in
order to account for the different movements of the various heavenly bodies, the existence of several celestial
globes or spheres, one lying above the other, was assumed; hence the nations of antiquity had three different spaces of the Universe: 1, The heaven, which was
looked upon as the habitation of God,  the righteous,
and the pure spirits; 2, The earth, or the upper world,
as the dwelling place of the living; and 3, The netherworld, as the abode of the departed. (Elysium, Earth,
and Hades.)
Concerning the idea, which our ancestors entertained
of heaven, the Rabbins do not agree. Rabbi Yehudah
asserts, (Tract. Chagiga, sect. ii,) that there are two
different heavens; 1, one, in which the constellations are
found, and 2, the other, which is elevated above everything that is impure, being filled with the purest light,
and constituting the abode of the angels and all the
saints.  The former is simply designated as 0O'n, "the
heaven," and the other as Dne/ Ine, "the heaven of
heavens."'
Resh Lakish, (ibid,) entertained the opinion, that there
were seven different heavens, to wit:',J5 or 1l,
n]n'3, and llD:,'?ry2,~nt,D', Vilon or Galgal,
Rakia, Shechakim, Zebul, Maon, Machon, and Araboth;
the seventh heaven is said to be filled with the sources
of life, peace and bliss; the souls of the pious; the
spiritual dew, wherewith the dead shall be revived, and
the world regenerated; the Seraphim and myriads of
angels; and above all, the throne of majesty of the Most
High.
These Talmudical views were based neither on tradition, nor on grounds of reason, but upon very arbitrary
deductions.  It was concluded that,  as we find in the
Bible, Dl':i, "heavens,"  and D.;  ~2i, "heaven of
heavens," (which after all conveys only an idea of "the
7 
THE GUIDE.
height and the greatest height,") or because seven terms
are used to express the idea of "heaven," there must be,
therefore, two, or even seven heavens in existence. How
incorrect such a conclusion is, may be perceived from
the fact, that the Bible often applies different names to
the same thing. Thus for instance, the soul is expressed
by five different terms:,-Ttn,''',0,1 /
yet we know, that man has not five souls, but only one,
which, to say nothing of psychological grounds, is clearly
proved by Genesis ii, 7, saying: Down          Io.],In    f'nOtl,
"And He breathed in his nostrils a living soul."
However paradoxical such views of the term heaven
may appear to us, in our day, they were quite plausible
at that time, when the system of Aristotle was still
venerated and generally believed in: "Space is the utmost quiescent limit of heaven which touches the moving
body, or the first immoveabIe limit of the surrounding
ether. Heaven is the most comprehensive perfection, a
Divine body, indestructible, subject to no changes or
diminution, hence of a more noble nature than sublunary bodies." This Aristotelian system, however, was
not countenanced by the greatest number of the Rabbins,
as we  read  in  Midrash  Bereshith  Rabbah:  "Rabbi
Simeon, son of Yochai, said: We know not whether the
stars are fixed on a wheel, (an immoveable, ethereal substance,) or whether they float in space." So, also, we read
in Talmud Pesachim, fol. 95:" The sages of the Gentiles
say, that the heaven, being an ethereal substance, moves,
and the planets are fixed therein; but the wise men of
Israel assert, that the heaven is an imnmoveable space, in
which the planets move."  This system of the Jewish
teachers is, according to an assertion of Maimonides in
Moreh Nebuchim, a tradition, derived from the Prophets. At
the present day, we know from incontrovertible evidence,
that this most ancient cosmological system of the Jews,
which teaches, that the heaven is nothing but space, in
which innumerable suns and planets, and amongst them
also our earth, are moving, is true and correct. For,
8 
DIVINE ORIGIN OF THE LAW.
since astronomers have, through the telescope, observed
many stars, calculated their distances from each other,
and discovered, among other things, that notwithstanding
a ray of light travels seventy thousand leagues in a
second, it would, nevertheless, take a thousand years
before the light of many stars, which are visible through
the telescope, could reach the earth, on account of their
immense distance: it is evident that the apparent vault
of heaven is but an optical illusion.
And, although, the space which we call heaven, is
blue, it is not owing to the real existence of such a blue
substance, but to the fact, that every ray of light consists
of 7, or rather 3 prime-colors, to wit: red, yellow, and
blue; and as the light is refracted by the atmosphere,
in a manner that, when the sky is free from vapor, the
red and yellow colors are absorbed, the blue is reflected.
If this were not the case, everything except the sun
itself, would appear perfectly dark, even by day-light.
When, however, the atmosphere is filled with vapors,
all the  prime-colors  are  reflected, hence  the whitish
color becomes visible.  By the expression, heaven, we can
therefore understand nothing else, than a more blissful
and perfect conditions in another world, in which the souls
of the pious will once obtain their rewards. Whence
also the very correct expression of our ancient Rabbins,
Itmn  DL, "the future world," to designate the blissfulness of the souls, or the paradise. By the expression,
,I' God, dwells in heaven," therefore, nothing else is meant,
than that God fills the whole space, to all infinity, and
that He alone is the Governor and Sustainer of the
Universe.
This is, also, strikingly expressed in Psalm Lxviii, 5: [5]
"Sing to God, sing praises to His name; extol Him
who passeth along through the plains of the ether," that
is, through the endless space.  The expression /21
is most happily employed here, not however, as some
erroneously supposed, to indicate "'pleasantness,"  "ely
[5] In the common version v. 4.
2
9 
T 1I E G U I D rE.
sium," or "heavenly dwelling," from:21", "to be plea,
sant," but " the immense extent," "the infinite expanse,"
from   21, "the desert."  It thus teaches us, that God
is the vivifying medium of innumerable worlds, existing
in the immeasurable space, and governs all things in
their respective courses, as a rider manages his horse.
In order, now, fully to illustrate the verses above quoted,
(Gen. i, 6, 7,) I have to add only some few remarks, derived from physical sciences. Vapor consists, as it is well
known, of small globules of water, which have in themselves the capacity of rising, not that the atmosphere produces this vaporization, but according to a law of nature
prescribed by the Creator; which is evident from the
fact, that vaporization proceeds more rapidly in a vacuum.  Rain, therefore, is produced, when  the vapors,
or globules of water, separate themselves, in large numbers, from the atmosphere which has taken them  up,
touch each other, and flow together; in consequence of
which, and owing to their being specifically heavier than
the air, they fall in drops.
The air, which flows around our earth, like an ocean,
and is likewise called atmosphere, is the scene of manifold changes; it is the "laboratory of nature, being a
compound of fluids, consisting of vapors, electricity, magnetism, and other imponderabilities. This atmosphere is
evidently meant by the term a r,  "heaven," as is
indicated also in the Talmud, Tract. Chagiga, Sect. ii,
(fol. 12, ~a,)  Wf2v D' v1 YI  ['2W  sJn   nl~2l
'I at,In t  #n,Tr -, t[',Te'      "It was taught in
the Mishnah, that heaven, is called net ", Shlamayim, because it consists of fire, Wr, Esh,  and  Water, DOl,
Mayim, which God mingled together, and made the expansion therefrom. The height of heaven, or atmosphere, can not be determined. Although 15,700 feet is
the greatest elevation of our earth, where the heat of
our atmosphere ceases, and the region commences, where
the sun can no more produce any warmth, we can not,
10 
DIVINE ORIGIN OF. THE LAWV.
nevertheless, determine how far the vapory atmosphere
of our earth extends. [6] Astronomers assert and prove,
that each planet has an atmosphere like our earth; they,
furthermore, maintain, that most of the planets which belong to our solar system, consist of continents and seas.
This, for instance, is the case with Mars, which, when
viewed through the telescope, presents continents and
seas, the former having a reddish, and the latter a
greenish appearance. Besides, it has been incontestably
proved, in our day that the tides are produced by the
attraction of the moon. Water, therefore, has the greatest
tendency to rise, wheu it lies under the zone of the
moon's course. The limit between the atmospheres of
the various planets, without encroaching upon each other,
is called D      Ct?',7   "the expansion of heaven."
By the term, p e  a t 3n, "the  waters above
the expansion," the upper waters, the atmospheres of
the other planets are here meant, and by the words
"the waters which are under the expansion,"  or the
lower waters, the atmosphere of our own earth is to
be understood.
The meaning conveyed by the verse, "And the Lord
divided between the upper and the lower waters," is,
therefore, this: That the Lord ordained a law of nature,
according to which the various atmospheres might touch
each other, without, however, commingling together,
kept asunder, as it were by an expansion or a barrier.
And, since this law of nature is alike necessary for the
existence of our earth and the other planets, the expression, "And the Lord took care, that it was good,"
is not found here, as in the other epochs, lest it might
have been applied to our earth alone, the formation of
which is narrated here, whereas it is applicable to all
planets.  Nor is there any contradiction between  the
History of Creation of the second, and that of the first
period, of which it is said: "In the beginning God
[6] It follows from the phenomena of tHae twilight, that the atmosphere in a hight
of nearly ten geoopraphical miles is still dense enough to reflect the light of the sun.
11 
created the heavens and the earth; " for under the
term "heavens," DOty, in verse 1, is understood, as
I have remarked already, the whole space of the Universe, with its innumerable suns and planets; while
C3Gu, "heavens," as it is used in a more limited sense,
in the passage relating to the second period, signifies
only the atmosphere and the relation of the earth to
the sun.-These ideas seem to be conveyed also in Chagiga, Sect. ii, p. 15 a:  i, Vei   l-it of'in 73t7 at    v
"[~1n Ali1rn        -oh           It is told, that Rabbi
Joshua, son of Chananiah, once stood on the top of
the temple-mount at Jerusalem, and, perceiving Ben
Soma, who sat there, without rising from his seat, to
pay him the usual respect, addressed him thus: "Why,
Ben Soma, art thou so proud to-day, and what does so
engage thy attention, as to disregard me?" To which
Ben Soma answered: "I am engaged in an important
business: I investigated the distance between the upper
and the lower waters, and found, that it is but three
fingers wide."  4,nI In ID nl,  nlt;t -I nir   sen
Rab Achai, son of Jacob, said: "Only the breadth of a
hair." But the Rabbins assert, that there is no distance at all between the upper and the lower waters,
but where the one terminates, the other begins.
It appears to me, that the Rabbins meant to convey,
in these words, the incontrovertible truth, that the atmospheres of the various planets of our solar system,
as I stated above, touch each other without commingling. This will also explain the words, used in the history of the deluge: "And the sluices of heaven were
opened;" which means to say, that the upper atmosphere sent water to the lower atmosphere, the separation being then suspended, in consequence of which the
12
TTIlE   GUIDE.
-Tnyr N51 Nolt in l,l~l,41  ni    n ame no'by in'
Alllltn,-I:ls   In, 4niR~t in li'Ki 11,4 1n i R -Ing 
DIVINE ORIGIN OF THE LAW.
whole earth could be covered with water. This hypothesis, I believe, is the key to the Biblical history of
the deluge; yet, this is not the place, to expatiate
further on this subject.
9. "And the Lord said: Let the waters under the heavens be gathered together unto one place, that the dry land may become visible;
and it was so."
The truth of this statement, that the earth existed,
from the first period of Creation, in a perfectly fluid
state, has been confirmed, by the most recent geological investigations. (See above v. 2.)
10. "God called the dry land Earth, and the gathering together of
the waters He called Seas, and God took care that it was good."
All commentators propound the question, why the mass
of water,  in its great collectiveness, is termed  t7n,
"Seas," in plural, and not D', "Sea," in singular, as
we find it in Gen. i, 26, Ps. xcv, 5, and in other passages.
Nobody has as yet given- a satisfactory explanation on
this point.
But, according to my  view,  the plural form, odd,
"Seas," has been properly used in this passage, both
with regard to Grammar and Geology. The grammatical
reason is, that fixed magnitudes are often designated,
in  the  Hebrew,  by  the  plural  form;  viz.  Dne,
"Heavens,":,  "High  places,"  &c.  So  also we
read in Ezekiel,  xxviii,  2:  otnt n1,  "in the heart
of the seas," instead of D   i, "in the heart of the
sea."- The geological ground is this: The various processes of boring, instituted for the purpose of building
Artesian wells, have caused the discovery of streams
and an immense mass of waters in the depths of' the
earth. It is, therefore, probable, that under the term
Dtt,  "seas,"  as used in the third period of the Creation,  the  subterranean  waters  must  be  understood,
which are also called in the Scriptures, 0'l -T,j
"the deep," "the depths," and,-  ~,   "the immense deep."  (Gen. vii, 11.)
13 
THE GUIDE.
11. "And God said: Let the earth bring forth grass, herbs yielding seed, fruit trees yielding fruit after their kind, in which its seed
is upon the earth; and it was so."
The attentive reader will, undoubtedly, while reading
this verse, be unable to withhold this question: "How
could the plants germinate, the warming beams of the
sun not having been created before the fourth period?"
It is true, we might assume, that the matter of light
created already in the first period, and around which
the rotation of our earth took place, promoted the
growth of the plants; but how could they thrive in
light without heat? But, for this, also, the latest geological investigations afford us the solution.
Observations teach us, that in the interior of the
earth, the influence of the seasons is perceptible only
at a very moderate depth, where the heat begins to
increase in the same proportion that we descend farther;
and it has been shown, that the heat increases One
Degree, (of Reaumur) with every thirty-three metres of
depth.
The warmth of the earth, or central heat, which
kept the earth in a prfectly fluid state at the period
of the Creation, as is still the case in the centre of
the earth, and which is proved by the volcanic eruptions,
and the existence of warm and hot springs, produced,
before the surface of the earth had cooled down to the
present degree of temperature, a peculiar temperature,
when  there  were  no  climates,  but when  a  vaporatmosphere surrounded our earth, which enabled the
vegetation to progress. Thus, vegetable remains of
various tropical plants, rooted fast in their original
places, have been found in the island of Portland, in
England. The same is seen in the collieries of Europe,
even in the regions which are at present the coldest.
All this proves, that the temperature was at some period
alike everywhere; and this time was evidently the third
period of the Creation, as it is described in this passage
14 
DIVINE ORIGIN OF THE LAW.
of the Bible, when  the plants were kept alive as in
a hot house.
14. "And God said:' There shall be lights in the expanse of the
heaven, to distinguish between day and night, that they may be as
signs, for seasons, days, and years."
Under the term ni,   "light," nothing else is to be
understood, as I remarked above, than that God now
imparted the matter of light, which He had created already in the first period, to the sun, in order that its
rays may not alone immediately illumine and warm our
earth, but that those rays also, which the moon receives, may be reflected upon our globe.
The  fourth period does by no means comprise the
creation of the stars, but of a luminous fluid around the
sun, which reaches us also through the medium of the
moon, a fact which is also corroborated by the latest
discoveries of astronomers, according to which the sun
is a dark body, enveloped in an atmosphere of light.
Hence, sun and moon are called lights, not with regard to what they are in themselves, but to what they
are for us. The 17th verse should not, therefore, be
translated, as it has been erroneously done heretofore,
"And the Lord placed them in the expanse of the heaven,
to give light upon the earth," but: "destined them, in
the expanse of heaven, to give light upon the earth,"
for  D, (natan,) followed by a A, means:'"to destine
something for a particular purpose."
16. ".......and the lesser light to rule by night, and the stars."
Under:lD,  "stars," only the  planets which belong to our solar system must be understood; for as it
says: "to rule by night," which evidently refers to every
night, it can not possibly mean the innumerable luminous bodies in our firmament, because their light, - a]though light is the most rapid matter,- can not reach
us, in consequence of its immense distance, as astronomers teach us, before three, nay that of the telescopic
stars, not before thousand years. And suppose even, that
the light of the most distant worlds, has a periodical
15 
THE GUIDE.
influence upon our earth, this influence can nevertheless
not be so great, as to be meant by the expression, "to
rule by night," since, as ALEXANDER VON HUMBOLDT, well
observes: "The light of the moon, nay that of the remotest worlds, produces changes in man no less, than
in the delicate structure of the flower; but, when  a
thousand more powerful forces influence us at the same
time, the effect of the weaker is set at naught." The
correct translation of DC:in, is, therefore, planets.
Verses 20-29 describe the development of animal
life, in which sensation, instinct, intelligence and will,
are gradually combined, in various proportions with the
phenomenon of mere existence. First, we meet with
the creeping animals, Gastrozoa, SAW, then with the
articulated, Arthrozoa, C]j?, (as Rashi also properly remarks: "such as flies,") and lastly, with Osteozoa, which
are denoted 1, as D,, whales, and fishes, in general;
2, as rleo't"l 1,     aimphibia; 3, as <JO  1l,  birds;
and 4, as'II O7n:', Mammalia.  The highest degree of
the fifth and sixth periods of the Creation is embodied
in Man, he being the immediate work of the Creator,
and the image of God. As regards the expression, "in
the image of God," Sirach supposes, (xvii, 1-8,) that it
designates the power of Man, to rule over all creatures
on the earth. This, however, would explain only the
expression, "in the image of God," and the words, "in
His likeness," would appear to be quite superfluous, a
tautology, altogether discordant with the brevity, exhibited in the History of the Creation. Now, it may be
asserted, that, notwithstanding this brevity, a pleonasm
is to be found in almost every line, to wit, that the
word,';t, "God," occurs thirty-five times in thirtyfour verses, which might have been easily avoided; hence,
the phraseology used in the History of the Creation
should not be so scrupulously scanned.  To this, I would
reply, that such a refutation is quite superficial; for at
16 
DI V I N E O R I GI N OF THE  it A w.
a time, when nothing was too low or too high, to be
worshipped by mankind as something Divine; at the
time, when the whole Universe was supposed to be
filled with various Divine beings, it was most imperatively necessary, to counteract this error, by a constanit and emphatical repetition of the truth, at every
period of the Creation, that there was, and is but One
Highest Cause, which called every thing into existence.
The words in the Book of Wisdom, ii, 23, Deus enim
creaverat htominem ad conditionem incorruptam, et imaginemn
ipsissimae naturae suae fecerat eum, seem to convey the
idea, that the passage, "in our image, in our likeness,"
means to say: that man was originally not destined to
die; an explanation which is also incorrect. For, man,
having become mortal and corruptible, after his so called
fall, it was quite improper to use, in Gen. v, 1-3, and
ix, 6, the expressions,  t0-  and  t:'i'lIJ,  "the
image, the likeness of God," as conveying the idea of
ineorruptibleness. Besides, this explanation of the Book
of Wisdom, militates against the opinion of the Talmud,
as Midrash Rabbah remarks on Gen. i, 31: "And God
took care, that it serted the best purpose,"'CR:ID,
this is death," that is to say, it was  God's purpose,
that all earthly creatures should be subject to decay.
The Talmud, therefore, entertained the opinion, that the
first human pair were also created mortal. Should, however, the objection be made, that according to Gen. ii,
17, and iii, 3 and 4, man, originally being created immortal, had rendered himself mortal by his sin, and that,
therefore, the opinion of the Talmud must be rejected,
I should reply, that Gen. ii, 17, does not mean: "on the
day thou eatest thereof thou shalt die," -but indicates,
according to a well-known Hebraism, the early occurrence of a fact; here, therefore, the early occurrence of
his death. Hence, the threat means this: "At the time
thou eatest of the tree, thou shalt die early;" which
was actually the case, since men were no longer per               3
17 
TIIE GUIDE.
mitted to eat of the tree of life, the fruits of which could
prolong their lives, if not for ever, at loast for many
years; for D2  does not convey the idea of eternity,
but of a long time. From Gen. iii, 19, we may especially conclude, that death is not to be looked upon
as a punishment, but as a necessary consequence of the
nature of the human body.  My view, therefore, is this:
"in our image" means the psychological, "in our likeness,"  the moral, and "have dominion," the political
freedom, all of which are the offsprings of an all-enlightening reason, given to man as his property here
on earth. This pre-eminence makes man the ruler over,
and  the  ideal  of perfection  of all earthly creatures.
The  expression,  "we  will make man,"  is a pluralis
majestatis, often used by kings. -- (Ezra iv, 18, and vii, 24.)
This mode of speaking is made use of also in modern
languages, in instances of this kind, and no less empIoyed also in addressing single persons, as in German
Sie and Ihr, in French vous, in English you, &c.
The phrase  "Id   nt2, "exceedingly suitable," in i, 31,
is the Hebrew Superlative, and is applied only in the
sixth period of the Creation; for this reason, because it
is applicable exclusively to the summing up of the whole
Creation on earth, when all things were linked together
and followed each other as necessary cause and effect.
For, a continual progress from an incomplete to a better
state, - from the better to the more perfect, - and from
the more to the most perfect, reigning throughout the
infinite varieties of creatures: the utmost perfection
could have been attained only, in the combination of
things, where the highest and the lowest, and the most
distant extremes are bound together by one common tie.
Having thus at length shown, that the History of the
Creation, whether we view it from an astronomical, physical or geological point, is correct, we add, only, that
the "Sabbath," day of rest, constitutes the seventh epoch,
teaching us, that God ceased to produce direct creations,
18 
DIVINE ORIGIN  OF TIIE LAW.
and now  works only indirectly through the medium of
the laws of nature, which He sanctified, that is to say,
made immutable for all eternity. This Divine day of
rest, therefore, will last as long as our solar system remains unchanged.
I repeat, that a man who, although unacquainted with
the theories and facts, the instruments and apparatuses
of later centuries, could build a system, which still must
be regarded as a perfect one, was utterly unable to do
so from mere human suppositions; but solely by means
of a particularly wonderful and higher inspiration.
II. In Levit. xi, 4 and 5, and Deut. xiv, 5 and 7, it
is said, that there are among all quadrupeds four classes,
three of which have one common sign of cleanness, [7] and
the fourth class, the other. [8] But, how could Moses know,
that there are but these four classes of animals throughout our globe? [9] Might not perhaps a fifth class yet
be found, which bears both signs of cleanness? Still,
up to our day it has not been discovered.
III. The destinies of Israel have been carried out in
history, precisely as they were foretold in the Law.
IV. The Mosaic Law contains such a perfect system
of morals and doctrines of civil and political institutions,
so thoroughly in accordance with the law of nature, as
they could not have been communicated to Moses, [10]
in that time of profound darkness, by any man, nor invented by him. It constitutes a harmonious edifice, containing no doctrines whatsoever, which contradict each
other.  For, although some contradictions may be found
with regard to several historical and chronological dates,
the law of revelation is free from all incongruities; the
law may entirely satisfy the moral wants of mankind,
for the sake of which, revelation was requisite. I will
make mention only of the eternally memorable Ten Com
[7] Rumination.                            [8] Cloven feet.
[9] See'5pr;d, Part I, Sect. 7, ch. 7, by Hartwig Wessely; also the
Book  Siphri Parshat Reeh.
[10]  See Herd(er's "The Spirit of Hebrew Poetry," vol. i, pages 349, and following.
19 
THE  GUIDE.
maudments, which have actually been adopted by all
civilized nations, and the fundamental doctrines with regard to our duties towards our fellow-men: "And thou
shalt love thy neighbor as thyself;" (Levit. xix, 18,) "As
the native born shall be the stranger who dwells among
you; and thou shalt love him as thyself:" (ibid. 19,)
"When thou seest the ox or the ass of thine enemy
going astray, thou must endeavor to restore it to him;
when thou seest the ass of thy enemy lying under his
burden, do not withdraw  thyself but help him."  (Exodus xxiii, 4 and 5.) "In a cause the majority of impartial men must decide," &c. (ibid. 3.)  There were
public proceedings in judicial matters, conducted by
judges, who were elected by the people. (Deuter. xvi, 18,
and xvii, 9.) The Prophet Samuel, filled with the spirit
of Moses, inveighed, therefore, against absolute monarchy,
representing it as a glittering slavery. (I. Sam. viii, 11, 19.)
V. The Jewish Prophets have proved themselves God.
inspired men by this fact, that they did not, like
the heathen oracles, foretell future events, in obscure
and  ambiguous  speeches, but predicted coming occur
rences, which no human reason could presuppose, with
such clear and distinct words, and so recorded them with
their own hands in their still well preserved works, as
they really took place in later times.
Although the Divinity of these writings, as I have
already remarked above, is acknowledged also by all
Christendom, they nevertheless call them The OLD Testament, while they assign to the Gospels, added by the
founders of Christianity, the name of The NEW Testament.
Before we enter upon a contemplation of the contents
and mutual bearing of both these two religious systems,
let us maturely inquire, whether the titles "Old Testa
ment," and "New Testament" are properly applied to
these works. The common appellation, "Bible," or "Holy
Writ," as assigned to both the Mosaic and Christian
toctrines, induces us to conclude, that neither surpasses
o 
DI V I N E O R1 G IN O F T HE I, A wV.
the other by importance, authority, or significancy. This
opinion, however, the Apostle Paul seems not to have
entertained. He designates (Hebr. viii, 8 and 15,) the
doctrine of his Master with the New, and that of Moses
and the Prophets with the Old Testament, founding it
upon  Jerem.  xxxi, 31, where  we  read  as  follows:
,'Irl he'll,Tl~s'q:l, which Paul translates thus:
"Behold, the days come, saith the Lord, that I will make
a new covenant with the House of Israel, and with the
House of Judah."  I said, Paul translates na,  with
"Testament," for that he understood by the Greek term
Diatheke, its original meaning,  "last will,"  and  not
in the sense as it is used by Iater Latin writers, for
instance Irenacus, is irresistibly evident from Hebr. ix, 16
and 17, where we read: "For where a Testament is,
there must also, of necessity, be the death of the testator," &c.  To which he says: (ibid. viii, 13,) "By
saying a new, he hath made the first old. But that
which decayeth and waxeth old is ready to vanish away."
Every one acquainted with the subject, will raise the
question: Is the teri- "New Testament" a correct translation of i'l    e'l"l2? since i"l21 means only: foedus,
covenant, contract; whereas the phrase "to make a tes
tament," or "last will," is always expressed by %,q
or.... %  1.  Nay, the words  na  n              correspond
entirely with the Latin phrase: foedus icere; and, as
little as these words can be translated with "to make
a testament," so contrary is it to the use and spirit of
the Hebrew language, to make it the translation of
nea   nea    The apostle, however, made use of this
incorrect translation, and desired to attribute to the Hebrew word n:  the collateral idea of the analogous
Greek term Diatheke, "contract, covenant, testament,"
which it never has, for this reason; because he could
make use of it for the sake of his system, without exposing himself to a charge of having given a false inter
21 
THE  GUIDE.
pretation. For, whoever does not compare the Hebrew
original with the Greek version, is unable to discover
the inaccuracy of the Apostle's interpretation. The original name  of the Mosaic system is o7iq, "Law,"
(Deut. xxxi, 9 and 24,) or  ~l'llJl, "The Law of
Moses," (Joshua viii, 31; Mal. iii, 22, &c.) and Paul's
Master himself called the Holy Torah: "The Law."
(Matth. v, 17, 18; Luke xvi, 16.)  It is called  o1,'D,
"The Book of the Covenant," only inasmuch as it contains the Ten Commandments, which comprise the very
essence and chief-contents of the covenant. According to
Paul's version, therefore, Jeremiah could not have said,
tr/'Dl  but llin/Dl or n,l'l nor nr   but'n'q
or  G    lr:'l'I DD. Besides, Paul's conclusion, that
"that which decayeth and waxeth old is ready to vanish
away," is likewise entirely incorrect, considering, that
this assertion is made with reference to Divine truths.
Only earthly things can corrode, and become destroyed
by the tooth of time, but the spirit and its productions
are eternally young and vigorous.
And should any one say: "This true, Supreme Intelligence revealed the Mosaic Law, as the best possible
for a nation of slaves, for a people that still lay in the
cradle of infancy, (Gal. iv, 3,) but this law lost its power
and had achieved its purpose, when mankind began to
enter upon a more mature age, and had, therefore, to yield
its place to a better dispensation,"    we would answer:
this view, though again and again urged, is repudiated
by the following considerations:
1. It was not a nation of slaves, but a free and independent people, grown up under the superintendence
of Moses, that were called upon to obey his law; for
the generation of slaves, which came from Egypt perished entirely in the desert.
2. The Mosaic dispensation contains the sublimest,
purest, and clearest ideas of God and Virtue, which, as
we intend to prove by this our work, were not rendered
more perfect in the Christian dispensation, but often
22 
DIVINE ORIGIN OF THE LAW.
even deprived of their lustre. Nay, the latter was not
even suitable for the childhood of the heathens, (see
No. 4 below,) in the department of Theology.
3. It can be irrefutably proved from the Writings of
the Prophets, to whose predictions reference is constantly made in the New Testament, that the Lord will
not reject that nation, cherished with so much grace,
and prepared to higher knowledge, together with the
law given to them. Thus it is said in Is. liv, 10:
"Mountains may move,  and hills fall down; but my
grace shall not depart from thee, and the covenant of
my peace shall not be dissolved, saith the Eternal, who
hath mercy on thee." Or: (ibid lix, 21,) "And as regardeth myself, this shall be my covenant with them,
saith the Lord: my spirit which resteth upon thee, and
my word which I have put in thy mouth, they shall not
depart out of thy mouth, and out of the mouth of thy
children, nor of the mouth of thy children's children,
saith the Lord, from now unto eternity." -Furthermore,
in Ps. cxix, 152: "As regardeth Thy testimonies, I have
known of old, that Thou hast founded them for ever."
Again, in Jeremiah xxxi, 35 and 36:  "Thus saith the
Lord, who giveth the Sun for a light by day, and the
ordinances of the moon and of the stars for a light by
night; who stirreth up the Sea that the waves thereof
roar, He whose name is the Lord of hosts: If those
ordinances depart from before me, saith the Lord, then
the seed of Israel shall cease from being a nation before
me for ever."
See also Isaiah lx, 22.
4. Is it the demoralized Greeks, or the effeminate
Romans, or the then savage Germans, that were the nations, which constituted the more mature portion of mankind, and for whom the Mosaic law, and the lessons of
the Prophets with regard to morals and the knowledge
of God, were no longer sufficient? How absurd is it,
to assert, that the Israelitish nation which was trained,
through forty years, for a higher knowledge of God,
23 
THE  GUIDE.
was unable to comprehend that which the most demoralized Roman and the inhabitants of the German
forests, could have understood in an instant, as though
they had at once become ripe for it. Yet, history teaches
us, that, for the most part, violence, the sword, the
rudest barbarity on one side, and the most childish simplicity on the other, paved the way for Christianity
among the heathens. Thus, for instance, we see that
the Emperor Constantinus ordered the heathenish Temples
to be closed, and prohibited sacrifices. The Emperor
Theodosius banished all heathen scholars from Alexandria. Charles Martel and Charlemagne wore a victorious but gory sword for the conversion of the heathens.
What a beautiful maturity!
And should some say, "be this as it may, Christianity
has produced the most beneficial results, and caused the
re-birth of mankind, all of which no other religion could
have effected,"-we would reply, that this assertion was
no less a wilful disregard of all historical facts, and a
blind submission to preconceived  views  and opinions.
For after being made, in the third century, by the Emperor Constantine, the ruling Religion of the Roman
empire, it was not only unable to deliver the Romans
from their moral depravity, but checked, on the contrary, by the increased development of its hierarchical
power, every real progress in spiritual and moral cultivation, down to the fifteenth century. Or, should the
ordeals, the funeral piles, the tortures of inquisition, and
whatever other shackles were forged, with the view of
pinioning the human mind in darkness and ignorance
constitute the truly appropriate institutions for the cultivation of the human race? Or should you call this a
progress, that the very Christian Spaniards once butchered, in the most outrageous manner, in this our country, forty millions of men, who had done them no harm
whatever, expelled and plundered the rest, and violently
took possession of their lands and houses? Surely not!'
Although it can not be denied that Christianity exea
24 
DIVINE ORIGIN OF THE LAW.
cised, in general, some influence over the civilization in
Europe, yet, this advantage has been ten times countervailed by the injuries which it produced during many
centuries, through mutual intolerance and religious persecutions the belief in witches and witchcraft, and the
trials resulting from this belief-through the sale of indulgences, through anathemas and excommunications, and
a spiritless form of worship, which it imposed upon the
nations, although it militates against the outward piety
of Pharisees.
Since that time only, when the ancient Greek philo sophy revived in Italy, and kindled the light of reason,
a new dawn of civilization and enlightenment broke upon
Europe; and then only the bold spirit of noble men
awoke for the attainment and establishment of freedom
of belief and conscience, and a higher moral maturity,
and strove, incessantly, for the highest possible civilization.
5.  Christ himself declared the Law of Moses  to be
eternal and unchangeable, even to its most minute tittles.  For he teaches: (Matth. v, 19,) "Whosoever, therefore, shall break one of these least commandments
and shall teach men so, he shall be called the least in
the kingdom of heaven," &c. By commandments" he
did-not only understand the laws of nature and morality,
but also the ceremonies; this is satisfactorily shown by
the parallel passages in Matthew? as justly observed, in the
"Fragments of an Unknown," edited by Lessing. "These
ought ye to have done, and not to leave the other undone." (Matth. xxiii, 23.) Here we are shown, beyond
all doubt, that not even the least tittle of the Mosaic
ceremonial law should be violated.- Again, ib. xxiii. 2
and 3. "The Scribes and the Pharisees sit in Moses'
seat. All, therefore, whatsoever they bid you observe,
that observe and do; but do not ye after their works;
for they say, and  do not."  Christ, therefore, only rebukes the hypocrisy of his contemporaries, and complains
4
25 
THE GUIDE.
of this, that they placed the observance of ceremonies
above that of the moral laws; but he means not to
abrogate, in the least, the Law of Moses, as he himself
taught it also by his conduct.  He made the pilgrimage
to Jerusalem, on the great festivals, according to the
injunctions of the Mosaic Law, and fulfilled all the requirement of the Divine worship. He caused the Paschal
lamb to be prepared for himself and his disciples, and
ate of it amidst the customary thanksgivings and songs
of praise; and, lastly, he commanded the leper, (Matthew viii, 2-5,) to show himself to the priest, after he
had become healed, and bring the sacrifice ordained by
Moses.  If the Apostles, therefore, abrogated both the
great and smaller precepts, the tittles as well as the
larger passages in the Law of Moses, they certainly
acted against the command of their Master, and would
have exposed themselves to his indignation and severe
rebukes, had he been still alive.
As regards the interpretation of the phrase neonn
~'1~, -however,  it is given by the Prophet himself,
in the following verse: "For this shall be the covenant,
which I will make with the House of Israel after these
days, saith the Lord: I will place my  law in their inward parts, and upon their heart will I write it. And
I will be their God,  and they shall be my  people."
(Jerem. xxxi, 33.) It is here evidently announced only,
that the Jews would no longer give themselves up to
idolatry; and this prediction has really been accomplished. After their return from Babylon, although they
were addicted to many vices, they nevertheless never
went so far astray, as to become rebellious to the truly
One God.
Having so far shown, in general outlines, that the
view of Paul and of modern Christendom, that the New
Testament has abrogated the Mosaic Law, is without
any foundation whatever, nay even anti-Christian: we
shall not only prove this, in detail, by contrasting all
the doctrines of the Mosaic and Christian Bible, but
26 
DIVINE ORIGIN OF THE LAW.
show, moreover, that Christianity contains not a single
truth, which was not most distinctly and satisfactorily
taught, at a far earlier period, in the Mosaic dispensation.
THE GOSPEL OF MATTHEW.
,'Already in the most ancient times," says Dr. Bretschneider, [11] doubts were raised, with regard to the
genuineness of the first two chapters of Matthew; and
these doubts have, as yet, not been so refuted, as to
build anything  certain,  upon  their foundation."   DE
WETTE, (Biblical Dogmatics,  page  270,) WEGSCHEIDER,
(page  226,) the truth-loving  and  acute critic DAVID
STRAUSS, (Life of Jesus, vol. I. p. 211,) DE WETTE, (Brief
Explanation of the Gospel of Matth., pages 15 and 20,)
and many other theologians, disputed, with good reasons,
the genuineness of the genealogy of Christ, as given by
Matthew and Luke, and maintained, that it was but a
myth.  Others observe, that the same myth was known
among  the  Chinese, with regard  to the supernatural
birth of their Fohi, and among the Indians and others,
with regard to their Buddha or Sakia muni.  Hence, it
might appear to be unnecessary to comment on the first
two chapters of Matthew; yet, for sake of completeness,
I will add my remarks on these also.
[11]  See his Manual of the Dogmatics of the Evangelical-Lutheran Church.
27 
TH E  GI D E.
CHAPTER I.
1. The Book of Generation, &c.
25. "And Salmon begot Booz of Rachab; and Booz begot Obed of
Ruth; and Obed begot Jesse."
Unlikely as is the combination of the learned ENs
SABA or PETHAYAH, that Joshua should have married
Rachab, (Megillah 14, c. 2,) we assert, that equally untrue is the relation of our genealogist, according to
which Rachab was the wife of Salmon; since men, like
Joshua or Salma, would never have acted against the
Mosaic Law, which says: "Thou shalt not intermarry
with them; thy daughter shalt thou not give to his son;
and his daughter shalt thou not take for thy son."
(Deut. vii, 3.)
8. "And Asia begot Josaphat; and Josaphat begot Joram; and
Joram begot Ozias."
Three links of the genealogical chain, to wit: Ahaziah, Joas, and Amaziah, are here omitted. (:First
Kings viii, 25; ib. xiv, 13, and I. Chron. iii, 11.)  It is
true, that men often fin* in the genealogies of the old
Testament, one or more links left out, for the sake of
brevity, or on account of their unimportance, in which
case we can not translate the term 12 with "filius,"
"son,"  but  "proles,"  descendant.  For  instance,  in
Ezra vii, 3, we find six links left out between Azariah
and Meraioth; and yet, it is said there:,'t  1, " the
sorn of Azariah," and ~lll' In, "the son of Meraioth;"
and again ib. v, 1:'In'1,  the son of Iddo," instead of I't In  ~'2?V  "the son of Berachiah, the
soniof Iddo," according to Zech. i, 1.
Even when the term']  occurs, it can not always
be'exclusively translated by " he begot," but conveys,
especially when one or more links are omitted, the idea
of: "he had for descendant."  For instance, I. Chron
28 
)DIVINE ORIGIN OF THE LAW.
icle vi, 12: TV~         ai, N    l,  can  not be
rendered by: "And Ahitub begot Zadok," but by: "Ahitub had Zadok for descendant;" for the latter was his
grand-son, and son of Meraioth, as may be seen from
I. Chron. ix, 11, whose name is left out in our passage
for the sake of brevity.  So also we see, that (ib. ii, 11
-13,) the term.t    means nothing else than "had
for descendant," namely, " Nahshan had for descendant,
Salma; Salma, Booz; Booz, Obed, but Obed begot Jesse.
For, since, already, in the times of Abraham, it was
considered impossible, that a centenarian should have a
child, (Gen. xvii, 17,) how can it be at all probable, that
at a much later period, when the duration of human
life scarcely ever exceeded one hundred years, there
should, nevertheless, have been four [12] generations,
each of whom begat children at the age of a hundred
years? It is evident that some links are omitted here,
on account of their unimportance. We can not, therefore, accuse the ancient Bible historian of having made
a mistake, since the error lies exclusively in our misunderstanding - in our faulty translation of the word
,I,  by  "genuit,"- "he begat."  This, however, can
not be urged in defence of our genealogist, since in
verse 17, he sums up, as David Strauss correctly observes, and lets us know, unequivocally, that he means
to omit not a single link in his genealogy. We are
fully justified, therefore, in holding him to a strict accountability.
11. "And Josias begot Jechonias and his brethren, about the time
they were carried away to Babylon."
One link is omitted here; for Josiah begot Jehoiakim,
whose son was Jechoniah. (See II. Kings xxiii, 34,
and xxiv, 6.) It appears, furthermore, clearly, from I.
Chronicles iii, 16, that Jechoniah had no brothers. Our
author, however, was misled to his error, as also long
[12]  The remark of Aben Ezra in his commentary on Ruth that there are five links, if
we include Nahshan, creates sonicm historical difficulties.
29 
THE, GUIDE.
after him, Dr. M. Luther, in his translation of the Bible,
and De Wette, in our own time, in his commentary on
Matthew, page 11, by taking the term lns, (II. Chronicles xxxvi, 10,) in the sense of " Frater," "brother,"
instead of "cognatus," "relative."  But that lon   in
this passage is to be understood as "relative," "uncle,"
is evident from II. Kings xxiv, 17, where it is said:
'"And the King of Babel put in the place of Jechoniah,
Mathaniah his uncle, as king, and gave him the name
Zedekiah."
12. "And after they were brought to Babylon, Jechonias begot Salathiel; and Salathiel begot Zerubabel."
Again a link is wanting; for Salathiel begot Pedaiah
whose son was Zerubabel. (I. Chron. iii, 17-19.) And
although we read in Haggai i, 1, and Ezra v, 2:
tY~'D~R~ l: ~1',   Zerubabel son of Shealthiel, it
is no support for our author; since, as we have already
stated above, to verse 8, 1l: means often "proles," " descendant," as is the case, alsb, in this passage, not only
according to the opinion of the oldest commentators, but
especially as clearly proven from I. Chron. iii, 17-19.
13. "And Zerubabel begot Abiud; and Abiud begot Eliakim, and
Eliakim begot Azor."
No mention is made in the Books of Chronicles of an
Abiud, hence he is no historical person.  On the contrary, it is recorded that Zerubabel begot Meshullam
and Hananiah.
17. "So all the generations from Abraham to David are fourteen
generations; and from David until the carrying away into Babylon
are fourteen generations; and from the carrying sway into Babylon
unto Christ are fourteen generations."
Although, when resorting to historical records, we can
find only fourteen names from Abraham to David, we
must, nevertheless, come to the conclusion, as may be
seen from our remarks on verse 8, that there must have
been more than fourteen links. How much the pen of
our historiographer was guided by arbitrary rule, is especially shown by his enumeration of the members of
30 
DIVINE ORlGIN OF THE LAW.
the later lines, where he omits several historical characters, as though they had not existed.
18. "Now the birth of Christ was on this wise: When as his mother
Mary was espoused to Joseph, before they came together, she was found
with child of the Holy Ghost."
In reading this verse attentively,  we find ourselves,
even in our time, placed in the situation of Faustus the
Manichaean, and can not but ask the question: If it be
true, that the Holy Ghost, and not Joseph, was the
father of Christ, how could the Apostle prove his descent from David, by the regular descent from David to
Joseph, the husband of Mary? Was not Joseph merely
his foster-father, without being related to him in any
way, whatever? But to judge from this gross contradiction, [13] in which our author happens to be with
himself, it appears to us more than probable, that
Matthew, ever supposing the first two chapters  to be
genuine, represented the genealogy of Christ in a most
natural way, and not as the text now reads, from
verse 18-25. This hypothesis becomes even certainty,
when we reflect, that Gerinthus, a teacher of the time
of the Apostles, who, according to Epiphanius, acknowledged only the Gospel of Matthew, regarded Christ as
nothing else than the son of Joseph and Mary, born in
the natural way; and that Carpocrates, and a party of
the Ebionites maintained the same opinion.
