THE LEGENDS OF THE JEWS

VOLUME IV

BIBLE TIMES AND CHARACTERS FROM JOSHUA TO ESTHER

BY LOUIS GINZBERG

TRANSLATED FROM THE GERMAN MANUSCRIPT

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12. ESTHER

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 shine, 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.

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.

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.

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.

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 passed 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.

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. 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 nobles and the high officials, the latter of whom, according to the constitution, were all required to be Medians under the Persian king Ahasuerus, as they would have had to be Persians under a Median king.

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 vassals 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. 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.

When Ahasuerus boasted of his wealth, which he had no right to do, as his treasures had come from the Temple, God 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.'"

Among the treasures displayed were the Temple vessels, which Ahasuerus had desecrated in his drinking bouts. When the noble 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 assigned to the Jews, so that their eyes might be spared the painful sight.

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. 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 fashion 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.

THE FESTIVITIES IN SHUSHAN

At the expiration of the hundred and eighty days allotted to the feast for the nobles, 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 rulership 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 God 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.

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 God of this people; He is very mighty, and I bear in mind what befell Pharaoh for his wicked treatment of the Israelites." "Their God," 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 God may become wrathful against them."

When Mordecai heard of the feasts that were planned, he advised the Jews not to join in them. All the prominent men of his people and many of the lower classes took his advice to heart. They fled from Shushan, to avoid being compelled to take part in the festivities. The rest remained in the city and yielded to force; they participated 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. 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.

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," God 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?"

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.

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. 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. In Persia a custom prevailed that every participant 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 wassails 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.

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. That the enjoyment of the participants might in no wise be marred, as by separation from their families, all were permitted to bring their households with them, and merchants were released from the taxes imposed upon them.

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

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 sex 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." 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.

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. 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 compassion 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.

The thing was from God, that so insensate a demand should be made of Vashti by the king. A whole week Mordecai had spent in fasting and praying, supplicating God 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, God heard his prayer and the prayer of the Sanhedrin. 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 God 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.

There was a particular reason why this interruption of the feast took place on the Sabbath. Vashti was in the habit of forcing Jewish maidens to spin and weave on the Sabbath day, and to add to her cruelty, she would deprive them of all their clothes. It was on the Sabbath, therefore, that her punishment overtook her, and for the same reason it was put into the king's heart to have her appear in public stripped of all clothing.

Vashti recoiled from the king's revolting order. But it must not be supposed that she shrank from carrying it out because it offended her moral sense. She was not a whit better than her husband. She fairly revelled in the opportunity his command gave her to indulge in carnal pleasures once again, for it was exactly a week since she had been delivered of a child. But God sent the angel Gabriel to her to disfigure her countenance. Suddenly signs of leprosy appeared on her forehead, and the marks of other diseases on her person. In this state it was impossible for her to show herself to the king. She made a virtue of necessity, and worded her refusal to appear before him arrogantly: "Say to Ahasuerus: 'O thou fool and madman! Hast thou lost thy reason by too much drinking? I am Vashti, the daughter of Belshazzar, who was a son of Nebuchadnezzar, the Nebuchadnezzar who scoffed at kings and unto whom princes were a derision, and even thou wouldst not have been deemed worthy to run before my father's chariot as a courier. Had he lived, I should never have been given unto thee for wife. Not even those who suffered the death penalty during the reign of my forefather Nebuchadnezzar were stripped bare of their clothing, and thou demandest that I appear naked in public! Why, it is for thine own sake that I refuse to heed they order. Either the people will decide that I do not come up to thy description of me, and will proclaim thee a liar, or, bewitched by my beauty, they will kill thee in order to gain possession of me, saying, Shall this fool be the master of so much beauty?'"

The first lady of the Persian aristocracy encouraged Vashti to adhere to her resolution. "Better," her adviser said, when Ahasuerus's second summons was delivered to Vashti, together with his threat to kill her unless she obeyed, "better the king should kill thee and annihilate thy beauty, than that thy person should be admired by other eyes than thy husband's, and thus thy name be disgraced, and the name of thy ancestors."

When Vashti refused to obey the repeated command to appear before the king and the hundred and twenty-seven crowned princes of the realm, Ahasuerus turned to the Jewish sages, and requested them to pass sentence upon his queen. Their thoughts ran in this wise: If we condemn the queen to death, we shall suffer for it as soon as Ahasuerus becomes sober, and hears it was at our advice that she was executed. But if we admonish him unto clemency now, while he is intoxicated, he will accuse us of not paying due deference to the majesty of the king. They therefore resolved upon neutrality. "Since the destruction of the Temple," they said to the king, "since we have not dwelt in our land, we have lost the power to give sage advice, particularly in matters of life and death. Better seek counsel with the wise men of Ammon and Moab, who have ever dwelt at ease in their land, like wine that hath settled on its lees, and hath not been emptied from vessel to vessel.

Thereupon Ahasuerus put his charge against Vashti before the seven princes of Persia, Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, who came from Africa, India, Edom, Tarsus, Mursa, Resen, and Jerusalem, respectively. The names of these seven officials, each representing his country, were indicative of their office. Carshena had the care of the animals, Shethar of the wine, Admatha of the land, Tarshish of the palace, Meres of the poultry, Marsena of the bakery, and Memucan provided for the needs of all in the palace, his wife acting as housekeeper.

This Memucan, a native of Jerusalem, was none other than Daniel, called Memucan, "the appointed one," because he was designated by God to perform miracles and bring about the death of Vashti.

When the king applied for advice to these seven nobles, Memucan was the first to speak up, though in rank he was inferior to the other six, as appears from the place his name occupies in the list. However, it is customary, as well among Persians as among Jews, in passing death sentence, to begin taking the vote with the youngest of the judges on the bench, to prevent the juniors and the less prominent from being overawed by the opinion of the more influential.

It was Memucan's advice to the king to make an example of Vashti, so that in future no woman should dare refuse obedience to her husband. Daniel-Memucan had had unpleasant experiences in his conjugal life. He had married a wealthy Persian lady, who insisted upon speaking to him in her own language exclusively. Besides, personal antipathy existed between Daniel and Vashti. He had in a measure been the cause of her refusal to appear before the king and his princes. Vashti hated Daniel, because it was he who had prophesied his death to her father, and the extinction of his dynasty. She could not endure his sight, wherefore she would not show herself to the court in his presence. Also, it was Daniel who, by pronouncing the Name of God, had caused the beauty of Vashti to vanish, and her face to be marred. In consequence of all this, Daniel advised, not only that Vashti should be cast off, but that she should be made harmless forever by the hangman's hand. His advice was endorsed by his colleagues, and approved by the king. That the king might not delay execution of the death sentence, and Daniel himself thus incur danger to his own life, he made Ahasuerus swear the most solemn oath known to the Persians, that it would be carried out forthwith. At the same time a royal edict was promulgated, making it the duty of wives to obey their husbands. With special reference to Daniel's domestic difficulties, it was specified that the wife must speak the language of her lord and master.

The execution of Vashti brought most disastrous consequences in its train. His whole empire, which is tantamount to saying the whole world, rose against Ahasuerus. The widespread rebellion was put down only after his marriage with Esther, but not before it had inflicted upon him the loss of one hundred and twenty-seven provinces, the half of his kingdom. Such was his punishment for refusing permission to rebuild the Temple. It was only after the fall of Haman, when Mordecai had been made the chancellor of the empire, that Ahasuerus succeeded in reducing the revolted provinces to submission.

The death of Vashti was not undeserved punishment, for it had been she who had prevented the king from giving his consent to the rebuilding of the Temple. "Wilt thou rebuild the Temple," said she, reproachfully, "which my ancestors destroyed?"

THE FOLLIES OF AHASUERUS

Ahasuerus is the prototype of the unstable, foolish ruler. He sacrificed his wife Vashti to his friend Haman-Memucan, and later on again his friend Haman to his wife Esther. Folly possessed him, too, when he arranged extravagant festivities for guests from afar, before he had won, by means of kindly treatment, the friendship of his surroundings, of the inhabitants of his capital. Ridiculous is the word that describes his edict bidding wives obey their husbands. Every one who read it exclaimed: "To be sure, a man is master in his own house!" However, the silly decree served its purpose. It revealed his true character to the subjects of Ahasuerus, and thenceforward they attached little importance to his edicts. This was the reason why the decree of annihilation directed against the Jews failed of the effect expected by Haman and Ahasuerus. The people regarded it as but another of the king's foolish pranks, and therefore were ready to acquiesce in the revocation of the edict when it came.

The king's true character appeared when he grew sober after the episode with Vashti. Learning that he had had her executed, he burst out furiously against his seven counsellors, and in turn ordered them to death.

Foolish, too, is the only word to describe the manner in which he set about discovering the most beautiful woman in his dominion. King David on a similar occasion wisely sent out messengers who were to bring to him the most beautiful maiden in the land, and there was none who was not eager to enjoy the honor of giving a daughter of his to the king. Ahasuerus's method was to have his servants gather together a multitude of beautiful maidens and women from all parts, and among them he proposed to make choice. The result of this system was that the women concealed themselves to avoid being taken into the harem of the king, when it was not certain that they would be found worthy of becoming his queen.

With his stupidity Ahasuerus combined wantonness. He ordered force to be used in taking the maidens from their parents and the wives from their husbands, and then he confined them in his harem. On the other hand, the moral sense of the heathen was so degraded that many maidens displayed their charms to public view, so that they might be sure to attract the admiring attention of the royal emissaries.

As for Esther, for four years Mordecai kept her concealed in a chamber, so that the king's scouts could not discover her. But her beauty had long been known to fame, and when they returned to Shushan, they had to confess to the king, that the most superbly beautiful woman in the land eluded their search. Thereupon Ahasuerus issued a decree ordaining the death penalty for the woman who should secrete herself before his emissaries. There was nothing left for Mordecai to do but fetch Esther from her hiding-place, and immediately she was espied and carried to the palace of the king.

MORDECAI

The descent of Mordecai and of his niece Esther is disposed of in a few words in the Scripture. But he could trace it all the way back to the Patriarch Jacob, from whom he was forty-five degrees removed. Beside the father of Mordecai, the only ancestor of his who is mentioned by name is Shimei, and he is mentioned for a specific reason. This Shimei is none other then the notorious son of Gera, the rebel who had so scoffed and mocked at David fleeing before Absalom that he would have been killed by Abishai, if David had not generously interfered in his favor. David's prophetic eye discerned in Shimei the ancestor of Israel's savior in the time of Ahasuerus. For this reason he dealt leniently with him, and on his death-bed he bade his son Solomon reserve vengeance until Shimei should have reached old age and could beget no more children. Thus Mordecai deserves both appellations, the Benjamite and the Judean, for he owed his existence not only to his actual Benjamite forebears on his father's side, but also to the Judean David, who kept his ancestor Shimei alive.

Shimei's distinction as the ancestor of Israel's redeemer was due to the merits of his wife. When Jonathan and Ahimaaz, David's spies in his war against his son, fled before the myrmidons of Absalom, they found the gate of Shimei's house open. Entering, they concealed themselves in the well. That they escaped detection was due to the ruse of Shimei's pious wife. She quickly transformed the well into a lady's chamber. When Absalom's men came and looked about, they desisted from searching the place, because they reasoned, that men as saintly as Jonathan and Ahimaaz would not have taken refuge in the private apartment of a woman. God determined, that for having rescued two pious men He would reward her with two pious descendants, who should in turn avert the ruin of Israel.

On his mother's side, Mordecai was, in very deed, a member of the tribe of Judah. In any event, he was a son of Judah in the true sense of the word; he publicly acknowledged himself a Jew, and he refused to touch of the forbidden food which Ahasuerus set before his guest at his banquet.

His other appellatives likewise point to his piety and his excellencies. His name Mordecai, for instance, consists of Mor, meaning "myrrh," and Decai, "pure," for he was as refined and noble as pure myrrh. Again, he is called Ben Jair, because he "illumined the eyes of Israel"; and Ben Kish, because when he knocked at the gates of the Divine mercy, they were opened unto him, which is likewise the origin of his name Ben Shimei, for he was heard by God when he offered up prayer. Still another of Mordecai's epithets was Bilshan, "master of languages." Being a member of the great Sanhedrin he understood all the seventy languages spoken in the world. More than that, he knew the language of the deaf mutes. It once happened that no new grain could be obtained at Passover time. A deaf mute came and pointed with one hand to the roof and with the other to the cottage. Mordecai understood that these signs meant a locality by the name of Gagot-Zerifim, Cottage-Roofs, and, lo, new grain was found there for the 'Omer offering. On another occasion a deaf mute pointed with one hand to his eye and with the other to the staple of the bolt on the door. Mordecai understood that he meant a place called En-Soker, "dry well," for eye and spring are the same word, En, in Aramaic, and Sikra also has a double meaning, staple and exhaustion.

Mordecai belonged to the highest aristocracy of Jerusalem, he was of royal blood, and he was deported to Babylonian together with King Jeconiah, by Nebuchadnezzar, who at that time exiled only the great of the land. Later he returned to Palestine, but remained only for a time. He preferred to live in the Diaspora, and watch over the education of Esther. When Cyrus and Darius captured Babylon, Mordecai, Daniel, and the Jewish community of the conquered city accompanied King Cyrus to Shushan, where Mordecai established his academy.

ESTHER'S BEAUTY AND PIETY

The birth of Esther caused the death of her mother. Her father had died a little while before, so she was entirely orphaned. Mordecai and his wife interested themselves in the poor babe. His wife became her nurse, and he himself did not hesitate, when there was need for it, to do services for the child that are usually performed only by women.

Both her names, Esther as well as Hadassah, are descriptive of her virtues. Hadassah, or Myrtle, she is called, because her good deeds spread her fame abroad, as the sweet fragrance of the myrtle pervades the air in which it grows. In general, the myrtle is symbolic of the pious, because, as the myrtle is ever green, summer and winter alike, so the saints never suffer dishonor, either in this world or in the world to come. In another way Esther resembled the myrtle, which, in spite of its pleasant scent, has a bitter taste. Esther was pleasant to the Jews, but bitterness itself to Haman and all who belonged to him.

The name Esther is equally significant. In Hebrew it means "she who conceals," a fitting name for the niece of Mordecai, the woman who well knew how to guard a secret, and long hid her descent and faith from the king and the court. She herself had been kept concealed for years in the house of her uncle, withdrawn from the searching eyes of the king's spies. Above all she was the hidden light that suddenly shone upon Israel in his rayless darkness.

In build, Esther was neither tall nor short, she was exactly of average height, another reason for calling her Myrtle, a plant which likewise is neither large nor small. In point of fact, Esther was not a beauty in the real sense of the word. The beholder was bewitched by her grace and her charm, and that in spite of her somewhat sallow, myrtle-like complexion. More than this, her enchanting grace was not the grace of youth, for she was seventy-five years old when she came to court, and captivated the hearts of all who saw her, from king to eunuch. This was in fulfilment of the prophecy which God made to Abraham when he was leaving the home of his father: "Thou art leaving the house of thy father at the age of seventy-five. As thou livest, the deliverer of thy children in Media also shall be seventy-five years old."

Another historical event pointed forward to Esther's achievement. When the Jews, after the destruction of Jerusalem, broke out into the wail, "We are orphans and fatherless," God said: "in very sooth, the redeemer whom I shall send unto you in Media shall also be an orphan fatherless and motherless."

Ahasuerus put Esther between two groups of beauties, Median beauties to right of her, and Persian beauties to left of her. Yet Esther's comeliness outshone them all. Not even Joseph could vie with the Jewish queen in grace. Grace was suspended above him, but Esther was fairly laden down with it. Whoever saw her, pronounced her the ideal of beauty of his nation. The general exclamation was: "This one is worthy of being queen." In vain Ahasuerus had sought a wife for four years, in vain fathers had spent time and money bringing their daughters to him, in the hope that one or the other would appeal to his fancy. None among the maidens, none among the women, pleased Ahasuerus. But scarcely had he set eyes upon Esther when he thrilled with the feeling, that he had at last found what he had long yearned for.

All these years the portrait of Vashti had hung in his chamber. He had not forgotten his rejected queen. But once he beheld Esther, Vashti's picture was replaced by hers. Maiden grace and womanly charm were in her united.

The change in her worldly position wrought no change in Esther's ways and manners. As she retained her beauty until old age, so the queen remained as pure in mind and soul as ever the simple maiden had been. All the other women who entered the gates of the royal palace made exaggerated demands, Esther's demeanor continued modest and unassuming. The others insisted that the seven girl pages assigned to them should have certain peculiar qualities, as, that they should not differ, each from her mistress, in complexion and height. Esther uttered no wish whatsoever.

But her unpretending ways were far from pleasing to Hegai, chief of the eunuchs of the harem. He feared lest the king discover that Esther did nothing to preserve her beauty, and would put the blame for it upon him, an accusation that might bring him to the gallows. To avoid such a fate, he loaded Esther down with resplendent jewels, distinguishing her beyond all the other women gathered in the palace, as Joseph, by means of costly gifts lavished upon him, had singled out her ancestor Benjamin from among his brethren.

Hegai paid particular attention to what Esther ate. For her he brought dishes from the royal table, which, however, she refused obstinately to ouch. Only such things passed her lips as were permitted to Jews. She lived entirely on vegetable food, as Hananiah, Mishael, and Azariah had aforetimes done at the court of Nebuchadnezzar. The forbidden tidbits she passed over to the non-Jewish servants. Her personal attendants were seven Jewish maidens as consistently pious as herself, whose devotion to the ritual law Esther could depend upon.

Otherwise Esther was cut off from all intercourse with Jews, and she was in danger of forgetting when the Sabbath bath came around. She therefore adopted the device of giving her seven attendants peculiar names, to keep her in mind of the passage of time. The first one was called Hulta, "Workaday," and she was in attendance upon Esther on Sundays. On Mondays, she was served by Rok`ita, to remind her of Rek`ia, "the Firmament," which was created on the second day of the world. Tuesday's maid was called Genunita, "Garden," the third day of creation having produced the world of plants. On Wednesday, she was reminded by Nehorita's name, "the Luminous," that it was the day on which God had made the great luminaries, to shed their light in the sky; on Thursday by Ruhshita, "Movement," for on the fifth day the first animated beings were created; on Friday, the day on which the beasts came into being, by Hurfita, "little Ewelamb"; and on the Sabbath her bidding was done by Rego`ita, "Rest." Thus she was sure to remember the Sabbath day week after week.

Mordecai's daily visits to the gate of the palace had a similar purpose. Thus Esther was afforded the opportunity of obtaining instruction from him on all ritual doubts that might assail her. This lively interest displayed by Mordecai in Esther's physical and spiritual welfare is not wholly attributable to an uncle's and guardian's solicitude in behalf of an orphaned niece. A much closer bond, the bond between husband and wife, united them, for when Esther had grown to maidenhood, Mordecai had espoused her. Naturally, Esther would have been ready to defend her conjugal honor with her life. She would gladly have suffered death at the hands of the king's bailiffs rather than yield herself to a man not her husband. Luckily, there was no need for this sacrifice, for her marriage with Ahasuerus was but a feigned union. God has sent down a female spirit in the guise of Esther to take her place with the king. Esther herself never lived with Ahasuerus as his wife.

At the advice of her uncle, Esther kept her descent and her faith a secret. Mordecai's injunction was dictated by several motives. First of all it was his modesty that suggested secrecy. He thought the king, if he heard from Esther that she had been raised by him, might offer to install him in some high office. In point of fact, Mordecai was right in his conjecture; Ahasuerus had pledged himself to make lords, princes, and kings of Esther's friends and kinspeople, if she would but name them.

Another reason for keeping Esther's Jewish affiliations a secret was Mordecai's apprehension, that the fate of Vashti overtake Esther, too. If such were in store for her, he desired at least to guard against the Jews' becoming her fellowsuffers. Besides, Mordecai knew only too well the inimical feelings entertained by the heathen toward the Jews, ever since their exile from the Holy Land, and he feared that the Jew-haters, to gratify their hostility against the Jews, might bring about the ruin of Esther and her house.

Mindful of the perils to which Esther was exposed, Mordecai allowed no day to pass without assuring himself of her well-being. His compensation therefore came from God: "Thou makest the well-being of a single soul they intimate concern. As thou livest, the well-being and good of thy whole nation Israel shall be entrusted to thee as thy task." And to reward him for his modesty, God said: "Thou withdrawest thyself from greatness; as thou livest, I will honor thee more than all men on earth."

Vain were the efforts made by Ahasuerus to draw her secret from Esther. He arranged great festivities for the purpose, but she guarded it well. She had an answer ready for his most insistent questions: "I know neither my people nor my family, for I lost my parents in my earliest infancy." But as the king desired greatly to show himself gracious to the nation to which the queen belonged, he released all the peoples under his dominion from the payment of taxes and imposts. In this way, he thought, her nation was bound to be benefited.

When the king saw that kindness and generosity left her untouched, he sought to wrest the secret from her by threats. Once when she parried his inquiries in the customary way, saying, "I am an orphan, and God, the Father of the fatherless, in His mercy, has brought me up," he retorted: I shall gather virgins together the second time." His purpose was to provoke the jealousy of Esther, "for a woman is jealous of nothing so much as a rival."

When Mordecai noticed that women were being brought to court anew, he was overcome with anxiety for his niece. Thinking that the fate of Vashti might have befallen her, he was impelled to make inquires about her.

As for Esther herself, she was but following the example of her race. She could keep silent in all modesty, as Rachel, the mother of Benjamin, had kept a modest silence when her father gave her sister Leah to Jacob for wife instead of herself, and as Saul the Benjamite was modestly reserved when, questioned by his uncle, he told about the finding of his she-asses, but nothing about his elevation to the kingship. Rachel and Saul were recompensed for their self-abnegation by being given a descendant like Esther.

THE CONSPIRACY

Once the following conversation took place between Ahasuerus and Esther. The king asked Esther: "Whose daughter art thou?"

Esther: "And whose son art thou?"

Ahasuerus: "I am a king, and the son of a king."

Esther: "And I am a queen, the daughter of kings, a descendant of the royal family of Saul. If thou art, indeed, a real prince, how couldst thou put Vashti to death?"

Ahasuerus: "It was not to gratify my own wish, but at the advice of the great princes of Persia and Media."

Esther: "Thy predecessors took no advice from ordinary intelligences; they were guided by prophetical counsel. Arioch brought Daniel to Nebuchadnezzar, king of Babylon, and Belshazzar, too, summoned Daniel before him."

Ahasuerus: "Is there aught left of those toothsome morsels? Are there still prophets abroad?

Esther: "Seek and thou wilt find."

The result was that Mordecai was given the position at court once occupied by the chamberlains Bigthan and Teresh. Indignant that a place once filled by senators should be given to a barbarian, the ousted officials resolved to be revenged upon the king and take his life. Their purpose was to administer poison, which seemed easy of accomplishment, as they were the royal butlers, and could find many occasions to drop poison into a cup of water before handing it to the king. The plan successfully carried out would have satisfied their vengeful feelings, not only as to the king, but as to Mordecai as well. It would have made it appear that the death of Ahasuerus was attributable to the circumstance, that he had entrusted his person to the care of the Jew, as his life had been secure under Bigthan and Teresh. They discussed their plans in the presence of Mordecai, acting upon the unwarranted assumption, that he would not understand the language they spoke, the Tarsian, their native tongue. They were ignorant of the fact, that Mordecai was a member of the Sanhedrin, and as such knew all the seventy languages of the world. Thus their own tongue betrayed them to ruin.

