Tell Us a Story from Your Religion!

Please (1) name your religion, (2) name and/or describe a story in the folklore, legends, or mythology of your religion, and (3) what value or values are being most promoted and encouraged in the story. I am especially interested in values that are core or central to your religion.



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The Talmudic (Jewish) Oven of Akhnai is a classic. I particularly appreciate ...


It's nice to see God portrayed as having a sense of humor and perspective.

Rival said:

Once upon a time I was a Christian, then I met @Tumah and now I am not a Christian.

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I don't recall studying that one.

Zen Buddhism

A CUP OF TEA.

Nan-in, a Japanese master during the Meiji era (1868-1912) received a university professor who came to inquire about Zen.
Nan-in served tea. He poured his visitor's cup full, and then kept on pouring. The professor watched the overflow until he could no longer restrain himself. "It is overfull. No more will go in!"
"Like this cup," Nan-in said, "you are full of your own opinions and speculations. How can I show you Zen unless you first empty your cup?"


Self-explanatory?

These days we are having a replay of the serial Ramayana. One of the most important stories in Ramayana is about banishment of Mother Sita. Lord Rama had to do to accept the tradition that women should not stay out of the house during night - a washerman's wife had stayed away from home for a night. Hindus take it as 'Raja Dharma' or the responsibility of the king to be the first to observe a tradition.

Sita had taken a test by fire on her release from Ravana's prison to prove that she was inviolate, but still at least that person in Rama's kingdom would not give a clean chit to Mother Sita. Mother Sita was pregnant at that time. It is one of the most poignant stories of Hindu mythology. Mother Sita was then, taken to the hermitage of Sage Valmiki (who wrote Ramayana), where she gave birth to Rama's sons, Lava and Kush. When Rama requested her to come back to Ayodhya after the washerman accepted his mistake, she refused and is said to have disappeared in a cleft in Earth. Mother Sita is supposed to be the daughter of Mother Earth.

More than half the Hindus will say that Lord Rama's action was not correct. But the others would maintain that this was a great sacrifice on part of Lord Rama (and more from Mother Sita). So the debate goes on. Yeah, Hindus do not hesitate to point out where their deities may have gone wrong.

Sitamarhi In Uttar Pradesh Is Where The Earth Split And Sita Went Into The Ground.

Jayhawker Soule said:

The Talmudic (Jewish) Oven of Akhnai is a classic. I particularly appreciate ...

We are told that upon hearing Rabbi Joshua's response, God smiled and stated, "My children have triumphed over Me; My children have triumphed over Me."​

It's nice to see God portrayed as having a sense of humor and perspective.

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I love that one, too.

Jayhawker Soule said:

I don't recall studying that one.

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It's in Tractate Rival in Seder Britain.

Secret Chief said:

Zen Buddhism

A CUP OF TEA.

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I rediscovered one of my favorite Zen stories here ..


... although when I first read it the "student" was Musashi.

I'm a Pagan of the eclectic variety. Rather than attempt to live by a single system, I incorporate elements from various forms of European polytheism into my beliefs. In particular, I'm interested in Greek, Norse and Celtic stories.

In the other thread, I briefly mentioned Cú Chulainn, one of the heroes of Irish myth. Since the Greek and Norse stories are generally well known, I thought it would be interesting to try to adapt one of the Celtic tales. This is my retelling of the story of Bricriu's Feast.

There once was a man named Bricriu who loved nothing more than to cause trouble. He delighted in playing upon the pride of others to lead them into arguments. One day, he hatched a plan to turn the greatest warriors of Ulster upon one another.


Bricriu laid out a feast for the nobility of Ulster. As the warriors approached his hall, Bricriu took the best of them, Lóegaire Búadach, Connal Cernach and Cú Chulainn to one side. He told each of them in turn that they were the bravest and strongest man in Ulster and that they deserved the champion’s portion of the feast.


When the men sat down to eat, Lóegaire declared himself the greatest warrior among them and went to claim the finest portion of the feast, as was his right. Before he could do so, Connal cried that he was the one entitled to the champion’s portion. Then Cú Chulainn arose and told them both that he was a better warrior than both of them combined.


An argument broke out amongst the men of Ulster over who should receive the champion’s portion. Eventually, it was decided that the feast should be shared evenly but that after they had eaten, the three warriors must be tested to see which was truly the greatest.


The warriors were sent to Connacht so that a neutral party might judge them. King Ailill and queen Mebd declared Cú Chulainn to be the greatest of them but Connal and Lóegaire did not accept this. Next, the three travelled to Munster to be judged by king Cú Roí, who had great wisdom and possessed the power of magic. He declared Cú Chulainn to be the greatest of them but once again, the other two did not accept this.


