initial commit of ebook 2881HEADmain

11 files changed, 57576 insertions, 0 deletions

diff --git a/.gitattributes b/.gitattributes
new file mode 100644
index 0000000..6833f05
--- /dev/null
+++ b/.gitattributes
@@ -0,0 +1,3 @@
+* text=auto
+*.txt text
+*.md text
diff --git a/2881-0.txt b/2881-0.txt
new file mode 100644
index 0000000..238142e
--- /dev/null
+++ b/2881-0.txt
@@ -0,0 +1,14004 @@
+The Project Gutenberg eBook of The Legends of the Jews, by Louis Ginzberg
+
+This eBook is for the use of anyone anywhere in the United States and
+most other parts of the world at no cost and with almost no restrictions
+whatsoever. You may copy it, give it away or re-use it under the terms
+of the Project Gutenberg License included with this eBook or online at
+www.gutenberg.org. If you are not located in the United States, you
+will have to check the laws of the country where you are located before
+using this eBook.
+
+Title: The Legends of the Jews
+       Volume 3
+
+Author: Louis Ginzberg
+
+Translator: Paul Radin
+
+Release Date: October, 2001 [eBook #2881]
+[Most recently updated: February 3, 2022]
+
+Language: English
+
+Character set encoding: UTF-8
+
+Produced by: David Reed
+
+*** START OF THE PROJECT GUTENBERG EBOOK THE LEGENDS OF THE JEWS, VOLUME III ***
+
+
+
+
+The Legends of the Jews
+
+by Louis Ginzberg
+
+
+TRANSLATED PROM THE GERMAN MANUSCRIPT BY
+PAUL RADIN
+
+
+VOLUME III
+BIBLE TIMES AND CHARACTERS
+FROM THE EXODUS TO THE DEATH OF MOSES
+
+
+
+
+To
+MY MOTHER
+ON THE OCCASION OF
+HER SEVENTIETH BIRTHDAY
+
+
+
+
+PREFACE
+
+
+"When Israel went out of Egypt, the house of Jacob from a People of
+strange language, Jacob was His sanctuary and Israel His dominion.
+Jewish legend attempts to describe how God's sanctuary, the religion of
+Israel and His dominion, the beginnings of Israel as a nation, arose in
+the time between the Exodus from Egypt and the entrance into the Holy
+Land.
+
+Moses is regarded not only as the greatest religious guide of Israel,
+but also as its first national leader; he is "the wisest (If the wise,
+the father of the prophets," as well as " king in Jeshiurun, when the
+heads of the people and the tribes of Israel gathered together." hence
+his unique position in Jewish legend, neither Abraham, the friend of
+God, nor Solomon, the wisest of all men, nor Elijah, the helper in time
+of need. can lay claim to such a position.
+
+Great religious and national institutions like the Sabbath, the
+sanctuary, and many other " commandments of God revealed to Moses "
+stand in a special relation to his life and work. The sanctification of
+the Sabbath became quite a living thing to him through the miracle of
+the Manna, and the first sanctuary was actually erected by Moses. The
+life of Moses ceased, therefore, to be a thing of the past and became
+closely interwoven with the every-day life of the nation.
+
+The most natural way for the popular mind to connect existing
+conditions with the past is the symbolic method. The present volume
+contains, therefore, a number of symbolic explanations of certain laws,
+as, for instance, the symbolical significance of the Tabernacle, which,
+properly speaking, do not belong to the domain of legend. The life of
+Moses, as conceived by Jewish legend, would, however, have been in
+complete if the lines between Legend and Symbolism had been kept too
+strictly. With this exception the arrangement and presentation of the
+material in the third volume is the same as that in the two preceding
+ones.
+
+LOUIS G1NZBERG.
+NEW YORK, March 2, 1911
+
+
+CONTENTS
+
+ PREFACE
+
+ MOSES IN THE WILDERNESS
+ THE LONG ROUTE
+ PHARAOH PURSUES THE HEBREWS
+ THE SEA DIVIDED
+ THE PASSAGE THROUGH THE RED SEA
+ THE DESTRUCTION OF THE EGYPTIANS
+ THE SONG AT THE SEA
+ THE AWFUL DESERT
+ THE HEAVENLY FOOD
+ THE GATHERING OF THE MANNA
+ MIRIAM'S WELL
+ AMALEK' WAR AGAINST ISRAEL
+ AMALEK DEFEATED
+ JETHRO
+ INSTALLATION OF ELDERS
+ JETHRO REWARDED
+ THE TIME IS AT HAND
+ THE GENTILES REFUSE THE TORAH
+ THE CONTEST OF THE MOUNTAINS
+ THE TORAH OFFERED TO ISRAEL
+ ISRAEL PREPARES FOR THE REVELATION
+ THE REVELATION ON MOUNT SINAI
+ THE FIRST COMMANDMENT
+ THE OTHER COMMANDMENTS REVEALED ON SINAI
+ THE UNITY OF THE TEN COMMANDMENTS
+ MOSES CHOSEN AS INTERMEDIATOR
+ MOSES AND THE ANGELS STRIVE FOR THE TORAH
+ MOSES RECEIVES THE TORAH
+ THE GOLDEN CALF
+ MOSES BLAMED FOR ISRAEL'S SIN
+ THE PUNISHMENT OF THE SINNERS
+ MOSES INTERCEDES FOR THE PEOPLE
+ THE INSCRUTABLE WAYS OF THE LORD
+ THE THIRTEEN ATTRIBUTES OF GOD
+ THE SECOND TABLES
+ THE CENSUS OF THE PEOPLE
+ THE ERECTION OF THE TABERNACLE COMMANDED
+ THE MATERIALS FOR THE CONSTRUCTION OF THE TABERNACLE
+ BEZALEL
+ THE ARK WITH THE CHERUBIM
+ THE TABLE AND THE CANDLESTICK
+ THE ALTAR
+ THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE
+ THE PRIESTLY ROBES
+ THE STONES IN THE BREASTPLATE
+ THE COMPLETION OF THE TABERNACLE
+ THE SETTING UP OF THE TABERNACLE
+ THE CONSECRATION OF THE PRIESTS
+ THE DAY OF THE TEN CROWNS
+ THE INTERRUPTED JOY
+ THE GIFTS OF THE PRINCES
+ THE REVELATIONS IN THE TABERNACLE
+ THE CLEANSING OF THE CAMP
+ THE LIGHTING OF THE CANDLESTICK
+ THE TWELVE PRINCES OF THE TRIBES
+ THE CENSUS OF THE LEVITES
+ THE FOUR DIVISIONS OF THE LEVITES
+ THE FOUR STANDARDS
+ THE CAMP
+ THE BLASPHEMER AND THE SABBATH-BREAKER
+ THE UNGRATEFUL MULTITUDE
+ THE FLESH-POTS OF EGYPT
+ THE APPOINTMENT OF THE SEVENTY ELDERS
+ ELDAD AND MEDAD
+ THE QUAILS
+ AARON AND MIRIAM SLANDER MOSES
+ MIRIAM'S PUNISHMENT
+ THE SENDING OF THE SPIES
+ SIGNIFICANT NAMES
+ THE SPIES IN PALESTINE
+ THE SLANDEROUS REPORT
+ THE NIGHT OF TEARS
+ INGRATITUDE PUNISHED
+ THE YEARS OF DISFAVOR
+ THE REBELLION OF KORAH
+ KORAH ABUSES MOSES AND THE TORAH
+ MOSES PLEADS IN VAIN WITH KORAH
+ KORAH AND HIS HORDE PUNISHED
+ ON AND THE THE THREE SONS OF KORAH SAVED
+ ISRAEL CONVINCED OF AARON'S PRIESTHOOD
+ THE WATERS OF MERIBAH
+ MOSES' ANGER CAUSES HIS DOOM
+ EDOM'S UNBROTHERLY ATTITUDE. TOWARD ISRAEL
+ THE THREE SHEPHERDS
+ PREPARING AARON FOR IMPENDING DEATH
+ AARON'S DEATH
+ THE GENERAL MOURNING FOR AARON
+ THE FALSE FRIENDS
+ THE BRAZEN SERPENT
+ AT ARNON
+ SIHON, THE KING OF THE AMORITES
+ THE GIANT OG
+ MOSES' SPEECH OF ADMONITION
+ BALAK, KING OF MOAB
+ BALAAM, THE HEATHEN PROPHET
+ BALAK'S MESSENGERS TO BALAAM
+ BALAAM ACCEPTS BALAK'S INVITATION
+ BALAAM'S ASS
+ BALAAM RUNS INTO HIS OWN DESTRUCTION
+ BALAAM WITH BALAK
+ BALAAM'S SACRIFICES REFUSED
+ BALAAM EXTOLS ISRAEL
+ BALAAM'S HOPES DISAPPOINTED
+ CURSES TURNED TO BLESSINGS
+ BALAAM'S WICKED COUNSEL
+ PHINEHAS, ZEALOUS FOR GOD
+ TWELVE MIRACLES
+ PHINEHAS REWARDED
+ THE DAUGHTERS OF ZELOPHEHAD
+ THE APPOINTMENT OF JOSHUA
+ MOSES' LEGACY TO JOSHUA
+ MOSES' LAST CAMPAIGN
+ THE COMPLETE ANNIHILATION OF MIDIAN
+ THE GRUESOME END OF BALAAM
+ THE VICTORIOUS RETURN FROM THE WAR
+ WEALTH THAT BRINGETH DESTRUCTION
+ MOSES' DEATH IRREVOCABLY DOOMED
+ MOSES' PRAYER FOR SUSPENSION OF JUDGMENT
+ GOD TRIES TO COMFORT MOSES CONCERNING HIS DEATH
+ THE INTERCESSIONS FOR MOSES
+ MOSES SERVES JOSHUA
+ THE LAST DAY OF MOSES' LIFE
+ MOSES BEHOLDS THE FUTURE
+ MOSES MEETS THE MESSIAH IN HEAVEN
+ THE LAST HOURS OF MOSES
+ THE BLESSING OF MOSES
+ MOSES PRAYS FOR DEATH
+ SAMAEL CHASTISED BY MOSES
+ GOD KISSES MOSES' SOUL
+ THE MOURNING FOR MOSES
+ SAMAEL'S VAIN SEARCH
+ MOSES EXCELS ALL PIOUS MEN
+
+
+
+
+MOSES IN THE WILDERNESS
+
+
+
+
+THE LONG ROUTE
+
+
+The exodus would have been impossible if Joseph's bones had remained
+behind. Therefore Moses made it his concern to seek their
+resting-place, while the people had but the one thought of gathering in
+the treasures of the Egyptians. [1] But it was not an easy matter to
+find Joseph's body. Moses knew that he had been interred in the
+mausoleum of the Egyptian kings, but there were so many other bodies
+there that it was impossible to identify it. Moses' mother Jochebed
+came to his aid. She led him to the very spot where Joseph's bones lay.
+As soon as he came near them, he knew them to be what he was seeking,
+by the fragrance they exhaled and spread around. [2] But his
+difficulties were not at an end. The question arose, how he was to
+secure possession of the remains. Joseph's coffin had been sunk far
+down into the ground, and he knew not how to raise it from the depths.
+Standing at the edge of the grave, he spoke these words. "Joseph, the
+time hath come whereof thou didst say, 'God will surely visit you, and
+ye shall carry up my bones from hence.'" No sooner had this reminder
+dropped from his lips than the coffin stirred and rose to the surface.
+
+And even yet the difficulties in Moses' way were not removed wholly.
+The Egyptian magicians had stationed two golden dogs at Joseph's
+coffin, to keep watch,. and they barked vehemently if anyone ventured
+close to it. The noise they made was so loud it could be heard
+throughout the land, from end to end, a distance equal to a forty day's
+journey. When Moses came near the coffin, the dogs emitted their
+warning sound, but he silenced them at once with words, "Come, ye
+people, and behold the miracle! The real, live dogs did not bark, and
+these counterfeit dogs produced by magic attempt it!" [3] What he said
+about real, live dogs and their refraining from barking had reference
+to the fact that the dogs of the Egyptians did not move their tongues
+against any of the children of Israel, through they had barked all the
+time the people were engaged in burying the bodies of their smitten
+first-born. As a reward God gave the Israelites the law, to cast to the
+dogs the flesh they themselves are forbidden to eat, for the Lord
+withholds due recompense from none of His creatures. [4] Indeed, the
+dogs received a double reward, for their excrements are used in tanning
+the hides from which the Torah scrolls are made, as well as the Mezuzot
+and the phylacteries. [5]
+
+Joseph's coffin in the possession of Moses, the march of the Israelites
+could begin. The Egyptians put no manner of obstacle in their way.
+Pharaoh himself accompanied them, to make sure that they were actually
+leaving the land, [6] and now he was so angry at his counselors for
+having advised against letting the Israelites depart that he slew them.
+[7]
+
+For several reasons God did not permit the Israelites to travel along
+the straight route to the promised land. He desired them to go to Sinai
+first and take the law upon themselves there, and, besides, the time
+divinely appointed for the occupation of the land by the Gentiles had
+not yet elapsed. Over and above all this, the long sojourn in the
+wilderness was fraught with profit for the Israelites, spiritually and
+materially. If they had reached Palestine directly after leaving Egypt,
+they would have devoted themselves entirely each to the cultivation of
+his allotted parcel of ground, and no time would have been left for the
+study of the Torah. In the wilderness they were relieved of the
+necessity of providing for their daily wants, and they would give all
+their efforts to acquiring the law. On the whole, it would not have
+been advantageous to process at once to the Holy Land and take
+possession thereof, for when the Canaanites heard that the Israelites
+were making for Palestine, they burnt the crops, felled the trees,
+destroyed the buildings, and choked the water springs, all in order to
+render the land uninhabitable. Hereupon God spake, and said: "I did not
+promise their fathers to give a devastated land unto their see, but a
+land full of all good things. I will lead them about in the wilderness
+for forty years, and meanwhile the Canaanites will have time to repair
+the damage they have done." [8] Moreover, the many miracles preformed
+for the Israelites during the journey through the wilderness had made
+their terror to fall upon the other nations, and their hearts melted,
+and there remained no more spirit in any man. They did not venture to
+attack the Israelites, and the conquest of the land was all the easier.
+[9]
+
+Nor does this exhaust the list of reasons for preferring the longer
+route through the desert. Abraham had sworn a solemn oath to live at
+peace with the Philistines during a certain period, and the end of the
+term had not yet arrived. Besides, there was the fear that the sight of
+the land of the Philistines would awaken sad recollections in the
+Israelites, and drive them back into Egypt speedily, for once upon a
+time it had been the scene of a bitter disappointment to them. they had
+spent one hundred and eighty years in Egypt, in peace and prosperity,
+not in the least molested by the people. Suddenly Ganon came, a
+descendant of Joseph, of the tribe of Ephraim, and he spake, "The Lord
+hat appeared unto me, and He bade me lead you forth out of Egypt." The
+Ephraimites were the only ones to heed his words. Proud of their royal
+lineage as direct descendants of Joseph, and confident to their valor
+in war, for they were great heroes, they left the land and betook
+themselves to Palestine. [10] They Carried only weapons and gold and
+silver. They had taken no provisions, because they expected to buy food
+and drink on the way or capture them by force if the owners would not
+part with them for money.
+
+After a day's march they found themselves in the neighborhood of Gath,
+at the place where the shepherds employed by the residents of the city
+gathered with the flocks. the Ephraimites asked them to sell them some
+sheep, which they expected to slaughter in order to satisfy their
+hunger with them, but the shepherds refused to have business dealings
+with them, saying, "Are the sheep ours, or does the cattle belong to
+us, that we could part with them for money?" Seeing that they could not
+gain their point by kindness, the Ephraimites used force. The outcries
+of the shepherds brought the people of Gath to their aid. A violent
+encounter, lasting a whole day, took place between the Israelites and
+the Philistines. The people of Gath realized that alone they would not
+be able to offer successful resistance to the Ephraimites, and they
+summoned the people of the other Philistine cities to join them. The
+following day an army of forty thousand stood ready to oppose the
+Ephraimites. Reduced in strength, as they were, by their three days'
+fast, they were exterminated root and branch. Only ten of them escaped
+with their bare life, and returned to Egypt, to bring Ephraim word of
+the disaster that had overtaken his posterity, and he mourned many
+days.
+
+This abortive attempt of the Ephraimites to leave Egypt was the first
+occasion for oppressing Israel. Thereafter the Egyptians exercised
+force and vigilance to keep them in their land. As for the disaster of
+the Ephraimites, it was well-merited punishment, because they had paid
+no heed to the wish of the father Joseph, who had adjured his
+descendants solemnly on his deathbed not to think of quitting the land
+until the redeemer should appear. Their death was followed by disgrace,
+for their bodies lay unburied for many years on the battlefield near
+Gath, and the purpose of God in directing the Israelites to choose the
+longer route from Egypt to Canaan, was to spare them the sight of those
+dishonored corpses. Their courage might have deserted them, and out of
+apprehension of sharing the fate of their brethren they might have
+hastened back to the land of slavery. [11]
+
+
+
+
+PHARAOH PURSUES THE HEBREWS
+
+
+When Pharaoh permitted Israel to depart, he was under the impression
+that they were going only a three days' journey into the wilderness for
+the purpose of offering sacrifices. He sent officers with them, whose
+duty was to bring them back at the appointed time. The exodus took
+place on a Thursday. On the following Sunday the king's watchers
+noticed that the Israelites, so far from preparing for a return, were
+making arrangements looking to a long sojourn in the desert. They
+remonstrated and urged them to go back. The Israelites maintained that
+Pharaoh had dismissed them for good, but the officers would not be put
+off with their mere assertions. They said, "Willy-nilly, you will have
+to do as the powers that be command." To such arrogance the Israelites
+would not submit, and they fell upon the officers, slaying some and
+wounding others. The maimed survivors went back to Egypt, and report
+the contumacy of the Israelites to Pharaoh. Meantime Moses, who did not
+desire the departure of his people to have the appearance of flight
+before the Egyptians, gave the signal to turn back to Pi-hahiroth.
