his precarious refuge, he managed to fall asleep. Being in Jerusalem did not prevent him from dreaming, but perhaps because he was close to God's holy presence, his dream was merely a repetition of familiar scenes that merged with the arrival of the patrol he encountered earlier. He awoke as the sun was rising. Wrapped in his mantle, he dragged himself out of that hole cold as a tomb and saw the houses of Jerusalem before him, low-lying houses made of stone, their walls painted pale crimson by the morning light. Then, with great solemnity, coming as it did from the lips of one who after all is still a boy, he offered up a prayer of thanksgiving, Thanks be to You, O Lord our God, King of the Universe, who through the power of Your mercy restored my soul. There are certain moments in life that should be arrested and protected from time, and not simply be transmitted in a gospel or a painting or, as in this modern age, a photograph, film, or video. How much more interesting it would be if the person who lived those moments could remain forever visible to his descendants, so that those of us alive today could go to Jerusalem and see with our own eyes young Jesus, son of Joseph, all wrapped up in his little threadbare mantle, beholding the houses of Jerusalem and giving thanks to the Lord who mercifully restored his soul. Since his life is just beginning at the age of thirteen, one can assume there are brighter and darker hours in store for him, moments of greater joy and despair, pleasure and grief, but this is the moment we ourselves would choose, while the city slumbers, the sun is at a standstill, the light intangible, and a young boy wrapped in a mantle looks wide- eyed at the houses, a pack at his feet and the entire world, near and far, waiting in suspense. Alas, he has moved, the instant is gone, time has carried us into the realm of memory, it was like this, no, it was not, and everything becomes what we choose to invent.
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 CONcourse 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
