2 Maccabees 7 Good News Translation (GNT)
On another occasion a Jewish mother and her seven sons were arrested. The king was having them beaten to force them to eat pork. 2 Then one of the young men said,
What do you hope to gain by doing this? We would rather die than abandon the traditions of our ancestors.
3 This made the king so furious that he gave orders for huge pans and kettles to be heated red hot, 4 and it was done immediately. Then he told his men to cut off the tongue of the one who had spoken and to scalp him and chop off his hands and feet, while his mother and six brothers looked on. 5 After the young man had been reduced to a helpless mass of breathing flesh, the king gave orders for him to be carried over and thrown into one of the pans. As a cloud of smoke streamed up from the pan, the brothers and their mother encouraged one another to die bravely, saying, 6
The Lord God is looking on and understands our suffering. Moses made this clear when he wrote a song condemning those who had abandoned the Lord. He said, The Lord will have mercy on those who serve him.
7 After the first brother had died in this way, the soldiers started amusing themselves with the second one by tearing the hair and skin from his head. Then they asked him, Now will you eat this pork, or do you want us to chop off your hands and feet one by one? 8 He replied in his native language, I will never eat it! So the soldiers tortured him, just as they had the first one, 9 but with his dying breath he cried out to the king, You butcher! You may kill us, but the King of the universe will raise us from the dead and give us eternal life, because we have obeyed his laws. 10 The soldiers began entertaining themselves with the third brother. When he was ordered to stick out his tongue, he quickly did so. Then he bravely held out his hands 11 and courageously said, God gave these to me. But his laws mean more to me than my hands, and I know God will give them back to me again. 12 The king and those with him were amazed at his courage and at his willingness to suffer. 13 After he had died, the soldiers tortured the fourth one in the same cruel way,14 but his final words were, I am glad to die at your hands, because we have the assurance that God will raise us from death. But there will be no resurrection to life for you, Antiochus! 15 When the soldiers took the fifth boy and began torturing him, 16 he looked the king squarely in the eye and said, You have the power to do whatever you want with us, even though you also are mortal. But do not think that God has abandoned our people. 17 Just wait. God will use his great power to torture you and your descendants.18 Then the soldiers took the sixth boy, and just before he died he said, Make no mistake. We are suffering what we deserve, because we have sinned against our God. That's why all these terrible things are happening to us. 19 But don't think for a minute that you will avoid being punished for fighting against God. 20 The mother was the most amazing one of them all, and she deserves a special place in our memory. Although she saw her seven sons die in a single day, she endured it with great courage because she trusted in the Lord. 21 She combined womanly emotion with manly courage and spoke words of encouragement to each of her sons in their native language. 22 I do not know how your life began in my womb, she would say, I was not the one who gave you life and breath and put together each part of your body. 23 It was God who did it, God who created the universe, the human race, and all that exists. He is merciful and he will give you back life and breath again, because you love his laws more than you love yourself. 24 Antiochus was sure that the mother was making fun of him, so he did his best to convince her youngest son to abandon the traditions of his ancestors. He promised not only to make the boy rich and famous, but to place him in a position of authority and to give him the title Friend of the King. 25 But the boy paid no attention to him, so Antiochus tried to persuade the boy's mother to talk him into saving his life, 26 and after much persuasion she agreed to do so. 27 Leaning over her son, she fooled the cruel tyrant by saying in her native language, My son, have pity on me. Remember that I carried you in my womb for nine months and nursed you for three years. I have taken care of you and looked after all your needs up to the present day. 28 So I urge you, my child, to look at the sky and the earth. Consider everything you see there, and realize that God made it all from nothing, just as he made the human race.29 Don't be afraid of this butcher. Give up your life willingly and prove yourself worthy of your brothers, so that by God's mercy I may receive you back with them at the resurrection.
30 Before she could finish speaking, the boy said, King Antiochus, what are you waiting for? I refuse to obey your orders. I only obey the commands in the Law which Moses gave to our ancestors.31 You have thought up all kinds of cruel things to do to our people, but you won't escape the punishment that God has in store for you. 32-33 It is true that our living Lord is angry with us and is making us suffer because of our sins, in order to correct and discipline us. But this will last only a short while, for we are still his servants, and he will forgive us. 34 But you are the cruelest and most disgusting thing that ever lived. So don't fool yourself with illusions of greatness while you punish God's people. 35 There is no way for you to escape punishment at the hands of the almighty and all-seeing God. 36 My brothers suffered briefly because of our faithfulness to God's covenant, but now they have entered eternal life.[a] But you will fall under God's judgment and be punished as you deserve for your arrogance.37 I now give up my body and my life for the laws of our ancestors, just as my brothers did. But I also beg God to show mercy to his people quickly and to torture you until you are forced to acknowledge that he alone is God.38 May my brothers and I be the last to suffer the anger of Almighty God, which he has justly brought upon our entire nation. 39 These words of ridicule made Antiochus so furious that he had the boy tortured even more cruelly than his brothers. 40 And so the boy died, with absolute trust in the Lord, never unfaithful for a minute.