+Those of little faith among the Israelites tore their hair and their
+garments in desperation, though Moses assured them that by the word of
+God they were free men, and no longer slaves to Pharaoh. [12]
+Accordingly, they retraced their steps to Pi-hahiroth, where two
+rectangular rocks form an opening, within which the great sanctuary of
+Baal-zephon was situated. The rocks are shaped like human figures, the
+one a man and the other a woman, and they were not chiseled by human
+hands, but by the Creator Himself. The place had been called Pithom in
+earlier times, but later, on account of the idols set up there, it
+received the name Hahiroth. Of set purpose God had left Baal-zephon
+uninjured, alone of all the Egyptian idols. He wanted the Egyptian
+people to think that this idol was possessed of exceeding might, which
+it exercised to prevent the Israelites from journeying on. To confirm
+them in their illusory belief, God caused wild beasts to obstruct the
+road to the wilderness, and they took it for granted that their idol
+Baal-zephon had ordained their appearance. [13]
+
+Pi-hahiroth was famous, besides, on account of the treasures heaped up
+there. The wealth of the world which Joseph had acquired through the
+sale of corn he had stored up during the seven years of plenty, he had
+divided into three parts. The first part he surrendered to Pharaoh. The
+second part he concealed in the wilderness, where it was found by
+Korah, though it disappeared again, not to come to view until the
+Messianic time, and then it will be for the benefit of the pious. The
+third part Joseph hid in the sanctuary of Baal-zephon, whence the
+Hebrews carried it off as booty. [14]
+
+When Amalek and the magicians brought the information to Pharaoh, that
+the Israelites had resolved not to return to Egypt, his heart and the
+heart of his whole people turned against them. The very counselors that
+had persuaded him to dismiss the children of Israel spake now as
+follows: " If we had only been smitten with the plaques, we could have
+resigned ourselves to our fate. Or if, besides being smitten with the
+plagues, we had been compelled to let the Hebrews depart from the land,
+that, too, we could have been borne with patience. But to be smitten
+with the plagues, to be compelled to let our slaves depart from us, and
+to sit by and see them go off with our riches, that is more than we can
+endure."
+
+Now that the children of Israel had gone from them the Egyptians
+recognized how valuable an element they had been in their country. In
+general, the time of the exodus of Israel was disastrous for their
+former masters. In addition to losing their dominion over the
+Israelites, the Egyptians had to deal with mutinies that broke out
+among many other nations tributary to them, for hitherto Pharaoh had
+been the ruler of the whole world. The king resorted to blandishments
+and promises, to induce the people to make war against the Israelites,
+saying, "As a rule the army marches forth first, and the king follows
+in security, but I will precede you; and as a rule the king has the
+first choice of the booty, and as much of it as he desires, but I will
+take no more than any one of you, and on my return from the war I will
+divide my treasures of silver, gold, and precious stones among you."
+
+In his zeal Pharaoh did not wait to have his chariot made ready for him
+he did it with his own hands, and his nobles followed his example. [15]
+Samael granted Pharaoh assistance, putting six hundred chariots manned
+with his own hosts at his disposal. [16] These formed the vanguard, and
+they were joined by all the Egyptians, with their vast assemblages of
+chariots and warriors, no less than three hundred of their men to one
+of the children of Israel, each equipped with their different sorts of
+weapons. The general custom was for two charioteers to take turns at
+driving a car, but to overtake the Israelites more surely and speedily,
+Pharaoh ordered three to be assigned to each. The result was that they
+covered in one day the ground which it had taken the Israelites three
+to traverse.
+
+The mind of the Egyptians was in no wise directed toward spoil and
+plunder in this expedition. Their sole and determined purpose was to
+exterminate Israel, kith and kin. As the heathen lay great stress upon
+omens when they are about to start out on a campaign, God caused all
+their preparations to proceed smoothly, without the slightest untoward
+circumstance. Everything pointed to a happy issue. [17] Pharaoh,
+himself an adept in magic, had a presentiment that dire misfortune
+would befall the children of Israel in the wilderness, that they would
+lose Moses there, and there the whole generation that had departed from
+Egypt would find its grave. Therefore he spoke to Dathan and Abiram,
+who remained behind in Egypt, saying: "Moses is leading them, but he
+himself knows not whither. Verily, the congregation of Israel will lift
+up their voice in the wilderness, and cry, and there they will be
+destroyed." He thought naturally that these visions had reference to an
+imminent future, to the time of his meeting with his dismissed slaves.
+But his error was profound - he was hurrying forward to his own
+destruction. [18]
+
+When he reached the sanctuary of Baal-zephon, Pharaoh, in his joy at
+finding him spared while all the other idols in Egypt had been
+annihilated, lost no time, but hastened to offer sacrifices to him, and
+he was comforted, "for," he said, "Baal-zephon approves my purpose of
+drowning the children of Israel in the sea." [19]
+
+When the Israelites beheld the huge detachments of the Egyptian army
+moving upon them, and when they considered that in Migdol there were
+other troops stationed, besides, more, indeed, than their own numbers,
+men, women, and children all told, great terror overwhelmed them. [20]
+What affrighted them most, was the sight of the Angel of Egypt darting
+through the air as he flew to the assistance of the people under his
+tutelage. They turned to Moses, saying: "What has thou done to us? Now
+they will requite us for all that hath happened - that their first-born
+were smitten, and that we ran off with their money, which was thy
+fault, for thou didst bid up borrow gold and silver from our Egyptian
+neighbors and depart with their property."
+
+The situation of the Israelites was desperate. Before them was the sea,
+behind them the Egyptians, on both sides the wild beasts of the desert.
+[21] The wicked among them spoke to Moses, saying, "While we were in
+Egypt, we said to thee and to Aaron, 'The Lord look upon you, and
+judge, because ye have made our savor to be abhorred in the eyes of
+Pharaoh and in the eyes of his servants, to put a sword in their hand
+to slay us.' Then there died many of our brethren during the days of
+darkness, which was worse than the bondage in which the Egyptians kept
+us. Nevertheless our fate in the desert will be sadder than theirs.
+They at least were mourned, and their bodies ere buried, but our
+corpses will lie exposed, consumed in the day by drought and by frost
+in the night."
+
+Moses in his wisdom knew how to pacify the thousands and myriads under
+his leadership. He impressed them with the words, "Fear ye not, stand
+still, and see the salvation of the Lord." "When will His salvation
+come?" questioned the people, and he told them it would appear the
+following day, but they protested, "We cannot wait until to-morrow."
+Then Moses prayed to God, and the Lord showed him the angel hosts
+standing ready to hasten to the assistance of the people. [22]
+
+They were not agreed as to what they were to do. There were four
+contending parties. The opinion of the first party was that they seek
+death by drowning in the sea; of the second, that they return to Egypt;
+the third was in favor of a pitched battle with the enemy, and the
+fourth thought it would be a good plan to intimidate the Egyptians by
+noise and a great hubbub. To the first Moses said, "Stand still, and
+see the salvation of the Lord;" to the second, "The Egyptians whom ye
+have seen to-day, ye shall see them again no more forever;" to the
+third, "The Lord shall fight for you;" and to the fourth, "Ye shall
+hold your peace." "What, then, shall we do?" these asked their leader,
+and Moses answered them, saying, "Ye shall bless, praise, extol, adore
+and glorify Him that is the Lord of war!" Instead of the sword and the
+five sorts of arms which they bore, they mad use of their mouth, and it
+was of greater avail than all possible weapons of war. The Lord
+hearkened unto their prayer, for which He had but been waiting. [23]
+
+Moses also addressed himself to God, saying: "O Lord of the world! I am
+like the shepherd who, having undertaken to pasture a flock, has been
+heedless enough to drive his sheep to the edge of a precipice, and then
+is in a despair how to get them down again. Pharaoh is behind my flock
+Israel, in the south is Baal-zephon, in the north Midgol, and before us
+the sea lies spread out. [24] Thou knowest, O Lord, that it is beyond
+human strength and human contrivance to surmount the difficulties
+standing in our way. Thine alone is the work of procuring deliverance
+for this army, which left Egypt at Thy appointment. We despair of all
+other assistance or device, and we have recourse only to our hope in
+Thee. If there be any escape possible, we look up to Thy providence to
+accomplish it for us." [25] With such words Moses continued to make
+fervent supplication to God to succor Israel in their need. But God cut
+short his prayer, saying: "Moses, My children are in distress - the sea
+blocks the way before them, the enemy is in hot pursuit after them, and
+thou standest here and prayest. Sometimes long prayer is good, but
+sometimes it is better to be brief. If I gathered the waters together
+unto one place, and let the dry land appear for Adam, a single human
+being, should I not do the same for this holy congregation? I will save
+them if only for the sake of the merits of Abraham, who stood ready to
+sacrifice his son Isaac unto Me, and for the sake of My promise to
+Jacob. The sun and the moon are witnesses that I will cleave the sea
+for the seed of the children of Israel, who deserve My help for going
+after Me in the wilderness unquestioningly. Do thou but see to it that
+they abandon their evil thought of returning to Egypt, and then it will
+not be necessary to turn to Me and entreat My help." [26]
+
+Moses, however, was still very much troubled in mind, on account of
+Samael, who had not left off lodging accusations before God against
+Israel since the exodus from Egypt. The Lord adopted the same procedure
+in dealing with the accuser as the experienced shepherd, who, at the
+moment of transferring his sheep across a stream, was faced by a
+ravening wolf. The shepherd threw a strong ram to the wolf, and while
+the two engaged in combat, the rest of the flock was carried across the
+water, and then the shepherd returned and snatch the wolf's supposed
+prey away from him. Samael said to the Lord: "Up to this time the
+children of Israel were idol worshippers, and now Thou proposest so
+great a thing as dividing the sea for them?" What did the Lord do? He
+surrendered Job to Samael, saying, "While he busies himself with Job,
+Israel will pass through the sea unscathed, and as soon as they are in
+safety, I will rescue Job from the hands of Samael." [27]
+
+Israel had other angel adversaries, besides. Uzza, the tutelary Angel
+of the Egyptians, appeared before God, and said, "O Lord of the world!
+I have a suit with this nation which Thou hast brought forth out to
+Egypt. If it seemeth well to Thee, let their angel Michael appear, and
+contend with me before Thee." The Lord summoned Michael, and Uzza
+stated his charges against Israel: "O Lord of the world! Thou didst
+decree concerning this people of Israel that is hall be held in bondage
+by my people, the Egyptians, for a period of four hundred years. But
+they had dominion over them only eighty-six years, therefore the time
+of their going forth hath not yet arrived. If it be Thy will, give me
+permission to take them back to Egypt, that they may continue in
+slavery for the three hundred and fourteen years that are left, and Thy
+word be fulfilled. As Thou are immutable, so let Thy decree be
+immutable!"
+
+Michael was silent, for he knew not how to controvert these words, and
+it seemed as if Uzza had won his suit. But the Lord Himself espoused
+the cause of Israel, and He said to Uzza: "The duty of serving thy
+nation was laid upon My children only on account of an unseemly word
+uttered by Abraham. When I spoke to him, saying, 'I am the Lord that
+brought thee out of Ur of the Chaldees, to give thee this land to
+inherit it,' he made answer, 'Whereby shall I know that I shall inherit
+it?' Therefore did I say to him, 'Thy seed shall be a stranger.' But it
+is well-known and manifest before Me that they were 'strangers' from
+the day of Isaac's birth, and. reckoning thence, the period of four
+hundred years has elapsed, and thou hast no right to keep My children
+in bondage any longer." [28]
+
+
+
+
+THE SEA DIVIDED
+
+
+God spake to Moses, saying, "Why dost thou stand here praying? My
+children's prayer has anticipated thine. For thee there is naught to do
+but lift up thy rod and stretch out thine hand over the sea, and divide
+it." Moses replied: "Thou commandest me to divide the sea, and lay bare
+the dry ground in the midst of it, and yet Thou didst Thyself make it a
+perpetual decree, that the sand shall be placed for the bound of the
+sea." And again God spake to Moses: "Thou has not read the beginning of
+the Torah. I, yea, I, did speak, 'Let the waters under the heaven be
+gathered together unto one place, and let the dry land appear,' and at
+that time I made the condition that the waters shall divide before
+Israel. [29] Take the rod that I gave unto thee, and go to the sea upon
+Mine errand, and speak thus: 'I am the messenger sent by the Creator of
+the world! Uncover thy paths, O sea, for My children, that they may go
+through the midst of thee on dry ground.'"
+
+Moses spoke to the sea as God had bidden him, but it replied, "I will
+not do according to thy words, for thou are only a man born of woman,
+and, besides, I am three days older than thou, O man, for I was brought
+forth on the third day of creation, and thou on the sixth." Moses lost
+no time, but carried back to God the words the sea has spoken, and the
+Lord said" "Moses, what does a master do with an intractable servant?"
+"He beats him with a rod," said Moses. "Do thus!" ordered God. "Lift up
+thy rod, and stretch out thine hand over the sea and divide it." [30]
+
+Thereupon Moses raised up his rod - the rod that had been created at
+the very beginning of the world, on which were graven in plain letters
+the great and exalted Name, the names of the ten plagues inflicted upon
+the Egyptians, and the names of the three Fathers, the six Mothers, and
+the twelve tribes of Jacob. This rod he lifted up, and stretched it out
+over the sea. [31]
+
+The sea, however, continued in its perverseness, and Moses entreated
+God to give His command direct to it. But God refused, saying: "Were I
+to command the sea to divide, it would never again return to its former
+estate. Therefore, do thou convey My order to it, that it be not
+drained dry forever. But I will let a semblance of My strength
+accompany thee, and that will compel its obedience." When the sea saw
+the Strength of God at the right hand of Moses, it spoke to the earth
+saying, "Make hollow places for me, that I may hide myself therein
+before the Lord of all created things, blessed be He." Noticing the
+terror of the sea, Moses said to it: "For a whole day I spoke to thee
+at the bidding of the Holy One, who desired thee to divide, but thou
+didst refuse to pay heed to my words; even when I showed thee my rod,
+thou didst remain obdurate. What hath happened now that thou skippest
+hence?" The sea replied, "I am fleeing, not before thee, but before the
+Lord of all created things, that His Name be magnified in all the
+earth." [32] And the waters of the Red Sea divided, and not they alone,
+but all the waters in heaven and on earth, in whatever vessel it was,
+in cisterns, in wells, in caves, in casks, in pitchers, in drinking
+cups, and in glasses, and none of these waters returned to their former
+estate until Israel has passed through the sea on dry land. [ 33]
+
+The angel Gabriel was eager to drown the Egyptians during the same
+night, but God bade him wait until early the next day, until the hour
+of the morning watch, when Abraham had made himself ready to set out
+for the sacrifice of his son. Gabriel succeeded, however, in holding
+back the turbulent water about to sweep over Israel. To the wall of
+water on the right, he called, "Beware of Israel, who will receive the
+law in time to come from the right hand of the Lord," and turning to
+the wall of water on the left, he said, "Beware of Israel, who will
+wind the phylacteries about their left hand in time to come." The water
+behind he admonished, "Beware of Israel, who will let the Zizit drop
+down upon their back in time to come," and to the water towering in
+front of them, he called, "Beware of Israel, who bear the sign of the
+covenant upon their bodies." [34]
+
+God caused the sea to go back by a strong east wind, the wind He always
+makes use of when He chastises the nations. The same east wind had
+brought the deluge; it had laid the tower of Babel in ruins; it was to
+cause the destruction of Samaria, Jerusalem, and Tyre; and it will, in
+future, be the instrument for castigating Rome drunken with pleasure;
+and likewise the sinners in Gehenna are punished by means of the east
+wind. All night long God made it to blow over the sea. To prevent the
+enemy from inflicting harm upon the Israelites, He enveloped the
+Egyptians in profound darkness, so impenetrable it could be felt, and
+none could move or change his posture. He that sat when it fell could
+not arise from his place, and he that stood could not sit down.
+Nevertheless, the Egyptians could see that the Israelites were
+surrounded by bright light, and were enjoying a banquet where they
+stood, and when they tried to speed darts and arrows against them, the
+missiles were caught up by the cloud and by the angels hovering between
+the two camps, and no harm came to Israel. [35]
+
+
+
+
+THE PASSAGE THROUGH THE RED SEA
+
+
+On the morning after the eventful night, though the sea was not yet
+made dry land, the Israelites, full of trust in God, were ready to cast
+themselves into its waters. The tribes contended with one another for
+the honor of being the first to jump. Without awaiting the outcome of
+the wordy strife, the tribe of Benjamin sprang in, and the princes of
+Judah were so incensed at having been deprived of pre-eminence in
+danger that they pelted the Benjamites with stones. God knew that the
+Judaeans and the Benjamites were animated by a praiseworthy purpose.
+The ones like the others desired but to magnify the Name of God, and He
+rewarded both tribes: in Benjamin's allotment the Shekinah took up her
+residence, and the royalty of Israel was conferred upon Judah.
+
+When God saw the two tribes in the waves of the sea, He called upon
+Moses, and said: "My beloved are in danger of drowning, and thou
+standest by and prayest. Bid Israel go forward, and thou lift up thy
+rod over the sea, and divide it." Thus it happened, and Israel passed
+through the sea with its water cleft in twain.
