adopted. "All Israel has a part in the world to come, for it is said, Thy people shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.'"* It is not meant by this that the wicked Israelites are not to be punished, but only that their punishment is to be temporary, and that when they have received the punishment due to their sins, they are then to enjoy eternal happiness. To this general rule, however, there are some exceptions. Those who deny the resurrection of the dead, or the divine origin of the law, and those who are termed Epicureans, are all excluded from any share in the world to come. As to the Gentiles, the Rabbins teach that the pious amongst them are also to be saved; neither Christians nor Mahometans are to be found in this happy number. Maimonides classes them both amongst the deniers of the law. He says, "the deniers of the law are of three sorts: first, he that says that the law is not from God, yea, even one verse, or one letter. If he says that Moses gave the law himself, he is a denier. Also he that denies the comments on the law, that is, the traditional law, and who renounces the Agadah, as Sadok and Bajethos; and he who says that the Creator has changed one commandment for another, or that the law has long since been abrogated, though of divine origin, as the Christians and Mahometans: each of these is a denier of the law." The Rabbins teach, as might be expected, that the way to eternal happiness is by the service of the one true God. Their doctrine concerning the nature of God, as held at present, is expressed in the third article of the Maimonidean creed-"I believe with a perfect faith that the Creator (blessed be his name!) is incorporeal, that he is not subject to any of those changes that are incident to matter, and that he has not any similitude whatever." But it is a question whether this was their doctrine always. Eisenmenger has collected a great number of passages from Jewish writers, ascribing to God corporeal attributes, assigning his dimensions, and even asserting that he wears phylacteries. Learned Jews now say, after Maimonides, that these passages must be understood allegorically; but the very first sentence of the Moreh Nevuchim is an acknowledgment that men had been accustomed to consider God as orporeal; and Abraham ben Dier says plainly, "That many greater and wiser men than Maimonides held this doctrine, convinced by passages of Scripture, and still more from passages in the Agadah." Indeed, it appears that in this as well as some other doctrinal articles a change of sentiment was effected by the intercourse with the Moors and other Mahometans, and by the enmity against Christianity, which was much increased

* Sanhedrim, fol. 90, col. i.

† Jewish Daily Prayers, p. 58.

by the Crusades. But whatever variations there may have been in the doctrines, the practical part of Rabbinism has sustained but little change. The Rabbins teach that the one true God is to be worshipped and served, and that not merely with ceremonial observances, but with the homage of the heart. The Pirke Avoth contain many admirable precepts inculcating true piety the Morals of Maimonides, and "The Duties of the Heart,"* shew that the government of the heart and affections is the most acceptable worship. But it cannot be denied that the tendency of the system is to beget in the minds of the multitude an undue regard for merely external observances. Antigonus of Socho may say, "Be not like servants who serve their master for the sake of receiving a reward, but be like servants who serve their master disinterestedly." But R. Chananiah ben Akeshia has said, "God blessed be! he has been pleased to render Israel meritorious, therefore he multiplied to them the law and the commandments, as it is said, 'The Lord was pleased for his righteousness' sake; he magnified the law, and made it honourable."" Couple this doctrine with the endless catalogue of Rabbinical commandments, and the effect upon the minds of the people is easily conceived, especially when it is remembered that most of those commandments which are peculiar to the Jews are merely ceremonial. The Rabbinical Jew fulfils a commandment, and consequently lays up a certain portion of merit, by the mode of putting on his shirt, tying his shoes, washing his hands before and after meals, and by walking fast to the synagogue and slow coming away. The wearing of certain fringes (Tsitsith) on his garment, putting on his phylacteries, saying the prescribed prayers, and lighting the candles for the feast of dedication, are all meritorious acts. The Sabbath has a whole host of such meritorious observances; so has every festival and every fast so that by the end of the year every Rabbinical Jew must think that he has a pretty tolerable stock of observances, and consequently of merit, laid up, to stand against whatever sins he may have committed. The Sepher Lev Tov, a book written in Jewish German, and therefore intended for the common people, says of the Sabbath alone, that "he who keeps the Sabbath aright has as much merit as if he kept the ten commandments, and even the whole law." And a little further on it says, "Though a man should commit the greatest sins mentioned in the law, yea, though he should commit idolatry, yet if he will keep the Sabbath aright, God will forgive him." (fol. 56, col. 3.) it in age is

