they had, massacring and banish ing them from their territories. The Jews had been amply indemnified for not being allowed to hold lands themselves by following commerce, applying themselves to the study of the sciences and other learning, (of which they appeared at one time to be the exclusive possessors in Europe,) practising medicine, &c., all which could not fail to distinguish them favourably in the social system; and during that period we cannot certainly imagine them marked by an ignoble mien or carriage But, from whatever causes it arose, those resources for supporting the dignity of their nature were rapidly taken from them.-Oppression and cruelties of every kind were practised against them, whilst restrictions upon their industry and talents were multiplied everywhere to such a degree as to drive the greater number to the most miserable shifts to maintain themselves and their families. Contempt and hatred were now superadded to the long list of cruelties and injustice that had been heaped upon them. And we are now arrived at that period in their history when the defects so much complained of, as being their characteristic traits, may be fairly traced to the ill treatment and worse laws which were in force against them, in almost every country where the unfortunates were sojourners. Would it be fair under such circumstances to judge the moral conduct and appearance of a people? Would not the humane and candid ascribe the defects complained of to the parties who were the real causes of them; and, regretting that a single instance of those enactments of a barbarous age should still be found in operation anywhere against this interesting people, would uot only desire, but join heartily, to have them abolished, and, if possible, to obliterate the recollection that they ever existed? But if there should be any, who, still deaf to the cries of humanity, wish to see perpetuated the oppressions, disabilities, and unmerited opprobrium under which the Israelites have so long groaned; and seeing the shifts to which many of them are unfortunately apt to resort for acquiring a morsel of bread for their starving families; and whilst practising mean, unworthy, and sometimes dishonest methods for procuring the bitter morsel, they are observed to have a downcast look and crouching carriage; let not such ungenerous persons triumphantly exclaim, "See what a low and mean countenance is here, the marks of conscious guilt that cannot look you in the face!"-Let such know that the conscience of the Israelite acquits him, in a great measure, towards his oppressor; but he is at that moment accusing himself of acting contrary to his law-that law which is graven on his heart, and is ever present to his mind, is occasioning his breast to be tortured at being driven to commit actions so unworthy of a professor of a religion that teaches far better things. The considerate and humane man of every persuasion will imagine what are the feelings of a being reared from his infancy in such a code of moral and religious laws as those of the Israelites, whilst, acting from dire necessity in a manner so contrary to the dictates of his own conscience, (for he can never divest himself of a sense of its impropriety, and putting on a reckless bearing, set all laws human and Divine at defiance,) he degrades himself and brings a reproach on the religion for which he would be ready to lay down his life. No infliction on the body by the rack can equal that produced by this compulsory resort to unworthy conduct, on the mind of its victim. An Israelite of the lowest cast has naturally an aspiration after the most noble attainments of his nature.-It cannot be otherwise when the meanest among them knows, that it is fortune only that places him below the wealthiest and proudest of his fellowmen-In the eye of his God he knows he is equal to any, for he has a portion in the high and noble destiny of his people. How bitter, then, must be his feelings when thus shut out from exercising the noblest attributes of his nature, and which his very religion teaches him it behoves him above all other people to culti vate, cherish, and practise! It proves how wonderfully his law preserves him, among so many trials, from the commission of any great crimes, and from being worse than he is. But whilst we offer this excuse for him we regret likewise, that the love of his law, and his desire to serve his God, do not always, and in every case, and under every circumstance fortify him against those assaults on his virtue. The past cannot be recalled-The present is ours; and the future may be so likewise, in some measure, through our exertions and the powerful interposition of the Almighty. Oppressions and degradations have greatly diminished everywhere. In this country they may be said to have nearly become extinct altogether; and we trust what remains of them may soon be obliterated from the code of every nation :-But if they should not,-or if they should ever again become as great and numerous as they were, unfortunately, at former periods, we raise our voices to implore, to supplicate our people to press the precepts of their religion close to their hearts;—to let nothing induce them to bring a reproach upon it by acting coutrary to the commands of their God ;-to die rather than infringe any single one of the great principles it inculcates.