Jesus found shelter on the first night of his travels. It was dusk when he came to a tiny hamlet just outside the city of Jenin, and fate, which had predicted so much ill fortune since the day he was born, relented on this occasion. The owners of the house where, with little hope, he sought shelter turned out to be hospitable people who could never have forgiven themselves if they left a boy of his age out in the open all night, especially at a time like this, with so much fighting and violence everywhere, men being crucified and innocent children hacked to death for no reason. Although Jesus told his kind hosts that he hailed from Nazareth and was on his way to Jerusalem, he did not repeat the shameful lie he had heard his mother tell when she said he left to do a job. He told them he was on his way to consult the teachers of the Temple about a point of holy law that greatly concerned his family. The head of the household expressed his surprise that such an important mission should be entrusted to a mere boy, however advanced in his religious studies. Jesus explained that he was entrusted with this matter as the eldest son, but made no mention of his father. He ate with the family, then settled down under the lean-to in the yard, which was the best they could offer a passing traveler. In the middle of the night the dream returned to haunt him, although this time his father and the soldiers did not get quite so close and the horse's nose did not appear around the corner. Do not imagine, however, that the dream was any less terrifying, put yourself in Jesus' place, suppose you dreamed that the father who gave you life was pursuing you with drawn sword. Those asleep inside were completely unaware of the drama taking place in the yard, for Jesus had learned to hide his fear even while he slept. When the fear became unbearable, he would instinctively cover his mouth with a hand to muffle the cry of anguish throbbing in his head. In the morning, he joined the family for breakfast, then thanked them for their hospitality with such courtesy and eloquence that the whole family felt they were momentarily sharing in the ineffable peace of the Lord, humble Samaritans though they were. Jesus said good-bye and departed, his host's parting words ringing in his ears, Blessed be You, O Lord our God, King of the Universe, who guides our footsteps, words he repeated to himself, praising that same Lord, God, and King, provider of all our needs, as can clearly be seen from everyday experience, in accordance with that most just rule of direct proportion, which says that more should be given to those who have more.
The rest of the journey to Jerusalem was not so easy. In the first place, there are Samaritans and there are Samaritans, which means that even in those days one swallow was not enough to make a summer, it took two, two swallows, that is, not two summers, provided there was a fertile male and female and they had offspring. No more doors opened when Jesus knocked, so our traveler had to find somewhere to sleep outdoors, once under a fig tree of the large spreading variety that resemble a dirndl skirt, on another occasion by joining a caravan which, fortunately for Jesus, had to pitch tent in the open countryside because the nearby caravansary was full. We say fortunately because before this, while crossing some uninhabited mountain, the poor boy was attacked by two cowardly thieves, who took the little money he possessed, which meant that Jesus had no hope of finding lodgings at any of the inns, where everything had to be paid for. Anyone witnessing that episode would have looked with pity on the lad, abandoned to his fate by those heartless rogues, who went off laughing at his plight. He lay there in a lamentable state, with nothing but the sky overhead and the surrounding mountains, the infinite universe stripped of moral significance and peopled with stars, thieves, and executioners. One might argue that a boy of thirteen could not have had sufficient knowledge of science and philosophy, or even sufficient experience of life, for such thoughts, and that this boy in particular, notwithstanding his religious studies in the synagogue and his natural talent for debate, was not capable of the words and deeds attributed to him. There is no lack of carpenters' sons in these parts, or of sons whose fathers were crucified, but even if another man's son had been chosen, we are confident that whoever he was, he would have given us just as much food for thought as young Jesus. First because it is well known that every man is a world unto himself, by the path either of transcendence or immanence, and secondly because this land has always been different from any other, one need only consider how many people, both rich and poor, have traveled here to preach and prophesy, from Isaiah to Malachi, nobles, priests, shepherds, men from every conceivable walk of life, which teaches us to be cautious about jumping to conclusions, the humble origins of a carpenter's son do not give us the right to dismiss him. This boy who is on his way to Jerusalem at an age when most children do not venture outside the front door may not be a genius or luminary, but he deserves our respect. His soul, as he himself confessed, has been deeply wounded, and since the wound is unlikely to heal quickly, given his reflective nature, he has gone out into the world, perhaps to combine his scars into one definitive sorrow. It may seem inappropriate to put the complex theories of modern thinkers into the head of a Palestinian who lived so many years before Freud, Jung, Groddeck, and Lacan, but if you will pardon our presumption, it is not all that foolish, when one considers that the scriptures from which the Jews derive their spiritual nourishment consistently teach that a man, no matter the age in which he lives, is the equal in intellect of all other men. Adam and Eve are the only exceptions, not just because they were the first man and woman but because they had no childhood. And while biology and psychology may be invoked to prove that the human mind as we know it today can be traced back to Cro-Magnon man, that argument is of no interest here, inasmuch as Cro-Magnon man is not even mentioned in the Book of Genesis, which is all Jesus knew about the beginning of the world.
