But it goes farther still, and extends this precept even to an idolater’s infant, which knows not its right hand from its left:— בת ישראל לא תיניק את בנה של נכרית מפני שמגדלת בן לעבודה אל כוכבים ומזלות ולא תילד את הנכרית עכו׳׳ם אבל מילדת היא בשכר משום איבה ׃ “A daughter of Israel shall not suckle the son of a heathen woman, because that would be to bring up a son for idolatry; neither shall she act as midwife to a heathen idolatress. But if she should, it must be for pay, on account of the enmity (that might otherwise be excited)”. (Hilchoth Accum, c. ix. 16.) What is meant by “pay, on account of the enmity,” is fully explained in the following passage, which forbids a Rabbinical physician to cure a sick idolater:— מכאן אתה למד שאסור לרפאות עובדי כוכבים ומזלות אפילו בשכר ואם היה מתירא מהן או שהיה חושש משום איבה מרפא בשכר אבל בחנם אסור ׃ “Hence thou learnest, that it is forbidden to cure idolaters even for pay. But if (an Israelite) is afraid of them, or is anxious on account of enmity, he may cure them for pay; but to do it gratuitously is forbidden.” Hence the commonest offices of humanity are forbidden. But the Talmud goes further still, and prohibits even the giving of good advice to these outcasts. ואסור להשיא עצה טובה לגוי או לעבד רשע ... ולא נתנסה דניאל אלא על שהשיא עצה טובה לנבוכדנצר ליתן צדקה , שנאמר להן מלכא מלכי ישפר עלך ׃ “It is forbidden to give good advice to a heathen or to a wicked slave.... Daniel was exposed to danger for no other reason than this, that he advised Nebuchadnezzar to give alms, as it is written, ‘Wherefore, O king, let my counsel be acceptable unto thee.’ (Dan. iv. 23, in English 27.)”[11] A more striking instance of the spirit of the Talmud can hardly be found. Nebuchadnezzar was the benefactor of Daniel, and had elevated him from the situation of a captive to the first dignity of the empire; and Daniel had not refused, but voluntarily taken upon himself the duties and responsibilities of the king’s chief adviser. Under such circumstances, an ordinary reader of the Bible would imagine that Daniel was bound by every tie of gratitude to his benefactor, of duty and fidelity to his sovereign, to give him the best advice in his power. No, says the Talmud. If the man be an idolater, gratitude, duty, and fidelity are out of the question; and because Daniel exercised those godlike graces, he was punished. It appears, at all events, on the Talmud’s own showing, that Daniel was not a Talmudist. These extracts seem sufficient to prove, that the Talmud altogether excludes idolaters from all benefit of the command, “Thou shalt love thy neighbour as thyself.” The system which makes it unlawful to save his life, to cure his sickness, to suckle his child, to help his wife in the hour of nature’s trial, or even to give him good advice, can scarcely be said to teach us to love all our fellow-men, without any regard to religious differences. It may, however, be said, that the