— Let them abstain from all evil,-govern their passions, and let benevolence towards the whole human race reign supreme in their breasts. Let them do all these and rely upon their God, and they will find, that "His hand is not shortened that he cannot help them when they call upon Him." A. A. L. plation, and will discharge his social SHAMMAI said, "Make thy law a settled appointment; say little and do much; and receive every man cheerfully." (I. xv.) COMMENTARY. Make thy law a settled appointment-Our teacher uses p to denote a something which is constant and settled; meaning to say," Let the law be thy constant and settled occupation." His intention is by no means to exclude those avocations which are altogether unconnected with the study of the law; but, in recommending us to keep the law, its commandments, and doctrine's constantly present to our minds, he intimates that even our every-day pursuits will become purified, and will contribute to strengthen us in the observance of the law. For as a man putting up at an inn does not in that temporary dwelling find those domestic comforts which his own home affords, and therefore shortens his stay as much as possible, in order to return with a new zest to his own fire-side; so likewise man, keeping constantly before his eyes the law of his God and its study, will, even while he is performing his necessary calling, be longing for the hour of contem Say (but) little and do much-Having told us what ought to be our principal pursuit, our instructer follows it up, by giving us a most salutary counsel. It is generally the case that when men constantly and intensely reflect on a particular subject, it is apt entirely to engross their conversation; and while men are thinking and talking, they too often neglect to perform. Against this abuse our teacher cautions us, in these few but appropriate words: Say little and do much." Say little: Do not on every occasion, proper or improper, in season or out of season, show off thy acquaintance with and intense study of the law, lest thou be justly accused of vain-glory and of hypocrisy. But do much. Teach by example, more than by precept. Obey the law, perform its commandments, and practise the virtues it enjoins, silently, without calling the attention of men to thy piety and worth; and when the season for exertion arrives, let thy deeds ever exceed thy words. us Receive every man cheerfully-Having thus impressed upon our mind, that the law of God is to be our constant occupation; and having cautioned us against permitting words to supersede deeds in our performance of the duties it enjoins; our teacher proceeds to warn against another error incidental to human nature. It is but too often the case, that men whose minds are fixed on any important subject of meditation, grow careless to what surrounds them. Absorbed by the intensity of their own reflections, they cannot brook interruption, and consider every attempt to engage their attention as an intrusion which they repel either by word or look. Such, however, must not be the case with him whose meditations are fixed on God's holy law: He must recollect, that it is not for himself alone that his mind is thus occupied; that the principal intention for his studying the law and obeying its commandments is, that he may fairly acquit himself of his duties towards his fellow-men: To love them, is one of the principal commands of the law. This love is not to be confined to thought or idea alone, but is to be actively evinced whenever occasion offers. However deeply, therefore, thy mind is engaged in study and contemplation, however profoundly absorbed in meditation, still receive every man cheerfully." Whatever his creed or nation, whatever his rank or station, he is a man, he is thy brother; therefore receive him cheerfully, and regret not his presence as a loss of time, and as the cause which diverts thee from thy important pursuit: For, however important that pursuit may be, still all men without exception have a claim on thy kindness. 66 the I have found nothing more salutary for the body than silence- Our teacher here uses the word for the body, in order to impress on our minds, that in worldly affairs and in our intercourse with mankind, silence, the virtue of speaking only in proper season and strictly to the purpose, is of the utmost importance. And as abstaining from needless and incautious words is most salutary, the reverse must naturally be pernicious. This is a general rule to be observed in all worldly matters. RABBI SIMEON, the son of Gamaliel, said, "All my days I have grown up (or been reared) among the wise, but have found nothing more salutary for the body than silence. The primary object is not the giving of precepts, but it is practical example; and much talk produces sin." COMMENTARY. All my days I have grown up (or been reared) among the wise-The word 77, (which we translate to grow up, or to be reared," derived from the root "to grow large," is generally applied to children only. Our teacher, however, though grown to man's estate and even to advanced age, still uses the word in order to impress on us the important truth, that man's education is not confined to the period of his growth and progress from infancy to manhood; but that throughout his whole life-time he is not only susceptible of further improvement or education, but that until the hour of his death he actually does continue to be reared for future good or evil according to the associations and impressions by which he is influenced. the The primary object is not giving of precepts, but the practical example-In religious matters, however, it is our duty to speak, to exhort, and to instruct. But, even in these, our teacher takes care to tell us that it is not precept alone which works beneficially on the mul titude, but that practice operates far more powerfully and efficaciously; that therefore, however eloquent a teacher may be, however persuasive his accents, or irresistible his appeal, let him not consider these gifts as primary means of instructing his flock, but let him recollect, that where words fail deeds tell, and that one bright and practical example instructs more forcibly than do numbers of the most brilliant discourses. And much talk produces sin-Our teacher here uses the word son and not, to express "sin." The former of these words denotes the separating from good and the inclining to what is evil, which is natural to man: Whereas the second denotes the actual commission of a sinful deed. The inclination towards good and that towards evil are both inherent in man. The wise and pious man knows how to secure the ascendancy to his good inclinations by checking the evil ones ere they are developed. He exercises constant vigilance to keep the latter in a state of subjection. In order to do this effectually, his mind must be properly trained; and it requires on his part the practice of constant, profound, and unremitting attention. It is, however, more easy for man to be on his guard in the exercise of every other corporeal_faculty than in that of speech For as his thoughts are more concentrated within himself during ex the performance of any other aet, his senses and powers are more controlled by his mind than while speaking, as part of his attention is then naturally absorbed by external objects; he is, therefore, more posed to sin in his discourse than at any other time. It is possible that his anger may be aroused, and seek vent in harsh language, putting_another to the blush; slander or calumny may be uttered by his evil passions; secrets may be hetrayed, or confidence abused. For those evil inclinations which are extant within him, and kept in a state of quiescence by dint of constant watchfulness, are now on the alert to find a valve for the expansion of their activity; and his reflections being turned from himself to what is passing around him, they give him the slip, invade his mind, usurp the direction of his words, and frequently lead him on to sin. In this sense the wise Solomon said, "In many words sin cannot be avoided; but he who is sparing of his lips is wise." (Prov. x. 19.) The summary of our teacher's counsel is, Let thy example teach, rather than thy precepts. Be sparing of thy words. Consider every speech which thou utterest as a distinct action, which requires mature reflection ere it is undertaken; then wilt thou preserve the ascendancy over thy evil inclinations, and avoid sin. He further said, "The existence of on, the universe, rests on three things. On 7, law or justice, truth, and peace. For it is said, (Zech. vii. 16,) "Truth, justice, and peace shall ye judge in your gates." (I. xviii.) eternity to eternity thou art God; " (Psalm xc. 2;) meaning, from eternity of the past to eternity in future. 3. It likewise denotes life of a distinguished kind, either in this world or in the next: Accordingly the Rabbies use by to denote temporal life, and any to denote eternal life. 4. In Rabbinical phraseology it denotes the social state and its institutions. These four different significations are, however, here combined by our teacher, who says that the universe, the duration of time, life here and hereafter, and society with its institutions, all depend upon these three principles. On 1, Taw (or justice)—The universe is regulated by the law of creation. To this law it owes the immutable order, according to which the various operations of its manifold and distinct parts are performed. Any interruption of this order, and consequent violation of law, (which in the equipoise of the various systems is strictly just, being the emanation of Perfect Wisdom,) would confuse and destroy the universe. The duration of time, which is known but by the existence of the universe, must of course depend on the same law. In like manner as the universe is guided by the law of creation, man has given to him for his guidance the revealed law and will of his God. And as man is a free agent, it is only by a due observance of this law in his present state that he can attain the life to come. The general law of nature is preservation. If we sometimes behold a momentary departure from this general tendency of the law of nature, and witness partial destruction produced by earthquakes, volcanoes, and the like, we may rest assured that even these apparent exceptions do in reality conform to the general rule, and contribute to the preservation of the whole. Thus, when the law condemns the murderer to suffer death, its purpose is likewise the preservation of the whole; and therefore it is said, "The earth is not expiated for the blood that is shed on it, except by the blood of him who shed it." (Numbers xxxv. 33.) This punishment is therefore inflicted in strict accordance with the law of nature. The institutions of society, as they are the offspring of law, depend on law for their support; and must sink in the chaos of anarchy, the instant the wholesome restraint of law is suspended or withdrawn. On truth-The word, “truth," denotes either an idea, expression, or action corresponding with reality. Ideas are true, when they are exempt from error. Expressions are true, when they are not only exempt from error, but likewise from premeditated falsehood, or are divested of every tendency to lead others to erroneous conclusions. Actions are true, when they are in unison with the inward thought, and to the purpose intended to be attained. In this last sense the ,חתמו של הקב"ה" אמת Rabbies say "The signet of the Holy One (blessed be HE) is truth." Their meaning is, that, throughout his boundless sphere of influence and action, every thing past, present, and to come, corresponds and is in unison with that vast and incomprehensible purpose, known to himself alone, which led to creation. Therefore our teacher tells us, that the universe depends for its existence on truth; that, as the duration of time is dependent on the law of creation, (which itself is governed by truth, or the immutable purpose of the Deity,) it of course ensues, that time likewise owes its existence to truth. While thus truth in action regulates the universe, it is truth in idea and expression when made known; and this, inculcated by the revealed law of God, regulates our conduct in this life, that we may be found worthy of the life to come. Lastly, society and its institutions combine for their support all the various gradations of truth,-in idea, in expression, and in action. The assertion is false, that the prevalence of error, or misleading mankind, can promote the stability of social institutions. This falsehood has ever been the cause of unhappiness to human society; for, all the ills with which it has ever been plagued, or under which it still groans, are the genuine offspring of error and craft; which, though they may lord it for a time, yet always end with undermining and crushing the frail and baseless fabrick which themselves have raised. On the contrary, the more completely the films of error are dissipated, and the more powerfully the rays of truth illumine all mankind, the more firmly will the bonds of society be knit, the more stable will its institu tions become, the more unlikely (not to say impossible) will be the relapse into error and its attendant ills, and the more constant, universal, and solid will be the spread of happiness. On peace-The principal meaning |