41 Last of all, the mother was put to death.
(א) וַתִּתְפַּלֵּ֤ל חַנָּה֙ וַתֹּאמַ֔ר עָלַ֤ץ לִבִּי֙ בַּֽה' רָ֥מָה קַרְנִ֖י בַּֽה' רָ֤חַב פִּי֙ עַל־א֣וֹיְבַ֔י כִּ֥י שָׂמַ֖חְתִּי בִּישׁוּעָתֶֽךָ׃ (ב) אֵין־קָד֥וֹשׁ כַּה' כִּ֣י אֵ֣ין בִּלְתֶּ֑ךָ וְאֵ֥ין צ֖וּר כֵּאלֹקֵֽינוּ׃ (ג) אַל־תַּרְבּ֤וּ תְדַבְּרוּ֙ גְּבֹהָ֣ה גְבֹהָ֔ה יֵצֵ֥א עָתָ֖ק מִפִּיכֶ֑ם כִּ֣י אֵ֤ל דֵּעוֹת֙ ה' ולא [וְל֥וֹ] נִתְכְּנ֖וּ עֲלִלֽוֹת׃ (ד) קֶ֥שֶׁת גִּבֹּרִ֖ים חַתִּ֑ים וְנִכְשָׁלִ֖ים אָ֥זְרוּ חָֽיִל׃ (ה) שְׂבֵעִ֤ים בַּלֶּ֙חֶם֙ נִשְׂכָּ֔רוּ וּרְעֵבִ֖ים חָדֵ֑לּוּ עַד־עֲקָרָה֙ יָלְדָ֣ה שִׁבְעָ֔ה וְרַבַּ֥ת בָּנִ֖ים אֻמְלָֽלָה׃ (ו) ה' מֵמִ֣ית וּמְחַיֶּ֑ה מוֹרִ֥יד שְׁא֖וֹל וַיָּֽעַל׃
(ט) רַגְלֵ֤י חסידו [חֲסִידָיו֙] יִשְׁמֹ֔ר וּרְשָׁעִ֖ים בַּחֹ֣שֶׁךְ יִדָּ֑מּוּ כִּֽי־לֹ֥א בְכֹ֖חַ יִגְבַּר־אִֽישׁ׃ (י) ה' יֵחַ֣תּוּ מריבו [מְרִיבָ֗יו] עלו [עָלָיו֙] בַּשָּׁמַ֣יִם יַרְעֵ֔ם ה' יָדִ֣ין אַפְסֵי־אָ֑רֶץ וְיִתֶּן־עֹ֣ז לְמַלְכּ֔וֹ וְיָרֵ֖ם קֶ֥רֶן מְשִׁיחֽוֹ׃ (פ)
(1) And Hannah prayed: My heart exults in the LORD; I have triumphed through the LORD. I gloat over my enemies; I rejoice in Your deliverance.
(5) Men once sated must hire out for bread; Men once hungry hunger no more. While the barren woman bears seven, The mother of many is forlorn. (6) The LORD deals death and gives life, Casts down into Sheol and raises up...
(9)He guards the steps of His faithful, But the wicked perish in darkness— For not by strength shall man prevail. (10) The foes of the LORD shall be shattered; He will thunder against them in the heavens. The LORD will judge the ends of the earth. He will give power to His king, And triumph to His anointed one.
