Maurice Henry Harris
Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala
Chaggigah, fol. 16, col. 1.
Six months did the Shechinah hesitate to depart from the midst of Israel in the wilderness, in hopes that they would repent. At last, when they persisted in impenitence, the Shechinah said, "May their bones be blown;" as it is written (Job xi. 20), "The eyes of the wicked shall fail, they shall not escape, and their hopes shall be as the blowing out of the spirit."
Rosh Hashanah, fol. 31, col. 1.
Six names were given to Solomon:—Solomon, Jedidiah, Koheleth, Son of Jakeh, Agur, and Lemuel.
Avoth d'Rab. Nathan, chap. 39.
Six years old was Dinah when she gave birth to Asenath, whom she bore unto Shechem.
Sophrim, chap. 21.
"And the Lord blessed Obed-edom and all his household" (2 Sam. vi. 11). In what did the blessing consist? Rav Yehudah bar Zavidah says it consisted in this, that Hamoth, his wife, and her eight daughters-in-law gave birth each to six children at a time. (This is proved from 1 Chron. xxvi. 5, 8.)
Berachoth, fol. 63, col. 2.
Six things were done by Hezekiah the king, but the sages praised him for three only:—(1.) He dragged the bones of his father Ahaz on a hurdle of ropes, for this they commended him; (2.) he broke to pieces the brazen serpent, for this they commended him; (3.) he hid the Book of Remedies, and for this too they praised him. For three they blamed him:—(1.) He stripped the doors of the Temple and sent the gold thereof to the King of Assyria; (2.) he stopped up the upper aqueduct of Gihon; (3.) he intercalated the month Nisan.
P'sachim, fol. 56, col. 1.
The hiding of the Book of Remedies, harsh and inhuman as it might seem, was dictated by high moral considerations. It seemed right that the transgressor should feel the weight of his sin in the suffering that followed, and that the edge of judgment should not be dulled by a too easy access to anodyne applications. The reason for stopping the aqueduct of Gihon is given in 2 Chron. xxxii. 3, 4. The inhabitants of Jerusalem did the very same thing when the Crusaders besieged the city, A.D. 1099. Rashi tries to explain why this stratagem was not commended; the reason he gives is that Hezekiah ought to have trusted God, who had said (2 Kings xix. 34), "I will defend the city."
Six things are said of the horse:—It is wanton, it delights in the strife of war, it is high-spirited, it despises sleep, it eats much and it voids little. There are some that say it would fain kill its own master.
Ibid., fol. 113, col. 2.
The Rabbis have taught that there are six sorts of fire:—(1.) Fire that eats but drinks not, i.e., common fire; (2.) fire that drinks but does not eat, i.e., a fever; (3.) fire that eats and drinks, i.e., Elijah, as it is written (1 Kings xviii. 38), "And licked up the water that was in the trench;" (4.) fire that burns up moist things as soon as dry, i.e., the fire on the altar; (5.) fire that counteracts other fire, i.e., like that of Gabriel; (6.) fire that consumes fire, for the Master has said (Sanhed., fol. 38, col. 2), "God stretched out His finger among the angels and consumed them," i.e., by His own essential fire.
Yoma, fol. 21, col. 2.
For six months David was afflicted with leprosy; for it is said (Ps. li. 7), "Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow." At that time the Shechinah departed from him; for it is said (Ps. li. 12), "Restore unto me the joy of Thy salvation;" and the Sanhedrin kept aloof from him, for it is said (Ps. cxix. 79), "Let those that fear thee turn unto me." That this ailment lasted six months is proved from 1 Kings ii. 11, where it is said, "And the days that David reigned over Israel were forty years; seven years he reigned in Hebron, and thirty-three years he reigned in Jerusalem;" whereas in 2 Sam. v. 5, it is said, "In Hebron he reigned over Judah seven years and six months." The reason why these six months are omitted in Kings is because during that period he was afflicted with leprosy.
Sanhedrin, fol. 107, col. 1.
The tables of stone were six ells long, six broad, and three thick.
Nedarim, fol. 38, col. 8.
