embodying them are different in kind from the rest of the commandments. The latter are distinct, well defined, and the punishment for their transgression is fixed; they are unchangeable, and not capable of expansion. The dietary laws, e.g., are exactly the same now as they were in the days of Moses. So also the laws concerning Sabbath. What was then prohibited by the Sabbath is prohibited still. The ethical principles, however, are capable of development, and the moral standard rises with the progress of civilisation. Hence the constant dissatisfaction of prophets, preachers, and teachers with the moral principles of their followers. They have a higher standard of morality, and strive to raise the moral consciousness of their generations to their own height. It is, therefore, no wonder that the prophet Isaiah exhorts his brethren: “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil: learn to do well: seek judgment, relieve the oppressed, judge the fatherless, plead for the widow” (i. 16, 17). “He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from looking upon evil, he shall dwell on high,” &c. (Ibid. xxxiii. 15, 16). In the same sense the virtuous man is described by all prophets; also in Ps. xv. and Ps. xxiv. R. Akiba says: “‘Thou shalt love thy neighbour as thyself’ (Lev. xix. 18) is an important principle in the Torah,” but at the same time he shows what importance he ascribes to all other principles and precepts of the Law by most carefully examining the details of every one of them alike. The great Hillel told the Gentile who desired to become a Jew: “‘Do not to thy neighbour what is hateful to you;’ this is our whole religion;” but that he did not ignore the remainder of the Torah, or consider it as not essential, is proved by the additional words: “The rest is its explanation; go and learn” (Babyl. Talmud, Sabbath, 31a). Hillel only gave the proselyte a lesson which would lead him to obey all the words of the Almighty. Rabbi Simlai (Yalkut on Micah vi. 8) said: “Six hundred and thirteen commandments were given to Moses on Mount Sinai; David reduced them to eleven (Ps. xv.); Isaiah reduced them to six (xxxiii. 16, 17); Micah (vi. 8) to three; then Isaiah reduced them again to two (lvi. 1); and Habakkuk to one—Faith (ii. 4).” This Rabbi does certainly not mean to say that Isaiah cancelled some of the eleven virtues mentioned by David, or that Habakkuk only demanded Faith, and did not consider it essential that man should be righteous, truthful, &c. Rabbi Simlai intended only to point out that by training ourselves in the practice of certain virtues, the fulfilment of all Divine precepts will be greatly facilitated.