But the greater the dangers that beset the path of mysticism, the deeper the interest which we feel in the mystic. In connection with the above‐ mentioned warning, Nachmanides cites the words from the Scriptures, “But let not the priests and the people break through to come up unto the Lord, lest he break forth upon them” (Exod. xix. 24). Nevertheless, when we read in the Talmud the famous story of the four Rabbis(94) who went up into the _Pardes_, or Garden of Mystical Contemplation, we do not withhold our sympathy, either from Ben Azzai, who shot a glance and died, or from Ben Zoma, who shot a glance and was struck (in his mind). Nay, we feel the greatest admiration for these daring spirits, who, in their passionate attempt to “break through” the veil before the Infinite, hazarded their lives, and even that which is dearer than life, their minds, for a single glance. And did R. Meir deny his sympathies even to Other One or Elisha ben Abuyah, who “cut down the plants”? He is said to have heard a voice from heaven, “Return, oh backsliding children, except Other One,” which prevented his repentance. Poor fallen Acher, he mistook hell for heaven. But do not the struggle and despair which led to this unfortunate confusion rather plead for our commiseration? Nachmanides, however, in his gentle way, did not mean to storm heaven. Like R. Akiba, “he entered in peace, and departed in peace.” And it was by this peacefulness of his nature that he gained an influence over posterity which is equalled only by that of Maimonides. “If he was not a profound thinker,” like the author of the _Guide of the Perplexed_, he had that which is next best—“he felt profoundly.” Some writers of a rather reactionary character even went so far as to assign to him a higher place than to Maimonides. This is unjust. What a blank would there have been in Jewish thought but for Maimonides’ great work, on which the noblest thinkers of Israel fed for centuries! As long as Job and Ecclesiastes hold their proper place in the Bible, and the Talmud contains hundreds of passages suggesting difficulties relating to such problems as the creation of the world, God’s exact relation to it, the origin of evil, free will and predestination, none will persuade me that philosophy does not form an integral part of Jewish tradition, which, in its historical developments, took the shape which Maimonides and his successors gave to it. If Maimonides’ _Guide_, which he considered as an interpretation of the Bible and of many strange sayings in the old Rabbinic homilies in the Talmud, is Aristotelian in its tone, so is tradition too; even the Talmud in many places betrays all sorts of foreign influences, and none would think of declaring it un‐Jewish on this ground. I may also remark in passing that the certainty with which some writers deprecate the aids which religion may receive from philosophy is a little too hasty. For the question will always remain, What religion? The religion of R.