Tales and Maxims from the Midrash. Samuel Rapaport

that one of their commandments, with which God has entrusted them, is this: "Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh His name in vain."' The High Priest moreover mentioned instances--such as Zedekiah, the last King of Judah, who became disloyal to the Babylonian ruler, his former allegiance notwithstanding, and brought calamity upon himself and upon Judea. He further pointed out that Moses' teaching tends to show that the God of Israel is a God of Truth, that treachery and untruth bring misfortune on those who practise them, and that it is incumbent on every true adherent of the teaching of Moses to avoid all falsehood and duplicity. Alexander would perhaps have been satisfied with the explanation offered by the High Priest Jedua, had it not been for the Samaritans, who, whilst practising all sorts of idolatry, were at the same time anxious to unite with the Jews, and to be considered as a portion of that body. When the Jews repudiated them, they sought to set up a temple of their own on the model of the Jerusalem Temple. Menasseh, a brother of Jedua, formerly a priest, having married a Samaritan woman, the daughter of a Samaritan governor, was deprived of his office of priest in the temple, and was naturally all the more anxious to set up an opposition temple, in which he could exercise his priestly function. The Samaritans therefore strained every nerve to excite Alexander's illwill against the Jews, and to obtain his sanction for the erection of a temple on Mount Gerizim.

      Sanblat, the Governor of Samaria, and father-in-law of Menasseh, the expelled priest, sought audience of Alexander, and took the opportunity to give his version of the motives of Jedua, the High Priest, in refusing Alexander's requests. He maintained that loyalty to Darius was not the motive of the refusal, as the Jews, he said, knew nothing of loyalty, but, on the contrary, would overthrow every throne not occupied by one of their own people if they had the power. He said that they were priest-ridden, and that if there were any who would join his (Alexander's) army, they dared not venture it, as that would exclude them from participating in the Temple service, which to them meant moral death. If he (the Macedonian) would only secure an alternative to the Jerusalem Temple by sanctioning the opposition Temple which the Samaritans were anxious to set up, this would bring large numbers from Jerusalem to the new Temple; and the newcomers, no longer fearing exclusion from the Jerusalem service, would gladly join with the Samaritans the banner of the great conqueror Alexander. It is perhaps not surprising that the Macedonian conqueror was much impressed with this plausible version, especially when the Samaritans, as an earnest of their acceptance of and adhesion to the new state of affairs, deserted en masse the ranks of the crushed Darius, and went over to Alexander's army.

      The desired permission for the building of the Gerizim Temple was granted, and the work was taken in band. Soon afterwards, however, the governor, who was a man of advanced age, died. Tyre could no longer resist the severe siege, and, as predicted by the prophet (Is. 27), it capitulated. Indescribable slaughter and ravage took place within its walls; the town was laid in ruins, and its heroes were either slaughtered or taken as slaves.

      Alexander now turned his attention to the punishment of the Jews, and started with his ever-victorious army for Jerusalem. When the news of the approach of Alexander and his formidable army reached Jerusalem, there was consternation, and despair ruled supreme amongst the inhabitants, one and all. The Jews took refuge, as ever, in their religion; prayer, fasting, sackcloth and ashes were the order of the day. Confession of sin and repentance were practised daily by almost every person. When Alexander was but about one day's distance from Jerusalem, the High Priest and Elders of the Temple had the streets of the city beautifully decorated, the public buildings as well as the private residences were magnificently adorned, and they ordered the inhabitants to form two lines in the streets--one opposite the other--the people to appear in their holiday attire. The gates of the city were bedecked with garlands of the finest flowers, and triumphal arches were erected. The priests, the Levites and the Elders, at their head the venerable High Priest Jedua in full priestly robes, mitre, ephod and breastplate, made their way, towards evening, to the entrance of the city, carrying torches and candles in their hands, and a light was thrown on the brilliant assembly such as eclipsed the noonday brightness of a magnificent summer's day.