+
+The dividing of the sea was but the first of ten miracles connected
+with the passage of the Israelites through it. The others were that the
+waters united in a vault above their heads; twelve paths opened up, one
+for each of the tribes; the water became transparent as glass, and each
+tribe could see the others; the soil underfoot was dry, but it changed
+into clay when the Egyptians stepped upon it; the walls of water
+transformed into rocks, against which the Egyptians were thrown and
+dashed to death, while before the Israelites could slake their thirst;
+and, finally, the tenth wonder was, that this drinking water was
+congealed in the heart of the sea as soon as they had satisfied their
+need. [36]
+
+And there were other miracles, besides. The sea yielded the Israelites
+whatever their hearts desired. If a child cried as it lay in the arms
+of its mother, she needed but to stretch out her hand and pluck and
+apple or some fruit and quiet it. [37] The waters were piled up to the
+height of sixteen hundred miles, and they could be seen by all the
+nations of the earth. [38]
+
+The great wonder of Israel's passage through the sea took place in the
+presence of the three Fathers and the six Mothers, for God had fetched
+them out of their graves to the shores of the Red Sea, to be witnesses
+of the marvelous deeds wrought in behalf of their children. [39]
+
+Wonderful as were the miracles connected with the rescue of the
+Israelites from the waters of the sea, those performed when the
+Egyptians were drowned were no less remarkable. First of all God felt
+called upon to defend Israel's cause before Uzza, the Angel of the
+Egyptians, who would not allow his people to perish in the waters of
+the sea. He appeared on the spot at the very moment when God wanted to
+drown the Egyptians, and he spake: "O Lord of the world! Thou are
+called just and upright, and before Thee there is no wrong, no
+forgetting, no respecting of persons. Why, then, dost Thou desire to
+make my children perish in the sea? Canst Thou say that my children
+drowned or slew a single one of Thine? If it be on account of the
+rigorous slavery that my children imposed upon Israel, then consider
+that Thy children have received their wages, in that they took their
+silver and golden vessels from them."
+
+Then God convoked all the members of His celestial family, and He spake
+to the angel hosts: "Judge ye in truth between Me and yonder Uzza, the
+Angel of the Egyptians. At the first I brought a famine upon his
+people, and I appointed My friend Joseph over them, who saved them
+through his sagacity, and they all became his slaves. Then My children
+went down into their land as strangers, in consequence of the famine,
+and they made the children of Israel to serve with rigor in all manner
+of hard work there is in the world. They groaned on account of their
+bitter service, and their cry rose up to Me, and I sent Moses and
+Aaron, My faithful messengers, to Pharaoh. When they came before the
+king of Egypt, they spake to him, 'Thus said the Lord, the God of
+Israel, Let My people go, that they may hold a feast unto Me in the
+wilderness.' In the presence of the kings of the East and of the West,
+the sinner began to boast, saying: 'Who is the Lord, that I should
+hearken unto His voice, to let Israel go? Why comes He not before me,
+like all the kings of the world, and why doth He not bring me a present
+like the others? This God of whom you speak, I know Him not at all.
+Wait and let me search my lists, and see whether I can find His Name.'
+But his servants said, 'We have heard that He is the son of the wise,
+the son of ancient kings.' Then Pharaoh asked My messengers, 'What are
+the works of this God?' and they replied, 'He is the God of gods, the
+Lord of lords, who created the heaven and the earth.' But Pharaoh
+doubted their words, and said, 'There is no God in all the world that
+can accomplish such works besides me, for I made myself, and I made the
+Nile river.' Because he denied Me thus, I sent ten plagues upon him,
+and he was compelled to let My children go. Yet, in spite of all, he
+did not leave off from his wicked ways, and he tried to bring them back
+under his bondage. Now, seeing all that hath happened to him, and that
+he will not acknowledge Me as God and Lord, does he not deserve to be
+drowned in the sea with his host?"
+
+The Celestial family called out when the Lord had ended His defense,
+"Thou hast every right to drown him in the sea!"
+
+Uzza heard their verdict, and he said: "O Lord of all the worlds! I
+know that my people deserve the punishment Thou has decreed, but may it
+please Thee to deal with them according to Thy attribute of mercy, and
+take pity upon the work of Thy hands, for Thy tender mercies are over
+all Thy works!"
+
+Almost the Lord had yielded to Uzza's entreaties, when Michael gave a
+sign to Gabriel that mad him fly to Egypt swiftly and fetch thence a
+brick for which a Hebrew child had been used as a mortar. Holding this
+incriminating object in his had, Gabriel stepped into the presence of
+God, and said: "O Lord of the world! Wilt Thou have compassion with the
+accursed nation that has slaughtered Thy children so cruelly?" Then the
+Lord turned Himself away from His attribute of mercy, and seating
+Himself upon His throne of justice He resolved to drown the Egyptians
+in the sea. [40]
+
+The first upon whom judgement was executed was the Angel of Egypt -
+Uzza was thrown into the sea. [41] A similar fate overtook Rahab, the
+Angel of the Sea, with his hosts. Rahab had made intercession before
+God in behalf of the Egyptians. He had said: "Why shouldst Thou drown
+the Egyptians? Let is suffice the Israelites that Thou hast saved them
+out of the hand of their masters." At that God dealt Rahab and his army
+a blow, under which they staggered and fell dead, and then He cast
+their corpses in the sea, whence its unpleasant odor. [42]
+
+
+
+
+THE DESTRUCTION OF THE EGYPTIANS
+
+
+At the moment when the last of the Israelites stepped out of the bed of
+the sea, the first of the Egyptians set foot into it, but in the same
+instant the waters surged back into their wonted place, and all the
+Egyptians perished. [43]
+
+But drowning was not the only punishment decreed upon them by God. He
+undertook a thoroughgoing campaign against them. When Pharaoh was
+preparing to persecute the Israelites, he asked his army which of the
+saddle beasts was the swiftest runner, that one he would use, and they
+said: "There is none swifter than thy piebald mare, whose like is to be
+found nowhere in the world." Accordingly, Pharaoh mounted the mare, and
+pursued after the Israelites seaward. And while Pharaoh was inquiring
+of his army as to the swiftest animal to mount, God was questioning the
+angels as to the swiftest creature to use to the detriment of Pharaoh.
+And the angels answered: "O Lord of the world! All thing are Thine, and
+all are Thine handiwork. Thou knowest well, and it is manifest before
+Thee, that among all Thy creatures there is none so quick as the wind
+that comes from under the throne of Thy glory," and the Lord flew
+swiftly upon the wings of the wind. [44]
+
+The angels now advanced to support the Lord in His war against the
+Egyptians. Some brought swords, some arrows, and some spears. But God
+warded them off, saying, "Away! I need no help!" [45] The arrows sped
+by Pharaoh against the children of Israel were answered by the Lord
+with fiery darts directed against the Egyptians. Pharaoh's army
+advanced with gleaming swords, and the Lord sent out lightnings that
+discomfited the Egyptians. Pharaoh hurled missiles, and the Lord
+discharged hailstones and coals of fire against him. With trumpets,
+sackbuts, and horns the Egyptians made their assault, and the Lord
+thundered in the heavens, and the Most High uttered His voice. In vain
+the Egyptians marched forward in orderly battle array; the Lord
+deprived them of their standards, and they were thrown into wild
+confusion. [46] To lure them into the water, the Lord caused fiery
+steeds to swim out upon the sea, and the horses of the Egyptians
+followed them, each with a rider upon his back. [47]
+
+Now the Egyptians tried to flee to their land in their chariots drawn
+by she-mules. As they had treated the children of Israel in a way
+contrary to nature, so the Lord treated them now. Not the she-mules
+pulled the chariots but the chariots, though fire from heaven had
+consumed their wheels, dragged the men and the beasts into the water.
+The chariots were laden with silver, gold, and all sorts of costly
+things, which the river Pishon, as it flows forth from Paradise,
+carries down into the Gihon. Thence the treasures float into the Red
+Sea, and by its waters they were tossed into the chariots of the
+Egyptians. It was the wish of Israel, and for this reason He caused the
+chariots to roll down into the sea, and the sea in turn to cast them
+out upon the opposite shore, at the feet of the Israelites. [48]
+
+And the Lord fought against the Egyptians also with the pillar of cloud
+and the pillar of fire. The former made the soil miry, and the mire was
+heated to the boiling point by the latter, so that the hoofs of the
+horses dropped from their feet, and they could not budge from the spot.
+[49]
+
+The anguish and the torture that God brought upon the Egyptians at the
+Red Sea caused them by far more excruciating pain than the plagues they
+had endured in Egypt, for at the sea He delivered them into the hands
+of the Angels of Destruction, who tormented them pitilessly. Had God
+not endowed the Egyptians with a double portion of strength, they could
+not have stood the pain a single moment. [50]
+
+The last judgement executed upon the Egyptians corresponded to the
+wicked designs harbored against Israel by the three different parties
+among them when they set out in pursuit of their liberated slaves. The
+first party had said, "We will bring Israel back to Egypt;" the second
+had said, "We will strip them bare," and the third had said, "We will
+slay them all." The Lord blew upon the first with His breath, and the
+sea covered them; the second party He shook into the sea, and the third
+He pitched into the depths of the abyss. [51] He tossed them about as
+lentils are shaken up and down in a saucepan; the upper ones are made
+to fall to the bottom, the lower ones fly to the top. This was the
+experience of the Egyptians. And worse still, first the rider and his
+beast were whisked high up in the air, and then the two together, the
+rider sitting upon the back of the beast, were hurled to the bottom of
+the sea. [52]
+
+The Egyptians endeavored to save themselves from the sea by conjuring
+charms, for they were great magicians. Of the ten measures of magic
+allotted to the world, they had taken nine for themselves. And, indeed,
+they succeeded for the moment; they escaped out of the sea. But
+immediately the sea said to itself, "How can I allow the pledge
+entrusted to me by God to be taken from me?" And the water rushed after
+the Egyptians, and dragged back every man of them.
+
+Among the Egyptians were the two arch-magicians Jannes and Jambres.
+They made wings for themselves, with which they flew up to heaven. They
+also said to Pharaoh: "If God Himself hath done this thing, we can
+effect naught. But if this work has been put into the hands of His
+angel, then we will shake his lieutenants into the sea." They proceeded
+at once to use their magic contrivances, whereby they dragged the
+angels down. These cried up to God: "Save us, O God, for the waters are
+come in unto our soul! Speak Thy word that will cause the magicians to
+drown in the mighty waters." And Gabriel cried to God, "By the
+greatness of Thy glory dash Thy adversaries to pieces." Hereupon God
+bade Michael go and execute judgement upon the two magicians. The
+archangel seized hold of Jannes and Jambres by the locks of their hair,
+and he shattered them against the surface of the water. [53]
+
+Thus all the Egyptians were drowned. Only one was spared - Pharaoh
+himself. When the children of Israel raised their voices to sing a song
+of praise to God at the shores of the Red Sea, Pharaoh heard it as he
+was jostled hither and thither by the billows, and he pointed his
+finger heavenward, and called out: "I believe in Thee, O God! Thou art
+righteous, and I and My people are wicked, and I acknowledge now that
+there is no god in the world beside Thee." Without a moments delay,
+Gabriel descended and laid and iron chain about Pharaoh's neck, and
+holding him securely, he addressed him thus: "Villain! Yesterday thou
+didst say, 'Who is the Lord that I should hearken to His voice?' and
+now thou sayest, 'The Lord is righteous.'" With that he let him drop
+into the depths of the sea, and there he tortured him for fifty days,
+to make the power of God known to him. At the end of the time he
+installed him as king of the great city of Nineveh, and after the lapse
+of many centuries, when Jonah came to Nineveh, and prophesied the
+overthrow of the city on account of the evil done by the people, it was
+Pharaoh who, seized by fear and terror, covered himself with sackcloth,
+and sat in ashes, and with his own mouth made proclamation and
+published this decree through Nineveh: "Let neither man nor beast, herd
+nor flock, taste anything; let them not feed nor drink water; for I
+know there is no god beside Him in all the world, all His words are
+truth, and all His judgements are true and faithful."
+
+Pharaoh never died, and never will die. He always stands at the portal
+of hell, and when the kings of the nations enter, he makes the power of
+God known to them at once, in these words: "O ye fools! Why have ye not
+learnt knowledge from me? I am denied the Lord God, and He brought ten
+plagues upon me, sent me to the bottom of the sea, kept me there for
+fifty days, released me then, and brought me up. Thus I could not but
+believe in Him." [54]
+
+God caused the Egyptians to be washed ashore in their death struggle.
+There were four reasons for this. The Israelites were not to say that
+as they themselves had escaped, so also the Egyptians had passed
+through the sea dryshod, only the latter had gone in another direction,
+and therefore had vanished from sight. The Egyptians, on the other
+hand, were not to think that the children of Israel had been drowned in
+the sea like themselves. In the third place, the Israelites were to
+have, as their booty, the silver, gold, and other precious things with
+which the Egyptians were decked; and, finally, the Israelites were to
+enjoy the satisfaction of seeing their enemies suffer. With their
+finger thy could point them out one by one, saying, "This one way my
+taskmaster, who beat me with those fists of his at which the dogs are
+now gnawing, and yonder Egyptian, the dogs are chewing the feet with
+which he kicked me."
+
+As they lay on the shore in their last agony, they had to witness their
+own destruction and the victory of the Israelites, and they also beheld
+the suffering of their brethren that had remained behind in Egypt, for
+God poured out His punishment over the whole people, whether in Egypt
+or at the Red Sea. [55] As for the corpses by the shores of the sea,
+they did not remain unburied, the earth swallowed them, by way of
+reward for Pharaoh's having acknowledged the justice of the
+chastisement that had been inflicted upon king and people. Before their
+corpses had been disposed of in this way, there had been a quarrel
+between the earth and the sea. The sea said to the earth, "Take thy
+children unto thyself," and the earth retorted, "Keep those whom thou
+hast slain." The sea hesitated to do as the earth bade, for fear that
+God would demand them back on the day of judgement; and the earth
+hesitated, because it remembered with terror the curse that had been
+pronounced upon it for having sucked up Abel's blood. Only after God
+swore and oath, not to punish it for receiving the corpses of the
+Egyptians, would the earth swallow them. [56]
+
+
+
+
+THE SONG AT THE SEA
+
+
+Mighty is faith, for the spirit of God came upon the Israelites as a
+reward for their trust in God, and in His servant Moses; and it was in
+this exaltation that they sang to the Lord a song [57] that moved Him
+to grant forgiveness for all their sins. [58] This song was the second
+of the nine songs that in the course of history of Israel sang to their
+God. They assembled to sing the first in Egypt, on the night when they
+were freed from captivity; their second was the song of triumph by the
+Red Sea; their third, when the well sprang up in the wilderness; Moses
+sang the fourth before his death; the fifth was Joshua's song after his
+victory over the five Amorite Kings; Deborah and Barak sang the sixth
+when they conquered Sisera; the seventh was David's psalm of
+thanksgiving to God for his deliverance out of the hand of all his
+enemies; the eighth was Solomon's song at the dedication of the Temple;
+the ninth Jehoshaphat sang as, trusting in God, he went to battle
+against the Moabites and the Ammonites. The tenth and last song,
+however, will be that grand and mighty song, when Israel will raise
+their voice in triumph at their future deliverance, for that will be
+the final release of Israel for all time. [59]
+
+When Israel prepared to sound their praises to God for delivering them
+from destruction in the Red Sea, God, to show His recognition of
+Israel's fulfillment of the token of the Abrahamic covenant, bade the
+angels who came to intone their song, wait: "Let My children sing
+first," He said. This incident with the angels is like the story of the
+king who, upon returning from a victorious campaign, was told that his
+son and his servant were waiting with wreaths in their hands, and were
+asking who should first crown him. The king said, "O ye fools, to
+question if my servant should walk before my son! No, let my son come
+first!"
+
+This was the second time the angels were obliged to retire before
+Israel. When Israel stood by the Red Sea, before them the rolling
+waters, and behind them the hosts of Egypt, then, too, the angels
+appeared, to sing their daily song of praise to the Lord, but God
+called to them, "Forbear! My children are in distress, and you would
+sing!"
+
+But even after the men had completed their song, it was not yet given
+to the angels to raise their voices, for after the men followed the
+women of Israel, and only then came the turn of the angels. Then they
+began to murmur, and said, "Is it not enough that the men have preceded
+us? Shall the women come before us also?" But God replied, "As surely
+as ye live, so it is." [60]
+
+At first Israel requested their leader Moses to begin the song, but he
+declined, saying, "No, ye shall begin it, for it is a greater mark of
+honor to be praised by the multitude than by a single one." At once the
+people sang: "We will glorify the Eternal, for He has shown us signs
+and tokens. When the Egyptians passed the decree against us, and said,
+'Every son that is born ye shall cast into the river,' our mothers went
+into the field, and Thou didst bid a sleep to fall upon them, and they
+bore us without any pain; and the angels descended from Heaven, washed
+and anointed us, and robed us in many-colored silken garments, and
+placed in our hands two lumps, one of butter and one of honey. When our
+mothers awoke and saw us washed, anointed, and clothed in silk, then
+they praised Thee, and said, 'Praise be God who has not turned His
+grace and His lasting love from the seed of our father Abraham; and now
+behold! they are in Thy hand, do with them as Thou wilt.' And they
+departed. When the Egyptians saw us, they approached to kill us, but
+Thou in Thy great mercy didst bid the earth swallow us and set us in
+another place, where we were not seen by the Egyptians, and lo! in this
+way didst Thou save us from their hand. When we grew up, we wandered in
+troops to Egypt, where each recognized his parents and his family. All
+this hast Thou done for us, therefore will we sing of Thee."
