The Legends of the Jews Volume IV Part 19

(38) He himself had carefully worked out his own pedigree before he consented to leave Babylonia, (39) and in order to perpetuate the purity of the families and groups remaining in the East, he took all the "unfit" (40) with him to Palestine.

In the realization of his second hope, the spread of the Torah, Ezra was so zealous and efficient that it was justly said of him: "If Moses had not antic.i.p.ated him, Ezra would have received the Torah." (41) In a sense he was, indeed, a second Moses. The Torah had fallen into neglect and oblivion in his day, and he restored and re-established it in the minds of his people. (42) It is due to him chiefly that it was divided up into portions, to be read annually, Sabbath after Sabbath, in the synagogues, (43) and he it was, likewise, who originated the idea of re-writing the Pentateuch in "a.s.syrian" characters. (44) To further his purpose still more, he ordered additional schools for children to be established everywhere, though the old ones sufficed to satisfy the demand. He thought the rivalry between the old and the new inst.i.tutions would redound to the benefit of the pupils. (45)

Ezra is the originator of inst.i.tutions known as "the ten regulations of Ezra." They are the following: 1. Readings from the Torah on Sabbath afternoons. 2. Readings from the Torah on Mondays and Thursdays. 3. Sessions of the court on Mondays and Thursdays. 4.

To do laundry work on Thursdays, not Fridays. 5. To eat garlic on Friday on account of its salutary action. (46) 6. To bake bread early in the morning that it may be ready for the poor whenever they ask for some. 7. Women are to cover the lower parts of their bodies with a garment called Sinar. (47) 8. Before taking a ritual bath, the hair is to be combed. 9. The ritual bath prescribed for the unclean is to cover the case of one who desires to offer prayer or study the law. (48) 10. Permission to peddlers to sell cosmetics to women in the towns. (49)

Ezra was not only a great teacher of his people and their wise leader, he was also their advocate with the celestials, to whom his relation was of a peculiarly intimate character. Once he addressed a prayer to G.o.d, in which he complained of the misfortune of Israel and the prosperity of the heathen nations. Thereupon the angel Uriel appeared to him, and instructed him how that evil has its appointed time in which to run its course, as the dead have their appointed time to sojourn in the nether world. Ezra could not rest satisfied with this explanation, and in response to his further question, seven prophetic visions were vouchsafed him, and interpreted by the angel for him. They typified the whole course of history up to his day, and disclosed the future to his eyes. In the seventh vision he heard a voice from a thorn-bush, like Moses aforetimes, and it admonished him to guard in his heart the secrets revealed to him. The same voice had given Moses a similar injunction: "These words shalt thou publish, those shalt thou keep secret." Then his early translation from earth was announced to him. He besought G.o.d to let the holy spirit descend upon him before he died, so that he might record all that had happened since the creation of the world as it was set down in the Torah, and guide men upon the path that leads to G.o.d.

Hereupon G.o.d bade him take the five experienced scribes, Sarga, Dabria, Seleucia, Ethan, and Aziel, with him into retirement, and dictate to them for forty days. After one day spent with these writers in isolation, remote from the city and from men, a voice admonished him: "Ezra, open thy mouth, and drink whereof I give thee to drink." He opened his mouth, and a chalice was handed to him, filled to the brim with a liquid that flowed like water, but in color resembled fire. His mouth opened to drink, and for forty days it was not closed. During all that time, the five scribes put down, "in signs they did not understand," they were the newly adopted Hebrew characters, all that Ezra dictated to them, and it made ninety-four books. At the end of the forty days' period, G.o.d spoke to Ezra thus: "The twenty-four books of the Holy Scriptures thou shalt publish, for the worthy and the unworthy alike to read; but the last seventy books thou shalt withhold from the populace, for the perusal of the wise of thy people." On account of his literary activity, he is called "the Scribe of the science of the Supreme Being unto all eternity." (50)

