thus, in conclusion, says, "For in these things I delight, saith the Lord," i.e., My object (in saying this) is that you shall practice loving-kindness, judgment, and righteousness in the earth. In a similar manner we have shown (Part I. liv.) that the object of the enumeration of God's thirteen attributes is the lesson that we should acquire similar attributes and act accordingly. The object of the above passage is therefore to declare that the perfection, in which man can truly glory, is attained by him when he has acquired as far as this is possible for man-the knowledge of God, the knowledge of His providence, and of the manner in which it influences His creatures in their production and continued existence. Having acquired this knowledge he will then be determined always to seek loving-kindness, judgment, and righteousness, and thus to imitate the ways of God. We have explained this many times in this treatise.

This is all that I thought proper to discuss in this treatise, and which I considered useful for men like you. I hope that, by the help of God, you will, after due reflection, comprehend all the things which I have treated here. May He grant us and all Israel with us to attain what He promised us, "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped" (Isa. xxxv. 5); "The people that walked in darkness have seen a great light; they that dwell in the shadow of death upon them hath the light shined" (ibid. ix. 1).

God is near to all who call Him, if they call Him in truth, and turn to Him. He is found by every one who seeks Him, if he always goes towards Him, and never goes astray. Amen.

CONTROL AND CLEANLINESS

One of the objects of the perfect Law is to make a man reject, disregard, and reduce his desires as much as possible. For it is well known that intemperate indulgence of our appetites hinders the ulterior perfection of man, impedes his development, disturbs the social order of the country, and the economy of the family; it causes an increase of envy, hatred, and warfare. God in His wisdom has therefore given us such commandments as would counteract excessive desires and lustings.

Most of all, the Law is intended to give its followers purity and holiness. Cleanliness in dress and body, by washing and removing of impurities, is enjoined by the Law; but it must be connected with purity of action, and with a heart free from low principles and bad habits. It would be extremely bad for man to content himself with a purity obtained by washing and cleanliness in dress and toilet, and be at the same time voluptuous and unrestrained in eating, drinking, and other gratifications of the

senses.

SELF-RULE

Man must have control over all bodily desires. He must reduce them as much as possible, and only retain of them as much as is indispensable. His aim must be the aim of man, as man, viz.: the formation and perfection of ideas, and nothing else. The best and the sublimest among them is the idea which man forms of God, angels, and the rest of the creation, according to his capacity. Such men are always with God, and of them it is said: "Ye are princes, and all of you are children of the Most High."

When man possesses a good, sound body that does not overpower, nor disturb the equilibrium within him, he possesses a divine gift. A good constitution facilitates the rule of the soul over the body; but it is not impossible to conquer a bad constitution by training, and make it subservient to man's ultimate destiny.

THE MERCIFUL HEART

There is a large class of Laws in our Torah the sole purpose of which is to fill our hearts with pity for the poor and infirm, to teach us never to hurt their feelings, nor wantonly to vex the helpless. Mercy, likewise, is the object of the ordinance, "Thou shalt not deliver unto his master the slave that is fled from his scourge." But in a wider sense we derive from this example the duty to defend those who seek our protection; nay, more, we must look after their interests, be kind to them and never hurt their feelings by harsh and cruel words.

THE PURE HEART

There is a well-known saying of our sages. "The thoughts about committing a sin are a greater evil than the sin itself." I can offer a good explanation of this strange dictum. When a person is disobedient, this is due to certain accidents connected with the corporal element in his constitution; for man sins only by his animal nature; whereas, thinking is a faculty connected with his higher and essential being. A person who thinks sinful thoughts sins, therefore, by means of the nobler portion of his self; just as he who causes an ignorant slave to work unjustly commits a lesser wrong than he who forces a free man or a prince to do menial labor. That which

forms the true nature of man, with all its properties and powers, should only be employed in suitable work, in endeavoring to join higher beings, and not to sink to the condition of lower creatures.

THE PURE LIPS

You know we condemn lowness of speech, and justly so; for the gift of speech is peculiar to man, and a boon which God granted to him, that he may be distinguished from the rest of living creatures. This gift, therefore, which God gave us in order to enable us to perfect ourselves, to learn and to teach, must not be employed in doing that which is for us most degrading and disgraceful. We must not imitate the songs and tales of ignorant and lascivious people. It may be suitable to them, but it is not fit for those who are told, "And ye shall be unto me a kingdom of priests and a holy nation." (Exodus xix. 6.)

THE BOOK OF PIOUS SOULS
By Jehuda b. Samuel of Regensburg, d. 1217

ON JEW AND NON-JEW

Mislead no one through thy actions designedly, be he Jew or non-Jew; be not disputatious and quarrelsome with people, whatever be their faith. Be honorable in thy business dealings; do not say that such or such a price has been offered thee for thy wares when the thing is not true, and not behave as though thou hadst a desire to sell what thou hast when there is no serious thought of doing so in thy mind; such things are unworthy of an Israelite. If one, be he Jew or non-Jew, comes to borrow money from thee, and thou wilt not because of doubt of repayment, say not that thou hast no money.

If a contract be made between Jews and non-Jews, binding to mutual observance and performance, the first must fulfill it even if the last fail to perform that to which they are bound. If a Jew attempt to kill a non-Jew, and the latter only wishes to defend himself, but not in return to kill, we are bound to help him in his self-defense. Injustice must be done to none, whether he belong to our religion or another. On the worldly possessions of those who oppress the workman, who buy stolen goods, and keep articles decorated with heathen symbols or figures in their household furniture, rests no blessing. They or their