were bad men, or they would never have thus trifled with God's most holy institution. The truth is, that the rabbies were altogether ignorant of the nature of marriage as God established it. They not only allow divorce on the most trifling pretext, but they sanction the practice of marrying for a given length of time, and, when that time is expired, of dissolving the marriage by divorce:—
(
Hebrew characters)
"A man must not marry a woman with the intention of divorcing her; but, if he previously inform her that he is going to marry her for a season, it is lawful." (Hilchoth Gittin in Even Haezer, 1.) Now how contrary is such doctrine to the express words of Scripture. "This is bone of my bones, and flesh of my flesh. Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh." (Gen. ii. 23.) Here Adam, in his state of innocence, pronounces that the tie of marriage is more sacred and more binding, than even that which exists between parent and child. A man may, and for his wife's sake shall, forsake father and mother, but should no more think of separating from his wife, than from his own bones and flesh. Who would lightly think of parting with a limb, or a portion of his body? Urgent, indeed, must be the necessity that will induce a man to permit the separation of a portion of himself, and equally urgent should be the cause that should move a man to part with her who is bone of his bones, and flesh of his flesh. Such is the Mosaic doctrine of the marriage obligation; but so little did the rabbies understand it, that they permit a man to marry for a week, a month, or a year; and when that season is expired, to tear asunder the sacred ties, and that without any cause whatever. But the evident evil that must result from the rabbinic doctrine of divorce is still more apparent from the first sentence of the passage last quoted—"A man must not marry a woman with the intention of divorcing her." These words show the direct tendency of the doctrine. When power is given to a man to turn out his wife when he likes, a temptation is at once held out to the evil-disposed to marry with the express intention of divorcing. The rabbies, therefore, find it necessary to forbid it; but is it likely that this prohibition will have much force in the eyes of a man who is wicked enough to form the intention? And suppose a wicked man does form the intention, and execute it, what remedy had the poor injured woman? Thus the oral law leaves the daughters of Israel completely at the mercy of the unprin-
