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The Pious Man Smashed the Statue That Promised Gold

The statue asked for a lamp. The pious man understood the courtesy at last, and the demon inside the marble began to bargain.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Marble Spoke From the Dirt
  2. The Friend in the Trap
  3. The Lamp on the Shelf
  4. The Axe and the Demon
  5. Gold With No Voice

The shovel hit marble. A pious man digging in his ground uncovered a statue that should have been silent, and the statue spoke.

The Pious Man Smashed the Statue That Promised Gold Click for full size

It asked to be cleaned and set in a clean place within his house. In return it promised riches.

He looked at the dirt on the stone. He looked at his empty hands. He carried the statue home.

Marble Spoke From the Dirt

For a time he obeyed. He washed the stone. He gave it a shelf. The arrangement seemed useful. The house grew quieter in a way that felt like order. He told himself he was only keeping a found thing clean.

One day the statue told him where a friend lay caught in a trap. He went. He freed the friend. He took a reward. Fortune looked like a straight road.

On the way back through the market a barber called to him. The cut of the nations, the komi style, sides shaved, a handle of locks left down the middle, the look of men who prospered under foreign gods. The pious man almost sat. His purse was heavier than it had been at dawn. He walked on. The almost-sitting stayed in his legs like a cramp.

The Friend in the Trap

The friend thanked him with wine and silver. The statue, when he returned, did not ask for thanks. It waited. Help that pays is a hook that does not feel like a hook while the fish is still in open water.

He slept well that week. He counted the reward. He glanced at the shelf and nodded, as a man nods at a tool that works. He did not light anything. He did not bow. He told himself the line was still clear.

In the yard the shovel leaned where he had left it. The hole in the ground remained, a mouth that had already spoken once.

The Lamp on the Shelf

Then the statue asked him to light a lamp before it. The request was small in motion and enormous in meaning. A lamp before a form is not housekeeping. It is worship.

The pious man understood the true demand hidden in the courtesy. He had seen, at the Temple, priests turn away an animal that had itself been worshipped, even when the body looked whole. He had heard that a torn beast, mortally injured, is not a bargain gift for the King. What has been given to an idol cannot be washed into holiness by a clever argument. A lamp before marble was that same stain, asked politely.

He lifted an axe.

The Axe and the Demon

At once a demon emerged from within the marble and offered great riches if only he would spare the statue. Gold spoke from a mouth that was not stone. The demon named sums that would have bought fields and rest.

The man refused the bribe as he had refused the lamp. He had already practiced the smaller refusal in the market, when the barber offered the Amorite cut and he did not sit. Rounding the hair in the style of the nations is not neutral grooming. It trains the head toward foreign worship. Forty lashes answer the style. Zeal answers the deeper crime. "For the Lord your God is a consuming fire, a zealous God."

He destroyed the idol utterly. Marble went to pieces on his floor. The demon's offer went with it. The shelf stood empty. He swept the shards into a cloth and buried them where no lamp would ever find them.

His hands shook after the last blow. He set the axe down and did not pick the gold of the first reward back up that night. He ate bread. He slept facing a wall with no statue on it.

Gold With No Voice

The following year he found a rich treasure buried in his garden. No voice rose from it. No demon claimed commission. The earth gave what earth gives when heaven wills, without a contract of worship.

He held the gold and waited. Silence. He could carry it without becoming its priest. The friend freed from the trap remained free. The riches promised for worship remained a lie. Only the path that smashed the lie opened the ground.

On the altar of the Temple, no worshipped beast and no torn carcass may climb. In a private yard, no speaking marble may keep a lamp. In the barber's chair, no Amorite cut may train the head toward foreign gods. The Name alone receives the light. The pious man paid that loyalty with an axe and collected what demons cannot mint.

He left the shelf empty for the rest of his years. Sometimes he walked past it and nodded, as a man nods at a tool that finally failed in time.


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From the tradition

Sources

3 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Exempla of the Rabbis, No. 396Exempla of the Rabbis (Gaster, 1924)

Retold in our words. Read the original at the link below.The Exempla of the Rabbis, Moses Gaster (1924) · Public Domain

This brief tale, preserved among the Exempla of the Rabbis collected by Gaster, tests a pious man's loyalty against the lure of idolatry. While digging in the ground, a pious man uncovers a marble statue. To his astonishment the statue speaks. It asks to be cleaned and set in a clean place within his house, and in return it promises him riches.

For a time the man obeys, and the statue proves useful. One day it directs him to go and find his friend caught in a trap, to free him, and so to earn a rich reward. He does as he is told, rescues his friend, and is rewarded. The arrangement seems to bring only good fortune.

Then the statue asks the man to light a lamp before it. Here the pious man understands the true demand hidden in the request: the statue wishes to be worshipped, to receive the honor due only to God. He refuses. He takes up an axe to break the marble, and at that a demon emerges from within it, offering him great riches if only he will spare the statue. The man will not be bought. He destroys the idol utterly. The tale ends with his reward: the following year he finds a rich treasure buried in his garden. Faithfulness that rejects idolatry and resists bribery is repaid by Heaven, not by the demon's bargain.

