History of the Jews, Vol. 2 (of 6). Graetz Heinrich

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СКАЧАТЬ after the destruction of the Temple, contained the great schools of Uscha, Sepphoris, and Tiberias, was at that time very poor in seats of learning. But, on the other hand, morality was stricter in Galilee, and the observance of laws and customs more rigidly enforced. The slightest infringement was not allowed, and what the Judæans permitted themselves, the Galilæans would by no means consent to. They were also looked upon as fanatical dogmatists.

      Through their vicinity to the heathen Syrians, the Galilæans had adopted many superstitions, and, owing to their ignorance of the nature of disease, the sick were often thought to be possessed by demons, and various forms of illness were ascribed to the influence of evil spirits. The language of the Galilæans had also become corrupted by their Syrian neighbors, and was marred by the introduction of Aramaic forms and words. The Galilæans could not pronounce Hebrew with purity. They exchanged, and sometimes omitted, the guttural sounds, and thus often incurred the ridicule of the Judæans, who thought a great deal of correct articulation. The first word he spoke revealed the Galilæan, and, as his language provoked laughter, he was not often allowed to lead in the recital of the prayers. The birthplace of Jesus, Nazareth, offered no particular attraction; it was a small mountain-town, not more fertile than the other parts of Galilee, and bearing no comparison to the richly-watered Shechem.

      On account of his Galilæan origin, Jesus could not have stood high in that knowledge of the Law which, through the schools of Shammai and Hillel, had become prevalent in Judæa. His small stock of learning and his corrupt half-Aramaic language pointed unmistakably to his birthplace in Galilee. His deficiency in knowledge, however, was fully compensated for by his intensely sympathetic character. High-minded earnestness and spotless moral purity were his undeniable attributes; they stand out in all the authentic accounts of his life that have reached us, and appear even in those garbled teachings which his followers placed in his mouth. The gentle disposition and the humility of Jesus remind one of Hillel, whom he seems, indeed, to have taken as his particular model, and whose golden rule, "What you wish not to be done to yourself, do not unto others," he adopted as the starting-point of his moral code. Like Hillel, Jesus looked upon the promotion of peace and the forgiveness of injuries as the highest forms of virtue. His whole being was permeated by that deeper religiousness which consecrates to God not only the hour of prayer, a day of penitence, and longer or shorter periods of devotional exercise, but every step in the journey of life, which turns every aspiration of the soul towards Him, subjects everything to His will, and, with child-like trust, commits everything to His keeping. He was filled with tender brotherly love, which Judaism also teaches towards an enemy, and had reached the ideal of the passive virtues which the Pharisees inculcated: "Count yourself among the oppressed and not among the oppressors, receive abuse and return it not; do all from love to God, and rejoice in suffering." Jesus doubtless possessed warm sympathies and a winning manner, which caused his words to produce a deep and lasting effect.

      Jesus must, from the idiosyncrasies of his nature, have been powerfully attracted by the Essenes, who led a contemplative life apart from the world and its vanities. When John the Baptist – or more correctly the Essene – invited all to come and receive baptism in the Jordan, to repent and prepare for the Kingdom of Heaven, Jesus hastened to obey the call, and was baptized by him. Although it cannot be proved that Jesus was formally admitted into the order of the Essenes, much in his life and work can only be explained by the supposition that he had adopted their fundamental principles. Like the Essenes, Jesus highly esteemed self-inflicted poverty, and despised the mammon of riches. The following proverbs, ascribed to him, appear to bear his stamp: "Blessed are ye poor, for yours is the kingdom of heaven" (Luke vi. 20). "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God" (Matthew xix. 24). "No man can serve two masters, ye cannot serve God and mammon" (Matthew vi. 24). Jesus shared the aversion of the Essenes to marriage: "It is not good to marry" (Matthew xix. 11). Community of goods, a peculiar doctrine of the Essenes, was not only approved of, but positively enjoined by Jesus; like them, he also reprobated every form of oath. "Swear not at all" (so Jesus taught), "neither by heaven nor by the earth, nor by your head – but let your yea be yea, and your nay be nay" (James v. 12). Miraculous cures, said to have been performed by him – such as the exorcism of demons from those who believed themselves to be possessed – were often made by the Essenes, so to say, in a professional capacity.