22. "Now all this was done, that it might be fulfilled which was
spoken of the Lord by the Prophets saying,
23. Behold, a virgin shall be with child, and shall bring forth a
son, and they shall call his name Emmanuel, which being interpreted
is, God with us."
FMom the introductory words of the verse quoted:
"Therefore, will the Lord Himself give you a sign;
behold this young woman is with child," &c., it is
[13] This contradiction is by no means solved by the assertion of some theologians
that Mary descended from the House of David; for if this had been  the case, Matthew
and Luke would have given the genealogy of Miry, and not that of Jozeph, who is
alleged not to have been the father of Christ; especially Luke, who distinctly records
such circumstances; as he, for instance, remarks  (-i, 15,-) that Elizabelth was of the
daughters of Aaron,  would certainly not have passed il silence over the Davidean descent of Mary.  The passage in Luke i, 36: "And behold! thy cousin Elizabeth," proves
nothing; for Syggene, does not determine, whether the relationship was  on the father's
or mother's side; and should even the latter be supposed, it would then be an entirely
groundless assumption, to assert that Elizabeth's mother was a descendant of David.
31 
T THE  GUIDE.
evident, that the Prophet, in no-wise, prophesied of Christ,
but speaks of and to his contemporaries, and gave a
sign to the faltering Ahaz together Nvith the House of
David, with the view of confirming the promise of deliverance. This opinion is corroborated also by the fact
that the Prophet continues, (Isaiah vii, 16,) "For before
yet the child (i. e. Emmanuel) shall know to refuse the
evil, and to choose the good, shall the land of which
thou hast dread, (Syria, and the land of the ten tribes
of Israel,) be forsaken of its two kings," which prophesy
can certainly not be applied to the time in which Christ
lived. Nor did this prophesy of Isaiah, with reference
to the two aforesaid kings, eventuate to the contrary,
as Thomas Paine asserts in his examination of the
Gospel of Matthew, but was literally fulfilled.
II. Chron. xxviii, 6, informs us of the war, which the
King of Israel carried on alone against Judah, and in
which Ahaz suffered a terrible defeat.
On the other hand, the prophesy of Isaiah refers to
the alliance made at a later time between the Kings
of Israel and Syria, who marched as far as the capital
of Judah; when it was' released through the assistance
lent by the King of Assyria to King Ahaz. (See II.
Kings xvi, 9.)
CHAPTER II.
2. "Where is he that is born King of the Jews? For we have seen his
star in the East, and are come to worship him."
We know at the present day how to value the system
of Astrology, and need remark but this, that this fiction,
according to which Oriental Astrologers were induced
to conclude from the appearance of a star, upon the birth
of a Jewish Messiah, is based upon Numbers xxiv, 17.
But we are compelled to consign the history of the birth
of Christ into  the  domain  of fiction, chiefly for this
reason, that it is represented in an entirely varying and
32 
DIVINE ORIGIN OF THE LAW.
contradicting manner, in the Gospels arbitrarily canonized. [14J Without mentioning the manifest contradictions,
which any one who compares the genealogies of Christ,
according to Matthew and Luke, with each other, will
discover, I will merely remark, that Matthew places the
birth of Christ in the time of Herod, when Joseph withl
his wife and newborn child fled to Egypt, and returned
only after Herod's death, during the reign of Archelaus,
and settled in Nazareth; whereas  Luke i, 26 tells us,
that Joseph and Mary dwelt in Nazareth, and, in consequence of a taxation ordered by the Emperor Augustus
-the first ever imposed on Palestine   went over to
Bethlehem, where Mary gave birth to her first son.  Now,
it is settled by history, [15] that Herod obtained, under
the reign of Augustus, a remission of the tribute to be
paid to Rome, and that the first taxation mentioned by
Luke only took place after the banishment of Archelaus
to Vienne in Gaul, when Judea was placed under the
government of Procurators, appointed, with the sanction
of the Emperor of Rome, by the governors of Syria.
Hence, Christ must have been born several years later
than stated by Matthew, whose reports, therefore, must
be regarded as mere fictions.
Some might rejoin, that Luke was no Apostle; hence,
if a contradiction be discovered between his writings and
those of Matthew, the statements of the latter must be
adopted.  To this we answer,  that the testimonies of
the most ancient Christian Church place both on one
level. For Irenaeus adv. haer. iii, 1, says: Et Lucas, sectator Pauli, quod ab illo praedicabatur Evangelium, in libro
condidit; and Eusebius histor. eccles. iii, 24, affirms that
Paul had read and approved the Gospel of Luke; and
tells us in another place, that John, when the elders of
[14]  I say: the arbitrarily canonized Gospels; for there were a great many written reports afloat of the birth and life of Christ, which many held to be true, as: Evangelium de
nativitate Mariae; Evangelium infantiae; Evangelium Thomae; Evangelium secundun, Hebraeos
sire Ebiomitas,  &c., &c. But in the second century a collection was made of those writings which were arbitrarily declared to be apostolic, while others were alike arbitrarily
rejected as spurious and interpolated.
[15]  See'Universe History for Enlightened Readers," by K. H. L. Poolitz, vol. ii.,
page 29; Leipzig, 1825.-History of the Jews, by P. Beer, pages 4 and 55; Prague, 1831.
33 
THE GUIDE.
Ephesus laid the Gospels of Matthew, Mark and Luke
before him, declared them to be deserving confidence,
and true. To whom then should we accord credence,
with regard to the History of Christ's birth, when the accounts thereof so greatly contradict each other, even
with regard to the chief points? Although men who could
and should have known all the circumstances of that
event, approved those accounts, no rational man can,
by such testimony, be convinced of its truth; but is compelled to conclude, that those men did not deem it necessary to establish the truth, but were willing to receive
even the most curious and absurd fables, as long as
they could thereby win the people over to their system.
5. "And they said unto him, In Bethlehem of Judeea: for thus it
is written by the Prophet,
6. And thou Bethlehem, in the Land of Juda, art not the least among
the Princes of Juda; for out of thee shall come a Governor, that shall
rule my People Israel." (Michah v, 2.)
Reading the following verse in the Prophet cited, we
must be convinced that the preceding one also could not
have any reference to Christ.  For we read: DJn  la
-Vatn Srv iii, imi is
Idcirco exponet quidem eos usque ad tempus, quo parturiens
pepererit; quum residuum fratrum ejus revertentur cum Israelitis.'"Surely, he will surrender them only until the
time that she who travaileth hath brought forth; and
then shall the remnant of his brethren return with the
children of Israel." This prophesy conveys nothing else
than, as the whole contest shews, that the ruler who
is to spring out of the tribe of Judah, should carry back
the Jews, dispersed in foreign countries, especially in
Babylon and Assyria. And, granted even, that this prophesy referred to a future Messiah, who was to appear
in Israel, the passage quoted can certainly not be applied to Christ.  For, it is said in verse 3 and 4, "that"
this governor shall rule the children of Israel in a manner
as would enable them to dwell securely, &c.; whereas
Christ has neither politically nor spiritually procured rest
34 
I i vf N r. O t 1I 1N O  TI E  LAW.
tind peace to the Jews; hence Michah can not have
neant him.
15.  "And was there until the death of Herod; tha t it might be filfilled which was spoken of the Lord by the PIrophet, saying, Out of
Egypt have I called my Son." (Hlosea xi, 1.)
The Prophet Hosea rielates the benefits which God bestowed upon Israel, hence can not have made even the
least reference to Christ, in ttie verse cited. One needs
but read the whole verse, and every unprejudiced person
will coincide in my  opinion.  It reads literally thus:
"When Israel was yet young, then I loved him, and out
of Egypt did I call my son."
If words so cleatr are purposely perverted, we easily
conceive that a most inventive exegesis is presented try
us, which, in its turn, will afford us a measure of comparison to estimate therewith the whole account of the
author.
16, "~Then Herodc when he saw that he was mocked of the wise
nen, *as exceeding wroth, and sent forth, and slew all the children
that were' in Bethlehem, and in all the coasts thereof, from two years
old and under, aecording to the time which he had diligently inquired
of the wise mene"
Thls narrative is not historical, nor even mentioned by
Luke.   The  desire  abnd anxiety to draw a parallel between Christ and Moses, induced the author to invent
for the latter, a fate similar to that of the former. As
of all infant boys, whom Pharaoh ordered to be drowned,
Moses  alone was saved, so does  our author represent
Christ as being the only one saved of those children,
whom   his imagination had slain by order of Herod.
17.  "The was fulfilled that which was spoken by Jeremy the Prophet, saying,
18. In Rama was there a voice heard, lamentation and weeping, and
great mourning, Rachel weeping for her children, and would not be
eomforted, for they are not."
It is exceedingly incorrect, on the part of our authors
to interpret this verse (Jeremiah xxxi, 15,) with reference
to the slaughter of the children of Bethlehem, ordered,
as he alleges, by Herod; for the children of Bethlehem
were descendants of Leah, whereas it is said in the verse
95 
TI}  GUIDE.
cited: "Rachel weeping for her children." Hence, we
perceive from this verse, as well as the whole context,
that the Prophet speaks of the tribe of Benjamin, which
was carried into captivity. (Compare also Jerem. xxxi, 16.)
I repeat again, that we judge from all these points
what sort of historians we have before us.
19. "But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
20. Saying: Arise, and take' the young child and his mother, and
go into the Land of Israel: for they are dead which sought the young
child's life."
This is only an imitation of Exod. iv, 19. "And the
Lord said unto Moses in Midian:  Go  and return  into
Egypt; for all the men are dead which sought thy life,"
and contains merely a poetical fiction. This statement,
however, I will distinctly substantiate by the illustration
of the following verses, which read:
21. "And he arose, and took the young child and his mother, and
came into the Land of Israel.
22. But when he heard that Archelaus- did reign in Judea, in the
room of his father Herod, he was afraid, to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts
of Galilee."
The attentive reader will find that the second vision
irr a dream contradicts'the first one. For, as we read
in verses 19 and 20: "But when  Herodl was dead...
Go into the Land of Israel," &c.; the last expression
must have reference to the whole Land  of Israel, and,
consequently, Judea also. Besides it is said verse 20:
"For they are all dead," &c., which words be so understood, that Herod and his party had died, and there was
none left, who would seek to take the child's life.
Now it is related in verse 22, that Joseph, being warned
by a vision in a dream to return thither, retired into the
district of Galilee; hence, if according to this narrative
it was very dangerous for Joseph and his family to reside
in Judea, all those who would seek to take the child's
life, were  not dead.
How is it possible for any reasonable man to think
tyrat God, the eternal providence, having committed an
36
ol 
I)IVINE  ORIGIN  OF  THllX  LAW.
error in the first vision, was, therefore, compelled to appear in a second vision to correct His mistake? We
mtnust, therefore, come to the conclusion, that there is not
D shadow of historical truth, and that the visions related in these verses happened only in the imagination of our historiographer. Indeed, it seems to me,
that the author, having endeavored to find for his narrative some old-biblical grounds, composed facts similar
in style and contents to those which are related in the
old Bible.
Thus are the two visions and the manner of speaking
in them, taken from Genesis xii, 1, "When God called
Abraham out of his fatherland, he said to him: Get
thee out of thy country.... unto a land that I will show
thee," without distinctly telling him whither he should
go, and the Lord appeared then again, and gave him
the necessary explanation,  (Ibid. verse 7,)'Unto thy
seed I will give this land."
23. "And he came and dwelt in a city, called Nazareth: that it
might be fulfilled which was spoken by the Prophets, He shall be
called a Nazarene."
There is no passage to be found in any of the Prophets, which says that the Messiah shall be called a
"Nazarene."  For the term  It, Nezir, "the alienated
one," in Deuter. xxxiii, 16, which we suppose is here
alluded to, refers to Joseph, of whom Moses makes distinct mention in the same verse. Or should Is. xi, 1,
perhaps be alluded to? But this verse speaks of a Godfearing and wise hero of the House of David, who would
procure internal and external peace for the land, but
not of a Messiah. And even admitted that Isaiah referred to the Messiah of the Jews, the poetical term'IV,
Netzer, "shoot,"-which, moreover, is used, ibid. xiv, 19,
to denote "the insignificant," "the common,"-can in
no wise have alluded to Christ; since nothing of all that
is indicated by the context of the whole chapter, and
especially verses 10-12, can be interpreted as applying
to his age.
37 
TIIE GUIDE.
On the contrary, the Messiah shall be called, Ft~2,,
"Zemach," according to Zechariah iii, 8; vi, 12, and
].][~] A2llt, "Jehovah Tsidkenoo," according to Jeremiah xxiii, 6; or as tradition tells us: "Shiloh," "Yinnon,"
"David,"  "Tsamach,"  " Tsadek,"  "Menache,"  and
"Chaninah."  That the Messiah should be called "Je
shuah," or "Jesus," is nowhere said.
CHAPTER III.
1. "In those days came John the Baptist, preaching in the wilderiess of Judea,
2. And saying, Repent ye: for the kingdom of heaven is at hand."
This phrase is an imitation of the words of Isaiah lvi,
6, where we read: "'Thus hath said the Lord, Keep ye
justice, and do equity, for near is my salvation to come,.
and my righteousness to be revealed," The terms, "Keep,
ye justice, and do equity," are comprised in the Grcek
mword Aletanoeite, which is analogous to the Hebrew 1:ILO.
tl:)'l', "Improve your ways."  The meaning of this'
announcement, which is also put into the mouth of Christ,.
in iv, 17, is, as we may easily deduce from his own and
his cousin John's words and teechings, that the people'
should become completely righteous through the suppression of the evil, and a thorough amendment of the'
spirit, and thus prepare themselves for the reception of
a Messiah who would soon appear, and whose kingdom
should speedily commence.  Now, we may take this king —
dom to have been meant in a worldly or in a spirituals
sense; it did not take place in either sense.
For, as a temporal Redeemer, for whom  the Jews at
that period ardently hoped, Christ ought to have delivered them from the yoke of the Romans, restored joy
and peace in the land, governed as a great king, and
not have died so miserable a death, to leave his brethren
in such deep, political debasement. And as a sufferinge
spiritual Messiah, he ought not to have despairingly uttered, in the hour of death, the words: (Matth. xxvii, 46,)
38 
DIVINE ORIGIN OF THE LAW.
Eli, Eli, lama sabachtani! [16] since it is said that he
came  to this world merely to die in such agonies.  Indeed, it would appear from his cry of anguish, that,
whatever may have been substantiated by his life and
teachings, his sufferings and death were against his will
and intention; nay! that he himself, perceived in his last
moments, that his intention to rid the Jews of their political oppression and make himself their ruler, had signally failed. But, that the supposition of Christ's spiritual
Messiahship is especially erroneous and fictitious, is evident from this fact, that he himself announces in unequivocal terms, (Matth. xxiv, 30-34,) and all the Apostles
and first Christians really believed it, (see, besides, other
passages, especially I. Thessalonians iv. 17,) that even
his contemporaries would live to see him come in all his
glory, to his kingdom with the purpose of rewarding the
Righteous, whereas, kind reader, mark this well, he has,
up to this day, not returned, and all evils and vices,
among mankind, remain in their usual course.
In order, however, to arrive at a just appreciation of
the alleged deeds of Christ, and the views and ideas of
the Jews entertained pn the subject, I deem it necessary
to give a true and faithful sketch of the doctrine of the
kingdom of heaven [17] or that of the Messiah, as it is
taught by the Prophets. With regard to the Messianic
time we read in Isaiah liv, 8: "In the violence of vwrath
did I hide my face for a moment; but with everlasting
[16] The entire passage, from which the above is cited, reads thus: "And about the
ninth hour Jesus cried with a loud voice saying, "Eli," &c.  Now afboat  forne megale is
analogous to the Hebrew p-'p or,-; nps pt, which phrase is exclusively
used to convey the idea of "bewailing," "lamenting," &c., but never that of "praying."
Matthew, therefore, when wishing to convey the last idea, uses the term proseucheestai,
(vi, 5, 6 anl 9;-xxvi, 30t and 39.)  Hletce, the assertion of some theologians, that Christ
employed Psalm xxii as prayer, without attaching any particular weight to the words
quoted, is against the explicit report of the Evangelist. Moreover, as he cried with such
a loud voice, whereas he himself had taught, (chapter vi, 5 and 6,) that this was not the
right mode of praying, he could not hlave prayed, but must have expressed his last feelings
from the depth of his heart, which, for this very reason, deserves our respect, in a well
known verse from the Psalms.
[17] The term "kingdom of heaven," is derived, as many theologians
maintain, from Daniel vii, 17, &c. I opine, it is taken from Obadiah i, 21:.,~i, n,,'n,, "and  the kingdom  shall be the  Lord's;"
for, during  the second  Temple,  the  term    Mn 1a"n  was  expressed by
o,'n   n~iz   as  c)Nw Ace  "fear of heaven"  was used for,N, -, "fear of
the Lord."
39 
THE GUIDE.
kindness will I have mercy on thee; saith thy Redeemer,
the Lord."  Further ibid. lx, 19 and 20: "The sun shall
not be unto thee any more for a light by day, and for
brightness shall the moon not give light unto thee; but
the Lord will be unto thee for a light of everlasling,
and ended shall be the days of thy mourning."
We  read in the Midrash, on Ps. cvii, verse 2: I'i2;N
,  &c.  " Let those say whom  the Lord hath redeemed," and so also says Isaiah:'And the ransomed
of the Lord shall return,' and not:'The ransomed of
Elijah,' nor'The ransomed of the King Messiah,' but
'The ransomed of the Lord;' which proves, that God
will, without any mediator, redeem Israel, and establish
the kingdom of heaven on earth."  For the same reason
do we find in Talmud  Sanhedrin,  fol. 98, the significant phrase:  mR-,, n,r l,,; Israel has no Messiah," [18] which means that the Israelites should not
expect in the Messiah, a visible ruler, or a man commnissioned to make the World happy; but the complete
supremacy of godliness on earth;  where-fore, we also
pray on the Sabbath, which is the symbol of eternal
happiness, i'I:It 1.' 131, "The day which is all rest,"
as follows:'      1 tni       il7                   0.X n.
Anna  nnn   1       f,  "There is none  beside
Thee, O our Redeemer, in the days of the Messiah, and
there is none like Thee, O  our Savior, at the revival
of the dead."
This doctrine is already expounded also in Pesachim,
[18]   Even  so  explained  Rashi.   He  says: n,e,,'         1.1..,mt,
trz e: i'ny1';i (ND Lo':) b,xiTn,)    i~  1-il)rct   nu-ns.rninion ED i-rNiM 1,9;i
'o  n nz  ran, "For Hezekiah was the Messiah,  and to him  do all the
prophesies refer:'I shall cause a horn unto the children of Israel,' &c.
(Hez. xxix, 21,)'And he shall stand forward, and feed on the strength of
the Lord,' &c. (Michah v, 8.) And adds to the words, "Israel has no
Messiah,".5nS,,:n            n''pn FUR  "For the Holy One, blessed
be His name, will govern supiemnely, and alone redeem them."   (Transl.)
40
tln;i,tl II                ('I i') DIES         7t,,      j:V  l Niti    Lt7IN 
DIVINE ORIGIN OF TIIE LAW.
fol. 3, where we read:  3K:         
miu~llsnesl iii'VI iivil: K.v            nIL,- II-pi:XnD
ntDnl ~i:n11731,  " Then shall the Lord be king over
all the earth; on that day shall the Lord be One, and
His name One." (Zech. xiv, 9.) "But is He then not
now One?" said Rabbi Jochanan: "the future worldthat of the Messiah-will not be like the present; in
this world we say, for happy events,'Blessed be He
who is good, and doeth good,' and for evil occurrences,
' Blessed be the righteous Judge;' but in the future
world every one shall say only this benediction:'Blessed
be He who  is good  and doeth good;' that is to say,
since every thing will be spiritual, and no sin will any
more be committed, the  It']' Adz1, "Judicial Power,"
will no longer be exercised."
In close connection with this, is the following passage
from Talmud Succah, fol. 51, tarn                 -i -I  "n ~'
I[OMVI  j2li-I G'o,' N'Zt: ~b 1~'ln'j2, "Rabbi
Jehudah, son of Elaee, taught:'At the time of the Messiah, the Holy One, blessed be His name, will bring in
the evil inclination, and destroy it;' this means, He will
make every thing spiritual."
Again we read in Moed  Katon, towards the end:
-innl nive ri~n,-t v9:ntl  x),-i ix:5ntn;t  An
('n II': o,,'v/'')    o,1   b'D 52vn p,: 3/   ln-,,xs
" But when the Messiah shall have come, then will be
verified the prophecy:' He will destroy death for ever,
and the Lord shall wipe away the tear from every face,'
(Isaiah xxv, 8.)"  But that by the phrase          -Ttr'q2),
"the future," the time of the Messiah is to be under               6
41 
TIl E GUIDE.
stood, may be clearly perceived, besides other passages,
from Talmud,  Tract. Rosh Hashanah, section i, where
we read:?' d'        n  l41 15:   tc  n, I  ar
"1nB   l''       n etl2    l'   R.,  Rabbi  Joshua
said: "They were redeemed in Nissan, and in Nissan
they will be redeemed on some future  day, in a night
which is preserved Leathid labo." Again, in Tract. Edioth,
Sect. ii, Mishnah 10, we read:'Tfj    il.  Or
g~Tn'3J  r2'g Ri,  "The judgment over Gog and
Magog Leathid labo (at the time of the Messiah) will last
twelve months."
According to the views presented here, which are derived from the highest and most distinguished Talmudical authorities, all embellishments with regard to the
Messianic time, must be taken merely in a figurative
sense. Thus it is taught in the Talmud, (see Jalkut, &c.)
"All the prayers, all the sacrifices will be abolished at
the time of the Messiah; for when all is but of a
spiritual character, no law will be any longer applicable;
an opinion which was adopted also by Rabbi Jacob Tam,
("Baal Hatosaphot,") the commentator of the Talmud,
who says, in his book "Sepher Hayashar," page 28:
"There will be a mighty preference for the time of the
Messiah to that of the redemption from Egypt.  In the
titne of the Messiah all bodily appetites will have ceased
to exist, in consequence of which, and because the means
for the preservation of life will no longer be needed,
mankind will no more die, but be like angels."
The Messianic time is also called in the Talmud:
i~21  D(P3Y  "the future world," as we see from Tract.
Berachoth, where we read as follows:!1 n'lntl   lend
n~sb~nl. Ace a:t:,-Le St:,ir:ra  tin IINKY
(r'~jD   i'13  mt "':, In order that thou mayest remember the day on which thou wentest forth from Egypt,
42 
DIVINE ORIGIN OP THE LAW.
all the days of thy life.  Our sages say,'the days of thy
life,' refers to the days in this world, whereas the superfluous'all' alludes to the days of the Messiah." Now,
if the time of the Messiah is contrasted with "this world,"
it can imply only the future world.
The Talmud looks even upon the "Olam Haba," and
the "Thecheyath Hametim," (Resurrection of the Dead,)
as one and the same thing. This we see from Tract.
Chullin, fol. 142, and Kiddushin, fol. 39, where we read:
"Rabbi Jacob Ben Eleazar taught: there is no law in
the Bible with which reward is mentioned, unless the
resurrection of the dead can be deduced therefrom. For
instance, the fifth commandment concludes with "In order
that their days may be long, and it may go well with
thee;" and the law with regard to the taking of birds'
nests ends, "In order that it may be well with thee,
and thou live long."  But how will it be, says he, if a
father orders his son  to bring him  a pair of young
pigeons, and the son, in obedience to his father's command, goes, sends away the mother, and takes only the
young ones, but in descending  from the loft falls and
dies: when, then, can he obtain the reward spoken of
in the Bible? Why,lthe meaning is this, that "it will
be well with thee," in a world of bliss, "and thou live
long," in a world that endureth for ever. - Furthermore,
we find in Tract. Baba Kamma, fol. 54, the following
explanation: "The long life and all the good promised
as a reward for the honoring of parents, are not only
confined to this world, but extend to the future.".This
opinion, that the future world will commence only with
the resurrection of the dead, may be clearly deduced
from the First Mishnah in Sanhedrin, where we read:
"And those will not be partakers of the future world,
who say that the Bible does not teach the resurrection
of the dead." To this we find in Bereita, fol. 90,
the following remark:  "He  denies the resurrection of
the  dead,  therefore, will he take  no part in it; for
the  Lord pays according to the principle of measure
43 
THE GUIDE.
for measure," that is: to return like for like.  It is evi
dent that here N:l't DO],, "the future world," is identical with Dl Fnr,     "the resurrection of the dead."
As to the state of the dead during the interval between  death  and resurrection,  our ancient  teachers
have left but mystical allusions.  The pious enter Paradise,'Tj2 lJ, and the wicked go to Hell, 0,I.  With
regard to the duration of the time of punishment various opinions are advanced in Talmud, Tract. Edioth.
According to one, it lasts a twelvemonth, while another
limits it to the time between Passover and Pentecost,
when they shall be purified.
Let none object, that we read in Tract. Berachoth,
fol. 34, 6, and Pesachimr, fol. 6S; "Samuel asserts,' there
is no other difference between the time of Messiah and
this world, than this, that political oppression will cease
'to exist;' and that Maimonides believed in the restoration of the Jewish commonwealth in Palestine, and
made it even an article of faith." For these are individual opinions, contradicted, as we have already remarked, by the most ancient teachers and expounders
of the Law, and can not, therefore, be taken into account.
The chief' reasons then, why Christ was not regarded
by the learned of his time, and the Jews of the present
day, as the Messiah, are the following:
1.  Because no earthly, but only a spiritual redemption of all mankind is expected of the Messiah, so that
after his time there will be no more sin, nor any disposition to sin; that-is to say, our planetary system will
be regenerated, and everything changed to a spiritual
state.  (Isaiah, lxv, 17.)
2. Because it is hoped, that at the time of the Messiah, not only some dead will rise from their graves, but
all that sleep in the dust; and that, since all earthly
things will cease to exist, Death itself will exist no
more, but heavenly bliss and eternal salvation reign
44 
DtVIlNI  ORiGINX  OF  1'TII  I. AW.
everywhere; hence, the true heavenly kingdom, DD
Dt:l', will commence.
Now, as both these conditions have not been realized,
the opinion, that the time of the Messiah has already
past, must be rejected.
3      For this is he that was spoken of by the Prophet Essa,ias, s,aying, the voice of one crying in the wilderness, Prepare ye the way
of the Lord, make his path straight."
If the version of our Evangelist were correct, that
'1:'ltnn conveyed a qualification of b'  Ili'        the words
Nn"D  ~q'llp ~'l. must, according to the principles of
accentuation, the most ancient and best commentaries
on the Hebrew language, be necessarily accentuated with
Mahpachl, Pashta and  Zakef KIaton.   But as they  are
accentuated with iMunach, Z(akef K(iton and Zakef Gadol,
and as, according to a well known rule, the first of two
distinctive accents, that succeed each other, is separable,
the verse must be divided off in this manner: il,)
u,n1. ~The word ~l: is the subject of the sentence,
and R'll[ (the part. pres. standing in the place of the
present tense,) is its predicate, and''7, the defining
object of' q., and is the parallel of ~:', in the
following part of the verse. Hence we must translate:
"A voice calls:'Prepare ye in the wilderness the way of
the Lord, make level in the desert a path to our Lord-"'
This version founded upon traditional accents is supported, also, by the following logical reasons:
1.  The word   21':  would be entirely superfluous
according to the version of the Evangelist, indeed, he
has left it out; - nor can it be imagined that Isaiah,
that exemplary orator, should have introduced such an
unmeaning pleonasm into his speech.
2.  He continues in verse 6, I "l''IN      -l1 nI tI1)
-R, "The voice said: Preach! but he said: What
shall I preach?"  If then the phrase         l lp in verse 3,
45 
T H G L   LUID E.
were to be translated, "the voice of a preacher," the
word'JON in verse 6, would either not be explained
at all, or only in a very subtle manner.
From all this it is evident, that the verse quoted from
Is. xl, 3, is incorrectly cited and translated. The Prophet
Isaiah, after predicting, in chapter xxxix, to King Ilezekiah the Babylonish captivity, comforts again, in chapter xl, the people, by announcing to them that, when
the time shall be completed, and their sins forgiven, even
the most impassable roads should be turned into the most
lively highways, upon which the people should again go
up to Jerusalem, there to worship their God. Not the
least allusion is made to a precursor of the Messiah. Let
my readers look at the chapter and form their own conclusions.
4. "And the same John had his raiment of camels hair, and a leathern girdle about his loins; and his meat was locusts and wild honey."
It is true, the raiment described here was like that of
Elijah; but the garment does not make the man,
5. "Then went out to him Jerusalem and all Judea, and all the
region round about Jordan;
6. And were baptized of him in Jordan, confessing their sins."
The immersion or bathing of the whole body, as a
means of purification, before the accomplishment of a
holy act, or the confession of sins repented of, was customary among the Jews, and in accordance with the
Law of Moses, (Levit. viii, 6, &c.,) and was consequently
as a holy lustration-no new  ceremony introduced by
John. But infant-baptism, as introduced through the
teachings of Augustine, and which has consisted, since
the thirteenth century among the Roman Catholics, and
still consists in the Evangelical Church, in a mere sprinkling of the head with water, is, as must appear from
what we have just said, a surreptitious ceremony, adopted
contrary to the spirit of Christ and his disciples. The
Anabaptistes and MIennites have indeed recognized this
fact; but their opinion, although it is the correct one, has
not been generally assented to.
46 
DIVINE ORIGIN OF rTH  LAW.
8. "Bring forth therefore fruits meet for repentance:
9. And think not within yourselves,. We have Abraham to our father:
for I say unto you, that God is able of these stones to raise up children
unto Abraham."
That a mere natural descent does not authorize any
one to be proud of the merits of his ancestors, is taught
already by Isaiah lxiii, 16: "For Thou alone art our
father; for Abraham knoweth nothing of us, and Israel
recognizeth us not: Thou, O Lord, art our father; our
Redeemer, from everlasting is Thy name." Again in
Psalms xxxix, 13: "A  stranger am  I with Thee, a sojourner, like all my fathers." But, more clearly we see
this expressed in Ezekiel xviii, 4, where we read: "Behold! all the souls are mine; as the soul of the father,
so also the soul of the son, mine are they: the soul which
:'inneth that alone shall die."  In the very same spirit,
the commentators of the Bible remark: (Midrash Tehillim
to Ps. xlix, verse 3, &c.,   D-D: DJ,) "Let no one say,
My father was righteous, and I shall be saved through
his merit; my father was pious, and I shall succeed on
his account: but let every one remember, that Abraham
could not save his son Ishmael, nor Jacob, his brother
Esau."  "It is this very thing," continues the Midrash,
"that the Psalmist means to teach us, saying, (xlix, 8,)
A brother can not redeem his brother," &c. So also we
find in Tract. Sanhedrin,  fol. 38, a:  "God created but
one pair, and not more at the same time, for this reason,
that there should be no pride of ancestry, and that no
family should be able to charge another with being of
inferior descent."
10. "And now also the axe is laid unto the root of the trees; therefore, every tree which bringeth not forth good fruit is hewn down, and
cast into the fire."
This verse is an imitation of Isaiah x, 33 and 34:
"Behold the Lord, the Eternal of hosts will lop off the
fruitful bough with terrific might: and those of towering
growth shall be hewn down, and the high shall be made
low. And he will cut down the thickets of the forests
with iron," &c.  And, ibid. lxv, 8: "Thus saith the Lord,
As the new wine is found in the cluster of grapes, and
47 
TIlE  GU I D E.
one saith, Destroy it not, for a blessing is in it: so will
I do for the sake of my servants, that I will not destroy
the whole."
12. "Whose fan is in his hand, and he will thoroughly purge his
floor,'ind gather his wheat into the garner; but he will burn up the
chaff with unquenchable fire."
The phrases used here, are taken from Jeremiah xv, 7:
"And I winnow them with a fan in the gates of the
land;" and Isaiah xlvii, 14: " Behold! they are become
as stubble, the fire burneth them; they can not deliver
their life from the flame; for there shall not be a coal
to warm at," &c.
14. "But John forbade him, saying, I have need to be baptized by
thee, and comest thou to me? "'
The compliment w\hich John  pays here, and continually afterwards, to his cousin, the latter repays him tenfold.  He  says of him, (Matth. xi, 11,) "Verily  I say
unto you, Among them that are born of women, there
hath not risen a greater than John the Baptist." Both
understood well how to raise each other in the estimation of the people.
15.,"- -- Suffer it to be so now: for thus it becometh us, to fulfil all righteousness. Then he suffered him."
Since Christ now deemned it necessary, for the fulfilment of righteousness, that is for his perfection, to be
baptized by John, it is evident that he did not regard
himself as immaculate, but as sinful as all other men
are.
16. " —-and lo  the heavens were opened unto him, and he saw
the spirit of God descending like a dove, and lighting upon him:
17. And lo, a voice from heaven, saying, This is my beloved Son,
in whom I am well pleased."
This opening of the heavens? which is said to have
been made manifest to John, was evidently contrived to
give the whole a more imposing effect, and is an imitation of Ezekiel i, 1: "As I was in the midst of the exiles by the river Kebar, that the heavens were opened,
and I saw Divine visions." But even the picture of the
dove, representing the holy spirit which is said to have
descended upon Christ, is by no means the fruit of his
48.
0 
DIVINE ORIGIN OF TIIHE LAW.
own imagination, but taken from Genesis xv, 9 and 10,
where it is related, that the Patriarch Abraham did not
cut up the doves, which  he had sacrificed by the command of God, as he did with the other animals; which,
as the Talmud teaches us, meant to show, that the holy
spirit, that is, Divine truth and goodness, should remain
undivided with his descendants.
This fiction of John originated, as Grotius properly remarks, in Isaiah xlii, 1, whence the phrase    i n,
"heavenly voice," is literally taken. We read there:
"Behold, my  servant, whom  I will uphold, my elect, in
whom my soul delighteth: I have put my spirit upon
him," &c.  Having given the sources whence the vision
of John is derived, it is evident that it must be looked
upon as a fiction and an assertion of his own, which he
could well expect, would find credence with the people,
since the Rabbins of that time often referred to the
heavenly voice. Thus, we read in many passages of the
Talmud: "Let the heavenly voice decide!" whereupon,
it is alleged, such a one was  really heard.  But, how
much imagination of this kind may deceive us, every in
telligent mind will readily admit.
CHAPTER IV.
1. "Then was Jesus led up of the Spirit into the wilderness, to be
tempted of the devil."
The history of temptation is only a myth, as Dr. DAvID
STRAIJSS well remarked in his work entitled, "The  Life
of Jesus," I. book, pages 425-455.  For, according to
the testimony of Matthew, Mark and Luke, that Jesus
was  baptized by  John, it could, and should, therefore,
be best known to John, what was taking place in the
life of his Master, after the immersion.
But John contradicts directly the evidence of his witnesses.  In the mean time, when Matthew, Mark and
Luke immediately after baptism  led their Master'into
7
49 
THE GUIDE.
the wilderness forty days and forty nights, John (chap. i,
35 and 37,) let, the next day after baptism, two of his
disciples follow Jesus, when he was preparing to start
into Galilee, and on the third day he let him and his
disciples be present at a marriage in Cana of Galilee,
(John, chap. ii, 1,) and does not mention with one syllable
the story of temptation. This proves evidently, that the
narrative of the temptation of Jesus by the devil is a
creation of imagination. The ideas of the whole story
seem to be borrowed from Gen. xxii, 1: "And it came
to pass after these things, that God did tempt Abraham...... and especially from the temptations of Israel
in the desert," &c. But, although it is only a fable,
it deserves, nevertheless, our attention so far, that it tells
us clearly the opinions which three Apostles entertained
of the person of Jesus, as I will illustrate in my comment
on the following verses.
2. "And when he had fasted forty days and forty nights, he was
afterwards a hungered."
This narration of Christ's long fasting is borrowed
from Exodus xxxiv, 28, and I. Kings xix, 8, where the
same is related of Moses and Elijah.
3. "And when the tempter came to him, he said, If thou be the
Son of God, command that these stones be made bread.
4. But he answered and said, It is written: (Deut. viii, 3,) Man
shall not live by bread alone, but by every word that proceedeth out
of the mouth of God."
From all this it is perceptible that Christ regarded
himself simply as man, and wished to be regarded as
such by his people.  For he did not reply to Satan, that
he was a God-man, nor God himself, or an eternal Being
that needed no food; but he said, that, however long
the Lord might cause him to suffer hunger, he should
nevertheless confide in Him, that, as He once fed his
sons, the whole people of Israel, from his love for them,
in a wonderful manner, so He would feed and preserve
Him in a similar way, he also being such a son and
favorite of God. This is still more evident from verse 7,
where Christ rebukes the tempter with the words taken
50 
DIVINE ORtIetX OF THIE LAW.
from Deut. vi, 16: "Thou shalt not tempt the Lord thy
God," and himself acknowledges that God was his
Master; and again from verse 10, where he replies with
the words taken from Deut. vi, 13: "Thou shalt wor ship the Lord thy God, and Him alone shalt thou serve,"
and thus regarded himself only as the servant of God.
We may well hope that the idea of God-man, that
Sideroxylon which some bold scholars most honestly and
frankly refute, as a contradictio in adjecto, and which
many are still anxious to stamp as a mystery, will soon
be consigned to the domain of paradoxes, especially as
it is evident from the speeches of Christ that he himself
repudiates it,
11. "Then the devil leaveth him, and, behold angels came and ministered unto him."
To the composition of this verse gave rise Ps. xxxiv, 7
or 8 in the common version: "The  angel of the Lord
encampeth round about them, that fear, and delivereth
them."
14. "That it might be fulfiled which was spoken by Esalas, the
Prophet saying (viii, 8,)
15. The land of Zabulon, and Naphtalim, by the way of the ses,
beyond Jordan, Galilee of the Gentiles."
The verse cited is given only in part, and reads in
the original thus: "For he shall not be weary, he that
is to oppress it.  As  he at first disgraced  the land of
Zabulon and the land of Nephtali, thus will he at last
cause his power to be felt by the way of the sea; this
side of the Jordan in Galilee of the Gentiles." As is
evident from the context, the Prophet spake only of the
political enemies of Israel, and the calamities that they
will cause to them. Of course, if we rob the sentence
of its subject, change the object into the subject, and
give it a predicate ad libitum, we may easily prove
everything from any thing. Although the not too scrupulous Missionaries no doubt perceived all this, and endeavored in their version of Isaiah to make the proper
amendments, by reconciling the whole of verse 23 of
chapter viii, with chapter ix, verse 1, they nevertheless
51 
THOE GUID).
succeeded no further, than in subjecting verse i3 to a
mediaeval torture. As many states once denied all political and human rights to those denominations which
were not Christian, or did not appear Christian enough,
so are all un-Christian verses of Holy Writ still treated:
they  are  not  yet  emancipated.   They  are  tortured,
stretched and fiaggelated, until they profess Christianity
according to modern Christian views.
16. "The people which sat (ought to read: "walked") in darkness, saw great light; and to them which sat in the region and shadow
of death, light is sprung up."
By the light which is to spring up for Israel, Christ
can by no means be understood, for this reason, because
the Prophet speaks of the Deliverer, who is to appear
for Israel, in this way:  (ibid. verses 5, 6 and 7,) "All
the tumult of battle, together with the garment rolled
in blood, shall be burnt and become fuel for the fire.
For unto us a child is born...... in order that his
government shall increase, and no end unto peace, upon
the throne of David, and in his kingdom......;" whereas
all this, that is to say, both spiritual and political peace,
did not reign in Israel at the time of Christ. Nay, he
even maintains the revere of his mission, saying: (Matthew x, 34,) "Think not that I am come to send peace
on earth: I came not to send peace, but a sword."  The
verse quoted here by Matthew from Isaiah, contains past
events, hence can merely be looked upon as a historical
narration, and not as a prophecy.  Isaiah had not the
remotest idea of conveying a prophecy in these words;
but depicts, as it is clearly evident from verses 8 and 10,
the destruction of the kings of Aram  and Israel by the
Assyrians, and the miraculous deliverance of Judah at
the time of Hezekiah.
17. "From that time Jesus began to preach, and to say, Repent;
for the kingdom of heaven is at hand."
Although we have already above observed, (chap. iii, 2,)
that the intentions of Christ, as expressed in these words,
have been in no wise realized, we shall, nevertheless, also
here endeavor to prove, that the Apostles deviated from
52 
DITVINE  OR TGIN OF  TIIiE LAW.
the doctrines and mode of life of their Teacher, and introduced an entirely new system of their own; of which
the anonymous Wolfenbuttel Fragmentist, edited by Lessing, expressed himself thus:  (~ 20,) "It is doubtful
whether Christ himself ever meant to extend the intention of his heavenly kingdom farther than to the Jewish
nation. For the,words with which he sent his Apostles
upon the mission of proclaiming the heavenly kingdom
are explicit enough, saying:'Go not into the way of the
Gentiles, and into any city of the Samaritans enter ye
not, but go rather to the lost sheep of the house of Israel.' (Matth. x, 5 and 6.) And Christ, moreover, says
of himself:' I am not sent but unto the lost sheep of
the house of Israel.' (Matth. xv, 24.) I confess, that I
am unable to reconcile with these and similar speeches,
the order which he is said to have given afterwards:
'Go and teach all Gentiles,' &c.  If the Apostles, when
they shortly before started upon preaching the Gospel,
had  received the order to convert  all Gentiles,  why
should the Apostle Peter have hesitated to go to Captain
Cornelius to convert him, as though he would render
himself unclean thereby? Why had he first to be informed by a special Vision, that the Lord wished also
the Gentiles to be made Christians? Why should the
Apostle and his brethren, when he came to Jerusalem,
have contended with him because he went to a Gentile?
And why should Peter, with the view of justifying his
course, have referred  to this, that their Teacher had
told them:'ye (of course the Apostles) shall be baptized with the Holy Ghost?' (Acts xi, 16.) Forasmuch as
God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ, what was I, that I could
withstand God? (Acts xi, 17.) Why should he not have
referred rather to the explicit order of Christ, and his
mission to all Gentiles? If Christ had given him such
an order, he could have simply said: you know, my
dear brethren, that our Master ordered us to go and
baptize all Gentiles and preach the Gospel unto all
53
x,<f 
THiL' GUIDE.
creatures; such is the will of our Master, and such is
our mission. But the Apostle says not a word like it
Our opinion is still more forcibly confirmed by this, that
the Apostles, also after the death of Christ, did not express themselves about his plan and design in any other
way, than that he intended and strove to save Israel alone,
as we read in Luke x.xiv, 21:'But we  trusted that it had
been he which should have redeemed Israel.' It is evident that they hoped for the redemption of the Jewish nation, and not that of the human race in general. It was a
redemption that, as they hoped, should be accomplished,
but was not fulfiled. Besides," continues our Fragmentist, (~ 20,) "the first Christians, who had originally
been Jews, were so much convinced of Christ's intention
to see the whole of Judaism exist in Christianity, that
they, notwithstanding they had embraced Christianity,
nevertheless preserved all Jewish ceremonies, nay were
very zealous followers of the law."  So also we read
the confession of Paul, in Acts xxiv, 14: "But this I
confess unto thee, that after the way  which they call
heresy, so worship I the Lord of my fathers, believing all
things which are written in the law and in the Prophets."