It may help the reader to some idea of the strength of Moses if we work out arithmetically the size and probable weight of these stone slabs according to the Talmud. Taking the cubit or ell at its lowest estimate, that is eighteen inches, each slab, being nine feet long, nine feet wide, and four and a half feet thick, would weigh upward of twenty-eight tons, reckoning thirteen cubic feet to the ton,—the right estimate for such stone as is quarried from the Sinaitic cliff. The figures are 9 X 9 X 9/2 = 729/2 = 364.5 X 173.5 = 63240.75 = 28 tons, 4 cwt., 2 qrs., 16 lbs. avoirdupois.
The Rabbis have taught that these six things possess medicinal virtue:—Cabbage, lungwort, beetroot, water, and certain parts of the offal of animals, and some also say little fishes.
Avodah Zarah, fol. 29, col. 1.
Over six the Angel of Death had no dominion, and these were:—Abraham, Isaac, and Jacob, Moses, Aaron, and Miriam. Respecting the first three it is written, "in all" (Gen. xxiv. 1), "of all" (Gen. xxvii. 33) "all" (A.V. "enough," Gen. xxxiii. 11). Respecting the last three it is written, "by the mouth of Jehovah" (see Num. xxxiii. 38, and Deut. xxxiv. 5).
Bava Bathra, fol. 17, col. i.
According to Jewish tradition, there are 903 kinds of death, as is elicited by a Kabbalistic rule called gematria, from the word outlets (Ps. lxviii. 20); the numeric value of the letters of which word is 903. Of these 903 kinds of death, the divine kiss is the easiest. God puts His favorite children to sleep, the sleep of death, by kissing their souls away. It was thus Abraham, Isaac, and Jacob fell asleep, as may be inferred from the word all; that is to say, they had all the honor God could confer upon them. Moses and Aaron fell asleep by the divine kiss, for it is plainly stated to have been "by the mouth of Jehovah." So also Miriam passed away, only the Scripture does not say lest the scoffer should find fault. We are also informed that quinsy is the hardest death of all. (See Berachoth, fol. 8, col. 1.)
"These six of barley gave he me." What does this mean? It cannot surely be understood of six barleycorns, for it could not be the custom of Boaz to give a present of six grains of barley. It must, therefore, have been six measures. But was it usual for a woman to carry such a load as six measures would come to? What he intended by the number six was to give her a hint that in process of time six sons would proceed from her, each of which would be blessed with six blessings; and these were David, the Messiah, Daniel, Hananiah, Mishael, and Azariah. David, as it is written (1 Sam. xvi. 8), (1.) "Cunning in playing," (2.) "and a mighty and valiant man," (3.) "a man of war," (4.) "prudent in matters," (5.) "a comely person," (6.) and "the Lord is with him." The Messiah, for it is written (Isa. xi. 2), "And the Spirit of the Lord shall rest upon him," viz, (1.) "The spirit of wisdom and (2.) understanding, (3.) the spirit of counsel and (4.) might, (5.) the spirit of knowledge, and (6.) the fear of the Lord." Daniel, Hananiah, Mishael, and Azariah, for regarding them it is written (Dan. i. 4), (1.) "Young men in whom was no blemish," (2.) "handsome in looks," (3.) "intelligent in wisdom," (4.) "acquainted with knowledge," (5.) "and understanding science, and such as (6.) had ability to stand in the palace of the king," etc. But what is the meaning of unblemished? Rav Chama ben Chanania says it means that not even the scar of a lancet was upon them.
Sanhedrin, fol. 93, cols, 1, 2.
The words "not even the scar of a lancet was upon them," bespeak the prevalence of blood-letting in the East, and the absence of the scar of the lancet on the persons of Daniel and his companions is a testimony to their health of body and moral temperance and purity.
In Taanith (fol. 21, col. 2) mention is made of a certain phlebotomist—a noteworthy exception to the well-known rule (see Kiddushin, fol. 82, col. 2) that phlebotomists are to be regarded as morally depraved, and in the same class with goldsmiths, perfumers, hairdressers, etc.,—Abba Umna by name, who had a special mantle with slits in the sleeves for females, so that he could surgically operate upon them without seeing their naked arms, while he himself was covered over head and shoulders in a peculiar cloak, so that his own face could not by any chance be seen by them.