The three warriors returned home with the argument unsettled, much to the delight of Bricriu the trickster. Later that night as the men of Ulster were gathered in the King’s hall, a giant of a man entered without invitation.


“Men of Ulster,” he boomed, “I have yet to find a man with courage enough to meet my challenge. Are there any among you who think yourselves brave enough or is Ulster a land of cowards?”


The warriors were outraged and each of them declared that they would meet the giant man’s challenge.


“Very well,” the giant said, “One of you must cut off my head today. Tomorrow, I will return and cut off his head in turn.”

The men laughed at the absurdity of the challenge and readily agreed to the terms. Connal was the first to step forward. He raised his sword high and cut off the giant’s head in one stroke. The men’s cheers and laughter died a moment later as the giant lifted up his head and placed it back on his neck. The wound healed instantly and the giant smiled at the terror in Connal’s eyes.


“I will come for you tomorrow, Connal Cernach. Then it will be my turn to cut off your head.”


The next day came and Connal refused to let the giant cut off his head.


“As I thought! The men of Ulster are cowards.” said the giant.


Once again, the men of Ulster cried out in outrage and this time it was Lóegaire who accepted the challenge. He cut off the giant’s head, but he picked it up and placed it back on his neck. He promised Lóegaire that he would return tomorrow.


The next day came and Lóegaire refused to let the giant cut off his head.


Finally, Cú Chulainn stepped forward and told the giant that he would accept the challenge and restore the honour of the men of Ulster. He cut off the giant’s head and knew that in doing so he had sentenced himself to death.


The next day came and Cú Chulainn did not refuse to uphold his end of the challenge. The room fell silent as Cú Chulainn lowered his head and waited for the bite of the giant’s axe. The giant raised his axe high and brought it down upon Cú Chulainn’s neck. At the very last moment, the giant turned his axe so that Cú Chulainn was struck by the flat side and merely received a bruise.


“At last, a man who has the courage to meet my challenge!”


Upon saying that, the giant transformed before the eyes of every man in the hall into king Cú Roí. Rid of his magical disguise, the king addressed the men of Ulster.


“I was asked to judge who among you was the greatest warrior. Now the bravery of Cú Chulainn is plain for all to see. He was the only one willing to keep his word even as he faced death.”

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The lessons I learned from this story are as follows:

1. Our word is meaningless if we aren't willing to commit to it with our actions. Each man in the tale was convinced of his own courage but only one of them was willing to prove it.

2. The easy path may not actually be as beneficial as it seems. The challenge put forward by the giant seemed to guarantee victory to any who accepted it. It's only later on that the danger became apparent.

3. Giants might actually be sorcerers. This is just a good thing to be aware of the next time a giant enters your hall.

Jayhawker Soule said:

God smiled and stated, "My children have triumphed over Me; My children have triumphed over Me."​

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Some years ago, I came across a different story. Different, but it had the same, or a very similar, line in it. Are there many stories that have God pleased with being "triumphed over by his children"?

It's nice to see God portrayed as having a sense of humor and perspective.

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For me too, that portrayal is inspiring.

Harel13 said:

It's in Tractate Rival in Seder Britain.

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Impressive: I've never studied Talmud BritRivli.

I'm Jewish. There's a well-known Midrash called "Eleh Ezkarah" - "These I shall remember" about the Ten Martyrs - ten of the greatest rabbis during the Roman era who were sentenced to death by the Romans. The Midrash seemingly gives a reason for their deaths, but not exactly (it's complicated), then moves on to describe how each of them was brutally killed.
There are a lot of powerful and heart-wrenching moments in there, but one that really stuck with me when I read it awhile ago was in the description of the death of the last martyr, Rabbi Elazar ben Shamo'ah:


That really struck me. In Hebrew there's an expression: "He's on the stretcher" - meaning, it's all over, there's no need to fight on anymore, there's no need to continue exerting yourself, you can rest now - that's the state those two rabbis, those two martyrs, were in - they're being carried to heaven, they can relax now - and what do they do? Exactly what they did before dying: studying! That's relaxation for them - and, by extent, that's heaven for them - to be able to continue discussing and studying Torah law. That's amazing. These men studied until the end - and then continued, as though nothing had happened.

I think it shows just how important studying God's teachings is - it's not something to keep you busy while you're in this world - it transcends both time and space, nor is it merely a tool to get you into heaven - it in itself is something very special.

