The Legends of the Jews Volume IV Part 18

(106) 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 l.u.s.ts upon them, and a miracle had to interpose to shield the pious of Judah against this disgrace, (107) yet he well knew that the G.o.d 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 G.o.d. 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.

(108)

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, (109) 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 G.o.d, 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 G.o.d that Daniel should not pa.s.s through the fiery ordeal at the same time as his three friends, in order that their deliverance might not be ascribed to him. (110)

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 G.o.d." 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 G.o.d. 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. (111)

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 G.o.d by the Babylonians. Daniel had straw mixed with nails fed to him, and the dragon ate and perished almost immediately. (112)

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 uncirc.u.mcised." (113)

Nebuchadnezzar died after having reigned forty years, as long as King David. (114) 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 uncirc.u.mcised." (115)

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 n.o.bles 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. (116)

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 acc.u.mulated." (117)

Zedekiah reached a good old age, (118) 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. (119)

BELSHAZZAR'S FEAST

When G.o.d 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 G.o.d put the "Mene, Mene, Tekel, Upharsin" on the wall, Aramaic words in Hebrew characters, (1) 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 G.o.d 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 a.s.syria. (2)

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. (3) Not enough that the king scoffed at G.o.d by using the Temple vessels, he needs must have the pastry for the banquet, which was given on the second day of the Pa.s.sover 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 a.s.severating that he was the king. (4)

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 G.o.d to grant him success in his war with the king of Mosul. G.o.d 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. (5)

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 G.o.d. Cyrus released Daniel, and instead had his calumniators thrown to the lions. In an instant they were rent in pieces. (6)

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. (7)

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 pa.s.sages, themselves ate up the dishes, and then attributed their disappearance to the appet.i.te of the G.o.d. 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. (8)

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 G.o.d 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. G.o.d 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 G.o.d, and in his grat.i.tude a.s.signed the t.i.the 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 G.o.d, and they converted to Judaism. (9)

Following the advice of Daniel, Darius (10) 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 G.o.d or any man other than Darius. (11) Though the order did not require Daniel to commit a sin, he preferred to give his life for the honor of the one G.o.d 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. (12) 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 pa.s.sing 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 (13) 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, (14) after having spent the night in giving praise and adoration to G.o.d. (15) 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. (16)

The miraculous escape of Daniel brought him more distinguished consideration and greater honors than before. The king published the wonders done by G.o.d 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. (17) Though he was no prophet, G.o.d vouchsafed to him a knowledge of the "end of time" not granted his friends, the prophets Haggai, Zechariah, and Malachi, (18) but even he, in the fulness of his years, lost all memory of the revelation with which he had been favored. (19)

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. (20) The sacredness of the spot appeared when the G.o.dless tried to pa.s.s by. They were drowned, while the pious remained unscathed.

Furthermore, the fish that swam near it had heads glittering like gold. (21)

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. (22)

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 const.i.tuted the body-guard of the king. (23) 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 doc.u.ment, 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 G.o.d of truth."

When Zerubbabel ceased from speaking, the a.s.sembly 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. (24)

As unto his predecessor Daniel, so unto Zerubbabel, G.o.d 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. (25)

In reality, Zerubbabel was none other than Nehemiah, who was given this second name because he was born in Babylon. (26) 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. (27)

When Darius felt his end approach, (28) he appointed his son-in-law Cyrus, (29) 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 G.o.d 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 G.o.d 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 G.o.d. 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. (30)

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 "a.s.syrian" characters still in use at this day. (31)

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. (32)

EZRA

The complete resettlement of Palestine took place under the direction of Ezra, or, as the Scriptures sometimes call him, Malachi. (33) He had not been present at the earlier attempts (34) 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. (35)

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. (36) 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 t.i.thes, which were later given to the priest, though the Levites had the first claim upon them. (37)

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.