The young man was surprised and grieved at the intelligence, and after the alloted time of mourning had expired, he began to seriously consider his situation. He went to his teacher, explained the circumstances to him, read him his father's will, and expressed himself bitterly on account of the disappointment of his reasonable hopes and expectations. He could think of nothing that he had done to offend his father, and was loud in his complaints of injustice.
"Stop," said his teacher; "thy father was a man of wisdom and a loving relative. This will is a living monument to his good sense and far-sightedness. May his son prove as wise in his day."
"What!" exclaimed the young man. "I see no wisdom in his bestowal of his property upon a slave; no affection in this slight upon his only son."
"Listen," returned the teacher. "By his action thy father hath but secured thy inheritance to thee, if thou art wise enough to avail thyself of his understanding. Thus thought he when he felt the hand of death approaching. 'My son is away; when I am dead he will not be here to take charge of my affairs; my slaves will plunder my estate, and to gain time will even conceal my death from my son, and deprive me of the sweet savour of mourning.' To prevent these things he bequeathed his property to his slave, well knowing that the slave, believing in his apparent right, would give thee speedy information, and take care of the effects, even as he has done."
"Well, well, and how does this benefit me?" impatiently interrupted the pupil.
"Ah!" replied the teacher, "wisdom I see rests not with the young. Dost thou not know that what a slave possesses belongs but to his master? Has not thy father left thee the right to select one article of all his property for thy own? Choose the slave as thy portion, and by possessing him thou wilt recover all that was thy father's. Such was his wise and loving intention."
The young man did as he was advised, and gave the slave his freedom afterward. But ever after he was wont to exclaim:—
"Wisdom resides with the aged, and understanding in length of days."
David, King of Israel, was once lying upon his couch and many thoughts were passing through his mind.
"Of what use in this world is the spider?" thought he; "it but increases the dust and dirt of the world, making places unsightly and causing great annoyance."
Then he thought of an insane man:—
"How unfortunate is such a being. I know that all things are ordained by God with reason and purpose, yet this is beyond my comprehension; why should men be born idiots, or grow insane?"
Then the mosquitoes annoyed him, and the king thought:—
"What can the mosquito be good for? why was it created in the world? It but disturbs our comfort, and the world profits not by its existence."
Yet King David lived to discover that these very insects, and the very condition of life, the being of which he deplored, were ordained even to his own benefit.
When he fled from before Saul, David was captured in the land of the Philistines by the brothers of Goliath, who carried him before the King of Gath, and it was only by pretending idiocy that he escaped death, the king deeming it impossible that such a man could be the kingly David; as it is written, "And he disguised his reason before their eyes, and played the madman in their hands, and scribbled on the doors of the gate, and let his spittle run down upon his beard."
Upon another occasion David hid himself in the cave of Adullam, and after he had entered the cave it chanced that a spider spun a web over the opening thereto. His pursuers passed that way, but thinking that no one could have entered the cave protected by the spider's web without destroying it, they continued on their way.
The mosquito also was of service to David when he entered the camp of Saul to secure the latter's weapon. While stooping near Abner, the sleeping man moved and placed his leg upon David's body. If he moved, he would awake Abner and meet with death, if he remained in that position morning would dawn and bring him death; he knew not what to do, when a mosquito alighted upon Abner's leg; he moved it quickly, and David escaped.
Therefore sang David:—-
"All my bones shall say, O Lord, who is like unto Thee."
The Israelites were commanded to visit Jerusalem on three festivals. It happened upon one occasion that there was a scarcity of water in the city. One of the people called upon a certain nobleman who was the owner of three wells, and asked him for the use of the water which they contained, promising that they should be refilled by a stated date, and contracting in default of this to pay a certain large amount in silver as forfeit. The day came, there had been no rain, and the three wells were dry. In the morning the owner of the wells sent for the promised money. Nakdemon, the son of Gurion, the man who had undertaken this burden for his people's sake, replied, "The day is but begun; there is yet time."
He entered the Temple and prayed that God might send rain and save him all his fortune which he had ventured. His prayer was answered. The clouds gathered and the rain fell. As he passed out of the Temple with a grateful heart, he was met by his creditor, who said:—
"True, the rain has refilled my wells, but it is dark; the day has gone, and according to our agreement thou must still pay me the promised sum."
Once more Nakdemon prayed, and lo, the clouds lifted and the sinking sun smiled brightly on the spot where the men stood, showing that the sunlight of day was still there, though the rain-clouds had temporarily obscured its gleams.
