unrealizable professions. In Judaism alone spirit and practice were at one, so that each inspired the other and secured human excellence. "Not theory but practice is the root of the matter" ([Hebrew: l' hmdrsh 'kr 'l' hm'sha]), according to the rabbis:[152] and Philo, who, contemplative philosopher as he was, yet recognized the all-importance of conduct, writes in the same spirit:[153] "We must first study and then act, for we learn, not for learning's sake, but in order to action." Philo seeks to arrange the law under general moral heads, and he finds in the Decalogue the holy text upon which the rest of the code is but a commentary. He may be following a tradition common among all the Jews, for in the Midrash to Numbers (xiii) it is said that the six hundred and thirteen precepts are all contained in the Ten Commandments: [Hebrew: shtrig mtsvt klilit bhn]. We do not know, however, in what way the early rabbis carried out this idea, whereas we possess Philo's arrangement; and some of its features are very suggestive.[154] To the first two commandments he attaches the ritual laws relating to priests and sacrifices, to the fourth the laws of all the festivals, to the seventh the criminal and civil law, to the tenth the dietary laws. The Decalogue he conceives as falling into two divisions, between which the fifth commandment is a link. For the first four commandments are ordinances that determine man's relation to God, and the last five those which determine his relation to his fellows. Honor of the parents is the link between the Divine and the human virtues, even as parents themselves are a link between immortal God and mortal man. Corresponding to the two divisions of the Decalogue are the two generic virtues which the Mosaic legislation has set as its goal, piety, and humanity, or what the rabbis called charity ([Hebrew: tsdka]). "He who loves God, but does not show love towards his own kind, has but the half of virtue."[155] Thus in one and the same age Hillel, incited by a single scoffer, and Philo, moved by the taunts of a tribe of anti-Semites, looked for the most vital lesson of the Torah, and they found it alike in "the love of our neighbor." That was Judaism on its practical side.