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    scheme , comrktering the Israelites then to have been subject to different sovereigns , who were at variance between themselves , and this of Palestine 5 any strict and absolute dependency might be disadvantageous as

    well as injurious to their temporal welfare and their reMgion in general , as they would always be looked upon as conspirators against the government they livedunder—particularly as Palestine then formed an opulent part in the eastern kingdoms . It was nothing else but a natural zeal and a national

    love for the primitive source of their sacred religion and superior antiquity , which inspired them to send donations to Jerusalem . These things were done through motives of affection and good-will , but not as obligatory duties . And still less does it prove the dispersed to have been bound to the order of the sacrificial-observances

    practised at Jerusalem , whether public or private thanks , peace , sin and trespass * &c . offerings which latter ( according to the vulgar opinion ) ought to be the most essential point , as being

    peculiar to human salvation , but of which the whole of the dispersed , out of the walls of Palestine , were entirely exempted . For conviction ' s sake I shall repeat the authorities thereon , though in aft- abbreviated state *

    Thus we read in Mishnah Kaduslim ( Sect . 1 . Lefcson 90 " All the commandments which depend on land productions , are authoritative only in the land of Israel , " &e- This instructs us that all agricultural atid husbandman donations , whether animal or

    vegetable are commandabte only in the walls of Palestine , but not at all obligatory out of it ; the expression , N ^ fc * ri ^ niJ p HNf Y * ) & 2 l " are not obligatory but w Palestine , " forcibly expresses that there was no obligation by law , neither to convert those

    productions into money , nor to send the same to the temple at Jerusalem . The reference given by your learned correspondent from PhHo , who relates that •« the' Jews of Rome sent money instead of first-fruit * , by their own 1

    officers to Jerusalem / certainly is it *~ consistent with the abave-mewtion e ^ oraHftw givgtk in the Mishirah , which euludfed them afoo from redemption with moirety . There must then infid * {** % > have been dome misiHrderstanding by the translator * or copyists of Phik / s

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    narrative ; the Roman Jews might have sent voluntary donations , or , perhaps , some individuals out of ignorance of the particulars of the laws on these points ( which is very probable ) , thought it to be a merit , and fulfilling a : duty , though there is no real duty by law .

    Consistently with the foregoing , we read in Mishnah * Halah ( at the end of it ) , " The son of Antinous brought from Babylon to Jerusalem the firstborn of his cattle ( this by law cannot be redeemed with money ); but the doctors of the temple dkl not receive * &c . with the view not to cause it

    to become an absolute law . " * In Talmud , Code Psahim ( Sect . 4 , ) we read thus , " Tudus , the Romany [ was ] accustom ed to make the Roman Israelites prepare roasted kids in a perfect state ( similar to this of the passover lamb ) ,

    to eat at the first night of the passover festival j the synagogue at Jerusalem seut word to him , saying , * If thou wert not the Roman Tudus , we would have anathemized you , for making Israel to eat pnn Q'ttflp sacrifice * without the walls of Palestine . '' I

    could have brought more authorities form the Mishnah and Talmud , ih matters of facts like the former , to prove that the dispersed were exempted from sacrificial laws of every

    description whatever } but fearing that I have already exceeded the bounds allowable ia periodical publications , I shall not obtrude my quotations , but shall turn to a couple of observations more essential to outf

    discussion . We have not , throughout the bulk of the Rabbinical writings , any hint whatever , as to oblige any individual of the dispersed , to pay a visit at the

    Temple of Jerusalem , not so much 99 once in his life , as was the opinion of your Correspondent . ** I am led to think , ( said he , ) that it was accounted disgraceful , if * not a mark of impiety * for any adult Jew , of sufficient

    sub-* I bring * to tire reader s recollection the Expression made use of by my anta * gonist critic , in the Evangelical Magazine ( for December 1 * 816 , p . 24 ) saying * , " It ( alluding * to the . Discourse on Sacrifices )

    misrepresents the doctrine of the Mishnah , as well as that > " &e . But this learned gentleman did not srtiew his literary talents , nor convince the ptaWic of vAy rafsrepfesentatioft of the g&iito > .

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    Biblical Criticism . —Reply to H . T . on John xii . 23—3 S . « 7 f

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Nov. 2, 1817, page 677, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2470/page/37/