Maurice Henry Harris
Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala
A certain noble lady, Miriam, the daughter of Baythus, sent her servant to purchase some flour for household use. The servant found that all the flour had been sold, but there was still some meal which he might have purchased. Hurrying home, however, to learn his mistress's wishes in regard to this, he discovered on his return that this too had been sold, and he could obtain nothing save some coarse barley meal. Not wishing to purchase this without orders he returned home again, but when he returned to the storehouse to secure the barley meal, that was gone also. Then his mistress started out herself to purchase food, but she could find nothing. Suffering from the pangs of hunger she picked from the street the skin of a fig and ate it; this sickened her and she died. But previous to her death she cast all her gold and silver into the street, saying, "What use is this wealth to me when I can obtain no food for it?" Thus were the words of Ezekiel fulfilled:—
"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."
PENTECOST
The Feast of Weeks, or "Pentecost," occurs upon the sixth day of the third month, Sivan (June). It is called the Feast of Weeks because forty-nine days, or seven weeks, duly numbered, elapse between the second day of Passover, when (during the existence of the Temple) a sheaf of green barley was offered, and this festival, when two loaves made of the first flour of the wheat harvest were "brought before the Lord." It is also the anniversary of the delivery of the commandment from Mount Sinai.
Why does not the Bible particularize in this as on other occasions, and say directly, "On the sixth day of the third month was the law given?"
Because in ancient times the men called "wise" placed their faith and dependence upon the planets. They divided these into seven, apportioning one to each day of the week. Some nations selected for their greatest god the sun, other nations the moon, and so on, and prayed to them and worshiped them. They knew not that the planets moved and changed according to the course of nature, established by the Most High, a course which He might change according to His will, and into their ignorant ideas many of the Israelites had entered. Therefore, as they considered the planets as seven, God made many other things depending on that number, to show that as He made them, so had He made the planets.
The seventh day of the week He made the Sabbath; the seventh year he made the year of rest; after seven times seven years, or after seven Sabbatical years, He ordained the Jubilee, or year of release. Seven days He gave to the Passover festival, and seven days to the Feast of Tabernacles. Seven days was Jericho surrounded, and seven priests took seven trumpets and marched round its walls seven times upon the seventh day.
Therefore, after numbering seven weeks during the ripening time of the grain, the Israelites were to hold a holy convocation, to praise the One who can prevent all things, but who cannot be prevented; who can change all things, but is unchangeable.
The first day the Israelites were redeemed from slavery and superstition; the fiftieth day a law was given them for their guide through life; therefore they are commanded to number these days and remember them.
The children of Ishmael, says the legend, were asked to accept the law. "What does it contain?" they asked. "Thou shalt not steal," was the answer. "How can we then accept it," they returned, "when thus was our forefather blessed, 'Thy hand shall be against every man?'"
The children of Esau were asked to accept the law, and they also inquired, "What does it contain?" "Thou shalt not kill," was the answer. "We cannot accept it, then," said they, "for thus did our father Isaac bless us, 'By the sword shalt thou live.'"
When Israel was asked to accept the law, the people answered, "We will do and obey."