===Gamaliel II.===

Of Gamaliel II. is recorded a conversation with two pseudo-proselyte generals, who, being sent to investigate Jewish practises, take exception only to the provision permitting to a Jew the use of property stolen from a non-Jew <ref>Sifre, Deut. 344; B. K. 38a—the law which, in regard to the damage done by a goring ox, does not put Jew and non-Jew on an equal footing</ref>. In Yer. B. K.. 4b they censure also the prohibition of Jewish women from attending non-Jewish women as midwives and nurses. Gamaliel is reported to have repealed the obnoxious law on the use of stolen property, <ref>see Gra"tz in ''Monatsschrift,'' 1881, p. 493</ref>.

Eliezer b. Hyrcanus is less tolerant. According to him, the mind of every non-Jew is always intent upon idolatry <ref>Git.. 45b</ref>. The cattle of a heathen is unfit for sacrifices <ref>'Ab. Zarah 23b</ref>. Explaining Prov. xiv. 34, he maintains that the non-Jews only practise charity in order to make for themselves a name <ref>B. B. 10b; Pesik.. 12b; Gamaliel is credited with the same opinion in B. B. 10b</ref>. The persecutions which, at the instigation of Jud?o-Christians, Eliezer had suffered at the hands of the Romans may explain his attitude, as well as his opinion that the non-Jews have no share in the life to come <ref>Tosef., Sanh. xiii. 2; Sanh. 105a</ref>. He nevertheless cites the example of a non-Jew, Dama b. Netina, as illustrative of the command to honor father and mother <ref>Khid. 31a; 'Ab. Zarah 23b; comp. Yer. Peah 15c; Khid. 61b; Pesik.. R. xxiii.</ref>.

Joshua b. Hananiah, contrary to Eliezer b. Hyrcanus, contends that there are righteous men among the non-Jews, and that these will enter the world to come <ref>Tosef., Sanh. xiii. 2</ref>, though as a rule non-Jews cling to vain things and are rejected <ref>Prov. xxviii. 19; Gen. R. lxxxii.</ref>. He excludes the descendants of Amalek from the Messianic kingdom <ref>Sifre, Deut. 310; Mek., Yitro, 57a</ref>; while all other non-Jews will adopt monotheism <ref>'Ab. Zarah 24a; comp. Pesik.. 28b</ref>. He is of the decided opinion that non-Jews (heathen) may lead a righteous life and thus escape Gehenna <ref>see Zunz, ''G. V.'' p. 269, note d; Bacher, ''Ag. Tan.'' i. 159</ref>. It is also reported of Joshua b. Hananiah that in a dialogue with the emperor Hadrian—who insisted that, as G-d's name was not mentioned in those parts of the Decalogue addressed to all men, the non-Jews were preferred, Israel being threatened with greater punishments-he controverted that monarch's conclusions by means of an illustration not very complimentary to the non-Jews <ref>Pesik.. R. xxi.</ref>.

Eleazar of Modi'im, in reference to Micah iv. 5, explains that Israel, though guilty of the same sins as the non-Jews, will not enter hell, while the non-Jews will <ref>Cant. R. ii. 1</ref>. In another of his homilies, however, he speaks of the joy with which the non-Jews blessed Israel for having accepted the Decalogue <ref>Zeb. 116a</ref>. On the whole, he is very bitter in his condemnations of the heathen. "They profit by their deeds of love and benevolence to slander Israel" <ref>referring to Jer. xl. 3; B. B. 10a</ref>.

Eleazar ben Azariah maintains, on the basis of Ex. xxi. 1, that a judgment rendered by a non-Jewish (Roman) court is not valid for a Jew (Mek., Mishpat.im). There is also recorded a high tribute which he paid to a heathen servant, T.abi, who was so worthy that Eleazar declares he felt that he himself ought to be the servant <ref>Mldr. Mishle to Prov. ix. 2</ref>.

Ishmael ben Elisha used to reply to the heathen's benedictions and imprecations: "The word befitting you has long since been uttered." Asked for an explanation, he referred to Gen. xxvii. 29 (Hebr.): "Those that curse thee shall be cursed; those that bless thee shall be blessed" <ref>Gen. R. lxvi.</ref>. In order to protect Jews he would decide in their favor, using the non-Jewish or the Jewish code as suited the occasion <ref>Sifre, Deut. 16; in B. K.. 113a this is given as a prescription of his for others to follow, against which Akiba, recognizing that this would be a profanation of G-d's name, protests ''mi-pene khiddush ha-Shem''</ref>.