1 If, then, a woman, advanced in years and mother of seven sons, endured seeing her children tortured to death, it must be admitted that devout reason is sovereign over the emotions. 2 Thus I have demonstrated not only that men have ruled over the emotions, but also that a woman has despised the fiercest tortures. 3 The lions surrounding Daniel were not so savage, nor was the raging fiery furnace of Mishael so intensely hot, as was her innate parental love, inflamed as she saw her seven sons tortured in such varied ways.4 But the mother quenched so many and such great emotions by devout reason. 5 Consider this also: If this woman, though a mother, had been fainthearted, she would have mourned over them and perhaps spoken as follows: 6 "O how wretched am I and many times unhappy! After bearing seven children, I am now the mother of none! 7 O seven childbirths all in vain, seven profitless pregnancies, fruitless nurturings and wretched nursings! 8 In vain, my sons, I endured many birth pangs for you, and the more grievous anxieties of your upbringing. 9 Alas for my children, some unmarried, others married and without offspring. I shall not see your children or have the happiness of being called grandmother. 10Alas, I who had so many and beautiful children am a widow and alone, with many sorrows. 11 And when I die, I shall have none of my sons to bury me." 12 Yet that holy and God-fearing mother did not wail with such a lament for any of them, nor did she dissuade any of them from dying, nor did she grieve as they were dying. 13On the contrary, as though having a mind like adamant and giving rebirth for immortality to the whole number of her sons, she implored them and urged them on to death for the sake of religion. 14 O mother, soldier of God in the cause of religion, elder and woman! By steadfastness you have conquered even a tyrant, and in word and deed you have proved more powerful than a man. 15 For when you and your sons were arrested together, you stood and watched Eleazar being tortured, and said to your sons in the Hebrew language, 16 "My sons, noble is the contest to which you are called to bear witness for the nation. Fight zealously for our ancestral law. 17 For it would be shameful if, while an aged man endures such agonies for the sake of religion, you young men were to be terrified by tortures. 18 Remember that it is through God that you have had a share in the world and have enjoyed life, 19 and therefore you ought to endure any suffering for the sake of God.20 For his sake also our father Abraham was zealous to sacrifice his son Isaac, the ancestor of our nation; and when Isaac saw his father's hand wielding a knife and descending upon him, he did not cower. 21 Daniel the righteous was thrown to the lions, and Hananiah, Azariah, and Mishael were hurled into the fiery furnace and endured it for the sake of God. 22 You too must have the same faith in God and not be grieved. 23 It is unreasonable for people who have religious knowledge not to withstand pain." 24 By these words the mother of the seven encouraged and persuaded each of her sons to die rather than violate God's commandment. 25 They knew also that those who die for the sake of God live to God, as do Abraham and Isaac and Jacob and all the patriarchs.
Discussion Questions:
1. Why do you think the author of the Sefer Yossipon (a medieval Jewish text) decided to name this woman Hannah?
2. Which other biblical allusions can you find in these stories, and what purpose do they serve?
3. How does this episode fit into the larger story of Hannukah?
ורב יהודה אמר זו אשה ושבעה בניה אתיוהו קמא לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) אנכי ה' אלקיך אפקוהו וקטלוהו ואתיוהו לאידך לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) לא יהיה לך אלקים אחרים על פני אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כב, יט) זובח לאלקים יחרם אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות לד, יד) לא תשתחוה לאל אחר אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ו, ד) שמע ישראל ה' אלקינו ה' אחד אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ד, לט) וידעת היום והשבות אל לבבך כי ה' הוא האלקים בשמים ממעל ועל הארץ מתחת אין עוד אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים כו, יז) את ה' האמרת וגו' וה' האמירך היום כבר נשבענו להקדוש ברוך הוא שאין אנו מעבירין אותו באל אחר ואף הוא נשבע לנו שאין מעביר אותנו באומה אחרת א"ל קיסר אישדי לך גושפנקא וגחין ושקליה כי היכי דלימרו קביל עליה הרמנא דמלכא א"ל חבל עלך קיסר חבל עלך קיסר על כבוד עצמך כך על כבוד הקב"ה על אחת כמה וכמה אפקוהו למיקטליה אמרה להו אימיה יהבוהו ניהלי ואינשקיה פורתא אמרה לו בניי לכו ואמרו לאברהם אביכם אתה עקדת מזבח אחד ואני עקדתי שבעה מזבחות אף היא עלתה לגג ונפלה ומתה יצתה בת קול ואמרה (תהלים קיג, ט) אם הבנים שמחה
And Rav Yehuda said: This verse applies to the woman and her seven sons who died as martyrs for the sake of the sanctification of God’s name. The incident occurred as follows: They brought in the first of the woman’s sons before the emperor and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “I am the Lord your God” (Exodus 20:2). They immediately took him out and killed him. before the son another in brought then And the emperor, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “You shall have no other gods beside Me” (Exodus 20:3). And so they took him out and killed him. They then brought in yet another son before the emperor, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “He that sacrifices to any god, save to the Lord only, he shall be utterly destroyed” (Exodus 22:19). And so they took him out and killed him. another in brought then They another in yet brought then they took him out and killed him. They (Exodus 34:14). And so it is written in the Torah: “You shall not bow down to any other god” I cannot do so, as said to him: Worship the idol. He said to them:son, and son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “Hear, O Israel, the Lord is our God, the Lord is One” (Deuteronomy 6:4). And so they took him out and killed him. another in brought then Theyson, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “Know therefore this today, and consider it in your heart, that the Lord, He is God in heaven above and upon the earth beneath; there is no other” (Deuteronomy 4:39). And so they took him out and killed him. then brought in yet another Theyson, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “You have avouched the Lord this day to be your God…and the Lord has avouched you this day to be a people for His own possession” (Deuteronomy 26:17–18). We already took an oath to the Holy One, Blessed be He, that we will not exchange Him for a different god, and He too has taken an oath to us that He will not exchange us for another nation. It was the youngest brother who had said this, and the emperor pitied him. Seeking a way to spare the boy’s life, the emperor said to him: I will throw down my seal before you; bend over and pick it up, so that people will say that he has accepted the king’s authority [harmana]. The boy said to him: Woe [ḥaval] to you, Caesar, woe to you, Caesar. If you think that for the sake of your honor I should fulfill your command and do this, then for the sake of the honor of the Holy One, Blessed be He, all the more so should I fulfill His command. altar, but I bound seven altars. She too son to the they were taking him out to be killed, his mother said to them: Give him to me so that I may give him a small kiss. She said to him: My son, go and say to your father Abraham, You bound oneAs in the end went up to the roof, fell, and died. A Divine Voice emerged and said: “A joyful mother of children” (Psalms 113:9), as she raised her children to be devoted in their service of God.
