Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala Part 20

_Soteh_, fol. 10, col. 2.

A male hyaena after seven years becomes a bat; this after seven years, a vampire; this after other seven years, a nettle; this after seven years more, a thorn; and this again after seven years is turned into a demon.

If a man does not devoutly bow during the repet.i.tion of the daily prayer which commences, "we reverently acknowledge," his spine after seven years becomes a serpent.

_Bava Kama_, fol. 16, col. 1.

It is related of Benjamin the righteous, who was keeper of the poor-box, that a woman came to him at a period of famine and solicited food. "By the wors.h.i.+p of G.o.d," he replied, "there is nothing in the box." She then exclaimed, "O Rabbi, if thou dost not feed me I and my seven children must needs starve." Upon which he relieved her from his own private purse. In course of time he fell ill and was nigh unto death. Then the ministering angels interceded with the Holy One--blessed be He!--and said, "Lord of the Universe, Thou hast said he that preserveth one single soul of Israel alive is as if he had preserved the life of the whole world; and shall Benjamin the righteous, who preserved a poor woman and her seven children, die so prematurely?" Instantly the death-warrant which had gone forth was torn up, and twenty-two years were added to his life.

_Bava Bathra_, fol. 11, col. 1.

Seven prophets have prophesied to the nations of the world, and these were Balaam and his father, Job, Eliphaz the Temanite, Bildad the Shuhite, Zophar the Naamathite, and Elihu the son of Barachel the Buzite.

Ibid., fol. 15. col. 2.

There are seven who are not consumed by the worm in the grave, and these are Abraham, Isaac, and Jacob, Moses, Aaron, and Miriam, and Benjamin the son of Jacob.

Ibid., fol. 17, col. 1.

Seven men form an unbroken series from the creation down to our own time. Methuselah saw Adam, Shem saw Methuselah, Jacob saw Shem, Amram saw Jacob, and Ahijah the s.h.i.+lonite saw Amram, and Ahijah was seen by Elijah, who is alive to this day.

Ibid., fol. 121, col. 2.

Seven years' famine will not affect the artisan.

_Sanhedrin_, fol. 29, col. 1.

Seven years of pestilence will not cause a man to die before his time.

Ibid.

"And it came to pa.s.s after seven days that the waters of the flood were upon the earth" (Gen. vii. 10). Why this delay of seven days? Rav says they were the days of mourning for Methuselah; and this teaches us that mourning for the righteous will defer a coming calamity. Another explanation is, that the Holy One--blessed be He!--altered the course of nature during these seven days, so that the sun arose in the west and set in the east.

Ibid., fol. 108, col. 2.

The first step in transgression is evil thought, the second scoffing, the third pride, the fourth outrage, the fifth idleness, the sixth hatred, and the seventh an evil eye.

_Derech Eretz Zuta_, chap. 6.

Seven things cause affliction:--Slander, shedding of blood, perjury, adultery, pride, robbery, and envy.

_Erchin_, fol. 17, col. 2.

A ram has but one voice while alive but seven after he is dead. How so?

His horns make two trumpets, his hip-bones two pipes, his skin can be extended into a drum, his larger intestines can yield strings for the lyre and the smaller chords for the harp.

_Kinnim_, chap. 3, mish. 6.

Rav Chisda said, The soul of a man mourns over him the first seven days after his decease; for it is said (Job xiv. 22), "And his soul shall mourn over him."

_Shabbath_, fol. 152, col. 2.

The Rabbis have taught that a man should not drink water on Wednesdays and Sat.u.r.days after night-fall, for if he does, his blood, because of risk, will be upon his own head. What risk? That from an evil spirit who on these evenings prowls abroad. But if the man be thirsty, what is he to do? Let him repeat over the water the seven voices ascribed to the Lord by David in Psalm xxix. 3-9, "The voice of the Lord is upon the waters," etc.

_P'sachim_, fol. 112, col. 1.

Seven precepts did Rabbi Akiva give to his son Rabbi Yehoshua:--(1.) My son, teach not in the highest place of the city; (2.) Dwell not in a city where the leading men are disciples of the wise; (3.) Enter not suddenly into thine own house, and of course not into thy neighbor's; (4.) Do not go about without shoes; (5.) Rise early and eat in summer time because of the heat, and in winter time because of the cold; (6.) Make thy Sabbath as a week-day rather than depend for support on other people; (7.) Strive to keep on close friendly terms with the man whom fortune favors (lit. on whom the present hour smiles). Rav Pappa adds, "This does not refer to buying or selling, but to partners.h.i.+p."

Ibid.

How is it proved that mourning should be kept up for seven days? It is written (Amos viii. 10), "I will turn your feasts into mourning," and these in many cases lasted seven days.

_Moed Katon_, fol 20, col. 1.

Rav Chisda said there are seven kinds of gold:--Gold, good gold, the gold of Ophir, purified gold, beaten gold, shut-up gold, and gold of Parvain.

_Yoma_ fol. 44, col. 2.

The shut-up gold (1 Kings vi. 12) was of the purest and rarest quality, so that when it appeared in the market for sale, all shops in the locality were "shut up," for there could be no sale of any other gold before that. All gold-dealers "shut up" their shops in order to be present on so rare an occasion; and hence the name of this kind of gold--"shut-up gold."

