Virginia Argus. [volume] (Richmond, Va.) 1796-1816, 1806-11-25

NAN'" eth"tAl! va properly ana mSQiOCritN
OF private wealth, in consequence OF which,
the Sabbatic and jubilee years were esta-
blished; the former to take place every Sc
ven, and the latter every fifty years. The
Slbbatic year abolished all debts, and the
Jubilee restored all the property which had
been sold or alineated. It was easy to fore
see that difference OF soil, more or less in
dustry, and the common calamities of life,
which would occur, would naturally pro-
0ucc inequality of property, and that the
unfortunate Israclitc, would require the as
sistance Of the more fortunate. Moses did
not wish that the latter should profit by the
misfortune OF the former, and that he should
Increase his misEortuncs, b. making him
pay for tile aid which the unfortunate
should be compelled TO ask, and become
more opulcnt, as the other became poorer,
and therefore he says, ''you shall not lend
"on interest to volr brother" But what
loans could the Jews make to each other in
times like those; they had no commerce,
and but llrtle money was il circulation, and
when property WAS more equally divided
1t could be nothing else but n few bushels
OF grain, some cattle, or few utensils of
husbandry, which Moses commanded Il be
loaned gratis. He wishe,. his people to be
people of huSbandmen. Long after the
time of Moses, and although Judea was 81
tuated near the sea, inhabited by the "
rians, Syrians, and other commercial and
maritime people, the Hebrews did not en-
& sc in commerce. Al the ordinances OF
Their legislator seem to divert them from
commerce..
This prohibition of II 1scs is therefore not
TO be considered as a principle ofcommerce,
but merely rs 4 principle Of charity aC-
~, I /. ~.
sidered as neighborly, and as granted Il
one III want; if it was granted 10 a mer-
chant, AMI ifhc WIS lew, it would be law
full to grant it under the condition of advaa-
tagc, equivalent to the risk. The word u
sury had formerly no opprooious significa-
ton, it merely signiiied any interest 4
simple loan on i,serest, was not only pro-
hibited between Jews, but between Jews
and persons of other religions. 1t must be
free and gratuitous, whenever it has for its
object TO serve him who required it, and
was not made for the purposes OF commerce.
1t ought however to be remembered, that
these wise and wholesome regul ations, were
made 1t remote period from the present,
and when the Jews existed as a nation o,
the world.
But when this unhappy people were dis
persed among. the nations of the earth, the
duties and oblig ations imposed on them by
their legislator. while in Palestine, ndtu-
rally ceased with the changes of their con-
dition, and although they delight in the
ofthe law, yer rs the reasons for
the law have ceased, they do not now he
state To lend money on interest 70 trading
Jews, IS wcil as Other persons of different
religions.
Qvss. 12-Does the law prohibit, or does
1t permit the Jews 70 lend money on usury,
TO strangers?
.Ans--IVe have shcwn in the answer
preceding, that usury considered as the
smallest interest, is less principle OF COM
mcrcc, than of charity and benevolence,
and in this view il is equally prohibited by
Moses, ana by the Talmud, and this prChi.
bitioA extends as well to our own country
men, who do not profess the Jewish religi-
on, as 20 those who do. The spirit of the
law, which permits us to take interest from
a stranger, evidently applies to the nations
with whom we are engaged in commerce,
otherwise palpahle contradiction would
be perceived in the following, and twenty
other passages OF the holy writings Glove
the stranger, because the Lord our God
loves the stranger, give him food and raj
shall be but one law for yoli,
and for the stranger, who resides among
ycn. Let justice be equally administered
70 the stranger as among yourselves. Curs-
cd be he that dothe least wrong to the stran-
ger, treat the stranger as Yourself"
The restriction then was. applicable to
the stranger, VINO resided in Israel; the
scripture puts him under Che safety of God
The stranger is sacred guest, whom
God has commanded us to treat as the VII
dow and the orphan. 1t is evident then,
that the text which says, "rrtraHeo f5e-
"nera6is etIratri tao non foenerebis" is
10 be applied Only to foreign nations, with
whom We are engaged in commerce and
In this sense the scripture while allowing in
tercst to be taken from the stranger, does
not mean excessive interest, oppressive to
him who pays, and scandalous to him who
receives it. ".Non HcRi8se LsracHtcs, say
"the Doctors, uS1yras tDiwoderatas erigerc
cab ertraneis, ctiam diUiti6us, res cot her
/" &c nofa"
Moses in Being the legislator Of the Jews,
was not so for the world. The laws which
he gave - the people coniled 10 him by
God, could not be supposed TO be laws for
all the world. "You shall not take any in
terest from your brethren" WHAT secure
ty had he that in the relations which were
TO be formed between The Jews and foreign
nations, shat the latter would renounce the
customs OF commerce, and lend the Jews
Eithout interest; it could not be supposed
net he would sacrifice the interests Of his
DIV ' pe9plc who were poor, Tor the purpose