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

whose hand God bringeth abundance." The evil passion, as it is written (Micah iv. 6), "And whom I have caused to be evil."

      Succah, fol. 52, col. 2.

      There have been four beautiful women in the world:—Sarah, Abigail, Rahab, and Esther.

      Meggillah, fol. 15, col. 1.

      Tosephoth asks, "Why was not Eve numbered among these beauties, since even Sarah, in comparison with Eve, was an ape compared to a man?" The reply is, "Only those born of woman are here enumerated."

      In fol. 13, col. i, of the same treatise from which the above is quoted, we are informed by Ben Azai that Esther was like the myrtle-tree, neither tall nor short statured, but middle-sized. Rabbi Yehoshua ben Korcha states that Esther's complexion was of a yellow or gold color.

      One cup of wine is good for a woman, two are disgraceful, three demoralizing, and four brutalizing.

      Kethuboth, fol. 65, col. 1.

      He who traverses so much as four ells in the land of Israel is sure of everlasting life.

      Ibid., fol. III, col. 1.

      To walk even four ells without bowing the head is an offense to Heaven; for it is written (Isa. vi. 3), "The whole earth is full of His glory."

      Kiddushin, fol. 31, col. 1.

      There are four who are accounted as dead:—The pauper, the leper, the blind man, and he who has no male children.

      Nedarin, fol. 64, col. 2.

      Four things mark the characters of men:—He who says what is mine is mine, and what is thine is thine, is, according to some, a moderate man, but, according to others, a child of Sodom; he who says what is mine is thine, and what is thine is mine, is an ignorant man; he who says what is mine is thine and what is thy own is also thine, is a pious man; he who says mine and thine are both my own, is a wicked man.

      Avoth, chap. 5, sec. 16.

      There are four kinds of men, according to their degrees of passionateness:—He who is easily provoked and as readily pacified, and who loses more than he gains; he whom it is difficult to rouse and as difficult to appease, and who gains more than he loses; he who is not readily provoked, but easily pacified, who is a pious man; he who is easily provoked and with difficulty appeased, who is a wicked man.

      Ibid., chap. 5, sec. 19.

      There are four classes of men who give alms, and they are thus distinguished:—He who is willing to give, but unwilling that others should do so, he has an evil eye toward others; he who wishes others to give, but does not do so himself, he has an evil eye toward himself; he who gives, and induces others to give, he is pious; he who gives not, nor wishes others to give he is wicked.

      Avoth, chap 5, sec. 19.

      There are four marks by which one disciple differs from another:—One learns and does not teach, one teaches and does not learn, one learns and teaches, and one neither learns nor teaches.

      Avoth d'Rab. Nathan, chap. 29.

      Four things, if kept in view and gravely pondered over, deter from sin:—That a man consider whence he cometh, whither he goeth, who the judge will be, and what the future will bring to pass.

      Derech Eretz, chap. 3.

      What is the meaning of that which is written (Ps. lxxxvii 2), "The Lord loveth the gates of Zion more than all the dwellings of Jacob?" The answer is, The Lord loveth the gates that are marked with the Halachah more than the synagogues and the schools; and this agrees with what Rabbi Cheeya bar Ami has said, in the name of Ulla, that since the destruction of the Temple nothing else has remained to God in His world but four ells of the Halachah.

      Berachoth, fol. 8, col. 1.

      Whoso walks even four ells with a proud unbending gait is as though he spurned with his haughty head the feet of the Shechinah; for it is written (Isa. vi. 3), "The whole earth is full of His glory."

      Ibid., fol. 43, col. 2.

      Four are in duty bound to return thanks to God:—They that have returned from a voyage at sea (Ps. cvii. 23, 24, 31); those who have traveled in the desert (verses 4–8); they who have recovered from a serious illness (verses 17–21); and those that are liberated from prison (verses 10–15).

      Berachoth, fol. 54, col. 2.

      If one does not walk, say four cubits, before falling asleep after a meal, that which he has eaten, being undigestible, causes foulness of breath.

      Shabbath, fol. 41, col. 1.

      Four have died in consequence of the seduction of the serpent:—Benjamin, the son of Jacob; Amram, the father of Moses; Jesse, the father of David; and Chileab, the son of David.

      Ibid., fol. 55, col. 2.

      These four are reckoned to have died on account of original sin, and not solely because of actual transgression, which, says Rashi, they never committed.

      The traveler who is overtaken with the approach of Sabbath-eve before he has completed his journey should hand over his purse to a Gentile to carry; and if there be no Gentile at hand, let him stow it away on his ass. As soon as the nearest halting-place is reached, those burdens which may be lifted on the Sabbath should then be removed, and then the cords should be slackened that the rest may slip off of its own accord.

      Ibid., fol. 153, col. 1.

      Here the Gemara very graciously appends a direction as to the disposal of the purse, in case the traveler should happen to be on foot and have no Gentile attendant. He may take care of it himself, provided he halt at every other step and deposit it on the ground, for at least a distance of four cubits.

      A master is bound to rehearse a lesson to his pupil four times.

      Eiruvin, fol. 54, col. 2.

      Alas for the power which prepares a grave for its possessor, for there is not a prophet who hath not in his lifetime witnessed the decadence of four kings; as it is said (Isa. i. 1), "The vision of Isaiah … in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah" (see also Hosea i. 1).

      P'sachim, fol. 87, col. 2.

      Once Rav Pappa and Rav Hunnah partook together of a common meal, and as the latter ate only one morsel the former ate four. After this, when Rav Hunnah and Ravina ate together, the latter devoured eight portions to the other's one, upon which Rav Hunnah jocularly remarked, "A hundred (Rav) Pappas to one Ravina."

      P'sachim, fol. 89, col. 2.

      No food may be eaten on Passover-eve from the time of the offering of the evening sacrifice (in order, i.e. that abstinence may whet the appetite for the Matsoth). Even the poorest in Israel may not break his fast till the hour of reclining; nor is he to partake of less than four glasses of wine, even though he has been reduced so low as to subsist on the porridge doled out by public charity.

      Ibid., fol. 99, col. 2.

      There are four things the doing of which by man brings judgment upon his own head:—If he turn in between a wall and a date-palm; if he turn in between two date-palms; if he drink borrowed water; and if he step across spilt water, such even as his own wife may have thrown away. (All these doings, says Rashi, are bound to annoy the evil genii.)

      Ibid., fol. 111, col. 1.

      Four precepts did our holy Rabbi (Yehudah Hakadosh) urge upon his children:—Not to choose Shechentzia as a dwelling-place, for scoffers resided there; not to use the bed of a Syrian odalisque; not to shirk the payment of fiscal dues, lest the collector should confiscate all their property; not to face an ox when he came up (ruffled) from the cane-brake, for Satan sported betwixt his horns.

      P'sachim, fol. 112, col. 2.

      Whosoever prieth into the four things in the matter of the chariot in Ezekiel's vision—what is above, what is beneath, what is