And if not now, when then?"(1540) We
find here three spheres of duty: toward one's self, toward others, and
toward the life before us. In contrast to purely altruistic or socialistic
ethics, Jewish morality accentuated the value of the individual even apart
from the social organism. Man is a child of God, a. self-conscious
personality, who is to unfold and improve the powers implanted by his
divine Maker, in both body and soul, laboring in this way toward the
purpose for which he was created. Man was created single, says one of the
sages in the Mishnah,(1541) that he might know that he forms a world for
himself, and the whole creation must aid him in unfolding the divine image
within himself. Accordingly, self-preservation, self-improvement and
self-perfection are duties of every man. This implies first the care for
the human body as the temple which enshrines the divine spirit. In the
eyes of Judaism, to neglect or enfeeble the body, the instrument of the
soul, is altogether sinful. As the Sabbath law demands physical rest and
recreation after the week's work, so the Jewish religion in general trains
men to enjoy the gifts of God; and the rabbis declare that their rejection
(except for disciplinary reasons) is ingratitude for which man must give
an account at the last Judgment Day.(1542) The Pharisean teacher who
opposed the Essenic custom of fasting and declared it sinful, unless it be
for special purposes, would have deprecated even more strongly the ascetic
Christian or Hindoo saint who castigated his body as the seat of
sin.(1543) As Hillel remarked: "See what care is bestowed upon the statue
of the emperor to keep it clean and bright; ought we not, likewise, keep
God's image, our body, clean and free from every blemish?"(1544)

In regard to our moral and spiritual selves the rabbinical maxim is:
"Beautify thyself first, and then beautify others."(1545) Only as we first
ennoble ourselves can we then contribute to the elevation of the world
about us. Our industry promotes the welfare of the community as well as of
ourselves; our idleness harms others as well as ourselves.(1546) Upon
self-respect rest our honor and our character. Virtue also is the result
of self-control and self-conquest.(1547) "There shall be no strange God in
thee." This Psalm verse is taken by the rabbis to mean that no anger and
passion nor any evil desire or overbearing pride shall obtain their
mastery over thee.(1548) Man asserts himself in brav