27. And if he smite out his manservant’s tooth or his maidservant’s tooth; he shall let him go free for his tooth’s sake.
These legislative measures show clearly enough that among the Hebrews the loss of a tooth was considered a lesion of great gravity, as they thought it of sufficient importance to be named in the same category as the loss of an eye, of a hand, or of a foot. If anyone caused the loss of an eye or of a tooth to his servant, the punishment was the same in both cases; that is, he was obliged to give him his liberty, thus undergoing the loss of his purchase money.
Beauty and whiteness of the teeth were also in great repute. Thus we read in the Song of Solomon (iv: 2):
“Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them.”
In another part of the Song (vi: 6) he repeats these same words, thus giving it to be understood how great was his admiration for the beautiful teeth of his beloved.
From various passages of the Bible, one perceives that integrity and soundness of the teeth was considered a prime element of force and vigor. In Psalm iii: 7 David says: “Arise, O Lord; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.” (That is, reduced them to impotence.) And in Psalm viii: 6 we read: “Break their teeth, O God, in their mouth.”
On the other hand, in one of the Proverbs of Solomon (xxv: 19), broken or decayed teeth are taken to symbolize weakness: “Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint.” (In the Latin translation, instead of “broken tooth” stands “dens putridus.” Perhaps the corresponding expression in the Hebrew language, signifies in a general sense a decayed or injured tooth.)
The uncomfortable sensation produced on the teeth by acid substances (teeth on edge) is to be found several times alluded to in the Bible. In the Book of Proverbs (x: 26), one reads: “As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.” And Jeremiah says (xxxi: 29, 30): “In those days they shall say no more, The fathers have eaten a sour grape, and the children’s teeth are set on edge. But every one shall die for his own iniquity; every man that eateth the sour grape, his teeth shall be set on edge.”
As is apparent, there is nothing in the passages quoted that can be in any way connected with the treatment of dental affections; neither is it to be wondered at, when one reflects that even in the Talmud—which is much less ancient—medicine in general is hardly at all spoken of. This famous code as to practical life is almost silent with regard to therapeutic medicine, and only recommends hygienic practices. An axiom of the Rabbi Banaah is worthy of note, and may be quoted here as bearing on the subject, and also because many Christians might be found to conform willingly thereto: