Part 21 (1/2)

Seven things distinguish an ill-bred man and seven a wise man:--The wise man (1.) does not talk before his superior in wisdom and years; (2.) he does not interrupt another when speaking; (3.) he is not hasty to make reply; (4.) his questions are to the point, and his answers are according to the Halachah; (5.) his subjects of discourse are orderly arranged, the first subject first and the last last; (6.) if he has not heard of a thing, he says, I have not heard it; and (7.) he confesseth the truth. The characteristics of the ill-bred man are just the contrary of these.

_Avoth_, chap. 5, mish. 10.

If a man does not work during the six days of the week, he may be obliged to work all the seven.

_Avoth d'Rab. Nathan_, chap. 11.

Seven have no portion in the world to come:--A notary; a schoolmaster, the best of physicians, a judge who dispenses justice in his own native town, a wizard, a congregational reader (or law-officer), and a butcher.

_Avoth d Rab. Nathan_, chap. 37.

Seven attributes avail before the Throne of Glory, and these are:--Wisdom, righteousness, judgment, grace, mercy, truth, and peace.

Ibid., chap. 36.

There are seven points in which a righteous man excels another:--(1.) The wife of the one is more comely than the other's; (2.) so are the children of the one as compared with those of the other; (3.) if the two partake of one dish, each enjoys the taste according to his doings; (4.) if the two dye in one vat, by one the article is dyed properly, by the other not; (5, etc.) the one excels the other in wisdom, in understanding, in knowledge, and stature, as it is said (Prov. xii. 26), ”The righteous is more excellent than his neighbor.”

Ibid., chap. 37.

Seven patriarchs were covenant-makers:--Abraham, Isaac, and Jacob, Moses, Aaron, Phinehas, and David.

_Derech Eretz Zuta_, chap. 1.

Seven liquids are comprehended under the generic term drink (Lev. xi.

34):--Dew, water, wine, oil, blood, milk, and honey.

_Machs.h.i.+rin_, chap. 6, mish 6.

For tertian fever take seven small grapes from seven different vines; seven threads from seven different pieces of cloth; seven nails from seven different bridges; seven handfuls of ashes from seven different fireplaces; seven bits of pitch from seven s.h.i.+ps, one piece from each; seven sc.r.a.pings of dust from as many separate doorways; seven c.u.mmin seeds; seven hairs from the lower jaw of a dog and tie them upon the throat with a papyrus fibre.

_Shabbath_, fol. 66, col. 2.

The Rabbis teach that the precept relating to the lighting of a candle at the Feast of Dedication applies to a whole household, but that those who are particular light a candle for each individual member, and those that are extremely particular light up eight candles on the first day, seven on the second, decreasing the number by one each day. This is according to the school of Shammai; but the school of Hillel say that he should light up one on the first day, two on the second, increasing the number by one each of the eight days of the fast.... What is the origin of the feast of Dedication? On the twenty-fifth day of Kislev (about December), the eight days of the Dedication commence, during which term no funeral oration is to be made, nor public fast to be decreed. When the Gentiles (Greeks) entered the second Temple, it was thought they had defiled all the holy oil they found in it; but when the Hasmoneans prevailed and conquered them, they sought and found still one jar of oil stamped with the seal of the High Priest, and therefore undefiled.

Though the oil it contained would only have sufficed for one day, a miracle was performed, so that the oil lasted to the end of the week (during which time more oil was provided and consecrated for the future service of the Temple). On the anniversary of this occasion the Feast of Dedication was inst.i.tuted.

_Shabbath_, fol. 21, col. 2.

The Feast of Dedication is annually celebrated by all Jews everywhere, to commemorate the purifying of the Temple and the restoration of its wors.h.i.+p after its desecration by Antiochus Epiphanes, of which an account may be found in 1 Maccabees iv.

52-59. It is very probable that some of our Christmas festivities are only adaptations of the observances of this Jewish feast in symbolism of Christian ideas. During the eight days of the festival they light up wax candles or oil lamps, according to the rubric of the school of Hillel. Previous to the lighting, the following benedictions are p.r.o.nounced:--

”Blessed art Thou, O Lord, our G.o.d! King of the universe, who hath sanctified us with Thy commandment, and commanded us to light the light of Dedication.”

”Blessed art Thou, O Lord, our G.o.d! King of the universe, who wrought miracles for our fathers in those days and in this season.”

”Blessed art Thou, O Lord, Our G.o.d! King of the universe, who hath preserved us alive, sustained us, and brought us to enjoy this season.”

After the lighting, the following form is repeated:--”These lights we light to praise Thee for the miracles, wonders, salvation, and victories which Thou didst perform for our fathers in those days and in this season by the hands of Thy holy priests. Wherefore by command these lights are holy all the eight days of the Dedication, neither are we permitted to make any other use of them, but to view them, that we may return thanks to Thy name for Thy miracles, wonderful works, and salvation.”

Another commemorative formula is repeated six or seven times a day during this festival; viz, during morning and evening prayers and after each meal.