Hebraic Literature 40

Hebraic Literature 40

"Their silver shall they cast into the streets."

 

After the destruction of the storehouses, Rabbi Jochanan in walking

through the city saw the populace boiling straw in water and drinking of

the same for sustenance. "Ah, woe is me for this calamity!" he

exclaimed; "how can such a people strive against a mighty host?" He

applied to Ben Batiach, his nephew, one of the chiefs of the city, for

permission to leave Jerusalem. But Ben Batiach replied, "It may not be;

no living body may leave the city." "Take me out then as a corpse,"

entreated Jochanan. Ben Batiach assented to this, and Jochanan was

placed in a coffin and carried through the gates of the city; Rabbi

Eleazer, Rabbi Joshua, and Ben Batiach acting as pall-bearers. The

coffin was placed in a cave, and after they had all returned to their

homes Jochanan arose from the coffin and made his way to the enemy's

camp. He obtained from the commander permission to establish an academy

in Jabna with Rabbon Gamliel as the principal.

 

Titus soon captured the city, killed many of the people, and sent the

others into exile. He entered the Temple, even in the Most Holy, and cut

down the veil which separated it from the less sacred precincts. He

seized the holy vessels, and sent them to Rome.

 

From this history of Kamtzah and Bar Kamtzah we should learn to be

careful of offending our neighbors, when in so slight a cause such great

results may originate. Our Rabbis have said that he who causes his

neighbor to blush through an insult, should be compared to the one who

sheds blood.

 

* * * * *

 

During the terrible times which followed the fall of the Holy City,

Hannah and her seven sons were cast into prison.

 

According to their ages they were brought before the tyrant conqueror,

and commanded to pay homage to him and his gods.

 

"God forbid," exclaimed the eldest lad, "that I should bow to thy image.

Our commandments say to us, 'I am the Lord thy God;' to no other will I

bow."

 

He was immediately led out to execution, and the same demand made of his

brother, the second son.

 

"My brother bowed not," he answered, "and no more will I."

 

"Wherefore not?" asked the tyrant.

 

"Because," replied the lad, "the second commandment of the Decalogue

tells us, 'Thou shalt have no other God but me.'"

 

His death followed immediately his brave words.

 

"My religion teaches me, 'Thou shalt worship no other God,'" said the

third son, "and I welcome the fate accorded to my brothers rather than

bow to thee or thy images."

 

The same homage was demanded of the fourth son, but brave and faithful

as his brethren, he replied, "'He that sacrificeth unto any God save

unto the Lord only,'" and was slain pitilessly.

 

"'Hear, O Israel! the Lord our God, the Lord is One,'" exclaimed the

fifth lad, yielding up his young life with the watchword of Israel's

hosts.

 

"Why art thou so obstinate?" was asked of the sixth brother, when he,

too, was brought before the tyrant and scorned the propositions made

him.

 

"'The Lord thy God is in the midst of thee, a mighty and terrible God,'"

he said; and died for the principles he proclaimed.

 

Then the seventh and youngest boy was brought before the murderer of his

relatives, who addressed him kindly, saying:--

 

"My son, come bow before my gods."

 

And the child answered:--

 

"God forbid! Our holy religion teaches us 'Know therefore this day, and

reflect in thy heart that the Lord he is God, in the heavens above and

on the earth beneath there is none else.' Never will we exchange our God

for any other, neither will He exchange us for any other nation, for as

it is written, 'Thou hast this day acknowledged the Lord,' so is it also

written, 'And the Lord hath acknowledged thee this day, that thou art

unto him a peculiar people!'"

 

Still the tyrant spoke smoothly, and with kind words.

 

"Thou art young," he said; "thou hast seen but little of the pleasures

and joys of life, not as much as has fallen to the portion of thy

brethren. Do as I wish thee and thy future shall be bright and happy."

 

"The Lord will reign forever and ever," said the lad; "thy nation and

thy kingdom will be destroyed; thou art here to-day, to-morrow in the

grave; to-day elevated, to-morrow lowly; but the most Holy One endures

forever."

 

"See," continued the other, "thy brothers lie slain before thee; their

fate will be thine if thou refusest to do as I desire. See, I will cast

my ring to the ground, stoop thou and pick it up; that I will consider

allegiance to my gods."