According to Christ's teachings, no other change should
be made in the religion of the Jews than this, that they
should henceforth believe that the redeemer had come,
instead of believing that he had yet to appear. Now,
when the Apostles, seeing themselves disappointed, after
the death of their Teacher, in their hope for the redemption of Israel, established an entirely new system, we
can not regard it as a system of Christianity, but of the
Apostles, which, conflicting as it does with the lessons
and life of Christ, must be put down as unfounded and
incorrect.
18. "And Jesus, walking by the sea of Galilee, saw two brethren,
Simon called Peter, and Andrew his brother, casting a net into the sea:
for they were fishers."
The report given in this verse as well as in Mark i, 16,
and Luke v, 1-10, is in every respect in contradiction
with that of John, chap. i, 37-43.  I refer now to the
54 
DIVINE  ORIGIN OF THE LAW.
judgment of the kind reader, whether we can rely upon
any depositions of such witnesses, who  are guilty  of
counter statements.
19. "And he saith unto them: Follow me, and I will make you
fishers of men."
The figure presented here is borrowed from Jeremiah xvi, 16, where we read thus: " Behold, I will
send for many fishers, saith the Lord, and they shall
fish them," &c. Now, the question arises: Were Peter
and Andrew commissioned to bring spiritual life, or death
unto the people? A fisher who takes the fishes out of
their element, consigns them to destruction, in which
sense alone the inspired Prophet employs the above
figure. The Evangelist, therefore, failed here in copying the words of the Prophet; for the symbol of preservation, which the former means to convey here, can
never represent that of destruction. Compare also Habakkuk i, 14 and 15.
24. "And his fame went throughout all Syria..... and healing
all manner of sickness, and all manner of diseases among the people."
Why Christ wished to be regarded as a ~worker of
miracles by the people, we shall explain in our remarks
on chapter xi, verse a.
CHAPTER V.
Although Christ's Sermon on the mount abounds with
important lessons for all conditions of life, yet it is unjustly called the new legislation. For, mark well, dear
reader, it contains nothing more than what the Prophets
had, long before, many times said and taught, as we
shall now show.
3. "Blessed are the poor in the spirit."
"I dwell in the high  and holy place, with him also
that is of a contrite and humble spirit, to quicken the spirit
of the humble, and to revive the heart of the contrite
ones."  (Isaiah lxvii, 15.)  "To this man will I look, even
to him that is poor and of a contrite spirit, and feareth
55 
5TIlE  GUIDE.
my  word."   (ibid. lxvi, 2.)   "The, Lord  is nigh unto
them that are of a broken heart; and saveth such as
are of a contrite spirit."  (Ps. xxxiv, 19.)  The  Lord
protects the poor in spirit.  (ibid. cxvi, 6.)  So also we find
in Talmud Sanhedrin 43, the following sentence: "Come
and learn, how highly regarded the contrite of spirit are
by God," &c.
4. "Blessed are those that mourn; for they shall be comforted."
"I, even I, am he who comforteth ye: who art thou
that thou shouldest be afraid'of a man," &c. (Is. li, 12.)
"I have seen his ways, and will heal him; I will
lead him. also, and restore comforts unto him, and to
his mourners." (ibid. lvii, 18.)
"Thy  sun shall no more go down, neither shall thy
moon withdraw itself; for the Lord shall be thine everlasting light, and the days of thy mourning shall be
ended." (ibid. Ix, 20.)
5. "Blessed are the meek; for they shall inherit the earth."
"The meek shall inherit the earth;  and shall delight
themselves in abundance of peace."  (Is. xxxvii, 11.)
6. "Blessed are they which do hunger and thirst after righteousness: for they shall be filled."
"Ho, every one that lhirsteth, come ye to the waters;
and he that hath no money: come ye, buy, and eat;
yea, come, buy wine and milk without money and without price....  hearken diligently unto me, and eat ye
that which is good, and let your soul delight itself with
pleasure."  (Isaiah lv, 1 and 2.)
7. "Blessed are the merciful; for they shall obtain mercy."
"He  that  followeth after righteousness  and mercy,
will find life, mercy and honor." (Prov. xxi, 21.)
"Whoso stoppeth his ear unto the cry of the poor,
he also will cry himself, but shall not be heard." (ibid.
verse 13.)
"He that hath pity upon the poor, lendeth unto the
Lord; and that which he hath given, will He pay him
again." (ibid. xix, 17.)
"Blessed is he who  considereth the poor; the  Lord
56 
DIVINI ORIGIN OF TRH  LAW.
will deliver him in time of need." (Ps. xli, 2.) See
also Psalm cxii, 5.
8. "Blessed are the pure in heart, for they shall see God."
"Who  shall ascend into the hill of the Lord? and
who shall stand in his holy place? He that hath clean
hands, and a pure heart;" &c. (Ps. xxiv, 3, 4.)
9. "Blessed are the peace-makers: for they shall be called the
children of God."
"As a father pitieth his children, so the Lord pitieth
those who fear Him." (Ps. ciii, 13.) Who, however,
may render himself worthy of the above name, may be
seen from Zechariah vii, 19, where we read: "love truth
and peace," and verse 16: "these are the things which
ye shall do: speak ye every man the truth to his neighbor; execute the judgment of truth and peace in your
gates."
10. "Blessed are they which are persecuted for righteousness' sake:
for theirs is the kingdom of heaven."
"The mouth of the righteous speaketh wisdom, and
his tongue teacheth wisdom. The law of his God is in
his heart; none of his steps shall slide. The wicked
watcheth the righteous, and seeketh to slay him. But
the Lord will not leave him in his hand," &c. (Ps. xxxvii,
verse 30-34.)
11. "Blessed are ye when men shall revile you, and persecute
you," &C., &C.
This is an imitation of Ps. xlii, 10; Jerem. xx, 7-11;
Isaiah 1, 6-11, and lastly, Isaiah li, 7-9, where we read
as follows: "Hearken unto me, ye who know righteousness, the people in whose heart is my law. Fear ye
not the reproach of men, neither be ye afraid of their
revilings.  For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my
righteousness shall be for ever, and my salvation from
generation unto generation."
In reading the exhortations contained in the Sermon
on the mount, we are involuntarily reminded of the
bleseings pronounced upon the mount Gerizim, and the
$
57 
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curses held forth on Ebal, (Deut. xxvii, 11.) Aside from
the fact, that the form and substance of the Sermon on
the mount are borrowed from the Law and the Prophets,
the Jewish Bible has this advantage, that it contains
many other most beautiful and profound sentences of
benedictions, of which we will here exhibit some in a
systematic order.
THE PSAL3IS.
I, 1. "Blessed is the man who walketh not in the
counsel of the ungodly, nor standeth in  the way  of
sinners, nor sitteth in the seat of the scornful," &c. This
sentence is followed by a most beautiful, though simple
figure, representing the same sublime truth.
Xxxii, 1, 2. " Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto
whom the Lord imputeth not iniquity, and in whose
spirit there is no guile."
X1, 5. "Blessed is that man who maketh the Lord
his trust, and respecteth not the proud, nor such as turn
aside to lies."
Xli, 2 and 3. " Blessed is he that considereth the poor;
the Lord will deliver him in time of trouble. The Lord
will protect him, and keep him alive; and he shall be
blessed upon the land," &c.
Lxv, 5.  "Blessed is the man whom Thou choosest, and
causest to approach unto Thee, that he may dwell in
Thy courts; we shall be satisfied with the goodness of
Thy house, even of Thy holy temple."
Lxxxiv, 5-7. "Blessed are they that dwell in Thy
house, they will praise Thee without ceasing. Blessed is
the man whose strength is in Thee, and follows Thy
ways with his heart. Who passing through the valley
of tears, makes it a fount," &c.
Ibid. 13.  " O  Lord of hosts! blessed is the man who
trusteth in Thee!"
Lxxxix, 16 and 17. "Blessed is the people that knoweth
the sound; they shall walk, O Lord! in the light of Thy
58 
DIVINE1   ORIGIN OF THE LAWr.
countenance. In Thy name shall they rejoice every day,
and in Thy righteousness shall they be exalted."
Cvi, 3.  "Blessed are they who keep judgment, and he
who doeth righteousness at all times."
Cxii, 1.  "Blessed is the man who feareth the Lord, and
delighteth greatly in His commandments. His seed shall
be mighty upon earth," &c.
Cxix, 1 and 2. "Blessed are those whose way is perfect, who walk in the Law of the Lord. Blessed are
they that keep His testimonies, that seek Him with their
whole heart."
Cxxviii, 1. "Blessed is every one that feareth the Lord,
that walketh in His ways."
Cxliv, 15.  "Blessed is that people, whose God is the
Lord."
Cxlvi, 5 and 6.  "Blessed is he who  hath the God of
Jacob for his help, whose hope is in the Lord his God:
who made heaven, and earth, the sea, and all that
therein is."
THE PROVERBS.
Iii, 13.  "Blessed is the man who findeth wisdom; and
the man who getteth understanding."
Xiv, 21.  "He that'hath mercy upon the poor, blessed
is He."
Xxviii, 14. "Blessed is the man who feareth always,"&c.
ISAIAH.
Lvi, 2.  "Blessed is the man that doeth this, and the
son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing
evil."
JOB.
V, 17 and 18.  "Behold! happy is the man whom God
correcteth; therefore despise not thou the chastening of
the Almighty; for He woundeth, and bindeth up, He
lacerateth, and His hand healeth."
SIRACH.
Xiv, 20.  "Blessed is the man who doeth wise things,
and reasoneth of holy things by his understanding."
59 
THIU QU'ID.
Xvii, 41.  "Blessed is he who trusteth in the grace of
God, and receives His chastenings with patience."
Xxv, 12, 13 and 14.  "Happy is he that doth not create
his own misfortune with his tongue, and the respectable,
who can not be subjected to the wicked. Blessed he who
findeth a true friend, &c. Blessed he that is not bent by
poverty, and doth not lose his courage in his trouble."
Xxxi, 13.  "Blessed is the rich that is without blemish,
and hath not been blinded by great treasures."
Xxxiv, 15.  "Blessed is he that worshippeth God, great
is his deliverer, powerful his protector."
13. "Ye are the salt of the earth."
This metaphor is borrowed from Job vi, 6, where the
godly life is compared, symbolically, to meat savored
with salt, and the ungodly life is called unsavory food.
14. "Ye are the light of the world. A city that is set on a hill,
can not be hid."
These phrases are imitations of several passages in
Isaiah.  " It is an easy thing that thou art my servant....
I will also give thee for a light unto the Gentiles, that
thou mayest be my salvation unto the end of the earth."
(Is. xlix, 6.) "I have not spoken in secret, in a dark
place of the earth," &c. (Is. xlv, 19.)
15.  "Neither do men light a candle and put it under a bushel, but
on a candlestick, and it giveth light unto all that are in the house."
The figures contained in this verse are taken from
Proverbs vi, 23, where we read: "For the commandment
is a lamp, and the law is light," &c.; and Ps. cxix, 105:
"Thy word is a lamp unto my feet, and a light unto my
path."
16. "Let your light so shine before men, that they may see your
good works, and glorify your Father which is in heaven."
This exhortation is taken from Ps. xl, 9-12: "I delight to do Thy will, O God! Thy law is within my heart.
I have preached righteousness in the great congregation:
behold! I have not refrained my lips, 0 Lord! Thou
knowest."
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DIVINS  ORIGIN OF TK  LIAW.
(We should compare the above verse of the Evangelist
with Deut. iv, 5-6.-Tr.)
17. "Think not that I am come to destroy the law; or the Prophets.
I am not come to destroy, but to fulfil."
Christ here exhibits his whole mission as consisting in
this, that he should complete the Mosaic Law and the
teachings of the Prophets, which completion he terms a
higher Dikaiosyne, "righteousness."  But this completion
had long before been begun by the Prophets and other
inspired men, and had reached such a degree of maturity,
that we read in Ethics of the Fathers, Sect ii, 4: " Make
God's will thine own, that He may make thine His own;"
that is to say, if thou be just, righteous and virtuous, thou
livest entirely in God.
18. "For verily I say unto you: Till heaven and earth pass, one
jot or one tittle shall in no wise pass from the law till all be fulfilled.
19. Whosoever, therefore, shall break one of these least commandments, and shall teach men so, he shall be called the least in the
kingdom of heaven: but whosoever shall do and teach them, the same
shall be called great in the kingdom of heaven."
Whatever general remarks I could make here, may be
found above, page 25, &c. I add only, that the phraseology of verse 18 is an imitation of Is. li, 6: " The heavens
shall vanish away like smoke and the earth shall wax
old like a garment.... but my salvation shall be for ever,
and my righteousness shall not be abolished;" while its
contents are distinctly proclaimed in Is. xl, 8: "The grass
withereth, the flower fadeth: but the word of our God
shall stand for ever."
The doctrine held forth in verse 19, may be found in
Ethics of our Fathers, Sect. ii, 1: "Observe a slight
commandment as the more important one, since thou
knowest not the reward for the observance."
20. "For I say unto you, That except your righteousness shall exceed that of the Scribes and Pharisees, ye shall in no case enter into
the kingdom of heaven."
The reform plan of Christ is but a dim shadow of
Isaiah's, who with glowing imagination, yet clear perception and correct judgment, begins (chap. i, 11-17,) to
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develope and exhibit the means  for imitating Divine
mercy, joy and peace, love and grace, benevolence and
goodness; breaks down, with fiery zeal, the barrier between the Divine and the Human, (see besides many
other passages, chap. lvi, 1, and lviii, 1-11;) desires
that the Universe should be permeated by the light of
genuine justice, (chap. lx, 18-20,) and concludes his admonitions with the same doctrine, chapter lxvi, 1-3.
But the Rabbins also most urgently taught the holiness
and purification of the heart. In Treatise Berachoth,
Sect. i, fol. 5, we find the following sentence: "It matters
not, whether the good ye do be much, or little, as long
as you do it for God's sake;" which means, that every
thing which we undertake, should be done  fiom pure
motives.
As we meet here with an invective against the Scribes
and Pharisees, which is found on almost every page of
the New Testament, and directed not only against their
character, but often their doctrines, we deem it proper,
with the view of enabling our readers to form a correct
judgment, to communicate some historical facts with regard to the designs and aims of the authors of these
sects, their views and more of thinking, and the influence
which they exercised over the moral character of the
Jewish nation.
When, in consequence of the Babylonish captivity, the
schools of Prophets which had been founded by Samuel,
and produced, especially in the time of David, men of
exalted wisdom, did no longer exist, and no one appeared, who was willing and able further to effect the
spiritual and moral development of his people, the learned
and talented priest Ezra went to Palestine, in the seventh
year of the reign of Artachshast, (Darius Hystaspis) to
accomplish the work of reforming the religious affairs
of the Jews, to arrange them according to Mosaic principles, and to appoint or dismiss teachers and judges;
for which he was most fit, as he had so much ingratiated
himself with the king and his seven counsellors, that the
62 
DIVINE ORIGIN OF THE LAW.
jurisdiction of Judea was exclusively placed in his hand.
(Ezra vii, 25-27.) Wisely availing himself of the power
thus given to him, he endeavored to awaken the spiritual culture of his people by the following institutions:
He called the most talented and learned men, (see
Nehemiah viii, 13,) according to Tradition [19] to the number of 120, to his aid, (Megillah, ~ 17, p. 2,) endeavored
together with them, the Great Assembly, nv   m
I, to accommodate the Mosaic Law to local circumstances, and the new, changed religious views of the people,
and founded Synagogues and religious schools, in which
the Scriptures were read, and their contents explained
to the people, in order that morality, virtue and justice,
these principal pillars cf a state, and human society in
general, might be diffused and promoted.  The men educated in these schools were called Dtqtl, Scribes, learned
in the Scriptures, after the name of their Founder, N'ltr
']D;O, Ezra the Scribe.
But the continual reading and study of the Holy Writ
by degrees awakened a general desire for investigation,
and the Synagogue was thus soon converted into an
Academy of Theology, Philosophy and Politics, where
doctrines were taught, in which original, personal views
were mixed up with Indian, Egyptian, and afterwards
also Grecian elements and ideas; and this combination
applied to the development, interpretation, extension and
authentication of Biblical doctrines. And as Grecian
philosophy began with single sentences and proverbs of
the so-called Seven Sages, so must we regard the profound maxims and ascetic doctrines of the first Teachers,
which are contained in the'" Ethics of the Fathers,"
and the "Aboth of Rabbi Nathan," as the beginning and
origin of philosophical studies among the Jews. Among
[19] This traditional assertion is supported by a strong historical probability; for, as
the directors were called  "chiefs of the  fathers,"  nln s,  (Ezra iv,
2 and 3,) it is evident that the most talented, the purest and most respectable member
of every family was, according to ancient, patriarchichal custom, named chief; and as
the families, together with the most prominent men who went to Judea with Zerubabel,
numbered 119, (Ezra ii, 2-61,) there were 119 chiefs, so that, when Ezra was added to
them, their number was increased to 120.
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TBN  GUIDE.
the noble men who, from the time of Ezra, taught the
principles of morality and virtue, we meet also with
Antigonus of Socho, who flourished in the third century
before the Christian era, and, probably acquainted with
the doctrines of Socrates, (Xenophon, Mem. I, 1, ~ 2, 3;
III, 9, ~ 15,) [20] pronounced the sentence, that doing
right, even because it is right, and without regard to
future reward, was worshipping God, was Religion.  But
in consequence of the conciseness of the language, used
in this sentence, his disciples Zadok and Baithos misunderstood its meaning, drew false conclusions from it, and
adopted the system of the Stoics, then flourishing in Greece.
Since, however, the Bible was and remained the centre
and guide of all their investigations, it was but natural
that their new philosophical system produced a new
mode of interpreting the Bible, and with it a new religious sect.
The maxim of Antigonus referred to above, runs literally thus: "Be not like servants who serve their master
with the view of receiving reward; but be like servants
who serve their master without the view of being rewarded; and then only,. ye will be truly God-fearing."
(Ethics of the Fathers, I, 3.) This principle was propagated by the disciples of Zadok and Baithos in the obscure phraseology of Antigonus. Allured, probably by
Grecian Stoicism, some teachers strove to vindicate this
system for Antigonus. They remarked: "From what
motives was this principle advanced? And why has it
been upheld by later teachers? Is it to be imagined,
that a laborer should work the whole day without receiving due reward in the evening? If our Fathers had
acknowledged a life to come and the resurrection of the
Dead, they would never have adopted this principle of
Antigonus. (Aboth of Rabbi Nathan, Sect. v.)
By these and similar reflections they gained many vo
[20] It is not only historically certain, that, in consequence of the invasion of Alexander
the Great in Asia, Grecian language and culture were transplanted to Palestine, best the
very name "Antigonus" leads us to suppose that the Chaldaic and Hebrew languagi  had
t, yield their places to the Grecian,
64 
DIVINE ORIGIN OF THE LAW. 
taries, established a school of their own, and assumed,
after the names of Zadok and Baithos, the appellations
Sadducees and Baithosians. The former term, however,
remained preponderant. [21]
They assumed, like the Stoics, two eternal principles of
all things, a passive one, (Hyle, l    J.1,) and an active
principle, God; hence their system is the Dualistic System.
It was for this reason that they were designated by their
opponents as heretics, as we read in Talmud Horioth,
fol. 11: "Who  is a Sadducee? Every idolater"  (Compare also Talmud Sanhedrin, fol. 38, a and b, and Midrash
Rabba Genesis, chap. viii.) Although they regarded the
soul as a part of the Deity, they nevertheless held it to be
perishable, like every other material being; for they professed the conviction, that it was absurd to believe in the
existence of immaterial things; and it was this conviction
that dictated the ironical question, with regard to the resurrection of the dead, which they addressed to Christ.
(Matthew xxii, 23-29.)
The opponents of this system, led by the principle, to
enjoy the substance, but to cast away the shell, seem to
have made an eclectic use of the Grecian philosophy, assigning as they did high authority to the Socratic, Platonic
and Aristotelian school.
As votaries. of Supernaturalism they entertained the
following opinions:
God is an infinite, (Midrash Rabba Genesis, chapter lxviii,) unique, spiritual, (Treatise Chagigah, fol. 15,)
eternal, necessary, providential Being, (Midrash Rabba
Exodus, chap. iii, and Treat. Berachoth, fol. 9,) which
can not be conceived by human understanding, (Treat.
Berachoth, fol. 31.)
- He does not exist in the world, but the whole Universe
exists in Him, (Midrash Rabba, chap. lxviii,) wherefore
God is called also the " Infinite Space," D lI.  He can
[21] That the Sadducees and Baithosians were regarded by the Rabbins as one and the
same sect, see Jost's History of the Israelites, (larger work, in 12 voL) Vol. I, page 66, and
appendix No. 3i; Universal History of the Israelites, (smaller work, il 2 vol.) Vol. I, p. 519.
9
65 
THE GUIDE.
be perceived only through His works, (ibid. chap. i.) As
regards the Creation, they teach, that out of the many
systems of worlds, which were present to His wisdom,
He created the best possible one, and instituted the
best order - Optimism, (ibid. Gen., chap. iii.) Hence the
principle: "Whatever  God does, is well done," (ibid.
Gen., chap. iii, and Treat. Berachoth, fol. 60.) As a
consequence of this principle, which is applicable to both
physical and moral evils, they taught, that we should
thank God also for evil events, (Treat. Berachoth, 34.)
There is no chance on earth, but all that happens is so
ordained by God, (Treat. Chullin, fol. 7, b,) except virtue
and piety, which are entirely left to man's free choice,
(Treat. Berachoth, fol. 16.) He, however, who pursues,
or endeavors to pursue the path of virtue, receives the
support of God; whereas the designs of him, who chooses
the way of wickedness, are not fixed from above, but entirely the fruits of his own choice, (Treat. Yomah, fol. 38.)
These principles are based upon Ps. xxxvii, 23 and Proverbs xx, 23.
The soul is a spiritual, (Midrash Rabba Genesis, chapter 12, and Levit. 4,) unique, simple, everlasting, (ibid.
Gen. 14, and Levit. 4,) seblf-acting being, (ibid. Levit. 4,)
which is called upon to perfect itself in this world, the
antechamber of that to come, (Ethics of the Fathers, iv, 21,)
that it may be admitted into the Palace, the realm of the
Saints, where it will immediately partake of God's majesty; that is to say, where it will increase in moral and
intellectual strength in such an extraordinary degree, as
to fill it with unspeakable delight, surpassing all joys
that this earth can afford, (ibid. iv, 22.) They believe in
the doctrine of a separate creation of the soul, hence
maintain its pre-existence, (Midrash Rabba, chap. 24,
and other passages.)  Like Plato, (Tim. vol. ix, p. 338; and
Theaet. ii, 176,) they teach, that virtue consisted in imitating God; as the Mechilta observes: "We must strive
to become like God. As God is gracious and merciful, so
be thou gracious and merciful," &c. Or as Moses teaches;
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DIVINE ORIGIN OF THE LAW.
(Levit. xix, 2,) "Ye shall be holy, for I the Lord your God
am holy." This injunction is furthermore held forth as
the highest principle of all virtue and piety. In former
times, thus it is related in Maccoth, fol. 24, they enumerated six hundred and thirteen laws, affirmative and prohibitory, which had been delivered to Moses on Mount
Sinai. But already David taught that all these Mosaic
Laws could be comprised in eleven principles: "to walk
uprightly; to work righteousness; to speak the truth; to
abstain from slander; to abstain from doing evil unto one's
neighbor; not to bring any reproach upon one's fellowman; to condemn vile persons; to honor the God-fearing;
to swear to one's own injury and keep the oath; to lend
out money without usury, ("even to the heathens," add the
Rabbins,) and to protect the innocent disinterestedly."
(Psalm xv.) The Prophet Miehah again reduced them to
three, to wit: "to exercise justice, to be benevolent towards every one, and to humbly walk before God."
(Michah vi, 8.) Isaiah, in his turn, reduced them to two
principles: (lvi, 1,) "justice and benevolence;" and Hlabakkuk, lastly, established one highest principle: "The
Righteous liveth in his belief," meaning that God desires
the holiness of our sentiments and actions. This holiness, however, we can reach only, when we elevate ourselves above all that attracts our senses, and obey the
dictates of reason alone, as it is expressed in these few
words:  "Let all thy actions be directed to what is Divine, sublime," (Ethics of the Fathers, Sect. ii, ~ 17,)
yet in a manner as admits not of the principle, "the
aim sanctifies the means."  (Midrash Rabba, Levit. 30,
and Tract. Succah, in several places.) Similar to the
Aristotelian doctrine, that Virtue is manifested in seven
cardinal characteristics, namely: Andria, (fortitude,) Sofosyne, (temperance,) Eleuteriotes, (liberality,) Megaloprepeiza,
(magnificence,)  Megalopsychia, (magnanimity,) &c., the
opponents of the Sadducees teach seven cardinal virtues:
Wisdom, Justice, Righteousness, Probity, Mercy or Meekness, Sincerity and Peace, (Aboth of Rabbi Nathan,
67 
TIlE  GUIDE.
Sect. 37,) but regard, like Aristotle, the virtue of "righteousness," Dikaiosyne,  71-I, since it consists in the observance of all Divine and civil laws, as the complex of
all virtue.  This virtue of righteousness balances all virtues. (Tr. Baba Bathra, fol. 9, a.) The Aristotelian doctrine of Autarkeia, (self-contentedness,) is taught as a duty
towards one's self, (as Moses Landau most ingeniously interpreted,) in the following proverbs: "If I am not satisfied with myself, who could be; but if I think of myself
also, what do I accomplish? and if I do not work now,
when should I."  (Ethics of the Fathers, I, 14)
The categorical Imperative is thus expressed by R.
Hillel: (100 B. C. E.) "Do not unto others, as thou
wishest not to be done to." (Tr. Sabbath 31, a.) As an
enlargement upon this highest principle, the same sage
teaches: "Judge not of thy neighbor, until thou be in
his situation." (Ethics of the Fathers, ii, 5.)
With this also Leibnitz, (in his Nouv. Essai 48,) agrees,
saying: "Le veritable sens de la Regle est, que la place d'autrui
est le vrai point de vue pour juger equitablement lorsqu'on s'y
met."
The Scotch philosopher, Adam Smith, who at first
studied Theology, has made this Rabbinical doctrine the
basis of morals, in his "Theory of Moral Sentiments."
They  furthermore  teach,  like  Socrates,  (Xenophon
Mem. iii, 9, ~ 5,) that wisdom consists in practical knowledge. Thus we read: (Berachoth 17,) "The aim of
wisdom is improvement, and the achievement of good
deeds."  Again in Ethics of the Fathers i, 17: " Not
Study, but the practice thereof is the principal thing." [22]
Practice is Man's destination.   "However much thou
mayest have studied, do not boast of it, for thou hast
been created for this purpose.'  (ibid, ii, 9.)  This alone
will enable man to procure Salvation: "He who hath
acquired wisdom, hath acquired for himself eternal life."
(ibid. ii, 8.)
[22]  See Maimonides' Commentary on this passage.
68 
DIVINE ORIGIN OF THE LAW.
With regard to Church government and theologic Orthodoxy they establish, among other beautiful rules, the
following: "Do not pass any laws, by which the majority
can not exist," (Tr. Baba Bathra, 60,) which conveys the
idea, that due regard must be paid to local, temporary
and political conditions and circumstances, whenever religious institutions and ordinances are intended to be established.  "The Biblical laws should not be multiplied
from too great love for the Law." (Hierosol. Talmud,
Tr. Nedarim, Sect. 9.)
The votaries of this system, in order to distinguish
themselves from the Sadducees, who had likewise their
origin in the midst of the "Scribes,"'1, adopted
the name of " Therapeutae or Essenees." Philo calls
them Hosioi, "the holy ones," while their Hebrew name
is t 1,,   the Pharisees; either because this Sect of
Communists, which grew into existence several decennia
before that of the Sadducees more closely connected
themselves with them, when they had established themselves, than with their adversaries, and were absorbed
by them; or because the Therapeutae were truly pious
men, and respected as such by the People.
In later times, how ever, they exclusively called themselves 112nr, "the Sages," or, in Chaldee,  j1, "the
Learned."
The independent investigation, and the beautiful development and establishment of a Mosaic-religious Philosophy, through the Academies of the  Pharisees, soon
degenerated into sophistic subtilities and braggart mockerudition, because every one was admitted, even without
being first examined as to his abilities, and indispensable
preparatory accomplishments, and thus way was made
for false learning and education. (Tr. Sotah, 22, b;
.Sanhedrin, 98, b.) And as Sophistry in Greece, by its
dialectical artifices, perverted all truth and knowledge,
undermined the foundations of political life, and largely
contributed to the corruption of morals, so did the puffedup-mock-sages of Judea, exercise the most destructive
69 
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influence upon the character of the nation at large.
Being but spiritless imitators of others, without having
arrived, by rational conviction, at the knowledge of the
highest things and of God, they sank to the low level of
hypocrites, vaingloriously strove to gain notoriety by meaningless, outward observances, and neglecting all higher
duties, diffused a childish-religious disposition for trifles,
by means of which they often fanaticized the multitudes,
and used them for their own political purposes, as may
be seen from Josephus' " History of the Wars of the Jews."
This course of action soon became known to the intelligent Teachers. Although they perceived the danger
that threatened to disturb the moral purity of the people,
and gradually to deaden the awakened speculative spirit,
they knew, nor had any other means at their disposal
whereby to avert the danger, than urgent admonitions to
shun these seducing teachers, and a distinct portraiture
of the true Scholar and Sage, whose highest aim of life
consisted in attaining to the most sublime traits of moral
and spiritual perfection. (Tr. Derech Erez Sutta; Ethics
of the Fathers v, 10, and iv, 7:) "Make not the knowledge of the Law a crown to render thyself great thereby;
nor make a spade thereof to dig therewith." (See further
ibid. iii, 4, 12, and 22.) This is most generally expressed
thus: (Tr. Yomah, 72, b,) "A learned man, whose inner
being does not correspond with his outward appearance,
can not be looked upon as a learned man." Besides,
they enjoined upon every theologian, to teach theology, to
those only, who are properly prepared for speculative and
demonstrative thinking, and strive to lead a pure life.
They say therefore:  "Theological aphorisms  can then
only be communicated even to the President of Sanhedrin,
if he connect the highest moral state of mind, with that
scientific education, which his position required." Again:
"Theological mysteries should be imparted only to him,
who is known to be of a practical turn of mind, knows the
world, is endowed with oratorical talents, and well able
to express himself in appropriate and figurative  lan
70 
DIVINE ORIGIN OF THIE LAW.
guage." "The Sages communicate the quadliteral name of
God but once a week to their children and disciples." (Tr.
Kid. 71.) This means, says Maimonides: (Moreh Nebuchim
Lib. I, Sect. 34,) "They taught them the significance of this
name, so that they perceived, that it was not derived from
some Divine action, had nothing in common with any
other name, but signified, in a peculiar manner, the nature
of the Deity." In the same manner it is explained in
Midrash Rabba, saying: "The name that truly signifies
my Divine being, is even my peculiar name."
" In olden times, the knowledge of the duodecim-literal
name of God, was imparted to every man; when, however, the number of presumptuous, immoral men more
and more increased, it was made known only to the most
pious of the Priesthood." (ibid.)
"The scientific name of God, consisting of forty-two
letters, must be regarded as awful and holy. It can be
communicated only to him, who is pious, has reached
the age of mature manhood, is of a calm, cool temperament," &c. (ibid., and Tr. Chagigah, fol. 12.)
Besides this strict, and timely discipline, which was'
introduced in the Academies of the Scribes, they intended
radically to remedy the evil by a throughgoing classification of all Pharisean parties, in order that the people
might be the better enabled to guard themselves against
the stigmatized ones.  The Pharisees were divided into
seven classes, five of whom were scouted on account of
their immoral life, and two-according to some authorities, even but one-were held forth as good and Godpleasing, because they taught the principle, that the
knowledge of God should be acquired and diffused only
from pure love of God and Virtue.  (Tr. Sotah, fol. 22, b.)
From all this it is evident that, however necessary it
was, to discriminate between local, temporary, and political, and generally valid laws, and of the latter, to
separate again those which were of judicial significance,
all those principles which contain doctrines foreign to the
71 
THE GUIDE.
normal system of the Pharisees, and diffused by men of
the repudiated parties, must be discarded.
The attacks made upon the doctrines and life of the
Scribes and Pharisees in the New Testament, are not
directed against the first Teachers of the Jewish nation,
but exclusively the degenerated factions, the mock Pharisees, as it can be proven by historical arguments.
With the view of consoling and advising his wife, the
dying ling Jannaius addressed her thus: "Fear not the
Sadducees, for they are my friends; nor yet the Pharisees,
for they are not cruel; but beware of the Zeboongion, (the
dyed-the Chameleons,) who commit deeds like Zimri,
and yet covet the reward of Phinehas." (Numbers xxv,
6, 14; Tr. Sotah 22, and Josephus.) Judea did not lose
her political existence in consequence of a general corruption of morals, and extinction of true religion, but
because the Law was too strictly observed and executed,
as we learn from Tr. Baba Mezia 30: "'Jerusalem was
destroyed for this reason alone, because no one was willing to sacrifice even the least tittle of his right." This
.naturally led to inhuman severity, pertinacity and discord, and at last to the destruction of the national power;
all of which was hastened on also by the Priests, who,
from untimely patriotic zeal, and in spite of the admonitions and resistance of the prudent portion of the
leaders, (Tr. Gittin 56,) stirred up the people to a rebellion against the all-conquering and irresistibly victorious
power of the Romans. (Josephus.) It can not be doubted
that the spiritual culture of the Jews  in Palestine,' and
their ever faithful allies, the Helenists, would have reached
the highest degree of maturity by the assiduous study of
the Greek and Roman Classics these chief sources also
of our modern civilization-if their political life had not
received its death-blow at the hands of the Romans.
21.  "Ye have heard  that it was said by them of old time, Thou
shalt not kill; and whosoever kills, shall be in danger of the judgment:
22. But I say unto you, That whosoever is angry with his brother
without a cause, shall be in danger of the judgment:  and whosoever
72 
DIVINE ORIGIN OF TIHE LAW.
shall say to his brother, Raca, shall be in danger of the council: but
whosoever shall say, Thou fool, shall be in danger of hell-fire."
The charge made here upon the Scribes and Pharisees,
that they had taken the Commandment, " Thou shalt not
kill," only in the literal sense of the phrase, and declared
the crime of real murder alone to be sinful, is highly unjust. They, too, cautioned against internal evil affeetions, and held them to be as vicious and punishable, as
the bodily injuries inflicted upon persons; with this difference, however, that they adopted a more strictly logical
classification than Christ. Under the Commandment,
"'Thou shalt not kill," they comprised all kinds of real
personal injuries; both physical, and moral violence, the
murder of both the body and character or reputation of
a man. Thus they teach: (Tr. Baba Kamma 59,) " He
who publicly puts his neighbor to shame, is to be reckoned like him who sheds man's blood." On the other
hand they maintain, that the law, "Thou shalt have no
other Gods besides me," contains, also, an admonition to
guard one's self against the vices of impetuousity and
anger.  "He who is given to anger is like him who worships idols." (Tr. Sabbat, fol. 105, b.) For, even the
holiest things are violated, when anger has destroyed the
soberness of mind, and rendered it thoughtless.  "He who
is in anger, disregards even the Deity." (Tr. Ned. 22.) In
fine, they teach, that every passion which man suffers to
find a domicil within his bosom, such as envy, hatred,
avarice, ambition, lust, &c., is an idol which he worships, and to which the words of the Psalmist are to be
applied, saying: (lxxxi, 10,) "There shall no strange God
be in thee; neither shalt thou worship any strange God."
23. "Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee,
24. Leave there thy gift before the altar, and go thy way; first be
reconciled to thy brother, and then come and offer thy gift."
In Leviticus vi, 2 5, and Numbers v, 6 and 7, it is
distinctly enough commanded, that a real reconciliation
with an injured brother must be effected, before the trespass-offering could be brought. So also it is taught in
10
73 
TilE GUIDE.
Proverbs xxviii, 13: "He that covereth his sins shall not
prosper: but whoso confesseth, and forsaketh them, shall
have mercy." To which our Sages remark, (Tr. Yom. 87,)
"he who has offended his brother even with the least
word, must first endeavor to conciliate him."
25. "Agree with thine adversary quickly, while thou art in the way
with him; lest at any time the adversary deliver thee to the judge, and
the judge deliver thee to the officer, and thou be cast into prison."
The contents of this verse are borrowed from Sirach
xxviii, 2-6:  "Forgive  thy neighbor the hurt that he
hath done unto thee, so shall thy sins also be forgiven
when  thou prayest.  One  man  beareth hatred against
another, and doth he seek pardon from the Lord? He
sheweth no mercy to a man  that is like himself; and,
doth he ask forgiveness of his own sins? If he that is
but flesh nourish hatred, who will entreat for pardon of
his sins? Remember thy end, and let enmity cease!"
The Scribes (Tr. Rosh hashanah 17,) substantiated the
same  principles  by reference  to  Michah  vii, 18, and
supply:  "The  Lord will forgive only the sins of him,
who has forgiven offences done to him. See also Ethics
of the Fathers v, 14, "The characteristic of a pious man
is, not easily to be provoked, and easily to be appeased."
26. "Verily I say unto thee, Thou shalt by no means come out thence,
till thou hast paid the uttermost farthing."
To the same effect we read in Ethics of the Fathers iv, 29: "Do not suffer thyself to be assured by thy
evil inclinations, that the grave shall be for thee a place
of refuge. For by compulsion thou hast been created,
by compulsion thou hast entered the life, by compulsion
thou doth live, by compulsion thou shalt die, and by
compulsion thou shalt render account before the King of
kings, the holy One, blessed be He."
27. "Ye have heard that it was said by them of old time, Thou shalt
not commit adultery:
28. But I say unto you, That whosoever looketh on a woman to lust
after her, hath committed adultery with her already in his heart."
According to Luther's interpretation, Christ here charges
the Scribes with having maintained that the Command
14 
DIVINE ORIGIN OF THE LAW.
ment, "Thou shalt not commit adultery," forbade only
that adultery which is consummated by illegal cohabitation, whereas impure thoughts, (lust,) were not forbidden. This charge is false. For they all agree (Tr.
Sanhedrin 100 b,) with Sirach, (ix, 10,) that "a man
should turn away his eye from a beautiful woman, and
not look upon another's beauty," &c. How greatly they
condemned such sensual thoughts may be seen from Sanhedrin 75 a, where we are told, that a man, who became
enamored with a maiden, and not being able to marry
her, was taken dangerously ill, as not permitted to speak
to her, not even through a lattice, although he could have
been cured thereby of his mental sufferings.
29. "And if thy right eye offend thee, pluck it out, and cast it from
thee; for it is profitable for thee, that one of thy members should perish,
and not that thy whole body should be cast into hlell.
30. And if thy right hand offend thee, cut it off, and cast it from thee;
for it is profitable for thee, that one of thy members should perish, and
not thy whole body should be cast into hell."
How sinful desires may be hushed in their very birth,
we shall more clearly explain below, in our commentary
on xviii, 8 and 9. The above verses are evidently an
imitation of Numbers xv, 39: "that ye seek not after
the inclinations of your hearts, and the delight of your
eyes."   The  phrase  "inclinations of your hearts,"  is
circumscribed by the symbolical application of the terms,
"'eye" and'"hand," as in Mark ix, 43, 45 and 47, by
that of " hand," " eye," and " foot."
Yet, the metaphor of the "foot" limps, and that of
the "hand" is not quite handy; for hand and foot are, as
it were, the blind messengers of desire, whose seat is in
the heart. These can not, therefore, offend us. If we
cast them off, we have not yet removed the offence, because it had not originated in them, but they had blindly
obeyed their master. Job, therefore, very properly exclaims: (xxxi, 21 and 22,) "If I have lifted up my hand
against the fatherless, when I saw my help in the gate:
then let mine arm fall from my shoulter-blade, and mine
arm be broken from the bone." He would not cast off
75 
THE GUIDE.
his hand because it offended him, but because he offended
others with it.
81.  "It hath been said, Whosoever shall put away his wife, let him
give her writing of divorcement: (Numb. xxiv, 1.)
82. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced, committeth adultery."
Our ancient Sages are unjustly reproached with having
taught, that a man could obtain a divorce even for trifling causes. The few lax opinions found in the Talmud
with regard to this point, are by no means authoritative;
since it is said: (Tr. Gittin 20,) "No one can divorce
his wife, unless he have proven that she violated her
chastity."
But how scrupulous our Sages were with regard to the
violation of woman's dignity, and how greatly they disapproved of careless divorcements, is clearly shown in
Tr. Sanhedrin 22 a: "Over him, who  carelessly puts
away his wife, the altar of G9d itself sheds tears;" which
means, that even this pure, unstained spot, which in olden
times was the asylum of every unfortunate person, would
receive such a man, on account of his unjustifiable deed,
with grief and reproach,,
Besides, Malachi (ii, 13, 14 and 15,) had long before the
time of Christ, powerfully inveighed against reckless divorcements.
83. "Again, you have heard, that it hath been said by them of old
time, Thou shalt not forswear thyself, but shalt perform unto the Lord
thine oaths:
34. But I say unto you, Swear not at all: neither by heaven, for
it is God's throne;
85. Nor by the earth, for it is his foot-stool: neither by Jerusalem,
for it is the city of the great King;
36. Neither shalt thou swear by thy head, because thou canst not
make one hair white or black;
37. But let your communication be, Yea, yea; Nay, nay: for whatever is more than these cometh of evil."
Already the third Commandment (Exodus xx, 7,) is
directed  against reckless swearing, saying:  "Thou  shalt
not take the name of the Lord thy God in vain." Sirach
also (xxiii, 9-12,) gives the following admonition: "Ac
76 
DIVINE ORI1GIN OF TIHE LAW.
custom not thy mouth to swearing; neither use thyself to
the naming of the Holy One. For as a servant that is
continually beaten, shall not be without a blue mark, so
he that sweareth, and nameth God continually shall not
be faultless. He that useth much swearing, shall be filled
with iniquity and the plague shall never depart from his
house," &c.
Hence, Christ merely repeated what had often been
taught before him, and the Therapeutae [23] had established, according to the reports of Philo and Josephus,
as one of the principles of their system.  The Scribes
knew full well, from Isaiah lxvi, 1, that the heaven was
the throne of God, and the earth His foot-stool, wherefore they established this principle: (Tr. Nedarim 10, b,)
that every man who should declare anything to be holy
to him as Jerusalem, as heaven or earth, was bound to
perform  the vow made in this manner. But an oath
pronounced merely by the heaven or earth was by them
declared to be invalid.'(Tr. Shebuoth 31, a.) Mark
well! They did not teach that we could easily swear by
God's creatures, but that that oath alone was binding,
which was taken by God's holy name; and probably for
this reason, because Ite alone is eternally true and unchangeable, whereas all His creatures are subject to change,
decay and final destruction, and can not therefore'attest
an eternal truth.
38.  "Ye have heard, that it hath been said: An eye for an eye, and
a tooth for a tooth."
The verse cited from Exodus xxi, 24, contains a simple
law for worldly government, such as it existed also in
Thurium in Italy, (Diodorus Bibl. Histor. 1. xii, chap. 17,)
and is not applicable, therefore, to the civil and domestic
life of the individual, affording but a rule to magistrates.
This view was entertained also by our ancient Sages, so
that the assertion, that they had made  the judicial rule,
[23] The learned Orientalist Bellermann maintains, in his "Historical Reports about
the Essenes," (Berlin 1821,) p. 7, that the Greek term Therapeuo, is a translation of the
Syriac terlm NSE,  assa, "to cure," "to heal," and that Sect was called Titraeestae,Asaim, Essenes, because they cured the soul by the strict practice of virtue.
77 
TI!E  GUIDE.
"Measure for measure," also a moral principle for private
life, is without foundation whatever. On the contrary,
they teach: (Tr. Rosh Hashanah 17,) He who forgives
his friend for injuries done by him, will receive forgiveness
for his tresspasses at the hand of God." The Scribes, in
pronouncing this doctrine, probably remembered the words
of Solomon: (Proverbs xxiv, 29,) "Say not, I will so do
to him, as he hath done to me: I will render to the man
according to his work."
39. "But I say unto you, That ye resist not evil; but whosoever
shall smite thee on the right dheek, turn to him the other also;
40. And if any man sue thee at the law, and take away thy coat,
let him have thy cloak also.
41. And whosoever shall compel thee to go a mile, go with him
twain."
These verses contain rules that tend to teach us an
absolute passiveness to every injury, insult and offence,
which, if it were strictly adhered to, would produce but
this result, (See M. Paley's "Principles of Morals  and
Politics,") that the good would be given into the power
of the wicked, and one portion of mankind exposed to
the robberies and extortions of the other. And yet, the
above words should contain truths of life, Divine doctrines? How? Precepts, the strict observance of which
would not promote the happiness, but the misery of the
better portion of the human race, should have proceeded
from the justest and most beneficent Being? No! they
are not Divine, but human lessons, which is incontrovertibly proved by this also, that Christ himself violated
them. In the Gospel of St. John, (xviii, 22 and 23,) we
read that, when one of the officers of the high-priest
struck him, saying: "Answerest thou the high-priest so?"
he answered, " If I have spoken evil, bear witness of the
evil: but if well, why smitest thou me?" but did not,
as he himself had taught, offer also his other cheek;
that is to say, he did not quietly bear the insult, but
from serious indignation rebuked the high-priests' officer
for it.
42. "Give to him that asketh thee, and from him that would borrow
of thee, turn not thou away."
78 
DIVINE ORIGIN OF THE LAW.
Of the numberless parallel passages which may be
found both in the Old Testament and the writings of
the Rabbins, we will quote here but a few. Lev. xxv,
35 and 36: "If thy brother be waxen poor, and fallen
in decay with thee: then thou shalt relieve him: yea
though he be a stranger, or a sojourner; that he may
live with thee. Take thou no usury of him, or increase,
but fear thy God.  [24] Deuteronomy xv, 7 and 8: "If
there be among you a poor man of one of thy brethren,
.... thou shalt open thy hand wide unto him, and shalt
surely lend him sufficient for his need, in that which he
wanteth."  Proverbs xxviii, 27:  "Hie that giveth unto
the poor, shall not lack; but he that hideth his eyes
shall have many a curse." Ethics of the Fathers, i. 5:
"Let thy house be open to the needy, and let the poor
be the inmates of thy house." In Tr. Sabbath 63, a, we
read:  "It is far more  praiseworthy  to lend the Poor
without usury, than to give him alms; but the best is,
to make him advances, and thus enable him to carry
on some trade or business." Compare also Sirach xix,
1 and 2, &e.
43. "Ye have heard that 4t hath been said, Thou shalt love thy neighbor, and hate thy enemy.
44. But I say unto you, Love your enemies, bless them that curse you,
do good to them that hate you, and pray for them that despitefully use
you, and persecute you."
The passage quoted in the above verse 43 from Leviticus xix, 18, runs literally thus: "Thou shalt not avenge,
nor bear any grudge against the children of thy people,
but thou shalt love thy neighbor as thyself: I am the
Lord."  Both the phrase'lt[n  N,,  "thou shalt not
bear any grudge," and the whole context, clearly show
that, whenever an opportunity is presented to us, to let
our enemy feel our hatred, we should not do so; since
he has not ceased, in consequence of our enmity, to be
[24] Can there be a more sublime principle of practical charity and brotherly love,
than the above, which knows no distinction of creed or country? Indeed! that principle
bears the impress of Divinity upon its very face, and is alone apt, to fill every Jew with
the justest pride, affording at the same time the best refutation of every attack upon him
and his holy Religion! A Religion that teaches such a doctrine, can proceed from God
alone, and can never be surpassed!-(Translator.)
79 
THE GUIDE.
our neighbor, towards whom we have to fulfil all the
duties which we owe  to our fellow-men.  Thus we are
told: (Exodus xxiii, 4 and 5,) "If thou meet thine enemy's
ox, or his ass going astray, thou shalt surely bring it
back to him again; if thou see the ass of him that
hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him."
The phrase "and hate thy enemy," is not only not
to be found in the Law of Moses, but stands in diametrical contradiction to both its spirit and doctrines. [25]
Nothing less was intended by this barefaced misrepresentation than to cry down and disgrace Mosaism in the
eyes of the Gentiles, who were unacquainted with the
Hebrew Bible.
Some, however, may say, that the addition "and hate
thy enemy," is a doctrine of the Pharisees, against whom
Christ inveighs here. To this we would answer, that the
Scribes endorsed and taught, unchanged, the Biblical
doctrine: that it is God-pleasing  to help  and love an
enemy. (Baba Metsia 32.)
That the same doctrine was taught also by the Prophets, is proved by a historical fact, narrated in II. Kings
vi, 21 and 22: "And the King of Israel said unto Elisha,
when he saw them, (the Syrians,) My father, shall I
smite them? shall I smite them? And he answered, Thou
shalt not smite them: wouldst thou smite those whom thou
hast taken captive, with thy sword and with thy bow?
set bread and water before them, that they may eat and
drink, and go to their master," &c.  Compare also the
words of Solomon: (Prov. xxv, 21,) "If thine, enemy be
hungry, give him bread to eat; and if he be thirsty, give
him water to drink."  Nay! we  are not even permitted
to rejoice at our enemy's misfortune; as we read: "Rejoice not when thine enemy falleth," &c. (Prov. xxiv, 17.')
"Have I rejoiced at the destruction of him that hated
[25] It is indeed! strange, how Christ could have made the above assertion. Can there
be a higher, more sublime doctrine of love for our enemy, than that contained in Deuteronomy xxiii, 7: "Thou shalt not abhor an EGYPTIAN, for thou wast a stranger in his
land?'   This passage alone covers the whole question.-(Translator.)
so 
DIVINE ORIGIN OP THE LAW.
me, or lifted up myself when evil found him?" &c. (Job xxxi, 29.) "But as for me, when they (my adver saries) were sick, my clothing was sackcloth; I humbled
my soul with fasting; and my prayer returned into my
own bosom. - I behaved myself as though he had been
my friend or brother," &c. (Psalm xxxv, 13 and 14.)
In the same spirit our Sages composed the following
prayer, to be offered up everyday: "I am ready to fulfil the Law," thou shalt love thy neighbor as thyself
"with all my heart.  Mayest Thou, O God! forgive also
all mine enemies!"
The doctrine, therefore, that we should love also our
enemy, is not a new, Christian one, but as old as Mosaism
itself.  Nay, it was  clearly and convincingly taught even
among the heathens, before Christianity was known.
"But," says Plutarch, in his Moral Writings, " it proves
a noble soul, not to take revenge on an enemy, when
opportunity presents itself. But whoever does not love
a man for the sake of his kind-heartedness, and praises
him for his righteousness, when he sympathizes with his
distressed enemy, takes care of his children and substance,
zealously and readily, bears within him a black soul,
made of stone, or iron."  And Cicero teaches: (De officiis, lib. i, chap. 25,) "Nec vero audiendi graviter qui
inimicis irascendum putabunt, idque magnanimi et fo?tis viri
esse censebunt. Nzhil enim laudabilius, nihil magno et praeclaro viro dignius placabilitate atque dementia." (Nor, indeed, are those to be listened to who consider that we
ought to cherish a bitter resentment against our enemies,
and this is characteristic of a high-minded and brave man.
For nothing is more noble, nothing more worthy of a great
and a good man, than placability and clemency.)
45. "That ye may be the children of your Father which is in heaven:
for He maketh His sun to rise on the evil and on the good, and sendeth
rain on the just and on the unjust."
To base the doctrine of love for our enemy upon the
fact, that God loves His adversaries, the evil and unrighteous, nor deprives them of rain and sun-shine, or, in
11
81 
TIIE GUIDE.
a wider sense of the phrase, of general benefits, is logically incorrect. For it is inconceivable, that the Supreme
justice and love, which are equitably bestowed upon all,
should directly or indirectly afford benevolent assistance
to injustice. God loves not his adversaries, as Sirach
says: (3, 5 and 6,)'Think not, His (the Lord's) mercy
is great; he will be pacified for the multitude of my sins:
for mercy and wrath (punishment) come from Him, and
His indignation resteth upon sinners."
If God bestows general benefits upon the wicked, Ho
does so not from love for them, but for this reason, because He would not, on their account, change the beautiful order of the Universe.  If He were  to punish the
foolish aberrations of men by changes in nature, indeed!
He should be soon compelled to destroy the whole Universe! This was long ago expressed by the Jewish Elders
in Rome. Being asked by some Philosophers, why God,
if He really abhorred idolatry, did not destroy the idols,
they replied: If such things alone were worshipped whose
existence could be dispensed with without endangering the
universal order, the Lord should long ago have destroyed
them; but Sun, Moon, and Stars, nay, even animals and
human beings being worshipped as Gods,-should the
Supreme Being destroy the Universe on account of fools?
No; Nature retains her ordinary course, and the stiffnecked fools who do not listen to better instruction will
have to give account thereof on some future day. (Treat.
Abodoh Sarah, 54, b.)
And when we take the above verse 45 in its more
limited and real meaning, we shall find that it is incorrect
also with regard to facts. When we consider that Christ,
according to Matthew x, 29 and 30, adhered to the true
opinion, that nothing on earth happens by chance, not
even the falling of a sparrow, but is worked out by the
will of our heavenly Father; he must consequently concede this also, that when too dry or too rainy a season
destroys the crop, and thus causes famine and a host of
miseries in many  countries, this does not happen by
$I 
DIVINE ORIGIN OF THE LAW.
chance, or is to be ascribed to blind fate, but is so ordained, as already Moses and the Prophets taught, by
God Himself; as a punishment for the sinners. Hence,
God deprives the unrighteous of sun-shine and rain,
since it can be, and is done without the least perceptible
change of nature.
Regarding the true motive for the love of our enemy,
I refer to my remarks made above on verses 43 and 44,
which I have partially derived from Malachi ii, 10, where
we read: "Have we not all one Father? Hath not one
God created us? Why then do we deal treacherously
every man against his brother, by profaning the covenant
of our fathers?"
46.  "For if ye love them which love you, what reward have ye? do
not even the publicans the same?
47. And if ye salute your brethren only, what do ye more than
others? do not even the publicans so?"
The same doctrine is taught by the Scribes: (Ethics of
the Fathers v, 13,) "Four qualities are found with man;
one says whatever is mine, is mine; and whatever is
thine, is thine; this is the character of the ordinary men,
or as others assert, was the custom of Sodom. Another
says, whatever is thine is mine, and whatever is mine is
thine, this is the custom of the Vulgar. Another again
says, what is mine is thine, and what is thine is thine;
this constitutes the character of the Pious. Another,
lastly, says, what is mine is mine, and what is thine is
mine also; this is the character of the wicked."
That we have to fulfil the duties of brotherly love
towards every one, whether or not he be one of our
acquaintance, whether or not he belong to our creed and
country, is most urgently enjoined upon us in many passages of the Old Biblical Scriptures, but especially in Lev.
xix, 33 and 34: "And if a stranger sojourn with thee, in
your land, ye shall not vex him. But the stranger that
dwelleth with you shall be unto you as one born among
you, and thou shalt love him as thyself: for ye were
strangers in the land of Egypt, I am the Lord your God."
83 
TIlE GUIDE.
48. "Be ye therefore perfect, even as your Father in heaven is
perfect."
In whatever way we may interpret this verse, it is
entirely incorrect. If it means to convey the idea, that
we should attain on earth to the perfection of God Himself, we ask, is this possible? How can poor mortal man
exhaust the fathomless fount of virtue? Man can never,
even by the most strenuous exertions, reach Divine perfection, as it is said (I. Kings viii, 46,) and confirmed by
sound reason:  "There is no man  that sinneth not;"
or (Ecclesiastes vii, 20,) "For there is not a just man
upon earth, that doeth good and sinneth not." Again:
If we assume, that the above verse enjoins upon us the
duty of imitating God, who loves the sinners though they
are his adversaries, it is but a repetition of what verse 45
contains; and if this be really so, it contains the same
incorrect reasonings on the love for our enemies, as that
verse.
We believe, on the contrary, that it is but an imitation
of Leviticus xix, 2, where we read: "Speak unto the
Congregation of the Children of Israel, and enjoin upon
them, Ye shall be holy, for I the Lord your God am holy."
Yet the changed phraseology of Matthew has in a high
degree missed the original. If we assume that the term
W'llD, "holy" must be taken in a moral sense, expressing, as Kant has it, "the highest concord between the
Divine will and the law of nature;" that, therefore, the
phrase "and ye shall be holy" enjoins upon us the precept to do and learn but what is true and salutary, no
objection whatever can be made, especially as the precept contains also an excellent rule of life which every
man can most faithfully observe. On the other hand, if
we take the term "holy" in this acceptation: "separated
from the vulgar," "consecrated," "pure,":'stainless,"
this precept contains again nothing that would surpass
human power, and may, therefore, be well followed as
our guide in all our actions.
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DIVINE ORI IN OF THE LAW.
CHAPTER VI.
1. "Take heed that ye do not your alms before men, to be seen
of them: otherwise ye have no reward of your Father which is in
heaven. 
2. Therefore when thou dost thine alms, do not sound a trumpet
before thee, as the hypocrites do in the Synagogues and in the streets,
that they may have glory of men. Verily I say unto you, They have
their reward.
3. But when thou doest alms, let not thy left hand know what thy
right hand doeth:
4. That thine alms may be in secret: and thy Father which seeth
in secret, himself shall reward thee openly."
As regards the proper mode of giving alms, we are
taught already in Deuteronomy xv, 10: "Thy heart shall
not be grieved when thou givest." Sirach (xviii, 15-17,)
says: "My son, blemish not thy good deeds, neither use
uncomfortable words when thou givest any thing. Shall
not the dew assuage the heat? so is a word better than
a gift. Lo! is not a word better than a gift? but both are
with a gracious man." Our Rabbins, also, treat upon the
same subject in extent. "Alms-giving will be rewarded
hereafter only with regard to the kindness of feeling with
which it was practised."  (Tr. Succah 49.)  "Whoever
giveth publicly to the poor is a sinner." (Tr. Chagigah 4.)
5. "And when thou prayest, thou shalt not be as the hypocrites are:
for they love to pray standing in the Synagogues and in the corners
of the streets, that they may be seen of men. Verily I say unto you,
they have their reward."
Already the Prophets inveighed against the loud praying of the hypocrites.  Amos v, 23:  "Take thou away
from me the noise of thy song; for I will not hear the
melody of thy viols."  Isaiah xxix, 13:  "Wherefore the
Lord said, Forasmuch as the people draw near me with
their mouths, and with their lips do honor me, but have
removed their heart far firom me," &c. The Psalmist also
urgently recommends silent and solitary prayer.   "At midnight I will rise to give thanks unto Thee, because of
Thy righteous judgment." (Ps. cxix, 62.) "The Lord
will commend his loving-kindness in the day-time, and
in the night his song shall be with me, and my prayer
85 
THE  GUIDE.
unto the God of my life."  (Ps. xlii, 9.)  "Stand in awe
and sin not, commune  with your own heart upon your
bed, and be still." (Ps. iv, 5.) Compare, also, the words
of the Rabbins: "Whenever ye pray, follow the example
of the pious Hannah, of whom it is said: (I. Samuel i, 13,)
she spake in her heart, only her lips moved, but her voice
was not heard."
6. "But thou, when thou prayest, enter into thy closet, and, when
thou hast shut thy door, pray to thy Father in secret; and thy Father
which seeth in secret shall reward thee."
The lesson taught here, is borrowed from II. Kings
iv, 33: "He -Elisha-went in therefore, and shut the
door upon them twain and prayed unto the Lord."
The form of the above verse is taken from Isaiah xxvi,
20, where we read: "Come my people, enter thou into
thy chambers, and shut thy door about thee," &c. The
words "and thy father which seeth in secret," &c., are
far more forcibly expressed in Jeremiah xvi, 17: "For
mine eyes are upon all their ways, they are not hid from
my face," &c; and ibid. xxxii, 19: "Great in counsel,
and mighty in work; for Thine eyes are open upon all
the ways of the sons of men, to give everyone according
to his ways, and according to the fruit of his doings."
The same lesson we learn also from Sirach xvii, 14 and 15.
7. "But when ye pray, use not vain repetitions, as the heathens do
for they think that they shall be heard for their much speaking."
Already Solomon taught: (Ecclesiastes v, 2,) "Be not
rash with the mouth, and let not thy heart be hasty to
utter anything before God; for God is in heaven, and
thou upon earth: therefore, let thy words be few." The
same lesson is taught by Sirach vii, 14:" Use not many
words in a multitude of elders, and make not much babbling when thou prayest." The Rabbins especially refer
to the concise prayers in the Bible, as examples; for instance, the prayer of Moses, offered up in behalf of his
diseased sister, and consisting only of five monosyllables:
"0O  Lord! do heal her!"
8. "Be not ye therefore like unto them: for your Father knoweth
what things ye have need of before ye ask him."
86 
DIVINE ORIGIN OF THE LAW.
The same was already said by David, Psalm cxxxix, 5:
;'There is not a word on my tongue, but lo! O Lord!
thou knowest it altogether."
9. "After this manner, therefore, pray ye: Our Father which art in
heaven, hallowed be thy name."
The first part is taken from Isaiah lxiii, 15 and 16:
"'Look down from heaven......  thou, O  Lord! art our
Father!"  The  second part is an imitation of Ezekiel
xxxviii, 23: "Thus will I magnify myself, and sanctify
myself," &c., or of ibid xxxvi, 23: "And  I will sanctify
my great name," &c.
10. "Thy kingdom come. Thy will be done in earth, as it is in
heaven."
The first part of this verse is based upon Obadiah i, 21;
"And saviors shall come upon Mount Zion to judge the
Mount of Esau; and the kingdom shall be the Lord's;"
or, Zechariah xiv, 9: "And the Lord shall be king over
all the earth- in that day shall the Lord be One, and
His name One." The latter part is taken from I. Samuel
iii, 1is; "He is the Lord: let him do whatever seemeth
good to Him;" II. Samuel xv, 26: "Behold, here am I,
let the Lord do to me, as it seemeth good to Him."
11. "Give us this d4ay our daily bread!"
This verse is borrowed from the excellent prayer of
Agur, (Proverbs xxx, S,) ".... Give me neither poverty
nor riches, but give me my daily bread."
12. "Ana forgive us our debts, as we forgive our debtors."
This passage  contains verse 2 of chap. xxviii, fi om
Sirach in reverse order: "Forgive thy neighbor the hurt
that he hath done unto thee, so shall thy sins also be
forgiven when thou prayest."
13. "'And lead us not into temptation,"
Although many theologians are pleased to call this
prayer "a model of prayers," it, however, contains a
great absurdity.
If we reflect on human life in this world, we find, that
it is in all its ages in a state of temptation. In the prime
of life, when the world, with all its pleasure, is opening
87 
THE GUIDE.
to us, when our heart is shining with golden treasures of
innocence, and glowing for all that is good and noble;
when our imagination, filled with ethereal forms pure as
angels, and when the equilibrium of our qualities is not
yet interrupted, then it is the lightness which leads us,
like a ignis fatuus, on unbeaten ways and paths, where
we arc exposed to all the great dangers of the labyrinths
of all ignoble feelings andofollies, and our virtue has to
endure a fiery trial.
In the meridian of our days, when our faculties are
completely developed, and they should manifest themselves
by noble deeds, then, like the waves of the sea, roar in us
the passions and evil propensities, and we have again to
fight a violent battle to gain the ever-blooming crown of
virtue. And in the winter of our earthly existence, in
old age, when stormy blood rolls no more in the veins,
even then the temptations do not cease.  Like a frightful
tempest, coldness, peevishness, distrust, severity, censoriousness, and dissatisfaction with God and men, and, especially, natural weakness and despondency, are collecting over our heads, and incite us to many evil actions.
Indeed, there is not a man upon earth, who can boast
of himself, that he was,never in a difficulty, was never
overtaken by distress, never involved in any battle, and
has never been afflicted with any trouble.
The changeable state of human life is, therefore, nothing else than a chain of temptation, and it is entirely
left to us, whether we will act with firmness and dignity,
observing with circumspection that which duty and virtue command, or prohibit.
According to this, it is highly necessary to be tried by
temptations; for only in the hour of trial can our consistency be manifested, sacrifices be made to our holy
principles; and without this there is no virtue conceivable.
Convinced of these truisms the Scribes laid down the
principle: (Treat. Berachoth, fol. 16,) "Everything happens
by especial dispensation of the heavenly Father, with
88 
[)IVINE ORIIGIN OF THE LAW.
exception of the moral conduct of men, which is left to
their free will."
As little as a warrior can claim the attribute of heroism, who never went to war, even so little we would have
a right of claiming the merit of a noble deed, when there
was no occasion to do the reverse of it. From all these
it follows, that verse 13 is incorrect for the following
reasons:
1. If God wrould grant us such a desire as is expressed
in this verse, he would have to remove all human nature
firom the whole human rae.
2. He had to esteem virtue Very highly, as such, without exertion and sacrifice, and had also to consider one
as a victor, and acknowledge the merits of him who
never fought any battle.
Nay! every unbiased mind would admit, that one can
not act more foolishly than to lay extraordinary claims
to the providence, asking, that it shall change for our
sake the system of the world.
We find, however, a very true  and correct form of
prayer in the name of Moses, Psalm xc, 12f "So teach
us to number our days, that we  may apply our hearts
unto wisdom." We ought in this land of temptation td
wish and ask for true' knowledge  alone, which is the
mother of all firm principles. If we are in possession of
this, life with all its charms and death with all its terrors
have lost their domineering power over us. For then is
our highest treasure the ideal world, where we ascend
the scale of gradation of the most noble and sublime
ideas to the throne of the Most High.
These ideas probably inspired Agur to compose  his
beautiful prayer, (Prov. xxx, 8-10,) which commences:
"Remove from me vanity and deception," &c., that is,
in other words: "give me a true understanding;" but
Jesus, by his disposition to extravagant ideas, (see my
remarks chapter v, 39-41,) deviated from the original,
(Prov. xxx, 8-10,) which he has imitated, and composed
this very unreasonable passage, as I have stated above
12
so 
THIE GUIL1.
"But deliver us from evil;"
This phrase is borrowed from Psalm  cxix, 133: "Secure my steps through thy words, and let iniquity have
no dominion over me."
"For thine is the kingdom, and the power, and the glory, for ever,
Amen."
This last part of the verse is taken literally from I.
Chronicles xxix, 11: "Thine, O Lord, is the greatness
and the power, and the glory, and the victory, and the
majesty: for all that is in heaven is thine, thine is the
kingdom, O Lord, and thou art exalted as head above
all."  The omission of the term "majesty," and the substitution of "kingdom," which is mentioned at the end,
are evidently intended to give the prayer of Christ the
appearance of originality.
However little originality there is in this formulary of
prayer and its wording, as Mr. Wetzstein already observed, (tota haec oratio ex formulis Hebraeorum concinnata
est,) it clearly proves at least this much, that Christ never
meant to be regarded as God's son, or that God should be
addressed in the name of the Son, or, lastly, that we
should pray to God Father, God Son, and God Holy
Ghost; but that we should address our adoration to God
alone; the heavenly Father of all men, the Sole King of
the Universe, and pray exclusively to Him.
14. "For if ye forgive men their trespasses, your heavenly Father
will also forgive you.
15. For if ye forgive not men their trespasses, neither will your
Father forgive your trespasses."
The substance of these two verses is taken from Sirach
xxviii, 2-5: "Forgive thy neighbor the hurt that he
hath done unto thee, so shall thy sins also be forgiven
when thou prayest," &c.  (The same doctrine is taught
already in the precepts about the trespass-offerings, saying, that they should be brought, only after a full reparation had been made to our brother, for any injury
or offence we may have committed against him. (Leviticus vi, 1-6.) The Rabbins mean to teach the same
lesson by saying that "sins between man and his neigh
90 
DIVINE ORIGIN   OF THE LAW.
bor, the Day of Atonement will not expiate, unless he
have satisfied his neighbor." Treatise Yomah lxxxv, b.
- Translator.)
16. "Moreover, when ye fast, be not as the hypocrites, of a sad
countenance; for they disfigure their faces, that they may appear unto
men to fast. Verily I say unto you, They have their reward."
The right manner of fasting is taught already by Isaiah: (lviii, 5-7,) "Is it such a fast that I have chosen?
a day for a man to afflict his soul?" &c.  "Is not this
the fast that I have chosen? to loose the bands of wickedness?" &c. The same is taught also by the Talmud,
saying: (Treat. Taanith, fol. 16,) "Neither sackcloth nor
fasting, but repentance and good deeds alone are acceptable before God."
17. "But thou, when thou fastest, annoint thy head, and wash thy
face;
18. That thou appear not unto men to fast, but unto the Father
which is in secret: and thy Father, which seeth in secret, shall reward
thee openly."
The contents of these verses are the same as those of
the preceding one, on which we have already expatiated,
with the exception of the concluding part, " that the Lord
sees all secret doings, but rewards publicly," which is borrowed partly from Sirach xvii, 14, 15, and 29, and partly
from Psalms xxxi, 20. The passage from Sirach, alluded
to here, has been mentioned already in our commentary
on verse 6 of this chapter, and runs thus:  "He gave
every man commandment concerning his neighbor. Their
ways are ever before Him, and shall not be hid from his
eyes. How great is the loving kindness of the Lord our
God, and His compassion unto such as turn unto Him in
holiness.
19. "Lay not up for yourselves treasures upon earth, where moth
and rust doth corrupt, and where thieves break through and steal:
20. But lay up for yourselves treasures in heaven, where neither
moth nor rust doth corrupt, and where thieves do not break through
nor steal:
21. For where your treasure is, there will your heart be also."
The same lesson is already taught by Sirach xxix,
11-13: "Lay up thy treasure according to the commandments of the Most High, and it shall bring thee more
91 
TIlE GUIDE.
profit than gold. Shut up alms in thy store-houses: and
it shall deliver thee from all affliction. It shall fight for
thee against thine enemies, better than a mighty shield
and strong spear." The same moral doctrine we find
contained in the following Talmudical legend: (Treat.
Baba Batra, fol. 11, a,) "When King Munebos, who lived
at the times of the Maccabees, distributed, in years of
famine, his own treasures and those which he had inherited from his ancestors, his friends and relatives rebuked him, saying,  Thy ancestors filled the stores of thy
treasury and thou wastest them!' To which  the king
replied:'My  ancestors accumulated treasures on this
earth, but I lay them up in heaven; they placed all their
substance where any one may steal them, but I keep
them in such places to which none can have access; they
gathered barren things, but I, such as will bring profit;
they amassed gold, but I adorn my treasuries with souls
delivered from death and sufferings; they strove to gather
riches only for their descendants, but I wish to gather
something for myself; and lastly, they gathered only for
this world, but I gather also for the world to come, as it
is said: (Isaiah lviii, 8,) thy righteousness shall go before
thee, the glory of the _ord shall be thy reward.'"
22. "'The light of the body is the eye: if, therefore, thine eye be
single, thy whole body shall be full of light.
23. But if thine eye be evil, thy whole body shall be full of darkness. If, therefore, the light that is in thee be darkness, how great is
that darkness."
Sin is symbolically termed "darkness," in Prov. ii, 13,
whereas virtue and wisdom are called "light" by Isaiah
(xlix, 6, and xlii, 6, and 7.) The form of these verses is
an imitation of Ecclesiastes ii, 14: "The wise man's
eyes are in his head, but the fool walketh in darkness."
The moral lesson, that we should not allow ourselves to
be led astray by the desires of our eye and heart, is taught
already in Numbers xv, 39: "Seek not after your own
heart and your own eyes, by which you have been wont
to go astray."
24. "No man can serve two masters; for either he will hate the one,
92 
DIlVINE ORIGIN OF THE,LAW.
and love the other; or else he will hold to the one and despise the other.
Ye can not serve God and Mammon."
That we should not serve the all-alluring Lord, enticing gold, is taught in Job xxxi, 24 and 25: " If I have
set my trust in gold, or have said to the fine gold, Thou
art my confidence; If I rejoiced because my wealth was
great, and because my hand had gotten much; " &c.
"This also were an iniquity, to be punished by the Judge,
for I should have denied the God that is above." (ibid.
verse 2S.) The same we read in Psalms lii, 8 and 9:
"Lo, this is the man that made not God his strength; but
trusted in the abundance of his riches, and strengthened
himself in his mammon;" [26] ibid. lxii, 11: "if your
riches increase, set not your heart upon them."
25. "Therefore, I say unto you, Take no thought for your life, what
ye shall eat, or what ye shall drink; nor yet for your body, what ye shall
put on. Is not the life more than meat, and the body than raiment?"
The Psalmist, led by the conviction that He who gave
life would attend also to its preservation, often and most
urgently enjoins confidence in Divine Providence, upon
us.  "Commit unto the Lord thy ways, trust also in Him,
and He will bring it to pass," (Ps. xxxvii, 5.) "All wait
upon Thee, that Thou mayest give them their food in
due season. Thou gl'est, they gather; Thou openest
Thy hand, they are filled with good." (ibid. civ, 27 and
28.)  "Who  giveth food unto all flesh;  for His mercy
endureth for ever,' (ibid. cxxxvi, 25.)  "The eyes of all
wait upon Thee, and Thou giveth them their food in due
season. Thou openest Thy hand, and satisfiest the desire of every living thing," (ibid. cxlv, 15 and 16.)
26. "Behold the fowls of the air: for they sow not, neither do they
reap, nor gather into barns; yet your heavenly Father feedeth them.
Are ye not much better than they."
This verse contains an imitation of Psalms cxlvii, 9-11:
"He giveth to the beast his food, to the young ravens
which cry. He delighteth not in the strength of the horse,
[26]  The term rmi,, corresponds with the expression  "Mammon,"
"worldly treasure;" for only with this signification can it constitute
the parallel to a, "wealth," "riches."  Thus the Chaldean translator
renders Cyvn nira, (Prov. x, 2,) by           NINII CAP.
93 
THE GUIDE.
He taketh not pleasure in the begs of a man. The Lord
taketh pleasure in them that fear Him, in those that
hope in His mercy."
The form of our verse is taken from the Mishnah,
Treat. Kiddushin, fol. 82, a, where we read: "Rabbi
Simeon, son of Eliezar, used to say: Hast thou ever seen
that a beast, or any bird carried on a trade for it's life's
maintenance? and yet, they get their food without trouble,
although most of them are created for my own benefit.
How much more will I find my sustenance, whom the
Most High has made to worship and adore Him."
27. "Which of you by taking thought can add one cubit unto his
stature?"
The contrast between man's frailty and weakness, and
the Supreme power of God, is far more beautifully described in Job xl, 4, 5, &c., where we read: (verse 9,)
"Hast thou an arm like God? or canst thou thunder
with a voice like Him?" &c.
The lesson, however, that it is an idle thing to build
up, by cares and anxieties, our happiness and peace, is
taught already by King Solomon: " And also that every
man should eat and drink, and enjoy the good of all his
labor; it is the gift of G(d.  I know that, whatsoever
God doeth, it shall be for ever: nothing can be put to
it, nor anything taken fromt it: and God doeth it, that
men should fear before Him."  (Ecclesiastes iii, 13 and
14.) "Therefore I commended mirth, for man hath no
better thing under the sun, than to eat, and to drink, and
to be merry," (that is to say, to abstain from unnecessary
anxieties:) "for that shall abide with him, of his labor
the days of his life, which God giveth him under the sun."
(ibid. viii, 15.)
28. "And why take ye thought for raiment? Consider the lilies of the
field how they grow; they toil not, neither do they spin;
29. And yet I'say unto you, That even Solomon in all his glory was
not arrayed like one of these."
The figure contained in these verses is taken from
Solomon's Song ii, 1, where he says of himself: " I am
the rose of Sharon, and the lily of the valleys."
94 
I)IVINE O)RIGIN  OF  TIIE L,AW.
30. "Wherefore, if God so clothe the grass of the field, which to-day
is, and to-morrow is cast into the oven, shall he not much more clothe
you, 0 ye of little faith?"
That we should not give ourselves up to great anxieties
about our food and raiment, is taught in Deut. x. 18:
"He  doth execute the judgment  of  the fatherless and
widow, and loveth the stranger, in giving him food and
raiment."   The Psalmist tells us the same thing, in more
concise language:  "O! fear  the Lord,  ye His saints;
for there is no want to them that fear Him;" (Psalm
xxxiv, 10,) "Cast thy burden upon the Lord, and H[e will
sustain thee: He will never suffer the righteous to be
moved."   (Ibid  lv, 23.)
31.  "Therefore, take no thought, saying, What shall we eat? or,
What shall we drink? or, Wherewithal shall we be clothed?
32. (For after all these things do the Gentiles seek,) for your heavenly Father knoweth that ye have need of all these things.
33. But seek ye first the kingdom of God, and His righteousness,
and all these things shall be added unto you."
All this is contained in one verse of the Psalm:
(xxxvii, 4,) "Delight thyself in the Lord, and He will
give thee the desires of thy heart."
34.  "Take,. therefore, no thought for the morrow: for the morrow
shall take thought for the things of itself. Sufficient unto the day is
the evil thereof."
This verse is literally taken from Sirach xxx, 23, or
from Proverbs xxvii, 1. In like manner the Psalmist exclaims:  (lxviii, 20,) "Blessed  be the Lord,  who  daily
loadeth us with benefits, even the Lord of our salvation.'"
CHAPTER VII.
1. "Judge not, that ye be not judged."
The same is taught by Sirach xviii, 21: "Examine
thyself before thou judgest others, and thou wilt find
mercy, when others are punished." (Has the great Hielel,
who lived almost half a century before the birth of Christ,
not taught the same, when he says: "Judge not thy
neighbor until thou be placed in his position?-Translator.)
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2. "For with what judgment ye judge, ye shall be jdged: and with
what measure ye mete, it shall be measured to you again."
We find the same idea conveyed in Proverbs xii, 14:
"A man shall be satisfied with good by the fruit of his
mouth; and the recompense of a man's hands shall be
rendered unto him;" that is, as he judged, and did to
others, so will he be judged and done to by them. Thus,
also, we read in Psalm lxii, 13: "Also unto thee, O Lord,
belongeth mercy; for Thou renderest to every man according to his work." Furthermore, we find in the Talmud, (Treat. Sanhedrin, fol. 100, a,) the following: "With
whatever measure man meteth, it will be meted to him;
for Divine rewards and punishments are meted out according to the actions of man."  To authenticate this
assertion, the passage, II. Kings vii, 2 and 20, is referred
to. In the same sense the principle is laid down in
Ethics of the Fathers, I, ~ 6  "'Judge every man from  a
favorable point of view!"
3  "And why beholdest thou the mote that is in thy brother's eye,
but considerest not the beam in thine own eye?"
In Treat. Baba Bathra, fol. 15, b, we find the translation of the first verse of chapter i, of the Book of Ruth,
"In the days when the Jtdges were ruled," with the following commentary: "For they were then so wicked that,
when they should have admonished any one to remove
the mote from his eyes, they could be answered, to take
the beam from their own."  From this we may learn that
the figure used by Christ was not originally used by him,
but lived as a proverb in the mouth of the people.
4. "Or how wilt thou say to thy brother, Let me pull out the mote
out of thine eye; and, behold, a beam is in thine own eye?
5. Thou hypocrite, first cast out the beam out of thine own eye: and
then shalt thou see clearly to cast out the mote out of thy brother's eye."
The same is taught already by Sirach xviii, 20: "Before
thou judgest others, examine thyself." Nay, this admonition was, according to the Rabbins, (Treat. Sanhedrin,
fol. 18, a,) given already by the Prophet Zephaniah: (ii, 1,)
"Gather yourselves together, yea, gather yourselves together, 0 nation not desired!"   For from this verse they
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DIVINE ORIGIN OF THIlE LAW.
deduced the general lesson: "Examine thyself, and then
others!"
6. "Give not that which is holy unto the dogs, neither cast ye your
pearls before swines, lest they trample them under their feet, and turn
again, and rend you."
The metaphor which occurs in this verse is an imitation
of Proverbs xi, 22: "As a jewel of gold in a swine's snout,
so is a fair woman which is without discretion." That we
should not teach Divine truths to reckless scorners, we are
told by King Solomon, saying: (Proverbs ix, 7 and 8,)
"He that reproveth a scorner, getteth to himself shame;
and he that rebuketh a wicked man, getteth himself a
blot. Reprove not a scorner, lest he hate thee; rebuke a
wise man, and he will love thee."
7. "Ask, and it shall be given you; seek, and ye shall find; knock,
and it shall be opened unto you;
8. For every one that asketh, receiveth; and he that seeketh, findeth;
and to'him that knocketh, it shall be opened."
In I. Chronicles xxviii, 9, and II. Chronicles xv, 2, we
read the following: "If thou seek Him, He will be found
of thee;" in Sirach xi, 12, we  find: "My  son, if thou
doest not run, thou wilt obtain nothing; if thou seekest
not, thou wilt find nothing;" and in Proverbs viii, 17: "I
love them that love me, and those who seek me early,
shall find me."
9. " Or what man is there of you, whom if his son ask bread, will he
give him a stone?
10. Or if he ask a fish, will he give him a serpent?
11.  If ye, then, being evil, know how to give good gifts unto your
children; how much more shall your Father which is in heaven give
good things to them that ask Him? "
The contents of these verses are taken from Ps. ciii, 13:
"Like as a father pitieth his children, so the Lord pitieth
them that fear Him."
12. "Therefore all things whatsoever ye would that men should do to
you, do ye even so to them: for this is the Law and the Prophets."
The same is said by Tobit iv, 15: "Do that to no man
which thou hatest." And Hillel the Sage, gave the same
lesson to a heathen who wished to be converted to Judaism: "Whatever is not pleasing unto thee, do not unto
13
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thy brother; this is the substance of the  Law and the
Prophets; all the rest is but the commentary thereon."'
(Talmud, Treat. Sabbath, fol. 31, b.)
13. "Enter ye in at the strait gate; for wide is the gate, and broad
the way, that leadeth to destruction, and many there be which go in
thereat:
14. Because, strait is the gate, and narrow is the way, which leadeth
unto life, and few there be that find it."
All this is borrowed from Proverbs iv, 18 and 19: "But
the path of the Just is as the shining light, that shineth
nore and more unto the perfect day.   The way of the
wicked is as darkness: they know not, at what they
stumble." Isaiah xxvi, 2: "Open  ye  the gates, that the
righteous nation which keepeth the truth may enter it."
Psalms cxviii, 19 and 20: "Open to me the gates of
righteousness; I will go into them, and I will praise the
Lord. This is the gate of the Lord, into which the righteous shall enter."
15. "Beware of false Prophets, which come to you in sheep's clothig, but inwardly they are ravening wolves-"
Here we have an imitation of Jeremiah xiv, 14, 23;
xxvii, 14, and Ezekiel xxii, 25 and 27, where false Prophets are compared to " a roaring lion ravening the prey,"
and avaricious princes to rapacious wolves. The phrase,
~which come  to you in sheep's clothing," seems to be
borrowed from Zechariah xiii, 4.
16. "Ye shall know them by their fruits: do men gather grapes of
thorns, or figs of thistles?
17. Even so every good tree bringeth forth good fruit; but % corrupt
tree bringeth forth evil fruit.
18. A good tree can not bring forth evil fruit, neither can a corrupt
tree bring forth good fruit.
19. Every tree that bringeth not forth good fruit, is hewn down, and
cast into the fire.
20. Wherefore, by their fruits ye shall know them."
Here we have but an extension of what is said, in a
few words, in Sirach xxvii 6G' "The fruit declareth, if
the tree have been dressed, so is the utterance of a conceit in the heart of man." In the writings of the Prophets, we find man frequently compared with a tree; for
instance, Isaiah ii, 13; lxi, 3; Jeremiah xi, 16, 19; xvii, 8;
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DIVINE ORIGIN OF THE LAW.
Ezekiel xxi, 3; &c. See also, Psalms i, 3; lii, 10; xcii, 13.
21. "Not every one that saith unto me, Lord, Lord, shall enter into
the kingdom of heaven; but he that doeth the will of my father which
is in heaven."
The lesson that man should not act hypocritically, hence
not bear God only upon his lips, but keep His commandments, is taught in Jeremiah xii, 2:" Thou  art near in
their mouth, and far from their reins;" Isaiah xxix, 13:
"Wherefore the Lord said, Forasmuch as this people draw
near me with their mouth, and with their lips do honor
me, but have removed their heart far from me," &c.
I forbear expatiating upon the twenty second and
twenty-third verses, because they contain merely selfpraising remarks of Christ.
24. "Therefore, whosoever heareth these sayings of mine, ancl doeth
them, Iwill liken him unto a wise man,which built his house upon a rook."