Having finished his task, Ezra was removed from this mundane world, and he entered the life everlasting. But his death did not occur in the Holy Land. It overtook him at Khuzistan, in Persia, on his journey to King Artachshashta. (51)

At Raccia, in Mesopotamia, there stood, as late as the twelfth century, the synagogue founded by Ezra when he was journeying from Babylonia to Palestine. (52)

At his grave, over which columns of fire are often seen to hover at night, (53) a miracle once happened. A shepherd fell asleep by the side of it. Ezra appeared to him and bade him tell the Jews that they were to transport his bier to another spot. If the master of the new place refused a.s.sent, he was to be warned to yield permission, else all the inhabitants of his place would perish. At first the master refused to allow the necessary excavations to be made.

Only after a large number of the non-Jewish inhabitants of the place had been stricken down suddenly, he consented to have the corpse transported thither. As soon as the grave was opened, the plague ceased.

Shortly before the death of Ezra, the city of Babylon was totally destroyed by the Persians. There remained but a portion of the wall which was impregnable by human strength. (54) All the prophecies hurled against the city by the prophets were accomplished. To this day there is a spot on its site which no animal can pa.s.s unless some of the earth of the place is strewn upon it. (55)

THE MEN OF THE GREAT a.s.sEMBLY

At the same time with Ezra, or, to speak more accurately, under his direction, the Great a.s.sembly carried on its beneficent activities, which laid the foundations of Rabbinical Judaism, and const.i.tuted the binding link between the Jewish Prophet and the Jewish Sage. (56) The great men who belonged to this august a.s.sembly once succeeded, through the efficacy of their prayers, in laying hands upon the seducers unto sin, and confining them, to prevent them from doing more mischief. Thus they banished from the world "the desire unto idolatry." They tried to do the same to "the desire unto l.u.s.tfulness." This evil adversary warned them against making away with him, for the world would cease to exist without him. For three days they kept him a prisoner, but then they had to dismiss him and let him go free. They found that not even an egg was to be had, for s.e.xual appet.i.te had vanished from the world. However, he did not escape altogether unscathed. They plastered up his eyes, and from that time on he gave up inflaming the pa.s.sions of men against their blood relations. (57)

Among the decrees and ordinances of the Great a.s.sembly, the most prominent is the fixation of the prayer of the Eighteen Benedictions. The several benedictions composing this prayer date back to remote ancient times. The Patriarchs were their authors, and the work of the Great a.s.sembly was to put them together in the order in which we now have them. We know how each of the benedictions originated: 1. When Abraham was saved from the furnace angels spoke: "Blessed art Thou, O Lord, the s.h.i.+eld of Abraham," which is the essence of the first of the Eighteen. 2.

When Isaac lay stunned by fright on Mount Moriah, G.o.d sent His dew to revive him, whereupon the angels spoke: "Blessed art Thou, O Lord, who quickenest the dead." 3. When Jacob arrived at the gates of heaven and proclaimed the holiness of G.o.d, the angels spoke: "Blessed art Thou, O Lord, Thou holy G.o.d." 4. When Pharaoh was about to make Joseph the ruler over Egypt, and it appeared that he was unacquainted with the seventy tongues which an Egyptian sovereign must know, the angel Gabriel came and taught him those languages, whereupon the angels spoke: "Blessed art Thou, O Lord, who graciously bestowest knowledge." 5. When Reuben committed the trespa.s.s against his father, sentence of death was p.r.o.nounced upon him in the heavens. But when he repented, he was permitted to continue to live, and the angels spoke: "Blessed art Thou, O Lord, who hast delight in repentance."

6. When Judah had committed a trespa.s.s against Tamar, and confessing his guilt obtained forgiveness, the angels spoke: "Blessed art Thou, O Lord, who pardonest greatly." 7. When Israel was sore oppressed by Mizraim, and G.o.d proclaimed his redemption, the angels spoke: "Blessed art Thou, O Lord, who redeemest Israel." 8. When the angel Raphael came to Abraham to soothe the pain of his circ.u.mcision, the angels spoke: "Blessed art Thou, O Lord, who healest the sick." 9. When Israel's sowing in the land of the Philistines bore an abundant harvest, the angels spoke: "Blessed art Thou, O Lord, who blessest the years." 10.