From Shabbath, fol. 156, col. 1, we learn that a person born under the influence of Maadim, i.e., Mars, will in one way or another be a shedder of blood, such as a phlebotomist, a butcher, a highwayman, etc., etc.
Six blasts of the horn were blown on Sabbath-eve. The first was to set free the laborers in the fields from their work; those that worked near the city waited for those that worked at a distance and all entered the place together. The second blast was to warn the citizens to suspend their employments and shut up their shops. At the third blast the women were to have ready the various dishes they had prepared for the Sabbath and to light the lamps in honor of the day. Then three more blasts were blown in succession, and the Sabbath commenced.
Shabbath, fol. 35, col. 2.
He who passes seven nights in succession without dreaming deserves to be called wicked.
Berachoth, fol. 14, col. 1.
Gehinnom has seven names:—Sheol (Jonah ii. 2), Avadon (Ps. lxxxviii. 11), Shachath (Ps. xvi. 2), Horrible pit (Ps. xl. 2), Miry clay (Ps. xl. 2), the Shadow of death (Ps. cvii. 14), the Subterranean land.
Eiruvin, fol. 19, col. 1.
A dog in a strange place does not bark for seven years.
Ibid., fol. 61, col. 1.
Seven things were formed before the creation of the world:—The Law, Repentance, Paradise, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah.
P'sachim, fol. 54, col. 1.
The Midrash Yalkut (p. 7) enumerates the same list almost word for word, and the Targum of Ben Uzziel develops the tradition still further, while the Targum Yerushalmi fixes the date of the origin of the seven prehistoric wonders at "two thousand years before the creation of the world."
Seven things are hid from the knowledge of a man:—The day of death, the day of resurrection, the depth of judgment (i.e., the future reward or punishment), what is in the heart of his fellow-man, what his reward will be, when the kingdom of David will be restored, and when the kingdom of Persia will fall.
P'sachim, fol. 54, col. 2.
Seven are excommunicated before heaven:—A Jew who has no wife, and even one who is married but has no male children; and he that has sons but does not train them up to study the law; he who does not wear phylacteries on his forehead and upon his arm and fringes upon his garment, and has no mezuzah on his doorpost; and he who goes barefooted.
Ibid., fol. 113, col. 2.
There are seven skies:—Villon, Raakia, Shechakim, Zevul, Maaon, Maachon, and Aravoth.
Chaggigah, fol. 12, col. 2.
Seven days before the Day of Atonement they removed the high priest from his own residence to the chamber of the President, and appointed another priest as his deputy in case he should meet with such an accident as would incapacitate him from going through the service of the day. Rabbi Yehudah says they also had to betroth him to another woman lest his own wife should die meanwhile, for it is said, "And he shall make an atonement for himself and for his house,"—his house, that is, his wife. In reference to this precautionary rule it was observed, there might then be no end to the matter (Rashi), should this woman die also.
Yoma, fol. 2, col. 1.
They associated with the high priest the senior elders of the Sanhedrin, who read over to him the agenda of the day, and then said to him, "My lord high priest, read thou for thyself; perhaps thou hast forgotten it, or maybe thou hast not learned it at all." On the day before the Day of Atonement he was taken to the East Gate when they caused oxen, rams, and lambs to pass before him, that he might become well-versed and expert in his official duties. During the whole of the seven (preparatory) days neither victuals nor drink were withheld from him, but toward dusk on the eve of the Day of Atonement they did not allow him to eat much, for much food induces sleep. Then the elders of the Sanhedrin surrendered him to the elders of the priesthood, and these conducted him to the hall of the house of Abtinas, and there they swore him in; and after bidding him good-bye, they went away. In administering the oath they said, "My lord high priest, we are ambassadors of the Sanhedrin; thou art our ambassador and the ambassador of the Sanhedrin as well. We adjure thee, by Him who causes His name to dwell in this house, that thou alter not anything that we have told thee!" Then they parted, both they and he weeping. He wept because they suspected he was a Sadducee, and they wept because the penalty for wrongly suspecting persons is scourging. If he was a learned man he preached (during the night); if not, learned men preached before him. If he was a ready reader, he read; if not, others read to him. What were the books read over to him? Job, Ezra, and the Chronicles. Zechariah the son of Kevootal says, "I have often read before him the Book of Daniel." If he became drowsy, the juniors of the priestly order fillipped their middle fingers before him, and said, "My lord high priest, stand up and cool thy feet upon the pavement." Thus they kept him engaged till the time of slaughtering (the sacrifices).