מַעֲשֶׂה בְּמִרְיָם בַּת נַחְתּוֹם שֶׁנִּשְׁבֵּית הִיא וְשִׁבְעָה בָנֶיהָ, נְטָלָן קֵיסָר וּנְתָנָן לְגָיו מִן שִׁבְעָה קַנְקַלִּין, הֵבִיא אֶת הָרִאשׁוֹן וְאָמַר לוֹ הִשְׁתַּחֲוֶה לַצֶּלֶם, אָמַר לוֹ חַס וְשָׁלוֹם אֵינִי מִשְׁתַּחֲוֶה לַצֶּלֶם. אָמַר לוֹ לָמָּה, מִפְּנֵי שֶׁכָּךְ כְּתִיב בְּתוֹרָתֵנוּ (שמות כ, ב): אָנֹכִי ה' אֱלֹקֶיךָ, מִיָּד הוֹצִיאוֹ וַהֲרָגוֹ....
הוֹצִיא הַשְּׁבִיעִי וְהוּא הָיָה קָטָן שֶׁבְּכֻלָּן, אָמַר, בְּנִי הִשְׁתַּחֲוֶה לַצֶּלֶם, אָמַר לוֹ חַס וְשָׁלוֹם. אָמַר לוֹ לָמָּה, אָמַר לוֹ שֶׁכֵּן כְּתִיב בְּתוֹרָתֵינוּ (שמות ד, לט): וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ כִּי ה' הוּא הָאֱלֹקִים בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת אֵין עוֹד, וְלֹא עוֹד אֶלָּא שֶׁנִּשְׁבַּעְנוּ לֵאלֹקֵינוּ שֶׁאֵין אָנוּ מְמִירִין אוֹתוֹ בְּאֵל אַחֵר, שֶׁנֶּאֱמַר (שמות כו, יז): אֶת ה' הֶאֱמַרְתָּ הַיּוֹם, וּכְשֵׁם שֶׁנִּשְׁבַּעְנוּ לוֹ כָּךְ נִשְׁבַּע לָנוּ שֶׁאֵין מְמִירֵנוּ בְּאֻמָּה אַחֶרֶת, שֶׁנֶּאֱמַר (שמות כו, יח): וַה' הֶאֱמִירְךָ הַיּוֹם. אָמַר לוֹ קֵיסָר אַחֶיךָ שָׂבְעוּ יָמִים וְשָׂבְעוּ חַיִּים וְרָאוּ טוֹבָה, וְאַתָּה קָטָן לֹא שָׂבַעְתָּ יָמִים וְלֹא שָׂבַעְתָּ חַיִּים וְלֹא רָאִיתָ טוֹב בָּעוֹלָם, הִשְׁתַּחֲוֶה לַצֶּלֶם וְאֶעֱשֶׂה בְךָ טוֹבוֹת, אָמַר לוֹ כְּתִיב בְּתוֹרָתֵנוּ (שמות טו, יח): ה' יִמְלֹךְ לְעֹלָם וָעֶד, וְאוֹמֵר (תהלים י, טז): ה' מֶלֶךְ עוֹלָם וָעֶד אָבְדוּ גוֹיִם מֵאַרְצוֹ, וְאַתֶּם בְּטֵלִים וְאוֹיְבָיו בְּטֵלִים. בָּשָׂר וָדָם הַיּוֹם חַי וּלְמָחָר מֵת, הַיּוֹם עָשִׁיר וּלְמָחָר עָנִי, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא חַי וְקַיָם לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים. אָמַר לוֹ קֵיסָר, רְאֵה אַחֶיךָ הֲרוּגִים לְפָנֶיךָ, וַהֲרֵינִי מַשְׁלִיךְ טַבַּעְתִּי לָאָרֶץ לִפְנֵי הַצֶּלֶם וְהַגְבִּיהָהּ כְּדֵי שֶׁיֵּדְעוּ הַכֹּל שֶׁשָּׁמַעְתָּ לְקוֹלִי. אָמַר לוֹ חֲבָל עֲלָיךְ קֵיסָר, מָה אִם אַתָּה מִתְיָרֵא מִבְּנֵי אָדָם שֶׁכְּמוֹתְךָ, אֲנִי לֹא אֶתְיָירֵא מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא אֱלֹקֵי עוֹלָם. אָמַר לוֹ וְכִי יֵשׁ אֱלוֹקַּ לָעוֹלָם, אָמַר לוֹ אַלְלַי עָלֶיךָ קֵיסָר, וְכִי עוֹלָם שֶׁל הֶפְקֵר רָאִיתָ. אָמַר לוֹ וְכִי יֵשׁ פֶּה לֵאלֹקֵיכֶם, אָמַר לוֹ בֵּאלֹקֵיכֶם כְּתִיב (תהלים קטו, ה): פֶּה לָהֶם וְלֹא יְדַבֵּרוּ, וּבֵאלֹקֵינוּ כְּתִיב (תהלים לג, ו): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ. אָמַר לוֹ וְכִי יֵשׁ עֵינַיִם לֵאלֹקֵיכֶם, אָמַר לוֹ בֵּאלֹקֵיכֶם כְּתִיב (תהלים קטו, ה): עֵינַיִם לָהֶם וְלֹא יִרְאוּ, וּבֵאלֹקֵינוּ כְּתִיב (זכריה ד, י): עֵינֵי ה' הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ. אָמַר לוֹ וְכִי יֵשׁ אָזְנַיִם לֵאלֹקֵיכֶם, אָמַר לוֹ בֵּאלֹקֵיכֶם כְּתִיב (תהלים קטו, ו): אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ, וּבֵאלֹקֵינוּ כְּתִיב (מלאכי ג, טז): וַיַּקְשֵׁב ה' וַיִּשְׁמָע. אָמַר לוֹ וְכִי יֵשׁ אַף לֵאלֹקֵיכֶם, אָמַר לוֹ בֵּאלֹקֵיכֶם כְּתִיב (תהלים קטו, ו): אַף לָהֶם וְלֹא יְרִיחוּן, וּבֵאלֹקֵינוּ כְּתִיב (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. אָמַר לוֹ וְכִי יֵשׁ יָדַיִם לֵאלֹקֵיכֶם, אָמַר לוֹ בֵּאלֹקֵיכֶם כְּתִיב (תהלים קטו, ז): יְדֵיהֶם וְלֹא יְמִישׁוּן, וּבֵאלֹקֵינוּ כְּתִיב (ישעיה מח, יג): אַף יָדִי יָסְדָה אֶרֶץ. אָמַר לוֹ וְכִי יֵשׁ רַגְלַיִם לֵאלֹקֵיכֶם, אָמַר לוֹ בֵּאלֹקֵיכֶם כְּתִיב (תהלים קטו, ז): רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ, וּבֵאלֹקֵינוּ כְּתִיב (זכריה יד, ד): וְעָמְדוּ רַגְלָיו בַּיּוֹם הַהוּא עַל הַר הַזֵּיתִים. אָמַר לוֹ וְכִי יֵשׁ גָּרוֹן לֵאלֹקֵיכֶם, אָמַר לוֹ בֵּאלֹקֵיכֶם כְּתִיב (תהלים קטו, ז): לֹא יֶהְגּוּ בִּגְרוֹנָם, וּבֵאלֹקֵינוּ כְּתִיב (איוב לז, ב): וְהֶגֶה מִפִּיו יֵצֵא. אָמַר לוֹ אִם יֵשׁ בּוֹ כָּל הַמִּדּוֹת הַלָּלוּ בֵּאלֹקֵיכֶם מִפְּנֵי מָה אֵינוֹ מַצִּיל אֶתְכֶם מִיָּדִי כְּמוֹ שֶׁהִצִּיל לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מִיַּד נְבוּכַדְנֶצַּר. אָמַר לוֹ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה כְּשֵׁרִים הָיוּ וּנְבוּכַדְנֶצַּר מֶלֶךְ הָגוּן הָיָה לֵעָשׂוֹת נֵס עַל יָדוֹ, אֲבָל אַתָּה אֵינְךָ הָגוּן וְאָנוּ נִתְחַיַּבְנוּ מִיתָה לַשָּׁמַיִם, אִם אֵין אַתָּה הוֹרְגֵנוּ הַרְבֵּה