+
+Thereupon Moses said: "Ye have given thanks to the Holy One, blessed be
+He, and not I will praise His name, for to me also has He shown signs
+and tokens. The Lord is my strength and my song, and He is become my
+salvation; He is my God, and I will prepare Him and habitation; my
+father's God, and I will exalt Him." [61]
+
+The song by the Red Sea was as much the song of Moses as of all Israel,
+for the great leader counted as not less than all the other Israelites
+together, and, besides, [62] he had composed a large portion of the
+song. In virtue of the spirit of God that possessed them while they
+sang, Moses and the people mutually supplemented each other, so that,
+as soon as Moses spoke half the verse, the people repeated it, and
+linked the second complementary part to it. So Moses began with the
+half verse, "I will sing unto the Lord, for He hath triumphed
+gloriously," whereupon the people answered, "The horse and his rider
+hath He thrown into the sea." And in this wise developed the whole
+song. [63]
+
+But not alone the adults took part in this song, even the sucklings
+dropped their mothers' breasts to join in singing; yea, even the
+embryos in the womb joined the melody, and the angels' voices swelled
+the song. [64] God so distinguished Israel during the passage through
+the Red Sea, that even the children beheld His glory, yea, even the
+woman slave saw more of the presence of God by the Red Sea than the
+Prophet Ezekiel was ever permitted to behold. [65]
+
+They closed the song with the words: "Let us set the crown of glory
+upon the head of our Deliverer, who suffers all things to perish, but
+does not Himself decay, who changes all things, but is Himself
+unchanged. His is the diadem of sovereignty, for He is the King of
+kings in this world, and His is the sovereignty of the world to come;
+it is His and will be His in all eternity." [66] Thereupon Moses spake
+to Israel, "Ye have seen all the signs, all miracles and works of glory
+that the Holy One, blessed be He, hath wrought for you, but even more
+will He do for you in the world to come; for not like unto this world
+is the world of the hereafter; for in this world war and suffering,
+evil inclination, Satan, and the Angel of Death hold sway; but in the
+future would, there will be neither suffering nor enmity, neither Satan
+nor the Angel of Death, neither groans nor oppression, nor evil
+inclination." [67]
+
+As Moses and the race that wandered from Egypt with him sang a song to
+the Lord by the Red Sea, so shall they sing again in the world to come.
+In the world to come, all generations will pass before the Lord and
+will ask Him who should first intone the song of praise, whereupon He
+will reply: "In the past it was the generation of Moses that offered up
+to me a song of praise. Let them do it now once more, and as Moses
+conducted the song by the Red Sea, so shall he do in the world of the
+hereafter." [68]
+
+In other respects, too, it shall be in the world to come as it was at
+the time of the song by the sea. For when Israel intoned the song of
+praise, God put on a festive robe, on which were embroidered all the
+promises for a happy future to Israel. Among them were written: "Then
+shall thy light break forth as the morning"; "Then said they among the
+heathen. 'The Lord hath done great things for them,'" and many similar
+promises. But when Israel sinned, God rent the festive robe, and He
+will not restore it, or put it on until the coming of the future world.
+[69]
+
+After the men had completed the song, the women under the guidance of
+Miriam sang the same song to the accompaniment of music and dancing.
+The Israelites had had perfect faith, that God would perform for them
+miracles and deeds of glory, hence they had provided themselves with
+timbrels and with flutes, that they might have them at hand to glorify
+the anticipated miracles. [70] Then Miriam said to the women, "Let us
+sing unto the Lord, for strength and sublimity are His; He lords it
+over the lordly, and He resents presumption. He hurled Pharaoh's horses
+and chariots into the sea, and drowned them, because wicked Pharaoh in
+his presumption pursued God's people, Israel." [71]
+
+
+
+
+THE AWFUL DESERT
+
+
+Just as Israel had displayed sullenness and lack of faith upon
+approaching the sea, so did they upon leaving it. Hardly had they seen
+that the Egyptians met death in the waters of the sea, when they spoke
+to Moses, and said: "God had led us from Egypt only to grant us five
+tokens: To give us the wealth of Egypt, to let us walk in clouds of
+glory, to cleave the sea for us, to take vengeance on the Egyptians,
+and to let us sing Him a song of praise. Now that all this has taken
+place, let us return to Egypt." Moses answered: "The Eternal said, 'The
+Egyptians whom ye have seen to-day, yes shall see them again no more
+forever.'" But the people were not yet content, and said, "Now the
+Egyptians are all dead, and therefore we can return to Egypt." Then
+Moses said, "You must now redeem your pledge, for God said, 'When thou
+hast brought forth the people out of Egypt, ye shall serve God upon
+this mountain.'" Still the people remained headstrong, and without
+giving heed to Moses, they set out on the road to Egypt, under the
+guidance of an idol that they had brought with them out of Egypt, and
+had even retained during their passage through the sea. Only through
+sheer force was Moses able to restrain them from their sinful
+transgression. [72] This was the second of the ten temptations with
+which Israel tempted God during their wanderings through the desert.
+[73]
+
+There was one other difficulty with the people that Moses had to
+overcome: The sea cast up many jewels, pearls and other treasures that
+had belonged to the Egyptians, drowned in its waves, and Israel found
+it hard to tear themselves away from the spot that brought them such
+riches. Moses, however, said, "Do you really believe that the sea will
+continue to yield you pearls and jewels?" [74]
+
+From the sea they passed to the desert Shur, a horrible and dreadful
+wilderness, full of snakes, lizards, and scorpions, extending over
+hundreds of miles. So deadly is the nature of the snakes that dwell in
+the desert, that if one of them merely glides over the shadow of a
+flying bird, the bird falls into pieces. [75] It was in this desert
+that the following happened to King Shapor: A cohort that he sent
+through this desert was swallowed by a snake, and the same fate
+overtook a second and a third cohort. Upon the advice of his sages, he
+then filled the hides of animals with hot coals wrapped in straw, and
+had these cast before the snake until it expired. [76]
+
+It was then a proof of Israel's great faith in their God, that they
+obeyed Moses, and without murmur or delay followed him into this
+frightful wilderness. [77] Therefore did God reward them for their
+trust in Him, for not only were they not harmed by the snakes and
+scorpions during their many years stay in the desert, but they were
+even relieved of the fear of the reptiles, for as soon as the snakes
+saw the Israelites, they meekly lay down upon the sand. [78] For three
+days they marched through the desert, uncomplaining, but when their
+supply of water gave out, the people murmured against Moses, saying,
+"What shall we drink?" While crossing through the Red Sea they had
+provided themselves with water, for, miraculously, the sea flowed sweet
+for them; and now when the supply was becoming exhausted, they began to
+give expression to their dissatisfaction. On this occasion they again
+betrayed their faintheartedness, for instead of seeking advice from
+their leader Moses, they began to murmur against him and against God,
+even though at present they had not yet suffered from lack of water. So
+poorly did they stand the test to which God has put them, for in fact
+the very ground upon which they trod had running water beneath it, but
+they were not aware of this. God had desired to see how they would act
+under these conditions. [79]
+
+The people were all the more exasperated because their joy, when they
+sighted the springs and hastened to draw from the, turned to keenest
+disappointment when they tasted of the water and found it bitter. These
+deluded hopes cast them down spiritually as well as physically, and
+grieved them, not so much for their own sakes as for those of their
+young children, to whose pleas for water they could not listen without
+tears. Some of the thoughtless and fickle of faith among them uttered
+the accusation that even the former kindness had been granted them so
+much as a benefit, but rather with a view to the present and much
+greater privation. These said that death by the hand of the enemy is to
+be thrice preferred to perishing by thirst; for by the wise man, speedy
+and painless departure from life is in no way to be distinguished from
+immortality; the only real death, however, is slow and painful dying,
+for the dread lies not in being dead, but in dying.
+
+While they indulged in these lamentations, Moses prayed to God to
+forgive the faint of heart their unseemly words, and, furthermore, to
+supply the general want. [80] Mindful of the distress of the people,
+Moses did not pray long, but uttered his request in a few words; and
+quickly, as he had prayed, was his prayer answered. God bade him take a
+piece of a laurel tree, write upon it the great and glorious name of
+God, and throw it into the water, whereupon the water would become
+drinkable and sweet. [81]
+
+The ways of the Holy One, blessed be He, differ from the ways of man:
+Man turns bitter to sweet by the agency of some sweet stuff, but God
+transformed the bitter water through the bitter laurel tree. When
+Israel beheld this miracle, they asked forgiveness of their heavenly
+Father, and said: "O Lord of the world! We sinned against Thee when we
+murmured about the water." [82] Not through this miracle alone,
+however, has Marah become a significant spot for Israel, but,
+especially, because there God gave to Israel important percepts, like
+the Sabbath rest, marriage and civil laws, and said to the people: "If
+you will observe these statutes, you will receive many more, the Ten
+Commandments, the Halakot, and the Haggadot; the Torah, however, will
+bring you happiness and life. If you will diligently endeavor to walk
+through life uprightly, so that you will be virtuous in your dealing
+with men, I will value it as if you had fulfilled all commandments, and
+will put upon you none of those diseases that I brought Egypt. If,
+however, you will not be mindful of My laws, and will be visited by
+diseases, then will I be you physician and will make you well, for as
+soon as you will observe the laws, shall the diseases vanish." [83]
+
+The cause for the want of water at Marah had been that for three days
+the people had neglected the study of the Torah, and it was for this
+reason that the prophets and elders of Israel instituted the custom of
+reading from the Torah on Saturday, Monday and Thursday, at the public
+service, so that three days might never again pass without a reading
+from the Torah. [84]
+
+From Marah they moved on to Elim. From a distance palm trees made the
+place look inviting enough, but when the people came close, they were
+again disappointed; there were not more than three score and ten palm
+tress, and there were of stunted growth owing to a lack of water, for
+in spite of the presence of twelve wells of water, the soil was so
+barren and sandy that the wells were not sufficient to water it. [85]
+Here again the marvelous intercession of God in favor of the fate of
+Israel is shown, for the scant supply of water at Elim, which had
+hardly sufficed for seventy palm trees, satisfied sixty myriads of the
+wandering people that stayed there for several days. [86]
+
+The men of understanding could at this place see a clear allusion to
+the fortune of the people; for there are twelve tribes of the people,
+each of which, if it prove God-fearing, will be a well of water,
+inasmuch as its piety will constantly and continually bring forth
+beautiful deeds; the leaders of the people, however, are seventy, and
+they recall the noble palm tree, for in outward appearance as well as
+in its fruits, it is the most beautiful of trees, whose seat of life
+does not lie buried deep in the roots, as with other plants, but soars
+high, set like the heart in the midst of its branches, by which it is
+surrounded as a queen under the protection of her bodyguard. The soul
+of him who has tasted piety possesses a similar spirit; it has learned
+to look up and ascend, and itself ever busy with spiritual things and
+the investigation of Divine beauty, disdains earthly things, and
+considers them only a childish play, whereas that aspiration alone
+seems serious. [87]
+
+It was at Elim, where, at the creation of the world, God had made the
+twelve wells of water, and the seventy palm trees, to correspond to the
+twelve tribes and the seventy elders of Israel, that Israel first took
+up the study of the law, for there they studied the laws given them at
+Marah. [88]
+
+
+
+
+THE HEAVENLY FOOD
+
+
+The bread which Israel had taken along out of Egypt sufficed for
+thirty-one days, and when they had consumed it, the whole congregation
+of the children of Israel murmured against their leader Moses. It was
+not only immediate want that oppressed them, but despair of a food
+supply for the future; for when they saw the vast, extensive, utterly
+barren wilderness before them, their courage gave way, and they said:
+"We migrated, expecting freedom, and now we are not even free from the
+cares of subsistence; we are not, as out leader promised, the happiest,
+but in truth the most unfortunate of men. After our leader's words had
+keyed us to the highest pitch of expectation, and had filled out ears
+with vain hopes, he tortures us with famine and does not provide even
+the necessary food. With the name of a new settlement he has deceived
+this great multitude; after he had succeeded in leading us from a
+well-known to an uninhabited land, he now plans to send us to the
+underworld, the last road of life. [89] 'Would to God we had died by
+the hand of the Lord during the three days of darkness in the land of
+Egypt when we sat by the flesh-pots, and when we did eat bread to the
+full.'" In their exasperation they spoke untruths, for in reality they
+had suffered from want of food in Egypt, too, as the Egyptians had not
+given them enough to eat. [90]
+
+In spite of the railings against him, Moses was not so much indignant
+about their words as about the fickleness of the people. After those
+many quite extraordinary experiences they had no right to expect merely
+the natural and the probable, but should cheerfully have trusted him;
+for, truly, in the sight of all, they had been shown the most tangible
+proofs of his reliability. When, on the other hand, Moses considered
+their distress, he forgave them; for he told himself that a multitude
+is by nature fickle, and allows itself to be easily influenced by
+impressions of the moment, which cast the past into oblivion, and
+engender despair of the future. [91]
+
+God also forgave the unworthy conduct of Israel, and instead of being
+angry with them because they murmured against Him, when it should have
+been their duty to pray to Him, He was ready to grant them aid, saying
+to Moses, "They act according to their lights, and I will act according
+to Mine; not later than to-morrow morning manna will descend from
+heaven."
+
+As a reward for Abraham's readiness, in answer to the summons to
+sacrifice Isaac, when he said, "Here am I," God promised manna to the
+descendants of Abraham with the same words, "Here I am." In the same
+way, during their wanderings through the wilderness, God repaid the
+descendants of Abraham for what their ancestor had done by the angels
+who visited him. He himself had fetched bread for them, and likewise
+God Himself caused bread to rain from heaven; he himself ran before
+them on their way, and likewise God moved before Israel; he had water
+fetched for them, and likewise God, through Moses, caused water to flow
+from the rock; he bade them seek shade under the tree, and likewise God
+had a cloud spread over Israel. [92] Then God spoke to Moses: "I will
+immediately reveal Myself without Jacob, 'I will rain bread from My
+treasure in heaven for you; and the people shall go out and gather a
+certain rate every day.'"
+
+There were good reasons for not exceeding a day's ration in the daily
+downpour of manna. First, that they might be spared the need of
+carrying it on their wanderings; secondly, that they might daily
+receive it hot; and, lastly, that they might day by day depend upon
+God's aid, and in this way exercise themselves in faith. [93]
+
+While the people were still abed, God fulfilled their desire, and
+rained down manna for them. For this food had been created on the
+second day of creation, [94] and ground by the angels, it later
+descended for the wanderers in the wilderness. [95] The mills are
+stationed in the third heaven, where manna is constantly being ground
+for the future use of the pious; [96] for in the future world manna
+will be set before them. [97] Manna deserves its name, "bread of the
+angels," not only because it is prepared by them, but because those who
+partake of it become equal to the angels in strength, and, furthermore,
+like them, have no need of easing themselves, as manna is entirely
+dissolved in the body. Not until they sinned, did they have to ease
+themselves like ordinary mortals. [98]
+
+Manna also showed its heavenly origin in the miraculous flavor it
+possessed. There was no need of cooking or baking it, nor did it
+require any other preparation, and still it contained the flavor of
+every conceivable dish. One had only to desire a certain dish, and no
+sooner had he thought of it, than manna had the flavor of the dish
+desire. The same food had a different taste to every one who partook of
+it, according to his age; to the little children it tasted like milk,
+to the strong youths like bread, to the old men like honey, to the sick
+like barley steeped in oil and honey. [99]
+
+As miraculous as the taste of manna was it descent from heaven. First
+came a north wind to sweep the floor of the desert; then a rain to wash
+it quite clean; then dew descended upon it, which was congealed into a
+solid substance by the wind, that it might serve as a table for the
+heaven-descending gold. [100] But, that no insects or vermin might
+settle on the manna, the frozen dew formed not only a tablecloth, but
+also a cover for the manna, so that it lay enclosed there as in a
+casket, protected from soiling or pollution above and below.
+
+
+
+
+THE GATHERING OF THE MANNA
+
+
+With an easy mind every individual might perform his morning prayer in
+his house and recite the Shema', then betake himself to the entrance of
+his tent, and gather manna for himself and all his family. [101] The
+gathering of manna caused little trouble, and those among the people
+who were too lazy to perform even the slightest work, went out while
+manna fell, so that it fell straight into their hands. [102] The manna
+lasted until the fourth hour of the day, when it melted; but even the
+melted manna was not wasted, for out of it formed the rivers, from
+which the pious will drink in the hereafter. The heathen even then
+attempted to drink out of these streams, but the manna that tasted so
+deliciously to the Jews, had a quite bitter taste in the mouth of the
+heathen. Only indirectly could they partake of the enjoyment of manna:
+They used to catch the animals that drank the melted manna, and even it
+this form it was so delicious that the heathen cried, "Happy is the
+people that is in such a case." [103] For the descent of manna was not
+a secret to the heathen, as it settled at such enormous heights that
+the kings of the East and of the West could see how Israel received its
+miraculous food. [104]
+
+The mass of the manna was in proportion to its height, for as much
+descended day by day, as might have satisfied the wants of sixty
+myriads of people, through two thousand years. [105] Such profusion of
+manna fell over the body of Joshua alone, as might have sufficed for
+the maintenance of the whole congregation. [106] Manna, indeed, had the
+peculiarity of falling to every individual in the same measure; and
+when, after gathering, they measured it, they found that there was an
+omer for every man.
+
+Many lawsuits were amicably decided through the fall of manna. If a
+married couple came before Moses, each accusing the other of
+inconstancy, Moses would say to them, "To-morrow morning judgement will
+be given." If, then, manna descended for the wife before the house of
+her husband, it was known that he was in the right; but if her share
+descended before the house of her own parents, she was in the right.
+[107]
+
+The only days on which manna did not descend were the Sabbaths and the
+holy days, but then a double portion fell on the preceding day. These
+days had the further distinction that, while they lasted, the color of
+the manna sparkled more than usual, and it tasted better than usual.