If I were 'religious', this story would represent it well enough. It's a story by Isaac Bashevis Singer.

Gimpel the Fool

I AM Gimpel the fool. I don’t think myself a fool. On the contrary. But that’s what folks call me. They gave me the name while I was still in school. I had seven names in all: imbecile, donkey, flax-head, dope, glump, ninny, and fool. The last name stuck. What did my foolishness consist of? I was easy to take in. They said, “Gimpel, you know the rabbi’s wife has been brought to childbed?” So I skipped school. Well, it turned out to be a lie. How was I supposed to know? She hadn’t had a big belly. But I never looked at her belly. Was that really so foolish? The gang laughed and hee-hawed, stomped and danced and chanted a good-night prayer. And instead of the raisins they give when a woman’s lying in, they stuffed my hand full of goat turds. I was no weakling. If I slapped someone he’d see all the way to Cracow. But I’m really not a slugger by nature. I think to myself: Let it pass. So they take advantage of me.

I was coming home from school and heard a dog barking. I’m not afraid of dogs, but of course I never want to start up with them. One of them may be mad, and if he bites there’s not a Tartar in the world who can help you. So I made tracks. Then I looked around and saw the whole market place wild with laughter. It was no dog at all but Wolf-Leib the thief. How was I supposed to know it was he? It sounded like a howling *****.

When the pranksters and leg-pullers found that I was easy to fool, every one of them tried his luck with me. “Gimpel, the czar is coming to Frampol; Gimpel, the moon fell down in Turbeen; Gimpel, little Hodel Furpiece found a treasure behind the bathhouse.” And I like a golem believed everyone. In the first place, everything is possible, as it is written in The Wisdom of the Fathers, I’ve forgotten just how. Second, I had to believe when the whole town came down on me! If I ever dared to say, “Ah, you’re kidding!” there was trouble. People got angry. “What do you mean! You want to call everyone a liar?” What was I to do? I believed them, and I hope at least that did them some good.

I was an orphan. My grandfather who brought me up was already bent toward the grave. So they turned me over to a baker, and what a time they gave me there! Every woman or girl who came to bake a batch of noodles had to fool me at least once. “Gimpel, there’s a fair in Heaven; Gimpel, the rabbi gave birth to a calf in the seventh month; Gimpel, a cow flew over the roof and laid brass eggs.” A student from the yeshiva came once to buy a roll, and he said, “You, Gimpel, while you stand here scraping with your baker’s shovel the Messiah has come. The dead have arisen.” “What do you mean?” I said. “I heard no one blowing the ram’s horn!” He said, “Are you deaf?” And all began to cry, “We heard it, we heard!” Then in came Rietze the candle-dipper and called out in her hoarse voice, “Gimpel, your father and mother have stood up from the grave. They’re looking for you.”

To tell the truth, I knew very well that nothing of the sort had happened, but all the same, as folks were talking, I threw on my wool vest and went out. Maybe something had happened. What did I stand to lose by looking? Well, what a cat music went up! And then I took a vow to believe nothing more. But that was no go either. They confused me so that I didn’t know the big end from the small.

I went to the rabbi to get some advice. He said, “It is written, better to be a fool all your days than for one hour to be evil. You are not a fool. They are the fools. For he who causes his neighbor to feel shame loses Paradise himself.” Nevertheless, the rabbi’s daughter took me in. As I left the rabbinical court she said, “Have you kissed the wall yet?” I said, “No; what for?” She answered, “It’s the law; you’ve got to do it after every visit.” Well, there didn’t seem to be any harm in it. And she burst out laughing. It was a fine trick. She put one over on me, all right.

I wanted to go off to another town, but then everyone got busy matchmaking, and they were after me so they nearly tore my coat tails off. They talked at me and talked until I got water on the ear. She was no chaste maiden, but they told me she was virgin pure. She had a limp, and they said it was deliberate, from coyness. She had a *******, and they told me the child was her little brother. I cried, “You’re wasting your time. I’ll never marry that whore.” But they said indignantly, “What a way to talk! Aren’t you ashamed of yourself? We can take you to the rabbi and have you fined for giving her a bad name.” I saw then that I wouldn’t escape them so easily and I thought: They’re set on making me their butt. But when you’re married the husband’s the master, and if that’s all right with her it’s agreeable to me too. Besides, you can’t pass through life unscathed, nor expect to.

