The remarkable change which we have noticed in the views of Jewish authorities, from

contempt to almost affectation of manual labour, could certainly not have been arbitrary.

But as we fail to discover here any religious motive, we can only account for it on the

score of altered political and social circumstances. So long as the people were, at least

nominally, independent, and in possession of their own land, constant engagement in a

trade would probably mark an inferior social stage, and imply either voluntary or

necessary preoccupation with the things of this world that perish with the using. It was

otherwise when Judaea was in the hands of strangers. Then honest labour afforded the

means, and the only means, of manly independence. To engage in it, just sufficient to

secure this result, to "stand in need of no one"; to be able to hold up one's head before

friend and foe; to make unto God moral sacrifice of natural inclination, strength and time,

so as to be able freely and independently to devote oneself to the study of the Divine

law, was a noble resolve. And it brought i s own reward. If, on the one hand, the

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alternation of physical and mental labour was felt to be healthy, on the other--and this

had been the main object in view--there never were men more fearlessly outspoken,

more unconcerned as to mere personality or as to consequences, more independent in

thought and word than these Rabbis. We can understand the withering scorn of St.

Jude (Jude 16) towards those "having men's persons in admiration," literally, "admiring

faces"--an expression by which the LXX translate the "respect" or "regard," or

"acceptance" of persons (the nasa panim) mentioned in Leviticus 19:15; Deuteronomy

10:17; Job 13:10; Proverbs 18:5, and many other passages. In this respect also, as so

often, St. Paul spoke as a true Jew when he wrote (Gal 2:6): "But of these who seemed to

be somewhat, whatsoever they were, it maketh no matter to me: the face of man God

accepteth not."

The Mishnah, indeed, does not in so many words inform us how the change in public

feeling, to which we have referred, was brought about. But there are plenty of hints to

guide us in certain short caustic sentences which would be inexplicable, unless read in

the light of the history of that time. Thus, as stated in the previous chapter, Shemaajah

admonished: "Love work, hate Rabbiship, and do not press on the notice of those in

power." Similarly, Avtaljon warned the sages to be cautious in their words, for fear of

incurring banishment for themselves and their followers (Ab. i. 10,11). And Rabbi

Gamaliel II had it (ii. 3): "Be cautious with the powers that be, for they only seek

intercourse with a person for their own advantage. They are as if they loved you, when

it serves for their profit, but in the hour of his need they do not stand by a man." In the

same category of sayings for the times we may rank this of Rabbi Matithja: "Meet every

one with a salutation of peace, and prefer to be the tail of lions, but be not the head to

foxes." It is needless to multiply similar quotations, all expressive of an earnest desire for

honourable in dependence through personal exertion.

Quite different form those as to trades were the Rabbinical views about commerce, as we

shall immediately show. In fact, the general adoption of business, which has so often

been made the subject of jeer against Israel, marks yet another social state, and a terrible

social necessity. When Israel was scattered by units, hundreds, or even thousands, but

still a miserable, vanquished, homeless, weak minority among the nations of the earth--

avoided, down -trodden, and at the mercy of popular passion--no other course was

open to them than to follow commerce. Even if Jewish talent could have identified itself

with the pursuits of the Gentiles, would public life have been open to them--we shall

not say, on equal, but, on any terms? Or, to descend a step lower--except in those

crafts which might be peculiarly theirs, could Jewish tradesmen have competed with

those around? Would they even have been allowed to enter the lists? Moreover, it was

necessary for their self-defence--almost f r their existence--that they should gain

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