The figure contained in this verse, is borrowed from
Numbers xxiv, 21: "And he looked on the Kenites, and
todk up his parable, and said, strong is thy dwellingplace, and thou puttest thy nest in a rock; " or from
Isaiah xxxiii, 16, where it is said that the virtuous man
dwells on high, and "his place of defence shall be the
munitions of rocks.",
25. "And the rain descended, and the floods came, and the winds
blew, and beat upon the house; and it fell not: for it was founded
upon a rock.
26. And every one that heareth these sayings of mine and doeth
them not, shall be likened unto a foolish man, which built his house
upon the sand:
27. And the rain deseended, and the floods came, and the wind
blew, and beat upon the house; and it fell: and great was the fall
of it."
The contents and diction of these verses are borrowed
from Ezekiel xiii, 8-16, with this difference, however,
that the term "house," has been substituted for "wall,"
as the Prophet has it.
28. "And it came to pass when Jesus had ended these sayings, the
people were astonished at his doctrine.
29. For he taught them as one having authority, and not as the
Scribes."
We think we have already satisfactorily proven, that,
even aside from the omissions and errors, the moral
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lessons held forth in the Seven Chapters upon which we
have Commented, contain in no wise any improvements
of the doctrines taught by Moses and the Prophets. How,
then, can it be possible, that the people were astonished
at the sayings of Christ, well acquainted, as they were
with almost all phrases and figures employed by him?
But should they have admired his doctrine, we are justified in concluding that the multitude which he addressed,
consisted of such people as had never read the Law and
the Prophets, nor ever listened to, and understood the
Scribes; hence could be very easily, and were really imposed upon.
CHAPTER VIII.
In this, and the following chapters, miracles are narrated which are said to have been wrought by Christ;
but it is preposterous to attempt to establish thereby the
authenticity of his Divine mission, or even his own Divine
nature.
1. As there were many Thaumaturgi among the
Scribes, of whom history relates as true facts, that they
exorcised devils, healed sick persons by prayer, and resuscitated the dead; and that the Sea, storm and rain
obeyed their commands: it is evident that the founder of
the Christian Religion, trained as he was in the school
of the Sopherim, (see Luke ii, 46,) did that only for the
authentication of his purported Divine mission, which the
Scribes had done, or pretended to have done for other
purposes; hence, he was not endowed with any supernatural power, but employed those thaumaturgic arts,
which he had learned from the Sopherim for the accomplishment of his object.
2.  There is no reason why  those men, whom  the
heathens deified, should not have deserved adoration.
They, too, are said, according to supposed authentic reports, to have wrought miracles before assembled multi
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DIVINE O RIGIN OF TIHE LAw A.
tudes, as no man could accomplish them without special
assistance of the Deity. I leave it, therefore, to the sound
understanding of my readers, to form their own judgment
with regard to the stories about miracle-workers, and
shall relate some miracles of the Sopherim, to be compared with those of Christ.
In Treat. Meilah, Sect. Kodshay Hamizbeach, we read
the following story: "A Roman emperor once forbade the
Israelites the celebration of the Sabbath, circumcision,
&c., whereupon the Jews elected the Thaumaturgi Rabbi
Simeon, son of Jochai, and Rabbi Eliezar, son of Joshua,
deputies to the imperial court, to effect the repeal of the
awful decree. On their voyage they were met by the
spirit of Ben Themalyon, who said to them,  if ye have
no objection, I will precede you and enter the soul of the
princess, so that she shall be seized with such madness as
no physician is able to cure. When ye arrive, command
unto me: withdraw Ben Themalyon, and I shall leave
her. By means of this aid ye shall find favor in the eyes
of the emperor. And as a sign that I shall really have
left her, all glass-ware in the palace shall be broken.'
And so it happened."
In Treat. Baba Meziah, fol. 59, we read the following
story: "Rabbi Eliezar once solved all casuistic questions
proposed to him, but seeing that his colleagues would not
acknowledge his interpretations as legally valid, he said:
'as a proof that ye may decide according to my interpretations, I tell you that even the tree which stands
before the gate will move from its place in obedience to
my command.' And behold! the tree soon moved fourhundred feet from its former place. But his colleagues
answered:'this is no authentication as yet;' whereupon
the Rabbi said:'may the current of yon brook prove it
then!' And the brook soon flooded towards its source.
And the former said again:'Even this can not convince
us.''May then,' said the Rabbi,' heaven show you that
ye should follow my opinion, by causing the walls of this
house to fall.'  And the walls already bent over to fall,
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when Rabbi Joshua addressed them thus:'What is it to
you when the learned dispute about the Law?' And the
walls neither fell in honor of Rabbi Eliezar, nor rose again
in favor of Rabbi Joshua, but stand to this day bent over,
as though they were ready to fall. Hereupon Rabbi
Eliezar exclaimed:'May heaven decide!' And a voice
immediately came from heaven, saying:'Why do you
thus treat Rabbi Eliezar? let his decision be everywhere
followed!' Then Rabbi Joshua sprang from his seat, and
said:'The Law is no more in heaven; we are to be
guided by the Bible already received, in which we read,
that the majority has to decide wherever a doubt existed."'
"On the same day," thus it is related in the same
passage, "the spiritual superiority of Rabbi Eliezar was
revealed also by this, that every one on whom he cast
his eye in anger, stood as struck by lightning.
"The ship on which was Rabbi Gamaliel was about to
founder, when he said:'this certainly happens because I
opposed Rabbi Eliezar.' He prayed to God:'Lord of
the Universe!' &c. and the Ocean immediately ceased
to be stormy."
See also: Treat. Taanith, fol. 20, a, fol. 24, a; Treat.
Sanhedrin, fol. 100, a; Teat. Baba Metsiah, fol. 85, b
Treat. Sabbath, fol. 33, b; Treat. Berachoth, fol. 33, &C.
The Anonymous Fragmentist also makes the following
excellent remarks, with regard to the miracles related
in the New Testament: "May Jesus, may his Apostles
have cured ever so many blind and lame persons, or
exorcised many legions of devils, they can not thereby
remedy the contradiction between their system of the
Messiah, and their self-conflicting testimonies with regard
to his resurrection and re-appearance: contradiction is a
devil and author of untruths, that can not be exorcised,
either by fasting or prayer. May these men have done
whatever they wished to do, they can not thereby effect
this, that things were carried out which never occurred;
that Christ had reappeared in clouds of heaven, ere all
those who, before his death, stood by him had tasted
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DIVINE ORIGIN  OF THE LAW.
death. No miracle can prove that the phrase,'from
Egypt I have called my son,' alluded to Christ, or that
there is a prophetical passage saying:' he shall be called
Nazarene."'  (See the above quoted "Fragmentist," &c.,
page 138.)
4. "-but go thy way, shew thyself to the priest, and offer the gift
that Moses commanded, for a testimony unto them."
It is evident from these words, that Christ meant not
to reject the Ceremonial Law of Moses; otherwise he
would not have told the leper to bring the usual sacrifice.
11. "And I say unto you, That many shall come from the east and
west, and shall sit down with Abraham, and Isaac, and Jacob, in the
kingdom of heaven."
Christ clearly teaches here that every man, though he
do not profess the Christian Religion, may become a partaker of the kingdom of heaven, by leading a pious and
virtuous life. For if eternal salvation indeed depended
upon the profession of Christianity, how could he have
announced to the people, that the Jewish Patriarchs who
certainly knew nothing of his religious system, were sitting foremost in the kingdom of heaven?
12. "But the children of the kingdom shall be cast out into outer
darkness: there shall be weeping and gnashing of teeth."
The punishment held out here to hypocrites was before
repeatedly and powerfully pointed to, both by Jeremiah,
(iv, 2-5,) and the other Prophets.
The phrase "shall be cast out into outer darkness," is
taken from Jeremiah xiii, 16: "Give glory to the Lord,
your God, before he cause darkness, and before your feet
stumble upon the dark mountains, and while ye look for
light, he turn it into the shadow of death, and make it
gross darkness."
17. "That it might be fulfilled which was spoken by Esaias the Prophet, saying, Himself took our infirmities, and bear our sicknesses."
It is evident from the context of the verse as well, as
the whole chapter of Isaiah, that the Prophet does not
speak of a redemption from bodily, but merely spiritual
diseases. Hence, the Apostle has misinterpreted the clear
words of the Prophet with the view of corroborating his
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own system. And however great the effect may be with
which his interpretation is sought to be justified, it is incon
trovertibly certain, that Isaiah never alluded to the Christ
either in chap. lii, 13-15, or throughout  the fifty-third
chapter; since he says in the last named chapter: (verse
10-12,)  " he  shall see his seed, he  shall  prolong his
days," &c., all of which is inapplicable to Christ.
19. "And a certain Scribe came, and said unto him, Master, I will
follow thee whithersoever thou goest.
20. And Jesus saith unto him, The foxes have holes, and the birds
of the air have nests; but the Son of man hath not where to lay his
head."
Thus Christ says not, that he co-operated in the creation
of heaven and earth, but confesses to be a son of man,
a weak, miserable being, that is so poor, that he can not
call even the least piece of land his own, and openly
contradicts, therefore, the paradox doctrine which means
to declare him a world-creating Godhead.
21. "And another of his disciples said unto him, Lord, suffer me
first to go and bury my father.
22. But Jesus said unto him, Follow me; and let the dead bury their
dead."
A  mere play upon words does not yet constitute a
sufficient reason why Christ should have prohibited his
disciple from paying the last tribute of love to his recently
departed parent.  Such a doctrine of wilful violation of
our duties towards our parents is utterly irreconcilable
with sound morals. Eliah acted in a far worthier manner,
when he was called upon to consecrate Elisha as Prophet.
(I. Kings, xix, 20.) Indeed! Christ who took great pains
to imitate Eliah in every thing, even in his food and
clothing, ought to have followed him also in the last
point, instead of establishing the originality of his system
by some false moral doctrine.
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DIVINE ORIGIN OF THE LAW.
CHAPTER IX.
6. "But that ye may know that the son of man hath power on
earth to forgive sins, (then saith he to the sick of the palsy,) Arise,
take up thy bed, and go into thy house.
7. And he arose, and departed to his house.
8. But when the multitude saw it, they marvelled, and glorified God,
which had given such power unto men."
Aside from the fact, that this story belongs to the domain of fiction, its contents are highly absurd. For, having announced himself, as we have proved from chapter
iv, and other passages, as a frail being that needeth the
mercy of the Lord, how can he assume, or have the power
to forgive the transgressions of men against the Supreme
Being. For the Almighty One who foreseeth all effects,
can alone execute or remit punishment for transgressions
committed, according as he thinks most to correspondwith
His love for perfection. Should any one say: be this as
it may, Christ at least proved by the miracle here narrated, that he possessed the power of forgiving sins: we
can refute this objection by simply pointing to the fact,
that Moses, Elijah, Elisha and others are likewise said
to have wrought similar, and even more miraculous deeds,
while, at the same time, these men, whom Christ himself
acknowledged to have been sent and inspired by God,
distinctly assert, as it may be seen also from their doctrines and lives-that no one can forgive sins in the
place of God.  (See Exod. xxiii, 21; Psalm cxxx, 4, 7
and 8, &c.)
9. "And as Jesus passed forth from thence, he saw a man, named
Matthew, sitting at the receipt of custom: and he saith unto him, Follow me.  And he arose, and followed him.
10. And it came tq pass as Jesus sat at meat in the house, behold,
many publicans and sinners came and sat down with him and his disciples.
11. And when the Pharisees saw it, they said unto his disciples,
Why eateth your Master with publicans and sinners?"
This report of the vocation of Matthew, belongs to the
province of fables and poetry, as Dr. Strauss justly re                14
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marks, in his work, (The Life of Jesus, I, pages 568
576,) and has proved it by the following reasons:
1. The Evangelists in Mark ii, 14, and Luke v, 27,
mention the name of Levi, the son of Alpheus, instead of
the name of Matthew. If an occurrence which should
have happened only to one person is reported of two different persons, one of them must confessedly be invented.
2. If Levi was the original name of the Evangelist,
who assumed afterwards the name Matthew, and, under
the latter appellation, should be understood Levi, this
double name would undoubtedly have been mentioned,
as those of the other Apostles.
Nay, Mark and Luke having omitted the epithet, "the
publican," which occurs Matthew x, 3, prove that they
hold as a settled opinion that Matthew was not called
by Jesus from the publicans. And I would add that the
epithet, "publican," (Matth. x, 3,) shows that our historiographer was of the opinion that none but Matthew
had been called from the publicans. For, if there another publican also had been called, such a surname was
of no significance whatever, and contradicts therefore
directly the statement of Mark and Luke.
But even the report Qf the latter, says Dr. Strauss, is
an anecdote; because if the disciples of Christ shared
in the repast which took place in the house of the publicans, how could they be reproached by the Pharisees
during it, without the latter defiling themselves by entering such a house of sinners, as they should have strongly
reprimanded Jesus for it. (Luke xix, 7.) The rebuke
made by the Pharisees, therefore, only existed in the
imagination of the historiographer.
To this, however, I must add, that the unhistorical
contents of these verses can be proved, also, by the
fact, that it is impossible that the Pharisees should have
objected to the endeavors of Jesus to improve the publicans and sinners.
For the Sopherim (Pharisees) laid down the principle
(Ethics of the Fathers v, 21,) "One, who leads and accus
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I)IVINE ORIGIN OF THE LAW.
toms others to virtue, no sin will be caused by him, &C.
Moses was virtuous and taught others to be so, therefore, the merits of others are ascribed to him," &c.
12. "But when Jesus heard that, he said unto them, They that be
whole need not a physician, but they that are sick."
Psalm xli, 6; Jerem. iii, 22; Hosea xiv, 4, gave rise
to the contents of this verse.
13. "But ye go and learn what that meaneth, I will have mercy, and
not sacrifice: for I am not come to call the righteous, but sinners to
repentance."
This verse contains an untrue statement, because the
principles laid down by the Sophrim show clearly, that
they entered truly into the spirit of the words of the
Prophet Hosea, (vi, 6,) which are quoted here literally.
Thus it reads, for instance, Treat. Rosh Hashanah, fol. 18,
a, "It is said: I. Samuel iii, 14, that the iniquity of Eli's
house shall not be purged with sacrifice or offering for
ever The meaning of this verse is, that the sins shall
not be forgiven by sacrifices, but by gaining a true knowledge of the Divine Laws and by a noble eagerness to
serve his fellow-men." Again, Treat. Succah, 49, b, "charity and noble actions are more meritorious than sacrifices.'"
14. "Then came to hime the disciples of John, saying, Why do we
and the Pharisees fast oft, but thy disciples fast not?"
The report, that the Pharisees fast very often is unhistorical. They taught explicitly, Treat. Tanith, fol. 11;
Nedarim, fol. 4; Nasir, fol. 19, &c., "that every one who
fasts voluntarily is called a sinner."  Again they had a
traditional apothegm:  "If the pious would  enjoy the
happiness of this world and that to come, who will be
displeased by it?" [27] (Treat. Horioth, page 10, b.)
15. "And Jesus said unto them: Can the children of the bridechamber mourn, as long as the bride-groom is with them! but the days
will come, when the bride-groom shall be taken from them, and then
shall they fast."
The parabolical expression is borrowed from the Song
of Solomon, or it is an imitation of the Book of Wisdom
viii, 2, where it reads: "This (the wisdom)  I loved and
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sought it out, from my youthful days. I searched for it
to gain her as my bride, and I became the bride-groom of
its beauty."
17. "Neither do men put new wine into old bottles: else the bottles
break and the wine runneth out, and the bottles perish: but they put new
wine into new bottles, and both are preserved."
We  know  the old bottles; but, as yet, we have  not
been able to discover the new wine.  Or should the indignation manifested by Christ at the hypocritical fasting
constitute that very new wine? Well, that wine had long
before his time been offered to the people of Israel by
their Prophets. (See Zechariah vii, 5, 8; Isaiah lviii, 3, 4.)
33. "And when the devil was cast out, the dumb spake: and the
multitudes marvelled, saying, It was never so seen in Israel."
That the people should have expressed themselves in
this way, is highly improbable. For, were not far greater
miracles of more ancient time related to the people, and
believed  by them? Thus, for instance, we read that the
Prophet Elisha cured the captain of the King of Aram by
simply telling him: "Go and wash in Jordan seven times,
and thy flesh shall come again to thee, and thou shalt be
clean;" that he called the dead to life again; caused
iron to float on the water: smote an Aramaic army with
blindness, and cured them again, &c. How, then, can
we believe, that the Jews regarded the stories of Christ's
miraculous deeds as extraordinary and unprecedented?
34. "But the Pharisees said, He casteth out devils, through the prince
of the devils."
This casting out devils, can in no wise prove and substantiate the supernatural powers of Christ, since he himself asserts (chap. vii, 22 and 23,) that there were many
who exorcised devils, and performed many  miracles, yet
were hypocrites and impostors.  How, then, can this be
done otherwise, if there are devils, than by the prince of
the devil himself? (See about this point, my remarks on
chapter xii, verse 26, below.)
36. "But when he saw the multitudes, he was moved with compassion
on them, because they fainted, and were scattered abroad, as sheep having no shepherd."
This verse is taken from Ezekiel xxxiv, 5: "And my
108 
DIVINE ORIG I N OF THE LAW.
sheep were scattered, because there is no shepherd."  But
at the time of Christ, when so many Sects existed in Israel, there were too many shepherds, so that he could
have with more propriety borrowed  the third verse of
the thirteenth chapter from the same Prophet, saying:
"Thus saith the Lord God: Woe  unto the foolish Pro,phets, that follow their own spirit, and have seen nothing!"
CHAPTER X.
With regard to the fifth, sixth and seventh verses, see
my remarks on chapter xv, verse 24, below. [28]
15. "Verily I say unto you, It shall be more tolerable for the land of
Sodom and Gomorrah, in the day of judgment, than for that city."
This verse is an imitation of Isaiah xiii, 19: "Aid  Babylon.... shall be as when  God  overthrew Sodom  and
Gomorrah;" or Jeremiah xx, 16.
16. "Behold, I send you forth as sheep in the midst of wolves: be ye,
therefore, wise as serpents, and harmless as doves."
The phrase " I send you forth as sheep," is taken either
from Ezekiel xxii, 27, or Zephaniah iii, 3: "Her princes
within her, are roaring  lions;  her judges  are evening
wolves, they leave not even a bone for the morrow."  The
second part of the above verse, "be ye, therefore," &c.
contains a lesson borrowed from Jeremiah iv, 42, where
he says by way of rebuke: "they are wise to do evil, but
to do good they have no knowledge."
19. "But when they deliver you up, take no thought how or what ye
shall speak, for it shall be given you in that same hour what ye shall
speak.
20. For it is not ye that speak, but the Spirit of your Father which
speaketh in you."
It is evident that we  have here an imitation of Exodus iv, 10 —12:  "0  my Lord, I am  not eloquent......
[28   However many hypotheses have been proposed by the learned with regard to the
term "Iscariot," in the fourth verse, they are all too artificial and improbable. We opine
that this surname "Iscariot," Ho Iscariotes, was given to Judas, because he suffered himself
to be hired for the betrayal of his master.  Th. term is derived from the Hebrew'I ~: ~
"Sachir," "hireling;" as Simon Was surnamed  "the  Cananite," Zelotes, which is derived
from the Hebrew 41 p, "Kannah,"  "to be jealous,"  "to be zealoits." 
109 
THE  GUIDE.
Now, therefore, go and I will be with thy mouth, and
teach thee what thou shalt say."
21. "And the brother shall deliver up the brother to death, and the
father, the child: and the children shall rise up against their parents;
and cause them to be put to death."
This verse is an imitation of Michah vii, 6, which verse
we shall literally transcribe below, in our remark or
verses 35 and 36.
23. "But when they persecute you in this city, flee ye into another:
for verily I say unto you, Ye shall not have gone over the cities of Israel
till the son of man be come."
History has shown that these words have not been
fulfilled.
28. "And fear not them which kill the body, but are not able to kill
the soul: but rather fear him which is able to destroy both soul and
body in hell."
This doctrine of obedience to the will of God, for the
sake of the eternal salvation of our soul, is held out by
most theologians as a special virtue of Christianity, because, as they opine, the Old Testament speaks only of
earthly reward and punishment, nowhere makes mention
of the continuation and salvation of the soul after the
dissolution of the body, and represents it merely as something corporeal.
Now, as we learn from Herodotus, L. ii, chap. 123,
that the Egyptians were the first, [29] who expressed the
opinion that the soul was immortal and after the dissolution of the body, migrated from one creature to
another, and thus connected with this doctrine of the immortality of the soul, the idea of reward and punishment,
it is highly improbable that Moses, who was undoubtedly
initiated into the Egyptian religious system should have
remained ignorant of all this. Hence, an assertion to this
effect must rest upon errors, as a closer investigation of
the matter will show.
[29] I could prove that the doctrine of the immortality of the soul, and that the Lord,
according to our deeds on earth, either admitted it into the land of bliss, or consigned it
for some time to hell, was known in the Orient, and especially in India, two thousand
years before the Christian era, and that Zoroaster,- about 680 B.C. E. - taught the same
doctrine in the Zend-books, which exercised an undeniable influence over the nations of
Asia; all of which would at once  confute the opinion of the great superiority of the
Christian Religion with regard to this doctrine. But I shall expatiate only upon the
moral doctrine of the Egyptians, which Moses undoubtedly knew, because we have to speak
of the views of Moses and the Prophets with regard to the nature of the human soul.
110 
t)DIVINE  ORIGIN  OP TI'rlE  LAW.
Granted even that Moses has not distinctly taught the
doctrine of the Immortality of the soul, we must never theless acknowledge, unless we read the Pentateuch with
preconceived opinions, that he has exhibited it clearly
enough, Kata Ten Dianoian, that is to say, that the Pentateuch contains passages, the contents of which must lead
us to the conclusion, that he did not regard body and
soul as one material whole, but knew well how to discriminate between them.
Of the many passages of this kind, I will adduce but
a few.
Genesis ii, 7: "And the Lord formed man of the dust
of the ground, and breathed into his nostrils the breath
of life; and man became a living soul."
The "breath of life," t.], that made man a living
soul, is thus represented, before it entered his body, a
D" /'l7tY., a self-acting, living breath; and this too,
as an immediate emanation of the Deity; so that this
animation of man  is consequently expressed by "He
breathed into his nostrils," that is to say, God immediately created the soul out of Himself; whereas the creation of the animals is expressed by "and the earth," or,
"the water brought fmrth," (Gen. i, 20, 24,) to show distinctly that the animals were created indirectly, that is,
of earthly elements, and thus placed in one category
with the plants, at the creation of which we read the
same phrase, "the earth brought forth."  Finiteness could
produce only finite things.
Now, as Moses represents the soul as an emanation
from God Himself, he must necessarily have held it to be
simple, hence indestructible, and, therefore, also immortal.
And this higher nature and origin he endeavored to show
also by the peculiar signification of the human soul by the
term Pw, which he nowhere attributes to animals. [30]
Nor is the  ll', or Wg/, which he attributes alike to man
and animals, homogeneous with the'lt3r, but must be
compared with the Thymos, or Thymoeides, of Plato that
[30] See Kimchi's Commentary on Genesis ii, 7.
111 
TIlE  GUIDE.
constitutes the connecting link between soul (W) and
body (q1..) The Neshamah is otherwise called also  TIND,
"honor," (Gen. xlix, 6,) because it alone constitutes man's
true dignity and majesty.
In Genesis ix, 5, we read: "And surely your blood of
your lives will I require; at the hand of every beast
will I require it, and at the hand of man; at the hand
of every man's brother, (that is of him who kills himself
or others,) will I require the life of man."
The idea expressed in this verse, is according to our
opinion the following: After the prohibition to shed man's
blood had been pronounced in general terms, all possible
special cases, on account of the great importance of the
subject, are enumerated, and the prohibition repeated at
every instance. According to the commentary of Rabbi
Jitzchaki on Genesis ix, 5, and the explanation of Professor Levison, in his Tochachot Megillah, chap. iv, 18,
(ed. Hamburg, 1784,) this verse would read thus: "But
the blood which you shed on yourselves will I require of
you," &c., an interpretation to which I can not agree,
because the phrase'"at the hand of man, and at the
hand of every man's brother," would contain nothing
but a tautology, which would be out of place in the text
of so important a Law. But most important is the remark of Professor Levison: (in the above named work,
page 26, col. b,) "Had Moses regarded the soul as mortal, how could he have taught this, that God would visit
the sin of suicide upon the perpetrator, since his existence would utterly cease with his last breath?" Moses
certainly presupposed the belief in the Imnmortality of the
soul, and Reward and Punishment beyond the grave as
something known, otherwise he could not have spoken of
the punishment which a suicide had to expect after his
death.
In Leviticus xx, 2 and 3, we read again: "Thou shalt
say to the children of Israel, Whosoever he be of the
children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Moloch, he shall
112 
DI)IVINE  ORIG1N  OF THE LAW.
surely be put to death; the people of the land shall stone
him with stones. And I will set my face against that
man, and will cut him off from among his people; because he hath given of his seed unto Moloch, to defile my
sanctuary, and to profane my holy name."
How could the worshipper of Moloch have been cautioned by the threat that, after he had been stoned to
death by the people, the Lord would set His face against
him, and cut him off from his people, that is to say, deprive him of eternal salvation, if the doctrine of eternal
life had not been known then?
Should it be said, that verse 3 meant to convey this
idea, that God would Himself punish this sin, if it were
otherwise to go unpunished, I should remark, 1, that in
this case too much would be read between the lines, and
2, that this was distinctly mentioned in the fourth verse.
Again. In Leviticus xviii, 5, we are told: "Ye shall,
therefore, keep my statutes and my judgments: which if
a man do, he shall live in them," that is to say, obtain
eternal life.
That I have not given an arbitrary version of this
verse, I shall prove by the best commentators.
Onkelos interprets tile words D0     l, "he shall live
by them," by: "he shall live by them in eternal life."
Jitzchaki (Rashi) says: "-the words,'he shall live by
them,' relate to eternal life; it would be incorrect to
refer them only to this world, since every man must die
on some day."
Moses Mendelssohn: "for which man, if he do them,
will be rewarded with eternal life."
Johannes Gerhardus adds: (in his glosses to Luther's
Bible version, edited Jena, 1640,) "he will be happy in
this, and eternal life." [31]
[31]  NOTE BY THE TRANSLATOR.-That Moses indeed knew and taught the doctrine of
the Immortality of the soul, is most distinctly and conclusively perceptible from the third
verse of his prayer, (Psalm xc+) which must be translated thus: "Thou turnest man unto
dust, and sayest, Return, ye children of man."  The term X A, for which the common
English version has "destruction," -how can anything return again, that has once been
destroyed? gn  isderived from  ]', "to be crushed," " to be beaten in small pieces," and
has reference to the body, which dissolves into dust after death. This is the more forcibly
expressed by its connection with the term  /., which signifies "frail," "mortal,"
" finite." man.  (Compare Psalm viii, 5; Job xxv, 6.) The second part of this verse,
15
I 1-3 
TIlE  GUIDE.
After having shown that these commentators agree with
regard to the doctrine of Immortality as distinctly taught
by Moses, I must call the attention of my readers to the
words of Hezekiel, relating to this passage. (Lev. xviii, 5.)
In rebuking his people, in the name of God, he says:
(xx, 21,) "But the children rebelled against me: they
walked not in my statutes, neither kept my judgments to
do them, which if a man do, he shall even live in them."
After having spoken of the Lord's long-suffering and
beneficence toward the people of Israel, and announced
to them their punishment, he continues: "Wherefore I
gave them also statutes that were not good, and judgments whereby they should not live."
Now, as the Prophet understands by the phrase l'* K,
as Dr. Martin Luther properly remarks, "the darkness
of the soul, and spiritual death," he analogically connected
with the words'M  I, the idea of "eternal life in
God," but not of "worldly happiness," in the physical
sense of the term.
The Psalmist also seems to allude to the passage under
consideration, when he says: (Psalm xix, 10 and 11,)
"The judgments of the Lord are true and righteous altogether; more to be desired are they than gold, yea,
than much of fine gold: sweeter also than honey......
and in keeping of them there is great reward." Now, as
the Psalmist prized this reward higher than all earthly
happiness, he can have alluded only, -under the impression wrought upon him by the passage under consideration-to heavenly reward, that is to say, eternal
salvation. And under this impression only he could exclaim: "There is none upon earth that I desire beside
Thee; my flesh and my heart faileth: but God is the
when speaking of "return," does not address the "Enosh," the "frail," "mortal," man,
but the "Son of Adam," that noble being, which constitutes the master-piece of Creation,
even on account of its being created in the image of God, of having a "breath of His
breath," an immortal soul implanted in its inner parts.  The term "return," therefore, is
addressed to man, with regard to his immortal soul, so that the whole verse contains this
idea: While man's finite part is turned unto dust, his immortal part returns to its Source,
the E ternal Lord. Thus we have in the above verse a complete parallel to Ecclesiastes xii,
12: "And the dust shall return unto dust, as it was, and the spirit returneth unto God, who
gave it." This interpretation of the above verse, which, in our humble opinion, alone corresponds with the whole tenor of the Psalm, gives us a clear insight into the belief of
Moses, as including also that in the Immortality of the soul.
114 
I) IVINE   ORIGIN  O P THE L A W.
strength of my heart, and my portion for ever." (Psalm
lxxiii, 25 and 26.)  "My soul is continually in my hand:
yet I do not forget Thy law; " though the wicked lay
snares for me: yet I will not err from Thy precepts."
(ibid, cxix, 109.)  "Thy loving kindness is better than
life." (ibid. lxiii, 4.)
But how thoroughly the people were acquainted with
the doctrine of the Immortality of the soul, may be seen
from the speech of the wise woman of Tekoah addressed
to King David: "For we must needs die, and are as
water spilt on the ground, which can not be gathered up
again; neither doeth God take away life, but deviseth
means, that the banished be not banished from Him for
ever." (II. Samuel xiv, 14.) The idea conveyed here, is
this: time and opportunity should be granted to the
sinner, even during this life, for his improvement and
reconciliation with God. For sincere repentance and
atonement are of avail only in this life, which we have
to pass but once, if we wish to receive forgiveness at the
hand of our Heavenly Father; whereas, after death, only
reward or punishment, but not forgiveness can be expected
of God's supreme justice.
Thus also says Elihu: (Job xxxiv, 13-15,) "Who hath
given him a charge over the earth? or who hath disposed
the whole world? If He set His heart upon man, if He
gather unto Himself His spirit and His breath; - All flesh
shall perish together, and man  shall turn again unto
dust." [32]
Furthermore, we clearly see from I. Kings xvii, 21 and
22, as Mr. Kaemph, (Orient, No. 26, 1842,) properly remarks, that the ancients had a true knowledge of the
relation between soul and body. For how could a return
[32]  Had the Anonymous Fragmentist, (edited by Lessing, page 328,) instead of asserting
that especially the chapters 7 and 14 of Job prove, that every thing ceases with death,
maturely reflected upon the form and contents of this book, he would never have arrived
at such an erroneous conclusion. For how can we attach any importance to the remarks
of Job with regard to the finiteness and evanescence of human existence, uttered in his
conversations with his friends,-e. g. in chap. vii and xiv,-when we see, that they are
afterwards refuted by Elihu, or retracted by Job himself, (chap. xi, 3 and 4.) who acknow.
ledges that the Lord's governance on earth is a problem that human understanding will
neover solve?
115 
T H E  G U I D E.
of the soul to the body.':l~ - - be otherwise
spoken of?
King Solomon also distinctly speaks of the continuation
of the soul after death. "And [33] the dust returneth
unto dust, whence it came, and the spirit returneth unto
the Lord, who gave it." (Ecclesiastes xii, 7.)
The Psalmist also unequivocally expresses himself with
regard to eternal life, saying: (Psalm xvii, 14 and 15,)
i'..who have their portion in this life...... As for
me, I will behold Thy face in righteousness: I shall be
satisfied, when I awake, with Thy likeness." Alike clearly
Isaiah speaks of reward and punishment beyond the grave,
saying: (xxii, 14,) "And it was revealed in mine ears by
the Lord of hosts, Surely this iniquity shall not be purged
from you even after your death, [34] saith the Lord God
of hosts." Or chapter lxvi, 24: "And they shall go forth,
and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither
shall their fire be quenched; and they shall be an abhorrence to all flesh."
That the doctrine of the Immortality of the soul was
generally known to the Jews, is clearly perceptible from
the history of the martyrs, contained in chap. vii, of the
Second Book of the Maccabees. When Antiochus raged
against the Jews in Jerusalem, and attempted to force
all of them to heathenism, a mother with her seven sons
was brought before him. The king endeavored to induce them to apostacy by various flatteries and promises; but they all answered with one  accord: "We
shall never forsake the only true and living God, to
[33] The objections to the above, which the Fragmentist (page 313,) derives from what
Solomon immediately afterwards says, "Vanity of vanities, says the Preacher; all is
vanity," are removed by the consideration that these words can have reference only to
earthly things; as we clearly see from the very last verses of the book: "The conclusion
that contains the whole is: Fear God, and keep His commandments! For this is man's
destination. For God shall bring every work into judgment, with every secret thing,
whether it be good, or whether it be evil. Now, had Solomon not been convinced of the
Immortality of the soul, and had he, therefore, looked upon all spiritual concerns also as
vanities, how and for what purpose should he have recommended spiritual occupations to
man, as the highest mission of his life?
[34] I understand the phrase Ill1n -,x, according to the well known rule %~'1'y
Jonathan, probably, for the same reason, translates our phrase, by:  "he dies a second
death in the future world."
116 
DIVINE ORIGIN OF THIE LAW.
worship an idol that is but the work of man;......
Thou like a fury takest us out of this present life, but
the King of the world shall raise us up, who have died
for His laws, unto everlasting life." (II. Maccabees vii,
9.) "For our brethren, who now have suffered a short
pain, are dead under God's covenant of everlasting life."
(ibid. verse 36.)
Still more distinctly, that is beyond all cavil, this doctrine of Immortality is taught in the Book of Wisdom:
(chapter i, 15,) "Righteousness is immortal;" ibid. iv,
10-14-17; v, 15 and 16; and iii, 1-5:  "But  the
souls of the righteous are in the hand of God, and there
shall no torment touch them. In the sight of the unwise they seemed to die: and their departure is taken
for misery. And their going from us to be utter destruction: but they are in peace. For though they be
punished in the sight of men, yet is their hope full of
immortality. And having been a little chastised, they
shall be  greatly rewarded:  for God proved them and
found them worthy for Himself."
That the Pharisees, and later Rabbins believed in the
Immortality of the soul, and reward and punishment
hereafter, I have shown already above, in my remarks
on chap. v, verse 20.
Thus, then, we have proved, that Christianity has no
advantage over Judaism by teaching the Immortality of
the soul, which was taught by the latter, at a much
earlier period.
29. "Are not too sparrows sold for a farthing? and one of them shall
not fall on the ground without your Father.
30. But the very hairs of your head are all numbered.
31. Fear ye not, therefore, ye are of more value than many sparrows."
These verses are occasioned by Psalm xxxvi, 7 and 8:
"Thy righteousness is like the great mountains; Thy judgments are a great deep: 0 Lord! Thou preservest man
and beast.  How excellent is Thy loving kindness, O God!
therefore the children of men put their trust under the
shadow of Thy wings."
117 
TIlE GUIDE.
The doctrine contained in these verses, that there is
no blind chance cruelly sporting with man, but that the
hand of Providence directs everything, and as higher Intelligence, therefore, governs All, is, aside from many
other passages, taught in Psalm ciii, 19: "The Lord
hath prepared His throne in the heavens; and His kingdom ruleth over all."  Ibid. xxxiii, 13-20: "The Lord
looketh from heaven; he beholdeth all the sons of men.
From the place of His habitation He looketh upon all the
inhabitants of the earth. He that fashioneth the hearts of
all, considereth all their works,  &c.  Ibid. xciv, 9: "He
that planted the ear, shall He not hear? He that formed
the eye, shall He not see?"
In the same manner we are taught by the Talmud,
(Treat. Chullin, fol. 7, b,) that, "as far as man's destiny
is concerned, not even a finger is injured without Divine
predestination." According to the doctrines of our Biblical
books, physical life alone with all its vicissitudes, but not
that of the spirit with all its manifestations and creations,
is subject to the predestination of Divine Providence. For
thus we read in Deuteronomy xxx, 15-19: "'See, I have
set before thee, this day, life and good, and death and
evil;...... thou mayest choose life."  It is evident from
this passage, that the power of independent self-determination, free agency, is accorded to man. When, therefore, Divine prescience of man's actions seems to cancelas taught in Jeremiah xvii, 9 and 10,-his moral freedom,
we must consider to solve this seeming difficulty-that
time is but a subjective idea, which is inapplicable to God;
that there is no prescience with God, but that He sees
everything without regard to time, and at the same
moment. Hence, the pre-supposition that man's actions
must be accomplished, because God foreknows them, rests
upon a mode of thinking peculiar to man, but inapplicable to God. In this wise it is that Rabbi Akiba endeavors to solve the apparent contradiction between
human free agency, and the belief in Divine Providence
and Omniscience, saying: (Ethics of the Fathers iii, 19,)
.118 
DIVINE ORIGIN OF THE LAW.
"All is seen," that is to say, what we, in our limited
faculties, divide into three periods, Past, Present and
Future, is seen by God, in one and the same moment;
there is no succession of perceptions in God; "and freedom of will is given," that is: the voice of reason which
admonishes us to do the good and shun the evil, reminds
us at the same time of this, that as rational beings, we
are free and independent.
[The most striking proof that Biblical Judaism repudiates the idea and doctrine of blind chance, and teaches
us that the Lord regulates all things, I find in Exodus
xxi, 12 and 13: "iHe that smiteth a man, so that he die,
shall be surely put to death. And if a man lie not in
wait, BUT GOD DELIVER HIM INTO HIS HAND,  &C. Hlere we
distinctly see that unpremeditated homicide is not attributed to mere chance, but to the ordination of God.Translator.]
32. "Whosoever, therefore, shall confess me before men, him will I
confess, also, before my Father which is in heaven.
33. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven."
From the parallel passage in Mark viii, 39, it is clearly
perceptible, that I. Samuel ii, 30, has been imitated here;
"for them that honor me, I will honor;  and they that
despise me, shall be lightly esteemed."
34. "Think not that I am come to send peace on earth'; I came not to
send peace, but a sword."
Christ, who endeavored to refer all Messianic passages
in the Prophets to himself; undoubtedly forgot here, that
all their prophecies agree in this, that the Messiah was
destined to establish an eternal, political and spiritual
peace in the world. Thus we read in Isaiah ii, 4: "And
he shall judge among the nations, and shall rebuke many
people: and they shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall
not lift up sword against nation, neither shall they learn
war any more."  Nay, the entire abolition of war, and
the establishment of an universal, spiritual peace, is to
be effected by the precursor of the Messiah, (Malachi iii,
119 
TIlE  GUIDE.
23 and 24,) as an introduction to the work of Salvation
which the latter will accomplish by the indestructible
fraternization of all mankind.
35.  "For I am come to set a man at variance against his father, and
the daughter against her mother, and the daughter-in-law against her
mother-in-law.
86. And a man's foes shall be they of his own household."
The Prophet Michah, from whom these two verses are
borrowed, (vii, 6,) complains therein of the moral corruption of his time, rebukes the wicked for their rebellious
deeds, and pronounces his reproofs in flaming words.
Christ, who finds his mission occasioned by such a perverse age, maintains also, (Math. xi, 10 and 14,) that
John the Baptist was the precursor of whom the Prophet Malachi speaks, in chap. iv, verse 5. But as such
a precursor was destined, according to the prophecies
of the same Prophet, (iv, 6,) "to turn the heart of the
fathers unto the children, and the heart of the children
to their fathers," that is to say, worthily to prepare, as
it were, the world for his reception, it is rather unnatural to suppose, that he who announces himself as
the Messiah, and is destined to complete the work of
his harbinger, should act against him and thus again
destroy the universal peace established by him with so
much care and many troubles. Hence, as little John,
who accomplished nothing, represented Elijah, whose
coming our Prophet predicted, so little can we look upon
Christ as the desired Messiah, as his intentions were
rather un-Messianic, nay even diametrically opposed to
{le true acts of the predicted Messiah.
37. "He that loveth father or mother more than me, is not worthy of
me: and he that loveth son or daughter more than me, is not worthy of
mne."
This is taken from Deuteronomy xxxiii, 9: "Whoso
says to his father and to his mother, I do not see them;
nor does acknowledge his brethren; nor knows his own
children:. they observe thy word, and keep thy covenant."
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DIVINE ORIGIN OF THE LAW.
38.  "He that taketh not his cross, and followeth after me, is not
worthy of me."
This verse is an- imitation of Psalm cxix, 143: "Though
trouble and anguish take hold of me, yet Thy commandments are my delight."
39. "He that findeth his life shall lose it: and he that loses his life
for my sake, shall finad it."
This  is taken  from  Proverbs viii, 35 and 36:  "For
whoso findeth me, findeth life, and shall obtain favor of
the Lord. But he that sinneth against me wrongeth
his own soul: all they that hate me, love death."
40. "He that receiveth you receiveth me; and he that receiveth me
receiveth him that sent me."
This verse is imitated after Proverbs xix, 17: "He that
hath pity upon the poor, lendeth unto the Lord; and that
which he hath given will He pay him again."
41.  " He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward; and he that receiveth a righteous man in the
name of a righteous man, shall receive a righteous man's reward."
The doctrine conveyed in this verse, is borrowed from
the narrative of the preservation of the Prophet Elijah
through  the widow  of Zarephath.   (I. Kings  xvii,  10.)
CHAPTER XI.
2. "Now when John had heard in the prison the words of Christ, he
sent two of his disciples,
3. And said unto him, Art thou he that should come?"
From these verses it is evident, that the first chapter
of Luke contains a mere fiction. For had the important
occurrence related by Luke really happened to the mothers of the two cousins, John and Jesus, how is it to be
imagined that they should not have communicated it to
them? And if they did communicate it, why did the
cousins act the strangers  toward each other,  se that
John had to ask: "Art thou he that should come?"
For the same reason we are justified in asserting that
bo th         the testimony of John, (John i, 32-34,) and the
reports  given by Matthew, (ii, 16:and 17,) are mere in                 16
1121 
'THE  GUIDE,
ventions.  For had John really received such an infallible
sign from heaven, that Jesus was the Messiah, how could
he have asked:'Art thou he that should come?"
We see, then, that all these narratives are, as I have
had frequent occasion to remark, mere fictions.
