The Significance of The Number Seven
By Hillel ben David (Greg Killian)
VI. The Seven Rabbinic Commandments
In this study I would like to examine the meaning and significance of the number seven.
Nachmanides (12th century
The Sages teach that seven are the attributes of physicality:
The Maharal finds that the week itself is based on a primary idea. He attributes the symbolism of six and seven to the structure of space: When you look closely you will find that the physical has six opposing sides, which are: top and bottom, right and left, front and back. All these six sides are related to the physical, because each side has extent, and limits physical objects. But, it also has in it a seventh, and this is the middle, which has no exposure on any side. Because it is not related to any side it is like the non-physical, which has no extension [takes up no volume of space].[1]
The cube, as a geometric shape, readily shows these attributes:
The connecting of the six attibute at the center of the shape fundamentally reveals the nature of seven. It is used for connection.
Nothing can exist in the physical world without these seven attributes, nothing.
Every item in the physical world must have these seven attibutes and each of these seven must also exibit the same seven attributes.
49 is 7 times 7. When you square a number, it reaches its ultimate expression. It is the thing times itself; Nothing can be a greater revelation of essence than that. Thus, 49 is the furthest reach of seven-ness in this world. And seven is this world!
This is the meaning of the number forty-nine (49). Therefore, forty-nine, that is seven times seven, is a statement that seven defines physical reality.
From this we can understand that music that affects the body has seven notes in an octave (the eighth is a repeat of the first):
Do, Re, Mi, Fa, So, La Ti, Do
This diatonic scale, in the hands of a skilled musician, will affect the body. In fact, if it is done correctly the body will find it nearly impossible to resist such music.
The frequencies of such music have a correspondence in the world of color:
|
Royal blue |
Do |
|
Scarlet Red |
Re |
|
Yellow |
Mi |
|
Emerald green |
Fa |
|
|
So |
|
Violet |
La |
|
Purple |
Ti |
Just as the seven notes in the octave can be combined into chords which makes harmonious music, so too can the corresponding colors be combined to form harmonious colors.
When the colors of light are combined they form a white light. When the same colors in pigment are combined they form an earth color – brown. This teaches us that the ethereal dimension of light produces white while the physical colors of pigment returns to the physical color of earth.
Now that we understand a bit about the nature of seven as it relates to this physical world, lets explore how Shabbat is related to the number seven.
Shabbat is the seventh day of the week. This is no accident. Shabbat connects the the six days of the week. When the Torah wishes to give a name to the first day of the week, it gives it a name that describes it’s relationship to Shabbat, “the first day of Shabbat”, “the second day of Shabbat”, etc. And so it goes for the other six days. The sixth day is called “Erev Shabbat”, the eve of the Sabbath. Thus Shabbat connects the six days of the week.
The Sages teach us that there are five things that we should strive to accomplish on Shabbat:
Each of these seven is used for connection:
Seven is also a part of ten (10). Often one will find the number seven juxtaposed with the number ten.
Armed with this understanding, lets look in the Torah to begin to see how the Torah uses the number seven. The number seven is first found in:
Bereshit
(Genesis) 5:7 And Seth lived
after he begat Enos eight hundred and seven years, and begat sons and
daughters:
This is where the concept of the number seven, was created.
Strong’s defines the Hebrew, sheva (seven), as:
7651
-----------------
Dictionary Trace ---------------
7650
7658
shib`anah, shib-aw-naw'; prol. for the masc. of 7651; seven:-seven.
So, sheva, the Hebrew word for seven, comes from a root which means complete. The number seven represents physical completion.
In the Tanakh[2] and the Nazarean Codicil, we find the number seven, 463 times in 391 verses.
z, "Zayin" is the seventh letter in the Hebrew alephbet. The numerical equivalent of the letter Zayin is seven.
In the story of creation, found in Genesis, we find that the creation of the physical world was markedly formed with seven and its multiples. Even the time of creation is marked by seven:
7 days of Creation.
In the creation story "God saw" is repeated seven times. Sefer Yetzira explains that these seven repetitions parallel the seven double letters – c d s f p r , (letters which can be pronounced hard or soft) and the seven days of the week. The following is a list of the sevens and their multiples in the creation story:
35 times God (Elokim) is found.
7 times "On the Earth (Hebrew only)" is found.
21 times "Earth, earth, or land" are found.
7 times "heaven(s), sky (excluding “heavenly sky”)" are found.
