the verse expressing the leading principle of the Law, obviously because the first verse gives to the term "neighbor" its unmistakable meaning as including all men as being sons of Adam, made in the image of God. Tanhuma, in Gen. R. l.c., explains it thus: "If thou despisest any man, thou despisest God who made man in His image." The Golden Rule Hillel also took the Biblical command in this universal spirit when he responded to the heathen who requested him to tell the mitzvoth of the Torah while standing before him on one foot: "What is hateful to you, do not do to your friend. This is all of the Torah; the rest is the explanation -- go and learn". The negative form was the accepted Targum interpretation of Lev. xix. 18, known alike to the author of Tobit iv. 15 and to Philo, in the fragment preserved by Eusebius, Preparatio Evangelica, viii. 7; to the Didache, i. 1; Didascalia or Apostolic Constitutions, i. 1, iii. 15; Clementine Homilies, ii. 6; and other ancient patristic writings. That this so-called golden rule, given also in James ii. 8, was recognized by the Jews in the time of Jesus, may be learned from Mark xii. 28-34; Luke x. 25-28; Matt. vii. 12, xix. 19, xxii. 34-40; Rom. xiii. 9; and Gal. v. 14, where the Pharisaic scribe asks Jesus in the same words that were used by Akiva, "What is the great commandment of the Law?" and the answer given by Jesus declares the first and Great Commandment to be the love of God, and the second the love of "thy neighbor as thyself." To include all men, Hillel used the term beriot when inculcating the teaching of love: "Love the fellow-creatures". Hatred of fellow-creatures (sinat ha-beriyot) is similarly declared by Joshua ben Hananiah to be one of the three things that drive man out of the world. Hate thy enemy? That brotherly love as a universal principle of humanity has been taught by the rabbis of old, is disputed by Christian theologians, who refer to the saying attributed to Jesus in Matt. v. 43: "Ye have heard that it was said, Thou shalt love thy neighbor and hate thine enemy, but I say unto you, Love your enemies," etc. Güdemann thinks that Jesus' words had a special political meaning, and that they refer to a view expressed by the zealots