I went to her clay house, which was built on the sand, and the whole gang, hollering and chorusing, came after me. They acted like bear-baiters. When we came to the well they stopped all the same. They were afraid to start anything with Elka. Her mouth would open as if it were on a hinge, and she had a fierce tongue. I entered the house. Lines were strung from wall to wall and clothes were drying. Barefoot she stood by the tub, doing the wash. She was dressed in a worn hand-me-down gown of plush. She had her hair put up in braids and pinned across her head. It took my breath away, almost, the reek of it all.

Evidently she knew who I was. She took a look at me and said, “Look who’s here! He’s come, the drip. Grab a seat.”

I told her all; I denied nothing. “Tell me the truth,” I said, “are you really a virgin, and is that mischievous Yechiel actually your little brother? Don’t be deceitful with me, for I’m an orphan.”

“I’m an orphan myself,” she answered, “and whoever tries to twist you up, may the end of his nose take a twist. But don’t let them think they can take advantage of me. I want a dowry of fifty guilders, and let them take up a collection besides. Otherwise they can kiss my you-know-what.” She was very plainspoken. I said, “It’s the bride and not the groom who gives a dowry.” Then she said, “Don’t bargain with me. Either a flat yes or a flat no. Go back where you came from.”

I thought: No bread will ever be baked from this dough. But ours is not a poor town. They consented to everything and proceeded with the wedding. It so happened that there was a dysentery epidemic at the time. The ceremony was held at the cemetery gates, near the little corpse-washing hut. The fellows got drunk. While the marriage contract was being drawn up I heard the most pious high rabbi ask, “Is the bride a widow or a divorced woman?” And the sexton’s wife answered for her, “Both a widow and divorced.” It was a black moment for me. But what was I to do, run away from under the marriage canopy?

There was singing and dancing. An old granny danced opposite me, hugging a braided white hallah. The master of revels made a “God ’a mercy” in memory of the bride’s parents. The schoolboys threw burrs, as on Tishe b’Av fast day. There were a lot of gifts after the sermon: a noodle board, a kneading trough, a bucket, brooms, ladles, household articles galore. Then I took a look and saw two strapping young men carrying a crib. “What do we need this for?” I asked. So they said, “Don’t rack your brains about it. It’s all right, it’ll come in handy.” I realized I was going to be rooked. Take it another way though, what did I stand to lose? I reflected: I’ll see what comes of it. A whole town can’t go altogether crazy.

At night I came where my wife lay, but she wouldn’t let me in.
“Say, look here, is this what they married us for?” I said. And she said, “My monthly has come.” “But yesterday they took you to the ritual bath, and that’s afterwards, isn’t it supposed to be?” “Today isn’t yesterday,” said she, “and yesterday’s not today. You can beat it if you don’t like it.” In short, I waited.

Not four months later, she was in childbed. The townsfolk hid their laughter with their knuckles. But what could I do? She suffered intolerable pains and clawed at the walls. “Gimpel,” she cried, “I’m going. Forgive me!” The house filled with women. They were boiling pans of water. The screams rose to the welkin.

The thing to do was to go to the house of prayer to repeat psalms, and that was what I did.

The townsfolk liked that, all right. I stood in a corner saying psalms and prayers, and they shook their heads at me. “Pray, pray!” they told me. “Prayer never made any woman pregnant.” One of the congregation put a straw to my mouth and said, “Hay for the cows.” There was something to that too, by God!

She gave birth to a boy. Friday at the synagogue the sexton stood up before the Ark, pounded on the reading table, and announced, “The wealthy Reb Gimpel invites the congregation to a feast in honor of the birth of a son.” The whole house of prayer rang with laughter. My face was flaming. But there was nothing I could do. After all, I was the one responsible for the circumcision honors and rituals.

Half the town came running. You couldn’t wedge another soul in. Women brought peppered chick-peas, and there was a keg of beer from the tavern. I ate and drank as much as anyone, and they all congratulated me. Then there was a circumcision, and I named the boy after my father, may he rest in peace. When all were gone and I was left with my wife alone, she thrust her head through the bed-curtain and called me to her.

“Gimpel,” said she, “why are you silent? Has your ship gone and sunk?”

“What shall I say?” I answered. “A fine thing you’ve done to me! If my mother had known of it she’d have died a second time.”

She said, “Are you crazy, or what?”

“How can you make such a fool,” I said, “of one who should be the lord and master?”

“What’s the matter with you?” she said. “What have you taken it into your head to imagine?”

I saw that I must speak bluntly and openly. “Do you think this is the way to use an orphan?” I said. “You have borne a *******.”

She answered, “Drive this foolishness out of your head. The child is yours.”

“How can he be mine?” I argued. “He was born seventeen weeks after the wedding.”