7 times "Good" is found.
7 times "Water(s) (beneath the heavens)" are found.
7 times "flying, fly, or birds" are found.
7 times "crawls, walks, land animals" are found.
14 times "day or days" are found.
Thus, writes
Nachmanides:
The first day of creation, which saw the creation of light, embodies the first millennium of history--the millennium of Adam, whom the Midrash Tanchuma calls the light of the world, when the world was still saturated with knowledge of its Creator and was sustained by the indiscriminate benevolence of G-d; the second day, on which the Creator distinguished between the spiritual and the physical elements of His creation, yielded a second millennium of judgment and discrimination--as reflected in the Flood which wiped out a corrupt humanity and spared only the righteous Noah and his family; the third day, on which the land emerged from the sea and sprouted forth greenery and fruit-bearing trees, encapsulates the third millennium, in which Abraham began teaching the truth of the One G-d and the Torah was given on Mount Sinai; the fourth day, on which G-d created the sun and the moon, the two great luminaries: the greater luminary... and the lesser luminary, corresponds to the fourth millennium, in which the First Temple (2928-3338) and the Second Temple (3408-3829) in Jerusalem served as the divine abode from which light emanated to the entire world; the fifth day, the day of fish, birds and reptiles, unfolded into the lawless and predatory Dark Ages of the fifth millennium (240-1240 ce in the secular calendar); the sixth day, whose early hours saw the creation of the beasts of the land, followed by the creation of man, is our millennium--a millennium marked by strong, forceful empires, whose beastly rule will be followed by the emergence of Mashiach, the perfect man who brings to realization the divine purpose in creation and ushers in the seventh millennium--the World to Come--a time of perfect peace and tranquillity.
I have written more on this subject in a paper titled: Redemption.
Music speaks to the soul and to the body. When the music is done correctly it “moves” us. The Torah talks about how proper music can make an evil spirit depart:
1
Shmuel (Samuel) 16:14-23 But the
spirit of HaShem departed from Saul, and an evil spirit from HaShem troubled
him. And Saul's servants said unto him, Behold now, an evil spirit from God
troubleth thee. Let our lord now command thy servants, [which are] before thee,
to seek out a man, [who is] a cunning player on an harp: and it shall come to
pass, when the evil spirit from God is upon thee, that he shall play with his
hand, and thou shalt be well. And Saul said unto his servants, Provide me now a
man that can play well, and bring [him] to me. Then answered one of the
servants, and said, Behold, I have seen a son of Jesse the Beth-lehemite, [that is] cunning in playing, and a
mighty valiant man, and a man of war, and prudent in matters, and a comely
person, and HaShem [is] with him. Wherefore Saul sent
messengers unto Jesse, and said, Send me David thy son, which [is] with the
sheep. And Jesse took an ass [laden] with bread, and
a bottle of wine, and a kid, and sent [them] by David his son unto Saul. And
David came to Saul, and stood before him: and he loved him greatly; and he
became his armourbearer. And Saul sent to Jesse, saying, Let David, I pray thee,
stand before me; for he hath found favour in my sight. And it came to pass,
when the [evil] spirit from God was upon Saul, that David took an harp, and
played with his hand: so Saul was refreshed, and was well, and the evil spirit
departed from him.
Music that “moves” us is music which is based on a seven tone scale. The 1997 World Book Encyclopedia details this for us:
Tone is any musical sound of definite pitch. Most music is based on a scale, a particular set of tones arranged according to rising or falling pitch. Western musicians name the tones, or notes, of a scale with the first seven letters of the alphabet--A, B, C, D, E, F, and G (do re mi fa so la ti). The letters are repeated every eight notes. The distance between a note and the next highest note with the same name, such as C to C, is called an octave. The higher note has twice as many vibrations per second as the lower note, and the two notes sound very similar. A note may be raised or lowered slightly in pitch to produce a tone halfway between it and the note next to it. The half tone above a note is called its sharp, and the half tone below a note is called its flat.
A chromatic scale consists entirely of half steps. It has twelve notes to an octave, rather than eight. You can hear the chromatic scale if you play all the white and black keys from one C to the next C on a piano. After 1850, composers increasingly used notes from the chromatic scale to make their music more colorful. During the 1920's, the Austrian composer Arnold Schoenberg developed a type of music based on this scale. This music, called 12-tone music, has no tonal center.