Yoma, fol. 18, cols, 1, 2; fol. 19, col. 2.
Sacerdos nascitur, non fit,—a priest is born, not made, we may truly say, just altering one word of a well-known proverb. His father was a priest, and so were his forefathers as far back as the time of Aaron; his sons and his sons' sons after him will belong to the priestly order, and so the name was far too often only the badge for exclusive and hereditary privilege. This rule, that applies to the priests, holds good also with regard to the Levites. (Berachoth, fol. 29, col. 1.)
There was a town in the land of Israel called Gophnith, where there were eighty couples of brother priests who married eighty couples of sister priestesses in one night.
Berachoth fol. 44, col. 1.
Flay a carcass and take thy fee, but say not it is humiliating because I am a priest, I am a great man.
P'sachim, fol. 113, col. 1.
Philo Judæus, De Sac. Honor, (p. 833), says, "The hides of the burnt-offerings proved a rich perquisite of the priesthood."
The number of high priests who officiated in succession during the 410 years of the continuance of the first Temple was only eighteen, but the number who held office during the 420 years of the second Temple amounted to more than three hundred, most of them having died within a year after their entrance upon the office. The reason assigned by the Talmud for the long lives of the former and the short lives of the latter is the text given in Prov. x. 27, "The fear of the Lord prolongeth days, but the years of the wicked shall be shortened."
Yoma, fol. 9, col. 1.
Before a priest could be admitted into active service in the Temple he had to undergo bodily inspection at the hands of the syndicate of the Sanhedrin. If they found the least defect in his body, even a mole with hair upon it, he was ordered to dress in black and be dismissed; but if he was perfectly free from blemish, he was arrayed in white, and at once introduced to his brother priests and official duties.
Ibid., fol. 19, col. 1.
The daughters of a male proselyte who has married the daughter of a female proselyte are eligible to marry priests.
Yevamoth, fol. 57, col. 1.
If thou seest an impudent priest, think not evil of him; for it is said (Hosea iv. 4), "Thy people are as they that strive with the priest" (see chap. ii. p. 25, Note c.).
Kiddushin, fol. 70, col. 2.
So long as there is a diadem on the head of the priest, there is a crown on the head of every man. Remove the diadem from the head of the high priest and you take away the crown from the head of all the people. (This is a Talmudic comment on Ezek. xxi. 31; A. Ver., 26.)
Gittin, fol. 7, col. 1.
A king shaved his head every day, a high priest did the same once a week, and an ordinary priest once a month.
Sanhedrin, fol. 22, col. 2.
When a priest performs the service of the Temple in a state of defilement, his brother priests are not required to lead him before the tribunal, but the juniors of the priestly order are to drag him out into the hall and brain him with clubs.
Sanhedrin, fol. 81, col. 2.
When kings were anointed, the holy oil was laid on the forehead in the form of a coronet, and when, says Rabbi Mansi bar Gadda, priests were anointed, the operation was performed in the shape of the Greek letter k.
Horayoth, fol. 12, col. 1.
A learned man who is of illegitimate birth is preferable to an ignorant priest.
Ibid., fol. 13, col. 1.
A priest who makes no confession during service has no part in the priesthood. (He forfeits his emoluments.)
Menachoth, fol. 18, col. 2.
The bald-headed, the dwarfed, and the blear-eyed are ineligible for the priesthood.
Bechoroth, fol. 43, col. 2.
Rav Chisda says, "The portions that fall to the priests are not to be eaten except roasted and that with mustard," because Scripture says (Num. xviii. 8), "by reason of the anointing," i.e., by way of distinction, for only kings (who, of course, are anointed) eat roast meat with mustard.