4. "Jesus answered and said unto them, Go and show John again
those things which ye do hear and see;
5. The blind receive their sight, and the lame walk, the lepers are
cleansed, and the deaf hear, and the dead are raised up, and the poor
'have the Gospel preached to them'1
Christ, alluding, as he does, to Isaiah xxxv, 5, 6, &c.,
takes the phrases: "then the eyes of the blind shall be
opened, and the ears of the deaf shall be unstopped," in
their literal sense, whereas the Prophet himself declares,
(xlii, 16,) that by the terms, "blind," and "deaf;" he
meant to refer to spiritual diseases, saying: "And I will
bring the blind by a way they knew not; I will lead them
in paths that they have not known: I will make darkness
light before them, and crooked things straight," &c., and:
(ibid. 18 and 19,) " Hear ye deaf; and look ye blind, that
ye may see.  Who  is blind but my servant? or deaf as
my messenger that I sent? who is blind," &c.
Besides, all Messianic prophecies of the Prophets tell
us that the wonderful power of the Messiah and his golden
age does not consist in the performance of supernatural
deeds, but solely in this, that morality and wisdom will be
spread among all mankind; nay! that the Messiah is after
all nothing but the victory of truth over falsehood, the
sincere fraternity of all nations and denominations: ALL
MANKIND WILL CONSTITUTE BUT ONE NATION) AND PROFESS ONE
RELIGION. Thus it is said, -besides other passages -in
Isaiah ii, 2 and 3: "And it shall come to pass in later
days that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it.
And many people shall go and say, Come ye, and let us
go up to the mountain of the Lord, to the house of the
God of Jacob; and He will teach us of His ways, and. we
will walk in His paths;" &c  Zechariah xiv, 9: "And
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DIVINE ORIGIN OF THE LAW.
the Lord shall be King over all the earth: in that day the
Lord will be One, and His name Ones"
The phrase, "and the poor have the Gospel preached
to them," is taken from Isaiah lxi, 1: "He hath annointed
me to preach good tidings unto the meek."
10. "For this is he of whom it is written, Behold I send my messenger
before Thy face, which shall prepare thy way before thee."
This verse taken from Malachi iii, 1, can by no means
be applied to John, since he accomplished nothing of all
that the angel (messenger) was to have performed.
11. "Verily I say unto you: Among them that are born of women
there hath not risen a greater than John the Baptist: notwithstanding he
that is least in the kingdom of heaven is greater than he."
Although John authenticated his greatness of mind,
so highly praised here, neither through the teaching of
extraordinary truths never before known, nor by the performance of wonderful deeds, it may nevertheless easily
be imagined, why his cousin Jesus lauded him so much.
14. "And if ye will receive it, this is Elias which was for to come."
This assertion is contradicted by John himself: (i, 21,)
"Art thou Elias? And he saith: I am not. Art thou
that Prophet?  And he answered,  No."   And should it
be remarked, that this'verse meant to convey the idea,
that John was equal to Elijah in power and mind, we
would answer: the comparison between the life of the
latter, and that of the preacher in the desert, is a sufficient refutation.
19. "The son of man came eating and drinking, and they say, Behold,
a man gluttonous, and a wine-bibber, a friend of publicans and sinners.
But wisdom is justified of her children."
Here we can not forbear asking: Whereby has the
son of man manifested himself as Wisdom?
21. "Wo unto thee, Chorazin! wo unto thee, Bethsaida! for if the
mighty works which were done in you had been done in Tyre and Sidon,
they would have repented long ago in sackcloth and ashes."
This verse is an imitation of Ezekiel xxvii, 30 and 31,
where it is prophesied that the Tyrians would "cast up
dust upon their heads," and " wallow themselves in ashes,"
on account of the destruction of their city."
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Tl TE  a;UI IE.
23. "And thou, Capernaum, which art exalted unto heaven, shalt be
brought down to hell: for if the mighty works which have been done in
thee, had been done in Sodom, it would have remained until this day.
24. But I say unto you, that it shall be more tolerable for the land of
Sodom, in the day of judgment than for thee."
The phrase, "which art exalted unto heaven," is taken
from Isaiah xiv, 12; the balance of verses 23 and 24, is
borrowed from Ezekiel xvi, 47 and 48. Such imitations
were intended to give the New Testament a prophetic
coloring. -But honest as we are, we wish to return whatever was borrowed and see what may remain as real,
original property.
25. "At that time, Jesus answered and said, I thank Thee, 0 Father,
Lord of heaven and earth, because Thou hast hid these things from the
wise and prudent, and hast revealed them unto babes."
This verse is imitated after Psalm viii, 3: "Out of the
mouths of babes and sucklings hast thou established thy
power," &c., and proves, at the same time, that Christ
acknowledged but One, unique, and eternal Source; otherwise he should have been compelled to employ the formula
with the Trinity.
27. "All things are delivered unto me of my Father; and no man
knoweth the Son, but the Father; neither knoweth any man the Father,
save the Son, and he to whomsoever the Son will reveal him."
What Christ here asserts of himself exclusively, King
David says of every man, namely: "that the Lord made
man a little lower than the angels, and crowned him with
glory and honor; made him to have dominion over the
works of His hands, and put all things under his feet."
(Psalm viii, 6, 7.)  The phrase, "and no man knoweth the
Father, save the Son," is nothing but an empty speech;
for Christ taught those no more perceptible and distinct
knowledge of our heavenly Father, to whom he intended
to reveal Him, than Moses and the Prophets had already
done before him.
28. "'Come unto me, all ye that labor, and are heavy laden, and I
will give you rest."
Christ here employs the same words that Jeremiah addresses to the Israelites in the name of God: "For I will
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DIVINE  OR IG IN  OF  T H E LAW.    V
satiate the weary soul, and replenish every sorrowful
soul." (Jeremiah xxxi, 25.)
The thinking reader can not, in this connection, suppress
the questions: How could Christ, who in the hour of his
death was  unable to alleviate his own sufferings, but
proved so weak and powerless, that he despairingly exclaimed:  "My God! My God! why  hast Thou forsaken
me?" (Matth. xxvii, 46,) how could Christ pretend to
bring consolation unto the whole world from his own
power?
29. "Take my yoke upon you, and learn of me: for I am meek and
lowly of heart; and ye shall find rest unto your souls."
The contents of this verse are borrowed from Michah
vi, 8: " It hath been told thee, 0 man! what is good, and
what the Lord requireth of thee: nothing but to exercise justice, and to love mercy, and to walk humbly with
thy God." The phrase, "and ye shall find rest," &c., is
taken from Jeremiah vi, 16. Thus also it is taught in
Treat. Sanhedrin, fol. 43: "Come, and convince thyself,
how greatly the meek are respected before God."
30. "For my yoke is easy, and my burden is light."
The representation of the Law by the figure of "yoke,"
is borrowed from Jeremiah v, 5:...... but these have
altogether broken the yoke," &c. The metaphor, that
the yoke is easy and light, is but a dim reflection of the
words of the Psalmist xix, 8, 9, &c.: "The Law of the
Lord is perfect, quickenig  the soul," &c.
CHAPTER XII.
1. "At that time, Jesus went on the Sabbath-day through the corn,
and his disciples were hungered, and began to pluck the ears of corn,
and to eat.
2. But when the Pharisees saw it, they said unto him, Behold thy
disciples do that which is not lawful to do upon the Sabbath-day.
3-7.  But he said unto them...... but if ye had known what this
meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless."
When we consider that the Scribes have, among other
125 
T TIlE  GUIDE.
principles, pronounced the following axioms with regard
to the celebration of the Sabbath: "The Sabbath is given
into your power, but not you into its own," (Treat.
Sabbath, fol. 85, b,) or remark with regard to the performance of ceremonies: (Treat. Sanhedrin, 74, a; Yomah,
85, b; Abodah Zarah, 27, b, and 54, a;) "It is said in
Leviticus xviii, 4,'the Lord wills that ye may live by
the fulfilment of his statutes,' hence relieves you therefrom, whenever your lives are in danger;" when we consider these sayings of the Scribes, it is quite preposterous
to assume that they should have rebuked Christ because
his disciples plucked and ate ears, when they were forced
to do so by hunger. This narrative is evidently a fiction.
But the least of all, can the Pharisees be charged with
having disregarded the words of Hosea vi, 6: "'I desire
mercy, and not sacrifice," &c.  All the principles, which
they established with regard to the performance of ceremonies, prove this very fact, that they thoroughly penetrated into the spirit of the Prophets. Nay, the very
passage just quoted, they interpret in this way: "The
world was, from the very beginning, created only for the
sake of benevolence; as it is said,'I desire mercy, and
not sacrifice.'" (Aboth'of Rabbi Nathan, Sect. iv.)Or as it is said Treat. Sota, page 14, a:' The Law
commences with charity, and ends with the same."
8.  "For the Son of man is Lord even of the Sabbath-day."
That it was  the opinion of thy Scribes, -and it is well
founded in the Bible -that every man was ruler of the
Sabbath, I have shown in the preceding verse.
10. "And behold, there was a man, which had his hand withered.
And they asked him, saying, Is it lawful to heal on the Sabbath-days?
that they might accuse him.
11. And he said unto them, What man shall there be among you,
that shall have one sheep, and if it fall into a pit on the Sabbathday, will he not lay hold on it, and lift it out?
12. How much then is a man better than a sheep? Wherefore, it is
lawful to do well on the Sabbath days.
13. Then saith he to the man, Stretch forth thine hand. And he
stretched it forth; and it was restored whole, like as the other."
The old narrative, contained  in the  First Book of  the
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DIVINE ORI1GIN OP TIlE LAW.
Kings, relating to us, how a Prophet caused the hand of
Jeroboam to wither, and cured it again, by means of a
prayer upon the king's request, is anew presented to us
with some few variations. Nor can we believe that the
Pharisees called him to account, and attempted even to
destroy him, because he cured a sick man on the Sabbathday, since they themselves teach us, (Treat. Sabbath, fol,
109, a,) "If any man should in the least injure his hand
or foot, he may pour vinegar or other acids upon the
wound," &c. It is utterly impossible, therefore, that they
should have found fault with a man, who effected a cure
by a mere magic word.
17. "That it might be fulfilled which was spoken by Esaias the Prophet, saying:
18-21. Behold my servant, whom I have chosen; my beloved in
whom my soul is well pleased: I will put my spirit upon him, and he
shall shew judgment to the Gentiles," &c
Isaiah speaks of a man, (chap. xlii, 1, &c.,) who should
announce salvation unto all Gentiles, and diffuse justice
all over the world, Now, as Christ says: (Matth. xv, 24,)
"I am not sent but unto the lost sheep of Israel," &c., the
prophetic words of Isaiah, though applicable to every
champion of truth in the midst of any nation, can, by no
means, have reference to Christ, since such a reference
would be in contradiction with his own assertion.
22. "Then was brought unto him one possessed with a devil, blind
and dumb; and he healed him, insomuch that the blind and dumb
both spake and saw."
See my introductory remarks to Chapter viii.
26. "And if Satan cast out Satan, he is divided against himself;
how shall then his kingdom stand?"
Whenever a prince, here Satan Beelzebub, orders his
subalterns to do something, and counter-orders it after some
time, from whatever reason it may be, he can not be
charged with being divided against himself, since he acts
according to his pleasure, and by virtue of his sovereign
power.  But even aside from this rather subtle defence,
it is now-a-days evident that the whole kingdom of devils
ceased to exist with the disappearance of exorcisers and
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T IItE GUIDE.
conjurers, and that that kingdom no longer exists, whereever and whenever it is no more welcome. The Old Testament distinctly says, that there is no such kingdom of
devils, and that no being besides God can exercise any
influence over mali's body. Thus we read in Deuteronomy
xxxii, 39: "See now that I, I alone, am he, and there is
no God with me: I kill, and I make alive; I wound, and
I heal: neither is there any that can deliver out of my
hand."  Isaiah xlv, 6 and 7: "That they may know from
the rising of the sun, and from the west, that there is none
besides me. I am the Lord, and there is none else. I
form the light, and create darkness; I make peace, and
create evil: I, the Lord, do all these things." Hence, no
mention is made, either in the Old Testament or the Apocrypha, of evil spirits. [35] Christ, therefore, is to be
blamed for having availed himself of the false belief entertained by the people at his time, as a means toward establishing his authority, instead of inveighing with all that
lay in his power, and with Biblical and philosophical
arguments, against the existence of devils, and uprooting
this dangerous superstition, with all its miserable offsprings.
29. "Or else, how can one enter into a strong man's house, and
spoil his goods, except he firstSbind the strong man? and then he will
spoil his house."
The contents of this verse are imitated after Isaiah xlix,
24 and 25.
30. "He that is not with me, is against me; and he that gathereth
not with me, scattereth abroad."
To perceive the futility of the doctrine conveyed here,
one needs but give it a practical application. He that is
[35] The term? TN.TJ, which occurs, Levit. xvi, 3, 10 and 25, means not, as some theologians erroneously suppose, "evil spirit," but, as the Septuaginta correctly translates it
Apoom.pe, "transportation," " banishment," composed as they probably took the term
to be of It', ("swift," "fierce,") and STM, (" to depart," "to leave.")  Tradition also
relates (Treat. Yomah, fol. 67, a,) that the man who carried the scape-goat to the desert had to precipitate him from a high mountain to cause his death. The spirit of this
transaction is this, that the sins of the people which separated them from their God were
symbolically carried into an inhospitable desert.  It is true the term  w,'   occurs in the
Bible, yet is immediately followed, (Deuteronomy xxxii, 17,) by the phrase; s  Cry
and (ibid. verse 21,) by the word    2^,  "nonent{ties," " follies."  From all this we
perceive that the Pentateuch repudiates the existence and working of demons as childish
phantasmagoria.
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DIVINE ORIGIN OF THE LAW.
not with me, that is to say, whoever does not pursue with
me the same way to reach the same place of destination,
is against me, does not allow me to continue my journey
upon the road which I have taken; and he that gathereth
not with me, that is to say, whoever does not acquire
wealth with me, scatters it, wastes it, loses it. No man
with sound sense will ever make such an assertion. And
yet, however great the logical fallacy of this verse is, its
dangerous absurdity, clad in the mantle of Religion, has
created so much evil, caused so many religious persecutions, has begotten such deep fanaticism, that it could
be conquered only by the power of modern civilization.
All this is recorded with bloody characters, upon the teardrenched pages of history.
31. "Wherefore I say unto you, All manner of sin and blasphemy
shall be forgiven unto men: but the blasphemy against the Holy Ghost
shall not be forgiven unto men."
The doctrine pronounced here, that those who blaspheme the Holy Ghost, that is to say the Law of God, or
God-inspired truths, can never obtain forgiveness, is taken
from Isaiah lxvi) 24:'"And they shall go forth, and look
upon the carcasses of men that have transgressed against
me: for their worm  hall not die, neither shall their fire
be quenched;" &c.
32. "And whosoever speaketh a word against the Son of man, it
shall be forgiven him: but whosoever speaketh against the Holy Ghost,
it shall not be forgiven him) neither in this worldl neither in the world
to come."
From this it is undeniably evident that Christ did not
wish to be held as the same person with the Holy Ghost.
For how is it possible to speak against the son of man
without speaking against the Holy Ghost, if they constituted one and the same being. Hence, he wishes to be
looked upon merely as the son of man, but neither as God,
nor, which is the same thing, as the Holy Ghost.
33. "Either make the tree good, and his fruit good; or else make
the tree corrupt, and his fruit corrupt: for the tree is known by his
fruit."
This sentiment is taken from Sirach Xxvii, 7: "The
fruit declareth, if the tree have been dressed."
17
129 
THE  GUIDE.
34. "0 generation of vipers, how can ye, being evil, speak good
things? for out of the abundance of the heart the mouth speaketh."
The sentence, "out of the abundance," &c., is borrowed
from Sirach xxvii, 7:"...... so is the utterance of a conceit in the heart of man."  And if we are guided, in our
judgments, by the counseling words of Sirach, the Scribes
do not deserve the venomous appellation "generation of
vipers." Men, that were filled with such fire for their
religion, that they devoted their whole lives to its study;
men of whom it is historically confirmed (See Josephus,)
that they rebuked even kings, without fear and reserve,
for their religious transgressions, and taught andpracticed
doctrines which breathe self-denial, true nobility of mind
and glowing love for truth: such men  can never have
been filled with that malignity, with which they are
charged here.
36. "But I say unto you, That every idle word that men shall speak,
they shall give account thereof in the day of judgment."
The Scribes declare, that we have, on some future day,
to give account not only of useless words, but also of
wasted time, which could be employed for meditation.
(Ethics of the Fathers iii, 9.)
37. "For by thy words thor shalt be justified, and by thy words
thou shalt be condemned."
The second part of this verse is taken from Job xv, 6,
while the first, which is undoubtedly an imitation of the
same passage, is an incorrect expression. For nobody
can be justified by good  and pious words that do not
emanate from a good and pious heart; hence the above
phrase is generalizing too much.
88.  "Then certain of the Scribes and of the Pharisees answered,
saying, Master, we would see a sign from thee.
39. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it,
but the sign of the Prophet Jonas:
40. For as Jonas was three days and three nights in the whale's
belly; so shall the son of man be three days and three nights in the
heart of the earth."
Whenever a man is called upon, as was here the case,
to enlighten doubters, he is bound instantly to give some
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DIVINIX1 ORIGIN OF THE LAW.
infallible sign.  It is true, Christ could speak of many
more things which he intended to perform; but this required to be proven, lest it carried no conviction with it
for the moment. Very proper is the remark of the Fragmentist: (~ 48,) "Christ himself could perform no miracle
unless the people believed beforehand: and whenever
knowing people, that is, the Learned and the magistrates
of his time, demanded some miracles of him which could
be subjected to scrutiny, he began to scold, instead of
complying with their demands: hence no one of these
classes could believe in him. Thirty to sixty years after
the death of Christ, there arose men who proclaimed these
wonders to the world, as though they had actually been
performed, and this, too, in a language which no Jew in
Palestine understood; and, moreover, at a time, when the
Jewish nation and commonwealth were in a state of utter
disorder and confusion, and there were but few left who
knew Jesus. So that there was nothing easier for them
than to fabricate wonders, as many as they pleased, without incurring the danger of having their writings known
and understood, or confuted. But the converted were
from the beginning impressed with the opinion, that it
was a virtue and saving action to have faith, and to make
reason subservient to the rule of belief; hence there was
as much credulity with them, as pia fraus with their
teachers; and of this pious fraud, it is well known, there
was a large stock to be found in the original Christian
Church."
The Scribes justly denied Christ even the least authority; since he was unable, though he pretended to be a
worker of miracles, to perform a wonder at a moment's
bidding, and merely referred to what he intended to do
in future.
Moreover, the contradiction between the prophecy of
Christ, in this passage, and Matthew xxviii, 1, where we
learn that he rose after one day and one night, and not
three, proves to us, that we have before us no reports of
real events, but fictions.
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TIlE GUIDE.
42. "The queen ot the South shall rise up in the judgment with this
generation, and shall condemn it: for she came from the uttermost
parts of the earth to hear the wisdom of Solomon; and behold, a greater
than Solomon is here."
As we have thus far sufficiently shown, Christ taught
nothing original that deserved admiration. Whereas, we
find upon almost every page of Solomon's writings still
extant, rules of wisdom, couched in a Divinely fiery diction, and never before known. Indeed! it required great
fertility of imagination on the part of Christ, to demand
greater respect than Solomon justly deserves.
43-45.  "When the unclean spirit, &c., &c. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they
enter in and dwell there: and the last state of that man is worse than
the first. Even so shall it be also unto this wicked generation."
This threat most unjustly directed against the Scribes,
as we have shown in our remarks above, is an imitation
of Leviticus xxvi, 4 and 28, where we are told that the
last punishment of the sinner will be seven times as great
as the first.
47. "Thea one said unto him, Behold, thy mother and thy brethren
stand without, desiring to speak with thee.
48. But he answered and said unto him that told him, Who is my
mother? and who are my brethren?"
Such a deportment on the part of Christ with regard to
his mother can certainly not be deemed honorable; for a
man can, indeed, devote himself to spiritual employments,
and yet honor his parents, especially when they do not
mean to, nor can throw any obstacles ini his way.
50. "For whosoever shall do the will of my Father which is in heaven,
the same is my brother, and sister, and mother."
This doctrine is taken from Deuteronomy xxxiii, 9,
where we read: "Who  said unto his father and to his
mother, I have not seen him, neither did he acknowledge
his brethren, nor know his own children: for they have
observed thy word, and kept thy covenant."
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DIVINE O RIGIN OF THE LAW.
CHAPTER XIII.
3. "And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;
4. And when he sowed, some seeds fell by the way-side, and the
fowls came and devoured them up:
5. Some fell upon stony places, where they had not much earth:
and," &c., &c.
The materials of this parable are borrowed from Sirach
vi, 20-23: "My son gather instruction from thy youth
up; so shalt thou find wisdom in thine old age. Come
unto her as one that plougheth and soweth, and wait for
her good fruits; for thou shalt toil in laboring about her,
but thou shalt eat of her fruits right soon," &c.
11. "He answered and said unto them, Because it is given unto you
to know the mysteries of the kingdom of heaven, but to them it is not
given."
This verse is an imitation of Psalm xxv, 14, where it
reads: "The  secret of the Lord is with them, that fear
Him; and He will cause them to know His covenant."
That this was, however, unjustly applied to the teachings
of Jesus is evident fromn my remarks on verse 17, below.
12. "For whosoever hath, to him shall be given, and he shall have
more abundance:" &c.
See my remarks on xxv, 14 and 15.
14. "And in them is fulfilled the prophecy of Esaias, which saith,
By hearing ye shall hear, and shall not understand; and seeing ye
shall see, and shall not perceive."
The attentive reader of Isaiah vi, 9 and 10, must be
convinced, that the passage quoted here, can be applied
only to the contemporaries of the Prophets, saying: "And
he said, Go, and tell this people, Hear ye, indeed, but
understand not; and see ye, indeed but perceive not,"
&c., &c.
17. "For verily I say unto you, That many Prophets and righteous
men have desired to see those things which ye see, and have not seen
them; and to hear those things which ye hear, and have not heard
them."
We have incontrovertibly proven that Christ taught or
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T H E   I D E.
performed nothing worthy of notice which had not long
before him been accomplished by Moses and the Prophets.
And yet, he presumes  to be superior to them, both in
intellect and knowledge!  This, indeed! is scorning all
historical truth. Youth pretends to be wiser than old age!
But least of all is his admonition to strive after the
heavenly kingdom original; for it is to be found in almost
every passage of the Law and the Prophets. (See Deuteronomy xxx, 19, &c.; Proverbs iii, 13, 14, 15, &c.; viii,
10, 11, 18, 19, &c.)
35.  "That it might be fulfilled which was spoken by the Prophet,
saying, I will open my mouth in parables; I will utter things which
have been kept secret from the foundation of the world."
First of all, this quotation -can by no means be applied
to Christ, as we have shewn in our remarks upon the
preceding verse; and then, the conclusion of the verse,
(Psalm lxxviii, 2,) is incorrectly transcribed here, since it
reads thus: "I will utter dark sayings of old;" and lastly
we find that the Poet Asaph distinctly tells us in the preceding verse, (ibid. 1,) that he speaks of his own person;
wherefore, he can not have prophesied of Jesus.
41-45. "The son of man shall send forth his angels," &c.
These verses are composed of the passages Daniel vii,
13 and 14, and ibid. xii, 3, which in order of assuming the
show of originality is quoted here with some alteration.
But how little this can be applied to Jesus is evident from
my illustrations xxiv, 30.
57. "And they were offended in him. But Jesus said unto them,
A Prophet is not without honor, save in his own country, and in his
own house."
This proves clearly that Christ wished  to be regarded
as nothing more than a Prophet.
58. "And he did not many mighty works there, because of their
unbelief."
Every reasoning man would have expected, in this instance, just the reverse. Even amongst the unbelievers,
as Christ calls them, many direct signs must be wrought,
to induce them to mend their ways. For these alone
stood in the greatest need of a Savior, or, as he himself
]34 
DIVINE ORIGIN OF THE LAW.
expresses it somewhere else: "Not the sane, but the sick
require a physician."
CHAPTER XIV.
19. "And he commanded the multitude to sit down on the grass,
and took the five loaves and the two fishes, and looking up to heaven,
he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude.
20. And they did all eat, and were filled: and they took up of the
fragments that remained twelve baskets full."
This story about Christ's multiplying the loaves, is an
apparent imitation of I. Kings xvii, 12, 13, 14, where it is
related, that the Prophet Elijah created such a miraculous
blessing of flour and oil for the widow of Sarepta, that a
handful of meal, and a little oil offered sufficient sustenance to himself, the widow and her family, for many days.
A similar miracle is related also to have been performed
by the Prophet Elisha. (II. Kings iv, 3, 4, 5, &c.)
Let it not be said that the Evangelist meant these facts,
though related in an indubitable, historical tone, to be
understood only as figures; for we should then not have
any criterion for truth and fiction, untruth and absurdity.
Every thing could be interpreted in a symbolical way, but
a confusion and chaos of figures would then fill the domain of thought.
23. "And when he had sent the multitudes away, he went up into
a mountain apart to pray: and when the evening was come, he was
there alone."
From this it is evident, that Christ did not pretend to be
the identical being with God; but meant to be looked
upon merely as a God-inspired man. If such was not the
case, for what purpose, and to whom did he pray?
26. "And when the disciples saw him walking on the sea, they were
troubled, saying, It is a spirit; and they cried out for fear."
The founder of the new Religion must equal Moses and
the Prophets, in all respects.  Now, Moses having led the
Israelites, as we are told, "on dry land in the midst of
the sea," and the Prophet Elisha having passed the Jordan
in the same manner, (II. Kings ii, 14,) a story was to be
135 
THE  GUI)DE.
presented, to relate to us, that Christ, and at least one of
his disciples, walked on the sea. It is true, many theologians really regard this story as a fable; but be it as it
may, if walking on water proves the Supreme power of
a being, every walker on water that in our day exhibits
his skill, must be likewise omnipotent and a Divine being;
this, however, can not be believed by rational beings.
CHAPTER XV.
1.  "Then came to Jesus Scribes and Pharisees, which were of Jerusalem, saying:
2. Why do thy disciples transgress the tradition of the elders? for
they wash not their hands when they eat bread."
It is highly improbable that the Scribes should have
pronounced this censure; for they permitted the washing of
hands in the morning, with the purpose thus to take the
meals throughout the day with clean hands; which may
have been the case also with the disciples.
3. "But he answered and said unto them, Why do ye also transgress
the commandment of God by your tradition?
4. For God commanded saying, Honor thy father and mother: and,
He that curseth father or mother, lot him die the death.
5. But ye say, Whosoever shall say to his father or his mother, It
is a gift, by whatsoever thou mightest be profited by me."
The immoral doctrine which is here charged upon the
Scribes (Sopherim) is nowhere to be found throughout
their writings still extant. We read, on the contrary:
(Treat. Nedarim, fol. 64, a,) "If any one malies a vow,
which can not be approved for certain reasons, he is to
be reminded of the commandment,' Honor thy father and
thy mother,' which he violates by his very vow. For
people will despise his parents, thinking that they gave
him a bad education, or were not good examples to him.
The pious man makes no vow at all; as Solomon says:
'It is better to make no vow at all,"' &c. We read
further, in the same Treatise: "If a man should have
made a vow that might be even in the least injurious to
his parents, let him be urgently admonished that he is
136 
I)IVINE ORIGIN OF THE LAW.
bound to honor his parents, and that vows which tend
to set this duty at naught, are null and void in themselves;
14.  "Let them alone: they be blind leaders of the blind.  And if th6
blind lead the blind, both shall fall into the ditch.
15. Then answered Peter and said unto him, Declare unto us this
parable.
16.  And Jesus said, Are ye also yet without understanding?
17. Do not ye yet understand, that whatsoever entereth in at the
mouth goeth into the belly, and is cast out into the draught?
18. But those things which proceed out of the mouth eIme  forth
front the heart; and they defile the man.
19.  For out of the heart proceed evil thoughts, murders, adulteries
fornications, thefts, false witness, blasphemies:
20.  These are the things which  defile a nian: but to eat with unwashen hands defileth no6t a man."'
The phrase "blind leaders of the blind," is taken frori
Isaiah xlii, 19, and is here unjustly applied to the Scribes.
For they too, severely censure him who perpetrates the
Vices enumerated in verse 19, (which, however, are already
inveighed against in Exodus xx, 13, 14, 15, 16, &c.,)
and most zealously preached true morality. Thus, for
instance they established the principle: (Berachoth, fol.
17,)'The aim of wisdom is self-improvement and practical charity;" or: (Ethics of the Fathers i, ~ 2,) " The
world rests upon three things: the Law, Worship of God,
and deeds of charity."
If the Sopherim established the washing of the hands,
either to prevent the sacred offering, or bread overwhich
grace has beern said, from being touched with unclean
hands;  or to advocate cleanliness, clinging to the principle, that outward cleanliness  leads to the purity of
morals, and the latter to true piety: who that is in possession of his rational faculties, can blame them therefore? The same custom of washing the hands, before and
after meals, we meet also among the ancient Greeks, as
We see from Homer, Odyssey i, 13: "And a h;and -maid
who brought water for washing in a beautiful golden
pitcher, on a silver basin, and  poured  it upon' their
hands," &c.; and ibid. verse 146: Toisi De Kerykes Men
18
137 
TH I.IE! fU' I.
Hydor Epi CheirasEchenan; "And the heralds poured water
over their hands."
How absurd would it have been, if a man had at that
time spoken thus: Be moral and pious, and then you need
not practise the custom of washing your hands. Indeed!
every man would have asked: Pray, are the elements of'
good manners, and those of piety in conflict with each
other? And must we not now address the same question
to Christ?
22. "And, behold, a woman of Canaan came out of the same coasts
and cried unto him, saying, Have mercy on me, 0 Lord, thou son of
David; my daughter is grievously vexed with a devil.
23. But he answered her not a word. And his disciples came and
besought him, saying, Send her away; for she crieth after us.
24. But he answered and said, I am not sent but unto the lost sheep
of the house of Israel.
25. Then came she and worshipped him, saying, Lord, help me.
26. But he answered and said, It is not meet to take the children's
bread, and to cast it to dogs."
The history of the Canaanite woman is a tale which
had often been told already. This much, however, is
evident from its repetition here, that Christ never meant
to establish a universal religion of love as is so often asserted.  For when he uses (chap. x, 5 and  6,) the distinct words: "Go not into the way of the Gentiles, and
into any city of the Samaritans enter ye not; but go
rather to the lost sheep of the house of Israel," or emphatically expresses himself here (verse 24,) to this effect:
"  am not sent but unto the lost sheep of the house of
Israel," and would not, therefore, class the heathen
woman among his children, but have her regarded as a
dog: it can not longer be doubted, that he never intended
to found a universal religion of love. Whereas Moses
indeed tells us that Divine benevolence is equally accorded
to all men. "It shall be an ordinance for ever in your
generations: as you are, so shall the stranger be before
the Lord." (Numbers xv, 15.) "And if a stranger sojourn with thee in your land, ye shall not vex him. But
the stranger that dwelleth with you, shall be unto you as
one born among you, and thou shalt love him as thyself."
138 
DIVINE ORIGIN OF THE LAW.
(Leviticus xix, 33 and 34.)  "Ye  shall, therefore, keep
my statutes and my judgments: which, if a man do, he
shall live in them: I am the Lord." (ibid. xviii, 5.) To
,his verse the Sifra remarks: "It reads not Priests, Levites,
or Israelites, but "man," which means, that a man, of
whatever tribe or nation he may be, will participate in
eternal salvation, as long as he lives according to the
dictates of the Law." Still more distinctly Isaiah expresses himself: "Neither let the son of the strangers,
that hath joined himself to the Lord, speak, saying, the
Lord bath utterly separated me from his people, &e.
Also, the sons of the stranger, that join themselves unto
the Lord, to serve him, and to love the name of the Lord,
&c. Even them will I bring to my holy mountain, and
make them joyful in my house of prayer, &c., for my house
shall be called a house of prayer unto all the nations."
(Isaiah lvi, 3, 6 and 7.)  Again:  "Blessed be Egypt
my people and Assyria the work of my hands and Israel mine inheritance." (Isaiah xix, 25.) In the same
way  4oes the Psalmist express himself.  (cii, 19-24.)
And, (ibid. cxlv, 9,) "He is good to all, and his tender
mercies are all over his works."
Nay, every lover of truth needs only to read Gen. i,
1; vi, 5; vii, 1, &c+; Psalm lxxv, Jonah iii, and he will
be convinced, that according to the Mosaism we have
to regard God as the ruler and benefactor of the whole
human race and not as the only guardian and national
God of Israel. For a God, who is represented as the
Creator of the whole Universe,  who  punishes human
wickedness and the depravity of the whole mankind,
and forgives the sins of the sincere penitents of every
nation, and grants them peace, bliss and happiness, was
not worshipped as an Israelitish God alone, but as the
father of all nations.
The expression  R-it''pr, means not the Israelitish
God, but the God, who is acknowledged and worshipped
by Israel.  Mankind is the Divine kingdom and Israel is
139
v 
FH4 L,  (I I  1).
God's throne, his chosen place firom which he will rule
over all nations, as it reads Jeremiah iii, 17: "At that
time they shall call Jerusalem the [36] throne of the Lord,
and all the nations shall be gathered unto it."
It is evident, therefore, that Mosaism is hostile to all
pride of nationality: and does not announce Jehovah as
the sole God of the Jews, as it is to this day unjustly
charged, but as the Father of all mankind. And when
the Bible speaks of a chosen people, it does not mean to
conyey the idea of an exclusively loved, or even preferred nation; but alludes only to its important mission,
and peculiar destination, to diffuse, as a priestly nation
of God, the true knowledge of the sole original principle
unto all the world.
Concerning verses 30 and 31, see my remarks on chapter xi, verse 5.
In verses 32 — 38 we read again of a miraculous distribution of food, about which compare my remarks on
chapter xiv, verses 19 and 20. Peculiar to this narrative,
is the mention of the suspicious number Seven.
CHAPTER XVI.
Verses 1-5 contain an embellished repetition of chapter xii, 38 41, which see.
11.  "iHow is it that ye do not understand that I spake it not to
you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?"
The  terrm  "leaven," is employed  in Psalrn lxxv, 26, to
designate despicable influence,  and borrowed from that
passage.
15. l"He faith unto them, But whom say ye that I  am?
16.  And Simon Peter answered and  -aid, Thou art the Christ, the
Son of the living God.'
[36]  This metaphor was used by Moses, Exodus xvii, 15, as the Pesikta understood
it. MU'      p1J:;'1 i       lDn H       D:) t'''~-   To these words the  Pesikta
adds: 1:1tj'WE   nl  1> By'  l:           1;    p               11D  1  n      and rsnders thus: "Amalek has lifted his hand against the throne of Qod, (that is Jsrael,) therefore shall be war for God with Amalek from generation to generation."
140 
I)I V 1 N E O R G I N O F T H E L A W.
The term "Son," must here be taken in the sense of
the Hebrew wvord, which conveys the meaning of "favorite."  For if we were to take the term in its literal meaning, Christ should have called himself, however absurd
this appellation would be, "Son of God,"  and not, as
he invariably did, "Son of man." To prove that the
term "Son,"  means  "favorite," "loved one,"  "chosen
one," we refer to Psalm lxxxix, 26 and 27, where it is
said of David: "He  shall cry unto me: Thou  art my
father, my God and the rock of my salvation. I will
make  him  my first-born,"  &c.  II. Samuel vii, 14: "I
will be his father, and he shall be my son." Jeremiah
xxxi, 9: ".... for I am a father to Israel, and Ephraim
is my first-born."
17. "And Jesus answered and said unto him, Blessed art thou, Simon
Bar-jona: for flesh and blood hath not revealed it unto thee, but my
Father which is -in hetven."
When Christ tells his disciples, amongst whom was also
Simon, in distinct words, (chap. xi, 5,) that the Messianic
passage in Isaiah xxxv, 2-10, must be taken literally,
and applied -to himself, and thus acquainted them with
his wish to be regarded as the true Messiah: we can not
be led to the delusive belief that a spirit from on high
revealed it to Petrus.  It was flesh and blood, the son of
man himself, who imposed that idea upon him.
18. "And I say also unto thee, That thou art Peter, and upon this
rock I will build my church;" &c.
This phraseology is taken from Psalm xviii, 3; or
Numbers xxiv, 21.
19. "And I will give unto thee the keys of the kingdom of heaven:
and whatsoever thou shalt bind on earth shall be bound in heaven: and
whatsoever thou shalt loose on earth shalt be loosed in heaven."
This is an imitation of Isaiah xxii, 22: "And the key
of the house of David will I lay upon his shoulder, so he
shall open, and none shall shut; and he shall shut, and
none shall open." Isaiah prophesied this to Eliakim, the
son of Hilkiah, whose name is distinctly mentioned in
verse 20. The meaning of that passage is this, that
Eliakim should be made first chamberlain of the king,
141 
THE GU IDE.
20.  "Then charged he his disciples that they should tell no man that
he was Jesus the Christ."
As  Christ himself distinctly maintained  before  large
multitudes that he wished to be regarded as the Christ,
as it may be seen from chapter xi, 4 and 5, and other
passages, but finding that he now and then prohibited
his assertion to be repeated as he does here, we can
arrive at no other conclusion than this, that it was his
intention to make the people still more anxious to spread
it about.
21.  "From that time forth began Jesus to shew unto his disciples, how
that he must go unto Jerusalem, and suffer many things of the elders and
chief priests and Scribes, and be killed, and be raised again the third
day."
The prophecy pronounced by Christ with regard to his
death, could have been proclaimed, under existing circumstances, by even the most humble individual. Hence,
we need add no further remarks. As regards, however,
the distinct prophecy of his resurrection on the third day,
we shall advance our commentary further below.
Verses 24 and 25 have been met and expatiated upon
already above, chapter x, 38 and 39.
26. "For what is a man profited, if he shall gain the whole world,
and lose his own soul? or what shall a man give in exchange for his
soul?
The first part of this verse is borrowed from II. Maccabees vii, and the second from Psalm xlix, 9.
27. "For the Son of man shall come in the glory of his Father with
his angels; and then he shall reward every man according to his works."
This fiction is taken from Daniel vii, 9, 10 and 13.
That the phrase Aft'n1:, ("like a son of man,") can
not, however, be applied to Christ, is evident, beyond all
doubt, from verse 14, where we read: "And there was
given him dominion, and glory, and a kingdom, that all
people, nations, and languages, should serve him: his
dominion is an everlasting dominion, which shall not pass
away, and his kingdom, that which shall not be destroyed." Nothing of all this took place during the lifetime of Christ, nor has been fulfilled to this day. For
almost two thirds of all mankind repudiate Christianity,
142 
1)'I V I N    O R I G t N  O P  T I E  L A W. 
and even its own professors do not profess the doctrine of
Christ, but that of the Apostles. Hence, Christ can not
be meant by the phrase WJ'12, "son of man," however often he may have assumed this name. Besides,
this phrase is explained, in Daniel vii, 18, in this wise,
that it designates, symbolically, the people of Israel.
Furthermore, it is not only unreasonable and irrational
to assume, that the all-wise, almighty Creator of the
Universe should chose a son of man as his colleague or
proxy at the great Judgment, but contradicted in many
passages, by the same Prophets to whom Christ so often
makes reference.  "Behold, the Lord God will come with
strong hand, and His arms shall rule for him; behold,
his reward is with him, and his work before Him."
(Isaiah xl, 10.) "Until the Ancient of days, and judgment was given to the saints of the Most-High," &c.
(Daniel vii, 22.)  "I beheld, till the thrones were cast
down, and the Ancient of days did sit, whose garment
was white, as snow, and the hair of his head like the
pure wool: his throne was like the fiery flame, and his-.
wheels as burning fire......   thousand thousands mini
istered unto him,....; the judgment then began," &c.
(Daniel vii, 9, 10.) And after the judgment had com —
menced, thus says Daniel: (ibid. 13,) "I saw in thenight visions one like the son of man came with the,
clouds of heaven, and approached the Ancient of days,
and stood before him;"  that is to say, to hear also his
sentence.
From these and other passages in the Prophets it is
evident that God himself, and not the Messiah shall be
the Judge of the Universe.  And how can it be other —
wise? It is God  alone who, as we  read in Jeremiah
xvii, 10:  "can search the heart, and try the reins, even?
to give every man according to his ways, and according to the fruits of his doings."
Couid we authenticate our objections to Christ and his
system; by no other proof, the manner in which he ex —
143 
THE GUIDE.
presses himself in the verse under consideration, would
be sufficient to show, that he was not the Messiah.
28. "Verily I say unto you, There be some standing here, which
shall not taste of death, till they see the Son of man coming in his
kingdom."
I have to add nothing to what the anonymous Fragmentist has remarked on this verse. He says: (pages
118 and 119,)" No more distinct assertion can be made
with regard to Christ's visible and glorious return-an
assertion, moreover, which fixes this event upon, and
within the limits of a not far distant period. The persons
themselves that then stood around Christ on the same
spot, shall not all have departed hence; but some of them
see him appear in his kingdom. But since Christ, unfortunately, has not appeared within heavenly clouds,
either during that period, or many centuries afterwards,
it is in our day attempted to remedy the evident fallacy
of this prophecy, by most artificial, or poor interpretations
of Christ's words," &c.  "Indeed! the first coming of the
Messiah is not fixed upon so distinct a period in the Elder
Testament, as in the New.  And a Jew can advance fat
more reasonable and proper commentaries and objections,
with the view of showing that his Messiah has not yet
come, than a Christian could attempt to save himself and
his Christianity by the assertion, that his Messiah has notl
returned." (Page 123.)
How firmly Christ's disciples believed that their Master'
would return, even during their life-time, is evident from
I. Thessalonians iv, 13-18, v, 1-5; Epistle of James
v, 7- 9. But it is a fact, founded upon history, that the
Disciples and the first Christians waited in vain for the
return of their Master; hence there is no promise found
more evidently false than this, and the belief is useless
and erroneous, as Paul himself tells us, if Christ should
not return to reward the faithful in his kingdom.
144 
hI'VINE OR 1GIi O  THr  LAW, 
CHAPTER XVII.
2. "And was transfigured before them: and his face did shine ad
the sun, and his raiment was white as the light.
3-7.  And, behold, there appeared unto them Moses and Elias talks
ing with him," &c.
In comparing the vision spoken of in these verses, with
those of Moses, Isaiah, Ezekiel, and others, we must
declare the former very insignificant. It seems, besides,
to be borrowed from Exodus xxxiv, 29.
Concerning verse 5, see my remarks on chapter iii,
verse 17.
10.  "And his disciples asked him, saying, Why then say the Scribed
that Elias must first come?
11.  And Jesus answered and said unto them, Elias truly shall first
tome, and restore all things:
12. But I say unto you, That Elias is come already, and they knew
him not, but have done unto him whats6ever they listed. Likewise
Shall also the Son of man suffer of them.
