Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala. VariousЧитать онлайн книгу.
two words in the original Hebrew translated by the last seven in this verse, have been a source of great perplexity to the critics, and their exact meaning is matter of debate to this hour. They in the West say they mean severally carriages for lords and carriages for ladies, while we, says the Babylonish Talmud, interpret them to signify male demons and female demons. Whereupon, if this last is the correct rendering, the question arises, for what purpose Solomon required them? The answer is to be found in 1 Kings vi. 7, where it is written, "And the house, when it was in building, was built of stone made ready before it was brought thither," etc. For before the operation commenced Solomon asked the Rabbis, "How shall I accomplish this without using tools of iron?" and they remembering of an insect which had existed since the creation of the world, whose powers were such as the hardest substances could not resist, replied, "There is the Shameer, with which Moses cut the precious stones of the Ephod." Solomon asked, "And where, pray, is the Shameer to be found?" To which they made answer, "Let a male demon and a female come, and do thou coerce them both; mayhap they know and will reveal it to thee." He then conjured into his presence a male and a female demon, and proceeded to torture them, but in vain, for said they, "We know not its whereabouts and cannot tell; perhaps Ashmedai, the king of the demons, knows." On being further interrogated as to where he in turn might be found, they made this answer: "In yonder mount is his residence; there he has dug a pit, and, after filling it with water, covered it over with a stone, and sealed with his own seal. Daily he ascends to heaven and studies in the school of wisdom there, then he comes down and studies in the school of wisdom here; upon which he goes and examines the seal, then opens the pit, and after quenching his thirst, covers it up again, re-seals it, and takes his departure."
Solomon thereupon sent Benaiah, the son of Jehoiada, provided with a magic chain and ring, upon both of which the name of God was engraved. He also provided him with a fleece of wool and sundry skins with wine. Then Benaiah went and sank a pit below that of Ashmedai, into which he drained off the water and plugged the duct between with the fleece. Then he set to and dug another hole higher up with a channel leading into the emptied pit of Ashmedia, by means of which the pit was filled with the wine he had brought. After leveling the ground so as not to rouse suspicion, he withdrew to a tree close by, so as to watch the result and wait his opportunity. After a while Ashmedai came, and examined the seal, when, seeing it all right, he raised the stone, and to his surprise found wine in the pit. For a time he stood muttering and saying, it is written, "Wine is a mocker: strong drink is raging, and whosoever is deceived thereby is not wise." And again, "Whoredom and wine and new wine take away the heart." Therefore at first he was unwilling to drink, but being thirsty, he could not long resist the temptation. He proceeded to drink therefore, when, becoming intoxicated, he lay down to sleep. Then Benaiah, came forth from his ambush, and stealthily approaching, fastened the chain round the sleeper's neck. Ashmedai, when he awoke, began to fret and fume, and would have torn off the chain that bound him, had not Benaiah warned him, saying, "The name of thy Lord is upon thee." Having thus secured him, Benaiah proceeded to lead him away to his sovereign master. As they journeyed along they came to a palm-tree, against which Ashmedai rubbed himself, until he uprooted it and threw it down. When they drew near to a hut, the poor widow who inhabited it came out and entreated him not to rub himself against it, upon which, as he suddenly bent himself back, he snapt a bone of his body, and said, "This is that which is written (Prov. xxv. 15), 'And a gentle answer breaketh the bone.'" Descrying a blind man straying out of his way, he hailed him and directed him aright. He even did the same service to a man overcome with wine, who was in a similar predicament. At sight of a wedding party that passed rejoicing along, he wept; but he burst into uncontrollable laughter when he heard a man order at a shoemaker's stall a pair of shoes that would last seven years; and when he saw a magician at his work he broke forth into shrieks of scorn.
On arriving at the royal city, three days were allowed to pass before he was introduced to Solomon. On the first day he said. "Why does the king not invite me into his presence?" "He has drunk too much," was the answer, "and the wine has overpowered him." Upon which he lifted a brick and placed it upon the top of another. When this was communicated to Solomon, he replied "He meant by this, go and make him drunk again." On the day following he asked again, "Why does the king not invite me into his presence?" They replied, "He has eaten too much." On this he removed the brick again from the top of the other. When this was reported to the king, he interpreted it to mean, "Stint him in his food."
