might have been stung by a serpent, and the poison remaining in the leather might prove fatal to the wearer of shoes made of that leather). A man should not send his neighbor a barrel of wine with oil floating upon its surface; for it happened once that a man did so, and the recipient went and invited his friends to a feast, in the preparation of which oil was to form a chief ingredient; but when the guests assembled, it was found out that the cask contained wine, and not oil; and because the host had nothing else in preparation for a worthy feast, he went and committed suicide. Neither should guests give anything from what is set before them to the son or daughter of their host, unless the host himself give them leave to do so; for it once happened during a time of scarcity that a man invited three of his friends to dine, and he had nothing but three eggs to place before them. Meanwhile, as the guests were seated at the board, the son of the host came into the room, and first one of the guests gave him his share, and then the other two followed his example. Shortly afterward the host himself came in, and seeing the child with his mouth full and both hands, he knocked him down to the ground, so that he died on the instant. The mother, seeing this, went and threw herself headlong, from the housetop, and the father followed her example. Thus Rabbi Eliezar ben Yacob said, "There perished in this affair three souls of Israel."
Once the Roman Government issued a decree that the Israelites should neither observe the Sabbath nor circumcise their sons. Thereupon Reuben the son of Istrubli trimmed his hair as a Gentile, and went among the Roman senators and plied them with wise remonstrance. "If one," said he, "has an enemy, does he wish him to be poor or rich?" "To be poor," was the reply. "Then," he argued, "won't he be poorer if you prohibit him from working on the Sabbath?" "It is well said," observed the senators; and they at once abolished their decree respecting the Sabbath. Again he asked, "If one has an enemy, does he wish him to be weak or strong?" "Why, weak, to be sure," was the inevitable answer. "Then," said he, "let the Jews circumcise their children, then will they be weakened." "The argument is good," said they, and the decree against circumcision was rescinded. Again he asked, "If one has an enemy, does he wish him to increase or decrease?" "To decrease, of course," said they. In response to his argument the decree against catamenia was accordingly abolished. When, however, they found out that he was a Jew, they at once re-enacted the decrees they had canceled. Upon this the question arose who should go to Rome and appeal against these enactments. It was resolved that Rabbi Shimon ben Yochai, who was reputed experienced in miracles, should go, accompanied by Rabbi Elazar, the son of Rabbi Yossi.... As they journeyed along, the question was proposed to them, "Whence is it proved that the blood of a reptile is unclean?" Rabbi Elazar replied with a curl of the lip, and quoted Lev. ii. 29. "And these shall be unclean unto you." Rabbi Shimon said unto him, "By the curl of thy lip art thou recognizable as a disciple of the wise! May the son never return to his father!" for he was annoyed that he should presume to teach a Halachah in his presence, and then and there he condemned him to death. (See Berachoth, fol. 31, col. 2.) Thereupon Ben Temalion (an evil sprite or imp) came, and greeting him, said, "Do ye wish me to accompany you?" Rabbi Shimon wept and said, "Alas! a maid-servant of my ancestor (Abraham) was assisted by three angels, and I have not one to attend me! However, let a miracle be worked for us anyhow." Then the evil spirit entered into the Emperor's daughter, and when the Rabbi was called in to cure the princess, he exorcised the spirit by saying, "Depart, Ben Temalion! Ben Temalion, depart!" and the evil spirit left her. By way of reward the Rabbis were bidden to ask whatsoever they pleased, and admitted into the imperial treasury that they might choose what seemed good to them. Espying there the edict against Israel, they chose it, and tore it to pieces.
At the time when the high priest enters to worship, three acolytes take hold of him, one by the right hand and another by the left, while the third lifts the gems attached to the train of his pontifical vestment.
"I once, when a grave-digger," says Abba Shaul, as the Rabbis relate, "chased a roe which had entered the shinbone of a dead man; and though I ran three miles after it, I could not overtake it, nor reach the end of the bone. When I returned, I was told that it was a bone of Og, king of Bashan."
The Rabbis have taught that during the first three months (of pregnancy) the child lies in the lower part (of the uterus); during the next three it occupies the middle part; and during the last three it is in the upper part; and that when the time of parturition comes, it turns over first, and this causes the birth-pains. We are also taught that the pains caused by a female child are greater than those caused by a male. Rabbi Elazar said, "What Scripture is there for this? 'When I was made in secret and curiously wrought, in the lowest parts of the earth' (Ps. cxxxix. 15). It is not said, 'I abode,' but, 'I was curiously wrought.' Why the difference? Why are the pains caused by a girl greater than those caused by a boy?"
The Rabbis teach there are three that have a share in a man; God, and his father and mother. The father's part consists of all that is white in him—the bones, the veins, the nails, the brain, and the white of the eye. The mother's part consists of all that is red in him—the skin, the flesh, the hair, and the black part of the eye. God's part consists of the breath, the soul, the physiognomy, sight and hearing, speech, motive power, knowledge, understanding, and wisdom. And when the time comes that the man should depart from the world, God takes away His part, and leaves those which belong to the father and mother. Rav Pappa says, "This is the meaning of the proverb, 'Shake off the salt and throw the flesh to the dogs.'"
Rashi's explanatory note is this: "Shake off the salt from the flesh and it becomes fit only for dogs. The soul is the salt which preserves the body; when it departs, the body putrefies."
Four things require fortitude in the observance:—The law, good works, prayer, and social duties. Respecting the law and good works it is written (Josh. i. 7), "Be thou strong and firm, that thou mayest observe to do all the law;" in which the word "strong" refers to the law, and the word "firm" to good works. Of prayer it is written, "Wait on the Lord; be strong, and He shall make thine heart firm; wait, I say, upon the Lord" (Ps. xxvii. 14). In respect to social duties it is written (2 Sam. x. 2), "Be strong, and let us strengthen ourselves for our people, and for the cities of our God."
There are four signs which tell tales:—Dropsy is a sign of sin; jaundice is a sign of hatred without a cause; poverty is a sign of pride; and quinsy is a sign of slander.
"Unto Mamre, unto the city of Arbah," i.e., four (Gen. xxxv. 27). Rabbi Isaac calls it the city of four couples, i.e., Adam and Eve, Abraham and Sarah, Isaac and Rebekah, Jacob and Leah. These four couples being buried in Mamre, it was therefore called "the city of four."
The sun makes four quarterly circuits. In April, May, and June, i.e., Nisan, Iyar, and Sivan, his circuit is between the mountains, in order to dissolve the snow; in July, August, and September, i.e., Tamuz, Ab, and Ellul, his circuit is over the habitable parts of the earth, in order to ripen the fruits; in October, November, and December, i.e., Tishri, Marcheshvan, and Kislev, his circuit is over the seas, to evaporate the waters; in January, February, and March, i.e., Tebeth, Shebat, and Adar, his circuit is over the deserts, in order to protect the seed sown from being scorched.
Four persons are intolerable:—A poor man who is proud, a rich man who is a liar, an old man who is incontinent, and a warden who behaves haughtily to a community for whom he has done nothing. To these some add him who has divorced his wife once or twice and married her again.
Four things cancel the decrees of Heaven:—Alms, prayer, change of name, and reformation
