Hand. Thou shalt reserve nothing for thyself, (Menochius) as Achan did, Josue vii. (Haydock) CHAPTER XIII. Be ye. Hebrew, "you are," &c. It may be connected with the preceding chapter. --- Cut, as the barbarians and infidels do, who have no hope, 1 Thessalonians iv. 12., and Leviticus xix. 29. --- Dead idols, Adonis, &c. The Arabs and Saracens cut the hair on the forepart of the head only, and so did the ancient Scotch monks, in imitation, as they pretended, of St. John. The Egyptians cut off the hair of their head and eye-brows when they were initiated in the mysteries of Isis, (St. Ambrose, ep. 58,) to testify that they partook in her sorrow for the death of her husband, Osiris. Hence it is probable that Moses forbids any conformity in such superstitious practices; particularly as the Israelites were consecrated to the service of the living God. (Calmet) Unclean. See the annotations on Leviticus xi. (Challoner) --- Some of the beasts here specified were not mentioned before, as the buffle, &c. Buffle. Hebrew yachmur, which some translate "the fallow-deer." The Arabs give this name to a beast resembling a hart, which has horns and red hair. (Calmet) --- It was served up on the table of Solomon, 3 Kings iv. 23. Pliny ([Natural History?] viii. 13,) mentions the bubalus of Africa, which is like a calf. (Menochius) --- Chamois, a beast which has the head of a he-goat, and the carcass of a hart. (Scaliger.) (Pliny, viii. 33.) --- Bochart translates akko after the Arabic, "the wild goat." --- Pygarg, another species of goat, (Pliny, viii. 53,) of the colour of ashes. (Bellon., q. 51.) Dishon means "ashes" in Hebrew. --- Goat, "a wild goat, (Septuagint; Bochart; &c.) or ox." Aristotle allows it only one horn. Juvenal mentions that the Getulians feasted on its flesh; and the Egyptian priests, according to Horus, were allowed to eat it, without any scrupulous examination of the sealers. (Calmet) --- Camelopardalus. This animal resembles a camel in its head and longish neck, and the panther in the spotted skin. (Pliny, viii. 18.) --- Bochart (iii. 21,) thinks that the Hebrew zamer, means "a wild goat," noted for "leaping." Cherogril, or porcupine, Leviticus xi. 5. St. Barnabas and Clement of Alexandria (P\'e6d. ii. 10,) subjoin the hyena to the hare, though the name occur not in Moses. This animal was supposed to change sexes every year, and was a symbol of incontinency. (Menochius) Unclean. St. Barnabas adds, "Thou shalt not eat the murena, polypus, or cuttle fish;" and these are in effect of the description given by Moses. (Calmet) Ringtail . Hebrew raa. The same bird seems to be called dae in Leviticus, by the change of the first letter, though it is there translated the kite. The ixion is a sort of white, quick-sighted vulture. --- Kite. Hebrew diae, according to Bochart, means the vulture, as Isaias (xxxiv. 15,) insinuates that this bird goes in flocks, while the kite is a solitary bird. Ostrich. Hebrew, "the daughter of the june. " The Rabbins say only the young ones were eaten. But this seems doubtful, with respect to many nations, which formerly served up ostriches at table. Heliogabalus presented some of these, as well as camel, to his guests, falsely asserting, (Calmet) that the Jews were commanded to eat them, pr\'e6ceptum Jud\'e6is ut ederent. (Lamprid.) CHAPTER XIV. Wings. Hebrew, "every reptile that flieth," such as bees. (Calmet) Of itself, or by suffocation. --- Stranger, who has not embraced your religion. (Menochius) --- Hence it is inferred, that the Jews might keep unclean animals, and sell them; as they did not defile till they were dead. (Jansenius) --- If they had been unclean by nature, they could not have been sold, which shews that this ceremonial law regarded only the Jewish religion. --- Dam. All appearance of cruelty must be avoided. Christ, who is signified by the kid, on account of his assuming our sinful nature, shall not be slain in his infancy. (St. Thomas Aquinas, [Summa Theologiae ] 2. q. 102. a. 6.) (Worthington). --- Some take this prohibition literally, and extend it to calves and lambs. The Arabs use milk in almost all their ragouts. (Roger. ii. 2.) --- Others think that kids must not be eaten while they are as yet too tender, Qui plus lactis habet quam sanguinis. (Juvenal, Sat. xi.) --- But we believe that God forbids the paschal lamb or kid to be offered while it sucks. It must be of a competent age, of one year, Exodus xii. 5., and xxiii. 19. Other victims would do if they were only eight days old, Leviticus xxii. 27. (Calmet) Tithes. The Jews carried with them some money to buy peace-offerings. (Estius) Herds. Hebrew, "oxen." --- Sheep; under which name are comprised goats. Filled. Of this feast the owner did not partake, (St. Augustine, q. 20,) as he did of the former, ver. 26. (Menochius) --- Josephus ([Antiquities?] iv. 8,) acknowledges three sorts of tithes: but Calmet thinks that only two were paid every third year, and that the same tithe is mentioned, ver. 22, and 28., and Tobias i. 7. The only difference is, that on the third and sixth years, the products were consumed on the spot, and in other years they were spent at Jerusalem. See Leviticus xxvii. Many, however, believe that three tithes were then exacted: 1. For the Levites. 