When Jacob was reunited with Joseph and Simon in Egypt, the angels spoke: "Blessed art Thou, O Lord, who gatherest the dispersed of Thy people Israel." 11. When the Torah was revealed and G.o.d communicated the code of laws to Moses, the angels spoke: "Blessed art Thou, O Lord, who lovest righteousness and justice." 12. When the Egyptians were drowned in the Red Sea, the angels spoke: "Blessed art Thou, O Lord, who shatterest the enemy and humiliatest the presumptuous." 13. When Joseph laid his hands on the eyes of his father Jacob, the angels spoke: "Blessed art Thou, O Lord, who are the stay and the support of the pious."

14. When Solomon built the Temple, the angels spoke: "Blessed art Thou, O Lord, who buildest Jerusalem." 15. When the children of Israel singing hymns of praise unto G.o.d pa.s.sed through the Red Sea, the angels spoke: "Blessed art Thou, O Lord, who causest the hour of salvation to sprout forth." 16. When G.o.d lent a gracious ear to the prayer of the suffering Israelites in Egypt, the angels spoke: "Blessed art Thou, O Lord, who hearest our prayer." 17.

When the Shekinah descended between the Cherubim in the Tabernacle, the angels spoke: "Blessed art Thou, O Lord, who wilt restore Thy Divine Presence to Jerusalem." 18. When Solomon dedicated his Temple, the angels spoke: "Blessed art Thou, O Lord, whose Name is worthy of praise." 19. When Israel entered the Holy Land, the angels spoke: "Blessed art Thou, O Lord, who establishest peace." (58)

THE FEAST FOR THE GRANDEES

The Book of Esther is the last of the Scriptural writings. The subsequent history of Israel and all his suffering we know only through oral tradition. For this reason the heroine of the last canonical book was named Esther, that is, Venus, the morning-star, which sheds its light after all the other stars have ceased to s.h.i.+ne, and while the sun still delays to rise. Thus the deeds of Queen Esther cast a ray of light forward into Israel's history at its darkest. (1)

The Jews at the time of Ahaseurus were like the dove about to enter her nest wherein a snake lies coiled. Yet she cannot withdraw, because a falcon bides without to swoop down upon her. In Shushan the Jews were in the clutches of Haman, and in other lands they were at the mercy of many murderous enemies to their race, ready to do the bidding of Haman to destroy and to slay them, and cause them to perish. (2)

But the rescue of the Jews from the hand of their adversaries is only a part of this wonderful chapter in the history of Israel. No less important is the exalted station to which they rose in the realm of Ahasuerus after the fall of Haman, especially the power and dignity to which Esther herself attained. On this account the magnificent feast prepared by Ahasuerus for his subjects belongs to the history of Esther.

The splendor of his feast is the gauge whereby to measure the wealth and power she later enjoyed. (3)

Ahasuerus was not the king of Persia by right of birth. He owed his position to his vast wealth, with which he purchased dominion over the whole world. (4)

He had various reasons for giving a gorgeous feast. The third year of his reign was the seventieth since the beginning of Nebuchadnezzar's rule, and Ahasuerus thought it quite certain that the time had pa.s.sed for the fulfilment of the prophecy of Jeremiah foretelling the return of Israel to the Holy Land. The Temple was still in ruins, and Ahasuerus was convinced that the Jewish kingdom would never again be restored. Needless to say, it was not Jeremiah who erred. Not with the accession of King Nebuchadnezzar had the prophet's term of years begun, but with the destruction of Jerusalem. Reckoned in this way, the seventy years of desolation were at an end exactly at the time when Darius, the son of Ahasuerus, permitted the rebuilding of the Temple. (5)

Beside this mistaken cause for a celebration, there were reasons personal to Ahasuerus why he desired to give expression to joy. A short time before, he had crushed a rebellion against himself, and this victory he wanted to celebrate with pomp and ceremony. (6) The first part of the celebration was given over to the hundred and twenty-seven rulers of the hundred and twenty-seven provinces of his empire. His purpose was to win the devotion of those of them with whom otherwise he did not come in direct contact. But can it be said with certainty that this was a good policy? If he had not first made sure of the loyalty of his capital, was it not dangerous to have these rulers near him in case of an insurrection?