+The people, however, were fainthearted, and on the very first Sabbath,
+they wanted to go out as usual to gather manna in the morning, although
+announcement had been made that God would send them no food on that
+day. Moses, however, restrained them. They attempted to do it again
+toward evening, and again Moses restrained them with the words, "To-day
+ye shall not find it in the field." At these words they were greatly
+alarmed, for they feared that they might not receive it any more at
+all, but their leader quieted them with the words, "To-day ye shall not
+find any of it, but assuredly to-morrow; in this world ye shall not
+receive manna on the Sabbath, but assuredly in the future world."
+
+The unbelieving among them did not hearken to the words of God, and
+went out on the Sabbath to find manna. Here-upon God said to Moses:
+"Announce these words to Israel: I have led you out of Egypt, have
+cleft the sea for you, have sent you manna, have caused the well of
+water to spring up for you, have sent the quails to come up to you,
+have battled for you against Amalek, and wrought other miracles for
+you, and still you do not obey My statutes and commandments. You have
+not even the excuse that I imposed full many commandments upon you, for
+all that I bade you do at Marah, was to observe the Sabbath, but you
+have violated it." "If," continues Moses, "you will observe the
+Sabbath, God will give you three festivals in the months of Nisan,
+Siwan, and Tishri; and as a reward for the observance of the Sabbath,
+you will receive six gifts from God: the land of Israel, the future
+world, the new world, the sovereignty of the dynasty of David, the
+institution of the priests and the Levites; and, furthermore, as a
+reward for the observance of the Sabbath, you shall be freed from the
+three great afflictions: from the sufferings of the times of Gog and
+Magog, from the travails of the Messianic time, and from the day of the
+great Judgement."
+
+When Israel heard these exhortations and promises, they determined to
+observe the Sabbath, and did so. [108] They did not know, to be sure,
+what they had lost through their violation of the first Sabbath. Had
+Israel then observed the Sabbath, no nation would ever have been able
+to exercise any authority over them. [109]
+
+This, moreover, was not the only sin that Israel committed during this
+time, for some among them also broke the other commandment in regard to
+manna, that it, not to store it away from day to day. These sinners
+were none other than the infamous pair, Dathan and Abiram, who did not
+hearken to the word of God, but saved the manna for the following day.
+But if they fancied they could conceal their sinful deed, they were
+mistaken, for great swarms of worms bred from the manna, and these
+moved in a long train from their tents to the other tents, so that
+everyone perceived what these two had done. [110]
+
+To serve future generations as a tangible proof of the infinite power
+of God, the Lord bade Moses lay an earthen vessel full of manna before
+the Holy Ark, and this command was carried out by Aaron in the second
+year of the wanderings through the desert. When, many centuries later,
+the prophet Jeremiah exhorted his contemporaries to study the Torah,
+and they answered his exhortations, saying, "How shall we then maintain
+ourselves?" the prophet brought forth the vessel with manna, and spoke
+to them, saying: "O generation, see ye the word of the Lord; see what
+it was that served your fathers as food when they applied themselves to
+the study of the Torah. You, too, will God support in the same way, if
+you will but devote yourselves to the study of the Torah. [111]
+
+When the imminent destruction of the Temple was announced to King
+Josiah, he concealed the Holy Ark, and with it also the vessel with
+manna, as well as the jug filled with sacred oil, which was used by
+Moses for anointing the sacred implements, and other sacred objects. In
+the Messianic time the prophet Elijah will restore all these concealed
+objects. [112]
+
+Israel received three gifts during their wanderings through the desert:
+the well, the clouds of glory, and the manna; the first for the merits
+of Miriam, the second for those of Aaron, and the third for those of
+Moses. When Miriam died, the well disappeared for a time, but it
+reappeared as a reward for the merits of Aaron and Moses; when Aaron
+dies, the clouds of glory disappeared for a time, but reappeared owing
+to the merits of Moses. But when the last-named died, the well, the
+clouds of glory, and the manna disappeared forever. [113] Throughout
+forty years, however, manna served them not only as food, but also as
+provender for their cattle, for the dew that preceded the fall of manna
+during the night brought grain for their cattle. [114] Manna also
+replaced perfume for them, for it shed and excellent fragrance upon
+those who ate of it. [115]
+
+In spite of all the excellent qualities of manna, they were not
+satisfied with it, and demanded that Moses and Aaron give them flesh to
+eat. These replied: "We might put up with you if you murmured only
+against us, but you murmur against the Eternal. Come forward, that you
+may hear the judgment of God." At once God appeared to Moses, and said
+to him: "It is revealed to Me what the congregation of Israel have
+said, and what they will say, but tell them this: You have demanded two
+things; you have desired bread, and I gave it to you, because man
+cannot exist without it; but now, filled to satiety, you demand flesh;
+this also will I give you, so that you might not say if your wish were
+denied. 'God cannot grant it,' but at some future time you shall make
+atonement for it; I am a judge and shall assign punishment for this."
+
+In the meantime, however, God granted their wish, and toward evening
+thick swarms of quails came up from the sea, and covered the whole
+camp, taking their flight quite low, not two ells above the ground, so
+that they might be easily caught. Contrary to the manna, which fell in
+the morning, the quails did not come before evenfall; with a radiant
+countenance God gave them the former, as their desire for bread was
+justified, but with a darkened mien, under cover of night, He sent
+quails. [116] Now, because the one food came in the morning and the
+second in the evening, Moses instituted the custom among his people of
+taking two meals a day, one in the morning and one in the evening; and
+he set the meal with the use of meat for the evening. [117] At the same
+time he taught them the prayer in which they were to offer thanks after
+eating manna, which read: "Blessed be Thou, O God our Lord, King of the
+world, who in Thy bounty, dost provide for all the world; who, in Thy
+grace, goodwill, and mercy, dost grant food to every creature, for Thy
+grace is everlasting. Thanks to Thy bounty we have never lacked food,
+nor ever shall lack it, for Thy great name's sake. For Thou suppliest
+and providest for all; Thou are bountiful, and nourishest all Thy
+creatures which Thou has made. Blessed be Thou, O God, that dost
+provide for all." [118]
+
+
+
+
+MIRIAM'S WELL
+
+
+Relieved as they were of all the cares of subsistence through the gift
+of manna, it was plainly the duty of the Israelites to devote
+themselves exclusively to the study of the Torah. [119] When,
+therefore, they slackened in the performance of this duty, punishment
+in the form of lack of water immediately overtook them. This was the
+first time that they actually experienced this want, for at Marah
+nothing more than alarm that this need might come upon them, had caused
+them to murmur and complain. In their distress they once more
+unreasonably cast reproaches upon their leader, and disputed with him,
+saying: "Wherefore is this, children, that thou hast brought us up out
+of Egypt, to kill us, and our children, and our cattle with thirst?"
+Moses replied: "As often as you quarrel with me, you tempt God, but God
+performeth wonders and excellent deeds for you, as often as you dispute
+with me, that His name may sound in glory throughout the world."
+
+In spite of the injury they had done him, Moses prayed to God that He
+might aid them in their distress and also stand by him. "O Lord of the
+world!" said he, "I am surely doomed to die. Thou biddest me not to be
+offended with them, but if I obey Thy words, I shall certainly be
+killed by them." God, however, replied: "Try thou to act like Me; as I
+return good for evil, so do thou return to them good for evil, and
+forgive their trespass; go on before the people, and We shall see who
+dares touch thee." [120] Hardly had Moses shown himself to the people,
+when all of them rose reverently from their seats, whereupon God said
+to Moses: "How often have I told thee not to be angry with them, but to
+lead them, as a shepherd leads his flock; it is for their sake that I
+have set thee on this height, and only for their sake wilt thou find
+grace, goodwill, and mercy in My sight." [121]
+
+Then God bade him go with some elders to the rock on Horeb, and fetch
+water out of it. The elders were to accompany him there, that they
+might be convinced that he was not bringing water from a well, but
+smiting it from a rock. To accomplish this miracle, God bade him smite
+the rock with his rod, as the people labored under the impression that
+this rod could only bring destruction, for through its agency Moses had
+brought the ten plagues upon the Egyptians in Egypt, and at the Red
+Sea; now they were to see that it could work good also. [122] Upon
+God's bidding, Moses told the people to choose from which rock they
+wished water to flow, [123] and hardly had Moses touched with his
+sapphire rod the rock which they had chosen, when plenteous water
+flowed from it. The spot where this occurred, God called Massah, and
+Meribah, because Israel had there tried their God, saying, "If God is
+Lord over all, as over us; if He satisfies our needs, and will further
+show us that He knows our thoughts, then will we serve Him, but not
+otherwise." [124]
+
+The water that flowed for them on this spot served not only as a relief
+for their present need, but on this occasion there was revealed to them
+a well of water, which did not abandon them in all their forty years'
+wandering, but accompanied them on all their marches. [125] God wrought
+this great miracle for the merits of the prophetess Miriam, wherefore
+also it was called "Miriam's Well." [126] But his well dates back to
+the beginning of the world, for God created it on the second day of the
+creation, [127] and at one time it was in the possession of Abraham. It
+was this same well that Abraham demanded back from Abimelech, king of
+the Philistines, after the king's servants had violently taken it away.
+But when Abimelech pretended not to know anything about it, saying, "I
+wot not who hath done this thing," Abraham said: "Thou and I will send
+sheep to the well, and he shall be declared the rightful owner of the
+well, for whose sheep the water will spout forth to water them. And,"
+continued Abraham, "from that same well shall the seventh generation
+after me, the wanderers in the desert, draw their supply." [128]
+
+This well was in the shape of a sieve-like rock, out of which water
+gushes forth as from a spout. It followed them on all their wanderings,
+up hill and down dale, and wherever they halted, it halted, too, and it
+settled opposite the Tabernacle. Thereupon the leaders of the twelve
+tribes would appear, each with his staff and chant these words to the
+well, "Spring up, O well, sing ye unto it; nobles of the people digged
+it by the direction of the lawgiver with their staves." Then the water
+would gush forth from the depths of the well, and shoot up high as
+pillars, then discharge itself into great streams that were navigable,
+and on these rivers the Jews sailed to the ocean, and hauled all the
+treasures of the world therefrom. [129]
+
+The different parts of the camp were separated by these rivers, so that
+women, visiting each other, were obliged to make use of ships. Then the
+water discharged itself beyond the encampment, where it surrounded a
+great plain, in which grew every conceivable kind of plant and tree;
+[130] and these trees, owing to the miraculous water, daily bore fresh
+fruits. [131] This well brought fragrant herbs with it, so that the
+women had no need of perfumes on the march, for the herbs they gathered
+served this purpose. [132] This well furthermore threw down soft,
+fragrant kinds of grass that served as pleasant couches for the poor,
+who had no pillows or bedclothes. [133] Upon the entrance to the Holy
+Land this well disappeared and was hidden in a certain spot of the Sea
+of Tiberias. Standing upon Carmel, and looking over the sea, one can
+notice there a sieve-like rock, and that is the well of Miriam. [134]
+Once upon a time it happened that a leper bathed at this place of the
+Sea of Tiberias, and hardly had he come in contact with the waters of
+Miriam's well when he was instantly healed. [135]
+
+
+
+
+AMALEK'S WAR AGAINST ISRAEL
+
+
+As a punishment because they had not had sufficient faith in God, and
+had doubted whether He could fulfill all their wishes, and had grown
+negligent in the study of the Torah and in the observance of the laws,
+God turned Amalek against them during their sojourn in Rephidim, where
+they had committed these sins. God dealt with them as did that man with
+his son, whom he bore through the river on his shoulders. Whenever the
+child saw something desirable, he said, "Father, buy it for me," and he
+fulfilled the child's wish. After the son had in this way received many
+beautiful things from his father, he called to a passing stranger with
+these words, "Hast thou perhaps seen my father?" Then, indignantly, the
+father said to his son: "O thou fool, that sittest on my shoulder! All
+that thou didst desire, did I procure for thee, and now dost thou ask
+of that man, 'Hast thou seen my father?'" Thereupon the father threw
+the child off his shoulder, and a dog came and bit him. So did Israel
+fare. When they moved out of Egypt, God enveloped them in seven clouds
+of glory; they wished for bread, and He gave them manna; they wished
+for flesh, and He gave them quails. After all their wishes had been
+granted, they began to doubt, saying, "Is the Lord among us, or not?"
+Then God answered, "You doubt My power; so surely as you live shall you
+discover it; the dog will soon bite you." Then came Amalek. [136]
+
+This enemy of Israel bore the name Amalek to denote the rapidity with
+which he moved against Israel, for like a swarm of locusts he flew upon
+them; and the name furthermore designates the purpose of this enemy,
+who came to suck the blood of Israel. [137] This Amalek was a son of
+Eliphaz, the first-born son of Esau, and although the descendants of
+Jacob had been weaker and more insignificant in earlier times, Amalek
+had left them in peace, for he had excellent reasons to delay his
+attack. God had revealed to Abraham that his seed would have to serve
+in the land of the Egyptians, and had put the payment of this debt upon
+Isaac, and after his death, upon Jacob and his descendants. The wicked
+Amalek now said to himself, "If I destroy Jacob and his descendants,
+God will impose the Egyptians bondage upon, me, grandson of Esau,
+descendant of Abraham." Therefore he kept himself in restraint as long
+as Israel dwelt in Egypt, but only after the bondage predicted to the
+seed of Abraham had been served in full, did he set out to accomplish
+the war of annihilation against Israel, which his grandfather Esau had
+enjoined upon him. [138]
+
+No sooner had he heard of Israel's departure from Egypt, then he set
+out against them and met them by the Red Sea. There, indeed, he could
+work them no ill, for Moses uttered against him the Ineffable Name; and
+so great was his confusion, that he was forced to retreat without
+having effected his object. [139] Then, for some time, he tried lying
+hidden in ambush, and in this wise molesting Israel, but as length he
+gave up this game of hide-and-seek, and with a bold front revealed
+himself as the open enemy of Israel. Not alone, however, did he himself
+declare war upon Israel, but he also seduced all the heathen nations to
+assist him in his enterprise against Israel. Although these declined to
+war upon Israel, fearing that they might have to fare like the
+Egyptians, they agreed to the following plan of Amalek. He said:
+"Follow my expedition. Should Israel conquer me, there will still be
+plenty of time for you to flee, but should success crown my attempt,
+join your fate to mine, in my undertaking against Israel." So Amalek
+now marched from his settlement in Seir, which was no less than four
+hundred parasangs away from the encampment of the Jews; and although
+five nations, the Hittites, the Hivites, the Jebusites, the Amorites,
+and the Canaanites, had their dwellings between his home and the camp
+of the Jews, he insisted upon being the first to declare war upon
+Israel.
+
+God punished Israel, who had shown themselves an ungrateful people, by
+sending against them an enemy that was ungrateful, too, never recalling
+that he owed his life to the sons of Jacob, who had had him in their
+power after their brilliant victory over Esau and his followers. [140]
+
+In his expedition against Israel he made use of his kinsman. Before
+going over to open attack, he lured many unsuspecting Jews to death by
+his kindly words. He had fetched from Egypt the table of descent of the
+Jews; for every Jew had there to mark his name on the bricks produced
+by him, and these lists lay in the Egyptian archives. Familiar with the
+names of the different Jewish families, Amalek appeared before the
+Jewish camp, and calling the people by name, he invited them to leave
+the camp, and come out to him. "Reuben! Simeon! Levi! etc.," he would
+call, "come out to me, your brother, and transact business with me."
+
+Those who answered the enticing call, found certain death at his hands;
+and not only did Amalek kill them, but he also mutilated their corpses,
+following the example of his grandsire Esau, by cutting off a certain
+part of the body, and throwing it toward heaven with the mocking words,
+"Here shalt Thou have what Thou desirest." In this way did he jeer at
+the token of the Abrahamic covenant.
+
+So long as the Jews remained within the encampment, he could, of
+course, do them no harm, for the cloud enveloped them, and under its
+shelter they were as well fortified as a city that is surrounded by a
+solid wall. The cloud, however, covered those only who were pure, but
+the unclean had to stay beyond it, until they were cleansed by a ritual
+bath, and these Amalek caught and killed. The sinners, too,
+particularly the tribe of Dan, who were all worshippers of idols, were
+not protected by the cloud, and therefore exposed to the attacks of
+Amalek. [141]
+
+Moses did not himself set out to battle against this dangerous foe of
+Israel, but he sent his servant Joshua, and for good reasons. Moses
+knew that only a descendant of Rachel, like the Ephraimite Joshua,
+could conquer the descendant of Esau. All the sons of Jacob had taken
+part in the unbrotherly act of selling Joseph as a slave, hence none of
+their descendants might stand up in battle against the descendant of
+Esau; for they who had themselves acted unnaturally to a brother, could
+hardly hope for God's assistance in a struggle with the unbrotherly
+Edomites. Only the descendants of Joseph, the man who had been generous
+and good to his brothers, might hope that God would grant them aid
+against the unbrotherly descendants of Esau. In many other respects,
+too, Joseph was the opposite of Esau, and his services stood his
+descendants in good stead in their battles against the descendants of
+Esau. Esau was the firstborn of his father, but through his evil deeds
+he lost his birthright; Joseph, on the other hand, was the youngest of
+his father's sons, and through his good deeds was he found worthy of
+enjoying the rights of a firstborn son. Joseph had faith in the
+resurrection, while Esau denied it; hence God said, "Joseph, the
+devout, shall be the one to visit merited punishment on Esau, the
+unbelieving." Joseph associated with two wicked men, Potiphar and
+Pharaoh, yet he did not follow their example; Esau associated with two
+pious men, his father and his brother, yet he did not follow their
+example. "Hence," said God, "Joseph, who did not follow example of
+wicked men, shall visit punishment upon him who did not follow the
+example of pious men." Esau soiled his life with lewdness and murder;
+Joseph was chaste and shunned bloodshed, hence God delivered Esau's
+descendants into the hands of Joseph's descendants. And, as in the
+course of history only the descendants of Joseph were victorious over
+the descendants of Esau, so will it be in the future, at the final
+reckoning between the angel of Esau and the angels of the Jews. The
+angel of Reuben will be rebuffed by the angel of Esau with these words,
+"you represent on who had illegal relations with his father's wife";
+the angels of Simeon and Levi will have the listen to this reproof,
+"You represent people who slew the inhabitants of Shechem"; the angel
+of Judah will be repulsed with the words, "Judah had illicit relations
+with his daughter-in-law." And the angels of the other tribes will be
+repulsed by Esau's angel, when he points out to them that they all took
+part in selling Joseph. The only one whom he will not be able to
+repulse will be Joseph's angel, to whom he will be delivered and by
+whom he will be destroyed; Joseph will b the flame and Esau the straw
+burned in the flame. [142]
+
+
+
+
+AMALEK DEFEATED
+
+
+Moses now instructed Joshua in regard to his campaign against Amalek,
+saying, "Choose us out men and go out, fight with Amalek." The words
+"choose us" characterize the modesty of Moses, who treated his disciple
+Joshua as an equal; in these words he has taught us that the honor of
+our disciples should stand as high as our own. Joshua did not at first
+want to expose himself to danger and leave the protection of the cloud,
+but Moses said to him, "Abandon the cloud and set forth against Amalek,
+if ever thou dost hope to set the crown upon thy head." He commanded
+him to choose his warriors from among the pious and God-fearing, and
+promised him that he would set a fast day for the following day, and
+implore God, in behalf of the good deeds of the Patriarchs and the
+wives of the Patriarchs, to stand by Israel in this war.
