Since the time of Moses Mendelssohn (1728-1786), the chief Jewish dogma has been that Judaism has no dogmas. In the sense assigned above this is clearly true. Dogmas imposed by an authority able and willing to enforce conformity and punish dissent are non-existent in Judaism. In olden times membership of the religion of Judaism was almost entirely a question of birth and race, not of confession. Proselytes were admitted by circumcision and baptism, and nothing beyond an acceptance of the Unity of God and the abjuration of idolatry is even now required by way of profession from a proselyte. At the same time the earliest passage put into the public liturgy was the Shema' (Deuteronomy vi. 4-9), in which the unity of God and the duty to love God are expressed. The Ten Commandments were also recited daily in the Temple. It is instructive to note the reason given for the subsequent removal of the Decalogue from the daily liturgy. It was feared that some might assume that the Decalogue comprised the whole of the binding law. Hence the prominent position given to them in the Temple service was no longer assigned to the Ten Commandments in the ritual of the Synagogue. In modern times, however, there is a growing practice of reading the Decalogue every Sabbath day. What we do find in Pharisaic Judaism, and this is the real answer to Harnack (_supra_, p. 15), is an attempt to reduce the whole Law to certain fundamental principles. When a would-be proselyte accosted Hillel, in the reign of Herod, with the demand that the Rabbi should communicate the whole of Judaism while the questioner stood on one foot, Hillel made the famous reply: 'What thou hatest do unto no man; that is the whole Law, the rest is commentary.' This recalls another famous summarisation, that given by Jesus later on in the Gospel. A little more than a century later, Akiba said that the command to love one's neighbour is the fundamental principle of the Law. Ben Azzai chose for this distinction another sentence: 'This is the book of the generations of man,' implying the equality of all men in regard to the love borne by God for His creatures. Another Rabbi, Simlai (third century), has this remarkable saying: 'Six hundred and thirteen precepts were imparted unto Moses, three hundred and sixty-five negative (in correspondence with the days of the solar year), and two hundred and forty-eight positive (in correspondence with the number of a man's limbs). David came and established them as eleven, as it is written: A psalm of David--Lord who shall sojourn in Thy tent, who shall dwell in Thy holy mountain? (i) He that walketh uprightly and (ii) worketh righteousness and (iii) speaketh the truth in his heart. (iv) He that backbiteth not with his tongue, (v) nor doeth evil to his neighbour, (vi) nor taketh up a reproach against another; (vii) in whose eyes a reprobate is despised, (viii) but who honoureth them that fear the Lord. (ix) He that sweareth to his own