Page:The old paths, or The Talmud tested by Scripture.djvu/33

 This is bad enough. But the Rabbies do not stop here. They go on to say, that this third of attention is only required when a man begins to study, but that when he has made progress, he is to read the law of God only at times, and to devote himself to Gemara.

"What has been said refers only to the beginning of a man's learning, but as soon as a man becomes great in wisdom, and has no need of learning the written law, or of labouring constantly in the oral law, let him at fixed times read them, that he may not forget any of the judgments of the law, but let him devote all his days to Gemara." It is to be observed that "oral law" is here taken in a limited sense, as referring to the expositions of the written law, or, as Rabbi Joseph Karo explains it, the Mishna; and Gemara signifies the legal decisions which are inferred by a process of reasoning, and to this third topic of Jewish theology the Israelites are commanded to give the chief of their time and attention, rather than to the written Word of God.

The apparent excellence of the above command to study the law is thus utterly destroyed by the Rabbinical exposition of what is to be studied. And if we go on to inquire upon whom this command is binding, the Rabbinical answer will afford just as little satisfaction. When the Rabbies say, that "every man of Israel is bound to study the law," they mean to limit the study to the men of Israel, and to exclude the women and slaves. The very first sentence of the Hilchoth Talmud Torah is

"Women and slaves and children are exempt from the study of the law." According to this declaration, women are not obliged to learn. The following extract will confirm this opinion, and at the same time show that there is no obligation on fathers to have their daughters taught.