+
+Joshua acted in accordance with these commands [143] and set out
+against Amalek, to conquer whom required not only skillful strategy,
+but also adeptness in the art of magic. For Amalek was a great magician
+and knew that propitious and the unpropitious hour of each individual,
+and in this way regulated his attacks against Israel; he attacked that
+one at night, whose death had been predicted for a night, and him whose
+death had been preordained for a day did he attack by day.
+
+But in this art, too, Joshua was his match, for he, too, knew how to
+time properly the attack upon [144] individuals, and he destroyed
+Amalek, his sons, the armies he himself commanded, and those under the
+leadership of his sons. But in the very heat of battle, Joshua treated
+his enemies humanely, he did not repay like with like. Far was it from
+him to follow Amalek's example in mutilating the corpses of the enemy.
+Instead with a sharp sword he cut off the enemies' heads, an execution
+that does not dishonor.
+
+But only through the aid of Moses, did Joshua with his victory. Moses
+did not go out into battle, but through his prayer and through his
+influence upon the people in inspiring them with faith, the battle was
+won. While the battle raged between Israel and Amalek, Moses was
+stationed on a height, where, supported by the Levite Aaron and the
+Judean Hur, the representatives of the two noble tribes Levi and Judah,
+he fervently implored God's aid. He said: "O Lord of the world! Through
+me has Thou brought Israel out of Egypt, through me hast Thou cleft the
+sea, and through me has Thou wrought miracles; so do Thou now work
+miracles for me, and lend me victory to Israel, for I well know that
+while all other nations fight only to the sixth hour of the day, this
+sinful nation stand in battle ranks till sunset." Moses did not
+consider it sufficient to pray alone to God, but he raised his hands
+toward heaven as a signal for the whole nation to follow his example
+and trust in God. As often as he then raised his hands to heaven and
+the people prayed with him, trusting that God would lend them victory,
+they were indeed victorious; as often, however, as Moses let down his
+hands and the people ceased prayer, weakening in their faith in God,
+Amalek conquered. But it was hard for Moses constantly to raise his
+hands. This was God's way of punishing him for being somewhat negligent
+in the preparations for the war against Amalek. Hence Aaron and Hur
+were obliged to hold up his arms and assist him in his prayer. As,
+furthermore, he was unable to stand all that time, he seated himself on
+a stone, disdaining a soft and comfortable seat, saying, "So long as
+Israel is in distress, I shall share it with them." [145]
+
+At evenfall, the battle was not yet decided, therefore Moses prayed to
+God that He might stay the setting of the sun and thus enable Israel to
+draw the battle to a close. God granted this prayer, for the sun did
+not set until Israel had completely destroyed their enemy. Thereupon
+Moses blessed Joshua with the words, "Some day the sun shall stand
+still for thy sake, as it did to-day for mine," and this blessing was
+later fulfilled at Gibeon, when the sun stood still to help Joshua in
+his battle against the Amorites. [146]
+
+Although Amalek had not received the merited punishment from the hands
+of Joshua, still his enterprise against Israel had not been entirely
+unavailing. The miraculous exodus of Israel out of Egypt, and
+especially the cleaving of the sea, had created such alarm among the
+heathens, that none among them had dared to approach Israel. But this
+fear vanished as soon as Amalek attempted to compete in battle with
+Israel. Although he was terrible beaten, still the fear of the
+inaccessibility of Israel was gone. It was with Amalek as with that
+foolhardy wight who plunged into a scalding-hot tub. He scalded himself
+terribly, yet the tub became cold through his plunge into it. Hence God
+was not content with the punishment Amalek received in the time of
+Moses, but swore by His throne and by His right hand that He would
+never forget Amalek's misdeeds, that in this world as well as in the
+time of the Messiah He would visit punishment upon him, and would
+completely exterminate him in the future world. So long as the seed of
+Amalek exist, the face of God is, as it were, covered, and will only
+then come to view, when the seed of Amalek shall have been entirely
+exterminated.
+
+God had at first left the war against Amalek in the hands of His
+people, therefore He bade Joshua, the future leader of the people,
+never to forget the war against Amalek; and if Moses had listened
+intently, he would have perceived from this command of God that Joshua
+was destined to lead the people into the promised land. But later, when
+Amalek took part in the destruction of Jerusalem, God Himself took up
+the war against Amalek, saying, "By My throne I vow not to leave a
+single descendant of Amalek under the heavens, yea, no one shall even
+be able to say that this sheep or that wether belonged to an
+Amalekite." [147]
+
+God bade Moses impress upon the Jews to repulse no heathen should he
+desire conversion, but never to accept an Amalekite as a proselyte. It
+was in consideration of this word of God that David slew the Amalekite,
+who announced to him the death of Saul and Jonathan; for he saw in him
+only a heathen, although he appeared in the guise of a Jew. [148]
+
+Part of the blame for the destruction of Amalek falls upon his father,
+Eliphaz. He used to say to Amalek: "My son, dost thou indeed know who
+will posses this world and the future world?" Amalek paid no attention
+to his allusion to the future fortune of Israel, and his father urged
+it no more strongly upon him, although it would have been his duty to
+instruct his son clearly and fully. He should have said to him: "My
+son, Israel will posses this world as well as the future world; dig
+wells then for their use and build road for them, so that thou mayest
+be judged worthy to share in the future world." But as Amalek had not
+been sufficiently instructed by his father, in his wantonness he
+undertook to destroy the whole world. God, who tries the reins and the
+heart, said to him: "O thou fool, I created thee after all the seventy
+nations, but for thy sins thou shalt be the first to descend into
+hell." [149]
+
+To glorify the victory over Amalek, Moses built an altar, which God
+called "My Miracle," for the miracle God wrought against Amalek in the
+war of Israel was, as it were, a miracle for God. For so long as the
+Israelites dwell in sorrow, God feels with them, and a joy for Israel
+is a joy for God, hence, too, the miraculous victory over Israel's foe
+was a victory for God. [150]
+
+
+
+
+JETHRO
+
+
+"Smite a scorner, and the simple will beware." The destruction of
+Amalek brought Jethro to his senses. Jethro was originally in the same
+plot with Amalek, both having incited Pharaoh against Israel, but when
+he saw that Amalek lost this world and the other, he repented of his
+sinful ways, saying: "There is nothing left to me but to go over to the
+God of Israel"; [151] and although he dwelt in the greatest wealth and
+honor, he determined to set out for the desert, to Moses and his God.
+[152] Arrived at the camp of Israel, he could not enter it, for it was
+enveloped by a cloud that none could pierce, hence he wrote a letter to
+Moses and shot it off with an arrow, so that it fell into the camp.
+[153] The letter read: "I adjure thee, by thy two sons and by thy God,
+to come to meet me and receive me kindly. If thou wilt not do if for my
+sake, do it for thy wife's sake; and if thou wilt not do it for her
+sake, do it for thy sons' sake." For Jethro brought with him his
+daughter Zipporah, from whom Moses had been divorced, as well as her
+two sons, her only children, for after her separation from Moses, she
+had wed no other man.
+
+At first Moses was inclined to give no ear to this letter, but God said
+to him: "I, through whose word the world came into being, I bring men
+to Me and do not thrust them back. I permitted Jethro to approach Me,
+and did not push him from Me. So do thou, too, receive this man, who
+desires to betake himself under the wings of the Shekinah, let him
+approach, and do not repulse him." God herewith taught Moses that one
+should repulse with the left hand, and beckon with the right. [154]
+
+Moses, Aaron, Nadab, and Abihu, together with the seventy elders of
+Israel, carrying with them the sacred Ark, hastened to welcome Jethro
+kindly; and Moses so honored his father-in-law as to make an obeisance
+before him and kiss him. Before Moses told his father-in-law of the
+great miracles God had wrought for Egypt, such as the exodus from
+Egypt, the cleaving of the sea, the rain of manna, and the rest, he
+offered him the greeting of peace; for great is peace, that precedes
+event he praise of God. [155] After the peace-greeting, Moses, to draw
+his father-in-law nearer to true faith in God and His revelation, began
+to relate to him the miracles that God had wrought for them at the
+exodus from Egypt, during the passing through the Red Sea, and during
+the war with Amalek. He said, moreover, "In the manna that God gives us
+we perceive the taste of bread, of meat, of fish, in short, of all the
+dishes there are. Out of the well that God gives us we draw a drink
+that possesses the taste of old wine as well as new, of milk and of
+honey, in short, of all the beverages that exist." "We shall," Moses
+continued, "receive six other gifts from God, the land of Israel, the
+future world, the new world, the sovereignty of David, the institution
+of priests, and of Levites."
+
+When Jethro heard all this, he determined to become a Jew and to
+believe in the only God, and although he felt a pang at heart upon
+hearing that the Egyptians had perished - for no one should scoff at a
+heathen before a proselyte who is not a Jew of ten generation's
+standing - still he burst into a song of praise to God for the deeds He
+had one for His people. In truth, it reflects shame upon Moses and the
+sixty myriads of Jews that they had not given thanks to God for the
+release from Egypt, until Jethro came and did so. He said: "Praised be
+God who delivered Moses and Aaron, as well as the whole nation of
+Israel, from the bondage of Pharaoh, that great dragon, and of the
+Egyptians. Truly, great is the Lord before all gods, for whereas
+formerly not a single slave succeeded in escaping from Egypt, He led
+sixty myriads out of Egypt. There is no god whom I had not, at some
+time in my life, worshipped, but not I must admit that none is like the
+God of Israel. This God had not been unbeknown to me heretofore, but
+now I know Him better, for His fame will sound throughout the world,
+because He visited upon the Egyptians exactly what they had planned to
+undertake against Israel. They wanted to destroy Israel by water, and
+by water were they destroyed." [156]
+
+With sacrifices and a feast was the arrival of Jethro celebrated, for
+after he had made the burnt offering not far from the bush of thorns
+that had been unscathed by fire, Jethro prepared a feast of rejoicing
+for the whole people, [157] at which Moses did not consider it below
+the dignity to wait on the guests in person. In this he followed the
+example of Abraham, who in person waited on the three angels, though
+they appeared in the guise of idolatrous Arabs.
+
+Abraham like Moses sought to follow in the ways of the Lord, to provide
+each according to his wants, and to grant to everybody what he lacks,
+whether he be a righteous man, or an idolater, who through his sins
+conjures up God's wrath. [158]
+
+To this feast the people sat down according to their tribes. They ate,
+drank and were merry, while Aaron and Jethro with their relatives sang
+songs of thanksgiving to God, and praised Him as the Creator and Donor
+of their lives and their liberty. At the same time they gave due
+appreciation to Moses, through whose courage everything had happily
+come to pass. In his words of gratitude to Moses, Jethro also gave
+expression to many glorious eulogies on the people of Israel, but he
+especially extolled Moses, who through difficulties and dangers had
+shown so much courage in the salvation of his friends. [159]
+
+
+
+
+THE INSTALLATION OF ELDERS
+
+
+Jethro, who had come to Moses shortly before the revelation on Mount
+Sinai, stayed with his son-in-law for more than a year. In the first
+months, however, he had no opportunity of observing Moses in the
+capacity of judge, for Moses spent the time from the day of the
+revelation to the tenth day of Tishri almost entirely in heaven. Hence
+Jethro could not be present at a court proceeding of his before the
+eleventh day of Tishri, the first day after Moses' return from heaven.
+Jethro now perceived how Moses sat like a king upon his throne, while
+the people, who brought their lawsuits before him, stood around him.
+This so displeased him that he said to his son-in-law: "Why sittest
+thou thyself alone, and all the people stand by thee from morning until
+even?" Moses answered: "Because the people come unto me to enquire of
+God. It is not in my honor that they stand, but in honor of God, whose
+judgement they would know. When they are in doubt over a case of clean
+or unclean, or when there is a dispute between two parties, which they
+desire to have settled exactly according to the law, or in conformity
+with a compromise, they come to me; and when the parties at dispute
+leave me, they part as friends and no longer enemies. I expound to the
+people, besides, the words of God and His decisions."
+
+On the day that Moses again took up his activity as a judge, and Jethro
+had for the first time the chance of observing him, came the mixed
+multitude with the pleas that they, like the other Israelites, wanted
+their share in the Egyptians booty. Moses' method, first seen by him in
+practice, [160] struck Jethro as most absurd, and he therefore said:
+"The thing that thou doest is not good," through delicacy softening his
+real opinion, "It is bad" to "It is not good." [161] "The people," he
+continued, "will surely unbraid thee and Aaron, his two sons Nadab and
+Abihu, and the seventy elders, if thou continuest in this fashion. But
+if thou hearkenest now to my voice, thou wilt fare well, provided God
+approves of my plan. This is, that thou shalt be 'the vessel of the
+revelations of God,' and shalt lay the revelations of God before the
+people, as often as thou receivest them; so that they may understand
+the exposition of the Torah, as well as its decisions. And thou shalt
+instruct them how to pray in the synagogues, how to tend the sick, how
+to bury their dead, how to render the services of friendship to one
+another, how to practice justice, and how, in some cases, not to insist
+on strict justice. But as for trying the people as a judge, thou
+shouldst, in accordance with thy prophetic insight, choose men that are
+possessed of wisdom, fear of God, modesty, hate of covetousness, love
+of truth, love of humanity, and a good name, and these shall devote all
+their time to trials, and to the study of the study of the Torah. If
+God approve my plan, then wilt thou and Aaron, his sons and the seventy
+elders, and all the people dwell in peace." [162]
+
+This counsel of Jethro's found great favor in Moses' eyes, for he had
+been only too well aware of the difficulties and annoyances with which
+he had had to contend. The people were very disputatious, being willing
+to spend seventy silverlings in litigation costs for the sake of
+gaining one silverling, and did their utmost to lengthen their disputes
+at law. When on say that Moses was about to cast a decision against
+him, he demanded that his lawsuit be adjourned, declaring that had
+witnesses and other proofs, which he would bring forward on the next
+occasion. But they were not merely litigious and disputations, they
+were also spiteful, and vented their temper on Moses. If Moses went out
+early, they would say: "Behold the son of Amram, who betakes himself
+early to the gathering of manna, that he may get the largest grains."
+If he went out late, they would say: "Behold the son of Amram, he goes
+through the multitude, to gather in marks of hone." But if he chose a
+path aside from the crowd, they said: "Behold the son of Amram, who
+makes it impossible for us to follow the simple commandment, to hone a
+sage." Then Moses said: "If I did this you were not content, and if I
+did that you were not content! I can no longer bear you alone. 'The
+Eternal, your God, hath multiplied you, and behold, ye are this day as
+the stars of heaven for multitude. The Lord, God of you fathers, make
+you a thousand times so many as ye are, and bless you, as he hath
+promised you!"
+
+The Israelites were not content with this blessing of Moses, and said
+to him: "O our teacher Moses, we do not desire thee to bless us, we
+have had much greater blessings given to us. God spoke to our father
+Abraham: 'I will bless thee and in multiplying I will multiply thy seed
+as the stars of the heaven, and as the sand which is upon the sea
+shore,' and thou dost limit our blessings." Moses cried: "I am only a
+creature of flesh and blood, limited in my powers, hence is my blessing
+limited. I give you my blessing, but the blessing of God remains
+preserved for ye, and He will bless you unlimitedly, and multiply you
+as the fish of the sea and the sands on the seashore, as the star in
+the sky and the plants on the earth." [163]
+
+After he had bestowed his blessing upon them, he asked them to propose
+capable pious men, that he might appoint them as judges and leaders
+over them. He said: "If a man were to present himself to me as a
+candidate for this position of honor, I alone should not be able to
+decide to what tribe he belonged, and whence he came; but you know
+them, and hence it is advisable for you to propose them. Do not think,
+however, that I feel I must abide by your choice, for it depends solely
+upon me, whether or not I shall appoint them."