However, Mordecai had no need to make use of his great knowledge of languages; he obtained his information about the plot of the two chamberlains through prophetical channels. Accordingly, he appeared one night in the palace. By a miracle the guards at the gates had not seen him, and he could enter unrestrained. Thus he overheard the conversation between the two conspirators.

Mordecai had more than a single reason for preventing the death of Ahasuerus. In the first place, he desired to secure the king's friendship for the Jews, and more especially his permission for the rebuilding of the Temple. Then he feared, if the king were murdered immediately after his rise to a high place in the state, the heathen would assign as the cause of the disaster his connection with the Jews his marriage with Esther and the appointment of Mordecai to office.

Esther's confidence in Mordecai's piety was so great that she unhesitatingly gave credence to the message she received from him concerning the mischievous plot hatched against the king. She believed that God would execute the wishes of Mordecai. Albeit Bigthan and Teresh had no plans of the sort attributed to them by her uncle, they would conceive then now in order to make Mordecai's words true. That Esther's confidence was justified appeared at once. The conspirators got wind of their betrayal to the king, and in good time they removed the poison they had already placed in Ahasuerus's cup. But that the lie might not be given to Mordecai, God caused poison to appear where none had been, and the conspirators were convicted of their crime. The king had the water analyzed which he was given to drink, and it was made manifest that it contained poison. Other evidence besides existed against the two plotters. It was established that both had at the same time busied themselves about the person of the king, though the regulations of the palace assigned definite hours of service to the one different from those assigned to the other. This made it clear that they intended to perpetrate a dark deed in common.

The two conspirators sought to escape the legitimate punishment for their dastardly deed by ending their own life. But their intention was frustrated, and they were nailed to the cross.

HAMAN THE JEW-BAITER

The conspiracy of Bigthan and Teresh determined the king never again to have two chamberlains guard his person. Henceforward he would entrust his safety to a single individual, and he appointed Haman to the place. This was an act of ingratitude toward Mordecai, who, as the king's savior, had the most cogent claims upon the post. But Haman possessed one important advantage, he was the owner of great wealth. With the exception of Korah he was the richest man that had ever lived, for he had appropriated to himself the treasures of the Judean kings and of the Temple.

Ahasuerus had an additional reason for distinguishing Haman. He was well aware of Mordecai's ardent desire to see the Temple restored, and he instinctively felt he could not deny the wish of the man who had snatched him from untimely death. Yet he was not prepared to grant it. To escape from the dilemma he endeavored to make Haman act as a counterpoise against Mordecai, that "what the one built up, the other might pull down."

Ahasuerus had long been acquainted with Haman's feeling against the Jews. When the quarrel about the rebuilding of the Temple broke out between the Jews and their heathen adversaries, and the sons of Haman denounced the Jews before Ahasuerus, the two parties at odds agreed to send each a representative to the king, to advocate his case. Mordecai was appointed the Jewish delegate, and no more rabid Jew-hater could be found than Haman, to plead the cause of the antagonists of the Temple builders.

As for his character, that, too, King Ahasuerus had had occasion to see in its true light, because Haman is but another name for Memucan, the prince who is chargeable in the last resort with the death of Vashti. At the time of the king's wrath against the queen, Memucan was still lowest in the rank among the seven princes of Persia, yet, arrogant as he was, he was the first to speak up when the king put his question about the punishment due to Vashti an illustration of the popular adage: "The common man rushes to the front." Haman's hostility toward Vashti dated from her banquet, to which the queen had failed to bid his wife as guest. Moreover, she had once insulted him by striking him a blow in the face. Besides, Haman calculated, if only Vashti's repudiation could be brought about, he might succeed in marrying his own daughter to the king. He was not the only disappointed man at court. In part the conspiracy of Bigthan and Teresh was a measure of revenge against Ahasuerus for having made choice of Esther instead of a kinswoman of theirs.

Esther once married to the king, however, Haman made the best of a bad bargain. He tried by every means in his power to win the friendship of the queen. Whether she was Jewess or heathen, he desired to claim kinship with her as a Jewess through the fraternal bond between Esau and Jacob, as a heathen easily enough, "for all the heathen area akin to one another."

MORDECAI'S PRIDE

When Ahasuerus raised Haman to his high office, he at the same time issued the order, that all who saw him were to prostrate themselves before him and pay him Divine honors. To make it manifest that the homage due to him had an idolatrous character, Haman had the image of an idol fastened to his clothes, so that whoever bowed down before him, worshipped an idol at the same time. Mordecai alone of all at court refused to obey the royal order. The highest officials, even the most exalted judges, showed Haman the reverence bidden by the king. The Jews themselves entreated Mordecai not to call forth the fury of Haman, and cause the ruin of Israel thereby. Mordecai, however, remained steadfast; no persuasions could move him to pay to a mortal the tribute due to Divinity.

Also the servants of the king who sat at the gate of the royal palace said to Mordecai: "Wherein art thou better than we, that we should pay reverence to Haman and prostrate ourselves, and thou doest naught of all commanded us in the matter?" Mordecai answered, saying "O ye fools without understanding! Hear ye my words and make meet reply thereunto. Who is man that he should act proudly and arrogantly man born of woman and few in days? At his birth there is weeping and travailing, in his youth pain and groans, all his days are 'full of trouble,' and in the end he returns unto dust. Before such an one I should prostrate myself? I bend the knee before God alone, the only living One in heaven, He who is the fire consuming all other fires; who holds the earth in His arms; who stretches out the heavens in His might; who darkens the sun when it pleases Him, and illumines the darkness; who commanded the sand to set bounds unto the seas; who made the waters of the sea salt, and caused its waves to spread an aroma as of wine; who chained the sea as with manacles, and held it fast in the depths of the abyss that it might not overflow the land; it rages, yet it cannot pass its limits. With His word He created the firmament, which He stretched out like a cloud in the air; He cast it over the world like a dark vault, like a tent it is spread over the earth. In His strength He upholds all there is above and below. The sun, the moon, and the Pleiades run before Him, the stars and the planets are not idle for a single moment; they rest not, they speed before Him as His messengers, going to the right and to the left, to do the will of Him who created them. To Him praise is due, before Him we must prostrate ourselves."

The court officials spake and said: "Yet we know well that thy ancestor Jacob prostrated himself before Haman's ancestor Esau!"

Whereunto Mordecai made reply: "I am a descendant of Benjamin, who was not yet born when his father Jacob and his brothers cast themselves upon the earth before Esau. My ancestor never showed such honor to a mortal. Therefore was Benjamin's allotment of land in Palestine privileged to contain the Temple. The spot whereon Israel and all the peoples of the earth prostrated themselves before God belonged to him who had never prostrated himself before mortal man. Therefore I will not bend my knee before this sinner Haman, nor cast myself to earth before him."

Haman at first tried to propitiate Mordecai by a show of modesty. As though he had not noticed the behavior of Mordecai, he approached him, and saluted him with the words: "Peace be with thee, my lord!" But Mordecai bluntly replied: "There is no peace, saith my God, to the wicked."

The hatred of Mordecai cherished by Haman was due to more than the hereditary enmity between the descendants of Saul and Agag. Not even Mordecai's public refusal to pay the homage due to Haman suffices to explain its virulence. Mordecai was aware of a certain incident in the past of Haman. If he had divulged it, the betrayal would have been most painful to the latter. This accounts for the intensity of his feeling.

It once happened that a city in India rebelled against Ahasuerus. In great haste troops were dispatched thither under the command of Mordecai and Haman. It was estimated that the campaign would require three years, and all preparations were made accordingly. By the end of the first year Haman had squandered the provisions laid in to supply the part of the army commanded by him, for the whole term of the campaign. Greatly embarrassed, he requested Mordecai to give him aid. Mordecai, however, refused him succor; they both had been granted the same amount of provisions for an equal number of men. Haman then offered to borrow from Mordecai and pay him interest. This, too, Mordecai refused to do, and for two reasons. If Mordecai had supplied Haman's men with provisions, his own would have to suffer, and as for interest, the law prohibits it, saying "Unto thy brother thou shalt not lend upon usury," and Jacob and Esau, the respective ancestors of Mordecai and Haman, had been brothers.

When starvation stared them in the face, the troops commanded by Haman threatened him with death unless he gave them their rations. Haman again resorted to Mordecai, and promised to pay him as much as ten per cent interest. The Jewish general continued to refuse the offer. But he professed himself willing to help him out of his embarrassment on one condition, that Haman sell himself to Mordecai as his slave. Driven into a corner, he acquiesced, and the contract was written upon Mordecai's knee-cap, because there was no paper to be found in the camp.

The bill of sale ran thus: "I, Haman, the son of Hammedatha of the family of Agag, was sent out by King Ahasuerus to make war upon an Indian city, with an army of sixty thousand soldiers, furnished with the necessary provisions. Precisely the same commission was given by the king to Mordecai, the son of Shimei of the tribe of Benjamin. But I squandered the provisions entrusted to me by the king, so that I had no rations to give to my troops. I desired to borrow from Mordecai on interest, but, having regard to the fact that Jacob and Esau were brothers, he refused to lend me upon usury, and I was forced to sell myself as slave to him. If, now, I should at any time decline to serve him as a slave, or deny that I am his slave, or if my children and children's children unto the end of all time should refuse to do him service, if only a single day of the week; or if I should act inimically toward him on account of this contract, as Esau did toward Jacob after selling him his birthright; in all these cases, a beam of wood is to be plucked out of the house of the recalcitrant, and he is to be hanged upon it. I, Haman, the son of Hammedatha of the family of Agag, being under no restraint, do hereby consent with my own will, and bind myself to be slave in perpetuity to Mordecai, in accordance with the contents of this document."

Later, when Haman attained to high rank in the state, Mordecai, whenever he met him, was in the habit of stretching out his knee toward him, so that he might see the bill of sale. This so enraged him against Mordecai and against the Jews that he resolved to extirpate the Jewish people.

CASTING THE LOTS

Haman's hatred, first directed against Mordecai alone, grew apace until it included Mordecai's colleagues, all the scholars, whom he sought to destroy, and not satisfied with even this, he plotted the annihilation of the whole of Mordecai's people, the Jews.

Before beginning to lay out his plans, he desired to determine the most favorable moment for his undertaking, which he did by casting lots.

First of all he wanted to decide on the day of the week. The scribe Shimshai began to cast lots. Sunday appeared inappropriate, being the day on which God created heaven and earth, whose continuance depends on Israel's existence. Were it not for God's covenant with Israel, there would be neither day nor night, neither heaven nor earth. Monday showed itself equally unpropitious for Haman's devices, for it was the day on which God effected the separation between the celestial and the terrestrial waters, symbolic of the separation between Israel and the heathen. Tuesday, the day on which the vegetable world was created, refused to give its aid in bringing about the ruin of Israel, who worships God with branches of palm trees. Wednesday, too, protested against the annihilation of Israel, saying: "On me the celestial luminaries were created, and like unto them Israel is appointed to illumine the whole world. First destroy me, and then Thou mayest destroy Israel." Thursday said: "O Lord, on me the birds were created, which are used for sin offerings. When Israel shall be no more, who will bring offerings? First destroy me, and then Thou mayest destroy Israel." Friday was unfavorable to Haman's lots, because it was the day of the creation of man, and the Lord God said to Israel, "Ye are men." Least of all was the Sabbath day inclined to make itself subservient to Haman's wicked plans. It said: "The Sabbath is a sign between Israel and God. First destroy me, and then Thou mayest destroy Israel!"

Baffled, Haman gave up all idea of settling upon a favorable day of the week. He applied himself to the task of searching out the suitable month for his sinister undertaking. As it appeared to him, Adar was the only one of the twelve owning naught that might be interpreted in favor of the Jews. The rest of them seemed to be enlisted on their side. In Nisan Israel was redeemed from Egypt; in Iyar Amlek was overcome; In Siwan the Ethiopian Zerah was smitten in the war with Asa; in Tammuz the Amorite kings were subjugated; in Ab the Jews won a victory over Arad, the Canaanite; in Tishri the Jewish kingdom was firmly established by the dedication of Solomon's Temple, while in Heshwan the building of the Temple at Jerusalem was completed; Kislew and Tebet were the months during which Sihon and Og were conquered by the Israelites, and in Shebat occurred the sanguinary campaign of the eleven tribes against the godless children of Benjamin. Not alone was Adar a month without favorable significance in Jewish history, but actually a month of misfortune, the month in which Moses died. What Haman did not know was, that Adar was the month in which occurred also the birth of Moses.

Then Haman investigated the twelve signs of the zodiac in relation to Israel, and again it appeared that Adar was the most unfavorable month for the Jews. The first constellation, the Ram, said to Haman, "'Israel is a scattered sheep,' and how canst thou expect a father to offer his son for slaughter?"

The Bull said: "Israel's ancestor was 'the firstling bullock.'"

The Twins: "As we are twins, so Tamar bore twins to Judah."

The Crab: "As I am called Saratan, the scratcher, so it is said of Israel, 'All that oppress him, he shall scratch sorely.'"

The Lion: "God is called the lion, and is it likely the lion will permit the fox to bite his children?"

The Virgin: "As I am a virgin, so Israel is compared unto a virgin."

The Balance: "Israel obeys the law against unjust balances in the Torah, and must therefore be protected by the Balance."

The Scorpion: "Israel is like unto me, for he, too, is called scorpion."

The Archer: "The sons of Judah are masters of the bow, and the bows of mighty men directed against them will be broken."

The Goat: "It was a goat that brought blessing unto Jacob, the ancestor of Israel, and it stands to reason that the blessing of the ancestor cannot cause misfortune to the descendant."

The Water-bearer: "His dominion is likened unto a bucket, and therefore the Water-bearer cannot but bring him good."

The Fishes were the only constellation which, at least according to Haman's interpretation, made unfavorable prognostications as to the fate of the Jews. It said that the Jews would be swallowed like fishes. God however spake: "O thou villain! Fishes are sometimes swallowed, but sometimes they swallow, and thou shalt be swallowed by the swallowers." And when Haman began to cast lots, God said: "O thou villain, son of a villain! What thy lots have shown thee is thine own lot, that thou wilt be hanged."

THE DENUNCIATION OF THE JEWS

His resolve to ruin the Jews taken, Haman appeared before Ahasuerus with his accusation against them. "There is a certain people," he said, "the Jews, scattered abroad and dispersed among the peoples in all the provinces of the kingdom. They are proud and presumptuous. In Tebet, in the depth of winter, they bathe in warm water, and they sit in cold water in summer. Their religion is diverse from the religion of every other people, and their laws from the laws of every other land. To our laws they pay no heed, our religion finds no favor with them, and the decrees of the king they do not execute. When their eye falls upon us, they spit out before us, and they consider us as unclean vessels. When we levy them for the king's service, they either jump upon the wall, and hide within the chambers, or they break through the walls and escape. If we hasten to arrest them, they turn upon us, glare at us with their eyes, grind their teeth, stamp their feet, and so intimidate us that we cannot hold them fast. They do not give us their daughters unto wives, nor do they take our daughters unto wives. If one of them has to do the king's service, he idles all the day long. If they want to buy aught of us, they say, 'This is a day for doing business.' But if we want to buy aught of them, they say, 'We may do no business to-day,' and thus we can buy nothing from them on their market-days.

"Their time they pass in this wise: The first hour of the day, they say, they need for reciting the Shema; the second for praying; the third for eating; the fourth for saying grace, to give thanks to God for the food and drink He has granted them; the fifth hour they devote to their business affairs; in the sixth they already feel the need of rest; in the seventh their wives call for them, saying, 'come home, ye weary ones, who are so exhausted by the king's service!'

"The seventh day they celebrate as their Sabbath; they go to the synagogues on that day, read out of their books, translate pieces from their Prophets, curse our king, and execrate our government, saying: 'This is the day whereon the great God rested; so may He grant us rest from the heathen.'

"The women pollute the waters with their ritual baths, which they take after the seven days of their defilement. On the eighth day after the birth of sons, they circumcise them mercilessly, saying, 'This shall distinguish us from all other nations.' At the end of thirty days, and sometimes twenty-nine, they celebrate the beginning of the month. In the month of Nisan they observe eight days of Passover, beginning the celebration by kindling a fire of brushwood to burn up the leaven. They put all the leaven in their homes out of sight before they use the unleavened bread, saying, 'This is the day whereon our fathers were redeemed from Egypt.' Such is the festival they call Pesah. They go to their synagogues, read out of their books, and translate from the writings of the Prophets, saying: 'As the leaven has been removed out of our houses, so may this wicked dominion be removed from over us.'

"Again, in Siwan, they celebrate two days, on which they go to their synagogues, recite the Shema, and offer up prayers, read out of the Torah, and translate from the books of their Prophets, curse our king, and execrate our government. This is the holiday which they call Azarta, the closing festival. They ascend to the roofs of their synagogues, and throw down apples, which are picked up by those below, with the words, 'As these apples are gathered up, so may we be gathered together from our dispersion among the heathen.' They say they observe this festival, because on these days the Torah was revealed to their ancestors on Mount Sinai.

"On the first of Tishri they celebrate the New Year again they go to their synagogues, read out of their books, translate pieces from the writings of their Prophets, curse our king, execrate our government, and blow the trumpets, saying: 'On this Day of Memorial may we be remembered unto good, and our enemies unto evil.'

"On the ninth day of the same month they slaughter cattle, geese, and poultry, they eat and drink and indulge in dainties, they and their wives, their sons and their daughters. But the tenth day of the same month they call the Great Fast, and all of them fast, they together with their wives, their sons, and their daughters, yea, they even torture their little children without mercy, forcing them to abstain from food. They say: 'On this day our sins are pardoned, and are added to the sum of the sins committed by our enemies.' They go to their synagogues, read from their books, translate from the writings of their Prophets, curse our king, and execrate our government, saying: 'May this empire be wiped off from the face of the earth like unto our sins.' They supplicate and pray that the king may die, and his rule be made to cease.

"On the fifteenth of the same month they celebrate the Feast of Tabernacles. They cover the roofs of their houses with foliage, they resort to our parks, where they cut down palm branches for their festal wreaths, pluck the fruit of the Etrog, and cause havoc among the willows of the brook, by breaking down the hedges in their quest after Hosha'not, saying: 'As does the king in the triumphal procession, so do we.' Then they repair to their synagogues to pray, and read out of their books, and make circuits with their Hosha'not, all the while jumping and skipping like goats, so that there is no telling whether they curse us or bless us. This is Sukkot, as they call it, and while it lasts, they do none of the king's service, for, they maintain, all work is forbidden them on these days.

"In this way they waste the whole year with tomfoolery and fiddle-faddle, only in order to avoid doing the king's service. At the expiration of every period of fifty years they have a jubilee year, and every seventh year is a year of release, during which the land lies fallow, for they neither sow nor reap therein, and sell us neither fruits nor other products of the field, so that those of us who live among them die of hunger. At the end of every period of twelve months, they observe the New Year, at the end of every thirty days the New Moon, and every seventh day is the Sabbath, the day on which, as they say, the Lord of the world rested."

After Haman had finished his arraignment of the Jews, God said: "Thou didst well enumerate the holidays of the Jews, yet thou didst omit the two Purim and Shushan-Purim which the Jews will celebrate to commemorate thy fall."

Clever though Haman's charge was, the vindication of the Jews was no whit less clever. For they found a defender in the archangel Michael. While Haman was delivering his indictment, he spoke thus to God: "O Lord of the world! Thou knowest well that the Jews are not accused of idolatry, nor of immoral conduct, nor of shedding blood; they are accused only of observing Thy Torah." God pacified him: "As thou livest, I have not abandoned them, I will not abandon them."

Haman's denunciations of the Jewish people found a ready echo in the heart of the king. He replied: "I, too, desire the annihilation of the Jews, but I fear their God, for He is mighty beyond compare, and He loves His people with a great love. Whoever rises up against them, He crushes under their feet. Just think of Pharaoh! Should his example not be a warning to us? He ruled the whole world, yet, because he oppressed the Jews, he was visited with frightful plagues. God delivered them from the Egyptians, and cleft the sea for them, a miracle never done for any other nation, and when Pharaoh pursued them with an army of six hundred thousand warriors, he and his host together were drowned in the sea. Thy ancestor Amalek, O Haman, attacked them with four hundred thousand heroes, and all of them God delivered into the hands of Joshua, who slew them. Sisera had forty thousand generals under him, each one commander of a hundred thousand men, yet they all were annihilated. The God of the Jews ordered the stars to consume the warriors of Sisera, and then He caused the great general to fall into the power of a woman, to become a by-word and a reproach forever. Many and valorous rulers have risen up against them, they all were cast down by their God and crushed unto their everlasting disgrace. Now, then, can we venture aught against them?"

Haman, however, persisted. Day after day he urged the king to consent to his plan. Ahasuerus thereupon called together a council of the wise men of all nations and tongues. To them he submitted the question, whether the Jews ought not to be destroyed, seeing they differed from all other peoples. The sage councillors inquired: "Who is it that desires to induce thee to take so fatal a step? If the Jewish nation is destroyed, the world itself will cease to be, for the world exists only for the sake of the Torah studied by Israel. Yea, the very sun and moon shed their light only for the sake of Israel, and were it not for him, there were neither day nor night, and neither dew nor rain would moisten the earth. More than this, all other nations beside Israel are designated as 'strangers' by God, but Israel He called in His love 'a people near to Him,' and His 'children.' If men do not suffer their children and kinsmen to be attacked with impunity, how much less will God sit by quiet when Israel is assailed God the Ruler over all things, over the powers in heaven above and on earth beneath, over the spirits and the souls God with whom it lies to exalt and to degrade, to slay and to revive."

Haman was ready with a reply to these words of the wise: "The God who drowned Pharaoh in the sea, and who did all the wonders and signs ye have recounted, that God is now in His dotage, He can neither see nor protect. For did not Nebuchadnezzar destroy His house, burn His palace, and scatter His people to all corners of the earth, and He was not able to do one thing against it? If He had had power and strength, would he not have displayed them? This is the best proof that He was waxed old and feeble."

When the heathen sages heard these arguments advance by Haman, they agreed to his plan, and put their signature to an edict decreeing the persecution of the Jews.

THE DECREE OF ANNIHILATION

This is the text of the decree which Haman issued to the heads of all the nations regarding the annihilation of the Jews: "This herein is written by me, the great officer of the king, his second in rank, the first among the grandees, and one of the seven princes, and the most distinguished among the nobles of the realm. I, in agreement with the rulers of the provinces, the princes of the king, the chiefs and the lords, the Eastern kings and the satraps, all being of the same language, write you at the order of King Ahasuerus this writing sealed with his signet, so that it may not be sent back, concerning the great eagle Israel. The great eagle had stretched out his pinions over the whole world; neither bird nor beast could withstand him. But there came the great lion Nebuchadnezzar, and dealt the great eagle a stinging blow. His pinions snapped, his feathers were plucked out, and his feet were hacked off. The whole world has enjoyed rest, cheer, and tranquillity since the moment the eagle was chased from his eyrie until this day. Now we notice that he is using all efforts to secure wings. He is permitting his feathers to grow, with the intention of covering us and the whole world, as he did unto our forefathers. At the instance of King Ahasuerus, all the magnates of the king of Media and Persia are assembled, and we are writing you our joint advice, as follows: 'Set snares for the eagle, and capture him before he renews his strength, and soars back to his eyrie.' We advise you to tear out his plumage, break his wings, give his flesh to the fowl of heaven, split the eggs lying in his nest, and crush his young, so that his memorial may vanish from the world. Our counsel is not like unto Pharaoh's; he sought to destroy only the men of Israel; to the women he did no harm. It is not like unto the plan of Esau, who wanted to slay his brother Jacob and keep his children as slaves. It is not like unto the tactics of Amalek, who pursued Israel and smote the hindmost and feeble, but left the strong unscathed. It is not like unto the policy of Nebuchadnezzar, who carried them away into exile, and settled them near his own throne. And it is not like unto the way of Sennacherib, who assigned a land unto the Jews as fair as their own had been. We, recognizing clearly what the situation is, have resolved to slay the Jews, annihilate them, young and old, so that their name and their memorial may be no more, and their posterity may be cut off forever."

The edict issued by Ahasuerus against the Jews ran thus: "To all the peoples, nations, and races: Peace be with you! This is to acquaint you that one came to us who is not of our nation and of our land, an Amalekite, the son of great ancestors, and his name is Haman. He made a trifling request of me, saying: 'Among us there dwells a people, the most despicable of all, who are a stumbling-block in every time. They are exceeding presumptuous, and they know our weakness and our shortcomings. They curse the king in these words, which are constantly in their mouths: "God is the King of the world forever and ever: He will make the heathen to perish out of His land: He will execute vengeance and punishments upon the peoples." From the beginning of all time they have been ungrateful, as witness their behavior toward Pharaoh. With kindness he received them, their wives, and their children, at the time of a famine. He gave up to them the best of his land. He provided them with food and all they needed. Then Pharaoh desired to build a palace, and he requested the Jews to do it for him. They began the work grudgingly, amid murmurings, and it is not completed unto this day. In the midst of it, they approached Pharaoh with these words: "We wish to offer sacrifices to our God in a place that is a three days' journey from here, and we petition thee to lend us silver and gold vessels, and clothes, and apparel." So much did they borrow, that each one bore ninety ass-loads off with him, and Egypt was emptied out. When, the three days having elapsed, they did not return, Pharaoh pursued them in order to recover the stolen treasures. What did the Jews? They had among them a man by the name of Moses, the son of Amram, an arch-wizard, who had been bred in the house of Pharaoh. When they reached the sea, this man raised his staff, and cleft the waters, and led the Jews through them dryshod, while Pharaoh and his host were drowned.

"'Their God helps them as long as they observe His law, so that none can prevail against them. Balaam, the only prophet we heathens ever had, they slew with the sword, as they did unto Sihon and Og, the powerful kings of Canaan, whose land they took after killing them. Likewise they brought ruin upon Amalek, the great and glorious ruler they, and Saul their king, and Samuel their prophet. Later they had an unmerciful king, David by name, who smote the Philistines, the Ammonites, and the Moabites, and not one of them could discomfit him. Solomon, the son of this king, being wise and sagacious, built them a house of worship in Jerusalem, that they might not scatter to all parts of the world. But after they had been guilty of many crimes against their God, He delivered them into the hand of King Nebuchadnezzar, who deported them to Babylonia.

"'To this day they are among us, and though they are under our hand, we are of none account in their eyes. Their religion and their laws are different from the religion and he laws of all the other nations. Their sons do not marry with our daughters, our gods they do not worship, they have no regard for our honor, and they refuse to bend the knee before us. Calling themselves freemen, they will not do our service, and our commands they heed not.'

"Therefore the grandees, the princes, and the satraps have been assembled before us, we have taken counsel together, and we have resolved an irrevocable resolution, according to the laws of the Medes and Persians, to extirpate the Jews from among the inhabitants of the earth. We have sent the edict to the hundred and twenty-seven provinces of my empire, to slay them, their sons, their wives, and their little children, on the thirteenth day of the month of Adar none is to escape. As they did to our forefathers, and desired to do unto us, so shall be done unto them, and their possessions are to be given over to the spoilers. Thus shall ye do, that ye may find grace before me. This is the writing of the letter which I send to you, Ahasuerus king of Media and Persia."

The price Haman offered the king for the Jews was ten thousand hundredweights of silver. He took the number of the Jews at their exodus from Egypt, six hundred thousand, as the basis of his calculation, and offered a half-shekel for every soul of them, the sum each Israelite had to pay yearly for the maintenance of the sanctuary. Though the sum was so vast that Haman could not find coin enough to pay it, but promised to deliver it in the form of silver bars, Ahasuerus refused the ransom. When Haman made the offer, he said: "Let us cast lots. If thou drawest Israel and I draw money, then the sale stands as a valid transaction. If the reverse, it is not valid." Because of the sins of the Jews, the sale was confirmed by the lots. But Haman was not too greatly pleased with his own success. He disliked to give up so large a sum of money. Observing his ill humor, Ahasuerus said: "Keep the money; I do not care either to make or to lose money on account of the Jews."

For the Jews it was fortunate that the king did not accept money for them, else his subjects would not have obeyed his second edict, the one favorable to the Jews. They would have been able to advance the argument, that the king, by accepting a sum of money for them, had resigned his rights over the Jews in favor of Haman, who, therefore, could deal with them as he pleased.

The agreement between Ahasuerus and Haman was concluded at a carouse, by way of punishment for the crime of the sons of Jacob, who had unmercifully sold their brother Joseph into slavery to the Ishmaelites while eating and drinking.

The joy of this Jew-hating couple for Ahasuerus hated the Jews with no less fierce a hatred than Haman did was shared by none. The capital city of Shushan was in mourning and sorely perplexed. Scarcely had the edict of annihilation been promulgated against the Jews, when all sorts of misfortunes began to happen in the city. Women who were hanging up their wash to dry on the roofs of the houses dropped dead; men who went to draw water fell into the wells, and lost their lives. While Ahasuerus and Haman were making merry in the palace, the city was thrown into consternation and mourning.

SATAN INDICTS THE JEWS

The position of the Jews after the royal edict became known beggars description. If a Jew ventured abroad on the street to make a purchase, he was almost throttled by the Persians, who taunted him with these words: "Never mind, to-morrow will soon be here, and then I shall kill thee, and take thy money away from thee." If a Jew offered to sell himself as a slave, he was rejected; not even the sacrifice of his liberty could protect him against the loss of his life.

Mordecai, however, did not despair; he trusted in the Divine help. On his way from the court, after Haman and his ilk had informed him with malicious joy of the king's pleasure concerning the Jews, he met Jewish children coming from school. He asked the first child what verse from the Scriptures he had studied in school that day, and the reply was: "Be not afraid of sudden fear, neither of the desolation of the wicked when it cometh." The verse committed to memory by the second was: "Let them take counsel together, but it shall be brought to naught; let them speak the word, but it shall not stand; for God is with us." And the verse which the third had learnt was: "And even to old age I am He, and even to hoar hairs I will carry you: I have made and will bear; yea, I will carry and will deliver."

When Mordecai heard these verses, he broke out into jubilation, astonishing Haman not a little. Mordecai told him, "I rejoice at the good tidings announced to me by the school children." Haman thereupon fell into such a rage that he exclaimed: "In sooth, they shall be the first to feel the weight of my hand."

What gave Mordecai the greatest concern, was the certainty that the danger had been invited by the Jews themselves, through their sinful conduct in connection with the banquets given by Ahasuerus. Eighteen thousand five hundred Jews had taken part in them; they had eaten and drunk, intoxicated themselves and committed immoralities, as Haman had foreseen, the very reason, indeed, he had advised the king to hold the banquets.

Thereupon Satan had indicted the Jews. The accusations which he produced against them were of such a nature that God at once ordered writing materials to be brought to Him for the decree of annihilation, and it was written and sealed.

When the Torah heard that Satan's designs against the Jews had succeeded, she broke out into bitter weeping before God, and her lamentations awakened the angels, who likewise began to wail, saying: "If Israel is to be destroyed, of what avail is the whole world?"

The sun and the moon heard the lamentations of the angels, and they donned their mourning garb and also wept bitterly and wailed, saying: "Is Israel to be destroyed, Israel who wanders from town to town, and from land to land, only for the sake of the study of the Torah; who suffers grievously under the hand of the heathen, only because he observes the Torah and the sign of the covenant?"

In great haste the prophet Elijah ran to the Patriarchs and to the other prophets, and to the saints in Israel, and addressed these words to them: "O ye fathers of the world! Angels, and the sun and the moon, and heaven and earth, and all the celestial hosts are weeping bitterly. The whole world is seized with throes as of a woman in travail, by reason of your children, who have forfeited their life on account of their sins, and ye sit quiet and tranquil." Thereupon Moses said to Elijah: "Knowest thou any saints in the present generation of Israel?" Elijah named Mordecai, and Moses sent the prophet to him, with the charge that he, the "saint of the living generation," should unite his prayers with the prayers of the saints among the dead, and perhaps the doom might be averted from Israel. But Elijah hesitated. "O faithful shepherd," he said, "the edict of annihilation issued by God is written and sealed." Moses, however, did not desist; he urged the Patriarchs: "If the edict is sealed with wax, your prayers will be heard; if with blood, then all is vain."

Elijah hastened to Mordecai, who, when first he heard what God had resolved upon, tore his garments and was possessed by a great fear, though before he had confidently hoped that help would come form God. He gathered together all the school children, and had them fast, so that their hunger should drive them to moan and groan. Then it was that Israel spoke to God: "O Lord of the world! When the heathen rage against me, they do not desire my silver and gold, they desire only that I should be exterminated from off the face of the earth. Such was the design of Nebuchadnezzar when he wanted to compel Israel to worship the idol. Had it not been for Hananiah, Mishael, and Azariah, I had disappeared from the world. Now it is Haman who desires to uproot the whole vine."

Then Mordecai addressed all the people thus: "O people of Israel, that art so dear and precious in the sight of thy Heavenly Father! Knowest thou not what has happened? Hast thou not heard that the king and Haman have resolved to remove us off the face of the earth, to destroy us from beneath the sun? We have no king on whom we can depend, and no prophet to intercede for us with prayers. There is no place whither we can flee, no land wherein we can find safety. We are like sheep without a shepherd, like a ship upon the sea without a pilot. We are like an orphan born after the death of his father, and death robs him of his mother, too, when he has scarce begun to draw nourishment from her breast."

After this address a great prayer-meeting was called outside of Shushan. The Ark containing the scroll of the law, covered with sackcloth and strewn with ashes, was brought thither. The scroll was unrolled, and the following verses read from it: "When thou art in tribulation, and all these things are come upon thee, in the latter days thou shalt return to the Lord thy God, and hearken unto His voice, for the Lord thy God is a merciful God: He will not fail thee, neither destroy thee, nor forget the covenant of they fathers which He swore unto them."

Thereunto Mordecai added words of admonition: "O people of Israel, thou art dear and precious to thy Father in heaven, let us follow the example of the inhabitants of Nineveh, doing as they did when the prophet Jonah came to them to announce the destruction of the city. The king arose from his throne, laid his crown from him, covered himself with sackcloth, and sat in ashes, and he made proclamation, and published through Nineveh by the decree of the king and his nobles, saying, 'Let neither man nor beast, herd nor flock, taste anything; let them not feed, nor drink water, but let them be covered with sackcloth, both man and beast, and let them cry mightily unto God; yea, let them turn every one from his evil way, and from the violence that is in their hands.' Then God repented Him of the evil He had designed to bring upon them, and He did it not. Now, then, let us follow their example, let us hold a fast, mayhap God will have mercy upon us."

Furthermore spake Mordecai: "O Lord of the world! Didst Thou not swear unto our fathers to make us as many as the stars in the heavens? And now we are as sheep in the shambles. What has become of Thine oath?" He cried aloud, though he knew God hears the softest whisper, for he said: "O Father of Israel, what hast Thou done unto me? One single cry of anguish uttered by Esau Thou didst repay with the blessing of his father Isaac, 'By thy sword shall thou live,' and now we ourselves are abandoned to the mercy of the sword." What Mordecai was not aware of, was that he, the descendant of Jacob, was brought unto weeping and wailing by Haman, the descendant of Esau, as a punishment, because Jacob himself had brought Esau unto weeping and wailing.

THE DREAM OF MORDECAI FULFILLED

Esther, who knew naught of what was happening at court, was greatly alarmed when her attendants told her that Mordecai had appeared in the precincts of the palace clothed in sackcloth and ashes. She was so overcome by fright that she was deprived of the joys of motherhood to which she had been looking forward with happy expectancy. She sent clothes to Mordecai, who, however, refused to lay aside his garb of mourning until God permitted miracles to come to pass for Israel, wherein he followed the example of such great men in Israel as Jacob, David, and Ahab, and of the Gentile inhabitants of Nineveh at the time of Jonah. By no means would he array himself in court attire so long as his people was exposed to sure suffering. The queen sent for Daniel, called also Hathach in the Scriptures, and charged him to learn from Mordecai wherefore he was mourning.

To escape all danger from spying ears, Hathach and Mordecai had their conversation in the open, like Jacob when he consulted with his wives Leah and Rachel about leaving their father Laban. By Hathach Mordecai sent word to the queen, that Haman was an Amalekite, who like his ancestor sought to destroy Israel. He requested her to appear before the king and plead for the Jews, reminding her at the same time of a dream he had once had and told her about.

Once, when Mordecai had spent a long time weeping and lamenting over the misery of the Jews in the Dispersion, and prayed fervently to God to redeem Israel and rebuild the Temple, he fell asleep, and in his sleep a dream visited him. He dreamed he was transported to a desert place he had never seen before. Many nations lived there jumbled together, only one small and despised nation kept apart at a short distance. Suddenly a snake shot up from the midst of the nations, rising higher and higher, and growing stronger and larger in proportion as it rose. It darted in the direction of the spot in which they tiny nation stood, and tried to project itself upon it. Impenetrable clouds and darkness enveloped the little nation, and when the snake was on the point of seizing it, a hurricane arose from the four corners of the world, covering the snake as clothes cover a man, and blew it to bits. The fragments scattered hither and thither like chaff before the wind, until not a speck of the monster was to be found anywhere. Then the cloud and the darkness vanished from above the little nation, the splendor of the sun again enveloped it.

This dream Mordecai recorded in a book, and when the storm began to rage against the Jews, he thought of it, and demanded that Esther go to the king as the advocate of her people. At first she did not feel inclined to accede to the wishes of Mordecai. By her messenger she recalled to his mind, that he himself had insisted upon her keeping her Jewish descent a secret. Besides, she had always tried to refrain from appearing before the king at her own initiative, in order that she might not be instrumental in bringing down sin upon her soul, for she well remembered Mordecai's teaching, that "a Jewish woman, captive among the heathen, who of her own accord goes to them, loses her portion in the Jewish nation." She had been rejoicing that her petitions had been granted, and the king had not come nigh unto her this last month. Was she now voluntarily to present herself before him? Furthermore, she had her messenger inform Mordecai, that Haman had introduced a new palace regulation. Any one who appeared before the king without having been summoned by Haman, would suffer the death penalty. Therefore, she could not, if she would, go to the king to advocate the cause of the Jews.

Esther urged her uncle to refrain from incensing Haman and furnishing him with a pretext for wreaking the hatred of Esau to Jacob upon Mordecai and his nation. Mordecai, however, was firmly convinced that Esther was destined by God to save Israel. How could her miraculous history be explained otherwise? At the very moment Esther was taken to court, he had thought: "Is it conceivable that God would force so pious a woman to wed with a heathen, were it not that she is appointed to save Israel from menacing dangers?"

Firm as Mordecai was in his determination to make Esther take a hand in affairs, he yet did not find it a simple matter to communicate with her. For Hathach was killed by Haman as soon as it was discovered that he was acting as mediator between Mordecai and Esther. There was none to replace him, unto God dispatched the archangels Michael and Gabriel to carry messages from one to the other and back again.

Mordecai sent word to her, if she let the opportunity to help Israel slip by, she would have to give account for the omission before the heavenly court. To Israel in distress, however, help would come from other quarters. Never had God forsaken His people in time of need. Moreover, he admonished her, that, as the descendant of Saul, it was her duty to make reparation for her ancestor's sin in not having put Agag to death. Had he done as he was bidden, the Jews would not now have to fear the machinations of Haman, the offspring of Agag. He bade her supplicate her Heavenly Father to deal with the present enemies of Israel as He had dealt with his enemies in former ages. To give her encouragement, Mordecai continued: "Is Haman so surpassing great that his plan against the Jews must succeed? Dost though mean to say that he is superior to his own ancestor Amalek, whom God crushed when he precipitated himself upon Israel? Is he mightier than the thirty-one kings who fought against Israel and whom Joshua slew 'with the word of God'? Is he stronger than Sisera, who went out against Israel with nine hundred iron chariots, and yet met his death at the hands of a mere woman, the punishment for having withdrawn the use of the water-springs from the Israelites and prevented their wives from taking the prescribed ritual baths and thus from fulfilling their conjugal duty? Is he more powerful than Goliath, who reviled the warriors of Israel, and was slain by David? Or is he more invincible than the sons of Orpah, who waged wars with Israel, and were killed by David and his men? Therefore, do not refrain thy mouth from prayer, and thy lips from supplication, for on account of the merits of our fathers, Israel has ever and ever been snatched out of the jaws of death. He who has at all times done wonders for Israel, will deliver the enemy into our hands now, for us to do with him as seemeth best to us."

What he endeavored to impress upon Esther particularly, was that God would bring help to Israel without her intermediation, but it was to her interest to use the opportunity, for which alone she had reached her exalted place, to make up for the transgressions committed by her house, Saul and his descendants.

Yielding at last to the arguments of Mordecai, Esther was prepared to risk life in this world, in order to secure life in the world to come. She made only one request of her uncle. He was to have the Jews spend three days in prayer and fasting in her behalf, that she might find favor in the eyes of the king. At first Mordecai was opposed to the proclamation of a fast, because it was Passover time, and the law prohibits fasting on the holidays. But he finally assented to Esther's reasoning: "Of what avail are the holidays, if there is no Israel to celebrate them, and without Israel, there would not be even a Torah. Therefore it is advisable to transgress on law, that God may have mercy upon us."

THE PRAYER OF ESTHER

Accordingly Mordecai made arrangements for a fast and a prayer-meeting. On the very day of the festival, he had himself ferried across the water to the other side of Shushan, where all the Jews of the city could observe the fast together. It was important that the Jewish residents of Shushan beyond all other Jews should do penance and seek pardon from God, because they had committed the sin of partaking of Ahasuerus's banquet. Twelve thousand priests marched in the procession, trumpets in their right hands, and the holy scrolls of the law in their left, weeping and mourning, and exclaiming against God: "Here is the Torah Thou gavest us. Thy beloved people is about to be destroyed. When that comes to pass, who will be left to read the Torah and make mention of Thy name? The sun and the moon will refuse to shed their light abroad, for they were created only for the sake of Israel." Then they fell upon their faces, and said: "Answer us, our Father, answer us, our King." The whole people joined in their cry, and the celestials wept with them, and the Fathers came forth from their graves.

After a three days' fast, Esther arose from the earth and dust, and made preparations to betake herself to the king. She arrayed herself in a silken garment, embroidered with gold from Ophir and spangled with diamonds and pearls sent her from Africa; a golden crown was on her head, and on her feet shoes of gold.

After she had completed her attire, she pronounced the following prayer: "Thou art the great God, the God of Abraham, Isaac, and Jacob, and the God of my father Benjamin. Not because I consider myself without blemish, do I dare appear before the foolish king, but that the people of Israel may not be cut off from the world. Is it not for the sake of Israel alone that the whole world was created, and if Israel should cease to exist, who will come and exclaim 'Holy, holy, holy' thrice daily before Thee? As Thou didst save Hananiah, Mishael, and Azariah out of the burning furnace, and Daniel out of the den of lions, so save me out of the hand of this foolish king, and make me to appear charming and graceful in his eyes. I entreat Thee to give ear to my prayer in this time of exile and banishment from our land. By reason of our sins the threatening words of the Holy Scriptures are accomplished upon us: 'Ye shall sell yourselves unto your enemies for bondmen and for bondwomen, and no man shall buy you.' The decree to kill us has been issued. We are delivered up unto the sword for destruction, root and branch. The children of Abraham covered themselves with sackcloth and ashes, but though the elders sinned, what wrongs have the children committed, and though the children committed wrongs, what have the sucklings done? The nobles of Jerusalem came forth from their graves, for their children were given up to the sword.

"How quickly have the days of our joy flown by! The wicked Haman has surrendered us to our enemies for slaughter.

"I will recount before Thee the deeds of Thy friends, and with Abraham will I begin. Thou didst try him with all temptations, yet didst Thou find him faithful. O that Thou wouldst support his beloved children for his sake, and aid them, so that Thou wouldst bear them as an unbreakable seal upon Thy right hand. Call Haman to account for the wrong he would do us, and be revenged upon the son of Hammedatha. Demand requital of Haman and not of Thy people, for he sought to annihilate us all at one stroke, he, the enemy and afflicter of Thy people, whom he endeavors to hem in on all sides.

"With an eternal bond Thou didst bind us unto Thee. O that Thou wouldst uphold us for the sake of Isaac, who was bound. Haman offered the king ten thousand talents of silver for us. Raise Thou our voice, and answer us, and bring us forth out of the narrow place into enlargement. Thou who breakest the mightiest, crush Haman, so that he may never again rise from his fall. I am ready to appear before the king, to entreat grace for my inheritance. Send Thou an angel of compassion with me on mine errand, and let grace and favor be my companions. May the righteousness of Abraham go before me, the binding of Isaac raise me, the charm of Jacob be put into my mouth, and the grace of Joseph upon my tongue. Happy the man who putteth his trust in God; he is not confounded. He will lend me His right hand and His left hand, with which He created the whole world. Ye, all ye of Israel, pray for me as I pray in your behalf. For whatsoever a man may ask of God in the time of his distress, is granted unto him. Let us look upon the deeds of our fathers and do like unto them, and He will answer our supplications. The left hand of Abraham held Isaac by the throat, and his right hand grasped the knife. He willingly did Thy bidding, nor did he delay to execute Thy command. Heaven opened its windows to give space to the angels, who cried bitterly, and said: 'Woe to the world, if this thing should come to pass!' I also call upon Thee! O answer me, for Thou givest ear unto all who are afflicted and oppressed. Thou art called the Merciful and the Gracious; Thou art slow to anger and great in lovingkindness and truth. Hear our voice and answer us, and lead us out of distress into enlargement. For three days have I fasted in accordance with the number of days Abraham journey to bind his son upon the altar before Thee. Thou didst make a covenant with him, and didst promise him: 'Whenever thy children shall be in distress, I will remember the binding of Isaac favorably unto them, and deliver them out of their troubles.' Again, I fasted three days corresponding to the three classes Israel, priests, Levites, and Israelites, who stood at the foot of Sinai, and said: 'All the Lord hath spoken will we do, and be obedient.'"

Esther concluded her prayer and said: "O God, Lord of hosts! Thou that searchest the heart and the reins, in this hour do Thou remember the merits of Abraham, Isaac, and Jacob, that my petition to Thee may not be turned aside, nor my request be left unfulfilled.'

ESTHER INTERCEDES

After finishing her prayer, Esther betook herself to the king, accompanied by three attendants, one walking to the right of her, the second on the other side, and the third bearing her train, heavy with the precious stones with which it was studded. Her chief adornment was the holy spirit that was poured out over her. But scarcely did she enter the chamber containing the idols, when the holy spirit departed from her, and she cried out in great distress: "Eli, Eli, lamah azabtani! Shall I be chastised for acts that I do against my will, and only in obedience to the promptings of sore need? Why should my fate be different from that of the Mother? When Pharaoh only attempted to approach Sarah, plagues came upon him and his house, but I have been compelled for years to live with this heathen, and Thou dost not deliver me out of his hand. O Lord of the world! Have I not paid scrupulous heed to the three commands Thou didst specially ordain for women?"

To reach the king, Esther had to pass through seven apartments, each measuring ten ells in length. The first three she traversed unhindered; they were too far off for the king to observe her progress through them. But barely had she crossed the threshold of the fourth chamber, when Ahasuerus caught sight of her, and, overcome by rage, he exclaimed: "O for the departed, their like is not found again on earth! How I urged and entreated Vashti to appear before me, but she refused, and I had her killed therefor. This Esther come hither without invitation, like unto a public prostitute."

In consternation and despair Esther stood rooted to the centre of the fourth chamber. Having once allowed her to pass through the doors under their charge, the guards of the first four rooms had forfeited their authority over her; and to the guards in the other three rooms, she had not yet given cause for interfering with her. Yet the courtiers were so confident that Esther was about to suffer the death penalty, that the sons of Haman were already busy dividing her jewels among themselves, and casting lots for her royal purple. Esther herself was keenly aware of her dangerous position. In her need, she besought God: "Eli, Eli, lamah azabtani," and prayed to Him the words which have found their place in the Psalter composed by King David. Because she put her confidence in God, He answered her petition, and sent her three angels to help her: the one enveloped her countenance with "the threads of grace," the second raised her head, and the third drew out the sceptre of Ahasuerus until it touched her. The king turned his head round, to avoid seeing Esther, but the angels forced him to look her way, and be conquered by her seductive charm.

By reason of her long fast, Esther was so weak that she was unable to extend her hand toward the sceptre of the king. The archangel Michael had to draw her near it. Ahasuerus then said: "I see, thou must have a most important request to prefer, else thou hadst not risked thy life deliberately. I am ready to give it thee, even to the half of the kingdom. There is but one petition I cannot grant, and that is the restoration of the Temple. I gave my oath to Geshem the Arabian, Sanballat the Horonite, and Tobiah the Ammonite, not to allow it to be rebuilt, from fear of the Jews, lest they rise up against me."

For the moment, Esther refrained from uttering her petition. All she asked was, that the king and Haman would come to a banquet she proposed to give. She had good reasons for this peculiar course of conduct. She desired to disarm Haman's suspicions regarding her Jewish descent, and to lead her fellow-Jews to fix their hope upon God and not upon her. At the same time, it was her plan to arouse jealousy of Haman in both the king and the princes. She was quite ready to sacrifice her own life, if her stratagems would but involve the life of Haman, too. At the banquet she therefore favored Haman in such manner that Ahasuerus could not but be jealous. She moved her chair close to Haman's, and when Ahasuerus handed her his wine-cup, to let her drink of it first, she passed it on to his minister.

After the banquet, the king repeated his question, and again made the asseveration, that he would fulfill all her wishes at whatever cost, barring only the restoration of the Temple. Esther, however, was not yet ready; she preferred to wait another day before taking up the conflict with Haman. She had before her eyes the example of Moses, who also craved a day's preparation before going out against Amalek, the ancestor of Haman.

Deceived by the attention and distinction accorded him by Esther, Haman felt secure in his position, priding himself not only on the love of the king, but also on the respect of the queen. He felt himself to be the most privileged being in all the wide realm governed by Ahasuerus.

Filled with arrogant self-sufficiency, he passed by Mordecai, who not only refused to give him the honors decreed in his behalf, but, besides, pointed to his knee, inscribed with the bill of sale whereby Haman had become the slave of Mordecai. Doubly and triply enraged, he resolved to make an example of the Jew. But he was not satisfied with inflicting death by a simple kick.

On reaching his home he was disappointed not to find his wife Zeresh, the daughter of the Persian satrap Tattenai. As always when Haman was at court, she had gone to her paramours. He sent for her and his three hundred and sixty-five advisers, and with them he took counsel as to what was to be done to Mordecai. Pointing to a representation of his treasure chamber, which he wore on his bosom, he said: "And all this is worthless in my sight when I look upon Mordecai, the Jew. What I eat and drink loses its savor, if I but think of him."

Among his advisers and sons, of whom there were two hundred and eight, none was so clever as Zeresh his wife. She spoke thus: "If the man thou tellest of is a Jew, thou wilt not be able to do aught to him except by sagacity. If thou castest him into the fire, it will have no effect upon him, for Hananiah, Mishael, and Azariah escaped from the burning furnace unhurt; Joseph went free from prison; Manasseh prayed to God, and He heard him, and saved him from the iron furnace; to drive him out in the wilderness is useless, thou knowest the desert did no evil to the Israelites that passed through it; putting out his eyes avails naught, for Samson blind did more mischief than ever Samson seeing. Therefore hang him, for no Jew has ever escaped death by hanging."

Haman was well pleased with the words of his wife. She fetched artificers in wood and iron, the former to erect the cross, the latter to make the nails. Their children danced around in high glee while Zeresh played upon the cithern, and Haman in his pleasurable excitement said: "To the wood workers I shall give abundant pay, and the iron workers I shall invite to a banquet."

When the cross was finished, Haman himself tested it, to see that all was in working order. A heavenly voice was heard: "It is good for Haman the villain, and for the son of Hammedatha it is fitting."

THE DISTURBED NIGHT

The night during which Haman erected the cross for Mordecai was the first night of Passover, the very night in which miracles without number had ever been done for the Fathers and for Israel. But this time the night of joy was changed into a night of mourning and a night of fears. Wherever there were Jews, they passed the night in weeping and lamenting. The greatest terrors it held for Mordecai, because his own people accused him of having provoked their misfortunes by his haughty behavior toward Haman.

Excitement and consternation reigned in heaven as well as on earth. When Haman had satisfied himself that the cross intended for his enemy was properly constructed, he repaired to the Bet ha-Midrash, where he found Mordecai and all the Jewish school children, twenty-two thousand in number, in tears and sorrow. He ordered them to be put in chains, saying: "First I shall kill off these, and then I shall hang Mordecai." The mothers hastened thither with bread and water, and coaxed their children to take something before they had to encounter death. The children, however, laid their hands upon their books, and said: "As our teacher Mordecai liveth, we will neither eat nor drink, but we will perish exhausted with fasting." They rolled up their sacred scrolls, and handed them to their teachers with the words: "For our devotion to the study of the Torah, we had hoped to be rewarded with long life, according to the promised held out in the Holy Scriptures. As we are not worthy thereof, remove the books!" The out-cries of the children and of the teachers in the Bet ha-Midrash, and the weeping of the mothers without, united with the supplications of the Fathers, reached unto heaven in the third hour of the night, and God said: "I hear the voice of tender lambs and sheep!" Moses arose and addressed God thus: "Thou knowest well that the voices are not of lambs and sheep, but of the young of Israel, who for three days have been fasting and languishing in fetters, only to be slaughtered on the morrow to the delight of the arch-enemy."

Then God felt compassion with Israel, for the sake of his innocent little ones. He broke the seal with which the heavenly decree of annihilation had been fastened, and the decree itself he tore in pieces. From this moment on Ahasuerus became restless, and sleep was made to flee his eyes, for the purpose that the redemption of Israel might be brought to pass. God sent down Michael, the leader of the hosts of Israel, who was to keep sleep from the king, and the archangel Gabriel descended, and threw the king out of his bed on the floor, no less than three hundred and sixty-five times, continually whispering in his ear: "O thou ingrate, reward him who deserves to be rewarded."

To account for his sleeplessness, Ahasuerus thought he might have been poisoned, and he was about to order the execution of those charged with the preparation of his food. But they succeeded in convincing him of their innocence, by calling to his attention that Esther and Haman had shared his evening meal with him, yet they felt no unpleasant effects. Then suspicions against his wife and his friend began to arise in his mind. He accused them inwardly of having conspired together to put him out of the way. He sought to banish this thought with the reflection, that if a conspiracy had existed against him, his friends would have warned him of it. But the reflection brought others in its train: Did he have any friends? Was it not possible that by leaving valuable services unrewarded, he had forfeited the friendly feelings toward him? He therefore commanded that the chronicles of the kings of Persia be read to him. He would compare his own acts with what his predecessors had done, and try to find out whether he might count upon friends.

What was read to him, did not restore his tranquility of mind, for he saw a poor man before him none other than the angel Michael who called to him continually: "Haman wants to kill thee, and become king in thy stead. Let this serve thee as proof that I am telling thee the truth: Early in the morning he will appear before thee and request permission of thee to kill him who saved thy life. And when thou inquirest of him what honor should be done to him whom the king delighteth to honor, he will ask to be given the apparel, the crown, and the horse of the king as signs of distinction."

Ahasuerus's excitement was soothed only when the passage in the chronicles was reached describing the loyalty of Mordecai. Had the wishes of the reader been consulted, Ahasuerus had never heard this entry, for it was a son of Haman who was filling the office of reader, and he was desirous of passing the incident over in silence. But a miracle occurred the words were heard though they were not uttered!

The names of Mordecai and Israel had a quieting influence upon the king, and he dropped asleep. He dreamed that Haman, sword in hand, was approaching him with evil intent, and when, early in the morning, Haman suddenly, without being announced, entered the antechamber and awakened the king, Ahasuerus was persuaded of the truth of his dream. The king was still further set against Haman by the reply he gave to the question, how honor was to be shown to the man whom the king delighteth to honor. Believing himself to be the object of the king's good-will, he advised Ahasuerus to have his favorite arrayed in the king's coronation garments, and the crown royal put upon his head. Before him one of the grandees of the kingdom was to run, doing herald's service, proclaiming that whosoever did not prostrate himself and bow down before him whom the king delighteth to honor, would have his head cut off, and his house given over to pillage.

Haman was quick to notice that he had made a mistake, for he saw the king's countenance change color at the mention of the word crown. He therefore took good care not to refer to it again. In spite of this precaution, Ahasuerus saw in the words of Haman a striking verification of his vision, and he was confident that Haman cherished designs against his life and his throne.

THE FALL OF HAMAN

Haman was soon to find out that he had gone far afield in supposing himself to be the man whom the king delighted to honor. The king's command ran: "Hasten to the royal treasure chambers; fetch thence a cover of find purple, a raiment of delicate silk, furnished forth with golden bells and pomegranates and bestrewn with diamonds and pearls, and the large golden crown which was brought me from Macedonia upon the day I ascended the throne. Furthermore, fetch thence the sword and the coat of mail sent me from Ethiopia, and the two veils embroidered with pearls which were Africa's gift. Then repair to the royal stables, and lead forth the black horse whereon I sat at my coronation. With all these insignia of honor, seek out Mordecai!"

Haman: "Which Mordecai?"

Ahasuerus: "Mordecai the Jew."

Haman: "There be many Jews named Mordecai."

Ahasuerus: "The Jew Mordecai who sits at the king's gate."

Haman: "There be many royal gates; I know not which thou meanest."

Ahasuerus: "The gate that leads from the harem to the palace."

Haman: "This man is my enemy and the enemy of my house. Rather would I give him ten thousand talents of silver than do him this honor."

Ahasuerus: "Ten thousand talents of silver shall be given him, and he shall be made lord over thy house, but these honors must thou show unto him."

Haman: "I have ten sons. I would rather have them run before his horse than do him this honor."

Ahasuerus: "Thou, thy sons, and thy wife shall be slaves to Mordecai, but these honors must thou show unto him."

Haman: "O my lord and king, Mordecai is a common man. Appoint him to be ruler over a city, or, if thou wilt, even over a district, rather than I should do him this honor."

Ahasuerus: "I will appoint him ruler over cities and districts. All the kings on land and on water shall pay him obedience, but these honors must thou show unto him."

Haman: "Rather have coins struck bearing thy name together with his, instead of mine as hitherto, than I should do him this honor."

Ahasuerus: "The man who saved the life of the king deserves to have his name put on the coin of the realm. Nevertheless, these honors must thou show unto him."

Haman: "Edicts and writings have been issued to all parts of the kingdom, commanding that the nation to which Mordecai belongs shall be destroyed. Recall them rather than I should do him this honor."

Ahasuerus: "The edicts and writings shall be recalled, yet these honors must thou show unto Mordecai."

Seeing that all petitions and entreaties were ineffectual, and Ahasuerus insisted upon the execution of his order, Haman went to the royal treasure chambers, walking with his head bowed like a mourner's, his ears hanging down, his eyes dim, his mouth screwed up, his heart hardened, his bowels cut in pieces, his loins weakened, and his knees knocking against each other. He gathered together the royal insignia, and took them to Mordecai, accompanied on his way by Harbonah and Abzur, who, at the order of the king, were to take heed whether Haman carried out his wishes to the letter.

When Mordecai saw his enemy approach, he thought his last moment had come. He urged his pupils to flee, that they might not "burn themselves with his coals." But they refused, saying: "In life as in death we desire to be with thee." The few moments left him, as he thought, Mordecai spent in devotion. With words of prayer on his lips he desired to pass away. Haman, therefore, had to address himself to the pupils of Mordecai: "What was the last subject taught you by your teacher Mordecai?" They told him they had been discussing the law of the `Omer, the sacrifice brought on that very day so long as the Temple had stood. At his request, they described some of the details of the ceremony in the Temple connected with the offering. He exclaimed: "Happy are you that your ten farthings, with which you bought the wheat for the `Omer, produced a better effect than my ten thousand talents of silver, which I offered unto the king for the destruction of the Jews."

Meantime Mordecai had finished his prayer. Haman stepped up to him, and said: "Arise, thou pious son of Abraham, Isaac, and Jacob. Thy sackcloth and ashes availed more than my ten thousand talents of silver, which I promised unto the king. They were not accepted, but thy prayers were accepted by thy Father in heaven."

Mordecai, not yet disabused of the notion that Haman had come to take him to the cross, requested the grace of a few minutes for his last meal. Only Haman's repeated protests assured him. When Haman set about arraying him with the royal apparel, Mordecai refused to put it on until he had bathed, and had dressed his hair. Royal apparel agreed but ill with his condition after three days of sackcloth and ashes. As luck would have it, Esther had issued the command that the bathkeepers and barbers were not to ply their trades on that day, and there was nothing for Haman to do but perform the menial services Mordecai required. Haman tried to play upon the feelings of Mordecai. Fetching a deep sigh, he said: "The greatest in the king's realm is now acting as bathkeeper and barber!" Mordecai, however, did not permit himself to be imposed upon. He knew Haman's origin too well to be deceived; he remembered his father, who had been bathkeeper and barber in a village.

Haman's humiliation was not yet complete. Mordecai, exhausted by his three days' fast, was too weak to mount his horse unaided. Haman had to serve him as footstool, and Mordecai took the opportunity to give him a kick. Haman reminded him of the Scriptural verse: "Rejoice not when thine enemy falleth, and let not thine heart be glad when he is overthrown." Mordecai, however, refused to apply it to himself, for he was chastising, not a personal enemy, but the enemy of his people, and of such it is said in the Scriptures: "And thou shalt tread upon the high places of thine enemies."

Finally, Haman caused Mordecai to ride through the streets of the city, and proclaimed before him: "Thus shall it be done unto the man whom the king delighteth to honor." In front of them marched twenty-seven thousand youths detailed for this service from the court. In their right hands they bore golden cups, and golden beakers in their left hands, and they, too, proclaimed: "Thus shall be done unto the man whom the king delighteth to honor." The procession furthermore was swelled by the presence of Jews. They, however, made a proclamation of different tenor. "Thus shall be done," they cried out, "unto the man whose honor is desired by the King that hath created heaven and earth."

As he rode along, Mordecai gave praise to God: "I will extol Thee, O Lord; for Thou hast raised me up, and hast not made my foes to rejoice over me. O Lord my God, I cried unto Thee, and Thou hast healed me. O Lord, Thou hast brought up my soul from Sheol; Thou hast kept me alive, that I should not go down to the pit." Whereupon his pupils joined in with: "Sing praise unto the Lord, O ye saints of His, and give thanks to His holy name. For His anger is but for a moment; in His favor is life; weeping may tarry for the night, but joy cometh in the morning." Haman added the verse thereto: "As for me, I said in my prosperity, I shall never be moved. Thou, Lord, of Thy favor hadst made my mountain to stand strong. Thou didst hide Thy face; I was troubled." Queen Esther continued: "I cried to Thee, O Lord; and unto the Lord I made supplication. What profit is there in my blood, when I go down to the pit? Shall the dust praise Thee? Shall it declare Thy truth?" and the whole concourse of Jews present cried out: "Thou hast turned for me my mourning into dancing; Thou hast loosed my sackcloth, and girded me with gladness, to the end that my glory may sing praise to Thee, and not be silent. O Lord my God, I will give thanks unto Thee forever."

When this procession passed the house of Haman, his daughter was looking out of the window. She took the man on the horse to be her father, and the leader of it, Mordecai. Raising a vessel filled with offal, she emptied it out over the leader her own father. Scarce had the vessel left her hand, when she realized the truth, and she threw herself from the window, and lay crushed to death on the street below.

In spite of the sudden change in his fortunes, Mordecai ended the eventful day as he had begun it, in prayer and fasting. No sooner was the procession over than he put off the royal robes, and, again covering himself with sackcloth, he prayed until night fell.

Haman was plunged in mourning, partly on account of the deep disgrace to which he had been subjected, partly on account of the death of his daughter. Neither his wife nor his friends could advise him how to mend his sad fortunes. They could hold out only sorry consolation to him: "If this Mordecai is of the seed of the saints, thou wilt not be able to prevail against him. Thou wilt surely encounter the same fate as the kings in their battle with Abraham, and Abimelech in his quarrel with Isaac. As Jacob was victorious over the angel with whom he wrestled, and Moses and Aaron caused the drowning of Pharaoh and his host, so Mordecai will overcome thee in the end."

While they were yet talking, the king's chamberlains came, and hastily carried Haman off to the banquet Esther had prepared, to prevent him and his influential sons from plotting against the king. Ahasuerus repeated his promise, to give Esther whatever she desired, always expecting the restoration of the Temple. This time, casting her eyes heavenward, Esther replied: "If I have found favor in thy sight, O Supreme King, and if it please Thee, O King of the world, let my life be given me, and let my people be rescued out of the hands of its enemy." Ahasuerus, thinking these words were addressed to him, asked in irritation: "Who is he, and where is he, this presumptuous conspirator, who thought to do thus?" These were the first words the king had ever spoken to Esther herself. Hitherto he had always communicated with her through an interpreter. He had not been quite satisfied she was worthy enough to be addressed by the king. Now made cognizant of the fact that she was a Jewess, and of royal descent besides, he spoke to her directly, without the intervention of others.

Esther stretched forth her hand to indicate the man who had sought to take her life, as he had actually taken Vashti's, but in the excitement of the moment, she pointed to the king. Fortunately the king did not observe her error, because an angel guided her hand instantaneously in the direction of Haman, whom her words described: "This is the adversary and the enemy, he who desired to murder thee in thy sleeping-chamber during the night just passed; he who this very day desired to array himself in the royal apparel, ride upon thy horse, and wear they golden crown upon his head, to rise up against thee and deprive thee of thy sovereignty. But God set his undertaking at naught, and the honors he sought for himself, fell to the share of my uncle Mordecai, who this oppressor and enemy thought to hang."

The anger of the king already burnt so fiercely that he hinted to Esther, that whether Haman was the adversary she had in mind or not, she was to designate him as such. To infuriate him still more, God sent ten angels in the guise of Haman's ten sons, to fell down the trees in the royal park. When Ahasuerus turned his eyes toward the interior of the park, he saw the ruthless destruction of which they were guilty. In his rage he went out into the garden. This was the instant utilized by Haman to implore grace for himself from Esther. Gabriel intervened, and threw Haman upon the couch in a posture as though he were about to do violence to the queen. At that moment Ahasuerus reappeared. Enraged beyond description by what he saw, he cried out: "Haman attempts the honor of the queen in my very presence! Come, then, ye peoples, nations, and races, and pronounce judgment over him!"

When Harbonah, originally a friend of Haman and an adversary of Mordecai, heard the king's angry exclamation, he said to him: "Nor is this the only crime committed by Haman against thee, for he was an accomplice of the conspirators Bigthan and Teresh, and his enmity to Mordecai dates back to the time when Mordecai uncovered their foul plots. Out of revenge therefor, he has erected a cross for him." Harbonah's words illustrate the saying: "Once the ox has been cast to the ground, slaughtering knives can readily be found." Knowing that Haman had fallen from his high estate, Harbonah was intent upon winning the friendship of Mordecai. Harbonah was altogether right, for Ahasuerus at once ordered Haman to be hanged. Mordecai was charged with the execution of the king's order, and Haman's tears and entreaties did not in the least move him. He insisted upon hanging him like the commonest of criminals, instead of executing him with the sword, the mode of punishment applied to men of rank guilty of serious misdemeanors.

The cross which Haman, at the advice of his wife Zeresh and of his friends, had erected for Mordecai, was now used for himself. It was made of wood from a thorn-bush. God called all the trees together and inquired which one would permit the cross for Haman to be made of it. The fig-tree said: "I am ready to serve, for I am symbolic of Israel, and, also, my fruits were brought to the Temple as firstfruits." The vine said: "I am ready to serve, for I am symbolic of Israel and, also, my wine is brought to the altar." The apple-tree said: "I am ready to serve, for I am symbolic of Israel." The nut-tree said: "I am ready to serve, for I am symbolic of Israel." The Etrog tree said: "I should have the privilege, for with my fruit Israel praises God on Sukkot." The willow of the brook said: "I desire to serve, for I am symbolic of Israel." The cedar-tree said: "I desire to serve, for I am symbolic of Israel." The palm-tree said: "I desire to serve, for I am symbolic of Israel." Finally the thorn-bush came and said: "I am fitted to do this service, for the ungodly are like pricking thorns." The offer of the thorn-bush was accepted, after God gave a blessing to each of the other trees for its willingness to serve.

A sufficiently long beam cut from a thorn-bush could be found only in the house of Haman, which had to be demolished in order to obtain it. The cross was tall enough for Haman and his ten sons to be hanged upon it. It was planted three cubits deep in the ground, each of the victims required three cubits space in length, one cubit space was left vacant between the feet of the one above and the head of the one below, and the youngest son, Vaizatha, had his feet four cubits from the ground as he hung.

Haman and his ten sons remained suspended a long time, to the vexation of those who considered it a violation of the Biblical prohibition in Deuteronomy, not to leave a human body hanging upon a tree overnight. Esther pointed to a precedent, the descendants of Saul, whom the Gibeonites left hanging half a year, whereby the name of God was sanctified, for whenever the pilgrims beheld them, they told the heathen, that the men had been hanged because their father Saul had laid hand on the Gibeonites. "How much more, then," continued Esther, "are we justified in permitting Haman and his family to hang, they who desired to destroy the house of Israel?"

Beside these ten sons, who had been governors in various provinces, Haman had twenty others, ten of whom died, and the other ten of whom were reduced to beggary. The vast fortune of which Haman died possessed was divided in three parts. The first part was given to Mordecai and Esther, the second to the students of the Torah, and the third was applied to the restoration of the Temple. Mordecai thus became a wealthy man. He was also set up as king of the Jews. As such he had coins struck, which bore the figure of Esther on the obverse, and his own figure on the reverse. However, in the measure in which Mordecai gained in worldly power and consideration, he lost spiritually, because the business connected with his high political station left him no time for the study of the Torah. Previously he had ranked sixth among the eminent scholars of Israel, he now dropped to the seventh place among them. Ahasuerus, on the other hand, was the gainer by the change. As soon as Mordecai entered upon the office of grand chancellor, he succeeded in subjecting to his sway the provinces that had revolted on account of Vashti's execution.

THE EDICT OF THE KING

The edict issued against the Jews was revoked by Ahasuerus in the following terms:

"King Ahasuerus sends this letter to all the inhabitants of water and earth, to all the rulers of districts, and to generals of the army, who dwell in every country; may your peace be great! I write this to you to inform you, that although I rule over many nations, over the inhabitants of land and sea, yet I am not proud of my power, but will rather walk in lowliness and meekness of spirit all my days, in order to provide for you great peace. Unto all who dwell under my dominion, unto all who seek to carry on business on land or on sea, unto all who desire to export goods from one nation to the other, from one people to the other unto them all, I am the same, from one end of the earth to the other, and none may seek to cause excitement on land or on sea, or enmities between one nation and another, between one people and another. I write this, because in spite of our sincerity and honesty with which we love all the nations, revere all the rulers, and do good to all the potentates, there are nevertheless people who were near to the king, and into whose hand the government was entrusted, who by their intrigues and falsehoods misled the king, and wrote letters which are not right before heaven, which are evil before men, and harmful for the empire. This was the petition they requested from the king: that righteous men should be killed, and most innocent blood be shed, of those who have not done any evil, nor were guilty of death such righteous people as Esther, celebrated for all virtues, and Mordecai, wise in every branch of wisdom, there is no blemish to be found in them nor in their nation. I thought that I was requested concerning another nation, and did not know it was concerning the Jews, who were called the Children of the Lord of All, who created heaven and earth, and who led them and their fathers through great and mighty empires. And now as he, Haman, the son of Hammedatha, from Judea, a descendant of Amalek, who came to us and enjoyed much kindness, praise, and dignity from us, whom we made great, and called 'father of the king,' and seated him at the right of the king, did not know how to appreciate the dignity, and how to conduct the affairs of state, but harbored thoughts to kill the king and take away his kingdom, therefore we ordered the son of Hammedatha to be hanged, and all that he desired we have brought upon his head; and the Creator of heaven and earth brought his machinations upon his head."

As a memorial of the wonderful deliverance from the hands of Haman, the Jews of Shushan celebrated the day their arch-enemy had appointed for their extermination, and their example was followed by the Jews of the other cities of the Persian empire, and by those of other countries. Yet the sages, when besought by Esther, refused at first to make it a festival for all times, lest the hatred of the heathen be excited against the Jews. They yielded only after Esther had pointed out to them that the events on which the holiday was based, were perpetuated in the annals of the kings of Persia and Media, and thus the outside world would not be able to misinterpret the joy of the Jews.

Esther addressed another petition to the sages. She begged that the book containing her history should be incorporated in the Holy Scriptures. Because they shrank from adding anything to the triple Canon, consisting of the Torah, the Prophets, and the Hagiographa, they again refused, and again they had to yield to Esther's argument. She quoted the words from Exodus, "Write this for a memorial in a book," spoken by Moses to Joshua, after the battle of Rephidim with the Amalekites. They saw that it was the will of God to immortalize the warfare waged with the Amalekite Haman. Nor is the Book of Esther an ordinary history. Without aid of the holy spirit, it could not have been composed, and therefore its canonization resolved upon "below" was endorsed "above." And as the Book of Esther became an integral and indestructible part of the Holy Scriptures, so the Feast of Purim will be celebrated forever, now and in the future world, and Esther herself by her pious deeds acquired a good name both in this world and in the world to come.

THE LEGENDS OF THE JEWS

VOLUME IV

BIBLE TIMES AND CHARACTERS FROM JOSHUA TO ESTHER

BY LOUIS GINZBERG

TRANSLATED FROM THE GERMAN MANUSCRIPT

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CONTENTS

I. JOSHUA

The Servant of Moses--Entering the Promised Land--Conquest of the Land--The Sun Obeys Joshua--War with the Armenians--Allotment of the Land.

II. THE JUDGES

The First Judge--Campaigns of Kenas--Othniel--Boaz and Ruth--Deborah--Gideon--Jephthah--Samson--The Crime of the Crime of the Benjamites.

III. SAMUEL AND SAUL

Elkanah and Hannah--The Youth of Samuel--Eli and His Sons--The Activities of Samuel--The Reign of Saul--The Court of Saul.

IV. DAVID

David's Birth and Descent--Anointed King--Encounter with Goliath--Pursued by Saul--Wars--Ahithophel--Joab--David's Piety and His Sin--Absalom's Rebellion--David's Atonement--Visitations--The Death of David--David in Paradise--The Family of David--His Tomb.

V. SOLOMON

Solomon Punishes Joab--The Marriage of Solomon--His Wisdom-- The Queen of Sheba--Solomon Master of the Demons--The Building of the Temple--The Throne of Solomon--The Hippodrome--Lessons in Humility--Asmodeus--Solomon as Beggar--The Court of Solomon.

VI. JUDAH AND ISRAEL

The Division of the Kingdom--Jeroboam--The Two Ahijabs--Asa-- Jehoshaphat and Ahab--Jezebel--Joram of Israel.

VII. ELIJAH

Elijah before His Translation--After His Translation--Censor and Avenger--Intercourse with the Sages--God's Justice Vindicated--Elijah and the Angel of Death--Teacher of the Kabbalah--Forerunner of the Messiah.

VIII. ELISHA AND JONAH

Elisha the Disciple of Elijah--The Shunammite--Gehazi--The Flight of Jonah Jonah in the Whale--The Repentance of Nineveh.

IX. THE LATER KINGS OF JUDAH

Joash--Three Great Prophets--The Two Kingdoms Chastised--Hezekjah--Miracles Wrought for Hezekiah--Manasseh--Josiah and His Successors.

X. THE EXILE

Zedekiah--Jeremiah--Nebuchadnezzar--The Capture of Jerusalem-- The Great Lament--Jeremiah's Journey to Babylon--Transportation of the Captives--The Sons of Moses--Ebedmelech--The Temple Vessels--Baruch--The Tombs of Baruch and Ezekie1--Daniel--The Three Men in the Furnace--Ezekiel Revives the Dead--Nebuchadnezzar a Beast--Hiram--The False Prophets--Daniel's Piety.

XI. THE RETURN OF THE CAPTIVITY

Belshazzar's Feast--Daniel under the Persian Kings--The Grave of Daniel--Zerubbabel--Ezra--The Men of the Great Assembly.

XII. ESTHER

The Feast for the Grandees--The Festivities in Shushan--Vashti's Banquet--The Fate of Vashti--The Follies of Ahasuerus--Mordecai Esther's Beauty and Piety--The Conspiracy Haman the Jew-baiter-- Mordecai's Pride--Casting the Lots--The Denunciation of the Jews--The Decree of Annihilation--Satan Indicts the Jews--The Dream of Mordecai Fulfilled--The Prayer of Esther--Esther Intercedes--The Disturbed Night--The Fall of Haman--The Edict of the King.

THE LEGENDS OF THE JEWS

VOLUME IV

BIBLE TIMES AND CHARACTERS FROM JOSHUA TO ESTHER

BY LOUIS GINZBERG

TRANSLATED FROM THE GERMAN MANUSCRIPT

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11. THE RETURN OF THE CAPTIVITY

BELSHAZZAR'S FEAST

When God resolved to take revenge upon Babylon for all the sufferings it had inflicted on Israel, He chose Darius and Cyrus as the agents of vengeance. Cyrus, the king of Persia, and his father-in-law Darius, the king of Media, together went up against Belshazzar, the ruler of the Chaldeans. The war lasted a considerable time, and fortune favored first one side, then the other, until finally the Chaldeans won a decisive victory. To celebrate the event, Belshazzar arranged a great banquet, which was served from the vessels taken out of the Temple at Jerusalem by his father. While the king and his guests were feasting, the angel sent by God put the "Mene, Mene, Tekel, Upharsin" on the wall, Aramaic words in Hebrew characters, written with red ink. The angel was seen by none but the king. His grandees and the princes of the realm who were present at the orgy perceived nothing. The king himself did not see the form of the angel, only his awesome fingers as they traced the words were visible to him.

The interpretation given to the enigmatical words by Daniel put an end to the merry-making of the feasters. They scattered in dread and fear, leaving none behind except the king and his attendants. In the same night the king was murdered by an old servant, who knew Daniel from the time of Nebuchadnezzar, and doubted not that his sinister prophecy would be fulfilled. With the head of King Belshazzar he betook himself to Darius and Cyrus, and told them how his master had desecrated the sacred vessels, told them of the wonderful writing on the wall, and of the way it had been interpreted by Daniel. The two kings were moved by his recital to vow solemnly that they would permit the Jews to return to Palestine, and would grant them the use of the Temple vessels.

They resumed the war against Babylonia with more energy, and God vouchsafed them victory. They conquered the whole of Belshazzar's realm, and took possession of the city of Babylon, whose inhabitants, young and old, were made to suffer death. The subjugated lands were divided between Cyrus and Darius, the latter receiving Babylon and Media, the former Chaldea, Persia, and Assyria.

But this is not the whole story of the fall of Babylon. The wicked king Belshazzar arranged the banquet at which the holy vessels were desecrated in the fifth year of his reign, because he thought it wholly certain then that all danger was past of the realization of Jeremiah's prophecy, foretelling the return of the Jews to Palestine at the end of seventy years of Babylonian rule over them. Nebuchadnezzar had governed twenty-five years, and Evil-merodach twenty-three, leaving five years in the reign of Belshazzar for the fulfilment of the appointed time. Not enough that the king scoffed at God by using the Temple vessels, he needs must have the pastry for the banquet, which was given on the second day of the Passover festival, made of wheaten flour finer than that used on this day for the `Omer in the Temple.

Punishment followed hard upon the heels of the atrocity. Cyrus and Darius served as door-keepers of the royal palace on the evening of the banquet. They had received orders from Belshazzar to admit none, though he should say he was the king himself. Belshazzar was forced to leave his apartments for a short time, and he went out unnoticed by the two door-keepers. On his return, when he asked to be admitted, they felled him dead, even while he was asseverating that he was the king.

DANIEL UNDER THE PERSIAN KINGS

Daniel left Belshazzar and fled to Shushtar, where he was kindly received by Cyrus, who promised him to have the Temple vessels taken back to Jerusalem, provided Daniel would pray to God to grant him success in his war with the king of Mosul. God gave Daniel's prayer a favorable hearing, and Cyrus was true to his promise.

Daniel now received the Divine charge to urge Cyrus to rebuild the Temple. To this end he was to introduce Ezra and Zerubbabel to the king. Ezra then went from place to place and called upon the people to return to Palestine. Sad to say, only a tribe and a half obeyed his summons. Indeed, the majority of the people were so wroth against Ezra that they sought to slay him. He escaped the peril to his life only by a Divine miracle.

Daniel, too, was exposed to much suffering at this time. King Cyrus cast him into a den of lions, because he refused to bow down before the idol of the king. For seven days Daniel lay among the wild beasts, and not a hair of his head was touched. When the king at the end of the week found Daniel alive, he could not but acknowledge the sovereign grandeur of God. Cyrus released Daniel, and instead had his calumniators thrown to the lions. In an instant they were rent in pieces.

In general Cyrus fell far short of coming up to the expectations set in him for piety and justice. Though he granted permission to the Jews to rebuild the Temple, they were to use no material but wood, so that it might easily be destroyed if the Jews should take it into their head to rebel against him. Even in point of morals, the Persian king was not above reproach.

Another time Cyrus pressingly urged Daniel to pay homage to the idol Bel. As proof of the divinity of the idol the king advanced the fact that it ate the dishes set before it, a report spread by the priests of Bel, who entered the Temple of the idol at night, through subterranean passages, themselves ate up the dishes, and then attributed their disappearance to the appetite of the god. But Daniel was too shrewd to be misled by a fabricated story. He had the ashes strewn upon the floor of the Temple, and the foot-prints visible the next morning convinced the king of the deceit practiced by the priests.

Pleasant relations did not continue to subsist forever between Cyrus and Darius. A war broke out between them, in which Cyrus lost life and lands. Fearing Darius, Daniel fled to Persia. But an angel of God appeared to him with the message: "Fear not the king, not unto him will I surrender thee." Shortly afterward he received a letter from Darius reading as follows: "Come to me, Daniel! Fear naught, I shall be even kinder to thee than Cyrus was." Accordingly Daniel returned to Shushtar, and was received with great consideration by Darius.

One day the king chanced to remember the sacred garments brought by Nebuchadnezzar out of the Temple at Jerusalem to Babylon. They had vanished, and no trace of them could be discovered. The king suspected Daniel of having had something to do with their disappearance. It booted little that he protested his innocence, he was cast into prison. God sent an angel who was to blind Darius, telling him at the same time that he was deprived of the light of his eyes because he was keeping the pious Daniel in durance, and sight would be restored to him only if Daniel interceded for him. The king at once released Daniel, and the two together journeyed to Jerusalem to pray on the holy place for the restoration of the king. An angel appeared to Daniel, and announced to him that his prayer had been heard. The king had but to wash his eyes, and vision would return to them. So it happened. Darius gave thanks to God, and in his gratitude assigned the tithe of his grain to the priests and the Levites. Besides, he testified his appreciation to Daniel by loading him down with gifts, and both returned to Shushtar. The recovery of the king convinced many of his subjects of the omnipotence of God, and they converted to Judaism.

Following the advice of Daniel, Darius appointed a triumvirate to take charge of the administration of his realm, and Daniel was made the chief of the council of three. His high dignity he was second to none but the king himself exposed him to envy and hostility on all sides. His enemies plotted his ruin. With cunning they induced the king to sign an order attaching the penalty of death to prayers addressed to any god or any man other than Darius. Though the order did not require Daniel to commit a sin, he preferred to give his life for the honor of the one God rather than omit his devotions to Him. When his jealous enemies surprised him during his prayers, he did not interrupt himself. He was dragged before the king, who refused to give credence to the charge against Daniel. Meanwhile the hour for the afternoon prayer arrived, and in the presence of the king and his princes Daniel began to perform his devotions. This naturally rendered unavailing all efforts made by the king to save his friend from death. Daniel was cast into a pit full of lions. The entrance to the pit was closed up with a rock, which had all of its own accord rolled from Palestine to protect him against any harm contemplated by his enemies. The ferocious beasts welcomed the pious Daniel like dogs fawning upon their master on his return home, licking his hands and wagging their tails.

While this was passing in Babylon, an angel appeared to the prophet Habakkuk in Judea. He ordered the prophet to bring Daniel the food he was about to carry to his laborers in the field. Astonished, Habakkuk asked the angel how he could carry it to so great a distance, whereupon he was seized by his hair, and in a moment set down before Daniel. They dined together, and then the angel transported Habakkuk back to his place in Palestine. Early in the morning Darius went to the pit of the lions to discover the fate of Daniel. The king called his name, but he received no answer, because Daniel was reciting the Shema at that moment, after having spent the night in giving praise and adoration to God. Seeing that he was still alive, the king summoned the enemies of Daniel to the pit. It was their opinion that the lions had not been hungry, and therefore Daniel was still unhurt. The king commanded them to put the beasts to the test with their own persons. The result was that the hundred and twenty-two enemies of Daniel, together with their wives and children numbering two hundred and forty-four persons, were torn in shreds by fourteen hundred and sixty-four lions.

The miraculous escape of Daniel brought him more distinguished consideration and greater honors than before. The king published the wonders done by God in all parts of his land, and called upon the people to betake themselves to Jerusalem and help in the erection of the Temple.

Daniel entreated the king to relieve him of the duties of his position, for the performance of which he no longer felt himself fit, on account of his advanced age. The king consented on condition that Daniel designate a successor worthy of him. His choice fell upon Zerubbabel. Loaded with rich presents and amid public demonstrations designed to honor him, Daniel retired from public life. He settled in the city of Shushan, where he abode until his end. Though he was no prophet, God vouchsafed to him a knowledge of the "end of time" not granted his friends, the prophets Haggai, Zechariah, and Malachi, but even he, in the fulness of his years, lost all memory of the revelation with which he had been favored.

THE GRAVE OF DANIEL

Daniel was buried in Shushan, on account of which a sore quarrel was enkindled among the inhabitants of the city. Shushan is divided in two parts by a river. The side containing the grave of Daniel was occupied by the wealthy inhabitants, and the poor citizens lived on the other side of the river. The latter maintained that they, too, would be rich if the grave of Daniel were in their quarter. The frequent disputes and conflicts were finally adjusted by a compromise; one year the bier of Daniel reposed on one side of the river, the next year on the other. When the Persian king Sanjar came to Shushan, he put a stop to the practice of dragging the bier hither and thither. He resorted to another device for guarding the peace of the city. He had the bier suspended from chains precisely in the middle of the bridge spanning the river. In the same spot he erected a house of prayer for all confessions, and out of respect to Daniel he prohibited fishing in the river for a distance of a mile on either side of the memorial building. The sacredness of the spot appeared when the godless tried to pass by. They were drowned, while the pious remained unscathed. Furthermore, the fish that swam near it had heads glittering like gold.

Beside the house of Daniel lay a stone, under which he had concealed the holy Temple vessels. Once an attempt was made to roll the stone from its place, but whoever ventured to touch it, fell dead. The same fate overtook all who later tried to make excavations near the spot; a storm broke out and mowed them down.

ZERUBBABEL

The successor to Daniel in the service of the king, Zerubbabel, enjoyed equally as much royal consideration and affection. He occupied a higher position than all the other servants and officials, and he and two others constituted the body-guard of the king. Once when the king lay wrapped in deep slumber, his guards resolved to write down what each of them considered the mightiest thing in the world, and he who wrote the sagest saying should be given rich presents and rewards by the king. What they wrote they laid under the pillow on which the head of the king rested, that he might not delay to make a decision after he awoke. The first one wrote: "Wine is the mightiest thing there is"; the second wrote: "The king is the mightiest on earth," and the third, Zerubbabel, wrote: "Women are the mightiest in the world, but truth prevails over all else." When the king awoke, and he perused the document, he summoned the grandees of his realm and the three youths as well. Each of the three was called upon to justify his saying. In eloquent words the first described the potency of wine. When it takes possession of the senses of a man, he forgets grief and sorrow. Still more beautiful and convincing were the words of the second speaker, when his turn came to establish the truth of his saying, that the king was the mightiest on earth. Finally Zerubbabel depicted in glowing words the power of woman, who rules even over kings. "But," he continued, "truth is supreme over all; the whole earth asks for truth, the heavens sing the praises of truth, all creation quakes and trembles before truth, naught of wrong can be found in truth. Unto truth belongeth the might, the dominion, the power, and the glory of all times. Blessed be the God of truth." When Zerubbabel ceased from speaking, the assembly broke out into the words: "Great is truth, it is mightier than all else!" The king was so charmed with the wisdom of Zerubbabel that he said to him: "Ask for aught thou wishest, it shall be granted thee." Zerubbabel required nothing for himself, he only sought permission of the king to restore Jerusalem, rebuild the sanctuary, and return the holy Temple vessels to the place whence they had been carried off. Not only did Darius grant what Zerubbabel wished for, not only did he give him letters of safe-conduct, but he also conferred numerous privileges upon the Jews who accompanied Zerubbabel to Palestine, and he sent abundant presents to the Temple and its officers.

As unto his predecessor Daniel, so unto Zerubbabel, God vouchsafed a knowledge of the secrets of the future. Especially the archangel Metatron dealt kindly with him. Besides revealing to him the time at which the Messiah would appear, he brought about an interview between the Messiah and Zerubbabel.

In reality, Zerubbabel was none other than Nehemiah, who was given this second name because he was born in Babylon. Richly endowed as Zerubbabel-Nehemiah was with admirable qualities, he yet did not lack faults. He was excessively self-complacent, and he did not hesitate to fasten a stigma publicly upon his predecessors in the office of governor in the land of Judah, among whom was so excellent a man as Daniel. To punish him for these transgressions, the Book of Ezra does not bear the name of its real author Nehemiah.

When Darius felt his end approach, he appointed his son-in-law Cyrus, who had hitherto reigned only over Persia, to be the ruler over his kingdom as well. His wish was honored by the princes of Media and Persia. After Darius had departed this life, Cyrus was proclaimed king.

In the very first year of his reign, Cyrus summoned the most distinguished of the Jews to appear before him, and he gave them permission to return to Palestine and rebuild the Temple at Jerusalem. More than this, he pledged himself to contribute to the Temple service in proportion to his means, and pay honor to the God who had invested him with strength to subdue the Chaldeans. These actions of Cyrus partly flowed from his own pious inclinations, and partly were due to his desire to accomplish the dying behests of Darius, who had admonished him to give the Jews the opportunity of rebuilding the Temple.

When the first sacrifice was to be brought by the company of Jews who returned to Jerusalem under the leadership of Ezra, and set about restoring the Temple, they missed the celestial fire which had dropped from heaven on the altar in the time of Moses, and had not been extinguished so long as the Temple stood. They turned in supplication to God to be instructed by Him. The celestial fire had been hidden by Jeremiah at the time of the destruction of the Holy City, and the law did not permit them to bring "strange fire" upon the altar of God. An old man suddenly remembered the spot in which Jeremiah had buried the holy fire, and he led the elders thither. They rolled away the stone covering the spot, and from under it appeared a spring flowing not with water, but with a sort of oil. Ezra ordered this fluid to be sprinkled upon the altar, and forthwith an all-consuming flame shot up. The priests themselves scattered in fright. But after the Temple and its vessels were purified by the flame, it confined itself to the altar never more to leave it, for the priest guarded it so that it might not be extinguished.

