We said, in our last number, that “the pious of the nations of the world” are, according to the oral law, those who have received the seven commandments of the sons of Noah. We said that of the laws laid down for their own conduct, some, as for instance that respecting divorces, are such as would introduce confusion and misery into Gentile society—and that others, referring to the administration of justice by Rabbinical tribunals, are extremely unjust. But the advocates of the oral law think, nevertheless, that it is very tolerant, more tolerant than the New Testament, because it says that “the pious of the nations of the world have a share in the world to come.” Now we cannot help feeling a curiosity to know how great or how small that share will be. And this our curiosity is excited by the following information, which the oral law commands to be communicated to a Gentile who wishes to turn Jew:— וכשם שמודיעין אותו עונשן של מצוות כך מודיעין אותו שכרן של מצוות , ומודיעין אותו שבעשית מצוות אלו יזכה לחיי העולם הבא , ושאין שום צדיק גמור אלא בעל החכמה שעושה ויודען ׃ ואומרים לו הוי יודע שהעולם הבא אינו צפון אלא לצדיקים והם ישראל , וזה שתראה ישראל בצער בעולם הזה טובה היא צפונה להם שאין יכולין לקבל רוב טובה בעולם הזה כאומות , שמא ירום לבם ויתעו ויפסידו שכר העולם הבא כענין שנאמר וישמן ישורון ויבעט ׃ ואין הקדוש ברוך הוא מביא עליהן רוב פורענות כדי שלא יאבדו אלא כל האומות כלין והן עומדין וכו׳ ׃ “As they are to make known to him the punishments attached to the commandments, so they are also to inform him of the rewards for keeping them. They should inform him, that, by the doing of these commandments, he will be worthy of everlasting life; and that there is no perfectly righteous man, except that possessor of wisdom who does and knows them. And they are to say to him, Be assured that _the world to come is laid up for none but the righteous, and they are Israel_; and as to this that thou seest Israel in trouble in this world, their good things are laid up for them, _for they cannot receive an abundance of good things in this world, like the nations_. Their heart might, perchance, be lifted up, and they might go astray, and lose the reward of the world to come, as it is said, ‘Jeshurun waxed fat and kicked.’ The Holy One, blessed be he, brings upon them the abundance of afflictions for no other reason than this, that they may not be lost. _All the nations shall be utterly destroyed_, but they shall abide.” (Hilchoth Issure Biah., c. xiv. 3-5.) To us this sounds very much like a flat contradiction to the above declaration, that “the pious of the nations of the world have a share in the world to come.” Here, on the contrary, it is stated that the blessings of that state are reserved “for none but the righteous, and they are Israel;” and again, “All the nations snail be utterly destroyed.” And it is even implied that the nations get their good things in this world, and do not suffer affliction, as they are not to