+
+The people were very eager to carry this plan of Moses into execution,
+and requested him to settle the matter as quickly as possible. But
+their motive was self-interested, for every one among them said: "Moses
+will now appoint about eighty thousand officials. If I myself should
+not be among them, surely my son will be, and if not he, my grandson,
+and with a gift of some kind it will be an easy matter to induce such a
+judge to look after my interests at court." Moses, of course, was not
+deceived about their true sentiments; still, he paid no further
+attention to them, and picked out the best men among the people, though
+they were not possessed of nearly all the good qualities Jethro had
+thought essential for judges and leaders of people. With kindly words
+he invited them to assume their offices, and said: "Blessed are ye that
+are judged worthy of being leader of the children of Abraham, Isaac,
+and Jacob, of a people whom God called His friends, His brothers, His
+flock, and other titles of love." He impressed upon them that they must
+possess much patience, and must not become impatient if a lawsuit is
+brought before them more than once. "Heretofore," he said, "you
+belonged to yourselves, but from now you belong to the people; for you
+judge between every man, and his brother and his neighbor. If ye are to
+appoint judges, do so without respect of persons. Do not say 'I will
+appoint that man because he is a handsome man or a strong man, because
+he is my kinsman, or because he is a linguist.' Such judges will
+declare the innocent guilty and the guilty innocent, not through
+wickedness, but through ignorance; and God will reckon the appointment
+of such judges against you, as a perversion of justice, on account of
+your respect of persons. If a wealthy man and a poor man come before
+you to court, do not say: 'Why should I insult the rich man for so
+small a matter? I will rather give judgement in his favor, and then,
+outside the court, tell him to give the poor man what he demands, as he
+is in the right.' But do not, on the other hand, if the poor man is in
+the wrong, say: 'The rich man is obliged to assist the poor anyhow, I
+will now decide in favor of the poor, that in a decent way he may,
+without begging, obtain money from his rich fellow-man.' Do not,
+moreover, say: 'I fear to pronounce judgement, lest that man kill my
+son, burn my barn, or destroy my plants,' for the judgement is God's."
+
+After these admonitions, Moses instructed the new judges in legal
+procedure, in both civil and criminal cases, and at the same time urged
+the people no to deny the judges the veneration due him. [164] For
+great is the importance of justice. For him who hates it, there is no
+remedy; but the judge who decides conscientiously is the true
+peacemaker, for the weal of Israel, of the commonwealth, and indeed of
+all living creatures. [165]
+
+
+
+
+JETHRO REWARDED
+
+
+Although the installation of elders on Moses' part came to pass in
+accordance with the command of God, still it was Jethro upon whose
+advice Moses besought God to lighten his burden, and to permit him
+partly to transfer the leadership of the people to others. [166] Hence
+he did not conceal the name of the adviser, but announced it to all the
+people, and immortalized him as such in the Holy Scriptures; for he
+deemed it praiseworthy to appreciate duly the merits of others. [167]
+It had, however, been part of God's scheme to reward Jethro for the
+love he bore the Torah; and for this reason did He allow it to come to
+pass that Moses had to have his attention called to the plan of
+installing the elders through his father-in-law, that the Holy
+Scriptures might devote a whole chapter to the plan of Jethro. [168]
+
+This, however, is not the only reward for Jethro's piety, who, in his
+love for the Torah, excelled all proselytes. A miracle occurred on the
+very first day of his arrival in camp for manna in his honor descended
+at the noon hour, the hour of his arrival; and, moreover, in as great
+quantities as was wont to rain down for sixty myriads of Israelites. He
+did not have to exert himself to gather the food, for it came over his
+body, so all he had to do was to carry his hand to his mouth to partake
+of it. [169] Jethro, nevertheless, did not remain with Moses, but
+returned to his native land. Moses, of course, tried to persuade his
+father-in-law to stay. He said to him: "Do not think that we shall
+continue to move thus slowly through the desert, nay, we shall now move
+directly to the promised land." Only to urge Jethro to stay longer with
+them did Moses use the words "we move," so that his father-in-law might
+believe that Moses too would enter the promised land, for otherwise he
+would hardly have allowed himself to be persuaded to join the march to
+Palestine. Moses continued: "I do not want to mislead thee, hence I
+will tell thee that the land will be divided only among the twelve
+tribes, and that thou has no claim to possession of lands; but God bade
+us be kind to the proselytes, and to thee we shall be kinder than to
+all other proselytes." Jethro, however, was not to be persuaded by his
+son-in-law, considering himself in duty bound to return to his native
+land. For the inhabitants of his city had for many years made a habit
+of having him store their valuable, as none possessed their confidence
+in such a measure as he. If he had stayed still longer with Moses,
+people would have declared that he had absconded with all these things
+and fled to Moses to share it with him, and that would have been a blot
+on his fair name and that of Moses. Jethro had furthermore made many
+debts during the year in which he came to Moses, for, owing to the hail
+God had sent upon Egypt before the exodus of Israel, a great famine had
+arisen in Jethro's home too, and he had found himself obliged to lend
+money for the support of the poor. If he were not now to return to his
+home, people would say that he had run away in order to evade his
+creditors, and such talk concerning a man of piety would have been
+desecration of the Divine Name. So he said to Moses: "There are people
+who have a fatherland, but no property there; there are also
+property-holders who have no family; but I have a fatherland, and have
+property there as well as a family; hence I desire to return to my
+fatherland, my property, and my family." But Moses would not yield so
+soon, and said to his father-in-law: "If thou dost not accompany us as
+a favor, I will command thee to do so, that the Israelites might not
+say thou hadst been converted to our religion only in the expectation
+of receiving a share in the promised land, but hadst returned to thy
+home when thou didst discover that proselytes have no claim on property
+in the Holy Land. Through thy refusal to move with us, thou wilt give
+the heathens an opportunity to say that the Jews do not accept
+proselytes, since they did not accept even their own king's
+father-in-law, but allowed him to return to his own land. Thy refusal
+will injure the glory of God, for the heathens will keep away from the
+true faith. But if thou wilt wander with us, I assure thee that they
+seed shall share with us the Temple, the Torah, and the future reward
+of the pious. How canst thou, moreover, who hast seen all the miracles
+of God wrought for us during the march through the desert; who wert a
+witness of the way in which even the Egyptians became fond of us - how
+canst thou now depart from us? It is a sufficient motive for thee to
+remain with us, in order to officiate as a member of the Sanhedrin, and
+teach the Torah. We, on our part, want to retain thee, only that thou
+mightest in difficult cases enlighten our eyes; for thou wert the man
+who gave us good and fair counsel, to which God Himself could not
+refuse His assent." Jethro replied: "A candle may glow in the dark, but
+not when the sun and the moon; of what avail would my candle-light be?
+I had, therefore, better return to my home city that I may make
+proselytes of its inhabitants, instruct them in the Torah, and lead
+them under the wings of the Shekinah." Amid great marks of honor, and
+provided with rich gifts, Jethro returned to his home, where he
+converted his kinsmen and his compatriots to the belief in the true
+God, as he had intended. [170]
+
+The descendants of Jethro later settled in Palestine, where the
+fruitful land of Jericho was allotted to them as a dwelling place.
+After the capture of Palestine, the tribes, by mutual consent, agreed
+that the fertile strip of land at Jericho should fall to the share of
+the tribe on whose land the Temple was to be erected. But when its
+erection was postponed for a long time, they agreed to allot this piece
+of land to Jethro's sons, because they, being proselytes, had no other
+possession in the Holy Land. Four hundred and eighty years did the
+descendants of Jethro dwell in Jericho, when, upon the erection of the
+Temple at Jerusalem, they relinquished it to the tribe of Judah, who
+claimed it as an indemnity for the site of the Temple. [171]
+
+Jethro's descendants inherited his devotion to the Torah, like him
+dedicating their lives entirely to its study. So long as Joshua lived,
+they sat at this master's feet, but when he died, they said: "We left
+our fatherland and came here only for the sake of studying the Torah;
+if we were now to spend our time in cultivating the soil, when should
+we study the Torah?" They therefore gave up their dwelling-place in
+Jericho, and moved to the cold barren wilderness, to Jabez, who there
+had his house of instruction. But when they there beheld the priests,
+the Levites, and the noblest of the Jews, they said, "How can we,
+proselytes, presume to sit beside these?" Instead of sitting within the
+house of instruction, they remained at the entrance of it, where they
+listened to the lectures, and in this manner made further progress in
+the study of the Torah. [172] They were rewarded for their piety, their
+prayer was heard by God, and their good deeds served as a protection to
+Israel; and on account of their pious actions they were called "the
+families of the scribes," the Tirathites, the Shimeathites, and the
+Suchathites, names designating their piety and devotion to the Torah.
+
+One of the descendants of Jethro was Jonadab, son of Rechab, who, when
+he heard from a prophet that God would destroy the Temple, bade all his
+children, as a toke of mourning, to drink no wine, use no oil for
+anointing themselves, nor cut their hair, nor dwell in houses. The
+Rechabites obeyed this command of their sire, and as a reward for this,
+God made a covenant with them that their descendants should always be
+members of the Sanhedrin, and teachers of Israel. The covenant with the
+Rechabites was even stronger than that with David, for to the house of
+the latter God promised to keep the covenant only if his descendants
+were pious, but He made an unconditional covenant with the Rechabites.
+God rewarded them for their devotion to Him in this way, although they
+did not belong to the Jewish nation. From this one can gather how great
+would have been their reward if they had been Israelites. [173]
+
+
+
+
+THE TIME IS AT HAND
+
+
+Moses sent his father-in-law Jethro back to his home, shortly before
+the revelation on Mount Sinai. He thought: "When God gave us a single
+commandment of the Torah in Egypt, the Passover, He said, 'There shall
+no stranger eat thereof.' Surely Jethro may not look on when God
+bestows on us the whole Torah." Moses was right: God did not want
+Jethro to be present at the revelation. He said: "Israel was in Egypt,
+bound to work with clay and bricks, at the same time as Jethro was
+sitting at home in peace and quiet. He who suffers with the community
+shall share their future joys, but he who does not share the sufferings
+of the community shall not take part in their rejoicing." [174]
+
+God had not only good cause to delay the giving of the Torah until
+after the departure of Jethro, but the time He chose to bestowing it
+was also chosen for a good reason. Just as a female proselyte, or a
+woman freed from captivity, or an emancipated slave, may not enter
+wedlock before she has for three months lived as a free Jewess, so God
+also waited three months after the deliverance of Israel from the
+bondage and the slavery of Egypt, before His union with Israel on Mount
+Sinai. [175] God furthermore treated His bride as did that king who
+went to the marriage ceremony only after he had overwhelmed his chosen
+bride with many gifts. So did Israel first receive manna, the well, and
+the quails, and not till then was the Torah granted them. Moses, who
+had received this promise when God had first appeared to him, viz.,
+"When thou has brought forth the people out of Egypt, ye shall serve
+God upon this mountain" - waited most longingly for the promised time,
+saying, "When will this time come to pass?" When the time drew near,
+God said to Moses, "The time is at hand when I shall bring about
+something entirely new."
+
+This new miracle of which God spoke was the healing of all the sick
+among the Jews. God had wanted to give the Torah to the Jews
+immediately after the exodus from Egypt, but among them were found many
+that were lame, halt, or deaf; wherefore God said: "The Torah is
+without a blemish, hence would I not bestow it on a nation that has in
+it such as are burdened with defects. Nor do I want to wait until their
+children shall have grown to manhood, for I do not desire any longer to
+delay the delight of the Torah." For these reasons nothing was left Him
+to do, but to heal those afflicted with disease. In the time between
+the exodus from Egypt and the revelation on Mount Sinai, all the blind
+among the Israelites regained their sight, all the halt became whole,
+so that the Torah might be given to a sound and healthy people. God
+wrought for that generation the same miracle which He will hereafter
+bring about in the future world, when "the eyes of the blind shall be
+opened, the ears of the deaf shall be unstopped, the lame man leap as
+an hart, and the tongues of the dumb sing." [176] Not only physically
+was this generation free from blemishes, but spiritually, too, it stood
+on a high plane, and it was the combined merits of such a people that
+made them worthy of their high calling. Never before or after lived a
+generation as worthy as this of receiving the Torah. Had there been but
+one missing, God would not have given them the Torah: "for He layeth up
+wisdom for the righteous; He is a buckler to them that walk uprightly."
+[177]
+
+For one other reason did God delay the revelation of the Torah. He had
+intended giving them the Torah immediately after their exodus from
+Egypt, but at the beginning of the march through the desert, great
+discord reigned among them. Nor was harmony established until the new
+moon of the third month, when they arrived at Mount Sinai; whereupon
+God said: "The ways of the Torah are ways of loveliness, and all its
+paths are paths of peace; I will yield the Torah to a nation that
+dwells in peace and amity." [178] This decision of God, now to give
+them the Torah, also shows how mighty is the influence of penance. For
+they had been sinful upon their arrival at Mount Sinai, continuing to
+tempt God and doubting His omnipotence. After a short time, however,
+they changed in spirit; and hardly had they reformed, when God found
+them worthy of revealing to them the Torah.
+
+The third month was chosen for the revelation, because everything that
+is closely connected with the Torah and with Israel is triple in
+number. The Torah consists of three parts, the Pentateuch, the
+Prophets, and the Hagiographa; similarly the oral law consists of
+Midrash, Halakah, and Haggadah. The communications between God and
+Israel were carried on by three, Moses, Aaron, and Miriam. Israel also
+is divided into three divisions, priests, Levites, and laymen; and they
+are, furthermore, the descendants of the three Patriarchs, Abraham,
+Isaac, and Jacob. For God has a preference for "the third": It was the
+third of Adam's sons, Seth, who became the ancestor of humanity, and so
+too it was the third among Noah's sons, Shem, who attained high
+station. Among the Jewish kings, too, it was the third, Solomon, whom
+God distinguished before all others. The number three plays a
+particularly important part in the life of Moses. He belonged to the
+tribe of Levi, which is not only the third of the tribes, but has a
+name consisting of three letters. He himself was the third of the
+children of the family; his own name consists of three letters; in his
+infancy he had been concealed by his mother throughout three months;
+and in the third month of the year, after a preparation of three days,
+did he receive the Torah on a mountain, the name of which consists of
+three letters. [179]
+
+
+
+
+THE GENTILES REFUSE THE TORAH
+
+
+The mountain on which God made his revelation bears six names: It is
+called the Desert Sin, because God there announced His commandments; it
+is called the Desert Kadesh, because Israel was sanctified there; the
+Desert Kadmut because the pre-existing Torah was there revealed; the
+Desert Paran because Israel there was greatly multiplied; the Desert
+Sinai because the hatred of God against the heathens began there, for
+the reason that they would not accept the Torah; and for this same
+reason is it called Horeh, because the annihilation of the heathens was
+there decreed by God. [180] For the wrath of God against the heathens
+dates from their refusal to accept the Torah offered them.
+
+Before God gave Israel the Torah, He approached every tribe and nation,
+and offered them the Torah, that hereafter they might have no excuse to
+say, "Had the Holy one, blessed be He, desired to give us the Torah, we
+should have accepted it." He went to the children of Esau and said,
+"Will ye accept the Torah?" They answered Him, saying, "What is written
+therein?" He answered them, "Thou shalt not kill." Then they all said:
+"Wilt Thou perchance take from us the blessing with which our father
+Esau was blessed? For he was blessed with the words, 'By thy sword
+shalt thou live." We do not want to accept the Torah." Thereupon He
+went to the children of Lot and said to them, "Will ye accept the
+Torah?" They said, "What is written therein?" He answered, "Thou shalt
+not commit unchastity." They said: "From unchastity do we spring; we do
+no want to accept the Torah." Then He went to the children of Ishmael
+and said to them, "Do ye want to accept the Torah?" They said to Him,
+"What is written therein?" He answered, "Thou shalt not steal." They
+said: "Wilt Thou take from us the blessing with which our father was
+blessed? God promised him: 'His hand will be against every man.' We do
+not want to accept the Thy Torah." Thence He went to all the other
+nations, who likewise rejected the Torah, saying: "We cannot give up
+the law of our fathers, we do not want Thy Torah, give it to Thy people
+Israel." Upon this He came to Israel and spoke to them, "Will ye accept
+the Torah?" They said to Him, "What is written therein?" He answered,
+"Six hundred and thirteen commandments." They said: "All that the Lord
+has spoken will we do and be obedient." [181] "O Lord of the world!"
+they continued, "We acted in accordance with Thy commandments before
+they were revealed to us. Jacob fulfilled the first of the Ten
+Commandments by bidding his sons put away strange gods that were among
+them. Abraham obeyed the commandment not to take the name of the Lord
+in vain, for he said: 'I have lifted up mine hand unto the Lord, the
+most high God.' Joseph fulfilled the commandment to remember the
+Sabbath and keep it holy; and when his brothers came to him, he had
+everything for their welcome prepared on Friday. Isaac observed the law
+to honor his father and his mother, when he allowed Abraham to bind him
+on the altar as a sacrifice. Judah observed the commandment not to kill
+when he said to his brothers, 'What profit is it if we slay our brother
+and conceal his blood?' Joseph observed the law: 'Thou shalt not commit
+adultery,' when he repulsed the desire of the wife of Potiphar. The
+other sons of Jacob observed the commandment: 'Thou shalt not steal,'
+saying: 'How then should we steal out of thy lord's house silver and
+gold?' Abraham observed the commandment: 'Thou shalt not bear false
+witness,' for he was a true witness, and bore witness before all the
+world that Thou art the Lord of all creation. It was Abraham, also, who
+observed the last of the Ten Commandments 'Thou shalt not covet,'
+saying: 'I will not take from a thread even to a shoe-latchet.'" [182]
+
+
+
+
+THE CONTEST OF THE MOUNTAINS
+
+
+While the nations and peoples were refusing to accept the Torah, the
+mountains among themselves were fighting for the honor of being chosen
+as the spot for the revelation. One said: "Upon me shall the Shekinah
+of God rest, and mine shall be this glory," whereupon the other
+mountain replied: "Upon me shall the Shekinah rest, and mine shall be
+this glory." The mountain of Tabor said to the mountain of Hermon:
+"Upon me shall the Shekinah rest, mine shall be this glory, for in
+times of old, when in the days of Noah the flood came over the earth,
+all the mountains that are under the heavens were covered with water,
+whereas it did not reach my head, nay, not even my shoulder. All the
+earth was sunk under water, but I, the highest of the mountains,
+towered high above the waters, hence I am called upon to bear the
+Shekinah." Mount Hermon replied to Mount Tabor: "Upon me shall the
+Shekinah rest, I am the destined one, for when Israel wished to pass
+through the Red Sea, it was I who enabled them to do so, for I settled
+down between the two shores of the sea, and they moved from one side to
+the other, through my aid, so that not even their clothes became wet."