She told me then that he was premature. I said, “Isn’t he a little too premature?” She said, she had had a grandmother who carried just as short a time and she resembled this grandmother of hers as one drop of water does another. She swore to it with such oaths that you would have believed a peasant at the fair if he had used them. To tell the plain truth, I didn’t believe her; but when I talked it over next day with the school-master, he told me that the very same thing had happened to Adam and Eve. Two they went up to bed, and four they descended.

“There isn’t a woman in the world who is not the granddaughter of Eve,” he said.

That was how it was; they argued me dumb. But then, who really knows how such things are?

I began to forget my sorrow. I loved the child madly, and he loved me too. As soon as he saw me he’d wave his little hands and want me to pick him up, and when he was colicky I was the only one who could pacify him. I bought him a little bone teething ring and a little gilded cap. He was forever catching the evil eye from someone, and then I had to run to get one of those abracadabras for him that would get him out of it. I worked like an ox. You know how expenses go up when there’s an infant in the house. I don’t want to lie about it; I didn’t dislike Elka either, for that matter. She swore at me and cursed, and I couldn’t get enough of her. What strength she had! One of her looks could rob you of the power of speech. And her orations! Pitch and sulphur, that’s what they were full of, and yet somehow also full of charm. I adored her every word. She gave me bloody wounds though.

In the evening I brought her a white loaf as well as a dark one, and also poppyseed rolls I baked myself. I thieved because of her and swiped everything I could lay hands on: macaroons, raisins, almonds, cakes. I hope I may be forgiven for stealing from the Saturday pots the women left to warm in the baker’s oven. I would take out scraps of meat, a chunk of pudding, a chicken leg or head, a piece of tripe, whatever I could nip quickly. She ate and became fat and handsome.

I had to sleep away from home all during the week, at the bakery. On Friday nights when I got home she always made an excuse of some sort. Either she had heartburn, or a stitch in the side, or hiccups, or headaches. You know what women’s excuses are. I had a bitter time of it. It was rough. To add to it, this little brother of hers, the *******, was growing bigger. He’d put lumps on me, and when I wanted to hit back she’d open her mouth and curse so powerfully I saw a green haze floating before my eyes. Ten times a day she threatened to divorce me. Another man in my place would have taken French leave and disappeared. But I’m the type that bears it and says nothing. What’s one to do? Shoulders are from God, and burdens too.

One night there was a calamity in the bakery; the oven burst, and we almost had a fire. There was nothing to do but go home, so I went home. Let me, I thought, also taste the joy of sleeping in bed in midweek. I didn’t want to wake the sleeping mite and tiptoed into the house. Coming in, it seemed to me that I heard not the snoring of one but, as it were, a double snore, one a thin enough snore and the other like the snoring of a slaughtered ox. Oh, I didn’t like that! I didn’t like it at all. I went up to the bed, and things suddenly turned black. Next to Elka lay a man’s form. Another in my place would have made an uproar, and enough noise to rouse the whole town, but the thought occurred to me that I might wake the child. A little thing like that—why frighten a little swallow, I thought. All right then, I went back to the bakery and stretched out on a sack of flour and till morning I never shut an eye. I shivered as if I had had malaria. “Enough of being a donkey,” I said to myself. “Gimpel isn’t going to be a sucker all his life. There’s a limit even to the foolishness of a fool like Gimpel.”

In the morning I went to the rabbi to get advice, and it made a great commotion in the town. They sent the beadle for Elka right away. She came, carrying the child. And what do you think she did? She denied it, denied everything, bone and stone! “He’s out of his head,” she said. “I know nothing of dreams or divinations.” They yelled at her, warned her, hammered on the table, but she stuck to her guns: it was a false accusation, she said.

The butchers and the horse-traders took her part. One of the lads from the slaughterhouse came by and said to me, “We’ve got our eye on you, you’re a marked man.” Meanwhile, the child started to bear down and soiled itself. In the rabbinical court there was an Ark of the Covenant, and they couldn’t allow that, so they sent Elka away.

I said to the rabbi, “What shall I do?”

“You must divorce her at once,” said he.

“And what if she refuses?” I asked.

He said, “You must serve the divorce. That’s all you’ll have to do.”

I said, “Well, all right, Rabbi. Let me think about it.”

“There’s nothing to think about,” said he. “You mustn’t remain under the same roof with her.”

“And if I want to see the child?” I asked.

“Let her go, the harlot,” said he, “and her brood of ******** with her.”

The verdict he gave was that I mustn’t even cross her threshold—never again, as long as I should live.

