(4.) As members of the same religious community, we must unite in working for the well-being of the whole body. “Do not separate thyself from the congregation” (Aboth ii. 4) is a principle taught by the great Hillel. A Jew who violates this principle, and keeps aloof from his brethren, unwilling to take his share of the communal burdens, is guilty of a serious dereliction of duty, and is set forth in the Talmud as an example of most disgraceful conduct. “When your brethren are in trouble, do not say, ‘I have my home, my food and drink; I am safe.’ If you ever were to think so, the words of the prophet would apply to you: ‘Surely this iniquity shall not be purged from you till you die’.” “He who does not join the community in times of danger and trouble will never enjoy the Divine blessing” (Babyl. Talm. Taanith, p. 11a); “He who separates from the ways of the community has no portion of the world to come,” הפורש מדרכי צבור אין לו חלק לעולם הבא (Maim., Mishneh-torah, Hilchoth Teshubah iii. 6).
(5.) As to members of another community, we have to show due regard for their religious convictions, and not to wound their feelings in respect of anything they hold sacred. Respect for the religious feelings of our fellow-men will increase their regard for our own religion, and evoke in them the same consideration for our religious feelings. All our duties towards our fellow-men are equally binding upon us whether in relation to members of ether faiths or of our own. [[313]]
(6.) Employers and employed, sellers and buyers, must act towards each other with the strictest honesty. In cases of dispute a friendly explanation or discussion is more likely to promote the interest of both parties than mutual animosity. Each party must bear in mind that prosperity depends on the co-operation of the other party, and not on its ruin.
Note.—We meet in the Talmud and works based on the Talmud with dicta which seem at first sight to exclude Gentiles (עכו״ם, נכרי or גוי) from our duty of love towards our fellow-men. This, however, was never intended. Sayings of this kind originated in days of warfare between the oppressor and the oppressed, and were an outburst of feelings of pain and anger, caused by an enemy who was not restrained from tyranny and cruelty by any sense of justice and humanity. But this state of affairs has ceased, and such sayings have since entirely lost their force and meaning, and are practically forgotten. Some of these passages have been removed from the Talmudical works by hostile censors; but having led, and being still likely to lead, to errors or misunderstanding, less on the part of Jews than of non-Jewish readers, they ought to be eliminated in future editions of any of these works by Jewish censors, especially as the notices on the first page of the books, that the terms גוי, עכו״ם or נכרי do not apply to our non-Jewish neighbours at the present day, appear to have proved ineffectual against calumny and persecution.
(ii.) Duties to our Superiors and Inferiors.
Although we are all equally children of one God, and before the Most High all our petty differences disappear, His infinite wisdom willed it that there should be a certain degree of inequality among His creatures; that some men should be wise, others simple; some talented, others less skilful; some strong, others weak; some high, others low; some imperious, others [[314]]submissive; some rulers, others subjects; some fit to guide, and others only fit to be guided. This inequality is the source of certain special duties between man and man. “Be submissive to your superior, agreeable to your inferior, and cheerful to every one” (Aboth iii. 12).
(1.) The teacher who patiently strives to benefit his pupils by his instruction and counsel has a just claim on their respect. It is in the interest of the pupils themselves to regard their teacher as a friend, to have confidence in him, and faith in his superiority. It is themselves they benefit most if they lighten the labours of their teacher by due attention and obedience, and themselves they injure most, if by want of proper respect they render his task difficult and disagreeable.
On the other hand, it is the duty of the teacher to try to win the respect and the affection of the pupils by conscientiousness in his work, by patience and forbearance, by kindness and justice, by genuine interest in the progress and welfare of those entrusted to his care, and, above all, by a pure, good, and noble life.—The pupils owe much to their teachers, but the latter also owe something to their disciples. “Much have I learnt from my teachers, more from my fellow-students, most from my pupils,” is a well-known Talmudical saying (Babyl. Talm. Taanith 7a). Of the priest, who in ancient time used to be the principal teacher, the prophet Malachi says: “The priest’s lips shall keep knowledge, and they shall seek the law at his mouth; for he is the messenger of the Lord of hosts” (Mal. ii. 7). Rabbi Jochanan, in commenting [[315]]on these words, said, “If the teacher is like the messenger of the Lord, i.e., leads a pure life in the service of the Lord, then people shall seek instruction at his mouth; if not, they cannot be instructed by him in the Law” (Yalkut ad locum).—“Let the honour of thy disciple be as dear to thee as thy own, and the honour of thy colleague as dear as the fear of thy teacher, and the fear of thy teacher as dear as the fear of Heaven” (Aboth iv. 15).—“He who has been taught something by his neighbour, whether it be a chapter, a law, a verse, a phrase, or a letter, owes him respect. Thus David, who only learnt two things from Ahitophel, called him ‘teacher, chief, and friend’ ” (ibid. vi. 3).
Reverence is shown by a pupil to his teacher, not only by outward signs of respect, but also by refraining from opposing him, his teaching, or his decisions (Maimonides I. Hilchoth Talmud torah v. 1). A pupil who altogether relinquishes the teaching of his master is to the latter a source of intense grief.—Among the outward signs of regard for the teacher we find the ancient custom or rule to pay a visit to the teacher on the three festivals: Passover, Feast of Weeks, and Tabernacles (ibid. v. 7).
(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 [[316]]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).