Proverbial Sayings And Traditions

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 {p. 361} 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 bands. 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:-- {p. 362} "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.

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.

"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 {p. 363} 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 {p. 364} 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.

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?" I 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 {p. 365} sacrificeth unto any God save unto the Lord only,'" and was slain pitilessly.

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."

"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." {p. 366} "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." {p. 367} "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.

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.

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 {p. 368} 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 be 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." {p. 369} 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 be 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 Fad 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." {p. 370} 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; {p. 371} 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. {p. 372} {p. 373}