During the day it didn’t bother me so much. I thought: It was bound to happen, the abscess had to burst. But at night when I stretched out upon the sacks I felt it all very bitterly. A longing took me, for her and for the child. I wanted to be angry, but that’s my misfortune exactly, I don’t have it in me to be really angry. In the first place—this was how my thoughts went—there’s bound to be a slip sometimes. You can’t live without errors. Probably that lad who was with her led her on and gave her presents and what not, and women are often long on hair and short on sense, and so he got around her. And then since she denies it so, maybe I was only seeing things? Hallucinations do happen. You see a figure or a mannikin or something, but when you come up closer it’s nothing, there’s not a thing there. And if that’s so, I’m doing her an injustice. And when I got so far in my thoughts I started to weep. I sobbed so that I wet the flour where I lay. In the morning I went to the rabbi and told him that I had made a mistake. The rabbi wrote on with his quill, and he said that if that were so he would have to reconsider the whole case. Until he had finished I wasn’t to go near my wife, but I might send her bread and money by messenger.

III

Nine months passed before all the rabbis could come to an agreement. Letters went back and forth. I hadn’t realized that there could be so much erudition about a matter like this.

Meanwhile, Elka gave birth to still another child, a girl this time. On the Sabbath I went to the synagogue and invoked a blessing on her. They called me up to the Torah, and I named the child for my mother-in-law—may she rest in peace. The louts and loudmouths of the town who came into the bakery gave me a going over. All Frampol refreshed its spirits becau
se of my trouble and grief. However, I resolved that I would always believe what I was told. What’s the good of not believing? Today it’s your wife you don’t believe; tomorrow it’s God Himself you won’t take stock in.

By an apprentice who was her neighbor I sent her daily a corn or a wheat loaf, or a piece of pastry, rolls or bagels, or, when I got the chance, a slab of pudding, a slice of honeycake, or wedding strudel—whatever came my way. The apprentice was a goodhearted lad, and more than once he added something on his own. He had formerly annoyed me a lot, plucking my nose and digging me in the ribs, but when he started to be a visitor to my house he became kind and friendly. “Hey, you, Gimpel,” he said to me, “you have a very decent little wife and two fine kids. You don’t deserve them.”

“But the things people say about her,” I said.

“Well, they have long tongues,” he said, “and nothing to do with them but babble. Ignore it as you ignore the cold of last winter.”

One day the rabbi sent for me and said, “Are you certain, Gimpel, that you were wrong about your wife?”

I said, “I’m certain.”

“Why, but look here! You yourself saw it.”

“It must have been a shadow,” I said.

“The shadow of what?”

“Just of one of the beams, I think.”

“You can go home then. You owe thanks to the Yanover rabbi. He found an obscure reference in Maimonides that favored you.”

I seized the rabbi’s hand and kissed it.

I wanted to run home immediately. It’s no small thing to be separated for so long a time from wife and child. Then I reflected: I’d better go back to work now, and go home in the evening. I said nothing to anyone, although as far as my heart was concerned it was like one of the Holy Days. The women teased and twitted me as they did every day, but my thought was: Go on, with your loose talk. The truth is out, like the oil upon the water. Maimonides says it’s right, and therefore it is right!

At night, when I had covered the dough to let it rise, I took my share of bread and a little sack of flour and started homeward. The moon was full and the stars were glistening, something to terrify the soul. I hurried onward, and before me darted a long shadow. It was winter, and a fresh snow had fallen. I had a mind to sing, but it was growing late and I didn’t want to wake the householders. Then I felt like whistling, but I remembered that you don’t whistle at night because it brings the demons out. So I was silent and walked as fast as I could.

Dogs in the Christian yards barked at me when I passed, but I thought: Bark your teeth out! What are you but mere dogs? Whereas I am a man, the husband of a fine wife, the father of promising children.

As I approached the house my heart started to pound as though it were the heart of a criminal. I felt no fear, but my heart went thump! thump! Well, no drawing back. I quietly lifted the latch and went in. Elka was asleep. I looked at the infant’s cradle. The shutter was closed, but the moon forced its way through the cracks. I saw the newborn child’s face and loved it as soon as I saw it—immediately—each tiny bone.

Then I came nearer to the bed. And what did I see but the apprentice lying there beside Elka. The moon went out all at once. It was utterly black, and I trembled. My teeth chattered. The bread fell from my hands, and my wife waked and said, “Who is that, ah?”

I muttered, “It’s me.”

“Gimpel?” she asked. “How come you’re here? I thought it was forbidden.”

“The rabbi said,” I answered and shook as with a fever.

