The Gospel According to Jesus Christ (Harvest in Translation) (21 page)

Now Jesus walks through the narrow, crowded streets, it is still too early to go to the Temple, the teachers, as in all ages and places, only start appearing later. Jesus is no longer cold, but his stomach is rumbling, those two remaining figs served only to whet his appetite, Joseph's son is famished. Now he could do with the money those rogues stole from him, for city life is quite unlike that leisurely existence in the country, where one goes around whistling and looking for what may have been left behind by God-fearing laborers who carry out His commandments to the letter, When you are harvesting your fields and leave a sheaf behind, do not turn back to retrieve it, When you pick olives, do not go back to collect those still hanging on the branches, When you gather grapes from
your
vineyard, do not go rummaging for any you overlooked, leave them to be gathered by the stranger, orphan, or widow, and always remember that you were once a slave in the land of Egypt. Now, because it is a large city, and despite God's decree that His earthly dwelling be built here, these humanitarian precepts are not observed in Jerusalem, so that for anyone arriving without thirty or even three pieces of silver in his pocket the only recourse is to beg and almost certainly be refused, or to steal and run the risk of being flogged, imprisoned, or worse. But this youth is incapable of stealing and much too shy to beg. His mouth waters as he stares at the stacks of loaves, the pyramids of fruits, the cooked meats and vegetables set out on stalls up and down the streets, and the sight of all that food after three days of fasting, if we don't count the Samaritan's hospitality, almost makes him faint. It is true that he is heading for the Temple, but notwithstanding the claims of those mystics who believe in fasting, his mind would be in better condition to receive the word of the Lord if his body were fed. Fortunately, a Pharisee who happened to be passing noticed the boy's weak condition and took pity on him. Posterity will unjustly give the Pharisees the worst possible reputation, but at heart they were decent people, as this encounter clearly shows, Where are you from, asked the Pharisee, and Jesus replied, I'm from Nazareth of Galilee. Are you hungry, the man asked, and the boy lowered his eyes, there was no need to say anything, hunger was written on his face. Have you no family. Yes, but I'm traveling on my own. Did you run away. No, and it is true, he did not run away. We must not forget that his mother and brothers bade him an affectionate farewell at the gate, and the fact that he did not turn back even once does not mean he fled. The words we use are like that, to say yes or no is the most straightforward answer possible and in principle the most convincing, yet the world demands that we start indecisively, Well no, not really, I didn't
exactly
run away, at which point we have to hear the story all over again, but do not worry, this is unnecessary, first because the Pharisee, who reappears in our gospel, does not need to hear it and, secondly because we know the story better than anyone else. Just think how little the main characters of this gospel know about one another, Jesus does not know everything about his mother and father, Mary does not know everything about her husband and son, and Joseph, who is dead, knows nothing about anything. Whereas we know everything that has been done, spoken, and thought, whether by them or by others, although we have to act as if we too are in the dark, in that sense we are like the Pharisee who asked, Are you hungry, when Jesus' pinched, wan face spoke for itself, No need to ask, just give me something to eat. And that is exactly what the compassionate man did, he bought two loaves still hot from the oven and a bowl of milk, and without a word handed them to Jesus. As the bowl passed between them, it so happened that a little milk spilled on their hands, whereupon they both made the same gesture, which surely comes from the depths of time, each lifted his wet hand to his lips to suck the milk, like kissing bread when it has fallen to the floor. What a pity these two will never meet again after they have sealed such an admirable and symbolic pact. The Pharisee went about his affairs, but not before taking two coins from his pocket and saying, Take this money and return home, the world is much too big for someone like you. The carpenter's son stood there clutching the bowl and the bread, no longer hungry, or perhaps still hungry but not feeling anything. He watched the Pharisee walk away, and only then did he say, Thank you, but in such a low voice that the Pharisee could not possibly have heard him, and if the man expected to be thanked, then he must have thought to himself, What an ungrateful boy. In the middle of the road, Jesus suddenly regained his appetite. He lost no time in eating his bread
and drinking his milk, then gave the empty bowl to the vendor, who told him, The bowl is paid for, keep it. Is it the custom in Jerusalem to buy the bowl with the milk. No, but that's what the Pharisee wanted, though you can never tell what's on a Pharisee's mind. So I can keep it. I already told you, it's paid for. Jesus wrapped the bowl in his mantle and tucked it into his pack while thinking that he would have to handle it carefully. These earthenware bowls are fragile and easily broken, they are only made of a little clay on which fortune has precariously bestowed a shape, and the same could be said of mankind. His body nourished and his spirits revived, Jesus set off in the direction of the Temple.