The twelve tone scale was originally a seven tone scale, attributed (in the historical record) to Pythagoras and later to Plato. Pythagoras felt that whole number ratios were universally important, and that musical scales reflected aspects of the universe in important ways.
Why were these whole number ratios used? Why couldn’t any old intervals be used? Because they sounded good; they felt good. Musically, such intervals are called consonant. A perfect fifth, the interval from C to G, for example, evokes a very pleasant sensation in our bodies. Other intervals, especially those that cannot be represented by the ratios of two integers, sound dissonant, unpleasing or at least unfinished. Composers use more or less dissonant harmonies in music today to heighten suspense or discomfort. This is especially noticeable in movie soundtracks; If you don’t get the sense of danger or suspense from the visuals, you certainly will get it from the music.
Remnants of the seven tone scale still exist today, they are the white keys on a piano. The other five tones were added later, and in fact there was never common agreement about their tuning; there were several "Just" scales, which varied primarily in the intervals of the black keys. The exact ratios were selected by the composer to fit the needs or the mood of the piece being performed.
So, music in the past was always based on seven tones. Music based on this seven note scale “moves” the body and the sould. It feels good. Modern music is not always based on this scale. This degradation of music is a reflection of the degradation of the spirit of man, caused by sin. This degradation is found in all of the arts because the arts accurately reflect the soul!
The rainbow with its seven colors reflected the beauty and divinity of the Seven Commandments of the Children of Noah:
The sign of the covenant was the rainbow and it would serve as a permanent symbol of Divine Benevolence. It was the first time the rainbow had ever been seen in the world, although it had been created and readied for this moment at twilight after the sixth day of creation, between the time Adam transgressed and the Sabbath, when G-d rested from all He had made:
Avoth Chapter 5 MISHNAH 6.
TEN THINGS WERE CREATED ON THE EVE OF THE SABBATH AT TWILIGHT, AND THESE ARE THEY: [i] THE MOUTH
OF THE EARTH,[3]
[ii] THE MOUTH OF THE WELL,[4]
[iii] THE MOUTH OF THE SHE-ASS,[5]
[iv] THE RAINBOW,[6]
[v] THE MANNA, [vi] THE ROD [OF MOSES],[7]
[vii] THE SHAMIR,[8]
[viii] THE TEXT,[9]
[ix] THE WRITING,[10]
AND [x] THE TABLES.[11]
AND SOME SAY: ALSO THE SEPULCHRE OF MOSES, OUR TEACHER,[12]
AND THE RAM OF ABRAHAM, OUR FATHER,[13]
AND SOME SAY: ALSO THE DESTROYING [SPIRITS],[14]
AND TONGS TOO, MADE WITH TONGS.[15]
After the flood, Noah was given seven commandments to observe:
Sanhedrin 56a Our
Rabbis taught: seven precepts were the sons of Noah commanded: social laws;[16]
to refrain from blasphemy, idolatry; adultery; bloodshed; robbery; and eating
flesh cut from a living animal.[17]
Seven seas is an ancient term describing all the seas and
oceans of the world. Many people believe the seven seas referred to are the
Arctic, Antarctic, North and South Pacific, North and
* * *
There are seven visible moving celestial objects: Mercury, Venus, Mars, Saturn, Jupiter, Moon, and Sun.
* * *
The land of Israel is noted for seven species of fruit. It was from these seven that the bikkurim, the first fruits, were brought:
Devarim
(Deuteronomy) 8:6-9 Observe the
commands of HaShem your God, walking
in his ways and revering him. For HaShem your God is bringing you into a good
land--a land with streams and pools of water, with springs flowing in the
valleys and hills; A land with wheat and barley, vines and fig trees, pomegranates,
olive oil and honey; A land where bread will not be scarce and you will lack
nothing; a land where the rocks are iron and you can dig copper out of the
hills.
The seven are:
Wheat
Barley
Grapes
Figs
Pomegranates
Olives
Dates
* * *
The Golden Gate is one of seven entrances to the Old City that is currently blocked but will be opened when the Mashiach arrives.
* * *
Noah brought seven of each clean male animal and seven of each clean female animal:
Bereshit
(Genesis) 7:1-2 And HaShem said unto Noah, Come thou and all thy house into
the ark; for thee have I seen righteous before me in this generation.
Of every clean beast thou shalt take to thee by sevens, the male and his
female: and of beasts that [are] not clean by two, the male and his female.
