Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala. Various

were better for him if he had never been born.

      Chaggigah, fol. 11, col. 2.

      The work or matter of the chariot, the Rabbinic term for the Vision of Ezekiel, ranks among the Arcana Judaica, which are not to be told save to the initiated.

      Four men entered Paradise—these are their names:—Ben Azai, Ben Zoma, Acher, and Rabbi Akiva. Rabbi Akiva thus warned his companions: "When you come across pavements of pellucid marble, do not cry out 'Water! water!' for it is said (Ps. ci. 7), 'He that uttereth falsehood shall not dwell in my sight.'" Ben Azai looked and died; concerning him the Scripture says (Ps. cxvi. 15), "Precious in the sight of the Lord is the death of his saints." Ben Zoma looked and went out of his mind; of him the Scripture says (Prov. xxv. 16), "Hast thou found honey? eat only so much as is sufficient for thee, lest thou be filled therewith and vomit it." Acher cut the plants. Only Akiva departed in peace.

      Chaggigah, fol. 14, col. 2.

      Rashi explains this by saying these men went up to heaven; but Maimonides much more rationally teaches that the Paradise or garden here is merely the retreat of profound philosophic meditation. These five intuitions were;—(1.) To know that there is a God; (2.) to ignore every other beside Him; (3.) to feel His unity; (4.) to love His person; and (5.) to stand in awe of His Majesty (see Vad Hachaz, chap. 4, sec. 19). Deep thought in these matters was spoken of by the Rabbis as promenading in the garden.

      Four times a year is the world subject to an ordeal of judgment:—At Passover, which is decisive of the fruits of the field; at Pentecost, which is decisive of the fruits of the garden; at the feast of Tabernacles, which is decisive in respect of rain; on New Year's Day, when all who come into the world pass before the Lord like sheep, as it is said (Ps. xxxiii. 15), "Who formed their hearts together; who understandeth all their works."

      Rosh Hashanah, fol. 16, col. 1.

      There are four varieties of cedar:—Erez, Karthom, Etz-Shemen, and Berosh.

      Ibid., fol. 23, col. 1.

      Ben Kamzar would not teach the art of writing, and yet it is related of him that he could, by taking four pens between his fingers, write off a word of four letters at one stroke.

      Yoma, fol. 38, col. 2.

      There are four kinds of quails:—Sichli, Kibli, Pisyoni, and the common quail. The first was of superior quality, and the last inferior.

      Ibid., fol. 75, col. 2.

      A man may obtain forgiveness after the third transgression, but if he repeat the offense a fourth time, he is not pardoned again; for it is said (Amos ii. 4), "For three transgressions of Judah, and for four, I will not turn away the punishment thereof;" and again (Job xxxiii. 29), "Lo! all these things doth God two or three times" (and so inferentially not four times) "with man to bring back his soul from the pit."

      Yoma, fol. 86, col. 2.

      For four reasons does their property pass out of the hands of the avaricious:—Because they are backward in paying the wages of their hired servants; because they altogether neglect their welfare; because they shift the yoke from themselves and lay the burden upon their neighbors; and because of pride, which is of itself as bad as all the rest put together; whereas of the meek it is written (Ps. xxxvii. n), "The meek shall inherit the earth."

      Succah, fol. 29, col. 2.

      "And the Lord showed me four carpenters" (Zech. i, 20). Who are these four carpenters? Rav Ghana bar Bizna says that Rabbi Shimon Chassida said they were Messiah the son of David, Messiah the son of Joseph, Elijah, and the Priest of Righteousness.

      Ibid., fol. 52, col. 2.

      No Synagogue is to be sold except on condition that there be power of re-purchase. These are the words of Rabbi Meir; but the sages say it may be sold unconditionally, except in these four particular cases: that it be not turned into a bath-house, a tannery, a wash-house, or a laundry.

      Meggillah, fol. 27, col. 2.

      Rabbi Yochanan ben Zachai was once asked by his disciples how he had attained such length of days. "Never once," he said, "in my life have I acted irreverently within four cubits of a place where prayer is offered; never have I called a person by a wicked name; nor have I ever failed to sanctify the Sabbath over a cup of wine. Once my aged mother sold her head-dress to buy the consecration wine for me."

      Ibid., fol. 27, col. 2.

      When a sage is approaching, one should rise up before he gets within four ells' distance, and remain standing until he has gone as far past. When a chief magistrate is about to pass, one must rise as soon as he comes in sight, and not resume the seat until he has passed four ells. When a prince passes, one must stand up whenever he appears, and not sit down again until the prince himself is seated; for it is said (Exod. xxxiii, 8), "All the people rose up, … and looked after Moses until he was gone into the tabernacle."

      Kiddushin, fol. 33, col. 2.

      When Nero came to the Holy Land, he tried his fortune by belemnomancy thus:—He shot an arrow eastward, and it fell upon Jerusalem; he discharged his shafts towards the four points of the compass, and every time they fell upon Jerusalem. After this he met a Jewish boy, and said unto him, "Repeat to me the text thou hast learned to-day." The boy repeated, "I will lay my vengeance upon Edom (i.e., Rome) by the hand of my people Israel" (Ezek. xxv. 14). Then said Nero, "The Holy One—blessed be He!—has determined to destroy His Temple and then avenge Himself on the agent by whom its ruin is wrought." Thereupon Nero fled and became a Jewish proselyte, and Rabbi Meir is of his race.

      Gittin, fol. 56, col. 1.

      They whose banquet is accompanied with four kinds of instruments of music bring five calamities on the world; as it is said (Isa. v. 11–15), "Woe unto those that get up early in the morning, that they may run after strong drink; and continue until late at night, till flushed with wine. And the harp and psaltery, tambourine and flute, and wine are at their carousals."

      Soteh, fol. 48, col. 1.

      Let him carry the purse, and halt every time he accomplishes less than four cubits forward.

      Shabbath, fol. 153, cols, 1, 2.

      Rav Yitzchak here explains how the good Jew, belated on Sabbath-eve, may carry his purse himself, and so save his conscience. The traveler is to halt at about every other step, and so measure off the journey in four-cubit stages.

      Though ever since the destruction of the Temple the Sanhedrin has ceased to exist, the four kinds of capital punishment have not failed to assert themselves. If a man incurs the penalty of death by stoning, he is in the course of Providence either punished by a fatal fall from a roof or slain by some beast of prey; if he has exposed himself to the penalty of death by burning, it happens that he is either burned to death in the end or mortally stung by a serpent; if the penalty of the law is that he should be beheaded for his offense, he meets his death either from the Government officer or by the hand of an assassin; if the penalty be strangulation, he is sure to be drowned or suffocated.

      Sanhedrin, fol. 37, col. 2.

      When a person is in a state of apprehension and cannot make out the cause of it (the star that presided at his birth and his genii know all about it), what should he do? Let him jump from where he is standing four cubits, or else let him repeat, "Hear, O Israel," etc. (Deut. vi. 4); or if the place be unfit for the repetition of Scripture, let him mutter to himself, "The goat at the butcher's is fatter than me."

      Ibid., fol. 94, col. 1.

      It is written in 2 Chron. xxxiii. 7, "A carved image;" and again it is written in verse 19, "Graven images." Rabbi Yochanan said, "At first he made the image with one face, but afterwards he made it with four—four, so that the Shechinah might see it from every point, and thus be exasperated."

      Ibid., fol. 103, col. 2.

      Moses uttered four judgments upon Israel, but four prophets revoked them:—(1.) First Moses said (Deut. xxxiii. 28), "Israel then shall dwell