הוֹרְגִים יֵשׁ לַמָּקוֹם, הַרְבֵּה דֻּבִּים הַרְבֵּה זְאֵבִים וַאֲרָיוֹת וּנְחָשִׁים וּנְמֵרִים וְעַקְרַבִּים שֶׁיִּפְגְּעוּ בָּנוּ וְיַהַרְגוּנוּ, אֶלָּא לַסּוֹף הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִפָּרַע מִמְּךָ אֶת דָּמֵינוּ, מִיָּד גָּזַר עָלָיו לְהוֹרְגוֹ. אָמְרָה לוֹ אִמּוֹ בְּחַיֵּי רֹאשְׁךָ קֵיסָר תְּנָה אֶת בְּנִי וַאֲחַבְּקֵהוּ וַאֲנַשְׁקֵהוּ. נְתָנוּהוּ לָהּ וְהוֹצִיאָה לוֹ דַּדֶּיהָ וֶהֱנִיקַתּוּ חָלָב, אָמְרָה לוֹ בְּחַיֵּי רֹאשְׁךָ קֵיסָר הָרְגֵנִי תְּחִלָּה וְאַחַר כָּךְ הָרְגֵהוּ, אָמַר לָהּ קֵיסָר אֵינִי שׁוֹמֵעַ לִיךְ מִפְּנֵי שֶׁכָּתוּב בְּתוֹרַתְכֶם (ויקרא כב, כח): וְשׁוֹר אוֹ שֶׂה אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד, אָמְרָה לוֹ שׁוֹטֶה שֶׁבָּעוֹלָם כְּבָר קִיַּמְתָּ כָּל הַמִּצְווֹת וְלֹא נִשְׁאָר לְךָ אֶלָּא זוֹ בִּלְבָד, מִיָּד צִוָּה עָלָיו לְהָרְגוֹ. נָפְלָה אִמּוֹ עָלָיו וְהָיְתָה מְחַבַּקְתּוּ וּמְנַשַׁקְתּוּ וְאָמְרָה לוֹ בְּנִי, לֵךְ אֵצֶל אַבְרָהָם אֲבִיכֶם וֶאֱמָר לוֹ כָּךְ אָמְרָה אִמִּי אַל תָּזוּחַ דַּעְתְּךָ עָלֶיךָ וְתֹאמַר בָּנִיתִי מִזְבֵּחַ וְהֶעֱלֵיתִי אֶת יִצְחָק בְּנִי, הֲרֵי אִמֵּנוּ בָּנְתָה שִׁבְעָה מִזְבְּחוֹת וְהֶעֶלְתָה שִׁבְעָה בָנִים בְּיוֹם אֶחָד, אַתָּה נִסָּיוֹן וַאֲנִי מַעֲשֶׂה, עַד שֶׁהָיְתָה מְנַשַּׁקְתּוּ וּמְחַבַּקְתּוּ גָּזַר עָלָיו וַהֲרָגוּהוּ עָלֶיהָ, וְכֵיוָן שֶׁנֶּהֱרַג שִׁעֲרוּ חֲכָמִים שְׁנוֹתָיו שֶׁל אוֹתוֹ תִּינוֹק וְנִמְצָא בֶּן שְׁתֵּי שָׁנִים וְשִׁשָּׁה חֳדָשִׁים וְשֵׁשׁ שָׁעוֹת וּמֶחֱצָה. בְּאוֹתָהּ שָׁעָה צָעֲקוּ כָּל אֻמּוֹת הָעוֹלָם וְאָמְרוּ מָה אֱלֹהֵיהֶם שֶׁל אֵלּוּ עוֹשֶׂה לָהֶם שֶׁכָּךְ נֶהֱרָגִין עָלָיו בְּכָל שָׁעָה, וַעֲלֵיהֶם כְּתִיב (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם. לְאַחַר יָמִים נִשְׁתַּטֵּית אוֹתָהּ הָאִשָּׁה וְנָפְלָה מִן הַגַּג וּמֵתָה, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (ירמיה טו, ט): אֻמְלְלָה יֹלֶדֶת הַשִּׁבְעָה, וּבַת קוֹל יוֹצֵאת וְאוֹמֶרֶת (תהלים קיג, ט): אֵם הַבָּנִים שְׂמֵחָה, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: עַל אֵלֶּה אֲנִי בוֹכִיָּה.
Discussion Questions:
1. Which details from these stories are different from the versions in Maccabees? Why do you think that is?
2. How do these versions differ from one other?
3. What is the significance of the closing statement, "אֵם הַבָּנִים שְׂמֵחָה"?
Crusade Chronicles
מי ראה כזאת ומי שמע, מה שעשתה זאת הצדקת אשה החסידה מרת רחל הבחורה, בת ר’ יצחק בר אשר אשת ר’ יהודה. ותאמר אל חברותיה: ארבעה ילדים יש לי, גם עליהם אל תחוסו, פן יבאו הערילים הללו ויתפשום חיים ויהיו מקויימים בתעותם. גם בהם תקדשו שם האל הקדוש. ותבוא אחת מחברותיה ותקח את המאכלת לשחוט את בנה. ויהי כאשר (ראתה) אם הבנים את המאכלת, ותצעק צעקה גדולה ומרה והיתה מכה על פניה ועל החזה ואומרת: איה חסדיך יי? ותאמר האשה אל חברותיה במרת נפשה: אל תשחטו יצחק לפני אהרון אחיו, שלא יראה במיתת אחיו ויברח ממנו. ותקח האשה את הנער ותשחט אותו, והוא היה קטון ונעים מאוד. והאם היית פורסת בתי ידיים שלה לקבל דמם, וקיבלה בכנפיה הדם תמור מזרק דם. והנער אהרון, כשראה שנשחט אחיו, והיה צועק: אימי, אימי, אל תשחטיני, והלך לו ונחבא תחת תיבה אחת. והיו לה עדיין שתי בנות, בילא ומדרונא, נוות הבית, בתולות היפות, בנות ר’ יהודה בעלה. ולקחו הנערות המאכל וחידדוה שלא היה פגום, ופשטו צוארם וזבחה אותם לה' אלקי הצבאות, אשר ציונו בלי להמיר יראתו הטהורה ולהיות תמימים עמו כדכתיב: תמים תהיה עם ה' אלקיך. וכשהשלימה הצדקת לזבוח שלשת בניה לפני יוצרם, אז הרימה קולה וקראה לבנה אהרון אהרון, איפה אתה? גם עליך לא אחוס ולא ארחם. ותמשכיהו ברגלו מתחת התיבה אשר נחבא שם ותזבחהו לפני אל רם ונישא. ותשימם בשתי בתי ידיה, ב’ מכאן וב’ מכאן אצל מעיה והיו מפרפרים אצלה, עד אשר תפשו אויבים את החדר וימצאוה יושבת ומקוננת עליהם. ויאמרו אליה: הראה לנו את הממון שיש בבתי ידים שלך. ויהי כאשר ראו הילדים והנם שחוטים, ויכוה ויהרגוה עליהן, ופרחה רוחה ונפשה השלימה. ועליה נאמר: אם על בניה רוטשה. והיא (מתה) על ארבעת בניה כאשר מתה הצדקת על שבעה בניה, ועליהם נאמר: אם הבנים שמחה.
"Mainz Anonymous" Chronicle, 1096
Who has seen and who has heard the like of the deeds of that righteous woman, the pious young Mistress Rachel, the daughter of R’ Isaac bar Asher, the wife of R’ Judah. She said to her companions: ‘I have four children. Do not pity them either, lest the uncircumcised come, catch them alive, and [the children] shall live in their error. Sanctify also through them the name of the holy God.’ And one of her companions came and took the knife to slay her son [Gn 22:10] and when the mother of the children [Ps 112/3:9, Genesis Raba et al.] saw the knife, she cried a great and bitter cry, and was beating her face and chest saying ‘where are Thy mercies, O Lord’ [Ps 88/9:50]. She asked her companions in her agonies: ‘do not slay Isaac before Aaron his brother, lest he shall witness his brother’s death and run from it.’ The woman took the lad and slew him, and he was young and very pleasant. And the mother opened her arms to receive their blood, and received the blood in the edges of her garment rather than in the blood-basins [cf Zc 9:15, 14:20]. The boy Aaron, when he saw his brother slain, was shouting ‘mummy, mummy, do not slay me’ and went and hid underneath a chest. She still had two daughters, Bella and Madrona, who tarrieth at home [Ps 67/8:13], the beautiful virgins, the daughters of R’ Judah her husband. And the girls took the knife and sharpened it so that it would not have any blemish, and extended their necks and she sacrificed them to the Lord of Hosts [eg 1 Sam 4:4], who commanded us not to revert from his pure dread and to be wholehearted with him, as it is written Thou shalt be wholehearted with the Lord thy God [Deut 18:13]. When the pious woman had finished sacrificing her three children before their maker, she raised her voice to call her son: ‘Aaron, Aaron, where are you? You too I shall not spare, nor have compassion’ [Jer 13:14]. She pulled him by the leg from the chest he was hiding underneath, and sacrificed him before the high and lofty God. She then put them on her lap underneath both her arms, two on one side and two on the other, and they were trembling until the enemies occupied the room and found her sitting and lamenting them. They asked her: ‘show us the wealth that is under your arms.’ And when they saw the massacred children they beat and killed her over them, and her spirit faded and her soul expired. Of her it is said the mother was dashed in pieces with her children [Hos 10:14]. And she [died] with her four children as the righteous woman died with her seven sons, and of them it is said joyful mother of children [Ps 112/3:9].
