be drawn after an uniform method; for the Talmud is a voluminous and heterogeneous work, in which even the same subject often turns up in different passages, where it is explained in different ways. Besides these two there are several other commentaries which treat the subject further, and even make corrections on the two just mentioned. Indeed, every rabbi, if he possesses sufficient acuteness, is to be viewed as a living commentary on the Talmud. But the highest effort of the mind is required to prepare a selection from the Talmud or a code of the laws deducible from it. This implies not only acuteness, but also a mind in the highest degree systematic. Herein our Maimonides undoubtedly deserves the first rank, as may be seen from his code, _Jad Hachazekah_. The _final_ stage in the study of the Talmud is that of disputation. It consists in eternally disputing about the book, without end or aim. Subtlety, loquacity, and impertinence here carry the day. This sort of study was formerly very common in the Jewish high schools;[20] but in our times along with the schools it has also fallen into decay. It is a kind of Talmudic scepticism, and utterly incompatible with any systematic study directed to some end. CHAPTER VII. Joy endureth but a little while. After this digression on the study of the Talmud I return to my story. As already mentioned, I was sent to school at Iwenez. My father gave me a letter to the chief rabbi of this place, who was a relation of ours, requesting him to give me in charge to an able teacher, and to give some attention to the progress of my studies. He gave me however in charge to a common schoolmaster, and told me I was to visit him every Sabbath in order that he might examine me himself. This injunction I punctually followed; but the arrangement did not continue long; for at one of these examinations I began to dispute about my lessons and suggest difficulties, when, without replying to them, the chief rabbi asked me if I had stated these difficulties to my teacher also. "Of course," I replied. "And what did he say?" asked the chief rabbi. "Nothing to the point," I replied, "except that he enjoined silence on me, and said, 'A youngster must not be too inquisitive; he must see to it merely that he understands his lesson, but must not overwhelm his teacher with questions.'" "Ah!" said the chief rabbi, "your teacher is altogether too easy, we must make a change. I will give you instruction myself. I will do it merely out of friendship, and I hope that your father will have as little to say against it as your former teacher. The fee which your father pays for your education, will be given to your teacher without deduction."