Each day of the Feast of Tabernacles they walked round the altar once, and said, "O Lord, save us, we beseech Thee! O Lord, prosper us, we beseech Thee!" But on the last day they encompa.s.sed it seven times. On their departure they said, "Beauty belongeth to thee, O altar! Beauty belongeth to thee, O altar!"

_Succah_, fol. 45, col. 1.

It deserves to be noted here for the information of some of our readers that the words translated above, Save now, or Save, we beseech thee, are the original of our word Hosanna. The 25th and 26th verses of Psalm cxviii, which begin with this expression, were repeated at the Feast of Tabernacles; and hence the bundles of palm and willow branches (carried on this occasion), the prayers, and the festival itself, were so named, i.e. Hosanna.

The Tempter is known by seven distinctive epithets:--(1) The Holy One--blessed be He!--calls him evil; as it is said, "For the imagination of man's heart is evil." (2.) Moses calls him uncirc.u.mcised; as it is said (Deut. x. 16), "Circ.u.mcise therefore the uncirc.u.mcised foreskin of your heart." (3.) David calls him unclean; as it is said (Ps. li. 10), "Create in me a clean heart, O G.o.d!" Consequently there must be an unclean one. (4.) Solomon calls him enemy; as it is said (Prov. xxv. 21, 22), "If thine enemy hunger, give him bread to eat; if he be thirsty, give him water to drink; for thus thou shalt heap coals of fire upon his head, and the Lord shall reward thee" (i.e., oppose him with the law.

The word rendered bread, is metaphorically taken for the law, Prov. ix.

5, so that give him water to drink means also the law, Isa. lv.

1--Ras.h.i.+. And the Lord reward thee, read not reward, but cause him to make peace with thee, not to war against thee.) (5.) Isaiah calls him stumbling-block; as it is said (Isa. lvii. 14), "Cast ye up, cast ye up, prepare the way, take up the stumbling-block out of the way of my people." (6.) Ezekiel calls him stone; as it is said (Ezek. x.x.xvi. 26), "I will take away the heart of stone out of your flesh and I will give you a heart of flesh." (7.) Joel calls him the hidden one; as it is said (Joel ii. 20), "I will remove far from you the hidden one," i.e., the tempter who remains hidden in the heart of man; "and I will drive him into a land barren and desolate," i.e., where the children of men do not usually dwell; "with his face toward the former sea," i.e., with his eyes set upon the first Temple, which he destroyed, slaying the disciples of the wise that were in it; "and his hinder part toward the latter sea," i.e., with his eyes set on the second Temple, which he destroyed, also slaying the disciples of the wise that were in it.

_Succah_, fol. 52, col. 1.

Once a Jewish mother with her seven sons suffered martyrdom at the hands of the Emperor. The sons, when ordered by the latter to do homage to the idols of the Empire, declined, and justified their disobedience by quoting each a simple text from the sacred Scriptures. When the seventh was brought forth, it is related that Caesar, for appearance' sake, offered to spare him if only he would stoop and pick up a ring from the ground which had been dropped on purpose. "Alas for thee, O Caesar!"

answered the boy; "if thou art so zealous for thine honor, how much more zealous ought we to be for the honor of the Holy One--blessed be He!" On his being led away to the place of execution, the mother craved and obtained leave to give him a farewell kiss. "Go, my child," said she, "and say to Abraham, Thou didst build an altar for the sacrifice of one son, but I have erected altars for seven sons." She then turned away and threw herself down headlong from the roof and expired, when the echo of a voice was heard exclaiming (Ps. cxiii. 9), "The joyful mother of children" (or, the mother of the children rejoiceth).

_Gittin_, fol. 57, col. 2.

The story of this martyrdom is narrated at much greater length in the Books of Maccabees (Book iii. chap. 7, Book iv. chaps.

8-18). In a Latin version the names are given, that of the mother Solomona, and her sons respectively Maccabeus, Aber, Machir, Judas, Achaz, Areth, while the hero of our Talmudic reference, the seventh and last, is styled Jacob. Josephus, Ant., Book xii. chap. 6, sec. 4, may also be referred to for further and varying details.

The land of Israel was not destroyed till the seven courts of judgment had fallen into idolatry, and these are they:--Jeroboam, the son of Nebat; Baasha, the son of Ahijah; Ahab, the son of Omri; Jehu, the son of Nims.h.i.+; Pekah, the son of Remaliah; Menahem, the son of Gadi; and Hoshea, the son of Elah; as it is written (Jer. xv. 9), "She that hath borne seven languisheth: she hath given up the ghost; her sun is gone down while it is yet day; she hath been ashamed and confounded."

_Gittin_, fol. 88, col. 1.

"He stood and measured the earth; he beheld and freed the Gentiles (A.V., he drove asunder the nations, Hab. iii. 6); he beheld that the seven precepts which the children of Noah accepted were not observed; he stood up and set their property free for the service of Israel."

_Bava Kama_, fol. 38, col. 1.

This is one of the weightier expositions met with from time to time in the Talmud, in which one recognizes a more than ordinarily deep and earnest feeling on the part of the commentator. The interpreter expresses himself as a man instinct with the exclusive Hebrew spirit, and as such claims his t.i.tle to the whole inheritance. It is a claim abstractly defensible, and the just a.s.sertion of it is the basis of all rights over others. The only question here is whether the Jew alone is invested with the privilege. There can be little doubt that the principle on which he claims enfeoffment in the estate is a sound one, that the earth belongs in no case to the sons of Belial, only to the sons of G.o.d.