* * *
"The shiva, the seven day period of mourning following a relative's burial was also observed by Jacob's family:
Bereshit
(Genesis) 50:7-10 And Joseph went up to bury his father: and with him went up
all the servants of Pharaoh, the elders of his house, and all the elders of the
land of Egypt, And all the house of Joseph, and his brethren, and his father's
house: only their little ones, and their flocks, and their herds, they left in
the land of Goshen. And there went up with him both chariots and horsemen: and
it was a very great company. And they came to the threshingfloor
of Atad, which [is] beyond
Strikingly, though common sense (and modern psychology) supports this notion of devoting seven days to deep mourning after a great personal loss, Jewish tradition does not see the mourners as the primary beneficiaries of the shiva period. Instead, the Talmud explains that the soul of the deceased hovers over the body for seven days, and the spectre of people mourning over the body it formerly inhabited helps ease the soul's pain":
Talmud
- Shabbath 152a R. Isaac also said: Worms are as painful to the dead
as a needle in the flesh of the living, for it is said, But his flesh upon him
hath pain.[18]
R. Hisda said: A man's soul mourns for him [after death] seven whole [days].
for it is said, And his soul mourneth for him;[19]
and it is written, and he made a mourning for his father seven days.[20]
Rab Judah said: If there are none to
be comforted for a dead person.[21]
ten people go and sit in his place.[22]
A certain man died in the neighbourhood of Rab Judah. As there were none to be
comforted, Rab Judah assembled ten men every day and they sat in his place.
After seven days he [the dead man] appeared to him in a dream
and said to him, ‘Thy mind be at rest, for thou hast set my mind at rest.’ R.
Abbahu said: The dead man knows all that is said in his presence until the
top-stone [golel] closes [the grave].[23]
R. Hiyya and R. Simeon b. Rabbi differ therein: one maintains, until the
top-stone closes [the grave]; whilst the other says, until the flesh rots away.
He who says, until the flesh rots away. — because it is written, But his flesh
upon him hath pain and his soul within him mourneth.[24]
He who says, until the top-stone closes [the grave]. — because it is written,
and the dust return to the earth as it was, and the spirit return unto God.[25]
And why was Noah in the ark for seven days before it rained?
Bereshit
(Genesis) 7:1-5 HaShem then said to Noah, "Go into the ark, you and
your whole family, because I have found you righteous in this generation. Take with you seven of every kind of clean
animal, a male and its mate, and two of every kind of unclean animal, a male
and its mate, And also seven of every kind of bird, male
and female, to keep their various kinds alive throughout the earth. Seven
days from now I will send rain on the earth for forty
days and forty nights, and I will wipe from the face of the earth every living
creature I have made." And Noah did all that HaShem commanded him.
Midrash
Rabbah - Bereshit (Genesis) XXXII:7. AND IT CAME
TO PASS AFTER THE SEVEN DAYS (VII, 10). This teaches that the Holy One, blessed
be He, gave them a respite during the seven days’ mourning
for the righteous Methusaleh, so that they might repent, yet they did not.
* * *
There are two feastivals which are celebrated for seven days: Pesach (Passover) and Hag HaSuccoth (The Feast of Tabernacles):
Shemot
(Exodus) 23:15 "Celebrate
the Feast of Unleavened Bread; for seven days eat
bread made without yeast, as I commanded you. Do this at the appointed time in
the month of Abib, for in that month you came out of
Vayikra
(Leviticus) 23:34 "Say to
the Israelites: 'On the fifteenth day of the seventh month HaShem’s Feast of
Tabernacles begins, and it lasts for seven days.
Tisha B’Av will also become a seven day festival. The Prophet Zecharya said:
Zechariah
8:19 Thus says the Lord of hosts:
The fast of the fourth month, and the fast of the fifth, and the fast of the seventh,
and the fast of the tenth, shall become times of joy
and gladness, and cheerful feasts to the house of
Judah; ...
Rav Tzadok haKohen of Lublin made a very brief but important comment on this idea, explaining that when Mashiach comes the Ninth of Av will indeed become a holiday like Pesach and Succoth, a seven-day festival ending on the Fifteenth of Av (Pri Zaddik, D’varim 20b).
If the first day of Pesach is parallel to Tish’a B’Av, perhaps the Fifteenth of Av may be paralleled with the Seventh Day of Pesach. On the Seventh Day of Pesach, the Jews stood between the Sea and an army of Egyptians.
