might even extend it to the case of a Jewess. Hence again the deduction that only the Hebrews are human beings (p. 35).[51] Tract Arubim (second of the second order, Seder Moed, Of Appointed Seasons) declares (p. 62) that if a Jew live under the same roof with a Gentile who breaks the Sabbath (Saturday),[52] the former, lest he be robbed, should drive out the latter by hiring the whole house. But he may expel the heathen as he can or as he pleases; all tenements inhabited by others than Jews are dens of beasts which cannot become householders. The “son of Noah” who steals even a farthing should be put to death--one of ten commandments given by God in His covenant with Noah--and he cannot be pardoned unless he restore the stolen goods. But God enjoined this restitution only upon Gentiles becoming Israelites (_i.e._ sojourning proselytes); all other thieves must be instantly and pitilessly slain. In tract Ohaleth (second of the sixth order, called Seder Taharoth, or Of Purification) we read (§ 6) that the graves of Gentiles cannot be held impure because they are not tenanted by human beings, and that when the law declares sitting upon tombs a cause of defilement it alludes only to those of Jews. Chapter Baba Bathra (third tract of the fourth order) declares (§ I, p. 10, also repeated in another part of the same tract) that all alms given by Jews are acceptable to God, whereas those of the Gentiles are so many sins because their objects are ostentation and the preservation of their children. If, however, the Jew declare that his alms-deeds are meant to save his family and to win Paradise, still they are grateful to Jehovah--a privilege allowed only to the children of Israel. In the same tract we are also informed that Esau, the son of Isaac, sinned five times in one day, by committing adultery with a heathen, by slaying his neighbour, by profaning the name of his God, by insulting the resurrection of the dead at the coming of the Messiah, and by degrading the rights of primogeniture.[53] Rabbi Shalomon argues, from the fact of Ishmael laughing when his brother Isaac was born, that Sarah concluded therefrom, either that he held her to be an adulteress, or that she saw him commit a murder; thus he draws the deduction that Ishmael had broken the Seven Commandments, and that consequently his descendants cannot bear witness against Jews (p. 16).