A
LARGE CROWD HAD ALREADY GATHERED ON THE CON
course facing the steep stairway that led up to the entrance. Ranged along the walls on either side were the tents of the peddlers and traders selling animals for sacrifice, and here and there were money changers at their stalls, groups of people engaged in conversation, gesticulating merchants, Roman soldiers on foot and on horseback, keeping a watchful eye, slave-borne litters, camels and donkeys laden with baggage, and frenzied shouting everywhere, interrupted by the feeble bleats of lambs and goats, some carried in people's arms or on their backs like tired children, others dragged by a rope around their neck, but all destined to perish by sword or fire. Jesus passed the bathhouse used for purification, climbed the steps, and without stopping crossed the Court of the Gentiles. He entered the Court of the Women through the door between the Chamber of the Holy Oils and the Chamber of the Nazirites, and there he found what he was looking for, the assembly of elders and scribes who traditionally gathered to discuss holy law, answer questions, and dispense advice. They stood in groups,
and the boy joined the smallest of these just as a man was raising his hand to ask a question. The scribe invited him to speak, and the man asked, Can you tell me if we should accept, word for word, the commandments given by the Lord to Moses on Mount Sinai, when He promised peace on earth and told us no one would disturb our sleep, when He promised that He would banish dangerous animals from our midst, that the sword would not pass through our land, and that if our enemies pursued us, they would fall under our sword, for as the Lord Himself said, Five of you will pursue a hundred men, a hundred of you ten thousand, and your enemies will fall under your sword. The scribe eyed the man suspiciously and, thinking he might be a rebel in disguise sent by Judas the Galilean to stir up trouble with wicked insinuations about the Temple's passive resistance to Roman rule, he replied brusquely, Those words were spoken by the Lord when our forefathers were in the desert, having fled the Egyptians. The man raised his hand a second time and asked another question, Are we to understand, then, that the Lord's words on Mount Sinai were meaningful only so long as our forefathers did not enter the promised land. If that is how you interpret them, you are not a good Israelite, the words of the Lord must prevail in every age, past, present, and future, for they were in His mind before He uttered them and remained there after He spoke. But it was you yourself who said what you forbid me to think. And what do you think. That the Lord allows that our swords should not be raised against this military force which oppresses us, that a hundred of our men lack the courage to face five of theirs, that ten thousand Jews cower before a hundred Romans. Let me remind you that you are in the Temple of the Lord and not on some battlefield. The Lord is the God of legions. True, but do not forget that God imposed His condition. What condition. The Lord said, So long as you observe my laws and keep my commandments. But
what
are these laws and commandments we have ignored, that we should accept Roman rule as just and necessary punishment for our sins. The Lord must know. Yes, the Lord must know, and how often man sins without knowing, but would you care to explain why the Lord should make use of the Roman army to punish us instead of confronting His chosen people and punishing us Himself. The Lord knows His intentions and chooses His means. So you're trying to tell me that the Lord wants the Romans to govern Israel. Yes. Well, if that is so, then the rebels fighting the Romans are opposing the Lord and His holy will. You jump to the wrong conclusion. And you, scribe, contradict yourself. God's will may be not-to-will, and that not-to-will may be His will. So the will of man is genuine yet of no importance in the eyes of God. That's right. So man is free. Yes, free so that he might be punished. A murmur went up among the bystanders, some stared at the person who had asked the questions, based on the texts yet politically inopportune, and they looked at him accusingly, as if he were the one who should answer for the sins of all Israel, while the skeptical were reassured by the victory of the scribe, who acknowledged their praise and applause with a complacent smile. The scribe looked around him confidently and asked if there were other questions, like a gladiator who, having dispatched a weak opponent, seeks a more worthy opponent in order to gain greater glory. Another hand went up, and a different question was raised, The Lord spoke to Moses and told him, The stranger in your midst shall be treated as one of your own and you will love him as you love yourselves, for you were strangers in the land of Egypt. But before the man could finish speaking, the scribe, still flushed from his victory, interrupted in a sarcastic voice, I hope you are not about to ask me why we do not treat the Romans as our compatriots since they, too, are foreigners. No, what I want to ask is whether the Romans would treat us as their compatriots if
both