There was a certain family, the family of Abtinoss, the members of which were learned in the art of preparing the incense used in the service. Their knowledge they refused to impart to others, and the directors of the Temple, fearing that the art might die with them, discharged them from the service, and brought other parties from Alexandria, in Egypt, to prepare the sweet perfume. These latter were unable to afford satisfaction, however, and the directors were obliged to give the service back into the hands of the family of Abtinoss, who on their part refused to accept it again, unless the remuneration for their services was doubled. When asked why they so persistently refused to impart their skill to others, they replied that they feared they might teach some unworthy persons, who would afterward use their knowledge in an idolatrous worship. The members of this family were very particular not to use perfume of any kind themselves, lest the people should imagine that they put the sweet spices used in the manufacture of the incense to a baser use.
An exactly similar case to the above occurred with the family of Garmah, which had the monopoly of the knowledge of preparing the show-bread used in the services of the Temple.
It was in reference to these cases that the son of Azai said, "In thy name they shall call thee, and in thy city they shall cause thee to live, and from thy own they will give thee," meaning that trustful persons should not fear that others might steal their occupations; "for in thy name they will call thee," as with the families of Abtinoss and Garmah; "and from thy own they will give thee," meaning that what a man earns is his own, and cannot be taken away.
Rabbi Jochanan, the son of Levi, fasted and prayed to the Lord that he might be permitted to gaze on the angel Elijah, he who had ascended alive to heaven. God granted his prayer, and in the semblance of a man Elijah appeared before him.
"Let me journey with thee in thy travels through the world," prayed the Rabbi to Elijah; "let me observe thy doings, and gain in wisdom and understanding."
"Nay," answered Elijah; "my actions thou couldst not understand; my doings would trouble thee, being beyond thy comprehension."
But still the Rabbi entreated:—
"I will neither trouble nor question thee," he said; "only let me accompany thee on thy way."
"Come, then," said Elijah; "but let thy tongue be mute. With thy first question, thy first expression of astonishment, we must part company."
So the two journeyed through the world together. They approached the house of a poor man, whose only treasure and means of support was a cow. As they came near, the man and his wife hastened to meet them, begged them to enter their cot, and eat and drink of the best they could afford, and to pass the night under their roof. This they did, receiving every attention from their poor but hospitable host and hostess. In the morning Elijah rose up early and prayed to God, and when he had finished his prayer, behold the cow belonging to the poor people dropped dead. Then the travelers continued on their journey.
Much was Rabbi Jochanan perplexed. "Not only did we neglect to pay them for their hospitality and generous services, but his cow we have killed;" and he said to Elijah, "Why didst thou kill the cow of this good man, who—"
"Peace," interrupted Elijah; "hear, see, and be silent. If I answer thy questions we must part."
And they continued on their way together.
Toward evening they arrived at a large and imposing mansion, the residence of a haughty and wealthy man. They were coldly received; a piece of bread and a glass of water were placed before them, but the master of the house did not welcome or speak to them, and they remained there during the night unnoticed. In the morning Elijah remarked that a wall of the house required repairing, and sending for a carpenter, he himself paid the money for the repair, as a return, he said, for the hospitality they had received.
Again was Rabbi Jochanan filled with wonder, but he said naught, and they proceeded on their journey.
As the shades of night were falling they entered a city which contained a large and imposing synagogue. As it was the time of the evening service they entered and were much pleased with the rich adornments, the velvet cushions, and gilded carvings of the interior. After the completion of the service, Elijah arose and called out aloud, "Who is here willing to feed and lodge two poor men this night?" none answered, and no respect was shown to the traveling strangers. In the morning, however, Elijah re-entered the synagogue, and shaking its members by the hands, he said, "I hope that you may all become presidents."
Next evening the two entered another city, when the Shamas (sexton) of the synagogue, came to meet them, and notifying the members of his congregation of the coming of two strangers, the best hotel of the place was opened to them, and all vied in showing them attention and honor.
In the morning, on parting with them, Elijah said, "May the Lord appoint over you but one president."
Jochanan could resist his curiosity no longer. "Tell me," said he to Elijah, "tell me the meaning of all these actions which I have witnessed. To those who have treated us coldly thou hast uttered good wishes; to those who have been gracious to us thou hast made no suitable return. Even though we must part, I pray thee explain to me the meaning of thy acts."