13. Then the disciples understood that hd spake unto them of John
the Baptist."
If Christ accords full authority to the doctrine conveyed
in Malachi iii, 3 and J, he can by no means assert, that
the Prophets referred to John the Baptist, For if the
latter had been the person that was to appear in the
spirit of Elijah, he should have effected, according to the
contents of the same prophecy, general repentance and
improvement. The narrative of the exorcism of the
devil that haunted the lunatic, (verse 14 —i9,) is one of
those stories, upon which  I expatiated above, in my  introductory remarks to chapter viii.
20. "...... for verily I say unto you, If ye have faith as a grain of
mnustard-seed, ye shall say unto this mountain, Remove hsnce to yonder
place; and it shall remove; and nothing shall be impossible unto you."
This contents of thi  verse are borrowed  front thie famous old Greek proverb, "If God be with us, every thing
that is impossible becomes possible,"  and  the metaphor
used here is occasioned by Psalm cxiv, 3 and 4, where
the royal  bard relates, that  the sea  had fled, that the
19
14& 
TIlE GUIDE.
Jordan was driven backward, that the mountains skipped
like rams, and the hills like little lambs before the Godbelieving Israelites.
22. "....The Son of man shall be betrayed into the hands of men."
Every one, even without being gifted with the power
of prophecying could at that time foresee, that Christ
would endanger his life by going to Jerusalem.
23. "And they shall kill him, and the third day he shall be raised
again. And they were exceeding sorry."
As regards the resurrection here spoken of, see my
remarks on chapter xxvii, 65, below. I must, however,
mention one point, that this fiction was prominently
occasioned by Hosea, vi, 1 and 2, where we read, relative
to the relief of Israel firom his heavy, political disease, as
follows: " Come  and let us return unto the Lord; for he
hath torn, and he will heal us: he hath smitten, and He
will bind up our wounds.   He will revive us after two
days: on the third day he will raise us up, and we shall
live in His presence."
27. "Notwithstanding, lest we should offend them, go thou to the
sea, and cast an hook, and take up the fish that first cometh up; and
when thou hast opened his mouth, thou shalt find a piece of money;
that take, and give unto them tor me and thee."
The history of this miracle is an imitation of I. Kings
xvii, 6.  As there'it is related that ravens delivered Elijah
by the brook of Kerith from his distress, and provided him
with bread and flesh, so it was necessary that some
species of the animal kingdom should come to the rescue
of Christ also.
CHAPTER XVIII.
3.  "And said, Verily I say unto you, Except ye be converted, and
become as little children, ye shall not enter into the kingdom of heaven.
4. Whosoever therefore shall humble himself as this little child, the
same is greatest in the kingdom of heaven."
The same doctrine is taught in Psalm li, 19: "The
sacrifices of God are a broken spirit; a broken and a
contrite heart, O God, wilt Thou not despise." Or, Isaiah
146 
DIVINE ORIGIN OF THE LAW.
lxvi, 2: "For all these things my hand hath made, that
all these things came into being, saith the Lord; but upon
such a one will I look, upon the poor, and him who is of
a contrite spirit, and who  trembleth at my word."
6. "But whoso shall offend one of these little ones which believe in
me, it were better for him that a mill-stone were hanged about his
neck, and that he were drowned in the depth of the sea."
WVhy Christ accords such great importance to his individual teachings, we can not conceive; for as far as we
have hitherto shown, we can not discover, that he taught
better moral doctrines, nor more instructive lessons than
those proclaimed by the Prophets.
7. "Wo unto the world because of offences! for it must needs be
that offences come; but wo to that man by whom the offence cometh 1"
On this point we find sufficient information in Ps. xxxvii
With regard to verses 8 and 9, compare my remarks
on chapter v, 29 and 30.
10. "Take hee,d that ye despise not one of these little ones; for I
say unto you, That in heaven their angels do always behold the face
of my Father which is in heaven."
The assertion that the pious are placed under the
protection of guardian spirits, is borrowed from Psalm xci,
11 and 12, where it is said: "For His angels will He give
charge concerning thee, to guard thee on thy ways. Upon
their hands shall they bear thee, that thou mayest not
dash against a stone, thy foot."
11. "For the son of man is come to save that which was lost."
Every attentive reader must here ask: By what means?
Has Christ perchance shown a new, hitherto unknown
way toward salvation? As yet we have not discovered
it in his speeches. Or does perchance the mere belief,
that this son of man is the Annointed, or Messiah, comprise already all salvation?
First then, we have shown in several passages, with
incontrovertible arguments, that Christ could not have
been the Messiah. And even aside from this, of what
avail was his appearance, since neither human desires
for evil were decreased, nor any new mode of remedying
them was taught.  It is true, there are such who still
147 
4  THE GUIpE.
believe, that Christ was commissioned, or intended to
lead those to salvation that were subject to the original
sin; but since he was unable to remove the original sin
itself,-that is, human evil desires,-which can indeed,
not be done without stripping man of his human nature,
a task impossible, in his hands: every one is still bound
to obtain salvation by following the best moral lessons
and precepts, and strive himself to conquer that original
sin as it continues to be waging war against him.
12. "How think ye? If a man have an hundred sheep, and one of
them be gone astray, doth he not leave the ninety and nine, and goeth
into the mountains, and seel]eth that which is gone astray?"
The subject of this parable is borrowed from Ezekiel
xxxiv, 16: "That which was lost will I seek for," &c
15. "Moreover if thy brother shall trespass against thee, go and
tell him his fault between thee and him alone: if he shall hear thee,
thou hast gained thy brother,"
The same  lesson is taught already in Leviticus xix, 17.
Also, Sirach xix, 13:  "Admonish  thy friend, it may  be
he hath not said it: and if he have, that he speak it not
again."
16.  "But if he will not hear thee, then take with thee one or two
wore, that in the south of two or three witnesses every word may be
established."
Thus also do the Scribes teach: (Treat. Yomah, fol.
87, a,) "If a man have trespassed against his brother,
and the latter be not willing to listen to an apology, let
him take," &c.
18. "Verily I say unto you," &c.
See my remarks on chapter xvi, verse 19.
20. "For where two or three are gathered together in my name,
there am I in the midst of them."
This verse contains again nothing more than what the
Sophrim had already taught:' When ten men are assembled, and occupy themselves with the Law,.... and
whence is it inferred that the same is the case with two?
because it is said: (Malachi iii, 16,)' Then conversed
they that fear the Lord one with the other: and the Lord
listened and heard it;' nay! whence is it inferred that
148 
DIVINE ORIGIN, OF THlE LAW V.
the same is the case even with one? it is said: (Exodus
xx, 21,)' In every place where my name shall be mentioned, I will come down to thee, and bless thee.'"
(Ethics of the Fathers iii, 7.)
21. "Then came Peter to him, and said, Lord, how oft shall my
brother sin against me, and I forgive him? till seven times?"
The answer given by Christ, "I say not unto thee,
Until seven times: but, until seventy times seven," could
have easily been found in Leviticus xix, 17. For the Law
therein contained is violated whenever we refuse pardoning our offender. More obvious, it is taught by the
Sophrim in the Mechilta, where it reads: "The rule
which shall regulate all our actions should be, that we
always remember the words of Exodus xxii, 27,'for I
am gracious.' The meaning is: Because, says the Lord,
out of mercy I called the universe  in existence, and,
therefore, it behoves my creatures to act kindly and indulgently toward each other. For to that purpose they
are created and according to the use they make of this
virtue I will treat them."
23-35.  "Therefore is the kingdom of heaven likened," &c.
The simile, as it occrs here, representing God as king,
and man as His servants, is often employed by the Prophets, and, therefore, borrowed from them. The moral
Law conveyed in it: that God will not grant forgiveness
to a man who would not forgive his brother, is taken
from Sirach xxviii, 2.
CHAPTER XIX.
3.  "The Pharisees also came unto him, tempting him, and saying
unto him, Is it lawful for a man to put away his wife for every cause?
4.  And he answered and said unto them,  Have ye  not read, that
He which made them at the beginning made them male and female,
5. And said, For this cause shall a man leave father and mother,
and shall cleave  to his wife: and they twain shall be one flesh?
(Genesis ii, 24.)
6. Wherefore they are no more twain, but one flesh. What there.
fore God hath joined together, let not man put asunder."
149 
THE  GUIDE.
Whoever reads attentively the passage adduced here
from the Pentateuch, shall find, that it by no means contains a Commandment, but simply states the reason why
a man should leave his parents, his flesh and blood, and
cleave to a strange person. Entirely incorrect, however,
is the conclusion in verse 5, "What God hath joined,"
&c. For whenever man and wife can not live together
in harmony, it is evident, that the Lord has not joined
them together, as the poet most beautifully expresses it:
"The bond not sanctified on earth by love,
"Was not forever blessed by God above,"
and can, therefore, be put asunder by man.  And granted
even, that every matrimonial bond is effected by the
providence of God, the irreconcilable discord between
man and wife shows, that divorce also is ordained for
them by God, and can, and should be performed by men.
7. "They say unto him, Why did Moses then command to give a
writing of divorcement, and to put her away?
8. He saith unto them, Moses because of the hardness of your hearts
suffered you to put away your wives: but from the beginning it was
not so."
It is impossible that Moses, the strict teacher, who
never allowed the passions of the people to influence him,
should have yielded to the hardness of their hearts, and
given a Law to favor "them. On the contrary; from
Deuteronomy xxiv, 1, where we read: "When  a man
hath taken a wife, and married her, and it come to pass,
that, if she find no favor in his eyes, because he hath
found some scandalous thing in her, he may write her a
bill of divorcement," &c., it is evident, that the Mosaic
Law does not leave divorcements to the arbitrariness and
passions of a man, and that mere dislike, and, as we are
justified in concluding analogically, other causes proceeding from hardness of the heart, such as jealousy, harshness, difference of tastes, disparity of temperaments, &c.,
are no sufficient grounds for divorcements. Hence, the
Law permits divorces only, when a peculiar act, violating
the rights of husband or wife, has been proven. The
Biblical passage in question has been interpreted in the
same manner by the Academy of Shamai.
150 
I) IVINE  ORIGIN  OP  THIE  LA"M.
Since also, as we have just proven, even important
grounds, that are difficult to substantiate, are not sufficient for divorcements, nay! when jealousy has stepped
between man and wife, a mysterious ceremony (Numbers
v, 10-30,) must be resorted to, ere separation can be
effected: it is but natural to conclude, that the Biblical
phrase, "because he hath found some scandalous things
in her," can refer only to such cases, as natural Law
itself demands; to wit: adultery, intentional abandonment, cruel treatment, &c.
9. "And I say unto you, Whosoever shall put away his wife, except
it be for fornication, and shall marry another, committeth adultery:
and whoso marrieth her which is put away doth commit adultery."
By thus limiting the right of divorcement to adultery
alone, Christ violates not only the Law of Moses which,
as he asserts himself, (Matth. v, 17,) he had not come to
destroy, &c., but also the Law of nature, as we have
shown in our commentary on verses 7 and 8.
Should some reply, that the will of Christ was that of
the Deity, we would ask: Can God be pleased to violate
the sacred Law  of Nature?
16. "And, behold, one came and said unto him, Good Master, what
good thing shall I do, that I may have eternal life?
17. And he said unto him, Why callest thou me good? there is none
good but one, that is, God: but if thou wilt enter into life, keep the
commandments."
Christ teaches here, in unequivocal terms, that there is
but one, unique God, that there is no triune God, and
that he was no part of the Divinity; saying:" there is
none,"- not excepting himself —" good, but one, that is,
God."
18. "He saith unto him, Which? Jesus said, Thou shalt do no murder,
Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear
false witness,
19. Honor thy father and thy mother: and, Thou shalt love thy neighbor as thyself."
From these words of Christ it must be seen, that he
knew no better moral lessons to inculcate, than those of"
Moses; (Exodus xx, 12-17; Leviticus xix, 18;) and
these, therefore, suffice for the acquisition of eternal sal
151 
THE  G U IDE.
vation. However, he could have expressed his views in
a far more concise manner, by addressing the youth inr
the words of Michah: (vi, S and 9,) "He  hath told thee,
O man, what is good, and what the Lord doth require of
thee: nothing but to do justice, to exercise charity, and
walk humbly with thy God."
21. "- - - If thou wilt be perfect," &c.
With regard to the lesson conveyed in this verse, that
we should be benevolent, and ought not regard temporal
treasures as the highest things to be acquired see above,.
chapter vi, 20, and compare also Psalm cxix, 72, and
lxii, 11.
24. "And again I say unto you, It is easier for a camel to go through
the eye of a needle, than for a rich man to enter into the kingdom of
God."
So also it is observed in Deuteronomy xxxii, 15, that
wealth and high-life lead to haughtiness and self-conceit,
and thus cause man to violate God's Laws, on account
whereof the Lord visits him with misfortunes with the
view of inducing him to improve and repent.
28. "And Jesus said unto them, Verily I say unto you, That ye which
followed me in the regeneration, when the Son of man shall sit in the
throne of his glory, ye also shall sit upon twelve thrones, judging the
twelve tribes of Israel."
We have proven above, chapter xvi, 28, that Christ
did not appear in glory, as he maintains here; hence,
his promise, given to his disciples and based upon his
return is but empty talk. It is true that they saw this
afterwards, and attempted, as we clearly perceive fromn
their writings, (for instance, II. Peter iii, 8,) to console
themselves by subtle interpretations; yet, common sense
repudiates such absurd fictions.
30. "But many that are first shall be last; and the last shall be
first."
To the same effect the Sophrim express themselves:'
"A reverse order of things will be found in Paradise.
Many that occupy high places on earth, will be low
hereafter; and many that were here held low, will be
raised high there.'
152 
DIVINE ORIGIN OF THE LAW.
CHAPTER X.
1. a Fbr the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire laborers into his
tine-yard.
2,' And when he had agreed with the laborers for a penny a day, he
sent them into his vine-yard.
3. And he went out about the third hour, and saw ethers standing
idle in the market-place,
4. And said unto them; Go ye also into the vine-yard, and whatsoever is right I will give you. And they went their way.
5, Again he went out about the sixth and ninth hour, and did likewise," &ct &c.
Israel is often represented by the Prophets, (Isaiah v, 1;
Psalm lxxx, 9, &c.,) by the symbol of a vine-yard. The
above parable is certainly borrowed from them, to symbolise the Church.
The same simile is found also in the Jerusalem Talmud,
Treat. Berachoth, together with its tertium comparationis:
That there are who distinguish themselves in a shorter
space of time, than others.
The originality in the Talmud is evident from the
simple style, so peculiar to the-Sophrim. The simile is
somewhat remodelled and colored in Matthew in order
to adapt it to the intended comparison: that a man
should not rely upon his merits, nor do good with the view
of receiving reward for it, This doctrine, however, is not
new, but was, long before Christ, an axiom of the Scribes:
"Be not. like unto servants, that serve their masters with
the view of receiving payment; but be as servants that
serve their master without expecting payment; and let
the fear of God be on you." (Ethics of the Fathers i, 3.)
18.  "Behold, we go up to Jerusalem; and the Son of nman shall be
betrayed unto the chief priests, and unto the Scribes, and they shall
condemn him unto death,
19.  And shall deliver him to the Gentiles to mock, and to scourge,
and to crucify:him: and the third day he shall rise again."
The  prophecy of Christ, with  the exception  of the reputed             resurrection upon which we  shall  expatiate  here                 20
15/ 
T It E U  IsID E.
after, can be regarded only as a plausible supposition,
For, accused of blasphemy and demagoguism, he could
expect nothing else than that the Highpriests and Scribes,
as soon as they should take hold of him, would deliver
him up' to the Gentiles, who, as the former had no longer
any jurisdiction over life and death, would crucify him
according to the Roman Law.
23. "And he saith unto them, Ye shall drink indeed of my cup,
and be baptited With the baptism that I am baptized with: but to sit
on my right hand, and on my left, is not mine to give, but it shall
be given to them for whom it is prepared of my Father.?'
From this verse we  can again perceive that Christ
never meant to be looked upon as a Divine being.  Nay,
when we remember his pious words, contained in chapter xix, verse 17, it is incredible, that he ever entertained
the sinful thought, that the Supreme Being and Intelligence
had become incarnate in him, to vegetate, for a brief
space of time, on a grain of the endless Universe, and
preach again ancient morals to a few human beings.
Hence we may justly conclude, that all verses which speak
of Christ's almighty power, glory, and universal judgeship,
are but interpolations of later times
26. "But it shall not be s among- you: but whosoever will be great
among you, let him be your minister."
The lesson that we should be modest, and could reach
the kingdom of heaven only in the way of humility, is
taught in Proverbs xvi, 5: "An abomination of the Lord
is every one that is proud of heart: though hand joined
in hand, he shall not be unpunished;" or ibid.  xxix,
23: " The pride of man will humble him, but the humble
in spirit wifl attain to honor;" or Michah vi, 8: "It hath
been told thee,.... and to walk humbly before thy God."
27. "And whosoever will be chief among you, let him be your servent."
The same is remarked in Treat. Horioth 9: "When
Rabbi Gamaliel offered offices to two Scholars, and these
declined from aversion to every kind of power, he said(
to them:' Do you think that I meant to accord yon
power? I intended to impose a burden upon you!.'
154 
DV1INE ORIGIN OF THE LAW.
28.  "Even as the Son of man came not to be ministered unto, but
to minister, and to give his life a ransom for many."
We have already proven, in our remarks upon chapter
iii, verse 15, that Christ thought himself as much liable
to sin, as any other man; nor held himself, as it is perceptible from many passages, but especially chapter xix,
17, to be a Divine, but a frail, weak, human being. How
then can the Evangelist now make him say, that he gave
his life a ransom for many? How can he, who himself
stands in need of mercy and atonement, represent himself
a trespass-offering for others? From the deportment and
speeches of Christ during his last moments, it can indeed
he clearly seen, that this so-called work of redemption or
expiatory death lay not in the least in his plan. For
when on his entering Jerusalem he perceived that the
multitudes would, unlike his disciples, cry "Hosanna,"
and the Supreme Tribunal determined to have him taken
up, he left the Temple, concealed himself in secret places,
outside of Jerusalem, and held merely nocturnal meetings,
so that he might not be easily detected and taken.  And
when he, at last, had reason to suspect one of his disciples
of treason, he began to tremble and fear, because he held
his life to be in danger., Still more; when he was taken,
and, after a short trial, crucified, he exclaimed in despair:
"My God, my God, why hast Thou forsaken me?"
Now, why did he exhibit such anguish and pain, if
death was the aim and mission of his life? Indeed! the
most subtle interpretations can not solve these contradictions! Whereas the old scriptural Writings most beautifully teach us, that the Lord forgives the Repentant even
without sacrifices and expiatory practices, and that improvement is more  pleasing to  God, thaa sacrifices.
(Psalms xxv, 6 20;  xl, 7-9;  li, 18, 19; ciii, 5- 19;
Proverbs xxi, 3; xvi, 6; Hosea xiv, 2-4; Isaiah i, 11
20; lviii, 3, &c.; Joel xii, 12, 13; Sirach vii, 9; xxxiv,
20; xxxv, 1-4.)  For though as asserted by the Scholastic Anselmus, (eleventh century,) we offend the Infinite
Holiness of the Supreme Being, by our sins, so that Divine
I 5k5 
TIHE GUIDE.
Justice demands a punishment proportional to our guilt,
it is nevertheless evident that the Lord in His infinite
Justice and mercy can, whenever he thinks proper, spare
the sinner his punishment, because this forgiveness of Sin
is more in accordance with the Divine holiness and justice, than the infliction of punishment.  Only the partial
opinions of the purpose of Divine punishment, and the
mistake of human, bfor Divine justice, could call forth the
absurd doctrine of mediation, or expiation through Christ.
Since, however, this doctrine has been so often refuted,
by Christian theologians, by means of philosophical, ethic
and exegetic arguments, we deem it unnecessary further
to expatiate upon the subject, and call the attention of
our readers only to the absurd quintessence of it: that
the Lord, with the view of doing justice to his purposes,
sacrificed himself.
With regard to our verse, I conclude with the words
of Luther, on I. Corinthians xv: "The worldlings look
upon this as folly, and think it can not be true, that
God should act and judge so foolishly, to condemn the
whole world, without distinction, for the sake of one
man; or, again for the sake of one man, accord salvation to all, without their co-operation. For according
to their understanding we should judge in this wise:
'Every one lives and dies by virtue of his own merits."'
Compare with this Ezekiel, chapter xviii
Verses 30-34 contain again a narrative, to the effect
that Christ cured two blind men. Why so many stories
of his having cured the blind, dumb and lame are presented to us, is easily to be perceived, when we con
sider that Christ meant. according to Matthew xi, 5, literally to fulfil the poetic words of Isaiah xxxv, 5. But
how  little consideration  such  stories deserve,  I have
shown in my introductory remarks to chapter viii, as
well as chapter ix, S and 33.
156 
DIVIN;:E.tGlIN  OF  TUE  LAW.
CHAPTER XXI.
2. "'Sying unto them, Go into the village over against you, and
straight-way ye shall find an ass tied, and a colt with her: loose them
and bring them unto me.
3. And if any man say aught unto you, ye shall say, The Lord
bath nesd of them; and straightway he wil send them.
4. All this was He, that it mFight be fulfilled which was spoken by
the Prophet, saying,
5. Tell ye the daughter of Zicn, Behold, thy king cometh unto thee,
mneek, and sitting E)n an ass, and a colt the foal of an ass."
Christ attempts here to apply the prophecy of Zechariah ix, 9, to himself. By tearing disjointed phrases
from their context, one may easily substantiate the most
absurd things by Holy Writ.  We  could, for instance, as
the ingenious Maimonides remarks, "prove, by wrenching phrases from  the Biblical text, without regarding
their coanection, that we must worship idols."  Take for
instance Deuteronomy xi, 16. By leaving out the first
clause, -"Take heed to yourselves, that your heart be
niot decved," and quoting only the clause, "and serve
other Gods," you will at once have the commandment
to worship idols.  Thus we can see, how necessary it is,
whenever we wish to' find the real meaning of a quoted
passage, first to examine it in its context; which we
shall do here.
The Prophet Zechariah, after having announced (ix,
1-9,) to all the enemies of Israel, the Syrians, Philistines,
Tyrians and Sidonians, the punishment to be inflicted
upon them  by God, and their ultimate conversion to
Jtidaism, he prophecied to Jerusalem a blissful, paradisical
time of peace, when all the implements of war, horses,
(in mountainous Palestine, horses were used only for
war-purposes, and asses alone served as burden-beasts,)
chariots and battle-bows should no more be seen, while
the king, himself an humble, just and benevolent man,
should be seen riding upon an ass; [37] for he shall be
[37] That, however, it was customary for people in high positions, to ride on foals
of asses, can be seen in Judges x, 4.
157 
TIHE   GUIDE.
in peace with all the nations, and his dominion extend
from sea to sea, and from the rivers to the ends of the
earth. Nothing of all this is applicable to Christ and
his time. The mere riding on a foal of an ass, can not
yet constitute the sign of Messiahship.
12. "And Jesus went into the Temple of God, and cast out all them
that sold and bought in the Temple, and overthrew the tables of the
money-changers, and the seats of them, that sold doves."
The story in this verse is founded on Zechariah xiv, 21,
where it reads: "In that day there shall be no Canaanite,
(merchant,) any more in the House of the Lord of hosts+"
This prophecy, however, is very erroneously referred to
the time of Christ:
1. Because the Prophet does not say that such a fact
will take place by tumultuous and forcible means, but,
as it is literally said in the same verse, by the holiness
and piety of all the citizens of Jerusalem and Juda.
2. Of all the events which Zechariah announced in
the quoted chapter, nothing was fulfilled in the time of
Jesus.
18. "Now in the morning as he returned into the city, he hungered.
19. And when he saw a fig-tree in the way, he came to it, and
found nothing thereon, but leaves only, and said unto it, Let no fruit
grow on thee henceforward for ever. And presently the fig-tree withered away."
From these verses also, we can see that Christ was not
a Divine being, but a common mortal; otherwise he
would at once have known that the tree bore no firuits,
nor would he have hungered.   Now, he being as humble
a man as any other, we must doubt this very much, that
he could have destroyed, by his curse, the vitality of the
tree.
22. "And all things whatsoever ye shall ask in prayer, believing,
ye shall receive."
This is taught in Psalm cxlv, 18 and 19: "The Lord
is nigh unto all who call upon Him, unto all who call
upon Him in truth. The desire of those who fear Him
will He  fulfil, and  their cry  will He  hear,  and save
them."
158 
1) IVINE OR I GIN O P TII E LAW.
~7. "And they answered Jesus, and said, We can not tell. And he
Said unto them, Neither tell I you by what authority I do these things."
The fact that Christ, instead of performing some miracle at a moment so important, resorted to such a childlike evasion, proves how little credence can be attributed
to the stories of his miracles.
33. "Hear another parable: there was a certain householder, which
planted a vine-yard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husband-men, and went
into a far country."
This parable is borrowed from Isaiah v, 1 —7, but
somewhat remodelled toward its close.
The stiffneckedness charged upon  the Jewish nation,
is an imitation of Jeremiah ii, iii. Yet, such a charge
was the least just at the time of Christ. For when a
nation emphatically repudiates such reformers whose reforms do not consist in improved rituals, or the establishment of better moral doctrines, but in the intention
of being regarded as Prophets, by merely repeating the
beautiful  and  unsurpassably sublime morals of ancient
time with some unimportant alterations, nay! even frequent errors: we can not charge it with stubbornness,
but must acknowledge that it acts from a due sense of
Religion.
42.  "Jesus saith unto them, Did ye never read in the Scriptures,
The stone which the builders rejected, the same is become the head
of the corner: this is the Lord's doing, and it is marvelous in our
eyes?"
The two verses, Psalm cxviii, 22 and 23, which Christ
attempts to apply to himself, were, as is evident from
terse 10, meant by David as relating to himself.
The former shepherd-boy, after having gained many
victories, and subjugated all neighboring tribes, who now
is clad in royal attire, could indeed exclaim, in his enthusiasmr: "All nations encompassed me about; but in
the name of the Lord I will surely cut them off," which
can, by no means, be applied to Christ, who lived and
died in the midst of Jews. And as the whole Psalm
speaks of David and his victorious expeditions, every
reasonable man must perceive, that two verses of that
159 
THE  G U IE.
chapter can not refer to a strange person and his mission,
sin,ce this would be a destruction of the connection.  Besides, the verses neat following could, in this case, then
only be brought into harmony with their two, predecessors,
if we would substitute absurdities for interpretation.
43. "Therefore say I unto you, The kingdom of God shall be taken
from you, and given to a nation bringing forth the/ fruits thereof."
Prophets, whose predictions Christ himself declared to
be Divine, contradict the contents of this verse. "And
yet for all that, though they (the Jews) be in the land of
their enemies, will I not cast them away, neither will I
loathe them to destroy them utterly, to Weak my  covenant with them; for I am  the Lord their God."  (Leviticus xxvi, 44,)  See also: Isaiah lx, 10-22; Zechariah
viii, 20  23~ where we read especially in the last verse,
as follows; "Thus hath said the Lord of hosts, In those
days, ten men  out of all the languages of the nations
shall take hold-yea, they shall take hold of him. that is
a Jew, saying, Let us go with you; for we have heard
that God is with you."  (Compare also Daniel  vii, 27.)
44. "Andf whosoever shall fall on this stone, shall be broken: but
on whomsoever it shall fall1 it will grinud him to powder."
This verse is an imitation of Isaiah viii, 14 and 15,
"..... but also for a stone of stumbling, and for a rock
to fall,... that many shall  tumble over them, and
fall,....
CHAPTER XXII.
Verses 1  14., The  form of this parable, speaking of
a king who made a wedding for his son, seems to have
been occasioned by Isaiah lxii, 5, where Israel is represented as a  xride-groom,  and  Jerusalem,  as his  bride.
Compare  also, Isaiah lIi, 10 and  11
19.  "Shew me the tribute-money.  And they brought unto him a
penny.
20.  And he saith unto them~ Whose is this image and superscription?
21. They say unto him, Cesr's.  Then saith he unto them, Render,
therefore, unto Cesar, the things which are Csar's; and uanto Goeld, the
things that arc God'."'
160 
I V I N  OR t   I GIN OF TH    L A W,
It is highly improbable that the Scribes put the question
to Christ, whether tribute should be paid to Casar. Considering that the Prophet Jeremiah (xl, 9,) had taught the
people:  "Seek  the welfare of the city," &c., and the
Sophrim themselves taught these principles: "The Law
of the land is the Law of Religion," Treat. Bava Kamma,
fol. 112.  "The government never decrees Laws unless
they were dictated from above," and " Tribute can not
be withheld from the government:" considering all this,
the question above would have been rather easily and
simply answered.
Admitted, however, that the question Twas indeed addressed to Christ, with the view of enticing him into
some rebellious remark, it is not clear, why he should
have evaded the answer  by a subtle and manifest untruth, instead of referring them to the Laws of Moses
and the Prophets. It is highly absurd to assert that the
money of Cesar, because he had it coined, should be returned to him, even though it had been acquired by
honest means. We may as well maintain, that a manufacturer, after having sold his manufactures stamped with
his sign, or given them to his laborers as wages, could
re-demand them solelybecause he had them manufactured.
Can any man declare such a course to be just? If the
right of governments to impose taxes upon their citizens
were based upon no more rational principle than that
advanced in the above verses, even the most'humnble
mind could not rest satisfied.  However incorrect verse
21 is, it nevertheless offered a first basis to Christianity
in monarchical countries, History teaches us that even
the most enlightened, liberal and un-Christian monarchs
ardently desired, and most earnestly strove to establish
a so-called Christian state; for they were not inclined
to give up the golden rule:  "Render unto Caesar the
things that are Cesar's!"  This also is the reason why
the Jews were, and are to this very day hated, oppressed,
and persecuted, by all monarchical governments, not' onrt
account of their peculiar, otherwise entirely harmless
2i
16-1 
THE at IDt,
ceremonies, but on account of the republican and bos
mopolitical nature of their Bible. The professors of Judaism, regarding as they do their Bible as holy and
inviolable, which recognizes God  alone  as king, and
knows no other tribute than that to be paid to the poor
and needy; the Jews sacrificing as they do their life and
substance for the observance of the doctrines of a Bible,
that places the monarchical government on a level with
slavery, (see I. Samuel viii, 7 —19,) must naturally be a
stumbling block in the way of all tyrants.  Earthly Rulers do not regard Religion as the highest concern of man,
but as a tool for their own ambition, as a handmaid of
their governmerrt.  And though it is but the superstition
of thousands of years, for which they struggle, they nevertheless think themselves justified in their course of action.For this superstition is' highly useful for their governments, serves as a cover for the oppressive taxes  and
inhuman  extortions,  and  especially canonizes  human
bondage. Hence it can not at all bhe wondered at, that
all those are oppressed and, banished from the higher
ranks of human society, who would not do homage  to
such cruel nuisance, but openly  profess, standing upon
the platform of their truly enlightening Bible, the monstrosity thereof:
30.'"For in the resurrection they neither marry nor are given if
marriage, but are as the angels of God. in heaven."
The view expressed here, has been anticipated by the
Psalmist: (xvii, 15,) "In righteousness shall I behold Thy
face; and be satisfied, when I awake, with contemplating
Thy likeness."  " The  bodies of those that shall rise, will
be so perfect, that they, in eternal purity, will undisturbedly enjoy the rays of the primitive source of light."
(See Treat. Chagigah, fol. 15.)
31. "But as touchirg the resurrection of the dead, have ye not
read that which was spoken unto you by God, saying,
32. I am the God of Abraham, and the God of Isaac, and the God
of Jacob? God is not the God ef the dead, but of the living."
Instead of adducing such a sophistical proof for the resurrection of the dead, Christ miglht hBave cited: Deutero
162 
i IV 1 X  ORIGI    N O F TIlE L A W.
nomy xxxii, 39:'i I kill, and I make alive," or I. Samuel
ii, 6: "The Lord killeth, and maketh alive: he bringeth
down to the grave, and bringeth up." And indeed! the
Sophrim attempt to prove by these passages, that the
doctrine of the resurrection is really contained in the
Bible. They say: "'Both phrases,'I wound and heal;'
and its parallel,' I kill and make alive,' are alike applicable only to the same person. But we find it distinctly
expressed in Isaiah: (xxvi, 9,)'Thy dead shall live, my
dead bodies shall arise.... and  the earth  shall cast
out the departed;'  or in Daniel:  (xii, 2,)'And many
of those that sleep in the dust of the earth shall awake,
some to everlasting life and some to disgrace and everlasting ignominy,' and ibid. verse 13:'But thou, go toward thy dissolution, rest, and arise for thy lot at the
end of days."'
Verses 36-40 contain doctrines well known from Deuteronomy vi, 5, and Leviticus xix, 18, by the faithful observance of which, as Christ himself admits, (according
to Luke x, 28,) eternal life may be acquired. [38]
42.  "What think ye of Christ? whose son is he? They say unto
him, The son of David.
43. He saith unto thene How then doth David in spirit oall him
Lord, saying,
44. The Lord said unto my Lord, Sit thou on my right hand, till I
make thine enemies thy footstool?
45. If David then called him Lord, how is he his son?
46. And no man was able to answer him a word, neither durst any
man from that day forth ask him any more questions."
The cx. Psalm, cited here treats, by no means of the Messiah, but of King David, or some other king.  This is evident particularly from verse 5, where it is said: 1' The Lord
hath crushed kings at thy right hand on the day of His
wrath." If it had been intended here to allude to the
Messiah, the verb must have been in the future tense,
instead of the preterit; since the fact represented here
as past, could have been past only after the appearance
,[8]  Compare Treat. Sabbath, fol. 31, a.  (Here we read the following: A heathen
came to Rabbi Hillel with the singular request to teach him the Jewish Religion, while
hlie was standing on one foot. Hillel said: "Do not do unto others, as thou wishest not
to be done to; this is the whole Law, all the rest is commentary."-Tra nsltor.)
163 
T TIlfE  GU-IDE.
of the Messiah. But it may be said, how can David
call himself "Lord?"  To this we reply:
1.  David is not the author of this Psalm.  The phrase
qqF2t,~ lT'T,  is of no account, as a proof, pro or con,
since it may just as well mean, "A Psalm on, or dedicated
to David," as, A Psalm of David. The first meaning is
the more probable one, so that this Psalm, like many
others, was composed by some unknown author, who
could well call David, "my Lord-"
2. If David had composed this Psalm, he could never
have said, "The Lord said unto me," or "unto David,"
because the Psalms were destined to be recited by Levites
in the Temple, who could not have made use of such
an expression. For this reason we find that David uses
the third person, in Psalm lxi, 7-8, although he is the
author of that sacred song.  [39]
CHAPTER XXIII.
2. "'The Scribes and Pharisees sit in Moses' seat:
3. All therefore whatsoever they bid you observe, that observe and
do; but do not ye after their works; for they say and do not."
Christ teaches here, in unequivocal terms, that the
ceremonial Laws of Moses should be for ever held inviolate.
8. "But be not ye called Rabbi: for one is your Master, even Christ;
and all ye are brethren."
Christ could not have expressed himself more distinctly,
that he did not wish to be regarded as more than the
most distinguished teacher. Passing over the venemous
appellations which he lavishes upon the most educated
of his people, we will only remark that his picture of
their character is certainly false, and can be applied
only to the degenerate class of Pharisees, whom the
Scribes themselves repudiate.  (Treat. Sotah 23.) This
our assertion is based upon their writings, though we
[39]   e Disputatio Rab Naahmasides cum  fratre Pauilo.
164 
DIVINE ORIGIN OF THE LAW.
are not inclined to defend all their innumerable religious
enactments, which owe their origin partially to temporary wants, and partially to too scrupulous piety. We
find among the Scribes innumerable models of modesty,
faithfulness,  disinterestedness,  benevolence,  &c.   (See
Treat. Sotah 40; Ketuboth 105, &c.) Such a miserable
body of teachers, as Christ represents the Sanhedrin to
have been, could never have produced such nobleminded
disciples, Audiatur et altera pars.
16-22. "Wo unto you, ye blind guides, which say, Whosoever shall
swear by the temple, it is nothing; but whosoever shall swear by the
gold of the temple, he is a debtor.....And whosoever shall swear by
the altar, it is nothing, but whosoever sweareth by the gift that is upon
it, he is guilty," &c.
These verses contain such barefaced, false accusations
against the Pharisees, that I have to remark nothing
more, than to beg my readers, in order to ascertain the
truth of my assertion, to cast a glance at the doctrines
of the Pharisees, relative to vows and oaths, as they may
be found in Treatise Shabuoth, fol. 20, and  Nedarim,
fols. 10 and 12.
This deportment of Christ, who boasted of himself that
he was wiser than Solomon, is utterly inexcusable,
preaching to his people, as he did, in this instance, untruths and calumnies, with the view of stirring them up
against their leaders and venerable teachers.
23. "Wo unto you, Scribes and Pharisees, hypocrites! for ye pay
tithe of mint, and anise, and cummin, and have omitted the weightier
matters of the Law, judgment, mercy, and faith: these ought ye to
have done, and not to leave the other undone."
From this verse it is again evident, that Christ did
not only not mean to abolish the ceremonial Law of
Moses, but held it to be indispensable. This can not
be more clearly expressed than he does here: "These
ought ye to have done, and not to leave the other undone," both the moral and ceremonial Laws ought to
be practised with equal zeal.
34.  "Wherefore, behold, I send unto you Prophets, and wise men,
and Scribes; and some of them ye shall kill and crucify," &c.
It is a historical fact, that crucifixion was the capital
165 
THE GUIDE.
punishment which the Romans inflicted on rebels, but
not so, with the Sophrim and Pharisees; hence the prophecy in this verse contains an untruth.
35. "That upon you may come all the righteous blood shed upon the
earth, from the blood of righteous Abel unto the blood of Zacharias, son
of Barachias, whom ye slew between the temple and the altar."
This verse shows as clearly as the sun at noon, that
the whole account given by our historiographer in regard
to the Pharisees, is merely a fiction, composed with the
view to decry, and render them obnoxious to the people.
For
1. Zacharias the son of Barachias belonged to the
head-leaders and founders of the school of the Sophrim,
and was honored and respected by all his contemporaries
until the last moments of life. (See Treat. Yomah,
page 9, b.)
2.  If any one should object, that the Evangelist, although he explicitly says the son of Barachias nevertheless means Zechariah the son of Jehojadah, (II. Chron.
xxiv, 22,) it is a nonsensical statement, that the allrighteous God should punish men for a crime which was
committed many hundred years ago, by the King Joash,
with whom they stood in no connexion whatever.  Especially as Joash was punished for his crime, (see II.
Chronicles xxiv, 25,) and the whole Israelitish nation
had atoned for the crime committed in the first Temple
during the destruction of it. (See Lamentations ii, 20.)
Compare also the old Jewish legend about the punishment of the murder of Zechariah, son of Jehojadah,
during the destruction of the first Temple. (Treatise
Gittin, page 57, b.)
37. "0O Jerusalem, Jerusalem, thou that killest the Prophets, and
stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathered her chickens under
her wings, and ye would not!"
The announcement of the destruction of Jerusalem as
the punishment for the sins of the nation, is an imitation
of Jerem vii, 13-15. Even the phrase, "as a hen," &c.,
is borrowed from Isaiah xxxi, 5.
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" I 
1IVINE ORIGIN OF TIlE LAW.
CHAPTER XXIV.
2. t'And Jesus said unto them, See ye not all these things? verily
say unto you, There shall not be left here one stone upon another,
that shall not be thrown down."
After the religious factions had wasted and broken,
in useless contentiotis, the otherwise rather weak political
power of Palestine; after Pompey had appeared there
as arbitrator between Aristobulus and Hyrcanus, and
appointed the latter Highpriest, while he sent the former
with his sons as captive to Rome; every attentive observer even without being endowed with prophetic power,
could already then with certainty foresee the destruction
of Jerusalem and the Temple by the Romans. Hence
we can not regard Christ's announcement of the destruction of the holy city and Temple as a prophecy; the less
so, because Christ did not even so far surpass common
politicians, as to announce the time and day of the
event.
Verses 5-12.  These verses are borrowed from ancient
Jewish legends. (See Treat. Sotah, 49, b.)
13. "But he that shall endure unto the end, the same shall be
saved."
This verse is taken from Daniel xii, 12: "Happy is
he that waiteth," &c.
20. "But pray ye that your flight be not in the winter, neither on
the Sabbath-day."
From this verse we see clearly, that Christ did not
intend to abolish the Sabbath, or transfer it to some
other day. As he tells his disciples, although speaking
of the end of days, "pray ye, that your flight be not
on the $Sabbath-day," it is evident, that he believed in
the preservation of the Mosaic Sabbath to the end of
days. Wherefore, Dr. Luther also observes: (Works iii,
page 043,)',But who means to regard the Sabbath as
commanded by God, must celebrate Saturday, but not
Sunday; for the former, and not the latter was instituted
167, 
T ttI,  U I  E.
for the Jews, as the Sabbath-day," &c. We have saild
above, that Christianity was not Christ's, but the Apostles'
institution; now, however, we think ourselves justified in
asserting even this, that Christianity is not even the Religion of the Apostles, but of some Popes. For the former
celebrated the Sabbath-day in common with the Jews,
which was done also by most Christians, till the thirteenth
century. (See Johann Meyer, De temp. sacr. etc. 2, 9,
and 10, ~ 11; and Benj. Otto, De flumine Sabbatico, ~ 10.)
21, "For then shall be great tribulation, such as was not since the
beginning of the world to this time, no, nor ever shall be."
This verse is borrowed from Daniel xii, 1: "And at
that time.... and there will be a time of distress, such
as hath never been since the existence of any nation
until that same time."
28. "For wheresoever the carcass is, there will the eagles be gathered together."
This verse is borrowed from Habakkuk i, 8: ".... and
their horseman will come from afar; they will fly like
the eagle hastening  to eat;"  or from  Job xxxix, 30.
"lHis young ones also sip some blood;  and where the
slain lie, there is he." The allegory of Habakkuk is ingenious; representing the wicked in Israel by a carcass,
and their enemies by an eagle. It is, however, very
strange, that Christ who never forgot to raise his own
individuality as high as possible, here compares himself to
a carcass,' and his disciples to an eagle.
29. "Immediately after the tribulation of those days shall the sun
be darkened, and the moon shall not give her light, and the stars
shall fall from heaven, and the powers of the heavens shall be shaken."
This is borrowed from Isaiah xiii  10: "For the stars
of the heaven and their orbits shall not give forth their
light; the sun shall be dark at his rising; and the moon
shall not shed abroad her radiance;" or from  Ezekiel
xxxii, 7 and 8: "And I will cover up the heaven, when
thou art gone, and darken their stars," &c.
