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Seven Years in a Barrel for the Serpents Curse

A Roman philosopher bred serpents seven years to learn their gestation. Rabbi Yehoshua answered from one verse about the curse.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Curse Written on Skin
  2. What Cost Seven Years, Torah Handed on a Reed
  3. Enmity With a Conditional War
  4. Medicine for One Side Only

The philosopher in Rome kept serpents in a barrel for seven years. He watched scales slide over eggs, counted moons, fed what would not thank him, and waited for a number he could throw like a stone at any Jew who claimed the Torah knew the world. When he finally cornered Rabban Gamliel, the question was sharp and clean. How long does the serpent carry its young?

Seven Years in a Barrel for the Serpents Curse Click for full size

Rabban Gamliel went pale. The room waited. A pagan had spent a near-decade of patience, and Israels spokesman had no answer ready. Shame is also a kind of poison. It rises in the face before it settles in the gut. Outside, Rome went on being Rome. Inside, a sage tasted the cost of a blank mind in a public contest.

The Curse Written on Skin

The sages say the serpents curse is written even on its hide. Scales are a kind of leprosy, a mark that it is cursed more deeply than every other animal. To measure the depth, the midrash lists gestations the way a merchant lists weights. Pure animals bear in months. The dog in fifty days. The fox in six months. Great beasts in three years. The serpent in seven. The viper in seventy.

Numbers stack until the curse becomes arithmetic. Longer carrying means heavier judgment. The creature that talked Eve into death now carries its young through seasons no other beast must endure. The barrel in Rome was only a late attempt to catch up to a sentence already written.

Every scale is a reminder. Crawl on the belly. Eat dust. Live longer under the weight of a pregnancy that outlasts the patience of ordinary animals. The midrash will not let the garden sentence become a vague moral. It becomes biology with a ledger.

What Cost Seven Years, Torah Handed on a Reed

Rabbi Yehoshua found Rabban Gamliel sick-faced and pulled the trouble out of him. Seven years, he said at once. Asked how he knew, he did not reach for a barrel. He reached for a verse and a ladder of impurity. The dog, impure, bears in fifty days. The impure animal in twelve months. Scripture curses the serpent more than the beasts and more than the wild animals.

As the domestic beast is cursed sevenfold beyond the wild one, so the serpent is cursed sevenfold beyond the domestic beast, and seven follows from seven. What cost the philosopher seven years of labor, the Torah handed over on a single reed. When the Roman heard it, he beat his head against the wall.

The violence of that gesture is almost comic and completely serious. Empirical patience met a reading that had already done the experiment in language. Yehoshua did not mock study. He showed that Israels book had measured the same creature without needing a barrel in a Roman courtyard.

Enmity With a Conditional War

Long before Rome kept barrels, the garden already held a longer war. Targum Pseudo-Jonathan on (Genesis 3:15) turns the enmity between the serpent and the womans seed into a fight that swings with Torah. When the sons of the woman keep the commandments, they are ready to strike the serpents head. When they forsake the commandments, the serpent is ready to wound them in the heel.

The battlefield is not only Eden. It is every generation that either holds the law or drops it. The poison is mortality, the pull of the yetzer hara (the evil impulse inside a person), the old bite that never quite leaves the blood. The Targum will not leave the fight without an end date.

Heel and head are not equal wounds. A strike to the head ends the snake. A strike to the heel slows the walker. The Aramaic reading makes obedience the difference between who lands which blow. The war is old, but it is not frozen.

Medicine for One Side Only

The Aramaic promise says, for them there shall be a medicine, but for thee there will be no medicine. They shall make a remedy for the heel in the days of the King Meshiha. Humanity gets a cure. The serpent gets none.

Before Adam takes a single step into the working world, the reading already installs a fix. The curse is real. The barrel is real. The seven years of shame and scales are real. And still the last word is not the bite. It is a king who heals what the first conversation in the garden broke, while the serpent remains outside the pharmacy forever.

Rabbi Yehoshuas number and the Targums medicine belong to one long story. Measure the curse. Survive the war. Wait for the remedy that will not be shared with the enemy who started it.

Rabban Gamliels color returned as the Roman left with a bruised forehead and an empty boast. The barrel in Rome still held scales and silence. The verse had already measured both. Far from that courtyard, the older war between heel and head continued, waiting for a medicine that would not be shared with the first tempter.

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From the tradition

Sources

2 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Yalkut Shimoni on Torah 30:2Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

He cursed it with leprosy - these scales upon it, they are its leprosy. "Cursed are you more than all the beasts." Have you ever seen, when a man strikes his fellow with a staff, that he then strikes him again with a strap? So "cursed are you more than the domestic animals" - how much more so "than all the beasts of the field." It was taught: A large pure animal gives birth at nine months; a large impure animal gives birth at twelve months; a small pure animal gives birth at five months; the dog at fifty days; the cat at fifty-two; the pig at sixty days; the marten at seventy days; the fox at six months; and the rest of the creeping things at six months; the lion and the bear and the leopard and the elephant and the ape and the porcupine at three years; and the serpent at seven years; and the viper at seventy years. A certain philosopher wished to know how long the serpent takes to give birth. When he saw a pair mating, he took them and placed them in a barrel and supplied them with food until they gave birth. When the elders went up to Rome, he saw Rabban Gamliel and said to him: How long does the serpent take to give birth? And he could not answer him, and his face turned pale. Rabbi Yehoshua met him and said: Why is your face ill? He said to him: A question was asked of me and I could not answer it. He said to him: What is it? He said to him: How long does the serpent take to give birth? He said to him: Seven years. He said: How do you know? He said: The dog, an impure beast, gives birth at fifty days, and an impure animal gives birth at twelve months, and it is written, "Cursed are you more than all the beasts and more than every beast of the field." Just as the domestic beast is cursed sevenfold more than the wild beast, so the serpent is cursed sevenfold more than the domestic beast. As evening came on, he went up and told them. The philosopher began to beat his head against the wall, saying: All that I labored and toiled over for seven years, this one came and handed it to me on a single reed.

Full source
Targum Pseudo-Jonathan on Genesis 3:15Targum Pseudo-Jonathan on Genesis

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

The Torah says God will put enmity between the serpent and the woman's seed. Targum Pseudo-Jonathan on (Genesis 3:15) turns that enmity into a long, conditional war with an ending.

"When the sons of the woman keep the commandments of the law, they will be prepared to smite thee upon thy head; but when they forsake the commandments of the law, thou wilt be ready to wound them in their heel." The outcome of the battle depends on Torah. When Israel is faithful, the serpent loses. When Israel strays, the serpent gains.

Then the line that crowns the verse: "Nevertheless for them there shall be a medicine, but for thee there will be no medicine; and they shall make a remedy for the heel in the days of the King Meshiha."

The first messianic promise in the Torah

This is one of the earliest explicit messianic readings in all of rabbinic literature. The poison the serpent injects into humanity, mortality, sin, the struggle with the yetzer ha-ra, is not permanent. The days of King Messiah will bring the cure. The serpent gets no remedy. Humanity does.

The Targumist is writing redemption back into the curse. Before we even leave the garden, before Adam has taken a single step into the working world, God has already installed a fix.

Full source