      Soon after their arrival at the gate, Alexander, at the head of his army, made his appearance. He was quite astonished at the sight that met his view, and seemed to be overwhelmed on beholding the grand and imposing assembly that came to meet him. When he saw the High Priest, who looked even as an angel in his garments, Alexander dismounted, as though impelled by an instinct, bowed himself reverently, and proclaimed aloud: 'Blessed be the God whose servant you are.' His army, however, having anticipated plunder rather than the sight before them, could ill conceal their bewilderment at the strange turn of affairs. They could hardly believe, on the evidence of their own senses, that their proud monarch should bend his head so humbly and so reverently before the High Priest. One of Alexander's confidential and favourite officers, Parmenion by name, ventured at last to ask the King why he, the proud conqueror, showed such marked honour and deference to the Jewish priest.

      'Listen, then,' replied Alexander, 'and I will tell you of a wonderful experience of mine. While I was still in Macedonia I often lay awake at night, when all else was at rest, thinking of a plan by which to gain mastery of Asia. One evening, when my thoughts were more than usually occupied with this fond scheme of mine, I fell, exhausted by this mental strain, into a deep slumber, and saw in a vision an awe-inspiring man standing before me. The very sight of him seemed to instil into me courage and hope, and, as though reading my very thoughts, he advised me to cross the borders of Greece without further hesitation, and assured me of the success of my projected undertaking. That vision of mine was no myth, no nightmare, not the mere phantasy of a heated brain; for not only have I, since that vision, never met with anything but victory, but in the hoar-headed and venerable servant of the Jewish God, in his attire and in his bearing, I see no other than the man of my vision. Shall I not then revere the man who was the messenger of his God to lead me to victory? I am equally convinced that my destiny is to overthrow Darius, and for that purpose I was called to undertake this venture, and the appearance of this holy man foretells complete success.' After this explanation, Alexander entered Jerusalem, accompanied by the Jewish dignitaries who came to meet him. He was welcomed and cheered throughout by the population of the city. His first request was to be taken to the Temple, where he anxiously inquired concerning the ceremonies and sacrifices and the manner of the services.

      His curiosity was gladly satisfied, and the High Priest directed his attention also to the passage in Daniel 8. 5, where it is foretold that a Greek ruler (which term the High Priest applied to Alexander) would overthrow the Persian kingdom, and Alexander was exceedingly pleased with all he saw and heard. The following day the Macedonian hero summoned all the priests and elders, and asked them to tell him, without restraint and hesitation, what they wished of him as a token of his great satisfaction at the reception given him, and as a mark of his high estimation of their services and organization. The High Priest, who was the spokesman, asked his Majesty to grant them the free and unhindered exercise of their religious rites, and to waive the payment of taxes in the Sabbatical year, when, according to the law of Moses, no agricultural pursuits were allowed, and consequently there was no revenue from their lands. This was at once granted; but Alexander observed from Jedua's demeanour that there was some further favour he wished to obtain, but that the good man was reluctant to name it. He therefore requested the High Priest to lay all his wishes before him. The High Priest then ventured to ask that the great monarch might extend his permission regarding the exercise of the religious rites by his Jewish subjects to all other parts of his wide dominions, such as Babylon and Media, and this was also cheerfully granted by the great Alexander. At the express wish of the Macedonian warrior, a large number of the most valiant of the Jewish community joined his army, and he gave them permission to follow their religious observances in the camp. As a further favour, Alexander requested that his likeness might be framed and placed in the Temple. It was pointed out to him that the Jews were strictly forbidden to have pictures and likenesses of anything whatever in their places of worship, and, in lieu of this, it was suggested (1) that all male children born in that year throughout Jerusalem should be named Alexander, and (2) that the Jews should adopt a new era called the Alexander Era. That era was to commence with October 1 of the year 312 before the Christian era. This suggestion met with Alexander's approval, and up to the eleventh century of the Christian era this method of reckoning the years was actually in force, and was known as the Era of Documents.11