"In arguing, too, the parson own'd his skill,
For even though vanquished, he could argue still."

   Yet among your verbal briers there is an argumentative bud, faded though it be, that may be impetaled, belonging, as it does, to the species I have dealt with in my, last letter. It is that there is no need of "such Judaism" as existed in the past, as "the sacrifices in the Book of Leviticus have been abrogated." You are partly correct, there is no need of "such Judaism" today, or any other kind of Judaism, as all that was great and glorious in the Judaism of the historic past has been divinely elevated to a sublime, supernatural status such as Judaism had never before attained, and embodied in the religion of the Messianic Kingdom, the Church, that Jesus the Messiah instituted. The part of your statement that I have just quoted, relative to the abrogation of the sacrifices, is only a half-truth, hence not relevant. The Mosaic sacrifices ended, or more correctly, were displaced by the New Sacrifice which the Jewish prophet Malachi said would be instituted, and which was instituted by the Messiah before the gesture of abrogation took place.
   You should have said, as do Jewish writings, that Rabban Johanan B. Zaccai and his associated teachers, assembled at Jabnah, voted to "abrogate the sacrifices and (also) the laws of purification," AFTER the Temple was destroyed; AFTER the high priesthood of Aaron and the Sanhedrin ceased to be. Heinrich Graetz, Jewry's leading historian, says-

"Without the altar, it seemed as though it were impossible to approach God, or as though God had forsaken his people. The festive seasons used to be determined by the Sanhedrin. But the Sanhedrin was no more; who was to regulate and announce the time for the festivals?" There came forth Rabban Johanan ben Zaccai. He set up a Sanhedrin (Vol. 2, p.248). "By transferring the Sanhedrin to Jamnai (Jabnah, Jabneel, a coastal town south of Jaffa), and separating its functions from the temple site, Rabban Johanan likewise separated Judaism from the sacrificial cult and made it independent."

"He cherished the hope that Jerusalem and the Temple would soon be restored by a Messianic miracle and that sacrifices would then be reinstituted" (p.250)

   Great is Diana of the Ephesians, when sacrifices can be "abrogated" after they had ceased to exist, when the high priesthood and Sanhedrin were no more! Here are two of a couple of dozen quotations, taken from Jewish writings, which prove that Judaism as a divine, authoritative, priestly sacrificial religion had ended with the destruction of the Temple, an event that took place before Rabban Zaccai abrogated the unabrogatable sacrifices, and assumed to substitute prayers in place of them.
   The "Encyclopedia of Jewish Knowledge" says:

"The fall of the Temple and the disappearance of the high priesthood occurring at the same time, that form of intercession, ground for possible belief in human symbols of divine authority, vanished. Nothing remained but the sublime faith in the indivisible, omnipresent Creator (p. 364).

The same thing, though more clearly expressed, is found in "Mid Channel," by Ludwig Lewissohn, viz.-

"With the destruction of the Temple the sacrificial cult of the Jews was destroyed. For among the people there was but one temple and one altar. - Hence the Jewish people were suddenly laicized. Priests and sacrifices and tangible mysteries were no more" (p. 259).