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or F., &c. situate God knows where, if they are at all known, or situated any where! But may you not have been misinformed? or have you shot your bow at a venture? in which last case, depend on it, your arrow fell wide from the mark! Perhaps the gentleman means to try his archery again; you will then, I hope, ere you pull the string, show us your mark, tell us who has lest employment, houses, or lands, or had his goods taken from him, lost the socialities of domestic life, or even met with frowns from his kindred according to the flesh, for or by differing in his manner of worshipping from us, and embracing the
ian religion. With such we might argue, we
might reason, but not persuade, and certainly not coerce by any of the above enumerated methods. This gentleman is charging us by implication. I know of instances where the direct contrary is the case; where such a one visits his friends, his kindred, and is well received, his worldly concerns (as much as is them lies) forwarded by the family; but of none where the contrary is the case. But if there should be a solitary case of the kind, 'tis certainly not sufficient for a general charge. On the other hand, what must a youth expect, who has been born and
bred a ian, and, on conviction, should become a
member of the Jewish covenant? what measure would his kindred according to the flesh deal out to him? I must forbear.
The reverend gentleman is as unfortunate in regard to the stranger coming to reside here. It is true, should he plague us with his religion, he in that case would, in some instances, find his company avoided; and that would be his own seeking; otherwise he would be left to pass; he would not meet with insult or injury. If honest in his employ, encouragement, as any other honest, industrious man; if friendly, friendship; he might indeed expect, as every stranger, he would have to establish his character. I speak not out of book, for such things have been and are. though perhaps not known to you, gentlemen.* But if, on the other hand, he should be one of those who make religion a trade, he need not expect much countenance from Jews, and even such an one has met with sociability of his countryman, a strict Jew. Thus liberal are the Jews of New-York, of whom only we speak, as they only are charged with the illiberality by the reverend gentleman, but it would no doubt apply to the whole of the Jews of the United States generally.
In regard to the appeal to our liberality, (page 17,) you
say, "Can any liberal-minded Jew or ian object
"to the erection of such an asylum for the desolate? hu>' manity forbids the objection; benevolence calls for the "institution." I answer, "Be not righteous overmuch," be careful, gentlemen, you endanger us; we are likely to be the greatest sufferers by your institution, by your overstrained benevolence. All difference as regards religious opinion out of the question, our benevolence as men is about to be taxed to the highest. We will examine the question impartially. There are among the Jews in Europe men, who hold that God owes them a living, and the world must afford it for them. These men will not labour, will use no exertions to gain an honest livelihood; they depend entirely on raising contributions on the public. A portion of these are men without principle; men whose wits have been sharpened by necessity; who can assume any disguise to answer their purpose. These men have long understood that America is the land overflowing with milk and honey; a country where no exertions are necessary to live; where money is more plenty than stones; where they will wallow in riches, and be satiated with delights. Such, I much fear, are the men will be sent to you from Europe by ship-loads. On their arrival, you will receive them as filled with the love of God; you will find them pious sufferers, bearers of the cross with true meekness; their hands will be pressed to their heart, their eyes turned up to heaven in prayer, or cast down in humility; their cheeks suffused with tears, their tongues singing hosannas. They will tell you of their internal happiness, caused by their unutterable love of
* We are not at liberty to mention names, or be in any shape perronal. But any gentleman calling on the publisher, will receive satisfaction as to the truth of thesp statements.
! You now receive them gladly, with songs of joy
and gratulations; they now become pensioners of your bounty. After feasting them some time in New-York, leading them in triumph from temple to temple, preaching sermons, and raising large contributions to the society's fund, in expectation that new cargoes will arrive to play the farce over again with, the first will be sent off to the site of the colony, raising contributions as they go along, shouting with gladness for Jacob, &c.