80. "And then shall appear the sign of the Son of Man in heaven:
and then shall all the tribes of the earth mourn, and they shall see
the son of man coming in the clouds of heaven with power and great
glory."
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DIVINE ORIGIN OF THE LAW.
This passage undoubtedly refers to Daniel vii, 13 and
14: "I looked in the nightly vision, and, behold, with
the clouds of heaven came one like a son of man, and
he attained as far as the Ancient of days, and they
brought him near before Him. And there were giveni
him dominion, and dignity, and government, and all
people, nations, and languages had to serve him," &c'.
But this passage can, by nro means, be applied to
Christ, since Daniel himself, ini interpreting his vision,
declares, (verse 27,) that the "Son of man," referred to
the holy people of Israel, whose kingdom is an ever}asting kingdom."
3'1. "And he shall send! his angels with a great sound of a truepet," &c.
This is an imitation of Isaiah xxvii, 13-: "And it shall
come f6 pass on that day, that the great cornet shall be
bldwn," &c.
34. "Verily I say unto you This generation shall fdot pkss, till al{T
these things be fulfilled."
Since Christ maintained, (verses 29  and 30) that he
should return upon a cloud of heaven immediately after
the tribulation of those days, that is to say, the destruction
of Jerusalem, and evidently for this reason recommended
watchfulness to his disciples, we conclude that the phrase,
"this generation shall not pass," means  to convey  the
idea, that all these things shall be fulfilled during its lifetime. Knowing as we do, that Christ has, after so many
centuries, not yet re-appeared,; either in body or soul; and
that vice is still in existence with unbroken power, by
the side of virtue, we can not fail to observe the fallacy
of this prophecy.
35. "Heaven and earth shall pass away, but my words shall not
pass away."
This verse is an imitation of Isaiah xl, 8: "The grass
withereth, the flower fadeth, but the word of God will
remain for ever;" or ibid. li, 6: "For  the heavens shall
vanish away like smoke, and the earth shall wear out
like a garment," &c.
22
169 
THE GUIDE:.
36. "But of that day and hour knoweth no man, no, not the angels
of heaven, but my Father only."
This speech again shows that Christ never meant to be
regarded as God, or God-man. For as he says, "of that
day and hour knoweth no man, no, not even the angels
of heaven," and, according to Mark xiii, 32, "neither the
Son, but the Father alone," it is evident, that he did not
desire to represent himself either as one being with God,
or as God-man, but simply as a mortal.  Hence, we are
again compeli:ed to conclude, that all passages which
represent Himn  as the Supreme Being, are interpolations.
43.  "But know  this, that if the good man of the housu had known
in what watch the' thief would come, he would have watched, and would
not have suffered his house to be broke  up.
44.  Therefore be ye also ready: for in such an hour as ye think
not the Son of man cometh."'
Verse 43 is borrowed from Jeremiah ii, 26, with this
alteration, that in the latter verse the sinner, and in the
former, Christ himself is compared with a thief. Thus
we act when we borrow plumage from others: we disfigurs ou'seives with our own hands.
45-51. "Who then is a faithful and wise servant, whom his Lord
hath made ruler over hisl household, to give them meat in due season?" &c. 
The form of this parable is occasioned by the fact,
that Moses and the Prophets employ the term "food,"
"meat," to symbolize the Law.   For instance: Isaiah lv,
1; Proverbs ix, 5. The moral of this parable seems to
be lborrowed from Jeremiah xxiii, 1-3, and Michah iii,
1 —]2,
CHAPTER XXV.
1.  "Then shall the kingdom of heaven be likened unto ten virgins,
which took their lamps, and went forth to meet the bride-groom.
2.  And five of them were wise, and five were foolish.
3. They that were foolish took their lamps, and took no oil with
them:
4. But the wise took oil in their vessels with their lamps.
5. While the bride-groom tarried, they all slumbered and slept.
170 
DIVINE ORIGIN OF THE LAW.
6. And at midnight there was a cry made, Behold, the bride-groom
cometh; go ye out to meet him."
This parable seems to be of a very ancient date, and
was, therefore, generally known among the Scribes.
Thus we read in Treat. Sabbath, fol. 153, a: "The
kingdom of heaven is like unto a king who invites his
servants to a banquet without, however, appointing the
time and hour. The wise among them adorned themselves and waited before the gate of the palace.'For,'
said they,' does the king stand in need of anything? He
may call us at any moment.' The foolish among them,
attended to their ordinary labors.'For,' said they,'every
banquet requires preparations.'  All at once, the king
caused all of them to be called to table. The wise appeared in their festive garments, while the foolish were
clad in ragged and filthy clothes. Wherefore the king
was pleased with the wise, but angry with the foolish,
and said:'Those that prepared themselves and put on
their festive garments may sit down; but those that have
appeared unadorned, shall stand up, and look at the
banqueting of the others.'  Mark, therefore, this lesson:
'Mend thy ways on the day previous to thy death,' that
is to say, every day.'4 The same parable is found also,
only with a few formal alterations, in Treat. Sabbath, fol.
152, b.
14. "For the kingdom of heaven is as a man traveling into a far
country, who called his own servants, and delivered unto them his
goods.
15. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey," &c.
The moral lesson contained in these parables, is taught
also in Ethics of the Fathers iii, ~ 19: "Every thing is
seen by God, yet free will is given.  The world is judged
by goodness, and all things according to the multitude of
works." Spiritual and physical faculties, given as they
are by God, should ever be manifested by good deeds.
29.  "For unto every one that hath shall be given, and  he shall
have abundance: but from him that hath not shall be taken away even
that which he hath."
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THE GUIDE.
This verse is founded on Daniel ii, 21:......he
giveth wisdom unto the wise, and knowledge  to them
that know understanding." Or it is occasioned by Ex odus xxxi, 6: ".... and in the hearts of all that are
wise-hearted, I have put wisdom," Compare also Treat.
Berachoth 55, a.
Concerning verse 31, see my remarks on chapter xvi,
27, above.
32. "And before him shall be gathered all nations  and he shall
separate them oge from another, as a shepherd dividetU his sheep from
the goats."
This is an imitation of Ezekiel xxxiv, 17: "And 4s for
you, O my flock, thus saith the Lord Eternal, Behold, [
will judge between lamb and lamb, between the wethers
and he-goats."
35-45.  "For I was an hungred, and ype gave me meat: I was
thirsty, and ye gave me drink:  was a stranger, and ye took me in: i
&C., &C.
These passages are occasioned by Proverbs xix, 17:
"Whoso hath compassion on the poor, lendeth unto the
Lord," &c. See also Isaiah lviii, 7, and Ezekiel xviii, 7
46. "And these shall go away into everlasting punishment: but the
righteous into life eternal."
This verse is borrowed from Daniel xii, 2 and 3: "....
some to everlasting life, and some to disgrace and shame.
And the wise shall shine brilliantly like the brilliance of
heaven," &c.
CHAPTER XXVI.
15. "And said unto them, What will ye give me, and I will deliver
him unto you? And they covenanted with him for thirty pieces of silver.
16.  And from that time he sought opportunity to betray him."
The subject of this story is borrowed from Zechariah xi,
12, where the Prophet represents himself as the shepherd
of Israel, and receives, according to the price fixed in
Exodus xxi, 32, for a servant, thirty pieces of silver for
his wages.
18. "And he said, Go into the city to such a man, and say unto him,
172 
DIVINE OR I G   0 F THE LAW.
The Master saith, My time is at hand; I will keep the Passover at thy
house with my disciples."
This order given by Christ proves how strictly he adhered to the Mosaic Ceremonial Laws. He causes, as
the Anonymous Fragmentist, of Wolfenbuttel, justly remarks, the paschal lamb to be prepared for himself and
his disciples; eats unleavened cakes, drinks the customary
calicem benedictionis, and sings the usual hymns of praise.
Nor can it appear strange that Christ, who loved to speak
in parables, symbolized his approaching death, while he
was partaking the paschal supper in commemoration of
the delivery of the Jews from the Egyptian bondage, and
expressed the wish, according to Luke xxii, 19, and I.
Corinthians xi, 23, that his disciples should, in future,
whenever they celebrated the Passover feast, remember
also their departed teacher. He, however, did by no
means intend, to introduce an entirely novel, and, as is
to-day erroneously asserted, extraordinarily holy ceremony. Had this indeed been his intention, he would
have, in the first place, distinctly told them, henceforth
to discontinue the paschal supper, after which he, otherwise, so fervently longed, and which he celebrated as a
true orthodox Jew, but to institute in its stead another
ceremony commemorative of his death;  and then, this
fact would not have been passed over in silence by his
most distinguished disciple, John.
28. "For this is my blood of the new testament, which is shed for
many for the remission of sins."
This verse is evidently occasioned by Isaiah liii, 11 and
12, where the Prophet tells the people, that they had to
suffer for the sins of many. But that Isaiah represents
by " the man of pains," the Jewish nation, is incontrovertibly perceptible from verse 10, where we read: "But
when he hath sacrificed himself as the trespass-offering,
then shall he see his seed, live many days," &c.
Besides, Christ here runs into contradiction with himself. For, if the sins of many should be atoned for, by
his death, he necessarily meant to be looked upon as the
173 
TIlE GU I DE.
most immaculate being, since, otherwise, he should have
himself required some self-atonement. Now, he himself
says: (Matthew xix, 17,) "Why tallest thou me good?
There is none good, but one, that is, God," and shows
unequivocally, that he did not deem himself innocent
and perfect, which stands in diametrical contradiction to
the assertion under consideration. (Compare also my
commentary on chapter xx, verse 28, above.)
31. ".... All ye shall be offended because of me this night: for it is
written, I will smite the Shepherd, and the sheep of the flock shall be
scattered abroad."
The verse cited here, is taken from Zechariah xiii, 7,
and reads thus:'-Awake, sword of vengeance! against
my shepherd, against the man whom I have associated
with me, saith the Lord of hosts.  Smite the shepherd,
that the sheep be scattered, but I shall take the feeble
ones under my protection." Not only the beginning and
conclusion of this.verse, but the whole connection of the
whole chapter clearly shows, that Zechariah merely
speaks of the false prophets in Israel. It is strange, that
Christ applies such a passage to himself.
39. "And he went a little farther, and fell on his face, and prayed,
saying, 0 my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt."
This verse again distinctly shows, that Christ did not
mean to be regarded as God, or God-man. For, why
should he have found it necessary in this case, to pray
and prostrate himself? Nay, how could he speak of a
different will between himself and his Father?
42. "He went away again the second time, and prayed, saying, 0 my
Father, if this cup may not pass away from me, except I drink it, thy
will be done.
43. And he came and found them asleep again: for their eyes were
heavy.
44. And he left them, and went away again, and prayed the third
time, saying the same words."
Here we are forcibly reminded of certain historiographers, who describe, verbatim, some dialogue, which neither
of the acting parties could ever have related. Now, if
the disciples' eyes were heavy, if they were  asleep and
174 
DIVINE ORIGIN OF THE LAW.
Christ did not disturb them: who heard his prayer? Besides, we are not told, nor is it probable, that he cornmmunicated it to any one.
46. "Rise, let us be going: behold, he is at hand that doth betray
mi1.",
It is quite natural that when Christ, who had gone out
to the Mount of Olives, as related in verse 30, all at once
missed Judas, he began to fear and tremble at the thought
that the latter might soon betray him-perhaps also,
in order to avoid popular commotion-during the very
night, all of which was soon verified, to his great horror.
53.  "Thinkest thou that I can not now pray to my Father, and he
shall presently give me more than twelve legions of angels.
54. But how then shall the Scriptures be fulfilled, that thus it must
be?"
Kind Reader! which passage of the Scriptures was to
be fulfilled? Is it Psalm xxii, 7, as Luther supposes? Look
at that passage, and you shall find, as is clearly perceptible from verse 5, but especially verses 25 and following,
that that Psalm refers exclusively to David. The twelve
legions of angels, of whom Christ here speaks, seem not
to have been ready at his command; for, as the Scriptural
passage, to which he refers, was but a shallow  excuse,
we see no reason, why he should not have availed himself of those angels. 
65. "Then the Highpriest rent his clothes, saying, He hath spoken
blasphemy; what further need have we of witnesses? behold, now we
have heard his blasphemy."
It is certainly blasphemy, when a man in all earnest
maintains, that he should on some future day judge the
world together with God Himself. And Christ even authenticated his assertion by miracles,-which, however,
we emphatically deny,-he could not have thereby proved
anything, since we read of far greater miracles of the
Prophets, (compare for instance Christ's prediction of
Peter's threefold denial before the cock crow, with Isaiah
xxxvii, 30, 36, and xxxviii, 8, &c.,) and yet, they deemed
themselves not even perfect enough to appear before
175 
TIHE GUIDE.
God, much less, therefore, to be His adjuncts, on the
bench of Judgment.
CHAPTER XXVII.
3. "Then Judas, which had betrayed him, when he saw that he was
condemned, repented himself, and brought again the thirty pieces of
silver to the chief priests and elders.
4. Saying, I have sinned in that I have betrayed' the innocent blood.
And they said, What is' that to us? see thou' to; that.
5. And he cast down the pieces of silver in the. Temple, and departed, and went and hanged himself.
6. And the chief priests took the silver pieces, and said, It is not
lawful for to put them into the treasury, because it is the price of blood.
7. And they took counsel, and bought with them the potter's field,,
to bury strangers in.
8. Wherefore that field was called, The field of blood, unto this day."
These historical notes of the Evangelist are contradicted by Acts i, 18 and 19, where we read: "Now this'
man, (Judas') purchased a field with the reward of ini,
quity; and falling head-long, he burst asunder in thy
midst, and all his bowels gushed out.  And it was known'
unto all thee dwellers at Jerusalem; insomuch as that
field is called in their proper tongue, Aceldama, that is to
say, The  field of blood.'   Hence, Judas did not repent
of his deed, nor return the money to the priests, for which'
they bought a piece of land to bury strangers in, but is
said to have bought,  "'with the reward of iniquity," a
field for himself.  Thus we have another proof, how little
Fides humana and historica can be ascribed to the Writings of the New  Testament, since men who  could, and
ought to have known better than any others, all that
they report, contradict themselves in such a direct manner. We are, therefore, justified to assert, that all reports
of the Evangelists are mere fictions. The fiction contained in verse 7 is occasioned by Zechariah xi, 13, whose
words are not only distorted-(compare my remarks on
verse 9, below,) -but even falsely interpreted, since the
term'II, which signifies the same as'Ibl, "treasure,"
it rendered by  "potter."
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I)I V I N E O R 1 G I N OF T HE 1, A W.
9. "Then was fiulfilled that which was spoken by Jeremy the Prophet, saying, And they took the thirty pieces of silver, the price of him
that was valued, whom they of the children of Israel did value;
10. And gave them for the potter's field, as the Lord appointed me."
Not Jeremiah, but Zechariah speaks (xi, 12 and 13,)
of thirty pieces of silver, which he received as reward,
but cast them according to God's command, into the
treasury of the Temple. Besides, these verses have quite
a different reading from that introduced here. They
read literally thus:  "And  I  said  unto  them, if it be
pleasing to you, give me my reward, and if not, forbear. So they weighed out as my reward, thirty pieces
of silver. And the Lord said unto me, Cast unto the
treasures, the precious price which I am prized at by
them.  And I took  the thirty pieces of silver, and cast
them into the house of the Lord unto the treasury." We
see, that the Evangelist did not care for truth, since he
did not inquire whether the passage quoted by him would
suit his subject. He often alters the reading of Holy
Writ to adapt it to his purposes, and thus makes every
Prophet say what he (the Evangelist) pleases.
34. "They gave him vinegar to drink, mingled with gall: and when
he had tasted thereof, he would not drink."
This narration is borrowed from Psalm lxix, 22, where
David symbolically tells us, that his enemies gave him
gall to eat and vinegar to drink. This also proves to us,
that the description of Christ's execution contains many
traces of complete fiction.
85. "And they crucified him, and parted his garments, casting lots:
that it might be fulfilled which was spoken by the Prophet, They parted
my garments among them, and upon my vesture did they cast lots."
Every unbiased reader will admit that the Psalmist
said all -this of himself distinctly, adding in the verse
following, (xxii, 20,) that the Lord shall deliver him from
the hands of these men, that cast lots for his garments;
which can not be applied to Christ.
42. "He saved others; himself he can not save. If he be the King
of Israel, let him now come down from the cross, and we will believe
him."
This would certainly have been a convincing and de              23
177 
TIlE GUIDE.
cisive proof to win over a whole nation; - a result which
Christ so ardently wished to accomplish, but was unable
to produce.  When we consider, moreover, that history
furnished him with so many examples, how workers of
miracles most easily obtained their end by sudden, amazing wonders:  (Daniel iii, 14-30; vi, 16-28; I. Kings
xviii, 21-41;) it is rather surprising, that he did not
improve this important moment. The power of Christ
can not, therefore, have been so great as it appeared to
the imagination of his biographer.
45. "Now from the sixth hour there was darkness over all the land
unto the ninth hour."
This story is either an imitation of notices given by
Greek and Roman authors when having reported the
decease of rulers, &c., (see Wettstein,) as for instance,
Serv. ad Virgil Georg. i, 465, seq., says: "Constat, occiso
Caesare in senatu pridie idus Martias, solis fuisse defectum
ab hora sexta usque ad noctem."  "It is evident, Cesar
having been slaugthered on the fourteenth of March in
the Senate, the sun was eclipsed from the sixth hour
until night;" or it is borrowed from Jewish legends.  (See
Treat. Succah, Midrash Echa, chapter i, &c.)
63. "Saying, Sir, we remember that that deceiver said, while he was
yet alive, After three days I will rise again.
64. Command therefore that the sepulchre be made sure until the
third day, lest his disciples come by night, and steal him away, and
,ay unto the people, He is risen from the dead: so the last error shall
be worse than the first.
65. Pilate said unto them, Ye have a watch: go your way, make it
as sure as ye can."
Already the Anonymous Fragmentist of Wolfenbuttel
has incontrovertibly proved, however many objections
may have been made to his arguments, that the history
of Christ's resurrection is the invention of Matthew.
Hence, it would be idle to add anything. Yet, as these
fragments are scarcely to be found in private and public
libraries, and even in book-stores, I shall introduce here
some passages from them.
Page 372.' "Since not a single person, except  Matthew, makes  mention  anywhere of this story, -though
178 
) VINE O R I G I N OF T H E L A W.
opportunity often presented itself,-either in speech or
writing, either as proof or defence, it can not in any way
be the true record of a real occurrence. To be in possession of a valid proof that so often presents itself, to
know of it and, at the same time, to be called upon to
make use of it, and yet, never to refer to it, but merely
adduce absurdities: this is a contradiction that can not
be mistaken.  Thus, then, it is at once clear, that Matthew has invented this story, since he wished to give
some reply to the accusation, and could find out nothing
better. But how abortive this invention proved to be, is
shown by the repeated contradictions, into which Matthew has fallen with the story itself, with himself and
other Evangelists.
1. "It is a contradiction that the Highpriests should
have known of the resurrection, even before it took place,
whereas the Apostles themselves, of whom it is said that
the mysteries of God's kingdom were revealed to them,
had no knowledge whatever of that occurrence. Of them
it is distinctly said, that they knew not the prophecy of
his resurrection. And that such was really the case, is
proved by their whole conduct. They complain, that their
hope for the redemption of Israel had been destroyed by
his very death; they went to the grave with spices, believing that he like other deceased men would remain
dead, and pass through the process of decomposition;nay! when they found that the corpse was no more in
the grave, they do not in the least dream of his resurrection, but conclude, that he must have been taken out,
and carried to some other place;-a portion of them are
not even inclined to believe the report of his resurrection,
-in a word: up to the death of Christ, and some time
after it, his disciples had in no way known, heard, or
thought of his resurrection. HIow then can it be supposed that the Highpriests and Scribes had knowledge
thereof? and that they, therefore, had taken the precautionary step to set a watch on the sepulchre.
2. "It is incredible that the IHighpriests and the whole
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TIfE  GUIDE.
body of the Senate publicly repaired to Pilate on the
first day of Passover, and then went in procession with
the Roman Sentinels through the city-gates, and had the
Sepulchre sealed up. Not to mention other circumstances,
it was a violation of Jewish Law and custom, to attend
on the day of the Feast, on which they had to be particularly quiet and clean, to such a work, to mingle with
heathens, and touch a grave.  If, as we read, the diseiples of Christ kept quiet during the Feast, according to
Law, how could the Highpriests commit, before the very
face of the people, such violations, especially touch a
grave whereas all graves were on the approach of the
Festivals, whitewashed, in order that they could be observed at the distance, and caution the people against
rendering themselves unclean by touching them.
3.  "Even aside from the consideration of what the
Jews were by Law permitted to do, it can not be supposed that a whole body of Judges should ever have so
rudely acted against the public welfare, and publicly
repaired in corpore to the heathens, and moved in procession, together with the soldiers, through the city, although they could have obtained their object by quietly
sending a deputation to' Pilate.
4. "And again. —Why should they have gone to Pilate
and thus given the heathens still more power over their
people? Joseph to whom the grave belonged, and had it
within the precincts of his garden, could as Jew and
Member of the Senate not prevent sentinels from being
placed at the grave; nay! it is even natural that he
desired and requested that precaution, in order that he
publicly removed all suspicion of deception on his part,
with which he must have necessarily been charged with
others.
5. "And what is the final result? The whole Senate,
a body of seventy magistrates, are represented, in this
story, as rogues, who considerately agree to commit a
falsehood and call even Roman guards to their aid for
that purpose. Properly speaking, this was impossible.
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I)IVINE ORiGIN  OF' TIlE LAW.'
But what about Joseph, what about Nicodemus? Are they
also represented as rogues? Do now the Pharisean and
Sadducean Members of the Senate agree to deny the
doctrine of resurrection by an invented falsehood, though
the Apostles otherwise knew in so masterly a manner
to represent them as disagreeing with regard to this point
so far that the Pharisees defended it in opposition to
the Sadducees?
6.  "Can  so many intelligent men  resort to such a
monstrous falsehood: that all Roman soldiers slept on
their posts, so that a number of Jews could pass by them,
roll away the large stone from the grave, and carry off
the corpse? All this was done, incognito, without the
least noise, and secretly, so that not one of the soldiers
awoke, or traces remained of those that took the corpse
off?
7.  "If then, lastly, Matthew puts, in this manner, the
blame from himself upon the Senate, and charges them
of a flagrant and public falsehood: whence does it come
that the deception of the Apostles has become a common
saying among the Jews until this day, whereas all
Apostles and Evengelists  are  everywhere silent with
regard to the deception practised by the Jewish Sanhedrin? It strikes me, that all these things are contradictory, and bear the stamp of untruth upon their very
faces."
Page 406.  "Tell me, before God, my Readers, if ye
are conscientious and honest, can you regard this testimony in so important a case as unanimous and honest,
which is so variously and evidently contradictory with
regard to the acting persons, to time, place, manner,
purpose, speeches and reports?"
Page 407. "They do not act as other honest men
who have but truth in view, and can boldly refer to other
people, that saw him come, depart and walk about; no!
all at once he is with them without having come,-he
comes in a manner, imperceptible to human eyes, through
closed doors, through a key-hole, and disappears again
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TIHE GUIDE.
in the same way;-not a person in the street sees him
come and go. Nay, throughout all the fifty days, after
his resurrection, during which he is said to have gone
about, not one of his disciples makes the least mention
thereof to a stranger; they keep the thing secret, lest
some one might have said to them:  "show him to us,
and then we will believe that he is alive." No, they
make him first revive for themselves, appear invisible to
all, and rise to heaven, from the Mount of Olives, before
their own eyes, yet unknown to all in the city; and
then they go and say: he was here and there."
Page 409. "Indeed! if we had no other reason for
disbelieving the story of Christ's resurrection, this one
alone, that Christ did not appear publicly, would suffice
to confute its credibility; for such a course could never
correspond with the purpose of Christ's coming into this
world."
We abstain firom all further remarks on the story of
Christ's resurrection, and conclude with the words of the
Fragmentist:
Page 105.  "Nay, even if he had risen from death,
it would not follow that he was indeed the Savior. For
we read in the Scriptures also of others whom the Lord
awoke from death, without, however, appointing them
Messiahs for the people. And even the report that he
rose again, we can not so easily accept as truth. Witnesses to this report are, as we learn, his adherents and
disciples: and it is even they, who are, in our opinion,
not beyond suspicion. The Senate of Jerusalem distinctly cautioned us through their deputies and said,
that these same disciples had secretly gone to the grave
and stolen the corpse, and now  went about and said,
that he had risen. We know none of these disciples;
hence, we can not be found fault with, if we accord,
in this case, more credence to the Sanhedrin in Jerusalem, than to such unknown and suspicious witnesses."
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APPENDIX.
ILLUSTRATION OF SOME OLD - BIBLICAL PAS SAGES, THAT ARE REGARDED AS CONTAIN ING MESSIANIC PROPHECIES.
Although we have sufficiently proved above, (chapter
iv,) that the founder of Christianity can not be regarded
either as the Messiah or Savior of the human race, we
will now, in order to remove by the light of truth,
every shadow of proof for his Divine mission, consider
the respective so-called Messianic passages, and even
those that have been mnade such by the imaginations of
idle minds.
We read in Treat. Sanhedrin, fol. 98, b: "'What is the
name of the Messiah? The disciples of Rabbi Shiloh maintain: "Shiloh is his name; for thus said our Patriarch
Jacob': (Genesis xlix, 10,)'  N2'': If,'until Shiloh come.'" Hence the passage in question is generally
rendered thus: " The sceptre shall not depart from Judah,
nor the Law-giver from between his feet, until Shiloh
come, and to whom all nations shall gather." From this
verse Christianity concludes as follows: "Since the Israelites are scattered all over the earth, and the sceptre
has been, for a long time, no more in the hands of Judah,
it is certain that the Messiah has already come according to the prophecy of the Patriarch; and this Messiah
was no other than Jesus Christ, the Nazarene." 
APPENDIX.
However simple this argument seems to be, yet, every
one that examines the verse in question with an unbiased eye, will find that it has been incorrectly interpreted, and thus given rise to illogical conclusions. Nay,
we shall find, that even the Talmudic view which makes
this Biblical passage a Messianic one, can not at all be
taken into consideration.
Let us then first quote in extenso, the above mentioned
passage from Treat. Sanhedrin: "What is the name of
the Messiah? The disciples of Rabbi Shiloh said:'Shiloh; for it is said,' &c.; the disciples of Rabbi Yinoi
maintain:'Yinon; as it is said,' &c.; the disciples of
Rabbi Chaninah assert:'Chaninah,' &c.; Rab said:'If
there be one of the living worthy of being the Messiah,
it is our holy teacher, (Rabbi Jehudah Hanasi,) if he be
among the dead, it is Daniel.'" We now see that every
party accorded the name of its own Rabbi to the Messiah,
whence we must conclude, that there is no question at
all about a real name of the Messiah, but that every
party merely intended to pay a compliment to its teacher,
and regarded him as the most pious and the purest man
of the age, so that he was most worthy to be the Messiah
or Savior of his contempbraries. This is the more clearly
perceptible from another passage in the Talmud, which
flatly contradicts the assertion that Jacob alluded at all
to the Messiah. In Treat. Pesachim we read: "Rabbi
Simon, son of Pasi, taught:'When the Patriarch Jacob
attempts to prophesy of the Messianic time, the Divine
spirit removed away from him.'"
How incorrect, on the other hand, the common, above
quoted translation is, has been shown  already by the
learned and ingenious Dr. I. M WISE, (Israelite, Vol. I.,
1854,) where, among the important and interesting remarks, he observes: "I How can our Patriarch have meant
to convey the idea of sceptre, by the term tln?, when
he never saw one, and no archeologist can prove, that
a sceptre then existed. And how could our inspired
Patriarch have repeated the same thing in two different
184 
APPENDIX.
verses? Had he not said already in verse 8:'But thou,
Jehudah, unto thee thy brothers will render homage,....
thy father's children shall bow down unto thee."'  And I
would add, that it would be strange that Jacob, who
pronounced his benedictions in parallelisms should have
changed his style in verse 10.  Or was he so at a loss
for words, just when he arrived at the phrase NZI I:   )
i,      that he could not find a parallelism? How absurd
this would be? We remove all these difficulties by adopting Dr.Wise's translation, LOMW, "tribe," FOD, "ruler,"
"leader," and'p, "Shiloh," signifying the first capital of Palestine after its conquest by the Israelites. The
translation of the verse under consideration would then
read thus: "No tribe shall depart from Judah, nor a
ruler from between his feet, until he shall have come
to Shiloh, [1] and the nations be submitted to him."
But admitted that the passage really refers to a future
Messiah, named Shiloh, what has this to do with Jesus?
Why does the Evangelist make Joseph dream, that the
new-born child should be named Jesus, and not Shiloh?
Besides, history would necessarily lead to this conclusion:
Since as it asserted, that Jacob prophesied that the Messiah would come as soon as the sceptre departed from
Judah, he ought to have appeared long before Christ,
that is immediately after King Zedekiah had been carried
as captive to Babylon, and thus the reign of Judah ceased
to exist.
Now, as no Messiah appeared at that time, it is evident, that Jacob did not prophesy of any, and least of
all, allude to Christ.
Again. It is concluded from Daniel ix, 24, that Christ
was the Messiah, because it is said: "he will cause the
oblations and sacrifices to cease."  The train of argument is this: Since it is said that after the appearance
[1]  I am of the opinion that PRO   could be rendered also by "Peace," "leest," derived from,lo, "to be quiet," so that the passage in question would read thus:'Un,til peace shall come."  So translated we find this term also in Treat. Saahedrin,  fol.
119, where we read: "Thou hast, as yet not come to rest and to the inheritance; rest,
that is Shiloh," &c.
24
i86 
APPENDIX.
of the Messiah the sacrifices shall cease, and they have
really been discontinued for a long time, it is certain,
that the Messiah must have come already. To show the
incorrectness of this argument, we will transcribe here
the whole passage from Daniel, (ix, 24-27,) in which
the Prophet gives Divine information with regard to the
future fate of his people and country. The passage reads
literally thus: "Seventy weeks are fixed for thy people
and thy holy city, to destroy the transgression, to annihilate sin, and atone for iniquity, whereupon everlasting
righteousness will be again brought about, and the vision
and prophecy will be fulfilled, and the most holy thing
annointed. Know therefore and comprehend that from
the going forth of the word to restore and build Jerusalem
until the annointed prince will be seven weeks: and
during sixty and two weeks will it be again built with
streets and ditches even in the pressure of the times.
And after the sixty and two weeks will an annointed
one be cut off without a successor to follow him; and
the city and the Sanctuary will the people of the prince
that is coming destroy; but his end will come in a violent overflow; but until the end of the war devastations
will be remaining. AnJ though he will make a strong
covenant with the high for one year-week, but already
in the half of this year-week will he cause the sacrifices
and oblations to cease, and the wings of crime will rise
victoriously, until destruction and devastation shall strike
also the devastator."
All commentators assert, that Daniel merely refers to
the state of affairs during the period of the Second
Temple, and prophesied its destruction, and show coinclusively, that these predictions were fulfilled. How can
verse 24 be applied to Christ? Has he ever restituted
everlasting justice? Has vice ceased among mankind?
Do we not read in Isaiah ii, 2-5: "And it shall come
to pass in the last days, (that is, at the time of the
Messiah,) &c., the Lord will judge among the nations,
&c., nation shall not lift up sword against nation, and
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A P P E N D I X.
they shall not learn war any more! " Well, has this prophecy been fulfilled? Is no war carried on any longer?
Is it abolished everywhere? Besides, we hear, from verse
26, that the city-Jerusalem will remain waste until the
end of all wars, (the time of Messiah.) The abolition of
sacrifices —verse 27 is evidently not a sign of the postMessianic time, but an event which really took place
at the destruction of the Temple, and was predicted by
Daniel. But such a sign for the Messianic time is presented by Daniel: (xii, 2,) "And many of those that sleep
in the dust of the earth shall awake, some to everlasting
life, and some to shame and everlasting ignominy."
Hence, a general resurrection [2] of the dead shall take
place at the time of the Messiah, in a manner, that those
who have risen shall no more die.  Now, as this event
has, to this day, not occurred, Christ can not be regarded
as the Messiah.
Others attempt to apply also the second Psalm to
Christ; an attempt which we can confute by the following arguments:
1. The ninth verse of th at Psalm would have no
sense. It reads thus: "Thou shalt break them (the
nations) with a rod of iron; like an earthern vessel shalt
thou  dash  them in pieces."  Which nation  then did
Christ crush by the sword? Nay, does not his very system reject such war-like purposes? since he says: (Matthew xxvi, 52,) "For all they that take the sword, shall
perish with the sword."
2. The Messiah has nothing to do with kings and
princes exclusively, but is sent for the whole human race.
Why then is it expected only of Rulers, that they should
do homage to the son or favorite of God? Every reasonable man must, therefore perceive, that this is the correct
interpretation of the chapter in question, as pronounced
by most commentators: The Psalm relates to King David
[2] The passage in Daniel most likely suggested Matthew's invention of the fable of
the resurrection of the dead, which the other Evangelists do not mention, although this
would have been a decisive evidence for the mission of Jesus; but he misinterpreted the
prophecy of Daniel, telling of a resurrection in the vicinity of Jerusalem only, which is
not contained in that prophecy.
187 
APPENDIX.
or Solomon.  The phrase: (verse 7,) "The Lord  hath
said unto me: Thou art my son!" is an allusion to the
words of the Prophet, (II. Samuel vii, 14,) to whom the
Lord said with regard to Solomon: "I will be his father,
and he shall be my son;" or to Psalm lxxxix, 27, where
David exclaims: "Thou art my Father," &c.
Nor can Isaiah, chapter xi, be applied to Christ. We
read there: "And there shall come forth a scion out of
the stem of Jesse, and a branch shall grow out'of his
roots.... The wolf shall dwell with the lamb, and the
leopard shall lie down with the kid; and the calf and
the young lion and the fatling together," &c. This chapter can not be applied to Christ, for two reasons:
1. Because it prognosticates a golden time, peace
and undisturbed harmony, which was not that of Christ;
nay! he even tells us that he meant to accomplish just
the reverse saying: "I have not come to send peace, but
the sword."
2. The Prophet continues (verse 12,) thus: "And the
Lord shall set up an ensign for the nations, and shall
assemble the outcasts of Israel, and gather together the
dispersed of Judah from the four corners of the earth."
This did not occur, as'hlistory proves, at the time of
Christ; hence he can not have been the Messiah.
As regards the renowned passage in Isaiah lii and liii,
in which Christian theologians think to find some prophecy relative to Christ, I have already shown, that it
can not be applied to Christ, because the tenth verse
tells us that "he shall see his seed- and the pleasure
of the Lord shall succeed in his hand," nothing of which
is in the least applicable to Christ. This much only I
have to add here, that according to the opinion of the
Talmud, Treat. Sanhedrin, fol. 98, b, Daniel, according
to modern Christian theologians, (Isaiah himself, Staudlin,)
the Jewish nation, or at least the better portion of it,(Eckerman, Paulus and Schuster,) King  Usiah,- (Augusti,) the order of the Prophets, (Rosenmuller, Gabler,
and De Wette,) must be understood as alluded to in the
188 
APPENDIX.
chapter quoted. The last opinion is the most plausible
one.
At the conclusion of our investigation, we would call
the attention of our readers to one of the Christian doetrine, which is intimately connected with the Messiahship,
and was invented merely to prove, by Scriptural passage, that Christ was the Messiah: we mean the theory
of Original Sin. Althougth it is attempted to base it on
Genesis, chapter iii, it is entirely foreign to Judaism. Dr.
Bretschneider says: (Dogmatics ii, page 53,) "We have
mentioned already, (vol. I., page 689 and following,)
that the Mosaic records know nothing of the doctrine that
the image of God was destroyed, and understanding and
will were depraved in consequence of our first parents
having eaten of the forbidden fruit; but that that very
narrative rather tells us just the reverse. Nor has any
dogmatist as yet been able to prove that theory from
the Mosaic narrative," &c.
This Christian dogma, as we have just remarked has
been evidently invented for this reason, to justify and
embellish the sufferings and death of Christ. Without,
however, further investigating the matter, I will transcribe here some passages from the papers of the Anonymous (Wolfenbuttel) Fragmentist. He says: (page 223,)
"Since the distortion of the Scriptural passages mentioned
would not suffice, to justify the obedience of blind belief
to the detriment of common sense, the deplorable fall of
our first parents, and the corruption of our natural powers
thereby caused, were called into requisition. While yet
in the state of Innocence, so it is maintained, man was
endowed with an innate likeness of God, that is a profound perception of God, the world and himself, with
perfect wisdom, justice and holiness. But in consequence
of the fall, he has forfeited all these virtues, and thus
propagated all physical and spiritual corruption to all posterity. Now sheer ignorance, darkness and blindness rule
the very nature of man, and his will is, from his very
birth, inclined to evil, and dead for all that is good. So
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APPENDIX.
that, according to this theory the nature of the human race
has undergone a complete change, and our noblest faculty,
reason itself, is corrupt, at least in spiritual matters. But
I must confess: when I contemplate with unbiased mind
the Mosaic history of the first human pair in Paradise, I
can by no means perceive, that they were in the least
superior to us in spiritual perfection. For, before their
fall, they appear to have sufficiently known neither God
nor the devil, neither Nature nor themselves, since they
allowed themselves to be misled by the outward charms
of a beautiful apple, and the persuasion of a treacherous
serpent or the devil, and act against the direct prohibition
of God, and to do what was indeed evil.  They sin even
in this, that they do not follow the dictates of reason,
but precipitately obey their deceptive senses and treacherous persuasions. Now, if the first human beings, though
they were in a state of perfect innocence and free from
original sin, could sin like ourselves, and this too from
the same cause, that is by their inability to make their
appetites and desires subservient to reason: how can a
corruption of our noblest nature be derived from that
narrative, and particularly reason be charged with it,
because it was blind to the knowledge of Divine matters,
and that, therefore, its use is dangerous. On the contrary, the neglect of its use is the very way that leads
away from the true knowledge of God, and the obedience
which we owe to His commandments, that way on which
our first parents went toward their sin.
Would that every one gather so much strength, as to
try his present reason and see, whether he could not, by
his natural knowledge, judge far better of his God and
the Paradise, than the human pair are said to have
judged. Indeed! mere reason sufficiently informs us of
the truth, wisdom, goodness and power of God that, if
he would directly make his will known to us, to eat of
all the trees but one, we  should never entertain  the
thought, that God  had not said, or meant it; that he
knew better, that it was good to eat of that forbidden
190 
APPENDIX.
tree, since it would render us intelligent, and wise as He
is Himself, and enable us to discern good from evil. Al though we could not fathom the reason of the prohibition,
we would nevertheless never suspect God of having pro nounced that prohibition from envy or malevolence, lest
we become equal to him, but we would certainly enter tain the belief, that that particular fruit was injurious to
us, and forbidden, therefore, for our own good. Thus
every one, who is endowed with natural understanding
and wishes to employ it, could be convinced, that his
natural reason has not decreased in the klinowledge of
God's perfections, nor become more subservient and liable
to the rule of sensual appetites, as we find it in the history of the first human pair."
Thus then we find that the dogma of Original Sin,
and the corruption of the human race thereby produced,
has no foundation in the Bible, but has been invented
by theologians, to show the necessity of a suffering Messiah, and the redemption of mankind from eternal condemnation. How untenable, however, this theory of
Original Sin is, has been already proved, also by
Christian theologians.> "Admitted," says Dr. Bretschneider, "that the punishment as far as it was inflicted
upon Adam and Eve, was just, how can it be right,
that all their posterity should forfeit their Divine likeness
and immortality, on account of the recklessness of their
first parents? Was it just, that God punish in a manner
as to render the whole world unhappy? Could he have
chosen aE punishment that destroyed His purposes with
regard to the human society? And granted, God was
morally bound to punish in such a severe manner, ought
He, knowing beforehand as he did, how Adam and Eve
would act, not to have at once removed all temptation,
or tempted them then only, when they had sons and
daughters, so that the salvation of their posterity was
secured? This is so simple, that all counter-arguments
are abortive." (Dogmatics, page 57.)
Here then, kind reader, is an instance, by which you
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CO N C LUDING O B S ER VATIO N S.
may judge all Christian theories, which, as you will find
on some reflection, hang on delicate threads of cobwebs
that disfigure the Temple of Truth and \Wisdom.
CONCLUDING OBSERVATIONS.
In tendering my warmest thanks to the reviewer, Rev.
DR. WISE, for his indulgent criticism on my  "Guide,"
(contained in the Asmonean, 1853,) I will add  a  few
words concerning my description of the Sadducean
System, (above page 65.) According to the learned
Philo, who  lived some  years before Christ, and  followed mostly the doctrines of Plato; God  and Matter
are the Principles that existed from all eternity. Thus
we see that the theory of Two Original Principles was
adopted by many Jews long before Simon Magus, (the
Sorcerer.)
It is true that the Stoics regard Matter as something
passive; yet, Zeno, the founder of the Stoic system, nevertheless regards the natural bodies and powers as being
of Divine kind, permeated as they are by Divine reason,
so that the Deity dwells, as it were in Matter; and he,
therefore, admits the worship of more than one God.
Now, as the Talmud often advances Stoic assertions,
for instance: Tl:I? I:2 t  "Who are the kings? the
learned, similar to the Stoic of description of a wise
man, the wvise man alone is happy, is king," &c., so
that it can not be denied that our ancient Sages were
acquainted with Stoic philosophy; as  ll'IW'l l', (two
principles,) are often mentioned or must be supposed,
whenever Jewish idolators are spoken of: (see Jerus.
Talmud, sect. 9; Babyl. Talmud, Treat. Menachoth, fol.
110; Pesachim, fol. 55,) I have arrived at the conclusion,
that the Sadduceans who, as I have shown from Treat.
Chagigah were held to be idolators, probably adopted
the Stoic system. I doubt not that this hypothesis, which
rests on logical conclusions, will be found correct upon
investigations of modern Jewish historians.
192 
E R R A T A.
By," instead of "under," in sixth line of page -          -      -
" Yet," instead of  but," in fourth line from foot of page    -
"l n~y," instead of "Inzm," in twenty-ninth line of page
" His view," instead of " it," in fifth line of page       -    -
"It is," instead of "This," in twenty-first line of page        -
"5," instead of " 25," in third line of page  ^. — Even," instead of "ever," in seventeenth line of page
"Required," instead of " applicable," in 19th line of page  -
" Folio," instead of "I," in seventh line of page     -   -
"Was," after" combination," in twenty-fifth line of page   -
"And had no," instead of" nor had any," in 15th line of page
"And yet was," instead of " as," in eleventh line of page
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