“Listen to me, Gimpel,” she said, “go out to the shed and see if the goat’s all right. It seems she’s been sick.” I have forgotten to say that we had a goat. When I heard she was unwell I went into the yard. The nannygoat was a good little creature. I had a nearly human feeling for her.

With hesitant steps I went up to the shed and opened the door. The goat stood there on her four feet. I felt her everywhere, drew her by the horns, examined her udders, and found nothing wrong. She had probably eaten too much bark. “Good night, little goat,” I said. “Keep well.” And the little beast answered with a “Maa” as though to thank me for the good will.

I went back. The apprentice had vanished.

“Where,” I asked, “is the lad?”

“What lad?” my wife answered.

“What do you mean?” I said. “The apprentice. You were sleeping with him.”

“The things I have dreamed this night and the night before,” she said, “may they come true and lay you low, body and soul! An evil spirit has taken root in you and dazzles your sight.” She screamed out, “You hateful creature! You moon calf! You spook! You uncouth man! Get out, or I’ll scream all Frampol out of bed!”

Before I could move, her brother sprang out from behind the oven and struck me a blow on the back of the head. I thought he had broken my neck. I felt that something about me was deeply wrong, and I said, “Don’t make a scandal. All that’s needed now is that people should accuse me of raising spooks and dybbuks.” For that was what she had meant. “No one will touch bread of my baking.”

In short, I somehow calmed her.

“Well,” she said, “that’s enough. Lie down, and be shattered by wheels.”

Next morning I called the apprentice aside. “Listen here, brother!” I said. And so on and so forth. “What do you say?” He stared at me as though I had dropped from the roof or something.

“I swear,” he said, “you’d better go to an herb doctor or some healer. I’m afraid you have a screw loose, but I’ll hush it up for you.” And that’s how the thing stood.

To make a long story short, I lived twenty years with my wife. She bore me six children, four daughters and two sons. All kinds of things happened, but I neither saw nor heard. I believed, and that’s all. The rabbi recently said to me, “Belief in itself is beneficial. It is written that a good man lives by his faith.”

Suddenly my wife took sick. It began with a trifle, a little growth upon the breast. But she evidently was not destined to live long; she had no years. I spent a fortune on her. I have forgotten to say that by this time I had a bakery of my own and in Frampol was considered to be something of a rich man. Daily the healer came, and every witch doctor in the neighborhood was brought. They decided to use leeches, and after that to try cupping. They even called a doctor from Lublin, but it was too late. Before she died she called me to her bed and said, “Forgive me, Gimpel.”

I said, “What is there to forgive? You have been a good and faithful wife.”

“Woe, Gimpel!” she said. “It was ugly how I deceived you all these years. I want to go clean to my Maker, and so I have to tell you that the children are not yours.”

If I had been clouted on the head with a piece of wood it couldn’t have bewildered me more.

“Whose are they?” I asked.

“I don’t know,” she said. “There were a lot … but they’re not yours.” And as she spoke she tossed her head to the side, her eyes turned glassy, and it was all up with Elka. On her whitened lips there remained a smile.

I imagined that, dead as she was, she was saying, “I deceived Gimpel. That was the meaning of my brief life.”

One night, when the period of mourning was done, as I lay dreaming on the flour sacks, there came the Spirit of Evil himself and said to me, “Gimpel, why do you sleep?”

I said, “What should I be doing? Eating kreplech?”

“The whole world deceives you,” he said, “and you ought to deceive the world in your turn.”

“How can I deceive all the world?” I asked him.

He answered, “You might accumulate a bucket of urine every day and at night pour it into the dough. Let the sages of Frampol eat filth.”

“What about the judgement in the world to come?” I said.

“There is no world to come,” he said. “They’ve sold you a bill of goods and talked you into believing you carried a cat in your belly. What nonsense!”

“
Well then,” I said, “and is there a God?”

He answered, “There is no God either.”

“What,” I said, “is there, then?”

“A thick mire.”

He stood before my eyes with a goatish beard and horn, long-toothed, and with a tail. Hearing such words, I wanted to snatch him by the tail, but I tumbled from the flour sacks and nearly broke a rib. Then it happened that I had to answer the call of nature, and, passing, I saw the risen dough, which seemed to say to me, “Do it!” In brief, I let myself be persuaded.

At dawn the apprentice came. We kneaded the bread, scattered caraway seeds on it, and set it to bake. Then the apprentice went away, and I was left sitting in the little trench by the oven, on a pile of rags. Well, Gimpel, I thought, you’ve revenged yourself on them for all the shame they’ve put on you. Outside the frost glittered, but it was warm beside the oven. The flames heated my face. I bent my head and fell into a doze.

