lo.(1558) Love and helpful sympathy are implied also
by the verse from Deuteronomy: "He (the Lord) loveth the stranger in
giving him bread and raiment. Love ye therefore the stranger."(1559) All
members of the human household are dependent on each other for kindness
and good will, whether we are rich or poor, high or lowly, in life or in
death; so do we owe love and kindness to all men alike.

9. However, love as a principle of action is not sufficiently firm to
fashion human conduct or rule society. It is too much swayed by impulse
and emotion and is often too partial. Love without justice leads to abuse
and wrong, as we see in the history of the Church, which began with the
principle of love, but often failed to heed the admonitions of justice.
Therefore justice is the all-inclusive principle of human conduct in the
eyes of Judaism. Justice is impartial by its very nature. It must right
every wrong and vindicate the cause of the oppressed. "When Thy judgments
are in the earth, the inhabitants of the world will learn righteousness,"
said the prophet,(1560) describing the just man as he "that walketh
righteously and speaketh uprightly, that despiseth the gain of
oppressions, that shaketh his hands from holding of bribes, that stoppeth
his ear from hearing of blood, and shutteth his eyes from looking on
evil."(1561) Justice is the requisite not only in action, but also in
disposition,(1562) implying honesty in intention as in deed, uprightness
in speech and mien, perfect rectitude, neither taking advantage of
ignorance nor abusing confidence.(1563) It is sinful to acquire wealth by
betting or gambling,(1564) or by cornering food-supplies to raise the
market price.(1565) The rabbis derive from Scripture the thought that,
just as "your balances and weights, your ephah and hin" must be just, so
should your yea and nay.(1566) The verse, "Justice, justice shalt them
follow,"(1567) is explained thus in a Midrash which is quoted by Bahya ben
Asher of the thirteenth century: "Justice, whether to your profit or loss,
whether in word or in action, whether to Jew or non-Jew."(1568) This
category of justice covers also regard for the honor of our fellow-men,
lest we harm it by the tongue of the back-biter,(1569) by the ear that
listens to calumny,(1570) or by suspicion cast upon the innocent.(1571)
"God in His law takes especial care of the honor of our fellow-men," say
the rabbis, and "he who publicly puts his fellow man to shame for