      After John had been taken and imprisoned by Herod Antipas, Jesus thought simply of continuing his master's work; like him, he preached "Repent, for the kingdom of heaven is at hand," without perhaps having then a suspicion of the part he was afterwards to play in that kingdom of heaven looked forward to in the approaching Messianic time. Jesus apparently felt that if his appeal was not to be lost in the desert like that of the Baptist, but, on the contrary, bring forth lasting results, it must not be addressed to the whole nation, but to a particular class of the Judæans. The middle classes, the inhabitants of towns of greater or lesser importance, were not wanting in godliness, piety and morality, and consequently a call to them to repent and forsake their sins would have been meaningless. The declaration made to Jesus by the young man who was seeking the way of eternal life, "From my youth upwards, I have kept the laws of God; I have not committed murder, nor adultery, nor have I stolen, nor borne false witness; I have honored my father and mother, and loved my neighbor like myself," – this declaration might have been made by the greater number of the middle-class Judæans of that time. The disciples of Shammai and Hillel, the followers of the zealot Judas, the bitter foes of the Herodians and of Rome, were not morally sick, and were not in need of the physician's art. They were ever ready for self-sacrifice, and Jesus wisely refrained from turning to them. Still less was he inclined to attempt to reform the rich, and he was repelled by the higher classes of Judæans. From these, the warning of the simple, unlearned moralist and preacher, his reproof of their pride, their venality and inconstancy, would only have elicited mockery and derision. With right judgment, therefore, Jesus determined upon seeking out those who did not belong to, or had been expelled from the community for their religious offenses, and who had either not been allowed or had not desired to return to it. They were publicans and tax-gatherers, shunned by the patriots, as promoters of Roman interests, who turned their backs upon the Law, and led a wild, unshackled life, heedless alike of the past and of the future. There existed in Judæa many who had no knowledge of the great healing truths of Judaism, who were ignorant of its laws, and indifferent as to the glorious history of its past or its possible future. These were known as transgressors of the Law (Abrianim), or sinners as they were called, the friends of Herod and of Rome. There were also ignorant, poor handicraftsmen and menials (Am ha-Arez), who were seldom able to visit the Judæan capital, or listen to Judæan teachings, which, indeed, they would probably not have understood. It was not for them that Sinai had flamed, or the prophets had uttered their cry of warning; for the teachers of the Law, more intent upon expounding doctrine than upon reforming their hearers, failed to make the Law and the prophets intelligible to those classes, and consequently did not draw them within their fold. It was to these outcasts that Jesus turned, to snatch them out of their torpor, their ignorance and ungodliness. He felt within himself the call to save "the lost sheep of the house of Israel." "They that be whole need not a physician, but they that are sick" (Matthew ix. 12).

      Intent upon the lofty mission which he had undertaken – to turn the ignorant and the godless, the sinner and the publican to repentance, and by virtue of the Essene mode of living to prepare them for the approaching Messianic time – Jesus first sought his native town of Nazareth. But there, where he had been known from his infancy, and where the carpenter's son was not considered to possess superior sanctity but only inferior knowledge, he was met with derision and contempt. When, on the Sabbath, he spoke in the synagogue about repentance, the listeners said to each other, "Is that not the son of Joseph the carpenter, and his mother and sisters, are they not all with us?" and they said to him, "Physician, heal thyself," and listened not to him. The ignominious treatment he received in his own birthplace caused him to utter the proverb, "The preacher is least regarded in his own country." He left Nazareth, never to return.

      A better result followed the teaching of Jesus in the town of Capernaum (Kefar Nahum), which was situated on the western coast of the Sea of Tiberias. The inhabitants of that delightfully situated town differed as much from the Nazarenes as their mild, fertile СКАЧАТЬ