* * *
In Vayikra (Leviticus) 12:1-13:59 we read: "And HaShem said to Moshe saying: Speak to the children of Israel saying: When a woman conceives and gives birth to a male, she shall be t'me'ah for seven days, like by the days of niddah (menstruation)[26]. The Ba'al haTurim comments that the separation for seven days which is like niddah (the Torah calls for seven days of separation, as evidenced by this verse; current observance of the niddah laws follows Rabbinic injunction which calls for an additional five days) is comparable to the seven days of mourning. This idea has its origin in the Zohar, and is understandable regarding niddah: The concept of mourning for seven days is man's response to death, and the period of mourning is one of separation from society. The reference to the number seven should alert us to a possible connection with the seven days of creation. Karhah said: Only two entered the bed, and seven left it: Cain and his twin sister, Abel and his two twin sisters[27]. We may now understand why the separation period following the birth of a daughter is twice as long as the seven-day period described thus far: After the birth of a girl, the mourning for our mortality and pain is that much greater, for the child born is not only the victim of mortality but also the transmitter, as it were. And HaShem said to Moshe saying: ‘Speak to the children of Israel saying: When a woman conceives and gives birth to a male, she shall be t'me'ah for seven days, like by the days of niddah (menstruation)... The number eight represents that which is beyond the physical, beyond the seven days of "nature". The laws of niddah detail the counting of seven "clean days" prior to immersion in the mikveh, which is referred to as "mayim hayim," literally, 'living water' or 'water of life'. The Zohar[28] compares the counting of the seven clean days with this counting of the seven weeks of the omer. Just as a woman then has to count seven days, so now HaShem bade the Israelites count days for purity. The woman had to count seven days, the people seven weeks. Why seven weeks? That they might be worthy to be cleansed by the waters of that stream which is called "living waters," and from which issue seven Sabbaths. Observe that any man who does not count those seven complete weeks so as to qualify himself for purity is not called "pure" and is not in the class of "pure", nor is he worthy to have a portion in the Torah. "
We count seven complete cycles of seven for both the omer and the yovel (jubilee) year:
Vayikra
(Leviticus) 23:15 And ye shall
count unto you from the morrow after the sabbath, from the day that ye brought
the sheaf of the wave offering; seven sabbaths shall be
complete:
Here, we are instructed to count seven complete weeks between Pesach and Shavuot. Unlike the counting of Sabbatical years, which is the obligation exclusively of the Beit Din Gadole (Sanhedrin), the counting of these seven weeks applies to the entire nation:
Vayikra
(Leviticus) 25:8-10 "'Count
off seven sabbaths of years--seven times seven years--so that the seven
sabbaths of years amount to a period of forty-nine years. Then have the trumpet
sounded everywhere on the tenth day of the seventh month; on the Day of Atonement sound the trumpet
throughout your land. Consecrate the fiftieth year and proclaim liberty
throughout the land to all its inhabitants. It shall be a jubilee for you; each
one of you is to return to his family property and each to his own clan.
Most of this parsha is dedicated to a discussion of the shmita laws, a bulwark of legislation that demanded that all soil in the land of Israel lie fallow once every seven years. In addition to this seven year shmita cycle, there was also a 49 year, seven shmita cycle, which culminated in the yovel year.
* * *
Vayikra (Leviticus) 26, reveals one word which is repeated time after time to describe the type of behavior which would lead to destruction: "If you walk after me "b'keri", and not listen to Me...(26:21) The term "b'keri" is used no less than seven times within a short span of text in this portion (21, 23, 24, 27, 28, 40, 41), and never mentioned again in the entire Torah. "
Vayikra
(Leviticus) 26:21 And if ye walk
contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you according to your sins.
Vayikra
(Leviticus) 26:23 And if ye will
not be reformed by me by these things, but will walk contrary unto me;
Vayikra
(Leviticus) 26:24 Then will I
also walk contrary unto you, and will punish you yet seven times for your sins.
Vayikra
(Leviticus) 26:27 And if ye will
not for all this hearken unto me, but walk contrary unto me;
Vayikra
(Leviticus) 26:28 Then I will
walk contrary unto you also in fury; and I, even I, will chastise you seven
times for your sins.