I saw in a dream, at once, Elka in her shroud. She called to me, “What have you done, Gimpel?”

I said to her, “It’s all your fault,” and started to cry.

“You fool!” she said. “You fool! Because I was false is everything false too? I never deceived anyone but myself. I’m paying for it all, Gimpel. They spare you nothing here.”

I looked at her face. It was black; I was startled and waked, and remained sitting dumb. I sensed that everything hung in the balance. A false step now and I’d lose eternal life. But God gave me His help. I seized the long shovel and took out the loaves, carried them into the yard, and started to dig a hole in the frozen earth.

My apprentice came back as I was doing it. “What are you doing boss?” he said, and grew pale as a corpse.

“I know what I’m doing,” I said, and I buried it all before his very eyes.


The End

Sunstone said:

Please (1) name your religion, (2) name and/or describe a story in the folklore, legends, or mythology of your religion, and (3) what value or values are being most promoted and encouraged in the story. I am especially interested in values that are core or central to your religion.

Click to expand...

[1] Name of my religion

IGLESIA NI CRISTO [Church of Christ]


[2] Story of my religion, no folklore/legends/mythology

THE PROPHECY OF the Lord Jesus Christ in John 10:16 refers to the re-establishment of His Church. He promised the re-emergence of the Church of Christ because the first century Church of Christ was apostatized. The Lord Jesus Christ Himself forewarned that many will fall away because many false prophets will rise and lead many astray:

“Then they will deliver you up to tribulation, and put you to death; and you will be hated by all nations for my name's sake. And then many will fall away, and betray one another, and hate one another. And many false prophets will arise and lead many astray. Matthew 24:9-11 RSV

Although apostasy take place in the first century Church of Christ, however, the Lord Jesus also prophesied that He has “other sheep” not of the fold or the first century Church of Christ, but He will bring them also and they will hear their voice and He will form them as “one flock” (referring to the re-emergence of the Church of Christ). However, the Lord Jesus Christ also said that there will be “one shepherd.”



HOW CHRIST ESTABLISHED THE
CHURCH OF CHRIST IN THE
PHILIPPINES IN 1914

The “other sheep” is the third group of the Church established by Christ, the one referred to by Apostle Peter in Acts 2:39 as those from “afar off.” In a related prophecy, Prophet Isaiah prophesied that the children of God from the “ends of the earth” will came from the Far East (Isaiah 43:5-6 and Moffatt). The time “ends of the earth” is the time when the “end of the world” or the second coming of the Lord Jesus Christ is near (Matthew 24:3 and 33). The first of the signs that indicate that the second coming of the Lord Jesus is near (or the time “ends of the earth”) was the First World War that begun in July 27, 1914 (cf. Mt. 24:3 and 6-8; The Story of the Great War, p. 923).

The fulfillment of the biblical prophecies referring to the re-emergence of the Church of Christ was the emergence of the Iglesia Ni Cristo (Church of Christ) in the Philippines (the “Far east”) in July 27, 1914 (the “ends of the earth”).

How did the Lord Jesus Christ re-established the Church of Christ in the Philippines? Christ said, “they will hear My voice; and there will be one flock…” Christ’s voice was heard in the Philippines in 1914 that cause the re-emergence of the Church of Christ through God’s messenger in these last days. In Luke 10:16 the Lord Jesus said:

"He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me." (Luke 10:16 RSV)

It was not the Lord Jesus Christ Himself that will preach the Gospel so that His voice will be heard in the Philippines in 1914. He said, “He who hears you hears me…” The Lord is referring to His messenger (Jn. 13:21 NEB). Thus, trough His messenger, the “other sheep” heard His voice and the Lord made them “one flock with one shepherd”:

“There are other sheep which belong to me that are not in this sheep pen. I must bring them, too; they will listen to my voice, and they will become one flock with one shepherd.” (John 10:16 TEV)

We believe that the fulfillment of this prophecy is Brother Felix Y. Manalo. Through the preaching of Brother Felix Y. Manalo, Christ’s “other sheep” heard His voice and they became one flock with one shepherd. Thus, brother Felix Y. Manalo did not established the Church of Christ in the Philippines in 1914, but the messenger used by the Lord Jesus Christ to preach the Church of Christ in these last days and the “shepherd” of Christ’s “other sheep.”



[3] Values promoted in the Iglesia ni Cristo story

Mark 12:30-31 New International Version (NIV)
Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘Love your neighbor as yourself.’ There is no commandment greater than these.”