Among the band of returned exiles were the prophets Haggai, Zechariah, and Malachi. Each one of them had a place of the greatest importance to fill in the rebuilding of the Temple. By the first the people were shown the plan of the altar, which was larger than the one that had stood in Solomon's Temple. The second informed them of the exact location of the altar, and the third taught them that the sacrifices might be brought on the holy place even before the completion of the Temple. On the authority of one of the prophets, the Jews, on their return from Babylonia, gave up their original Hebrew characters, and re-wrote the Torah in the "Assyrian" characters still in use at this day.

While the Temple work was in progress, the builders found the skull of Araunah, the owner of the Temple site in the time of David. The priests, unlearned as they were, could not decide to what extent the corpse lying there had defiled the holy place. It was for this that Haggai poured out his reproaches upon them.

EZRA

The complete resettlement of Palestine took place under the direction of Ezra, or, as the Scriptures sometimes call him, Malachi. He had not been present at the earlier attempts to restore the sanctuary, because he could not leave his old teacher Baruch, who was too advanced in years to venture upon the difficult journey to the Holy Land.

In spite of Ezra's persuasive efforts, it was but a comparatively small portion of the people that joined the procession winding its way westward to Palestine. For this reason the prophetical spirit did not show itself during the existence of the Second Temple. Haggai, Zechariah, and Malachi were the last representatives of prophecy. Nothing was more surprising than the apathy of the Levites. They manifested no desire to return to Palestine. Their punishment was the loss of the tithes, which were later given to the priest, though the Levites had the first claim upon them.

In restoring the Jewish state in Palestine, Ezra cherished two hopes, to preserve the purity of the Jewish race, and to spread the study of the Torah until it should become the common property of the people at large. To help on his first purpose, he inveighed against marriages between the Jews and the nations round about. He himself had carefully worked out his own pedigree before he consented to leave Babylonia, and in order to perpetuate the purity of the families and groups remaining in the East, he took all the "unfit" 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 anticipated him, Ezra would have received the Torah." 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. It is due to him chiefly that it was divided up into portions, to be read annually, Sabbath after Sabbath, in the synagogues, and he it was, likewise, who originated the idea of re-writing the Pentateuch in "Assyrian" characters. 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 institutions would redound to the benefit of the pupils.

Ezra is the originator of institutions 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. 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. 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. 10. Permission to peddlers to sell cosmetics to women in the towns.

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 God, 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 God 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 God.

Hereupon God 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, God 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."

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.

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.

At his grave, over which columns of fire are often seen to hover at night, 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 assent, 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. 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 pass unless some of the earth of the place is strewn upon it.

THE MEN OF THE GREAT ASSEMBLY

At the same time with Ezra, or, to speak more accurately, under his direction, the Great Assembly carried on its beneficent activities, which laid the foundations of Rabbinical Judaism, and constituted the binding link between the Jewish Prophet and the Jewish Sage. The great men who belonged to this august assembly 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 lustfulness." 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 sexual appetite 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 passions of men against their blood relations.

Among the decrees and ordinances of the Great Assembly, 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 Assembly 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 Shield of Abraham," which is the essence of the first of the Eighteen. 2. When Isaac lay stunned by fright on Mount Moriah, God 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 God, the angels spoke: "Blessed art Thou, O Lord, Thou holy God." 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 trespass against his father, sentence of death was pronounced 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 trespass 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 God 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 circumcision, 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 God 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 God passed through the Red Sea, the angels spoke: "Blessed art Thou, O Lord, who causest the hour of salvation to sprout forth." 16. When God 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."

THE LEGENDS OF THE JEWS

VOLUME IV

BIBLE TIMES AND CHARACTERS FROM JOSHUA TO ESTHER

BY LOUIS GINZBERG

TRANSLATED FROM THE GERMAN MANUSCRIPT

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10. THE EXILE

ZEDEKIAH

The execution of one king and the deportation of another were but preludes to the great national catastrophe in the time of Zedekiah, the destruction of the Temple and the exile of the whole people. After Nebuchadnezzar had led Jehoiachin and a portion of the people into banishment, his commiseration was aroused for the Jews, and he inquired, whether any other sons of Josiah were still living. Only Mattaniah was left. He was re-named Zedekiah, in the hope that he would be the father of pious sons. In reality the name became the omen of the disasters to happen in the time of this king.

Nebuchadnezzar, who invested Zedekiah with the royal office, demanded that he swear fealty to him. Zedekiah was about to swear by his own soul, but the Babylonian king, not satisfied, brought a scroll of the law, and made his Jewish vassal take the oath upon that. Nevertheless he did not keep faith with Nebuchadnezzar for long. Nor was this his only treachery toward his suzerain. He had once surprised Nebuchadnezzar in the act of cutting a piece from a living hare and eating it, as is the habit of barbarians. Nebuchadnezzar was painfully embarrassed, and he begged the Jewish king to promise under oath not to mention what he had seen. Though Nebuchadnezzar treated him with great friendliness, even making him sovereign lord over five vassal kings, he did not justify the trust reposed in him. To flatter Zedekiah, the five kings once said: "If all were as it should be, thou wouldst occupy the throne of Nebuchadnezzar." Zedekiah could not refrain from exclaiming: "O yes, Nebuchadnezzar, whom I once saw eating a live hare!"

The five kings at once repaired to Nebuchadnezzar, and reported what Zedekiah had said. Thereupon the king of Babylonia marched to Daphne, near Antioch, with the purpose of chastising Zedekiah. At Daphne he found the Sanhedrin of Jerusalem, who had hastened thither to receive him. Nebuchadnezzar met the Sanhedrin courteously, ordered his attendants to bring state chairs for all the members, and requested them to read the Torah to him and explain it. When they reached the passage in the Book of Numbers dealing with the remission of vows, the king put the question: "If a man desires to be released from a vow, what steps must he take?" The Sanhedrin replied: "He must repair to a scholar, and he will absolve him from his vow." Whereupon Nebuchadnezzar exclaimed: "I verily believe it was you who released Zedekiah from the vow he took concerning me." And he ordered the members of the Sanhedrin to leave their state chairs and sit on the ground. They were forced to admit, that they had not acted in accordance with the law, for Zedekiah's vow affected another beside himself, and without the acquiescence of the other party, namely, Nebuchadnezzar, the Sanhedrin had no authority to annul the vow.

Zedekiah was duly punished for the grievous crime of perjury. When Jerusalem was captured, he tried to escape through a cave extending from his house to Jericho. God sent a deer into the camp of the Chaldeans, and in their pursuit of this game, the Babylonian soldiers reached the farther opening of the cave at the very moment when Zedekiah was leaving it. The Jewish king together with his ten sons was brought before Nebuchadnezzar, who addressed Zedekiah thus: "Were I to judge thee according to the law of thy God, thou wouldst deserve the death penalty, for thou didst swear a false oath by the Name of God; no less wouldst thou deserve death, if I were to judge thee according to the law of the state, for thou didst fail in thy sworn duty to thy overlord."

Zedekiah requested the grace that his execution take place before his children's, and he be spared the sight of their blood. His children, on the other hand, besought Nebuchadnezzar to slay them before he slew their father, that they might be spared the disgrace of seeing their father executed. In his heartlessness Nebuchadnezzar had resolved worse things than Zedekiah anticipated. In the sight of their father, the children of Zedekiah were killed, and then Zedekiah himself was deprived of sight; his eyes were blinded. He had been endowed with eyes of superhuman strength, they were the eyes of Adam, and the iron lances forced into them were powerless to destroy his sight. Vision left him only because of the tears he shed over the fate of his children. Now he realized how true Jeremiah had spoken when he had prophesied his exile to Babylonia. Though he should live there until his death, he would never behold the land with his eyes. On account of its seeming contradictoriness, Zedekiah had thought the prophecy untrue. For this reason he had not heeded Jeremiah's advice to make peace with Nebuchadnezzar. Now it had all been verified; he was carried to Babylonia a captive, yet, blind as he was, he did not see the land of his exile.

JEREMIAH

Though Zedekiah besmirched his career by perjury, he was nevertheless so good and just a king that for his sake God relinquished his purpose of returning the world to its original chaos, as a punishment for the evil-doing of a wicked generation. In this depraved time, it was first and foremost Jeremiah to whom was delegated the task of proclaiming the word of God. He was a descendant of Joshua and Rahab, and his father was the prophet Hilkiah. He was born while his father was fleeing from the persecution of Jezebel, the murderess of prophets. At his very birth he showed signs that he was destined to play a great part. He was born circumcised, and scarcely had he left his mother's womb when he broke into wailing, and his voice was the voice, not of a babe, but of a youth. He cried: "My bowels, my bowels tremble, the walls of my heart they are disquieted, my limbs quake, destruction upon destruction I bring upon earth." In this strain he continued to moan and groan, complaining of the faithlessness of his mother, and when she expressed her amazement at the unseemly speech of her new-born son, Jeremiah said: "Not thee do I mean, my mother, not to thee doth my prophecy refer; I speak of Zion, and against Jerusalem are my words directed. She adorns her daughters, arrays them in purple, and puts golden crowns upon their heads. Robbers will come and strip them of their ornaments."

As a lad he received the call to be a prophet. But he refused to obey, saying: "O Lord, I cannot go as a prophet to Israel, for when lived there a prophet whom Israel did not desire to kill? Moses and Aaron they sought to stone with stones; Elijah the Tishbite they mocked at because his hair was grown long; and they called after Elisha, 'Go up, thou bald head' no, I cannot go to Israel, for I am still naught but a lad." God replied: "I love youth, for it is innocent. When I carried Israel out of Egypt, I called him a lad, and when I think of Israel lovingly, I speak of him as a lad. Say not, therefore, thou art only a lad, but thou shalt go on whatsoever errand I shall send thee. Now, then," God, continued, "take the 'cup of wrath,' and let the nations drink of it." Jeremiah put the question which land was to drink first from the "cup of wrath," and the answer of God was: "First Jerusalem is to drink, the head of all earthly nations, and then the cities of Judah." When the prophet heard this, he began to curse the day of his birth. "I am like the high priest," he said, "who has to administer the 'water of bitterness' to a woman who is held under the suspicion of adultery, and when he approaches the woman with the cup, lo, he beholds his own mother. And I, O Mother Zion, thought, when I was called to prophesy, that I was appointed to proclaim prosperity and salvation to thee, but now I see that my message forebodes thee evil."

Jeremiah's first appearance in public was during the reign of Josiah, when he announced to the people in the streets: "If ye will give up your wicked doings, God will raise you above all nations; if not, He will deliver His house into the hands of the enemies, and they will deal with it as seemeth best to them."

The prophets contemporary with Jeremiah in his early years were Zechariah and Huldah. The province of the latter was among women, while Zechariah was active in the synagogue. Later, under Jehoiakim, Jeremiah was supported by the prophets of his relative Uriah of Kiriathjearim, a friend of the prophet Isaiah. But Uriah was put to death by the ungodly king, the same who had the first chapter of Lamentations burnt after obliterating the Name of God wherever it occurs in the whole book. But Jeremiah added four chapters.

The prophet fell upon evil times under Zedekiah. He had both the people and the court against him. Nor was that surprising in a day when not even the high priests in the Temple bore the sign of the covenant upon their bodies. Jeremiah had called forth general hostility by condemning the alliance with Egypt against Babylonia, and favoring peace with Nebuchadnezzar; and this though to all appearances the help of the Egyptians would prove of good effect for the Jews. The hosts of Pharaoh Necho had actually set forth from Egypt to join the Jews against Babylon. But when they were on the high seas, God commanded the waters to cover themselves with corpses. Astonished, the Egyptians asked each other, whence the dead bodies. Presently the answer occurred to them: they were the bodies of their ancestors drowned in the Red Sea on account of the Jews, who had shaken off Egyptian rule. "What," said the Egyptians thereupon, "shall we bring help to those who drowned our fathers?" So they returned to their own country, justifying the warning of Jeremiah, that no dependence could be put upon Egyptian promises.

A little while after this occurrence, when Jeremiah wanted to leave Jerusalem to go to Anathoth and partake of his priestly portion there, the watchman at the gate accused him of desiring to desert to the enemy. He was delivered to his adversaries at court, and they confined him in prison. The watchman knew full well that it was a trumped up charge he was bringing against Jeremiah, and the intention attributed to him was as far as possible from the mind of the prophet, but he took this opportunity to vent an old family grudge. For this gateman was a grandson of the false prophet Hananiah, the enemy of Jeremiah, the one who had prophesied complete victory over Nebuchadnezzar within two years. It were proper to say, he calculated the victory rather than prophesied it. He reasoned: "If unto Elam, which is a mere ally of the Babylonians against the Jews, destruction has been appointed by God through Jeremiah, so much the more will the extreme penalty fall upon the Babylonians themselves, who have inflicted vast evil upon the Jews." Jeremiah's prophecy had been the reverse: so far from holding forth any hope that a victory would be won over Nebuchadnezzar, the Jewish state, he said, would suffer annihilation. Hananiah demanded a sign betokening the truth of Jeremiah's prophecy. But Jeremiah contended there could be no sign for such a prophecy as his, since the Divine determination to do evil can be annulled. On the other hand, it was the duty of Hananiah to give a sign, for he was prophesying pleasant things, and the Divine resolution for good is executed without. Finally, Jeremiah advanced the clinching argument: "I, a priest, may be well content with the prophecy; it is to my interest that the Temple should continue to stand. As for thee, thou art a Gibeonite, thou wilt have to do a slave's service in it so long as there is a Temple. But instead of troubling thy mind with the future in store for others, thou shouldst rather have thought of thine own future, for this very year thou wilt die." Hananiah, in very truth, died on the last day of the year set as his term of life, but before his death he ordered that it should be kept secret for two days, so to give the lie to Jeremiah's prophecy. With his last words, addressed to his son Shelemiah, he charged him to seek every possible way of taking revenge upon Jeremiah, to whose curse his death was to be ascribed. Shelemiah had no opportunity of fulfilling his father's last behest, but it did not pass from his mind, and when he, in turn, lay upon his death-bed, he impressed the duty of revenge upon his son Jeriah. It was the grandson of Hananiah who, when he saw Jeremiah leaving the city, hastened to take the opportunity of accusing the prophet of treason. His purpose prospered. The aristocratic enemies of Jeremiah, enraged against him, welcomed the chance to put him behind prison bars, and gave him in charge of a jailer, Jonathan, who had been a friend of the false prophet Hananiah. Jonathan pleased himself by mocking at his prisoner: "See," he would say, "see what honor thy friend does thee, to put thee in so fine a prison as this; verily, it is a royal palace."

Despite his suffering, Jeremiah did not hold back the truth. When the king inquired of him, whether he had a revelation from God, he replied: "Yes, the king of Babylonia will carry thee off into exile." To avoid irritating the king, he went into no further detail. He only prayed the king to liberate him from prison, saying: "Even wicked men like Hananiah and his descendants at least cast about for a pretext when they desire to take revenge, and their example ought not to be lost upon thee who art called Zedekiah, 'just man.'" The king granted his petition, but Jeremiah did not enjoy liberty for long. Hardly out of prison, he again advised the people to surrender, and the nobility seized him and cast him into a lime pit filled with water, where they hoped he would drown. But a miracle happened. The water sank to the bottom, and the mud rose to the surface, and supported the prophet above the water. Help came to him from Ebed-melech, a "white raven," the only pious man at court. Ebed-melech hastened to the king and spoke: "Know, if Jeremiah perishes in the lime pit, Jerusalem will surely be captured." With the permission of the king, Ebed-melech went to the pit, and cried out aloud several times, "O my lord Jeremiah," but no answer came. Jeremiah feared the words were spoken by his former jailer Jonathan, who had not given up his practice of mocking at the prophet. He would come to the edge of the pit and call down jeeringly: "Do not rest thy head on the mud, and take a little sleep, Jeremiah." To such sneers Jeremiah made no reply, and hence it was that Ebed-melech was left unanswered. Thinking the prophet dead, he began to lament and tear his clothes. Then Jeremiah, realizing that it was a friend, and not Jonathan, asked: "Who is it that is calling my name and weeps therewith?" and he received the assurance that Ebed-melech had come to rescue him from his perilous position.

NEBUCHADNEZZAR

The suffering to which Jeremiah was exposed was finally ended by the capture of Jerusalem by Nebuchadnezzar. This Babylonian king was a son of King Solomon and the Queen of Sheba. His first contact with the Jews happened in the time of his father-in-law Sennacherib, whom he accompanied on his campaign against Hezekiah. The destruction of the Assyrian army before the walls of Jerusalem, the great catastrophe from which only Nebuchadnezzar and four others escaped with their life, inspired him with fear of God. Later, in his capacity as secretary to the Babylonian king Merodach-baladan, it was he who called his master's notice to the mention of the Jewish king's name before the Name of God. "Thou callest Him 'the great God,' yet thou dost name Him after the king," he said. Nebuchadnezzar himself hastened after the messenger to bring back the letter and have it changed. He had advanced scarce three steps when he was restrained by the angel Gabriel, for even the few paces he had walked for the glory of God earned him his great power over Israel. A further step would have extended his ability to inflict harm immeasurably.

For eighteen years daily a heavenly voice resounded in the palace of Nebuchadnezzar, saying: "O thou wicked slave, go and destroy the house of thy Lord, for His children hearken not unto Him." But Nebuchadnezzar was beset with fears lest God prepare a fate for him similar to that of his ancestor Sennacherib. He practiced belomancy and consulted other auguries, to assure himself that he was against Jerusalem would result favorably. When he shook up the arrows, and questioned whether he was to go to Rome or Alexandria, not one arrow sprang up, but when he questioned about Jerusalem, one sprang up. He sowed seeds and set out planets; for Rome or Alexandria nothing came up; for Jerusalem everything sprouted and grew. He lighted candles and lanterns; for Rome or Alexandria they refused to burn, for Jerusalem they shed their light. He floated vessels on the Euphrates; for Rome or Alexandria they did not move, for Jerusalem they swam.

Still the fears of Nebuchadnezzar were not allayed. His determination to attack the Holy City ripened only after God Himself had shown him how He had bound the hands of the archangel Michael, the patron of the Jews, behind his back, in order to render him powerless to bring to his wards. So the campaign against Jerusalem was undertaken.

THE CAPTURE OF JERUSALEM

If the Babylonians thought that the conquest of Jerusalem was an easy task, they were greatly mistaken. For three years God endured the inhabitants with strength to withstand the onslaughts of the enemy, in the hope that the Jews would amend their evil ways and abandon their godless conduct, so that the threatened punishment might be annulled.

Among the many heroes in the beleaguered city that was bidding defiance to the Babylonians, one by the name of Akiba was particularly distinguished. The stones were hurled at the walls of the city from the catapults wielded by the enemy without, he was wont to catch on his feet, and throw them back upon the besiegers. Once it happened that a stone was so cast as to drop, not upon the wall, but in front of it. In his swift race toward it, Akiba was precipitated into the space between the inner and the outer wall. He quickly reassured his friends in the city, that his fall had in no wise harmed him. He was only a little shaken up and weak; as soon as he had his accustomed daily meal, a roasted ox, he would be able to scale the wall and resume the struggle with the Babylonians. But human strength and artifice avail naught against God. A gust of wind arose, and Akiba was thrown from the wall, and he died. Thereupon the Chaldeans made a breach in the wall, and penetrated into the city.

Equally fruitless were the endeavors of Hanamel, the uncle of Jeremiah, to save the city. He conjured the angels up, armed them, and had them occupy the walls. The Chaldeans retreated in terror at the sight of the heavenly host. But God changed the names of the angels, and brought them back to heaven. Hanamel's exorcisms availed naught. When he called the Angel of the Water, for instance, the response would come from the Angel of Fire, who bore the former name of his companion. Then Hanamel resorted to the extreme measure of summoning the Prince of the World, who raised Jerusalem high up in the air. But God thrust the city down again, and the enemy entered unhindered.

Nevertheless, the capture of the city could not have been accomplished if Jeremiah had been present. His deeds were as a firm pillar for the city, and his prayers as a stony wall. Therefore God sent the prophet on an errand out of the city. He was made to go to his native place, Anathoth, to take possession of a field, his by right of inheritance. Jeremiah rejoiced; he took this as a sign that God would be gracious to Judah, else He would not have commanded him to take possession of a piece of land. Scarcely had the prophet left Jerusalem when an angel descended upon the wall of the city and caused a breach to appear, at the same time crying out: "Let the enemy come and enter the house, for the Master of the house is no longer therein. The enemy has leave to despoil it and destroy it. Go ye into the vineyard and snap the vines asunder, for the Watchman hath gone away and abandoned it. But let no man boast and say, he and his have vanquished the city. Nay, a conquered city have ye conquered, a dead people have ye killed."

The enemy rushed in and ascended the Temple mount, and on the spot whereon King Solomon had been in the habit of sitting when he took counsel with the elders, the Chaldeans plotted how to reduce the Temple to ashes. During their sinister deliberations, they beheld four angels, each with a flaming torch in his hand, descending and setting fire to the four corners of the Temple. The high priest, seeing the flames shoot up, cast the keys of the Temple heavenward, saying: "Here are the keys of Thy house; it seems I am an untrustworthy custodian," and, as he turned, he was seized by the enemy and slaughtered in the very place on which he had been wont to offer the daily sacrifice. With him perished his daughter, her blood mingling with her father's. The priests and the Levites threw themselves into the flames with their harps and trumpets, and, to escape the violence feared from the licentious Chaldeans, the virgins who wove the curtains for the sanctuary followed their example. Still more horrible was the carnage caused among the people by Nebuzaradan, spurred on as he was by the sight of the blood of the murdered prophet Zechariah seething on the floor of the Temple. At first the Jews sought to conceal the true story connected with the blood. At length they had to confess, that it was the blood of a prophet who had prophesied the destruction of the Temple, and for his candor had been slain by the people. Nebuzaradan, to appease the prophet, ordered the scholars of the kingdom to be executed first on the bloody spot, then the school children, and at last the young priests, more than a million souls in all. But the blood of the prophet went on seething and reeking, until Nebuzaradan exclaimed: "Zechariah, Zechariah, the good in Israel I have slaughtered. Dost thou desire the destruction of the whole people?" Then the blood ceased to seethe.

Nebuzaradan was startled by the thought, if the Jews, who had a single life upon their conscience, were made to atone so cruelly, what would be his own fate! He left Nebuchadnezzar and became a proselyte.

THE GREAT LAMENT

On his return from Anathoth, Jeremiah saw, at a distance, smoke curling upward from the Temple mount, and his spirit was joyful. He thought the Jews had repented of their sins, and were bringing incense offerings. Once within the city walls, he knew the truth, that the Temple had fallen a prey to the incendiary. Overwhelmed by grief, he cried out: "O Lord, Thou didst entice me, and I permitted myself to be enticed; Thou didst send me forth out of Thy house that Thou mightest destroy it."