For six whole months he celebrated the feast for the grandees the n.o.bles and the high officials, the latter of whom, according to the const.i.tution, were all required to be Medians under the Persian king Ahasuerus, as they would have had to be Persians under a Median king. (7)

This was the program of the feast: In the first month Ahasuerus showed his treasures to his guests; in the second, the delegates of the king's royal va.s.sals saw them; in the third the presents were exposed to view; in the fourth the guests were invited to admire his literary possessions, among them the sacred scroll; in the fifth his pearl and diamond-studded ornaments of gold were put on exhibition; and in the sixth he displayed the treasures which had been given him as tribute. (8) All this vast wealth, however, appertained to the crown, it was not his personal property. When Nebuchadnezzar felt his end draw nigh, he resolved to sink his immense treasures in the Euphrates rather than let them ascend to his son Evil-merodach, so great was his miserliness. But, again, when Cyrus gave the Jews permission to build the Temple, his divinely appointed reward was that he discovered the spot in the river at which the treasures were sunk, and he was permitted to take possession of them. These were the treasures of which Ahasuerus availed himself to glorify his feast. So prodigious were they that during the six months of the feast he unlocked six treasure-chambers daily to display their contents to his guests. (9)

When Ahasuerus boasted of his wealth, which he had no right to do, as his treasures had come from the Temple, G.o.d said: "Verily, has the creature of flesh and blood any possessions of his own? I alone possess treasures, for 'the silver is mind, and the gold is mine.'" (10)

Among the treasures displayed were the Temple vessels, which Ahasuerus had desecrated in his drinking bouts. When the n.o.ble Jews who had been invited to the capital saw these, they began to weep, and they refused to take further part in the festivities.

Thereupon the king commanded that a separate place be a.s.signed to the Jews, so that their eyes might be spared the painful sight.

(11)

This was not the only incident that aroused poignant memories in them, for Ahasuerus arrayed himself in the robes of state once belonging to the high priests at Jerusalem, and this, too, made the Jews smart uncomfortably. (12) The Persian king had wanted to mount the throne of Solomon besides, but herein he was thwarted, because its ingenious construction was an enigma to him. Egyptian artificers tried to fas.h.i.+on a throne after the model of Solomon's, but in vain. After two years' work they managed to produce a weak imitation of it, and upon this Ahasuerus sat during his splendid feast. (13)

THE FESTIVITIES IN SHUSHAN

At the expiration of the hundred and eighty days allotted to the feast for the n.o.bles, Ahasuerus arranged a great celebration for the residents of Shushan, the capital city of Elam. From the creation of the world until after the deluge the unwritten law had been in force, that the first-born son of the patriarchs was to be the ruler of the world. Thus, Seth was the successor to Adam, and he was followed in turn by Enosh, and so the succession went on, from first-born son to first-born son, down to Noah and his oldest son Shem. Now, the first-born son of Shem was Elam, and, according to custom, he should have been given the universal dominion which was his heritage. Shem, being a prophet, knew that Abraham and his posterity, the Israelites, would not spring from the family of Elam, but from that of Arpachshad. Therefore he named Arpachshad as his successor, and through him rulers.h.i.+p descended to Abraham, and so to Isaac, Jacob, and Judah, and to David and his posterity, down to the last Judean king Zedekiah, who was deprived of his sovereignty by Nebuchadnezzar.

