for it is written, "And take her to him to wife," &c. (Deut. 25.5.)

599. The childless widow is to loose the shoe of her brother-in-law, if he declines to marry her; for it is written," And loose his shoe from off his feet." (Deut. 25. 9.) 600. To save the pursued, were it even with the life of the pursuer; for it is written, "Then shalt thou cut off her hand." (Deut. 25. 12.)

601. Not to spare the pursuer; for it is written, "Thine eye shall not pity." (Deut. 25. 12.)

602. Not to keep in our house, or by us, any short weights or measures; for it is written, "Thou shalt not have in thy bag divers weights, a great and a small." (Deut. 25. 13.)

603. To repeat vocally every day of our life the evil which Amalek did unto us; for it is written, "Remember what Amalek did unto thee." (Deut. 25. 17.)

604. To destroy none of the seed of Esau except Amalek; but of him none should be left, either male or female, great or small; for it is written, "Thou shalt blot out the remembrance of Amalek." (Deut. 25. 19.)

605. Not to forget the evils which the seed of Amalek did unto us when we came out from the land of Egypt; for it is written, "Thou shalt not forget it." (Deut. 25. 19.) (His effrontery, namely; for when all the other nations trembled and were afraid at hearing what the Lord had done for us, Amalek was, as it were, the first dog that snarled at us; for it is written, "Amalek was the first of the nations." Num. 24. 20. T.)

606. To commence with the praise of God's goodness towards our father Jacob, whenever the first-fruits are brought into the temple; for it is written, "And thou shalt speak and say before the Lord thy God," &c. (Deut. 26. 5.) (And to finish with the evils of the Egyptian bondage. This is called the First-fruit Recitation. T.) 607. To confess before the Lord that we have done all

that He commanded us to do with regard to the heaveofferings and tithes, and that we have not appropriated them; for it is written, "Then thou shalt say before the Lord thy God, I have brought away the hallowed things out of mine house," &c. (Deut. 23. 13.) (This is called the Tithe Confession; which was made in the 4th and 7th year of the release. T.)

608. Not to eat the second tithe on the first day of mourning; for it is written, "I have not eaten thereof in my mourning." (Deut. 26. 14.) (Nor must any other sanctified article be eaten on the first day of mourning. T.)

609. Not to eat the second tithe in uncleanness even in Jerusalem; for it is written, "Neither have I taken away ought thereof for any unclean use." (Deut. 26. 14.)

610. Not to expend the money of the second tithe, except in eating and drinking, and anointing; for it is written, "Nor given ought thereof for the dead." (Deut. 26. 14.) (Meaning that even for the charitable purpose of burying the dead, I have not given ought thereof. T.)

611. To walk in the ways of the Lord, and to endeavour to be as like unto Him as we are capable of being; for it is written, "And walk in His ways." (Deut. 28. 9.) (As God is kind, gracious, and merciful, we must endeavour to be so likewise; as He clothes the naked, visits the sick, and comforts the mourners, we must also strive to do so; in short, we must act towards others as we would wish God to act towards ourselves; and God will look upon us with kindness. T.)

612. To assemble all the children of Israel, men, women, and children, on the second day of the feast of tabernacles after every year of release; for it is written, "Gather the people together, men, and women, and children," &c. (Deut. 31. 12.) (The king then reads to them the whole of Deuteronomy in the women's court. T.)

613. Every Israelite must write for himself a copy of the holy law; for it is written, "Now therefore write ye this

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THE SIX HUNDRED AND THIRTEEN PRECEPTS.

song for you." (Deut. 31. 19.) (i.e. Write the law containing this song, for the law is not written in chapters. At the present time this commandment includes also the duty of buying as many books as possible, that we may learn therein to know, and to do the will of God, and to serve Him with all our heart, for that is the object of our existence. Through this we shall also live to see the speedy arrival of the Messiah. Amen. T.)

It is a duty to lend our books to such as have no means of purchasing any; for that, our Rabbies said, was meant by the words, "Blessed are they, &c. and he that doeth righteousness at all times." Ps. 106. 3.

ADDRESS TO THE HOUSE OF ISRAEL.

intentions.

Y dearly beloved brethren of the house of Israel, I am very well aware that you will not scruple to construe the motives of my publishing the foregoing investigation, altogether differently from my real Diverse as light from darkness will be the sentiments that will arise in your breasts toward me, from those that animate mine towards you; although I have, at the commencement of my investigation, declared that I make a wide difference between Jews and Modern Judaism. The former I esteem, respect, and love, with unequalled affection; whilst the latter, after a mature examination and weighing in the balance of the Bible, I found to be wanting, and unworthy of professing followers of Moses and the Prophets; and, therefore, as a disciple of theirs, I renounced it, being positively convinced that it is contrary to the will and word of the living God. Still I am persuaded, that you will look upon my motives quite in a different light, and censure me severely for my conduct. Indeed, as a converted Jew, I must not expect any thing from my unbelieving brethren but hatred and calumny. In fact, this is the frequent experience of the converted Jew, either from your public journals, or private conversation. Inspired, however, with an unqualified consciousness of my innocence of any calumny whatever, I am emboldened to declare my warm and steadfast attachment to you, my brethren according to the flesh, (though pro

bably it may be rejected by you as incredible,) in the words of Saul of Tarsus to the Church of Corinth,-" And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved. Be it so, I did not burden you." However, it is a faithful saying, "From the abundance of the heart the mouth speaketh."

Whether you will hear, therefore, or whether you will forbear, my dear Jewish brethren, the love I feel for the salvation of your souls constrains me to direct your attention to Him, of whom Moses in the law and the Prophets did write, who is the only Mediator between God and man, through whom alone a sinner may have access to an offended God, who is out of a Mediator a consuming fire, as we shall prove, with divine assistance, from the sacred volume of revelation. I will draw my arguments chiefly from the fountain of God's own word, as we all agree that there is but one source of truth in the world, which is the Bible. The more deeply we drink of its living water, the more is the veil of error and obscurity on all subjects removed from our eyes. And thus far are we fully warranted to conclude, that any system which would debar our minds from free access to this heavenly source of light, must be a system of which the ultimate end is not the promotion of the knowledge of truth. Thank God, that Moses and the Prophets left books behind them, which are not only "able to make us wise unto salvation," but also make us ready always to give an answer to every man that asketh us a reason of the hope that is in us.

Let us, therefore, turn to the simple but most sublime Mosaic records, which invigorate our faith in God's paternal providence, and enhance our reverence of His glorious majesty. There we find our nation feeling the urgent necessity of a Mediator, and impatiently praying for one; yea, that they were ready to perish for the want of a Mediator, for they discovered that they were not able of themselves to approach Him, whom they have so griev