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DIVISION III.

SECT. 2.-There are, however, some dispositions in which it is even to pursue wrong a middle course, but the contrary extreme to which is at once to be embraced, as for instance, PRIDE. It is unlawful to balance between pride and humility; but duty commands us to be as humble as possible. It is not sufficient to be merely meek, but man ought to be truly humble. To teach this, the sacred Scriptures relate concerning Moses, that he was very meek, more so than all other men upon the face of the earth. (Num. xii. 3.) Thus, likewise, our Rabbies taught: "Be thou very, very humble towards every one." "He that is proud-hearted is as bad as an atheist; for it is written, Thy heart will become proud, and thou wilt forget the Lord thy God." In like mannerman ought entirely to avoid wrath. And if the correcting of his children requires that he should evince his displeasure, even then he must only assume the semblance of anger, without harbouring the reality. For thus said our Rabbies, "He that abandons himself to his angry passions is like the worshipper of idols."

* Rabenu Moses bar Maimon, was born at Cordova, in Spain, in the year 1135, and died in Palestine, at the age of seventy. His residence was chiefly in Egypt, where his great skill in medicine obtained for him the appointment of physician to the Fatimite Caliphs, and subsequently to the Agonbite Sultans. Alike eminent as a physician, philosopher, and teacher of the divine laws, his unequalled talents induced subsequent Rabbies to say, "From Moses the

Moreover they said, "If a wise man becomes angry, his wisdom forsakes him; if a Prophet becomes angry, the inspiration is withdrawn from And therefore they recomhim." mend the total eradication from the heart and mind of every feeling of rage or anger. The way of the righteous is, if they are insulted, they retort not; they hear themselves reviled, and answer not; they rejoice amidst their sufferings; and of them is said, "They that love him are like the sun going forth in its might." (Judges v. 31.)

SECT. 4.-Man should make it a rule not to be loquacious, and only to speak what the occasion absolutely requires. Our Rabbies praised Rab, the pupil of our holy Rabbi, "because he never uttered idle words;" which, however, is what most men generally indulge in. Even in his own occupations, our Rabbies direct man to be sparing of his words, when they say, "He that talks much will sin much." And again: "The most salutary thing for man is silence." Even in teaching the law, or any science, let the words be few, but their meaning comprehensive. The rule of our Rabbies was, "Let

Prophet, until Moses the Egyptian, (Maimonides,) there arose none like unto Moses." His writings are numerous. The most celebrated are the Moreh Nebuchim, ("The Instructer of the Perplexed,") a work of moral philosophy and metaphysics; the Jad Chasaka, ("Strong Hand,") a compendium of all Jewish Laws; and his Commentaries on the sacred Scriptures. He is likewise the author of the Jewish Creed, or the Thirteen Principles of Faith.

thy instruction to thy disciples be concise." "Many words with little meaning is folly." Which induces Solomon to say, "Dreams come with much confusion, and the voice of the fool with many words." (Eccles. v. 5.) SECT. 6.-It is forbidden to man to make use of flattery and deceit. He is not to feel differently in his heart from what his mouth expresses; but his inward feelings are to be in unison with his conduct, and he is to speak as he thinks. It is like a theft, to deceive or to mislead any one into the entertaining of an erroneous opinion, and that not only an Israelite, but even a Cuthi.* As, for instance, he is not to sell to a Cuthi the meat of a nevela, (the carcase of an animal that dropped dead,) instead of meat lawfully killed. is not to press any one to partake of his meal, if he is convinced in his mind that he will not accept the invitation. Nor is he to proffer his services to one who, he is certain, will not receive them. He is not to induce any one to become a customer by leading him to think that he has done for him what, in his general dealings, he would not have done for any other person, unless such actually be the case. Even one word of deceit to mislead another is forbidden; but truth in words, sincerity of mind, and a heart devoid of guile, is the duty of every man; as the law ordains, "Justice, justice shalt thou observe." (Deut. xvi. 20.)

He

SECT. 7.-Man is not to indulge in boisterous mirth, rude laughter, and jeers; nor is he to sink into apathetic melancholy, but is to be cheerful. For our Rabbies say, "Idle mirth and giddiness lead to indecency." They forbid alike the extremes of joy or sorrow, but recommend man to be cheerful, and to receive every one in a pleasant man

ner.