Seven sons with their mother were tormented in various ways before Antiochus, because they were more zealous to the laws of the fathers than to those of the king. Antiochus, enraged, ordered a great fire to be lit underneath pots and frying pans. The first who dared to speak was immediately deprived of his tongue. Seen by the others, after the skin of his head was dragged and his hands and feet were hacked off, the King roasted his mutilated body in the frying pan. The mother was not saddened by the killing of the son, but urged the others to share the glory of their brother, who now acquired rest. […]
Antiochus marveled at the six dead brothers, who did not fear death but went rejoicing to their end. He considered himself deceived and pondered diligently how on the seventh time he should hold on to the life of the youth. Eventually he took an oath, promising to make him blissful [both in terms of financial wealth, as well as beatified], if he would acquiesce. But he, younger but also more zealous than the others, scorned the royal charms as if they were torture. Then the king spoke and begged the mother to persuade her only son, out of care for his safety. The mother said gladly: ‘I [will] do as you suggest’. [Moving] a bit to the side she told her son thus: ‘my son, the words of King Antiochus should not lead you astray; hurry, lest you shall be separated from your brothers, but cross by martyrdom to their partnership. That tyrant can put only your body to death, but he will not be able to kill nor wound your soul. One should fear only him who has the power over both, he who gives life to men in the abdomen of mothers. I gave birth to you. I was not able to give you life, nor know how you appeared in my womb. Act in faith and die blessedly for him who created you, who will be able to resurrect soul and body when he will come to judge.’ When the son had understood his mother’s words, he leaped to the centre and told Antiochus: ‘I do not fear your threats! I spit on your promises! Do to me all you have done to my brothers!’ As Antiochus understood he had been deceived, he roared and raged savagely at him as at his brothers.
Bereaved of the seven sons, the mother stood motionless. She did not grieve but parted with those to whom she had given birth. Joyous, she sent ahead those she was afraid to lose. Had she met death earlier, she would have not seen them in death. Having scorned King Antiochus, secure in the reward, she endured martyrdom after the death of her sons. Blessed mother, what you have rendered to the Lord [is] by far the greater: the joy of the martyrs you had brought into this world. O such a true brotherhood, o such a hostile cruelty that was unable to tear away one from the other in the battle.
Questions for discussion:
- Both sources narrate episodes of hallowed deaths. Can you discern a difference between Jewish and Christian treatment of this topic?
- What emotional response does the Jewish chronicle evoke? And the Christian poem?
- Would you describe the first chronicle as a martyrology?
- The phrase ‘happy mother of children’ is affixed to the mother in the first account. Can you think of the reasons for such attribution? What can we learn from it about the author’s understanding of the events?
- The day of commemorating the mother and seven sons in Judaism (the ninth of Av) and in Christianity (August first) often occur within a fortnight; the relics of the Maccabean martyrs were housed in Cologne, in close proximity to the Jewish communities massacred in the First Crusade. Do you think the two narratives engage in dialogue with one another? Can you detect mutual influences? Hidden polemics?
Joan Didion, The White Album, 1979
We tell ourselves stories in order to live. The princess is caged in the consulate. The man with the candy will lead the children into the sea. The naked woman on the ledge outside the window on the sixteenth floor is a victim of accidie, or the naked woman is an exhibitionist, and it would be "interesting" to know which. We tell ourselves it makes some difference whether the naked woman is about to commit a mortal sin or is about to register a political protest or is about to be, the Aristophanic view, snatched back to the human condition by the fireman in priest's clothing at the telephoto lens. We look for the sermon in the suicide, for the social or mortal lesson in the murder of five. We interpret what we see, select the most workable of the multiple choices. We live entirely, especially is we are writers, by the imposition of a narrative line upon disparate images, by the "ideas with which we have learned to freeze the shifting phantasmagoria which is our actual experience.
Jonathan Safran Foer, Everything is Illuminated, 2002
"Jews have six senses.
Touch, taste, sight, smell, hearing…memory. While Gentiles experience and process the world through the traditional senses, and use memory only as a second-order means of interpreting events, for Jews memory is no less primary than the prick of a pin, or its silver glimmer, or the taste of the blood it pulls from the finger. The Jew is pricked by a pin and remembers other pins. It is only by tracing the pinprick back to other pinpricks – when his mother tried to fix his sleeve while his arm was still in it, when his grandfather’s fingers fell asleep while stroking his great-grandfather’s damp forehead, when Abraham tested the knife point to be sure Isaac would feel no pain – that the Jew is able to know why it hurts.
When a Jew encounters a pin, he asks: What does it remember like?"