God Himself was deeply moved by the destruction of the Temple, which He had abandoned that the enemy might enter and destroy it. Accompanied by the angels, He visited the ruins, and gave vent to His sorrow: "Woe is Me on account of My house. Where are My children, where My priests, where My beloved? But what could I do for you? Did I not warn you? Yet you would not mend your ways." "To-day," God said to Jeremiah, "I am like a man who has an only son. He prepares the marriage canopy for him, and his only beloved dies under it. Thou doest seem to feel but little sympathy with Me and with My children. Go, summon Abraham, Isaac, Jacob, and Moses from their graces. They know how to mourn." "Lord of the world," replied Jeremiah, "I know not where Moses is buried." "Stand on the banks of the Jordan," said God, "and cry: 'Thou son of Amram, son of Amram, arise, see how wolves have devoured thy sheep.'"

Jeremiah repaired to the Double Cave, and spake to the Patriarchs: "Arise, ye are summoned to appear before God." When they asked him the reason of the summons, he feigned ignorance, for he feared to tell them the true reason; they might have cast reproaches upon him that so great a disaster had overtaken Israel in his time. Then Jeremiah journeyed on to the banks of the Jordan, and there he called as he had been bidden: "Thou son of Amram, son of Amram, arise, thou are cited to appear before God." "What has happened this day, that God calls me unto Him?" asked Moses. "I know not," replied Jeremiah again. Moses thereupon went to the angels, and from them he learned that the Temple had been destroyed, and Israel banished from his land. Weeping and mourning, Moses joined the Patriarchs, and together, rending their garments and wringing their hands, they betook themselves to the ruins of the Temple. Here their wailing was augmented by the loud lamentations of the angels: "How desolate are the highways to Jerusalem, the highways destined for travel without end! How deserted are the streets that once were thronged at the seasons of the pilgrimages! O Lord of the world, with Abraham the father of Thy people, who taught the world to know Thee as the ruler of the universe, Thou didst make a covenant, that through him and his descendants the earth should be filled with people, and now Thou hast dissolved Thy covenant with him. O Lord of the world! Thou hast scorned Zion and Jerusalem, once Thy chosen habitation. Thou hast dealt more harshly with Israel than with the generation of Enosh, the first idolaters."

God thereupon said to the angels: "Why do ye array yourselves against Me with your complaints?" "Lord do the world," they replied, "on account of Abraham, Thy beloved, who has come into Thy house wailing and weeping, yet Thou payest no heed unto him." Thereupon God: "Since My beloved ended his earthly career, he has not been in My house. 'What hath My beloved to do in My house'?"

Now Abraham entered into the conversation: "Why, O Lord of the world, hast Thou exiled my children, delivered them into the hands of the nations, who torture them with all tortures, and who have rendered desolate the sanctuary, where I was ready to bring Thee my son Isaac as a sacrifice?" "Thy children have sinned," said God, "they have transgressed the whole Torah, they have offended against every letter of it." Abraham: "Who is there that will testify against Israel, that he has transgressed the Torah?" God: "Let the Torah herself appear and testify." The Torah came, and Abraham addressed her: "O my daughter, dost thou indeed come to testify against Israel, to say that he violated thy commandments? Dost thou feel no shame? Remember the day on which God offered thee to all the peoples, all the nations of the earth, and they all rejected thee with disdain. Then my children came to Sinai, they accepted thee, and they honored thee. And now, on the day of their distress, thou standest up against them?" Hearing this, the Torah stepped aside, and did not testify. "Let the twenty-two letters of the Hebrew alphabet in which Torah is written come and testify against Israel," said God. They appeared without delay, and Alef, the first letter, was about to testify against Israel, when Abraham interrupted it with the words: "Thou chief of all letters, thou comest to testify against Israel in the time of his distress? Be mindful of the day on which God revealed Himself on Mount Sinai, beginning His words with thee: 'Anoki the Lord thy God.' No people, no nation accepted thee, only my children, and now thou comest to testify against them!" Alef stepped aside and was silent. The same happened with the second letter Bet, and with the third, Gimel, and with all the rest all of them retired abashed, and opened not their mouth. Now Abraham turned to God and said: "O Lord of the world! When I was a hundred years old, Thou didst give me a son, and when he was in the flower of his age, thirty-seven years old, Thou didst command me to sacrifice him to Thee, and I, like a monster, without compassion, I bound him upon the altar with mine own hands. Let that plead with Thee, and have Thou pity on my children."

Then Isaac raised his voice and spake: "O Lord of the world, when my father told me, 'God will provide Himself the lamb for a burnt offering, my son,' I did not resist Thy word. Willingly I let myself be tied to the altar, my throat was raised to meet the knife. Let that plead with Thee, and have Thou pity on my children."

Then Jacob raised his voice and spake: "O Lord of the world, for twenty years I dwelt in the house of Laban, and when I left it, I met with Esau, who sought to murder my children, and I risked my life for theirs. And now they are delivered into the hands of their enemies, like sheep led to the shambles, after I coddled them like fledglings breaking forth from their shells, after I suffered anguish for their sake all the days of my life. Let that plead with Thee, and have Thou pity on my children."

And at last Moses raised his voice and spake: "O Lord of the world, was I not a faithful shepherd unto Israel for forty long years? Like a steed I ran ahead of him in the desert, and when the time came for him to enter the Promised Land, Thou didst command: 'Here in the desert shall thy bones drop!' And now that the children of Israel are exiled, Thou hast sent for me to mourn and lament over them. That is what the people mean when they say: The good fortune of the master is none for the slave, but the master's woe is his woe." And turning to Jeremiah, he continued: "Walk before me, I will lead them back; let us see who will venture to raise a hand against them." Jeremiah replied: "The roads cannot be passed, they are blocked with corpses." But Moses was not to be deterred, and the two, Moses following Jeremiah, reached the rivers of Babylon. When the Jews saw Moses, they said: "The son of Amram has ascended from his grave to redeem us from our enemies." At that moment a heavenly voice was heard to cry out: "It is decreed!" And Moses said: "O my children, I cannot redeem you, the decree is unalterable may God redeem you speedily," and he departed from them.

The children of Israel raised their voices in sore lamentations, and the sound of their grief pierced to the very heavens. Meantime Moses returned to the Fathers, and reported to them to what dire suffering the exiled Jews were exposed, and they all broke out into woe-begone plaints. In his bitter grief, Moses exclaimed: "Be cursed, O sun, why was not thy light extinguished in the hour in which the enemy invaded the sanctuary?" The sun replied: "O faithful shepherd, I sware by the life, I could not grow dark. The heavenly powers would not permit it. Sixty fiery scourges they dealt me, and they said, 'Go and let thy light shine forth,'" Another last complaint Moses uttered: "O Lord of the world, Thou hast written it in Thy Torah: 'And whether it be cow or ewe, ye shall not kill it and her young both in one day.' How many mothers have they slaughtered with their children and Thou art silent!"

Then, with the suddenness of a flash, Rachel, our mother, stood before the Holy One, blessed be He: "Lord of the world," she said, "Thou knowest how overwhelming was Jacob's love for me, and when I observed that my father thought to put Leah in my place, I gave Jacob secret signs, that the plan of my father might be set at naught. But then I repented me of what I had done, and to spare my sister mortification, I disclosed the signs to her. More than this, I myself was in the bridal chamber, and when Jacob spake with Leah, I made reply, lest her voice betray her. I, a woman, a creature of flesh and blood, of dust and ashes, was not jealous of my rival. Thou, O God, everlasting King, Thou eternal and merciful Father, why wast Thou jealous of the idols, empty vanities? Why hast Thou driven out my children, slain them with swords, left them at the mercy of their enemies?" Then the compassion of the Supreme God was awakened, and He said: "For thy sake, O Rachel, I will lead the children of Israel back to their land."

JEREMIAH'S JOURNEY TO BABYLON

When Nebuchadnezzar dispatched his general Nebuzaradan to the capture of Jerusalem, he gave him three instructions regarding the mild treatment of Jeremiah: "Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee." At the same time he enjoined him to use pitiless cruelty toward the rest of the people. But the prophet desired to share the fate of his suffering brethren, and when he saw a company of youths in the pillory, he put his own head into it. Nebuzaradan would always withdraw him again. Thereafter if Jeremiah saw a company of old men clapped in chains, he would join them and share their ignominy, until Nebuzaradan released him. Finally, Nebuzaradan said to Jeremiah: "Lo, thou art one of three things; either thou are a prophesier of false things, or thou art a despiser of suffering, or thou art a shedder of blood. A prophesier of false things for since many a year hast thou been prophesying the downfall of this city, and now, when thy prophecy has come true, thou sorrowest and mournest. Or a despiser of suffering for I seek to do thee naught harmful, and thou thyself pursuest what is harmful to thee, as thou to say, 'I am indifferent to pain.' Or a shedder of blood for the king has charged me to have a care of thee, and let no harm come upon thee, but as thou insistest upon seeking evil for thyself, it must be that the king may hear of thy misfortune, and put me to death."

At first Jeremiah refused Nebuzaradan's offer to let him remain in Palestine. He joined the march of the captives going to Babylon, along the highways streaming with blood and strewn with corpses. When they arrived at the borders of the Holy Land, they all, prophet and people, broke out into loud wails, and Jeremiah said: "Yes, brethren and countrymen, all this hath befallen you, because ye did not hearken unto the words of my prophecy." Jeremiah journeyed with them until they came to the banks of the Euphrates. Then God spoke to the prophet: "Jeremiah, if thou remainest here, I shall go with them, and if thou goest with them, I shall remain here." Jeremiah replied: "Lord of the world, if I go with them, what doth it avail them? Only if their King, their Creator accompanies them, will it bestead them."

When the captives saw Jeremiah make preparations to return to Palestine, they began to weep and cry: "O Father Jeremiah, wilt thou, too, abandon us?" "I call heaven and earth to witness," said the prophet, "had you wept but once in Zion, ye had not been driven out."

Beset with terrors was the return journey for the prophet. Corpses lay everywhere, and Jeremiah gathered up all the fingers that lay about; he strained them to his heart, fondled them, kissed them, and wrapped them in his mantle, saying sadly: "Did I not tell you, my children, did I not say to you, 'Give glory to the Lord your God, before He cause darkness, and before your feet stumble upon the dark mountains'?"

Dejected, oppressed by his grief, Jeremiah saw the fulfilment of his prophecy against the coquettish maidens of Jerusalem, who had pursued but the pleasures and enjoyments of the world. How often had the prophet admonished them to do penance and lead a God-fearing life! In vain; whenever he threatened them with the destruction of Jerusalem, they said: "Why should we concern ourselves about it?" "A prince will take me unto wife," said one, the other, "A prefect will marry me." And at first it seemed the expectations of Jerusalem's fair daughters would be realized, for the most aristocratic of the victorious Chaldeans were charmed by the beauty of the women of Jerusalem, and offered them their hand and their rank. But God sent disfiguring and repulsive diseases upon the women, and the Babylonians cast them off, threw them violently out of their chariots, and ruthlessly drove them over the prostrate bodies.

TRANSPORTATION OF THE CAPTIVES

Nebuchadnezzar's orders were to hurry the captives along the road to Babylon without stop or stay. He feared the Jews might else find opportunity to supplicate the mercy of God, and He, compassionate as He is, would release them instantly they did penance. Accordingly, there was no pause in the forward march, until the Euphrates was reached. There they were within the borders of the empire of Nebuchadnezzar, and he thought he had nothing more to fear.

Many of the Jews died as soon as they drank of the Euphrates. In their native land they had been accustomed to the water drawn from springs and wells. Mourning over their dead and over the others that had fallen by the way, they sat on the banks of the river, while Nebuchadnezzar and his princes on their vessels celebrated their victory amid song and music. The king noticed that the princes of Judah, though they were in chains, bore no load upon their shoulders, and he called to his servants: "Have you no load for these?" They took the parchment scrolls of the law, tore them in pieces, made sacks of them, and filled them with sand; these they loaded upon the backs of the Jewish princes. At sight of this disgrace, all Israel broke out into loud weeping. The voice of their sorrow pierced the very heavens, and God determined to turn the world once more into chaos, for He told Himself, that after all the world was created but for the sake of Israel. The angels hastened thither, and they spake before God: "O Lord of the world, the universe is Thine. Is it not enough that Thou hast dismembered Thy earthly house, the Temple? Wilt Thou destroy Thy heavenly house, too?" God restraining them said: "Do ye think I am a creature of flesh and blood, and stand in need of consolation? Do I not know beginning and end of all things? Go rather and remove their burdens from the princes of Judah." Aided by God the angels descended, and they carried the loads put upon the Jewish captives until they reached Babylon.

On their way, they passed the city of Bari. The inhabitants thereof were not a little astonished at the cruelty of Nebuchadnezzar, who made the captives march naked. The people of Bari stripped their slaves of their clothes, and presented the slaves to Nebuchadnezzar. When the king expressed his astonishment thereat, they said: "We thought thou wert particularly pleased with naked men." The king at once ordered the Jews to be arrayed in their garments. The reward accorded the Bariites was that God endowed them forever with beauty and irresistible grace.

The compassionate Bariites did not find many imitators. The very opposite quality was displayed by the Ammonites, Moabites, Edomites, and Arabs. Despite their close kinship with Israel, their conduct toward the Jews was dictated by cruelty. The two first-mentioned, the Ammonites and the Moabites, when they heard the prophet foretell the destruction of Jerusalem, hastened without a moment's delay to report it to Nebuchadnezzar, and urge him to attack Jerusalem. The scruples of the Babylonian king, who feared God, and all the reasons he advanced against a combat with Israel, they refuted, and finally they induced him to act as they wished. At the capture of the city, while all the strange nations were seeking booty, the Ammonites and the Moabites threw themselves into the Temple to seize the scroll of the law, because it contained the clause against their entering into the "assembly of the Lord even to the tenth generation." To disgrace the faith of Israel, they plucked the Cherubim from the Holy of Holies and dragged them through the streets of Jerusalem, crying aloud at the same time: "Behold these sacred things that belong to the Israelites, who say ever they have no idols."

The Edomites were still more hostile in the hour of Israel's need. They went to Jerusalem with Nebuchadnezzar, but they kept themselves at a distance from the city, there to await the outcome of the battle between the Jews and the Babylonians. If the Jews had been victorious, they would have pretended they had come to bring them aid. When Nebuchadnezzar's victory became known, they showed their true feelings. Those who escaped the sword of the Babylonians, were hewn down by the hand of the Edomites.

But in fiendish cunning these nations were surpassed by the Ishmaelites. Eighty thousand young priests, each with a golden shield upon his breast, succeeded in making their way through the ranks of Nebuchadnezzar and in reaching the Ishmaelites. They asked for water to drink. The reply of the Ishmaelites was: "First eat, and then you may drink," at the same time handing them salt food. Their thirst was increased, and the Ishmaelites gave them leather bags filled with nothing but air instead of water. When they raised them to their mouths, the air entered their bodies, and they fell dead.

Other Arabic tribes showed their hostility openly; as the Palmyrenes, who put eighty thousand archers at the disposal of Nebuchadnezzar in his war against Israel.

THE SONS OF MOSES

If Nebuchadnezzar thought, that once he had the Jews in the regions of the Euphrates they were in his power forever, he was greatly mistaken. It was on the very banks of the great river that he suffered the loss of a number of his captives. When the first stop was made by the Euphrates, the Jews could no longer contain their grief, and they broke out into tears and bitter lamentations. Nebuchadnezzar bade them be silent, and as though to render obedience to his orders the harder, he called upon the Levites, the minstrels of the Temple to sing the songs of Zion for the entertainment of his guests at the banquet he had arranged. The Levites consulted with one another. "Not enough that the Temple lies in ashes because of our sins, should we add to our transgressions by coaxing music from the strings of our holy harps in honor of these 'dwarfs'?" they said, and they determined to offer resistance. The murderous Babylonians mowed them down in heaps, yet they met death with high courage, for it saved their sacred instruments from the desecration of being used before idols and for the sake of idolaters.

The Levites who survived the carnage the Sons of Moses they were bit their own fingers off, and when they were asked to play, they showed their tyrants mutilated hands, with which it was impossible to manipulate their harps. At the fall of night a cloud descended and enveloped the Sons of Moses and all who belonged to them. They were hidden from their enemies, while their own way was illuminated by a pillar of fire. The cloud and the pillar vanished at break of day, and before the Sons of Moses lay a tract of land bordered by the sea on three sides. For their complete protection God made the river Sambation to flow on the fourth side. This river is full of sand and stones, and on the six working days of the week, they tumble over each other with such vehemence that the crash and the roar are heard far and wide. But on the Sabbath the tumultuous river subsides into quiet. As a guard against trespassers on that day, a column of cloud stretches along the whole length of the river, and none can approach the Sambation within three miles. Hedged in as they are, the Sons of Moses yet communicate with their brethren of the tribes of Naphtali, Gad, and Asher, who dwell near the banks of the Sambation. Carrier pigeons bear letters hither and thither.

In the land of the Sons of Moses there are none but clean animals, and in every respect the inhabitants lead a holy and pure life, worthy of their ancestor Moses. They never use an oath, and, if perchance an oath escapes the lips of one of them, he is at once reminded of the Divine punishment connected with his act his children will die at a tender age.

The Sons of Moses live peaceably and enjoy prosperity as equals through their common Jewish faith. They have need of neither prince nor judge, for they know not strife and litigation. Each works for the welfare of the community, and each takes from the common store only what will satisfy his needs. Their houses are built of equal height, that no one may deem himself above his neighbor, and that that the fresh air may not be hindered from playing freely about all alike. Even at night their doors stand wide open, for they have naught to fear from thieves, nor are wild animals known in their land. They all attain a good old age. The son never dies before the father. When a death occurs, there is rejoicing, because the departed is known to have entered into life everlasting in loyalty to his faith. The birth of a child, on the other hand, calls forth mourning, for who can tell whether the being ushered into the world will be pious and faithful? The dead are buried near the doors of their own houses, in order that their survivors, in all their comings and goings, may be reminded of their own end. Disease is unknown among them, for they never sin, and sickness is sent only to purify from sins.

EBED-MELECH

The Sons of Moses were not the only ones to escape from under the heavy hand of Nebuchadnezzar. Still more miraculous was the deliverance of the pious Ethiopian Ebed-melech from the hands of the Babylonians. He was saved as a reward for rescuing Jeremiah when the prophet's life was jeopardized. On the day before the destruction of the Temple, shortly before the enemy forced his way into the city, the Ethiopian was sent, by the prophet Jeremiah acting under Divine instruction, to a certain place in front of the gates of the city, to dole out refreshments to the poor from a little basket of figs he was to carry with him. Ebed-melech reached the spot, but the heat was so intense that he fell asleep under a tree, and there he slept for sixty-six years. When he woke up, the figs were still fresh and juicy, but all the surroundings had so changed, he could not make out where he was. His confusion increased when he entered the city to seek Jeremiah, and found nothing as it had been. He accosted an old man, and asked him the name of the place. When he was told it was Jerusalem, Ebed-melech cried out in amazement: "Where is Jeremiah, where is Baruch, and where are all the people?" The old man was not a little astonished at these questions. How was it possible that one who had known Jeremiah and Jerusalem should be ignorant of the events that had passed sixty years before? In brief words he told Ebed-melech of the destruction of the Temple and of the captivity of the people, but what he said found no credence with his auditor. Finally Ebed-melech realized that God had performed a great miracle for him, so that he had been spared the sight of Israel's misfortune.

While he was pouring out his heart in gratitude to God, an eagle descended and led him to Baruch, who lived not far from the city. Thereupon Baruch received the command from God to write to Jeremiah that the people should remove the strangers from the midst of them, and then God would lead them back to Jerusalem. The letter written by Baruch and some of the figs that had retained their freshness for sixty-six years were carried to Babylonia by an eagle, who had told Baruch that he had been sent to serve him as a messenger. The eagle set out on his journey. His first halting-place was a dreary waste spot to which he knew Jeremiah and the people would come it was the burial-place of the Jews which Nebuchadnezzar had given the prophet at his solicitation. When the eagle saw Jeremiah and the people approach with a funeral train, he cried out: "I have a message for thee, Jeremiah. Let all the people draw nigh to receive the good tidings." As a sign that his mission was true, the eagle touched the corpse, and it came to life. Amidst tears all the people cried unto Jeremiah: "Save us! What must we do to return to our land?"

The eagle brought Jeremiah's answer to Baruch, and after the prophet had sent the Babylonian women away, he returned to Jerusalem with the people. Those who would not submit to the orders of Jeremiah relative to the heathen women, were not permitted by the prophet to enter the holy city, and as they likewise were not permitted to return to Babylonia, they founded the city of Samaria near Jerusalem.

THE TEMPLE VESSELS

The task laid upon Jeremiah had been twofold. Besides giving him charge over the people in the land of their exile, God had entrusted to him the care of the sanctuary and all it contained. The holy Ark, the altar of incense, and the holy tent were carried by an angel to the mount whence Moses before his death had viewed the land divinely assigned to Israel. There Jeremiah found a spacious place, in which he concealed these sacred utensils. Some of his companions had gone with him to note the way to the cave, but yet they could not find it. When Jeremiah heard of their purpose, he censured them, for it was the wish of God that the place of hiding should remain a secret until the redemption, and then God Himself will make the hidden things visible.

Even the Temple vessels not concealed by Jeremiah were prevented from falling into the hands of the enemy; the gates of the Temple sank into the earth, and other parts and utensils were hidden in a tower at Bagdad by the Levite Shimur and his friends. Among these utensils was the seven-branched candlestick of pure gold, every branch set with twenty-six pearls, and beside the pearls two hundred stones of inestimable worth. Furthermore, the tower at Bagdad was the hiding-place for seventy-seven golden tables, and for the gold with which the walls of the Temple had been clothed within and without. The tables had been taken from Paradise by Solomon, and in brilliance they outshone the sun and the moon, while the gold from the walls excelled in amount and worth all the gold that had existed from the creation of the world until the destruction of the Temple. The jewels, pearls, gold, and silver, and precious gems, which David and Solomon had intended for the Temple were discovered by the scribe Hilkiah, and he delivered them to the angel Shamshiel, who in turn deposited the treasure in Borsippa. The sacred musical instruments were taken charge of and hidden by Baruch and Zedekiah until the advent of the Messiah, who will reveal all treasures. In his time a stream will break forth from under the place of the Holy of Holies, and flow through the lands to the Euphrates, and, as it flows, it will uncover all the treasures buried in the earth.

BARUCH

At the time of the destruction of the Temple, one of the prominent figures was Baruch, the faithful attendant of Jeremiah. God commanded him to leave the city one day before the enemy was to enter it, in order that his presence might not render it impregnable. On the following day, he and all other pious men having abandoned Jerusalem, he saw from a distance how the angels descended, set fire to the city walls, and concealed the sacred vessels of the Temple. At first his mourning over the misfortunes of Jerusalem and the people knew no bounds. But he was in a measure consoled at the end of a seven days' fast, when God made known to him that the day of reckoning would come for the heathen, too. Other Divine visions were vouchsafed him. The whole future of mankind was unrolled before his eyes, especially the history of Israel, and he learned that the coming of the Messiah would put an end to all sorrow and misery, and usher in the reign of peace and joy among men. As for him, he would be removed from the earth, he was told, but not through death, and only in order to be kept safe against the coming of the end of all time.

