“The poor of the idolaters are to be fed with the poor of Israel _for the sake of the ways of peace_. They are also permitted to have part of the gleaning, me forgotten sheaf, and the corner of the field, _for the sake of the ways of peace_. It is also lawful to ask after their health, even on their feast-day, _for the sake of the ways of peace_; but never to return (literally, reiterate) the salutation, nor to enter the house of an idolater on the day of his festival to salute him. If he be met in the street, he is to be saluted in a low tone of voice, and with a heavy head. _But all these things are said only of the time that Israel is in captivity among the nations, or that the hand of the idolaters is strong upon Israel. But when the hand of Israel is strong upon them, we are forbidden to suffer an idolater amongst us, even so much as to sojourn incidentally, or to pass from place to place with merchandize._ He is not to pass through our land until he take upon him the seven commandments given to the children of Noah, for it is said ‘They shall not dwell in thy land,’ (Exod. xxiii. 33,) not even for an hour. But if he take upon himself the seven commandments, then he is a proselyte permitted to sojourn (גר תושב).” Hilchoth Accum, c. x. 5 &c. This is the passage alluded to, and the reader may now judge whether the words, “For the sake of the ways of peace,” can be interpreted as the Bavarian Catechism renders them, “for the good of society.” If so, then “the good of society” is to be consulted only whilst the Jews are in captivity, and the Gentiles have got the power: but as soon as the Jews get the the power, “the good of society” may safely be disregarded. The meaning plainly is, that in the present position of affairs it is advisable to keep the peace between Jews and Gentiles, inasmuch as the Gentiles are at present the strongest. Now, then, it is expedient to visit the sick, and feed the poor, and bury the dead of the Gentiles, for this will promote that object; but when the tables are turned, and the Gentiles are the weakest, there will be no necessity “for the ways of peace,” or, as the Bavarian Catechism has it, “for the good of society.” It is plain, therefore, that the passage cited by the French deputies and the Bavarian Catechism, does not answer the purpose for which it is cited. It does not prove that the Talmud teaches us to love our fellow-men as ourselves, whatever be their religious opinions. On the contrary, it teaches that a wide distinction is to be made between one class of religionists and another: and that if men be idolaters, we are to show them no kindness, except for fear of the consequences that might result from betraying our real sentiments. When, therefore, the Jewish deputies and the compilers of the Bavarian Catechism asserted the true explanation of the Mosaic command, “Thou shalt love thy neighbour as thyself,” it is plain that they had not learned it from the Talmud, but somewhere else.