Distracted by these reflections, which are not entirely irrelevant to the gospel we have been telling, we forgot, to our shame, to accompany Joseph's son on the last leg of his journey to Jerusalem, where he is just now arriving, penniless but safe. Although his feet are badly blistered after the long trip, he is as steadfast as when he left home three days ago. He has been here before, so his excitement is no greater than one might expect from a devout man whose God is about to manifest himself. From this mountain known as Gethsemane, or the Mount of Olives, one can get a view of Jerusalem's magnificent architecture, of the city's Temple, the towers, palaces, and houses, which give the impression of being within reach, but this impression depends on the degree of mystical fervor, which can lead the faithful to confuse the limitations of the body with the infinite power of the universal spirit. The evening is drawing to a close, and the sun is setting over the distant sea. Jesus begins his descent into the valley, wondering where he will spend the night, whether inside or outside the city walls. On other occasions, when he accompanied his parents at Passover, the family spent the night outside the walls, in a tent thoughtfully provided by the civic and military authorities to receive pilgrims, all of them segregated, needless to say, the men with the men, the women with the women, and the children divided according to sex. When Jesus reached the city walls, the night air had already turned chilly. He arrived just as the gates were being closed, but the watchmen allowed him to enter, and as those great wooden crossbars slammed into position, Jesus may have begun to feel remorse for some past sin, imagining himself caught in a trap, its iron teeth about to snap shut, a web imprisoning a fly. At the age of thirteen, however, he cannot have sins that numerous or serious, he is not at an age yet to be killing or stealing or bearing false witness, to be coveting his neighbor's wife or house or fields, his neighbor's male or female slave or ass or ox or any other thing that belongs to his neighbor, therefore this boy walks pure and undefiled, though he may have lost his innocence, for no one can witness death without being affected.
The roads become deserted at this hour as families gather for supper, and on them there are only beggars and vagabonds, who will also retreat into their dens and hideaways, because any minute now Roman soldiers will be scouring the streets in search of malefactors that venture even into the capital of Herod Antipas'
s kingdom to commit every manner of crime and iniquity despite the severe sentences that await them if they are caught, as we saw in Sepphoris. At the end of the road a night patrol with torches blazing marches past amid the clang of swords and shields and to the rhythm of feet clad in military sandals. Hiding in a dark corner, the boy waited for the soldiers to disappear, then went to look for a place to sleep. He found one among the many building sites around the Temple, a gap between two great stone slabs, with another slab on top to form a roof. There he munched what remained of his hard, moldy bread, along with some dry figs he found at the bottom of his pack. He was thirsty but resigned himself to going without water. Stretching out on his mat, he covered himself with the little mantle he carried as part of his baggage and, curling up to protect himself from the cold, which penetrated from both sides of 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.
The Gospel According to Jesus Christ (Harvest in Translation) Page 16