Chullin, fol. 132, col. 2.
If a case of mistaken identity should occur between the child of a priestess and the child of her female slave, so that the one cannot be distinguished from the other, they both are to eat of the heave-offering and to receive one share from the threshing-floor. When grown up, each is to set the other free.
Gittin, fol. 42, col. 2.
From the old clothes of the priests the wicks were made for the lamps in the Temple.
Shabbath, fol. 21, col. 1.
Scripture authority is given in proof that the very garments possessed the faculty of making atonement for sin every whit as effectually as animal sacrifices. We are taught that the priest's shirt atones for murder, his drawers atone for whoredom, his mitre for pride, his girdle for evil thoughts, his breastplate for injustice, his ephod for idolatry; his overcoat atones for slander, and the golden plate on his forehead atones for impudence.
Zevachim, fol. 88, col. 2.
All this and a great deal more on the subject may be found in the Selichoth for Yom Kippur.
For seven years was the land of Israel strewn with brimstone and salt.
Yoma, fol. 54, col. 1.
"Then shall we raise against him seven shepherds" (Micah. v. 5). Who are these seven shepherds? David in the middle: Adam, Seth, and Methuselah on his right hand; Abraham, Jacob, and Moses on his left.
Succah, fol. 52, col. 2.
Who were the seven prophetesses? The answer is, Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther.
Meggillah, fol. 14, col. 2.
It is lawful to look into the face of a bride for seven days after her marriage, in order to enhance the affection with which she is regarded by her husband, and there is no Halachah (or law) like this.
Kethuboth, fol. 17, col. 1.
The Rabbis are especially careful to caution their daughters to guard against such habits as might lower them in the regard of their husbands, lest they should lose aught of that purifying and elevating power which they exercised as maidens. It is thus, for instance, Rav Chisda counsels his daughters: "Be ye modest before your husbands and do not even eat before them. Eat not vegetables or dates in the evening, and touch not strong drink." (Shabbath, fol. 140, col. 2.)
Once upon a time a demon in the shape of a seven-headed dragon came forth against Rav Acha and threatened to harm him, but the Rabbi threw himself on his knees, and every time he fell down to pray he knocked off one of these heads, and thus eventually killed the dragon.
Kiddushin, fol. 29, col. 2.
On the seventh of the month Adar, Moses died, and on that day the manna ceased to come down from heaven.
Ibid., fol. 38, col. 1.
The seventh of Adar is still, and has long been, kept sacred as the day of the death of Moses our Rabbi—peace be with him!—and that on the authority of T.B. Kiddushin (as quoted above), and Soteh, fol. 10, col. 2; but Josephus (Book iv. chap. 8, sec. 49) most distinctly affirms that Moses died "on the first day of the month," and the Midrash on Esther may be quoted in corroboration of his statement. The probability is that the Talmud is right on this matter, but it is altogether wrong in connecting with this event the stoppage of the manna (see Josh. v. 10, 12).
Seven years did the nations of the world cultivate their vineyards with no other manure than the blood of Israel. Rabbi Chiya, the son of Abin, says that Rabbi Yehoshua, the son of Korcha, said, "An old man, an inhabitant of Jerusalem, related to me that Nebuzaradan, captain of the guard, killed in this valley 211 myriads (about 2,110,000), and in Jerusalem he slaughtered upon one stone 94 myriads (940,000), so that the blood flowed until it reached the blood of Zechariah, in order that that might be fulfilled which is said (Hosea iv. 2), 'And blood toucheth blood.'"
Gittin, fol. 57, col. 1.
The seventh of Adar, on which Moses died, was the same day of the same month on which he was born.
Soteh, fol. 10, col. 2.
A male hyæna 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 repetition 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 worship of God," 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 Shilonite 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 pass 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 Saturdays 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 partnership."
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 encompassed 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 uncircumcised; as it is said (Deut. x. 16), "Circumcise therefore the uncircumcised foreskin of your heart." (3.) David calls him unclean; as it is said (Ps. li. 10), "Create in me a clean heart, O God!" 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—Rashi. 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. xxxvi. 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).