But when we say that Rabbinism has this tendency, we do not mean to insinuate that this system overlooks our duty to our neighbour. On the contrary, it is both diffuse and minute in its

1

Choroth Hall'vavoth,

precepts on this head. It not only lays down principles, but defines the conduct in a multitude of particular cases. Indeed, this is one of the peculiarities of the system, that it considers the civil law as an integral part of religion. Hence the directions about buying and selling, compensation for damage inflicted, marriage contracts, divorce, and even usury and money-lending are all included in the six hundred-and-thirteen commandments which form the boast of every Rabbinist. Some few of this large number will be sufficient to shew the spirit of the system, and what it teaches as to our duty towards our neighbour." According to the Rabbies it is an affirmative precept to visit the sick, and to comfort the mourners, and to carry forth the dead, and to bring home a bride, and to accompany travellers a part of the way, and to take part in all that is necessary for interment-such as carrying on the shoulder, and going before, and lamenting, and digging, and burying-and also to rejoice the bride and bridegroom, and to assist them in all that they require. Though these are commandments of the Rabbies, they are all included in the general rule, thou shalt love thy neighbour as thyself. All things that thou wouldest that others should do unto thee, do thou to them who are thy brethren in the law and the commandments." "Visiting the sick is a commandment binding upon all. The great are to visit those in humble estate, and the visiting is to be many times in the day; the oftener the better, only not so as to be troublesome. Whosoever visits the sick does as much as if he took a part of his sickness, and alleviated his suffering; and whosoever does not visit the sick is as guilty as if he shed blood." Maimonides gives it as his opinion that "comforting the mourners is even of paramount obligation, because to comfort the mourners is to shew kindness both to the living and the dead." Their precepts concerning the burying of the dead are of the same humane character. In order to bury the dead it is lawful to cease from the study of the law, which the Rabbins esteem to be superior even to prayer. Further, if there be one dead person in the city, all are forbidden to carry on their usual occupations until he be buried, unless there be persons to attend to it properly. It is also to be observed, that this precept is extended to the case of the Gentiles. The dead of the Gentiles are also to be buried, and their mourners to be comforted, and their sick to be visited for the sake of the ways of peace.

Another amiable feature in the Rabbinical system is the provision which it makes for the poor. "It is an affirmative precept to give alms to the poor of Israel, according as the poor have need, if it be in the power of the giver, for it is said, 'Thou shalt open thine hand wide to him' (Deut. xv. 8); and again,

Hilchoth Avel, c. xiv.

