(2.) Master and Servant.—The relation between master and servant is legally regulated by the same rules as that between employer and employed. Strict honesty in the fulfilment of the duties undertaken by either party is the basis of a good understanding between master and servant. The former must not exact from the latter more than was agreed upon, and the latter must not fail to perform all that he has undertaken to do. The relation between master and servant can be made more pleasant on both sides, if they are sensible enough to recognise their mutual obligations. On the part of the master, it is necessary that he should consider his servant as a human being like himself, who has a right to expect due reward for faithful service. A treatment of the servant from this point of view inspires him with a feeling of regard and attachment for his master, which finds expression in good and honest service. The servant will feel comfortable in his work, and be convinced that to be a servant is no degradation.—“Thou shalt not defraud an hired servant that is poor and needy, whether he be of thy brethren or of thy strangers that are in the land within thy gates” (Deut. xxiv. 14). (3.) Rich and Poor.—“The rich and poor meet together: the Lord is the maker of them all” (Prov. xxii. 2). Those who are fortunate enough to possess more than is wanted for the necessities of life, are expected to spend part of the surplus in relieving those who possess less than they require for their maintenance. Sympathy towards the poor and needy is the duty of the rich; gratitude towards the generous and benevolent is the duty of the poor. But the rich must by no means make their gifts dependent on the signs of gratitude on the part of the poor; they must even avoid eliciting expressions of thanks, as these lead too often to flattery, hypocrisy, and servility. The rich find ample reward for their benevolence in the joyous feeling that Providence has chosen them as the means of diminishing the sufferings, the troubles, and the cares of some of their fellow-men. (4.) The following have a just claim on our respect:— Learned Men (‏תלמידי חכמים‎), who, even if not directly our teachers, in many ways benefit us by their learning. “It is a great sin to despise or to hate the wise: Jerusalem has chiefly been destroyed as a punishment for the contempt shown for the learned; as it is said (2 Chron. xxxvi. 16), ‘They mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people till there was no remedy’” (Maimonides, l. c. vi. 11). “He who despises talmide-chachamim,” says Rab, “has no remedy for his disease” (Babyl. Talm. Shabbath, 119b), and belongs to those who forfeit their portion in the world to come (‏אין להם חלק לעולם הבא‎, ibid., Sanhedrin 90).