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Yalkut Shimoni on Torah 435:5Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

"From the cattle": to exclude the worshipped animal. But is this not derived by logic? If the harlot's hire and the price of a dog, whose overlay is permitted, are forbidden for the altar, then a worshipped animal, whose overlay is forbidden, all the more so should be forbidden for the altar. Or the reverse: if the harlot's hire and the price of a dog, which are forbidden for the altar, have their overlay permitted, then a worshipped animal, which is permitted for the altar, all the more so should have its overlay permitted. If so, you have nullified "You shall not covet the silver and gold upon them" (Deuteronomy 7:25). I will uphold "You shall not covet the silver and gold upon them" for a thing that has no breath of life in it, but for a thing that has the breath of life in it, since they are permitted, their overlay should be permitted; therefore Scripture says "from the cattle," to exclude the worshipped animal. And when it says "from the cattle" a second time, lower down, where Scripture need not have said it, it serves only to exclude the torn animal. But is this not derived by logic? If a blemished animal, which is permitted for ordinary use, is forbidden for the altar, then a torn animal, which is forbidden for ordinary use, is it not logical that it should be disqualified for the altar? Blood and forbidden fat prove otherwise, for they are forbidden for ordinary use yet valid for the altar. No: if you spoke of fat and blood, which come from a permitted thing, would you say the same of a torn animal, which is wholly forbidden? The pinching of the bird's neck proves otherwise, for it is wholly forbidden to a layman yet valid for the altar. No: if you spoke of the pinching of the bird, whose sanctity forbids it, would you say the same of this, whose sanctity does not forbid it; since its sanctity does not forbid it, it should not be disqualified for the altar. If you have answered thus, then when Scripture says "from the cattle" lower down, it serves only to exclude the torn animal.

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Devarim Rabbah 2:18Devarim Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

It starts with a verse from Deuteronomy (4:25): "When you will beget children, and children’s children, and you will have been long in the land, and you will act corruptly and craft an idol, the image of anything, and you will perform evil in the eyes of the Lord your God, to anger Him." Pretty heavy stuff. But what does this verse really mean for us, today?

The Rabbis, in their infinite wisdom, dive right into a seemingly unrelated question: "Is it permitted for a person of Israel to round the corners of his head?" I know, it sounds like a complete non-sequitur! But stick with me.

The Sages, in this halakha (Jewish law), teach us that certain hairstyles are prohibited because they are "the ways of the Amorite." Now, who were the Amorites? They were an ancient people often associated with pagan practices. So, what hairstyles are we talking about? Specifically, cutting your hair in the "komi style" or growing a forelock. The komi style, as explained by some, involves shaving the sides of the head and leaving a "handle of locks" – essentially, a strip of hair down the middle. Others interpret kurtzin (the word used) as "ears," suggesting the hair is cut in a way that makes the ears look like handles (Etz Yosef). The punishment for this? Forty lashes.

Wait, there's more! Growing a forelock, the Rabbis say, is done "only for the sake of idol worship." And idol worship… well, that's about as serious as it gets. There's no harsher punishment, because, as the Torah states, God is "zealous" in this regard. Where do we see this? In the Ten Commandments themselves: "You shall have no other gods before Me… Because I am the Lord your God, a zealous God" (Exodus 20:3, 20:5). And again in Deuteronomy (4:24): "For the Lord your God is a consuming fire, a zealous God."

Now, here's where it gets really interesting. The Rabbis ask a profound question: "Since there is no substance to idols, why does it call them deities?" I mean, they're just wood or stone. Rabbi Pinḥas bar Ḥama gives a powerful answer: "In order to give a reward to everyone who forsakes it." God says, "Even though it has no substance, since a person forsakes it, I ascribe to him as though he had been worshipping something that had substance and came to Me." for a second. The act of turning away from something, even something empty, is seen as a significant act of devotion.

Rabbi Yehoshua ben Levi adds another layer: God says, "Since the punishment for idol worship is that harsh, I must caution them about it, so they will not say: Had He cautioned us we would have forsaken it." It's like God is saying, "I have to make sure you know how serious this is, so you can't claim ignorance later." He then tells Isaiah, "Do not think that perhaps I did not caution them against idol worship. Initially, before they came to Sinai to receive the Torah, I cautioned them against idol worship." This is derived from (Isaiah 48:5): "I told you beforehand; before you came, I announced it to you… lest you say: My graven image made them; my idol and my cast image commanded them."

So, God cautioned them through whom? Through Moses, His servant. And where do we see this? Right back at the beginning, in that verse we started with: "When you will beget children, and children’s children…" It's all connected!

What’s the takeaway here? It's not just about hairstyles or ancient idols. It's about the constant temptation to be led astray, to place our faith in things that ultimately have no substance. It’s a reminder that God, in His love and concern, has always cautioned us, guiding us towards a more meaningful and authentic life. It's up to us to listen. What idols – big or small – might be creeping into our lives today? And what can we do to turn away from them, towards something more real?

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