Then it was that G.o.d spake thus: "So long as the government rested in the hands of My children, I was prepared to exercise patience. The misdeeds of the one were made good by the other. If one of them was wicked, the other was pious. But now that the dominions has been wrested from My children, it shall at least revert to its original possessors. Elam was the first-born son of Shem, and his seed shall be given the rule." So it happened that Shushan, the capital city of Elam, became the seat of government.

(14)

That there were any celebrations in Shushan was due to Haman, who even in those early days was devising intrigues against the Jews. He appeared before Ahasuerus, and said: "O king, this people is a peculiar people. May it please thee to destroy it."

Ahasuerus replied: "I fear the G.o.d of this people; He is very mighty, and I bear in mind what befell Pharaoh for his wicked treatment of the Israelites." "Their G.o.d," said Haman, "hates an unchaste life. Do thou, therefore, prepare feasts for them, and order them to take part in the merry-makings. Have them eat and drink and act as their heart desireth, so that their G.o.d may become wrathful against them."

When Mordecai heard of the feasts that were planned, he advised the Jews not to join in them. (15) All the prominent men of his people and many of the lower cla.s.ses took his advice to heart.

They fled from Shushan, to avoid being compelled to take part in the festivities. (16) The rest remained in the city and yielded to force; they partic.i.p.ated in the celebrations, and even permitted themselves to eat of food prepared by the heathen, though the king had taken care not to offend the religious conscience of the Jews in such details. (17) He had been so punctilious that there was no need for them to drink wine touched by the hand of an idolater, let alone eat forbidden food. The arrangements for the feast were entirely in the charge of Haman and Mordecai, so that neither Jew nor Gentile might absent himself for religious reasons. (18)

It was the aim of the king to let every guest follow the inclination of his heart. When Ahasuerus issued the order, that the officers of his house were to "do according to every man's pleasure," G.o.d became wroth with him. "Thou villain," He said, "canst thou do every man's pleasure? Suppose two men love the same woman, can both marry her? Two vessels sail forth together from a port, the one desires a south wind, the other a north wind. Canst thou produce a wind to satisfy the two? On the morrow Haman and Mordecai will appear before thee. Wilt thou be able to side with both?" (19)

The scene of the festivities was in the royal gardens. The upper branches of the high trees were made to interlace with each other, so as to form vaulted arches, and the smaller trees with aromatic foliage were taken up out of the ground, and placed in artfully constructed tents. From tree to tree stretched curtains of byssus, white and sapphire blue, and vivid green and royal purple, fastened to their supports by ropes depending from round silver beams, these in turn resting on pillars of red, green, yellow, white, and glittering blue marble. The couches were made of delicate draperies, their frames stood on silver feet, and the rods attached to them were of gold. The floor was tiled with crystal and marble, outlined with precious stones, whose brilliance illuminated the scene far and wide. (20)

The wine and the other beverages were drunk only from golden vessels, yet Ahasuerus was so rich that no drinking cup was used more than a single time. (21) But magnificent as these utensils of his were, when the holy vessels of the Temple were brought in, the golden splendor of the others was dimmed; it turned dull as lead.

The wine was in each case older than its drinker. To prevent intoxication from unaccustomed drinks, every guest was served with the wine indigenous to his native place. In general, Ahasuerus followed the Jewish rather than the Persian manner. It was a banquet rather than a drinking bout. (22) In Persia a custom prevailed that every partic.i.p.ant in a banquet of wine had to drain a huge beaker far exceeding the drinking capacity of any human being, and do it he must, though he lost reason and life. The office butler accordingly was very lucrative, because the guests at such wa.s.sails were in the habit of bribing him to purchase the liberty of drinking as little as they pleased or dared. This Persian habit of compelling excess in drinking was ignored at Ahasuerus's banquet; every guest did as he chose. (23)

The royal bounty did not show itself in food and drink alone. The king's guests could also indulge in the pleasures of the dance if they were so minded. Dancers were provided, who charmed the company with their artistic figures displayed upon the purple-covered floor. (24) That the enjoyment of the partic.i.p.ants might in no wise be marred, as by separation from their families, all were permitted to bring their households with them, (25) and merchants were released from the taxes imposed upon them. (26)