SECT. 1.--Should a man think, that as envy, passions, and ambition are pernicious qualities, he will embrace the opposite extremes, and to do so devote himself to abstinence; as, for instance, not indulge in wholesome meat and drink, not to marry, or occupy a respectable dwelling, or dress becomingly, but to envelope himself in sackcloth and haircloth, as the idolatrous priests do. This would be wrong; and he that does so is called 66 a sinner." Of the sacrifice of the Nazarite that hath made a vow in consequence of which he abstains from wine, &c., it is said, (Num. vi. 11,) "And the Priest shall make an atonement for him for the sin he has committed." Our Rabbies, in consequence, said, “If a Nazarite who abstained from wine only, required an atonement, how much greater does he require who refuses the free gift of providence by abstaining from that which the Deity permits him to enjoy?" They, therefore, recommend that man is only to abstain from that which is prohibited by the law, and is not, by oath or vow, to deprive himself of those enjoyments which the law by its permission sanctions. They say, "Is it not sufficient for thee to abstain from that which the law prohibits? But wilt thou prohibit thyself from that which the law permits?" Constant fasting, and other penances beyond what the law ordains, are comprised in this remark; and it is with respect to them that Solomon saith, "Be not righteous overmuch, and be not overwise, why shouldest thou destroy thyself?" (Eccles. vii. 16.)

SECT. 2.-Man is to impress on his mind, that whatever he does is to be with the intention to glorify his Creator. His rising, his walking,

* Some zealots are in the habit of fasting from the expiration of one Sabbath until the commencement of the next; which custom Maimonides here reprobates.

his speech, and all his occupations are to have that aim. If, for instance, he is engaged in his daily avocations, he is not to aim at the gain only for its own sake, but as a means of obtaining what his preservation requires; such as food, raiment, and a dwelling for himself, his wife, and family. When eating, drinking, or indulging in conjugal endearments, his purpose is not to be the mere momentary gratification of his desires, but he is to take only such food as is wholesome and nourishing and not that which is pleasant to the palate only, if it be in any manner

pernicious. So that he is to consider all his food as a medicine required for his sustenance. In the midst of his endearments he is to recollect what is their aim; and even when he lies down to sleep, let it be with the intention to arise cheerful and refreshed for the service of his Creator: And thus even his sleep will be an act of worship to that Creator. For our Rabbies said, "Let the aim of all thou undertakest be the glory of the Deity." And thus Solomon says, "In all thy ways acknowledge him, and he shall direct thy paths." (Prov. iii. 6.)

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WITH the festival of Rosh hashana, ("the New Year,") begins the annual era called asereth ieme tschubah, ("the ten days of repentance,") terminated by the Iom hakipurim. On the Rosh hashana, Justice is the attribute of the day. The doom which it pronounces Mercy may temper; but that mercy must be implored, not by prayers only, but likewise by repentance and righteousness, comprising charity. Accordingly the prayers of Rosh hashana and of the Iom hakipurim both declare that Teschuba, Tephila, and Zedaka, repentance, prayers, and -righteousness," (charity,) turn away the evil doom. And as repentance sincere contrition for past sins, with the firm determination to avoid the like transgressions for the future,deservedly takes the first place among these three means of invoking mercy, the period especially devoted to implore the Divine pardon, preparatory to an amended life for the coming year, is called DAYS OF REPENTANCE." Accordingly it is customary to be more exact in attendance at prayers, more careful in conduct, and more liberal in charity, during these ten days than at any other period of the year; in the humble hope that sincere repentance, evinced in deed and thought, may induce Divine Mercy to mitigate the sentence which strict Justice pronounces on our transgressions. And

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it is in this sense that the Talmud says, (Treatise Rosh hashana, perek, or chapter, "the first,) R. Chrespadoi saith, R. Jochanan said, "Three books are opened on Rosh hashana,-one for the confirmed just, -one for the confirmed impious,and one for those between the two extremes. The first are immediately inscribed on the book of life; the second are immediately inscribed on the book of death; the third remain undecided until the Iom hakipurim. If their repentance is then found sincere and accepted, they are inscribed on the first; if found to be but outward and rejected, they are inscribed on the second book." And, as no one can presume to consider himself as confirmed just, it is only by sincere and heartfelt contrition that he can escape the fate of the impious.

The origin and institution of the Iom hakipurim is to be found in Leviticus xvi. 29: "And it shall be unto you a statute for ever: in the seventh month, on the tenth of the month, you shall afflict your souls, and do no work at all; the denizen, as well as the stranger that sojourneth amongst you: for on that day shall ye be atoned for, to purify you: from all your sins before the Lord shall ye be purified. The first amongst your sabbaths shall this day be unto you, and ye shall afflict your souls: this is an everlasting statute.

And