After the third day, he was introduced to the king; when measuring off four cubits upon the floor with the stick he held in his hand, he said to Solomon, "When thou diest, thou wilt not possess in this world (he referred to the grave) more than four cubits of earth. Meanwhile thou has conquered the world, yet thou wert not satisfied until thou hadst overcome me also." To this the king quietly replied, "I want nothing of thee, but I wish to build the Temple and have need of the Shameer." To which Ashmedai at once answered, "The Shameer is not committed in charge to me, but to the Prince of the Sea, and he intrusts it to no one except to the great wild cock, and that upon an oath that he return it to him again." Whereupon Solomon asked, "And what does the wild cock do with the Shameer?" To which the demon replied, "He takes it to a barren rocky mountain, and by means of it he cleaves the mountain asunder, into the cleft of which, formed into a valley, he drops the seeds of various plants and trees, and thus the place becomes clothed with verdure and fit for habitation." This is the Shameer (Lev. xi. 19), Nagger Tura, which the Targum renders Mountain Splitter.
They therefore searched for the nest of the wild cock, which they found contained a young brood. This they covered with a glass, that the bird might see its young, but not be able to get at them. When accordingly the bird came and found his nest impenetrably glazed over, he went and fetched the Shameer. Just as he was about to apply it to the glass in order to cut it, Solomon's messenger gave a startling shout, and this so agitated the bird that he dropped the Shameer, and Solomon's messenger caught it up and made off with it. The cock thereupon went and strangled himself, because he was unable to keep the oath by which he had bound himself to return the Shameer.
Benaiah asked Ashmedai why, when he saw the blind man straying, he so promptly interfered to guide him? "Because," he replied, "it was proclaimed in heaven that that man was perfectly righteous, and that whosoever did him a good turn would earn a title to a place in the world of the future." "And when thou sawest the man overcome with wine wandering out of his way, why didst thou put him right again?" Ashmedai said, "Because it was made known in heaven that that man was thoroughly bad, and I have done him a good service that he might not lose all, but receive some good in the world that now is." "Well, and why didst thou weep when thou sawest the merry wedding-party pass?" "Because," said he, "the bridegroom was fated to die within thirty days and the bride must needs wait thirteen years for her husband's brother, who is now but an infant" (see Deut. xxv. 5–10). "Why didst thou laugh so when the man ordered a pair of shoes that would last him seven years?" Ashmedai replied, "Because the man himself was not sure of living seven days." "And why," asked Benaiah, "didst thou jeer when thou sawest the conjuror at his tricks?" "Because," said Ashmedai, "the man was at that very time sitting on a princely treasure, and he did not, with all his pretension, know that it was under him."
Having once acquired a power over Ashmedai, Solomon detained him till the building of the Temple was completed. One day after this, when they were alone, it is related that Solomon, addressing him, asked him, "What, pray, is your superiority over us, if it be true, as it is written (Num. xxiii. 22), 'He has the strength of a unicorn,' and the word 'strength,' as tradition alleges, means 'ministering angels,' and the word 'unicorn' means 'devils'?" Ashmedai replied, "Just take this chain from my neck, and give me thy signet-ring, and I'll soon show thee my superiority." No sooner did Solomon comply with this request, than Ashmedai, snatching him up, swallowed him; then stretching forth his wings—one touching the heaven and the other the earth—he vomited him out again to a distance of four hundred miles. It is with reference to this time that Solomon says (Eccl. i. 3; ii. 10), "What profit hath a man of all his labor which he taketh under the sun? This is my portion of all my labor." What does the word this mean? Upon this point Rav and Samuel are at variance, for the one says it means his staff, the other holds that it means his garment or water-jug; and that with one or other Solomon went about from door to door begging; and wherever he came he said (Eccl. i. 12), "I, the preacher, was king over Israel in Jerusalem." When in his wanderings he came to the house of the Sanhedrin, the Rabbis