"Listen," said Elijah, "and learn to trust in God, even though thou canst not understand His ways. We first entered the house of the poor man, who treated us so kindly. Know that it had been decreed that on that very day his wife should die. I prayed unto the Lord that the cow might prove a redemption for her; God granted my prayers, and the woman was preserved unto her husband. The rich man, whom next we called up, treated us coldly, and I repaired his wall. I repaired it without a new foundation, without digging to the old one. Had he repaired it himself he would have dug, and thus discovered a treasure which lies there buried, but which is now forever lost to him. To the members of the synagogue who were inhospitable I said, 'May you all be presidents,' and where many rule there can be no peace; but to the others I said, 'May you have but one president;' with one leader no misunderstanding may arise. Now, if thou seest the wicked prospering, be not envious; if thou seest the righteous in poverty and trouble, be not provoked or doubtful of God's justice. The Lord is righteous, His judgments all are true; His eyes note all mankind, and none can say, 'What dost thou?'"
With these words Elijah disappeared, and Jochanan was left alone.
There was once a man who pledged his dearest faith to a maiden, beautiful and true. For a time all passed pleasantly, and the maiden lived in happiness. But then the man was called from her side, he left her; long she waited, but he did not return. Friends pitied her and rivals mocked her; tauntingly they pointed at her, and said, "He has left thee; he will never come back." The maiden sought her chamber, and read in secret the letters which her lover had written to her, the letters in which he promised to be ever faithful, ever true. Weeping she read them, but they brought comfort to her heart; she dried her eyes and doubted not.
A joyous day dawned for her; the man she loved returned, and when he learned that others had doubted and asked her how she had preserved her faith, she showed his letters to him, declaring her eternal trust.
Israel, in misery and captivity, was mocked by the nations; her hopes of redemption were made a laughing-stock; her sages scoffed at; her holy men derided. Into her synagogues, into her schools went Israel; she read the letters which her God had written, and believed in the holy promises which they contained.
God will in time redeem her; and when He says:—
"How could you alone be faithful of all the mocking nations?"
She will point to the law and answer:—
"Had not Thy law been my delight, I should long since have perished in my affliction."
When God was about to created man the angels gathered about him. Some of them opening their lips exclaimed, "Create, O God, a being who shall praise Thee from earth even as we in heaven sing Thy glory."
But others said:—
"Hear us, Almighty King, create no more! The glorious harmony of the heavens which Thou hast sent to earth will be by man disturbed, destroyed."
Then silence fell upon the contesting hosts as the Angel of Mercy appeared before the throne of grace on bended knees.
Sweet was the voice which said entreatingly:—
"O, Father, create Thou man; make him Thine own noble image. With heavenly pity will I fill his heart, with sympathy toward every living thing impress his being; through him will they find cause to praise Thee."
Then the Angel of Mercy ceased, and the Angel of Peace with tearful eyes spoke thus:—
"O God, create him not! Thy peace he will disturb, the flow of blood, will follow sure his coming. Confusion, horror, war, will blot the earth, and Thou wilt no longer find a pleasant place among Thy works on earth."
Then spoke in stern tones the Angel of Justice:—
"And Thou wilt judge him, God; he shall be subject to my sway."
The Angel of Truth approached, saying:—
"Cease! O God of truth, with man Thou sendest falsehood to the earth."
Then all were silent, and out of the deep quietness the Divine words came:—
"Thou, O Truth, shall go to earth with him, and yet remain a denizen of heaven; 'twixt heaven and earth to float, connecting link between the two."
It was customary in Bithar when a child was born for the parents to plant a young cedar tree, to grow up with the infant. It happened upon one occasion when the daughter of the emperor was riding through the city, that her chariot broke down, and her attendants pulled up a young cedar tree to use in repairing it. The man who had planted the tree, seeing this, attacked the servants and beat them severely. This action incensed the emperor, who immediately dispatched an army of eighty thousand men against the city. These captured it and killed the inhabitants, men, women, and children. The rivers ran red with blood, and 'tis said that the ground was rich and prolific to the farmers for seven years, from the bodies of those who perished, said to be four hundred thousand Israelites.
When the guilt of the Israelites grew too great for the forbearance of the Most High, and they refused to listen to the words and warnings of Jeremiah, the prophet left Jerusalem and traveled to the land of Benjamin. While he was in the holy city, and prayed for mercy on it, it was spared; but while he sojourned in the land of Benjamin, Nebuchadnezzar laid waste the land of Israel, plundered the holy Temple, robbed it of its ornaments, and gave it a prey to the devouring flames. By the hands of Nebuzaradan did Nebuchadnezzar send (while he himself remained in Riblah) to destroy Jerusalem.
Before he ordered the expedition he endeavored by means of signs, in accordance with the superstition of his age, to ascertain the result of the attempt. He shot an arrow from his bow, pointing to the west, and the arrow turned toward Jerusalem. Then he shot again, pointing toward the east, and the arrow sped toward Jerusalem. Then he shot once more, desiring to know in which direction lay the guilty city which should be blotted from the world, and for the third time his arrow pointed toward Jerusalem.
