him from the situation of a captive to the first dignity of the empire; and Daniel had not refused, but voluntarily taken upon himself the duties and responsibilities of the king's chief adviser. Under such circumstances, an ordinary reader of the Bible would imagine that Daniel was bound by every tie of gratitude to his benefactor, of duty and fidelity to his sovereign, to give him the best advice in his power. No, says the Talmud. If the man be an idolater, gratitude, duty, and fidelity are out of the question; and because Daniel exercised those godlike graces, he was punished. It appears, at all events, on the Talmud's own showing, that Daniel was not a Talmudist. These extracts seem sufficient to prove, that the Talmud altogether excludes idolaters from all benefit of the command, "Thou shalt love thy neighbour as thyself." The system which makes it unlawful to save his life, to cure his sickness, to suckle his child, to help his wife in the hour of nature's trial, or even to give him good advice, can scarcely be said to teach us to love all our fellow-men, without any regard to religious differences. It may, however, be said, that the passages adduced lead to this conclusion only by inference, and that none of them expressly declares that an idolater is not our neighbour. We shall, therefore, add a few passages where this is plainly taught.
(
Hebrew characters)
"He that steals from a Gentile, or he that steals property devoted to sacred purposes, is only to pay the principal: for it is said, 'He shall pay double unto his neighbour.' (Exod. xxii. 8, English 9.) To his neighbour, not to devoted property. To his neighbour, and not to a Gentile." (Hilchoth Genevah, c. ii. 1.) The same decision is given with respect to the law found, Levit. v. 20, in English vi. 1, "If a soul sin, and commit a trespass against the Lord, and lie unto his neighbour, . . . all that about which he has sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto." The oral law says—
(Hebrew characters)
"He that sweareth to a Gentile must pay the principal, but is not bound to add the fifth part—(why not?) because it is said, 'and lie unto his neighbour.'" (Hilchoth Gezelah, c. i. 7.) So that the reason here assigned why the Gentile is not to get the fifth part in addition, is, because he is not a neighbour. In like manner, in the 11th chapter of this same treatise, which treats