'Thou shalt relieve him, a proselyte or a sojourner, that he may live with thee; and again, That thy brother may live with thee' (Lev. xxv. 35, 36). And whosoever sees a poor man begging, and shuts his eyes from him, and does not give him alms, transgresses a negative precept, for it is said, ' Thou shalt not harden thy heart nor shut thine hand from thy poor brother.'" The extent of the charity is fixed according to the wants of the poor person-" According as the poor hath need thou art commanded to give. If he has no clothing, he is to be clothed; if he has no furniture, it is to be bought for him; if he has no wife, he is to be helped to marry one; if a woman, she is to be assisted in getting a husband; yea, if it had formerly been the custom of the poor person to ride on horseback, and to have a servant running before him, but now he has come down in the world,-it is a duty to buy him a horse to ride and a servant to run before him, for it is said, 'sufficient for his need, in that which he wanteth' (Deut. xv. 8). The Commentary in the Jom Din says, that this extent of charity is not to be expected from individuals, but by the joint contributions of the many; and some persons may think that neither the few nor the many amongst the Jews practise what is here prescribed; but we are considering the system, and therefore think it right to exhibit its principles, which in this respect far excel those of the political economists of the day, and, if practised, would prevent much crime, as well as go far to diminish human misery. The Rabbins further provide "that in every city where there are Israelites, known and faithful men should be appointed to go round and collect the appointed alms." When they had the power, they punished with stripes any one who refused to give, and at present they hold out every inducement in the way of persuasion and threatening. The Hebrew word which they use for clms properly signifies righteousness, and hence they bring many passages from Scripture to move the people to the performance of this duty. "We are bound to be more careful respecting this commandment of alms, than about any other of all the affirmative precepts, for almsgiving is a characteristic of the righteous seed of Abraham our father, as it is said, 'I know him that he will command his children to do alms' (Gen. xviii. 19). By almsgiving alone it is that the throne of Israel is established, and that the law of truth standeth, for it is said, By alms (in righteousness) thou shalt be established' (Isaiah liv. 14). By alms alone it is that Israel shall be delivered, for it is said, 'Zion shall be redeemed with judgment, and her converts with alms' (righteousness) (Isa. i. 27)." A man who will not give alms is said to be as bad as an idolater, and it is even suggested that it is necessary to inquire into his genealogy, for such cruelty is found only amongst the Gentiles, as it is said, They are cruel, and will not pity; but all Israel and he that is joined to them are as brothers, as it is said, 'Ye are the children

of the Lord your God."" From these few extracts it appears that the Rabbinical system inculcates mercy and charity amongst those who profess it. An examination of the judicial laws would shew that its tendency is also to dispense justice. But some of its advocates are not content with this praise; they endeavour to shew that it is liberal, according to the modern sense of the term-that it teaches that all men without exception are brethren-that it meddles with no man's religion, but allows every man to go to heaven his own way. This is perfectly false. If there be one religion more exclusive than another, it is Rabbinism. It divides mankind into four classes-Israelites, proselytes, children of Noah, and idolaters; and between each class it makes a great difference. As to idolaters, so far from regarding them as brethren, it applies to them the commandments given against the seven nations of Canaan:-" It is an affirmative precept to destroy idols and idolaters, and everything made for such a purpose, for it is said, 'Ye shall utterly destroy all the places' (Deut. xii. 2); and again, 'But thus ye shall deal with them,' &c. (Deut. vii. 5.) And in the land of Israel it is a commandment to pursue after idolatry until we destroy it from all our land. Elsewhere we are not commanded to pursue after it, but only in every place that we subdue we are to destroy all the idolatry found therein, for it is said, Ye shall destroy the names of them out of that place' (Deut. xii. 3)." "Further, it is forbidden to shew them any kindness, for it is said, 'Thou shalt shew no mercy unto them;' therefore, if one sees a Gentile, a worshipper of the stars and planets, perishing or drowning in a river, he is not to be helped out. If we see such an one near to death, we are not to deliver him; but, to destroy him with the hand, or to thrust him into a pit, or anything of that kind, is forbidden, because he is not at war with us."* It may be thought that this is utterly at variance with the above humane command to bury the dead of the Gentiles and to visit their sick, and with another command often quoted, " to feed the poor of the Gentiles along with the poor of Israel." But the reason assigned for both these precepts removes the apparent contradiction. These things are commanded "for the sake of the ways of peace." The context in Maimonides is very explicit. He says, "The poor of the idolaters are to be fed with the poor of Israel for the sake of the ways of peace. They are also permitted to have part of the sheaf forgotten, and in the corner of the field, for the sake of the ways of peace. It is also lawful to ask after their health even on their feast day, for the sake of the ways of peace; but never to reiterate the salutation, neither to enter the house of an idolater on the day of his festival to salute him. If he be met in the street, he is to be saluted in a low tone of voice, and with a heavy

66

Hilchoth Accum, c. vii, &c.