 

"Thinkest thou that I fear thy threats?" returned the unterrified lad;

"why should I fear a human being more than the great God, the King of

kings?"

 

"Where and what is thy God?" asked the oppressor. "Is there a God in the

world?"

 

"Can there be a world without a Creator?" replied the youth. "Of thy

gods 'tis said, 'mouths they have, but speak not.' Of our God the

Psalmist says, 'By the word of the Lord were the heavens made.' Thy gods

have 'eyes but see not,' but 'the eyes of the Lord run to and fro in the

whole earth!' Thy gods have 'ears but hear not,' but of our God 'tis

written, 'The Lord hearkened and heard.' Of thy gods 'tis said, 'a nose

they have but smell not,' while our God 'smelled the sweet savor.'

'Hands have thy gods but they touch not,' while our God says, 'My hand

hath also founded the earth.' Of thy gods 'tis written, 'feet they have

but walk not,' while Zachariah tells us of our God, 'His feet will stand

that day upon the mount of Olives.'"

 

Then said the cruel one:--

 

"If thy God hath all these attributes, why does He not deliver thee from

my power?"

 

The lad replied:--

 

"He delivered Chananyah and his companions from the power of

Nebuchadnezzar, but they were righteous men, and Nebuchadnezzar was a

king deserving of seeing a miracle performed, but for me, alas, I am not

worthy of redemption, neither art thou worthy of a demonstration of

God's power."

 

"Let the lad be slain as were his brothers," commanded the tyrant.

 

Then spoke Hannah, the mother of the boys:--

 

"Give me my child," she cried, "oh, cruel king, let me fold him in my

arms ere thou destroyest his innocent young life."

 

She threw her arms around the lad, clasping him tightly to her bosom,

and pressing her lips to his. "Take my life," she cried; "kill me first

before my child."

 

"Nay," he answered, scoffingly, "I cannot do it, for thy own laws

forbid; 'Whether it be ox or sheep ye shall not kill it and its young in

one day.'"

 

"Oh, woe to thee," replied the mother, "thou who art so particular to

regard the laws." Then pressing her boy to her heart, "Go, my dear one,"

she said, "say to Abraham that my sacrifice hath exceeded his. He built

one altar whereon to sacrifice Isaac; thy mother hath built seven altars

and sacrificed seven Isaacs in one day. He was but tempted; thy mother

hath performed."

 

After the execution of her last son, Hannah became insane, and threw

herself from her house-top. Where she fell, she expired.

 

Happy are ye, ye seven sons of Hannah; your portion in the future world

was waiting for you. In faithfulness ye served your God, and with her

children shall your mother rejoice forever in the eternal world.

 

* * * * *

 

Moses Maimonides, one of the greatest of Jewish commentators, and a

descendant of Rabbi Judah, the compiler of the Mishna, was born in the

city of Cordova, Spain, March 30, 1135. His father was somewhat advanced

in life when he married, and it is said that he entered into the

conjugal state through having dreamed several successive times that he

was wedded to the daughter of a butcher in his neighborhood; the lady

whom he did actually marry.

 

Moses was the only child of this lady, who died shortly after his birth.

His father lamented her demise for about a year, and then married again,

several children being the result of this second union.

 

Moses displayed no love for study in his youth; a fact which grieved his

father much. All efforts to induce him to become more studious failed;

his brothers called him "the butcher's boy," as a term of reproach for

his dullness; and finally, in anger, his father drove him from his home.

 

While traveling, entirely friendless, Moses fell in with a learned

Rabbi, and admired his wisdom and knowledge so much that he resolved to

study zealously and emulate such attainments.

 

Many years after this a new preacher was announced to lecture in the

synagogue, at Cordova, upon a designated Sabbath. Numerous rumors of his

wonderful learning and eloquence were rife, and all were anxious to hear

him. In matter, delivery, earnestness, and effect, the sermon excelled

all that the people had before listened to, and to the amazement of

Maimonides the elder, and his sons, they recognized in the man all were

eager to honor, their outcast relative.

 

The first commentary of Maimonides is upon the Mishna, and it concludes

with these words:--

 

"I, Moses, the son of Maymon, commenced this commentary when

twenty-three years of age. I have finished it at the age of thirty in

the land of Egypt."

