inculcated towards the stranger as well as the Israelites. But an acquaintance with the oral law would compel him to retract this commendation, for there universally the stranger is interpreted to mean, "a proselyte to Judaism," as for instance—
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"To love the stranger who comes, and is gathered under the wings of the Shechinah, is to fulfil two affirmative precepts; one, because he is included in the number of those considered 'neighbours,' and a second, because the law says, 'Ye shall love the stranger.'" (Hilchoth Deoth. c. vi. 4.) Here, then, that comprehensive word "stranger" is narrowed down to the signification "religious proselyte," and abundance of similar passages have already been given in Nos. 4 and 5. But even with this great drawback we admit that there is much to be commended in the above commandment. We are quite willing to recognize all the good which we can, and therefore add another passage or two which deserve notice.
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"It is a characteristic of the pious, who set the Lord always before them, and in all their ways acknowledge him, that in the time of their joy they multiply still more the blessings and praises of the Holy One, blessed be He, who makes them to rejoice. At such a season, too, a man ought to think, if such be the joy of this world, which is vanity, for it is followed by sorrow and trouble, what will be the joy of the world to come, which is everlasting, and to which no sorrow can succeed." (Arbah Turim, ibid.) This passage also, as resting upon the unsophisticated Word of God, must receive unqualified assent. The character of the pious is here beautifully described by the union of two passages of Scripture. They are those "who set the Lord always before them," (Ps. xvi. 8,) and who "in all their ways acknowledge him." (Prov. iii. 6.) God grant that all, both Jews and Christians, may earnestly endeavour to realize this character. The piety of this passage is equalled by the prudence of one of their police regulations for the three great feasts.