When the city had been captured, he marched with his princes and officers into the Temple, and called out mockingly to the God of Israel, "And art thou the great God before whom the world trembles, and we here in thy city and thy Temple!"
On one of the walls he found the mark of an arrow's head, as though somebody had been killed or hit near by, and he asked, "Who was killed here?"
"Zachariah, the son of Yehoyadah, the high priest," answered the people; "he rebuked us incessantly on account of our transgressions, and we tired of his words, and put him to death."
The followers of Nebuchadnezzar massacred the inhabitants of Jerusalem, the priests and the people, old and young, women, and children who were attending school, even babies in the cradle. The feast of blood at last shocked even the leader of the hostile heathens, who ordered a stay of this wholesale murder. He then removed all the vessels of gold and silver from the Temple, and sent them by his ships, to Babel, after which he set the Temple on fire.
The high priest donned his robe and ephod, and saying, "Now that the Temple is destroyed, no priest is needed to officiate," threw himself into the flames and was consumed. When the other priests who were still alive witnessed this action, they took their harps and musical instruments and followed the example of the high priest. Those of the people whom the soldiers had not killed were bound in iron chains, burdened with the spoils of the victors, and carried into captivity. Jeremiah the prophet returned to Jerusalem and accompanied his unfortunate brethren, who went out almost naked. When they reached a place called Bet Kuro, Jeremiah obtained better clothing for them. And he spoke to Nebuchadnezzar and the Chaldeans, and said, "Think not that of your own strength you were able to overcome the people chosen of the Lord; 'tis their iniquities which have condemned them to this sorrow."
Thus the people journeyed on with crying and moaning until they reached the rivers of Babylon. Then Nebuchadnezzar said to them, "Sing, ye people,—play for me,—sing the songs ye were wont to sing before your great Lord in Jerusalem."
In answer to this command, the Levites hung their harps upon the willow trees near the banks of the river, as it is written, "Upon the willows in her midst had we hung up our harps." Then they said, "If we had but performed the will of God and sung His praises devoutly, we should not have been delivered into thy hands. Now, how can we sing before thee the prayers and hymns that belong only to the One Eternal God?" as it is said, "How should we sing the song of the Lord on the soil of the stranger?"
Then said the officers of the captors, "These men are men of death; they refuse to obey the order of the king; let them die."
But forth stepped Pelatya, the son of Yehoyadah, and thus he addressed Nebuchadnezzar:—
"Behold, if a flock is delivered into the hands of a shepherd, and a wolf steals a lamb from the flock, tell me, who is responsible to the owner of the lost animal?"
"Surely the shepherd," replied Nebuchadnezzar.
"Then listen to thine own words," replied Pelatya. "God has given Israel into thy hands; to Him art thou responsible for those who are slain."
The king ordered the chains to be removed from the captives, and they were not put to death.
Through Kamtzah and Bar Kamtzah was Jerusalem destroyed; and thus it happened.
A certain man made a feast; he was a friend of Kamtzah, but Bar Kamtzah he hated. He sent a messenger to Kamtzah with an invitation to his banquet, but this messenger making a mistake, delivered the invitation to his master's enemy, Bar Kamtzah.
Bar Kamtzah accepted the invitation, and was on hand at the appointed time, but when the host saw his enemy enter his house, he ordered him to leave at once.
"Nay," said Bar Kamtzah, "now that I am here, do not so insult me as to send me forth. I will pay thee for all that I may eat and drink."
"I want not thy money," returned the other, "neither do I desire thy presence; get thee gone at once."
But Bar Kamtzah persisted.
"I will pay the entire expense of thy feast," he said; "do not let me be degraded in the eyes of thy guests."
The host was determined, and Bar Kamtzah withdrew from the banquet-room in anger.
"Many Rabbis were present," said he in his heart, "and not one of them interfered in my behalf, therefore this insult which they saw put upon me must have pleased them."
So Bar Kamtzah spoke treacherously of the Jews unto the king, saying, "The Jews have rebelled against thee."
"How can I know this?" inquired the king.
"Send a sacrifice to their Temple and it will be rejected," replied Bar Kamtzah.
The ruler then sent a well-conditioned calf to be sacrificed for him in the Temple, but through the machinations of Bar Kamtzah the messenger inflicted a blemish upon it, and, of course, not being fit for the sacrifice it was not accepted.
Through this cause was Cæsar sent to capture Jerusalem, and for two years he besieged the city. Four wealthy citizens of Jerusalem had stored up enough food to last the inhabitants a much longer time than this, but the people being anxious to fight with the Romans, destroyed the storehouses and brought dire famine upon the city.
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.
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."