 

Maimonides fled from Spain to Cairo, in Egypt, from fanaticism and

persecution. There he studied the Greek and Chaldaic languages, becoming

master of both after seven years' attention. His fame spread through the

country. His scientific standing and his general knowledge were

universally recognized, and his books were not only valued by his

brethren in faith, but by all the cultured and enlightened of his day.

 

It is said that the king of Egypt appointed him as one of his staff of

physicians. The enlightened men of the kingdom were divided into seven

grades, each grade occupying a corresponding position near the throne of

the king on state occasions. The monarch considered Maimonides so much

superior to the others that he made for him a special position. This,

Moses, a modest man, declined. The other physicians, however, were

jealous of his high standing, and being unable to injure him openly,

they endeavored to accomplish his ruin in a secret manner.

 

The king was taken very sick, and Maimonides attended him. Taking

advantage of this, the physicians put poison in the draught which Moses

had prepared for him, and then informed the king that the latter

designed his death. To prove their words, they gave some of the mixture

to a dog, and the animal died.

 

The king was grieved and surprised, and Maimonides, struck dumb with

amazement, was unable to say a word.

 

"Death is the penalty for one who attempts to assassinate his ruler,"

said the king. "Choose now the mode of thy punishment."

 

Moses asked for three days for consideration, which the king granted.

During this time he prepared a certain mixture, and instructed his

pupils to have it ready and apply it according to his directions, when

he should be brought home senseless. He then appeared before the king,

and desired to have his veins opened. The vital artery was missed, as he

had anticipated, and the result was as he had foreseen. After his

recovery, he fled from Egypt, taking refuge in a cave, where he wrote

his _Yad Hazakah_ (the "Strong Hand"), consisting of fourteen divisions,

typified by the word _Yad_, which also means fourteen.

 

Maimonides simplified the Talmudical rules and traditions, making them

clear to the comprehension of all. He was the author of an exhaustive

work, entitled, _Mishne Torah_, the "Second Law," which was eagerly

copied and extensively disseminated. He also wrote many philosophical

treatises leveled against atheism, and designed to prove that God

produced the world from naught, and at the age of fifty gave to the

world his great work, _Moreh Nebuchim_ ("Guide of the Perplexed"), to

which Rabbi Judah Charizi added an appendix.

 

Maimonides died at the age of seventy years, and his remains were

interred at Cairo, Egypt. Both Jews and Gentiles mourned his loss. The

lamentation in Jerusalem was intense, a fast was declared, the

synagogues were opened, and a portion of the law (Levit. 25:12 to end),

and the fifth chapter of Samuel 1, were made parts of the service of the

day.

 

* * * * *

 

During the reign of one of the bishops in Metz, there lived a Jew in

that city, who was called Rabbi Amnon. He was of illustrious family, of

great personal merit, rich and respected by the Bishop and the people.

The Bishop frequently pressed him to abjure Judaism and embrace

Christianity, but without the slightest avail. It happened, however,

upon a certain day, being more closely pressed than usual, and somewhat

anxious to be rid of the Bishop's importunities, he said hastily, "I

will consider the subject, and give thee an answer in three days."

 

As soon as he had left the Bishop's presence, however, his heart smote

him, and an unquiet conscience blamed him for admitting, even in this

manner, a doubt of the true faith. He reached home overwhelmed with

grief; meat was set before him, but he refused to eat; and when his

friends visited him and ascertained the cause of his low spirits, he

refused their proffered consolation, saying, "I shall go down mourning

to the grave for these words." On the third day, while he was still

lamenting his imprudent concession, the Bishop sent for him, but he

refused to answer the call.

 

Having refused several of the Bishop's messengers, they were finally

ordered to seize him, and bring him by force before the prelate.

 

"Amnon," said the Bishop, "why didst thou not come to me, according to

thy promise, to inform me of thy decision in regard to my request?"

 

"Let me," answered Amnon, "pronounce my own doom for this neglect. Let

my tongue, which uttered those hasty, doubting words, be cut out; a lie

I uttered, for I never intended to consider the proposition."

 

"Nay," said the Bishop, "I will not cut out thy tongue, but thy feet

which refused to come to me, shall be cut off, and the other parts of

thy obstinate body shall be also punished and tormented."

 

Under the Bishop's eye and order, the toes and thumbs of Rabbi Amnon

were then cut off, and after having been severely tortured, he was sent

home in a carriage, his mangled members beside him.