Vayikra
(Leviticus) 26:40 If they shall
confess their iniquity, and the iniquity of their fathers,
with their trespass which they trespassed against me, and that also they have
walked contrary unto me;
Vayikra
(Leviticus) 26:41 And [that] I
also have walked contrary unto them, and have brought them into the land of
their enemies; if then their uncircumcised hearts
be humbled, and they then accept of the punishment of their iniquity:
* * *
There is an opinion that the Torah consists of seven books:
Talmud
Shabbath 116a "Nahmani, in R. Jonathan's name, agrees: She
[Wisdom] hath hewn out her seven pillars: this refers to the seven Books of the
Torah.
The seven "pillars of wisdom" in the book of Proverbs refer to the seven books of the Torah.[29] This corresponds to Bamidbar (Numbers), which makes up the seven Books of the Law.[30]
Bamidbar 10:35-36 These two pasukim are surrounded with upside down nuns. Chazal explain that these upside down nuns serve to mark off these two pasukim as a separate book onto itself.
The Midrash explains that there are, indeed, seven books: 1-B'reishit, 2-Shmot, 3-Vayikara, 4-Bamidbar - up to but not including these two verses, 5-these two verse, 6-the rest of Bamidbar, 7-D'varim.
* * *
Zohar Vayikra 34b: When
R. Hizkiah was once studying with R. Eleazar, he asked him: ‘How many lights
were created before the world was created?’ He
answered: ‘Seven: namely, the light of the Torah, the light of Gehenna, the
light of the Garden of Eden, the light of the Throne of Glory, the light of the
Temple, the light of repentance, the light of the Messiah.
Hakhel
Once every seven years the entire Jewish people, every man, woman, and child as well as resident aliens were commanded to go up to Jerusalem. There the king would read from portions of Deuteronomy that focused primarily on the relationship and covenant between HaShem and the nation. The purpose of all this was so that the people "will hear and so that they will learn and they shall fear the HaShem your G-d.":
Devarim
(Deuteronomy) 31:10-13 Then Moses
commanded them: "At the end of every seven years, in the year for
canceling debts, during the Feast of Tabernacles,
When all
* * *
"All sevens
are dear." – (The Sages)
Seven heavens.
Seven shepherds: Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David.
The seventh day of Creation - Shabbat.
Seven consecutive months in which fall the three Festivals.
The seventh millennium.
Seven chambers of
Seven lamps of the menorah
Seven categories of Jewish souls.
Seven circuits, seven blessings, and seven days of
celebration of groom and bride.
Seven "eyes" of G-d watch over all Creation.
Seven lower sefirot.
Tishrei, the seventh month
Sukkot Seven clouds of glory
Simchat Torah - Seven Hakafot.
1. Saying a blessing before experiencing any worldly pleasure.
2. Washing hands before a meal
3. Lighting Sabbath and Festival candles
4. Saying the Hallel psalms of praise
5. Lighting Chanukah candles
6. Reading the Megillah on Purim
7. Establishing Sabbath travel boundaries
* * *
Berachoth 29a To what do the seven blessings said on
Sabbath[31] correspond? — R. Halefta b. Saul said: To
the seven voices mentioned by David [commencing with] ‘on the waters’.[32]
THE MAGNIFICENT SEVENS!
1.
Shabbat is the 7th day of the week.
2.
There are 7 weeks in the counting of the Omer before Shavuot. (Leviticus 23:15)
3.
In
4.
Every 7th year, the land lays fallow
during Shmita (Sabbatical year). (Leviticus
25:4)
5.
After 7 cycles of Shmita, we have a Jubilee year (Yovel). (Leviticus 25:8)
6.
When a close relative dies, we sit Shiva
for 7 days.
7.
On Succoth we shake 7 species - 1 Lulav, 1
Esrog, 2 willows, and 3 myrtles.
8.
Yitro (Jethro), the first real convert to
Judaism, had 7 different names, and 7 daughters (one who married Moses).
9.
Moses was born and died on the same day -
the 7th of Adar.
10.
Our Succah huts are "visited" by
7 guests - Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David.
11.
The Menorah in the Temple had 7 branches.
12.
Achashvarosh, King of Persia during the
miracle of Purim, held a party for 7 days. (Esther 1:5)
13.
There are 7 holidays in the Jewish year: Yom Teruah, Yom HaKippurim, Succoth,
Chanukah, Purim, Passover, and Shavuot.
14.
In addition to the 613 Commandments, the
Sages added 7 more.
15.
There are 7 Noachide Laws
pertaining to all humanity.
16. &nb