two Israelites, they must go before their own judge.[54] It is sinful to have recourse to foreign tribunals, and all the decisions of the latter, when adverse to Jews, must be quashed. Although the heathen court pass sentence according to Hebrew Law, the plaintiff or denouncer becomes impious, sacrilegious, and religiously excommunicated, whilst the Rabbi is bound to make him lose his cause by every possible contrivance, even by suborning false witnesses against him. And at last due punishment must be dealt out. The latter is not a Biblical command, but it results from the commentaries on the Talmuds. When these works were written Muhammadanism did not exist; Muslims therefore are now included amongst the Gentiles. They are not, however, like the Christian idolaters. In tract Keritoth (or Excision, the seventh of the fifth order, Kodashim) the learned R. Moshe Meimunah, after describing a fight between two bulls,[55] the one belonging to a Jew, the other to an Egyptian, declares (p. 36) that, in case of a dispute between men of these different races, the Hebrew, if in the right, should go to the local authority and say, “See, such is the Law!” But he must not do so if he prefer the Jewish tribunal. The Rabbi adds that no one should be astonished at such a condition, for all who do not keep the revealed commandments are not men, but beings whose sole purpose upon earth is to serve men. Tract Muad Katon (Little Feast, eleventh of the second order) forbids Jews to salute Gentiles unless in fear of them, and even then never twice. When it was observed to the author that many Scribes had so done, he replied that doubtless it was with some such mental reservation as this, “I salute thee, A., son of B.,” meaning the Rabbi who had taught the speaker to read the Scriptures (p. 62). El Ruzich, in his commentaries on the Talmudic tract Abodah Zarah, speaking of Hebrew accusers of Hebrews and eaters of flesh not ceremonially killed, declares their death to be a necessity. At this point it may be advisable to offer a short view of the two Great Schools of the Holy Land which have influenced Jewish thought in Christian times. These are, first, that of Tiberias, whence issued the Talmud of Jerusalem, followed by the Talmud of Babylon; and, second, the School of Safed, which rendered itself remarkable by the extreme opinions of its commentaries and glossaries.[56]