 

Rabbi Amnon bore all this with the greatest resignation, firmly hoping

and trusting that this earthly torment would plead his pardon with God.

 

His life after this was of course to be measured only by days. The Feast

of the New Year came round, while he was living, and he desired to be

carried to the synagogue. He was conveyed to the house of God, and

during the service he requested to be allowed to utter a prayer. The

words which proved to be his last were as follows:--

 

"I will declare the mighty holiness of this day, for it is awful and

tremendous. Thy kingdom is exalted thereon; Thy throne is established in

mercy, and upon it Thou dost rest in truth. Thou art the Judge, who

chastiseth, and from Thee naught may be concealed. Thou bearest witness,

writest, sealest, recordest, and rememberest all things, aye, those

which we imagine long buried in the past. The Book of Records thou

openest; the great _shophar_ (cornet) is sounded; even the angels are

terrified, and they cry aloud, 'The Day of Judgment dawns upon us,' for

in judgment they, the angels, are not faultless.

 

"All who have entered the world pass before Thee. Even as the shepherd

causes the flock he numbers to pass under his crook, so Thou, O Lord,

causest every living soul to pass before Thee. Thou numberest, Thou

visitest; appointing the limitations of every creature, Thy judgment and

Thy sentence.

 

"On the New Year it is written, on the Day of Atonement it is sealed.

Aye, all Thy decrees are recorded. Who is to live and who to die. The

names of those to meet death by fire, by water, or by the sword; through

hunger, through thirst, and with the pestilence. All is recorded. Those

who are to have tranquillity, those who are to be disturbed. Those who

are to be troubled, those who are to be blessed with repose. Those who

are to be prosperous, those for whom affliction is in store. Those who

are to become rich, who poor; who exalted, who cast down; but penitence,

prayer, and charity, O Lord, may avert all evil decrees."

 

When he had finished this declaration, in which he designed to

acknowledge his sin and the justice of his punishment, Rabbi Amnon

expired, dying fitly in God's house among the assembled sons of Israel.

 

 

 

 

FASTS AND FESTIVALS

 

 

PASSOVER

 

 

The feast of unleavened bread, or "Passover," begins upon the evening of

the 14th day of _Nissan_ (April), and was instituted in commemoration of

our ancestors' redemption from Egypt, a memorial forever. During its

continuance we are strictly forbidden the use of any leavened thing.

 

Moses said to the Israelites in the name of the Lord:--

 

"Draw out and take for yourselves a lamb," etc.

 

By the observance of this precept they would deserve well of God and He

would redeem them, for when He spoke they were "naked and bare" of good

deeds and meritorious acts.

 

"Draw out and take for yourselves a lamb."

 

Draw yourselves away from the idols which ye are worshiping with the

Egyptians, the calves and lambs of stone and metal, and with one of the

same animals through which ye sin, prepare to fulfill the commandments

of your God.

 

The planet sign of the month _Nissan_ is a lamb; therefore, that the

Egyptians might not think that through the powers of the lamb they had

thrown off the yoke of slavery, God commanded His people to take a lamb

and eat it.

 

They were commanded to roast it whole and to break no bone of it, so

that the Egyptians might know that it was indeed a lamb which they had

consumed.

 

The Lord said to Moses, "Tell the children of Israel that they shall

borrow of the Egyptians gold and silver vessels," in order that it might

not be afterward said, "The words 'they will make them serve, and they

will afflict them,' were fulfilled: but the words 'they shall go out

with great substance' did not come to pass."

 

When Moses told the Israelites that they should go up out of Egypt with

great substance, they answered, "Would that we could go even

empty-handed," like to the servant confined in prison.

 

"To-morrow," said the jailer to him, "I will release thee from prison,

and give thee much money."

 

"Let me go to-day, and give me nothing," replied the prisoner.

 

On the seventh day of the Passover the children of Israel passed through

the Red Sea on dry land.

 

A man was once traveling along the road and his son preceded him on the

way. A robber appeared in the path, and the man put his son behind him.

Then lo, a wolf came after the lad, and his father lifted him up and

carried him within his arms.

 

The sea was before the Israelites, the Egyptians were behind them, so

God lifted up His child and carried it within His arms.

 

When Israel suffered from the hot rays of the sun God "spread the cloud

for a covering;" when they were hungry He sent them bread from heaven;

and when they thirsted "He brought forth floods from a rock."