Thus consoled, Baruch addressed an admonition to the people left in Palestine, and wrote two letters of the same tenor to the exiles, one to the nine tribes and a half, the other to the two tribes and a half. The letter to the nine tribes and a half of the captivity was carried to them by an eagle.

Five years after the great catastrophe, he composed a book in Babylon, which contained penitential prayers and hymns of consolation, exhorting Israel and urging the people to return to God and His law. This book Baruch read to King Jeconiah and the whole people on a day of prayer and penitence. On the same occasion a collection was taken up among the people, and the funds thus secured, together with the silver Temple vessels made by order of Zedekiah after Jeconiah had been carried away captive, were sent to Jerusalem, with the request that the high priest Joakim and the people should apply the money to the sacrificial service and to prayers for the life of King Nebuchadnezzar and his son Belshazzar. Thus they might ensure peace and happiness under Babylonian rule. Above all, they were to supplicate God to turn away His wrath from His people.

Baruch sent his book also to the residents of Jerusalem, and they read it in the Temple on distinguished days, and recited the prayers it contains.

Baruch is one of the few mortals who have been privileged to visit Paradise and know its secrets. An angel of the Lord appeared to him while he was lamenting over the destruction of Jerusalem and took him to the seven heavens, to the place of judgment where the doom of the godless is pronounced, and to the abodes of the blessed.

He was still among the living at the time in which Cyrus permitted the Jews to return to Palestine, but on account of his advanced age he could not avail himself of the permission. So long as he was alive, his disciple Ezra remained with him in Babylonia, for "the study of the law is more important than the building of the Temple." It was only after the death of Baruch that he decided to gather together the exiles who desired to return to the Holy Land and rebuild the Temple in Jerusalem.

THE TOMBS OF BARUCH AND EZEKIEL

The piety of Baruch and the great favor he enjoyed with God were made known to later generations many years after his death, through the marvellous occurrences connected with his tomb. Once a Babylonian prince commanded a Jew, Rabbi Solomon by name, to show him the grave of Ezekiel, concerning which he had heard many remarkable tales. The Jew advised the prince first to enter the tomb of Baruch, which adjoined that of Ezekiel. Having succeeded in this, he might attempt the same with the tomb of Ezekiel, the teacher of Baruch. In the presence of his grandees and his people the prince tried to open the grave of Baruch, but his efforts were fruitless. Whosoever touched it, was at once stricken dead. An old Arab advised the prince to call upon the Jews to gain entrance for him, seeing that Baruch had been a Jew, and his books were still being studied by Jews. The Jews prepared themselves by fasts, prayers, penitence, and almsgiving, and they succeeded in opening the grave without a mishap. Baruch was found lying on marble bier, and the appearance of the corpse was as though he had only then passed away. The prince ordered the bier to be brought to the city, and the body to be entombed there. He thought it was not seemly that Ezekiel and Baruch should rest in the same grave. But the bearers found it impossible to remove the bier more than two thousands ells from the original grave; not even with the help of numerous draught-animals could it be urged a single step further. Following the advice of Rabbi Solomon, the prince resolved to enter the bier on the spot they had reached and also to erect an academy there. These miraculous happenings induced the prince to go to Mecca. There he became convinced of the falseness of Mohammedanism, of which he had hitherto been an adherent, and he converted to Judaism, he and his whole court.

Near the grave of Baruch there grows a species of grass whose leaves are covered with gold dust. As the sheen of the gold is not readily noticeable by day, the people seek out the place at night, mark the very spot on which the grass grows, and return by day and gather it.

Not less famous is the tomb of Ezekiel, at a distance of two thousand ells from Baruch's. It is overarched by a beautiful mausoleum erected by King Jeconiah after Evil-merodach had released him from captivity. The mausoleum existed down to the middle ages, and it bore on its walls the names of the thirty-five thousand Jews who assisted Jeconiah in erecting the monument. It was the scene of many miracles. When great crowds of people journeyed thither to pay reverence to the memory of the prophet, the little low gate in the wall surrounding the grave enlarged in width and height to admit all who desired to enter. Once a prince vowed to give a colt to the grave of the prophet, if but his mare which had been sterile would bear one. When his wish was fulfilled, however, he did not keep his promise. But the filly ran a distance equal to a four days' journey to the tomb, and his owner could not recover it until he deposited his value in silver upon the grace. When people went on long journeys, they were in the habit of carrying their treasures to the grave of the prophet, and beseeching him to let none but the rightful heirs remove them thence. The prophet always granted their petition. Once when an attempt was made to take some books from the grave of Ezekiel, the ravager suddenly became sick and blind. For a time a pillar of fire, visible at a great distance, rose above the grave of the prophet, but it disappeared in consequence of the unseemly conduct of the pilgrims who resorted thither.

Not far from the grave of Ezekiel was the grave of Barozak, who once appeared to a rich Jew in a dream. He spoke: "I am Barozak, one of the princes who were led into captivity with Jeremiah. I am one of the just. If thou wilt erect a handsome mausoleum for me, thou wilt be blessed with progeny." The Jew did as he had been bidden, and he who had been childless, shortly after became a father.

DANIEL

The most distinguished member of the Babylonian Diaspora was Daniel. Though not a prophet, he was surpassed by none in wisdom, piety, and good deeds. His firm adherence to Judaism he displayed from his early youth, when, a page at the royal court, he refused to partake of the bread, wine, and oil of the heathen, even though the enjoyment of them was not prohibited by the law. In general, his prominent position at the court was maintained at the cost of many a hardship, for he and his companions, Hananiah, Mishael, and Azariah, were envied their distinctions by numerous enemies, who sought to compass their ruin.

Once they were accused before King Nebuchadnezzar of leading an unchaste life. The king resolved to order their execution. But Daniel and his friends mutilated certain parts of their bodies, and so demonstrated how unfounded were the charges against them.

As a youth Daniel gave evidence of his wisdom, when he convicted two old sinners of having testified falsely against Susanna, as beautiful as she was good. Misled by the perjured witnesses, the court had condemned Susanna to death. Then Daniel, impelled by a higher power, appeared among the people, proclaimed that wrong had been done, and demanded that the case be re-opened. And so it was. Daniel himself cross-questioned the witnesses one after the other. The same questions were addressed to both, and as the replies did not agree with each other, the false witnesses stood condemned, and they were made to suffer the penalty they would have had the court inflict upon their victim.

Daniel's high position in the state dates from the time when he interpreted Nebuchadnezzar's dream. The king said to the astrologers and magicians: "I know my dream, but I do not want to tell you what it was, else you will invent anything at all, and pretend it is the interpretation of the dream. But if you tell me the dream, then I shall have confidence in your interpretation of it."

After much talk between Nebuchadnezzar and his wise men, they confessed that the king's wish might have been fulfilled, if but the Temple had still existed. The high priest at Jerusalem might have revealed the secret by consulting the Urim and Thummim. At this point the king became wrathful against his wise men, who had advised him to destroy the Temple, though they must have known how useful it might become to the king and the state. He ordered them all to execution. Their life was saved by Daniel, who recited the king's dream, and gave its interpretation. The king was so filled with admiration of Daniel's wisdom that he paid him Divine honors. Daniel, however, refused such extravagant treatment he did not desire to be the object of idolatrous veneration. He left Nebuchadnezzar in order to escape the marks of honor thrust upon him, and repaired to Tiberias, where he build a canal. Besides, he was charged by the king with commissions, to bring fodder for cattle to Babylonia and also swine from Alexandria.

THE THREE MEN IN THE FURNACE

During Daniel's absence Nebuchadnezzar set up an idol, and its worship was exacted from all his subject under penalty of death by fire. The image could not stand on account of the disproportion between its height and its thickness. The whole of the gold and silver captured by the Babylonians in Jerusalem was needed to give it steadiness.

All the nations owning the rule of Nebuchadnezzar, including even Israel, obeyed the royal command to worship the image. Only the three pious companions of Daniel, Hananiah, Mishael, and Azariah, resisted the order. In vain Nebuchadnezzar urged upon them, as an argument in favor if idolatry, that the Jews had been so devoted to heathen practices before the destruction of Jerusalem that they had gone to Babylonia for the purpose of imitating the idols there and bringing the copies they made to Jerusalem. The three saints would not hearken to these seductions of the king, nor when he referred them to such authorities as Moses and Jeremiah, in order to prove to them that they were under obligation to do the royal bidding. They said to him: "Thou art our king in all that concerns service, taxes, poll-money, and tribute, but with respect to thy present command thou art only Nebuchadnezzar. Therein thou and the dog are alike unto us. Bark like a dog, inflate thyself like a water-bottle, and chirp like a cricket."

Now Nebuchadnezzar's wrath transcended all bound, and he ordered the three to be cast into a red hot furnace, so hot that the flames of its fire darted to the height of forty-nine ells beyond the oven, and consumed the heathen standing about it. No less than four nations were thus exterminated. While the three saints were being thrust into the furnace, they addressed a fervent prayer to God, supplicating His grace toward them, and entreating Him to put their adversaries to shame. The angels desired to descend and rescue the three men in the furnace. But God forbade it: "Did the three men act thus for your sakes? Nay, they did it for Me; and I will save them with Mine own hands." God also rejected the good offices of Yurkami, the angel of hail who offered to extinguish the fire in the furnace. The angel Gabriel justly pointed out that such a miracle would not be sufficiently striking to arrest attention. His own proposition was accepted. He, the angel of fire, was deputed to snatch the three men from the red hot furnace. He executed his mission by cooling off the fire inside of the oven, while on the outside the heat continued to increase to such a degree that the heathen standing around the furnace were consumed. The three youths thereupon raised their voices together in a hymn of praise to God, thanking Him for His miraculous help. The Chaldeans observed the three men pacing up and down quietly in the furnace, followed by a fourth the angel Gabriel as by an attendant. Nebuchadnezzar, who hastened thither to see the wonder, was stunned with fright, for he recognized Gabriel to be the angel who in the guise of a column of fire had blasted the army of Sennacherib. Six other miracles happened, all of them driving terror to the heart of the king: the fiery furnace which had been sunk in the ground raised itself into the air; it was broken; the bottom dropped out; the image erected by Nebuchadnezzar fell prostrate; four nations were wasted by fire; and Ezekiel revived the dead in the valley of Dura.

Of the last, Nebuchadnezzar was apprised in a peculiar way. He had a drinking vessel made of the bones of a slain Jew. When he was about to use it, life began to stir in the bones, and a blow was planted in the king's face, while a voice announced: "A friend of this man is at this moment reviving the dead!" Nebuchadnezzar now offered praise to God for the miracles performed, and if an angel had not quickly struck him a blow on his mouth, and forced him into silence, his psalms of praise would have excelled the Psalter of David.

The deliverance of the three pious young men was a brilliant vindication of their ways, but at the same time it caused great mortification to the masses of the Jewish people, who had complied with the order of Nebuchadnezzar to worship his idol. Accordingly, when the three men left the furnace which they did not do until Nebuchadnezzar invited them to leave the heathen struck all the Jews they met in the face, deriding them at the same time: "You who have so marvellous a God pay homage to an idol!" The three men thereupon left Babylonia and went to Palestine, where they joined their friend, the high priest Joshua.

Their readiness to sacrifice their lives for the honor of God had been all the more admirable as they had been advised by the prophet Ezekiel that no miracle would be done for their sakes. When the king's command to bow down before the idol was published, and the three men were appointed to act as the representatives of the people, Hananiah and his companions resorted to Daniel for his advice. He referred them to the prophet Ezekiel, who counselled flight, citing his teacher Isaiah as his authority. The three men rejected his advice, and declared themselves ready to suffer the death of martyrs. Ezekiel bade them tarry until he inquired of God, whether a miracle would be done for them. The words of God were: "I shall not manifest Myself as their savior. They caused My house to be destroyed, My palace to be burnt, My children to be dispersed among the heathen, and now they appeal for My help. As I live, I will not be found of them."

Instead of discouraging the three men, this answer but infused new spirit and resolution in them, and they declared with more decided emphasis than before, that they were ready to meet death. God consoled the weeping prophet by revealing to him, that He would save the three saintly heroes. He had sought to restrain them from martyrdom only to let their piety and steadfastness appear the brighter.

On account of their piety it became customary to swear by the Name of Him who supports the world on three pillars, the pillars being the saints Hananiah, Mishael, and Azariah. Their deliverance from death by fire worked a great effect upon the disposition of the heathen. They were convinced of the uselessness of their idols, and with their own hands they destroyed them.

EZEKIEL REVIVES THE DEAD

Among the dead whom Ezekiel restored to life at the same time when the three men were redeemed from the fiery furnace were different classes of persons. Some were the Ephraimites that had perished in the attempt to escape from Egypt before Moses led the whole nation out of the land of bondage. Some were the godless among the Jews that had polluted the Temple at Jerusalem with heathen rites, and those still more godless who in life had not believed in the resurrection of the dead. Others of those revived by Ezekiel were the youths among the Jews carried away captive to Babylonia by Nebuchadnezzar whose beauty was so radiant that it darkened the very splendor of the sun. The Babylonian women were seized with a great passion for them, and at the solicitation of their husbands, Nebuchadnezzar ordered a bloody massacre of the handsome youths. But the Babylonian women were not yet cured of their unlawful passion; the beauty of the young Hebrews haunted them until their corpses lay crushed before them, their graceful bodies mutilated. These were the youths recalled to life by the prophet Ezekiel. Lastly, he revived some that had perished only a short time before. When Hananiah, Mishael, and Azariah were saved from death, Nebuchadnezzar thus addressed the other Jews, those who had yielded obedience to his command concerning the worship of the idol: "You know that your God can help and save, nevertheless you paid worship to an idol which is incapable of doing anything. This proves that, as you have destroyed your own land by your wicked deeds, so you are now trying to destroy my land with your iniquity." Forthwith he commanded that they all be executed, sixty thousand in number. Twenty years passed, and Ezekiel was vouchsafed the vision in which God bade him repair to the Valley of Dura, where Nebuchadnezzar had set up his idol, and had massacred the host of the Jews. Here God showed him the dry bones of the slain with the question: "Can I revive these bones?" Ezekiel's answer was evasive, and as a punishment for his little faith, he had to end his days in Babylon, and was not granted even burial in the soil of Palestine. God then dropped the dew of heaven upon the dry bones, and "sinews were upon them, and flesh came up, and skin covered them above." At the same time God sent forth winds to the four corners of the earth, which unlocked the treasure houses of souls, and brought its own soul to each body. All came to life except one man, who, as God explained to the prophet, was excluded from the resurrection because he was a usurer.

In spite of the marvellous miracle performed from them, the men thus restored to life wept, because they feared they would have no share at the end of time in the resurrection of the whole of Israel. But the prophet assured them, in the name of God, that their portion in all that had been promised Israel should in no wise be diminished.

NEBUCHADNEZZAR A BEAST

Nebuchadnezzar, the ruler of the whole world, to whom even the wild animals paid obedience, his pet was a lion with a snake coiled about its neck, did not escape punishment for his sins. He was chastised as none before him. He whom fear of God had at first held back from a war against Jerusalem, and who had to be dragged forcibly, as he sat on his horse, to the Holy of Holies by the archangel Michael, he later became so arrogant that he thought himself a god, and cherished the plan of enveloping himself in a cloud, so that he might live apart from men. A heavenly voice resounded: "O thou wicked man, son of a wicked man, and descendant of Nimrod the wicked, who incited the world to rebel against God! Behold, the days of the years of a man are threescore years and ten, or perhaps by reason of strength fourscore years. It takes five hundred years to traverse the distance of the earth from the first heaven, and as long a time to penetrate from the bottom to the top of the first heaven, and not less are the distances from one of the seven heavens to the next. How, then, canst thou speak of ascending like unto the Most High 'above the heights of the clouds'?" For this transgression of deeming himself more than a man, he was punished by being made to live for some time as a beast among beasts, treated by them as though he were one of them. For forty days he led this life. As far down as his navel he had the appearance of an ox, and the lower part of his body resembled that of a lion. Like an ox he ate grass, and like a lion he attacked a curious crowd, but Daniel spent his time in prayer, entreating that the seven years of this brutish life allotted to Nebuchadnezzar might be reduced to seven months. His prayer was granted. At the end of forty days reason returned to the king, the next forty days he passed in weeping bitterly over his sins, and in the interval that remained to complete the seven months he again lived the life of a beast.

HIRAM

Hiram, the king of Tyre, was a contemporary of Nebuchadnezzar, and in many respects resembled him. He, too, esteemed himself a god, and sought to make men believe in his divinity by the artificial heavens he fashioned for himself. In the sea he erected four iron pillars, on which he build up seven heavens, each five hundred ells larger than the one below. The first was a plate of glass of five hundred square ells, and the second a plate of iron of a thousand square ells. The third, of lead, and separated from the second by canals, contained huge round boulders, which produced the sound of thunder on the iron. The fourth heaven was of brass, the fifth of copper, the sixth of silver, and the seventh of gold, all separated from each other by canals. In the seventh, thirty-five hundred ells in extent, he had diamonds and pearls, which he manipulated so as to produce the effect of flashes and sheets of lightening, while the stones below imitated the growling of the thunder.

As Hiram was thus floating above the earth, in his vain imagination deeming himself superior to the rest of men, he suddenly perceived the prophet Ezekiel next to himself. He had been waved thither by a wind. Frightened and amazed, Hiram asked the prophet how he had risen to his heights. The answer was: "God brought me here, and He bade me ask thee why thou art so proud, thou born of woman?" The king of Tyre replied defiantly: "I am not one born of woman; I live forever, and as God resides on the sea, so my abode is on the sea, and as He inhabits seven heavens, so do I. See how many kings I have survived! Twenty-one of the House of David, and as many of the Kingdom of the Ten Tribes, and no less than fifty prophets and ten high priests have I buried." Thereupon God said: "I will destroy My house, that henceforth Hiram may have no reason for self-glorification, because all his pride comes only from the circumstance that he furnished the cedar-trees for the building of the Temple." The end of this proud king was that he was conquered by Nebuchadnezzar, deprived of this throne, and made to suffer a cruel death. Though the Babylonian king was the step-son of Hiram, he had no mercy with him. Daily he cut off a bit of the flesh of his body, and forced the Tyrian king to eat it, until the finally perished. Hiram's palace was swallowed by the earth, and in the bowels of the earth it will remain until it shall emerge in the future world as the habitation of the pious.

THE FALSE PROPHETS

Not only among the heathen, but also among the Jews there were very sinful people in those days. The most notorious Jewish sinners were the two false prophets Ahab and Zedekiah. Ahab came to the daughter of Nebuchadnezzar and said: "Yield thyself to Zedekiah," telling her this in the form of a Divine message. The same was done by Zedekiah, who only varied the message by substituting the name of Ahab. The princess could not accept such messages as Divine, and she told her father what had occurred. Though Nebuchadnezzar was so addicted to immoral practices that he was in the habit of making his captive kings drunk, and then satisfying his unnatural lusts upon them, and a miracle had to interpose to shield the pious of Judah against this disgrace, yet he well knew that the God of the Jews hates immorality. He therefore questioned Hananiah, Mishael, and Azariah about it, and they emphatically denied the possibility that such a message could have come from God. The prophets of lies refused to recall their statements, and Nebuchadnezzar decided to subject them to the same fiery test as he had decreed for the three pious companions of Daniel. To be fair toward them, the king permitted them to choose a third fellow-sufferer, some pious man to share their lot. Seeing no escape, Ahab and Zedekiah asked for Joshua, later the high priest, as their companion in the furnace, in the hope that his distinguished merits would suffice to save all three of them. They were mistaken. Joshua emerged unhurt, only his garments were seared, but the false prophets were consumed. Joshua explained the singeing of his garments by the fact that he was directly exposed to the full fury of the flames. But the truth was that he had to expiate the sins of his sons, who had contracted marriages unworthy of their dignity and descent. Therefore their father escaped death only after the fire had burnt his garments.

DANIEL'S PIETY

No greater contrast to Hiram and the false prophets Ahab and Zedekiah can be imagined than is presented by the character of the pious Daniel. When Nebuchadnezzar offered him Divine honors, he refused what Hiram sought to obtain by every means in his power. The Babylonian king felt so ardent an admiration for Daniel that he sent him from the country when the time arrived to worship the idol he had erected in Dura, for he knew very well that Daniel would prefer death in the flames to disregard of the commands of God, and he could not well have cast the man into the fire to whom he had paid Divine homage. Moreover, it was the wish of God that Daniel should not pass through the fiery ordeal at the same time as his three friends, in order that their deliverance might not be ascribed to him.

In spite of all this, Nebuchadnezzar endeavored to persuade Daniel by gentle means to worship an idol. He had the golden diadem of the high priest inserted in the mouth of an idol, and by reason of the wondrous power that resides in the Holy Name inscribed on the diadem, the idol gained the ability to speak, and it said the words: "I am thy God." Thus were many seduced to worship the image. But Daniel could not be misled so easily. He secured permission from the king to kiss the idol. Laying his mouth upon the idol's, he adjured the diadem in the following words: "I am but flesh and blood, yet at the same time a messenger of God. I therefore admonish thee, take heed that the Name of the Holy One, blessed be He, may not be desecrated, and I order thee to follow me." So it happened. When the heathen came with music and song to give honor to the idol, it emitted no sound, but a storm broke loose and overturned it.

On still another occasion Nebuchadnezzar tried to persuade Daniel to worship an idol, this time a dragon that devoured all who approached it, and therefore was adored as a god by the Babylonians. Daniel had straw mixed with nails fed to him, and the dragon ate and perished almost immediately.

All this did not prevent Daniel from keeping the welfare of the king in mind continually. Hence it was that when Nebuchadnezzar was engaged in setting his house in order, he desired to mention 'Daniel in his will as one of his heirs. But the Jew refused with the words: "Far be it from me to leave the inheritance of my fathers for that of the uncircumcised."

Nebuchadnezzar died after having reigned forty years, as long as King David. The death of the tyrant brought hope and joy to many a heart, for his severity had been such that during his lifetime none dared laugh, and when he descended to Sheol, its inhabitants trembled, fearing he had come to reign over them, too. However, a heavenly voice called to him: "Go down, and be thou laid down with the uncircumcised."

The interment of this great king was anything but what one might have expected, and for this reason: During the seven years spent by Nebuchadnezzar among the beast, his son Evil-merodach ruled in his stead. Nebuchadnezzar reappeared after his period of penance, and incarcerated his son for life. When the death of Nebuchadnezzar actually did occur, Evil-merodach refused to accept the homage the nobles brought him as the new king, because he feared that his father was not dead, but had only disappeared as once before, and would return again. To convince him of the groundlessness of his apprehension, the corpse of Nebuchadnezzar, badly mutilated by his enemies, was dragged through the streets.

Shortly afterward occurred the death of Zedekiah, the dethroned king of Judah. His burial took place amid great demonstrations of sympathy and mourning. The elegy over him ran thus: "Alas that King Zedekiah had to die, he who quaffed the lees which all the generations before him accumulated."

Zedekiah reached a good old age, for though it was in his reign that the destruction of Jerusalem took place, yet it was the guilt of the nation, not of the king, that had brought about the catastrophe.