Arrived at their destination, as soon as the novelty is worn off, and things are seen in their true light, they will feel a lassitude; work will not suit them, hoeing in the fields will overheat, haying will start, and the harvest will entirely dissolve them. There may be some killed, many wounded and sick, but the far greater part will be of the missing; so that 20,000 acres will be fully sufficient; you'll need no more land, as your settlers will run from the colony about as fast as new cargoes arrive from Europe. And now comes our trouble, now our benevolence is to be taxed; droves of apostatized Jews will be coming back to our cities, crying in sincerity, Laman Hasham, Laman Harachmim; (this no Jew can withstand;) we repent, we repent, and repent they truly will in sackcloth and ashes, for they will have nothing but rags to wear, and hardly any thing but bread to eat. There will be no entering our synagogues but over the bodies of prostrate miserables; the bench of mourners will be continually full and overflowing: thus will you empty Europe of paupers, and inundate our cities with them. Thus, gentlemen, you would take the comfortable morsel out of our mouths, and out of the mouths of our children, and oblige us to divide it with the beggars of Europe, and you call on our liberality not to oppose it.
You may tell us you depend on the Count Van der Recke, and the societies in Germany, &c. The baron, gentlemen, is a tender-hearted, philanthropic, good man, and the officers of the societies are, no doubt, like him; while those they have to deal with are hardened in hypocrisy. Who will not recommend to them a pauper, being it is their interest to get rid of him? At any rate, depend
on it, gentlemen, your ian Jews will come to you
well recommended as you can demand and wish, appear what you want them to be, but will turn out exactly as I have described them.
Want of room obliges me to pass over for the present the numerous misquotations, misapplications, and perversion of the holy scriptures, contained in the report and appendix. I must, however, acknowledge my obligation to the society for publishing in the appendix an address, (and which they thereby make their own, as they adopt it,) containing the explanation of the charge so often brought against the Jews of their being without a God. The society make their addresser, speaking of the Jews, say, "Has once an ephod adorned that interesting people, "and was once teraphim their ornament?" Thus then teraphim was the ornament of the Jews while they had them, inquired by, and worshipped them. Now they have no longer any teraphim; they no longer worship them; they consequently have no longer a God! And may we ever continue without such shameful ornaments as teraphim were; but instead thereof have our fear to The Lord and to his goodness. What were teraphim?
Gen. xxxi. 19.—" And Rachel stole the teraphim belonging to her father." These teraphim which Rachael stole* Laban calls his gods—ver. 30; "Wherefore hast thou stolen my gods?" The English Bible correctly translates teraphim, images; consequently idols. Judges xvii. "And the man Michai had an house of gods, and he made an ephod and teraphim.'''' Same, chap, xviii "Is it known to you that there is in these houses an ephod and teraphim V &c. Here both ephod and teraphim are spoke of in a bad sense, combined with a wrought or brazen, and a cast or molten image, and this is the sense in which Hosea speaks of them. "The children of Israel shall abide many days without an ephod and without teraphim;" ver. 18, afore cited, the image is made one with the ephod, "And these came to the house of Michai, and they took the image, the ephod, and the teraphim, and the brazen image.*
Thus then we find the ephod and teraphim were idols. Such were the idols of Michai: an image called an ephod, an image or images called teraphim, an image called pasal, an image called masecha; for all these he had, vide Judges. And in Hosea the combination is the same, for there the ephod and teraphim is combined with matsiva, a statue, also an image. "For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, (matsiva, a statue or stone image,) without an ephod, and without teraphim. These were also images, as they are here spoken of in a bad sense, as they are combined with a stone image. And the Ephod here spoken of by Hosea is not such as was worn by the priest of the true God, which was a garment for a man, while this means an image overlaid with wrought metal, so clothed; so that Hosea means, The children of Israel shall abide many days without idols; and these idols which we have been and are without these many days, you call God, for you
* The ephod was put on the image; the ephod or girdle put on the molten image; ha. xxx. 22—" And the ephod of thy molten image of gold."