To return to Aboab’s original work, Lamp I deals with Retribution, Desire, and Passion, Honor, and High-place--the motives and ends of moral conduct. In Lamp II is unfolded the rabbinic teaching on Irreverence, Hypocrisy, Profanation of the Name, Frivolity as distinct from Joy--the causes which impede morality. Then, in Lamp III--the largest Lamp of all the seven--we have morality at work practically, and are instructed as to the worth of religious exercises, charitable life, social and domestic virtue, justice in man’s dealings with his fellows. Next, in Lamp IV, is unfolded the duty and the great reward of studying the Law, as a beautiful corollary to the love and fear of God. Far-reaching in its analysis of the human soul is Lamp V, on Repentance. Lamp VI may be described as presenting the good Rule for body and mind, the amenities of life as shown in character. Or perhaps one might better put it that this section shows us how to be gentlemen, clean, wholesome, considerate. Then Lamp VII completes the whole. It sets out the ideals of Humility and Modesty, virtues which are the end, nay, the beginning also, of the noblest human possibilities, for these virtues are first in those wherein man may imitate God. Appropriately, Aboab follows up his glorious eulogy of Humility with a full confession of his own shortcomings. He knows that his compilation is imperfect. “Some things I have omitted,” he explains, “because I have never read them; others because I have forgotten them.” “Some passages I left out,” he goes on, “as too abstruse for general reading, others as alien to the purpose of my book, others again because liable to misunderstanding, and liable to do more harm than good.” Wise man! Unfortunately not every imitator of Aboab has displayed the same excellent judgment. The olden Jewish literature is so abundantly full of beauties that it is an ill-service to repeat the few things of lesser value. Aboab’s _Candelabrum of the Light_ is in this respect superior to its great rival, Ibn Habib’s _Well of Jacob_. Up to half-a-century ago the two books must have run each other very close as regards the number of editions; more recently Ibn Habib’s book (the _‘En Ya’akob_) has probably surged ahead. Readers may be reminded of the difference in method. Ibn Habib takes the talmudic tractates one by one, and extracts from each its _haggadic_ elements. There is no attempt at any other order than that of the Talmud. The _Well of Jacob_, moreover, includes everything, the folk-lore as well as the ethics. To the student, Ibn Habib’s service was greater than Aboab’s; the relation is reversed from the point of view of the man or woman in search of vital religion.