sides spent less time arguing about the differences between their laws and gods. So you too have come here to anger the Lord with blasphemous interpretations of His holy word, said the scribe. On the contrary, all I ask is whether you truly believe that we are obeying the holy word of the Lord when strangers are strangers not so much to the land in which we live as to the religion we profess. To which strangers do you refer. To some in our own day and age, to many in the past, and probably many more in the years to come. I've no time to waste on enigmas and parables, make yourself clear. When we arrived from Egypt, there were other nations living in the land we now call Israel, whom we had to fight, and in those days we were the strangers, and the Lord commanded us to exterminate the people who opposed His will. The land was promised to us but had to be conquered, we did not buy it, nor was it offered to us. And now we find ourselves living under foreign rule, we have lost the land we made our own. Israel fives forever in the spirit of the Lord, so that wherever His people may be, whether united or dispersed, there the land of Israel will be. In other words, wherever we Jews find ourselves, others will always be the stranger. Certainly, in the eyes of the Lord. But the stranger who lives among us, according to the word of the Lord, must be our compatriot and we must love him as we love ourselves, for we were once strangers in Egypt. That is what the Lord said. In that case, the stranger we are expected to love must also be those who, living among us, are not so powerful that they can rule us, as at present with the Romans. Yes, I agree. Then tell me, do you believe that if one day we become powerful, the Lord will permit us to oppress the stranger He commanded us to love. All Israel can do is obey the will of the Lord, and since the children of Israel are His chosen people, the Lord wills only what is good for them. Even if it means not loving those we should. Yes, if so willed. Willed by whom, the Lord or
Israel. By both, for they are one and the same. Thou shalt not violate the stranger's rights, says the Lord. When that stranger has rights and we acknowledge them, replied the scribe. Once again, those present murmured their approval, and the scribe's eyes gleamed like those of a champion wrestler, discus thrower, gladiator, or charioteer.

Jesus raised his hand. No one present found it strange that a boy his age should come forward to question a scribe or doctor of the Temple, the young have been plagued by doubts ever since the time of Cain and Abel, they tend to ask questions to which adults respond with a condescending smile and a pat on the shoulder, When you grow up, young man, you'll stop worrying about such matters, while the more understanding will say, When I was your age, I thought the same. Some moved away, and others were preparing to do so, which vexed the scribe, who did not want to see his attentive audience leave, but Jesus' question caused many to turn back and listen, What I want to discuss is guilt. You mean your own guilt. No, guilt in general, but also the guilt a man may feel without having sinned himself. Explain yourself more clearly. The Lord said that parents will not die for their children or children for their parents and that each man will be judged for his own crime. This was a precept for those ancient times when an entire family, however innocent, paid for the crime of any one of its members. But if the word of the Lord is forever, there is no end to guilt, and as you yourself just said, saying man is free so that he might be punished, then one is right to believe that the father's guilt, even after his punishment, does not cease but is passed on to his children, just as all of us who are alive today have inherited the guilt of Adam and Eve, our first parents. I am amazed that a boy of your age and humble circumstances should know so much about the scriptures and be able to debate these matters with such ease. I only know what I was taught. Where are you from. From Nazareth of Galilee. I thought
as
much from your manner of speaking. Please answer my question. We may assume that the gravest sin of Adam and Eve, when they disobeyed the Lord, was not eating the fruit of the tree of the knowledge of good and evil but, rather, its consequence, because their sin prevented the Lord from carrying out the plan He had in mind when He created first man and then woman. Whereupon the second man who asked a question challenged the scribe with another gem of sophistry, which the carpenter's son would never have had the courage to voice in public, Do you mean to say that every human act, such as that of the disobedience in Eden, can interfere with God's will, which is like an island in the ocean assailed on all sides by the turbulent waves of human will. Not exactly, the scribe replied cautiously, the will of the Lord is not content only to prevail over all things, His will makes everything what it is. But you yourself said that it is because of Adam's disobedience that we do not know the plan God conceived for him. That is what our reason tells us, but the will of God, the creator and ruler of the universe, embraces all possible wills, His own as well as that of every man born into this world. If this is so, intervened Jesus with sudden insight, then each man is a part of God. Probably, but even if all men were united as one, that combined part would be but a grain of sand in the infinite desert that is God. Sitting on the ground surrounded by men who watch him with mixed feelings of awe and fear, as if they are in the presence of a magician who has unwittingly conjured up powers greater than his own, the scribe looks less complacent. With drooping shoulders and doleful expression, his hands resting on his knees, his entire body seems to ask that he be left alone with his anguish. People in the group started rising to their feet, some made their way to the Court of the Israelites, some to join other groups still engaged in discussion. Jesus said, You didn't answer my question. The scribe stared at him like someone coming
out of a trance, then after a long, tense silence replied, Guilt is a wolf that eats her cub after devouring its father. The wolf of which you speak has already devoured my father. Then it will soon be your turn. And what about you, were you ever devoured. Not only devoured but also spewed up.