So sure was Ahasuerus of his success as a host that he dared say to his Jewish guests: "Will your G.o.d be able to match this banquet in the future world?" Whereunto the Jews replied: "The banquet G.o.d will prepare for the righteous in the world to come is that of which it is written, 'No eye hath seen it but G.o.d's; He will accomplish it for them that wait upon Him.' If G.o.d were to offer us a banquet like unto thine, O king, we should say, Such as this we ate at the table of Ahasuerus." (27)

VASTHI'S BANQUET

The banquet given by Queen Vashti to the women differed but slightly from Ahasuerus's. She sought to emulate her husband's example even in the point of exhibiting treasures. Six store-chambers she displayed daily to the women she had bidden as guests; aye, she did not even shrink from arraying herself in the high-priestly garments. The meats and dishes, as at Ahasuerus's table, were Palestinian, only instead of wine, liqueurs were served, and sweets.

As the weak s.e.x is subject to sudden attacks of indisposition, the banquet was given in the halls of the palace, so that the guests might at need withdraw to the adjoining chambers. The gorgeously ornamented apartments of the palace, besides, were more attractive to the feminine taste than the natural beauties of the royal gardens, "for a woman would rather reside in beautiful chambers and possess beautiful clothes than eat fatted calves."

(28) Nothing interested the women more than to become acquainted with the arrangement of the interior of the palace, "for women are curious to know all things." Vashti gratified their desire. She showed them all there was to be seen, describing every place as she came to it: This is the dining-hall, this the wine-room, this the bed-chamber. (29)

Vashti, too, was actuated by a political motive when she determined to give her banquet. By inviting the wives of hostages in case the men rose in insurrection against the king. (30) For Vashti knew the ways of statecraft. She not only was the wife of a king, but also the daughter of a king, of Belshazzar. The night of Belshazzar's murder in his own palace, Vashti, alarmed by the confusion that ensued, and not knowing of the death of her father, fled to the apartments in which he was in the habit of sitting. The Median Darius had already ascended the throne of Belshazzar, and so it happened that Vashti, instead of finding the hoped-for refuge with her father, ran straight into the hands of his successor. But he had compa.s.sion with her, and gave her to his son Ahasuerus for wife.

THE FATE OF VASHTI

Though Ahasuerus had taken every precaution to prevent intemperate indulgence in wine, his banquet revealed the essential difference between Jewish and pagan festivities. When Jews are gathered about a festal board, they discuss a Halakah, or a Haggadah, or, at the least, a simple verse from the Scriptures.

Ahasuerus and his boon companions rounded out the banquet with prurient talk. The Persians lauded the charms of the women of their people, while the Medians admitted none superior to the Median women. Then "the fool" Ahasuerus up and spake: "My wife is neither a Persian nor a Median, but a Chaldean, yet she excels all in beauty. Would you convince yourselves of the truth of my words?" "Yes," shouted the company, who were deep in their cups, "but that we may properly judge of her natural charms, let her appear before us unadorned, yes, without any apparel whatsoever," and Ahasuerus agreed to the shameless condition.

(31)

The thing was from G.o.d, that so insensate a demand should be made of Vashti by the king. A whole week Mordecai had spent in fasting and praying, supplicating G.o.d to mete out punishment to Ahasuerus for his desecration of the Temple utensils. On the seventh day of the week, on the Sabbath, when Mordecai after his long fast took food, because fasting is forbidden on the Sabbath day, G.o.d heard his prayer and the prayer of the Sanhedrin. (32) He sent down seven Angels of Confusion to put an end to Ahasuerus's pleasure. They were named: Mehuman, Confusion; Biztha, Destruction of the House; Harbonah, Annihilation; Bigtha and Abagtha, the Pressers of the Winepress, for G.o.d had resolved to crush the court of Ahasuerus as one presses the juice from grapes in a press; Zetha, Observer of Immorality; and Carcas, Knocker.

(33)