2. For a feast at Jerusalem, and to defray the expenses on the road. 3. For the poor at home. (Du Hamel; &c.) (Haydock) In the. Hebrew, "at the extremity of seven years," which some erroneously refer to the end, though the original signify also the beginning. (Calmet) Again. Hebrew does not mention friend. (Haydock) --- "He shall not exact it, (or urge) his neighbour or his brother, because," &c. Whence Cajetan gathers, that debts might be demanded after the expiration of the seventh year, on which the products of the earth did not enable the Jews to pay any thing. Grotius also asserts, that perpetual debts might be required; and Menoch, includes things lent under the same regulation. But all debts became extinct as soon as the seventh year commenced; (ver. 9.; Calmet) at least they could not be demanded till it was expired; though things merely lent, might be taken back. (Du Hamel) Stranger, who has not received circumcision. Such were entitled only to the common privileges of people in distress. They could not claim a share in the feasts, made out of the tithes of the Jews, &c. (Grotius) There shall be no poor, &c. It is not to be understood as a promise, that there should be no poor in Israel, as appears from ver. 11, where we learn that God's people would never be at a loss to find objects for their charity: but it is an ordinance that all should do their best endeavours to prevent any of their brethren from suffering the hardships of poverty and want. (Challoner) --- Beggar, is not expressed, though it be implied in Hebrew or the Septuagint, which connect this with the preceding verse, (Haydock) "because (or save when) there shall be no poor among you;" as if the rich could not derive the benefit from the remission of debts. (Vatable) --- God had made abundant provision for the poor. He might have prevented any from falling into distress. (Calmet) --- But he suffered this sometimes to take place, to try the dispositions both of the rich and of the poor. (Haydock) --- If they had faithfully complied with his laws, he would not have permitted them to fall into the last degree of misery. (Calmet) --- He allows no public begging, which all well regulated nations discountenance. (Menochius) --- The Jews carefully relieve their brethren. They gather alms, and one of the judges distributes what may be sufficient for the ensuing week. (Leo, p. i. c. 14.) --- Those who refused to give according to their abilities, were formerly ordered by the Sanhedrim to be scourged, till they had complied with their duty; and sometimes, things were taken forcibly from their houses. (Maimonides) --- They relieve the distressed in proportion to their former condition. (Selden, Jur. vi. 6.) Lend. The Jews give a wrong interpretation to this passage, to authorize usury with regard to strangers. But God can never sanction injustice. He promises such riches to his people, if they be faithful, that they shall be in a condition to lend to many, without wanting themselves. (Calmet) --- Over thee. Hence the Jews submitted to a foreign yoke with so much reluctance. But they should have remembered to keep God's law. (Haydock) Need of. The Rabbins understand this of giving freely without any prospect of receiving again, much less of any advantage by usury. They esteem themselves bound also, by the laws of humanity, to assist even idolaters, though they will not beg of such, in public. Some assert, that they never allow public beggars among themselves, and indeed such are seldom to be seen. Yet no law forbids it; and Juvenal (vi. 541,) upbraids them with begging slyly at Rome. Arcanum Jud\'e6a tremens mendicat in aurem. (Calmet) --- If people be in extreme want, the law requires that necessaries should be given them; but if they be not so far reduced, but that they may be able to pay again in a little time, it may suffice to lend. (Haydock) Eyes. Hebrew, "and thy eye be evil against," &c. This expression denotes one who is a prey to the base passions of avarice, jealousy, envy, &c., chap. xxviii. 54., and Matthew xx. 15. (Calmet) --- A sin, or draw on punishment. (Menochius) --- "If thou hast not fed, thou hast killed" thy neighbour in extreme want. (St. Ambrose, Off. ii. 7.) (Worthington) Neither. Hebrew, "thy heart shall not be evil in giving: for to this end the Lord....hath blessed thee." Imitate his clemency. --- Hand, in all thy undertakings and possessions. Needy. Hebrew expresses the order to be observed in giving alms, "open thy hand wide (give with profusion) to thy brother, (or relations,) to thy needy, (in extreme want,) and to thy poor in the land," whoever they may be. (Calmet) --- To exercise the charity of his people, God suffered some to be poor. (Worthington) Free. The Hebrews might sell themselves only to their own countrymen; and the judges might condemn those who had committed a theft, and had not wherewith to make restitution, to be sold to their brethren. See Exodus xxi. 2. Way. Hebrew literally, "Thou shalt put round his neck, ( or furnish him abundantly) out of thy flock," &c. This is not specified in the Book of Exodus. House, before a judge. It is supposed that this law regarded only those who had sold themselves, or had been condemned to be slaves. (Fagius) --- For ever; that is, till the year of jubilee. --- Also, not by piercing her ear, as some have thought, but by setting her at liberty, and giving her something, ver. 14. Hireling. His freedom is due to him, as much as wages are due to the hireling. He is alse entitled to a decent provision, for which he has laboured. Hebrew, "he hath been worth twice as much to thee as a hired servant," by his greater diligence, labour, and fidelity. Servitude has also rendered his worth doubly severe. (Calmet) Firstlings. Some belonged to the priests. Others, of which Moses speaks here, might be disposed of by the owners, chap. xii. 17. (Calmet) --- Thus females, which came first, belonged to them, but they could not work with them; (Menochius) with such at least as were the best, and fattened for a religious feast. Sheep designed for this purpose were not to be shorn; or, as the original term means, their wool was not to be "torn away." Bellon observes, that this is still the custom in some parts of the East, as it was formerly in Italy, according to Varro. Pliny ([Natural History?] viii. 48,) also remarks, that fleece was torn off in some places, (Calmet) and the same method is said to prevail still in Shetland. (Haydock) Unclean. This shews, that they could not be peace-offerings. (Menochius) (Chap. xiii. 15.) (Calmet)