+Mount Carmel was quite silent, but settled down on the shore of the
+sea, thinking: "If the Shekinah is to repose on the sea, it will rest
+upon me, and if it is to repose on the mainland, it will rest upon me."
+Then a voice out of the high heavens rang out and said: "The Shekinah
+shall not rest upon these high mountains that are so proud, for it is
+not God's will that the Shekinah should rest upon high mountains that
+quarrel among themselves and look upon one another with disdain. He
+prefers the low mountains, and Sinai among these, because it is the
+smallest and most insignificant of all. Upon it will He let the
+Shekinah rest." [183] The other mountains hereupon said to God, "Is it
+possible that Thou are partial, and wilt give us no reward for our good
+intention?" God replied: "Because ye have striven in My honor will I
+reward ye. Upon Tabor will I grant aid to Israel at the time of
+Deborah, and upon Carmel will I give aid to Elijah." [184]
+
+Mount Sinai was given the preference not for its humility alone, but
+also because upon it there had been no worshipping of idols; whereas
+the other mountains, owing to their height, had been employed as
+sanctuaries by the idolaters. [185] Mount Sinai has a further
+significance, too, for it had been originally a part of Mount Moriah,
+on which Isaac was to have been sacrificed; but Sinai separated itself
+from it, and came to the desert. Then God said: "Because their father
+Isaac lay upon this mountain, bound as a sacrifice, it is fitting that
+upon it his children receive the Torah." Hence God now chose this
+mountain for a brief stay during the revelation, for after the Torah
+had been bestowed, He withdrew again to heaven. In the future world,
+Sinai will return to its original place, Mount Moriah, when "the
+mountain of the Lord's house shall be established in the top of the
+mountains, and shall be exalted above the hills." [186]
+
+Just as Sinai was chosen as the spot for the revelation owing to its
+humility, so likewise was Moses. When God said to Moses, "Go, deliver
+Israel," he in his great humility, said: "Who am I that I should go to
+Pharaoh and lead the children of Israel out of Egypt? There are nobler
+and wealthier than I." But God replied: "Thou are a great man, thee
+have I chosen out of all Israel. Of thee shall the prophet of the
+future say, 'I have laid help upon one that is mighty; I have exalted
+on chosen out of the people.'" Moses in his humility, however, still
+stood apart and would not accept the office offered him, until God said
+to him "Why dost thou stand apart? If they are not to be delivered by
+thee, by none other will they be delivered." When, likewise, at God's
+command Moses had erected the Tabernacle, he did not enter it, out of
+great humility, until God said to him, "Why dost thou stand outside?
+Thou are worthy to serve Me." [187]
+
+
+
+
+THE TORAH OFFERED TO ISRAEL
+
+
+On the second day of the third month, Moses received word form God to
+betake himself to Mount Sinai, for without this direct summons he would
+not have gone there. This time, as at all times, when God desired to
+speak with Moses, He twice called him by name, and after he had
+answered, "Here I am," God's revelation to him followed. [188] When
+Moses had been carried to God in a cloud, which was always ready to
+bear him to God and the restore him to men, God said to him: "Go and
+acquaint the women of Israel with the principles of Judaism, and try
+with kindly words to persuade them to accept the Torah; but expound the
+full contents of the Torah to the men, and with them speak solemn words
+concerning it."
+
+There were several reasons for his going to the women first. God said:
+"When I created the world, I gave My commandment concerning the
+forbidden fruit to Adam only, and not to his wife Eve, and this
+omission had the effect that she tempted Adam to sin. Hence it appears
+advisable that the women first hear My commandments, and the men will
+then follow their counsel." [189] God, furthermore, knew that women are
+more scrupulous in their observance of religious percepts, and hence He
+first addressed Himself to them. Then, too, God expected the women to
+instruct their children in the ways of the Torah, wherefore He sent His
+messenger first to them. [190]
+
+The words that Moses was to address to the women as well as to the men,
+to the Sanhedrin as well as to the people, were as follows: "You
+yourselves have seen - for it is not from writings, or through
+tradition, or from the mouths of others that ye learn it - what I did
+for you in Egypt; for although they were idolaters, slayers of men, and
+men of lewd living, still I punished them not for these sins, but only
+for the wrong done to you. But ye will I carry on the wings of eagles,
+on the day of the revelation at Sinai, and ye will I bring to Me when
+the Temple shall be erected. Since I have wrought for you so many
+miracles, even before you had received the Torah and observed the laws,
+how many more miracles will I work for you, when you will have received
+the Torah and observed the laws! The beginning of all things is hard,
+but as soon as you will have grown accustomed to obedience, all else
+will be easy to you. If you will now observe the Abrahamic covenant,
+the Sabbath, and the commandment against idolatry, then will you be My
+possession; for although everything belongs to Me, Israel will be My
+especial possession, because I led them out of Egypt, and freed them
+from bondage. With respect to Israel, God is like one who receive many
+fields as an heritage, but one he purchased himself, and the one he
+earned was dearest to his heart. I will reign alone over you, as My
+possession, I and none other, so long as you keep yourselves aloof from
+other peoples. If not, other peoples shall reign over you. But if you
+obey Me, you shall be a nation, not only free from care, but also a
+nation of priests, and a holy nation."
+
+If Israel had not sinned through worshipping the Golden Calf, there
+would be among them no caste of priests, the nation would have been a
+nation of priests, and it was only after their sin that the greater
+part of the people lost the right to priesthood.
+
+God now instructed Moses to transmit to the people His words without
+adding to them or diminishing from them, in the precise order and in
+the same tongue, the Hebrew. Moses hereupon betook himself to the
+people to deliver his message, without first seeing his family. He
+first addressed the word of God to the elders, for he never forgot the
+honor due the elders. Then, in simple and well arranged form, he
+repeated it to all the people, including the women. Joyfully and of his
+own impulse, every Israelite declared himself willing to accept the
+Torah, whereupon Moses returned to God to inform Him of the decision of
+the people. For although God, being omniscient, had no need of hearing
+from Moses the answer of the people, still propriety demands that one
+who is sent on a message return to make a report of his success to him
+who sent him. God hereupon said to Moses: "I will come to thee in a
+thick cloud and repeat to thee the commandments that I gave thee on
+Marah, so that what thou tellest them may seem to the people as
+important as what they hear from Me. But not only in thee shall they
+have faith, but also in the prophets and sages that will come after
+thee."
+
+Moses then returned to the people once more, and explained to them the
+serious effects that disregard of the law would have upon them. The
+first time he spoke to them about the Torah, he expounded its
+excellencies to them, so as to induce them to accept it; but now he
+spoke to them of the terrible punishments they would bring upon
+themselves, if they did not observe the laws. The people did not,
+however, alter their resolution, but were full of joy in the
+expectation of receiving the Torah. They only wished Moses to voice to
+God their desire to hear Him impart His words directly to them, so they
+said to Moses, "We want to hear the words of our King from Himself."
+They were not even content with this, but wanted to see the Divine
+presence, for "hearing is not like seeing." God granted both their
+wishes, and commanded Moses to tell them to prepare themselves during
+the next two days for receiving the Torah. [191]
+
+
+
+
+ISRAEL PREPARES FOR THE REVELATION
+
+
+Just as one who is to be admitted to Judaism must first submit to the
+three ceremonies of circumcision, baptism, and sacrifice, so Israel did
+not receive the Torah until they had performed these three ceremonies.
+They had already undergone circumcision in Egypt. Baptism was imposed
+upon them two days before the revelation on Mount Sinai. On the day
+preceding the revelation Moses recorded in a book the covenant between
+Israel and their God, and on the morning of the day of the revelation,
+sacrifices were offered as a strengthening of the covenant. [192]
+
+As there were no priests at that time, the service was performed by the
+elders of Israel, who in spite of their age performed their duty with
+youthful vigor. [193] Moses erected an altar on Mount Sinai, as well as
+twelve memorial pillars, one for each tribe, and then bade them bring
+bulls, as a burnt offering and a peace offering. [194] The blood of
+these animals was then separated exactly into two halves. This was
+attended to by the angel Michael, who guided Moses' hand, and so
+conducted the separation of the blood that there might be not a drop
+more in one half than in the other. God upon this said to Moses:
+"Sprinkle the one half of the blood upon the people, as a token that
+they will not barter My glory for the idols of other peoples; and
+sprinkle the other half on the altar, as a token that I will not
+exchange them for any other nation." Moses did as he was bidden, and
+lo! the miracle came to pass that the blood of a few animals sufficed
+to sprinkle every single Israelite.
+
+Before this covenant between God and Israel had been made, Moses read
+aloud to the people all of the Torah, that they might know exactly what
+they were taking upon themselves. This covenant was made a second time
+in the desert of Moab by Moses, and a third time by Joshua after the
+entrance into the promised land, on the mountains of Gerizim and Ebal.
+[195]
+
+Although the people had now clearly expressed their desire to accept
+the Torah, still God hesitated to give it to them, saying: "Shall I
+without further ado give you the Torah? Nay, bring Me bondsmen, that
+you will observe it, and I will give you the Torah." Israel: "O Lord of
+the world! Our fathers are bondsmen for us." God: "Your fathers are My
+debtors, and therefore not good bondsmen. Abraham said, 'Whereby shall
+I know it?' and thus proved himself lacking in faith. Isaac loved Esau,
+whom I hated, and Jacob did not immediately upon his return from
+Padan-Aram keep his vow that he had made upon his way there. Bring Me
+good bondsmen and I will give you the Torah." Israel: "Our prophets
+shall be our bondsmen." God: "I have claims against them, for 'like
+foxes in the deserts became your prophets.' Bring Me good bondsmen and
+I will give you the Torah." Israel: "We will give Thee our children as
+bondsmen." God: "Well, then, these are good bondmen, on whose bond I
+will give you the Torah." Hereupon the Israelites brought their wives
+with their babes at their breasts, and their pregnant wives, and God
+made the bodies of the pregnant women transparent as glass, and He
+addressed the children in the womb with these words: "Behold, I will
+give your fathers the Torah. Will you be surety for them that they will
+observe it?" They answered: "Yea." He furthermore said: "I am your
+God." They answered: "Yea." "Ye shall have no other gods." They said:
+"Nay." In this wise the children in the womb answered every commandment
+with "Yea," and every prohibition with "Nay." As it was the little
+children upon whose bond God gave His people the Torah, it comes to
+pass that many little children die when Israel does not observe the
+Torah. [196]
+
+
+
+
+THE REVELATION ON MOUNT SINAI
+
+
+From the first day of the third month, the day on which Israel arrived
+at Mount Sinai, a heavy cloud rested upon them, and every one except
+Moses was forbidden to ascend the mountain, yea, they durst not even
+stay near it, lest God smite those who pushed forward, with hail or
+fiery arrows. [197] The day of the revelation announced itself as an
+ominous day even in the morning, for diverse rumblings sounded from
+Mount Sinai. Flashes of lightning, accompanied by an ever swelling peal
+of horns, moved the people with mighty fear and trembling. God bent the
+heavens, moved the earth, and shook the bounds of the world, so that
+the depths trembled, and the heavens grew frightened. His splendor
+passed through the four portals of fire, earthquake, storm and hail.
+The kings of the earth trembled in their palaces, and they all came to
+the villain Balaam, and asked him if God intended the same fate for
+them as for the generation of the flood. But Balaam said to them: "O ye
+fools! The Holy One, blessed be He, has long since promised Noah never
+again to punish the world with a flood." The kings of the heathen,
+however, were not quieted, and furthermore said: "God has indeed
+promised never again to bring a flood upon the world, but perhaps He
+now means to destroy it by means of fire." Balaam said: "Nay, God will
+not destroy the world either through fire or through water. The
+commotion throughout nature was caused through this only, that He is
+not about to bestow the Torah upon His people. 'The Eternal will give
+strength unto His people.'" At this all the kings shouted, "May the
+Eternal bless His people with peace," and each one, quieted in spirit,
+went to his house. [198]
+
+Just as the inhabitants of the earth were alarmed at the revelation,
+and believed the end of all time had arrived, so too did the earth. She
+thought the resurrection of the dead was about to take place, and she
+would have to account for the blood of the slain that she had absorbed,
+and for the bodies of the murdered whom she covered. The earth was not
+calmed until she heard the first words of the Decalogue. [199]
+
+Although phenomena were perceptible on Mount Sinai in the morning,
+still God did not reveal Himself to the people until noon. For owing to
+the brevity of the summer nights, and the pleasantness of the morning
+sleep in summer, the people were still asleep when God had descended
+upon Mount Sinai. Moses betook himself to the encampment and awakened
+them with these words: "Arise from your sleep, the bridegroom is at
+hand, and is waiting to lead his bride under the marriage-canopy."
+Moses, at the head of the procession, hereupon brought the nation to
+its bridegroom, God, to Sinai, himself going up the mountain. [200] He
+said to God: "Announce Thy words, Thy children are ready to obey them."
+These words of Moses rang out near and far, for on the occasion, his
+voice, when he repeated the words of God to the people, had as much
+power as the Divine voice that he heard. [201]
+
+It was not indeed quite of their own free will that Israel declared
+themselves ready to accept the Torah, for when the whole nation, in two
+divisions, men and women, approached Sinai, God lifted up this mountain
+and held it over the heads of the people like a basket, saying to them:
+"If you accept the Torah, it is well, otherwise you will find you grave
+under this mountain." They all burst into tears and poured out their
+heart in contrition before God, and then said: "All that the Lord hath
+said, will we do, and be obedient." [202] Hardly had they uttered these
+words of submission to God, when a hundred and twenty myriads of angels
+descended, an provided every Israelite with a crown and a girdle of
+glory - Divine gifts, which they did not lose until they worshipped the
+Golden Calf, when the angels came and took the gifts away from them.
+[203] At the same time with these crowns and girdles of glory, a
+heavenly radiance was shed over their faces, but this also they later
+lost through their sins. Only Moses retained it, whose face shone so
+brightly, that if even to-day a crack were made in his tomb, the light
+emanating from his corpse would be so powerful that it could not but
+destroy all the world. [204]
+
+After God had bestowed upon Israel these wonderful gifts, He wanted to
+proceed to the announcement of the Torah, but did not desire to do so
+while Moses was with Him, that the people might not say it was Moses
+who had spoken out of the cloud. Hence He sought an excuse to be rid of
+him. He therefore said to Moses: "Go down, warn the people, that they
+shall not press forward to see, for if even one of them were to be
+destroyed, the loss to Me would be as great as if all creation had been
+destroyed. Bid Nadab and Abihu also, as well as the first born that are
+to perform priestly duties, beware that they do not press forward."
+Moses, however, desirous of remaining with God, replied: "I have
+already warned the people and set the bounds beyond which they may not
+venture." God hereupon said to Moses: "Go, descend and call upon Aaron
+to come up with thee, but let him keep behind thee, while the people do
+not move beyond the positions thou hadst assigned them." Hardly had
+Moses left the mountain, when God revealed the Torah to the people.
+[205]
+
+This was the sixth revelation of God upon earth since the creation of
+the world. The tenth and last is to take place on the Day of Judgement.
+
+The heavens opened and Mount Sinai, freed from the earth, rose into the
+air, so that its summit towered into the heavens, while a thick cloud
+covered the sides of it, and touched the feet of the Divine Throne.
+[206] Accompanying God on one side, appeared twenty-two thousand angels
+with crowns for the Levites, the only tribe that remained true to God
+while the rest worshipped the Golden Calf. On the second side were
+sixty myriads, three thousand five hundred and fifty angels, each
+bearing a crown of fire for each individual Israelite. Double this
+number of angels was on the third side, whereas on the fourth side they
+were simply innumerable. For God did not appear from one direction, but
+from all four simultaneously, which, however, did not prevent His glory
+from filling the heaven as well as all the earth. [207] In spite of
+these innumerable hosts of angels there was no crowding on Mount Sinai,
+no mob, there was room for all the angels that had appeared in honor of
+Israel and the Torah. They had, however, at the same time received the
+order to destroy Israel in case they intended to reject the Torah.
+[208]
+
+
+
+
+THE FIRST COMMANDMENT
+
+
+The first word of God on Sinai was Anoki, "It is I." It was not a
+Hebrew word, but and Egyptian word that Israel first heard from God. He
+treated them as did that king his home-coming son, whom, returning from
+a long stay over sea, he addressed in the language the son had acquired
+in a foreign land. So God addressed Israel in Egyptian, because it was
+the language they spoke. At the same time Israel recognized in this
+word "Anoki," that is was God who addressed them. For when Jacob had
+assembled his children around his death-bed, he warned them to be
+mindful of the glory of God, and confided to them the secrets that God
+would hereafter reveal to them with the word "Anoki." He said: "With
+the word 'Anoki' He addressed my grandfather Abraham; with the word
+'Anoki' He addressed my father Isaac, and with the word 'Anoki' He
+addressed me. Know, then, that when He will come to you, and will so
+address, you, it will be He, but not otherwise." [209]
+
+When the first commandment had come out of the mouth of God thunder and
+lightning proceeded from His mouth, a torch was at His right, and a
+torch at His left, and His voice flew through the air, saying: "My
+people, My people, House of Israel! I am the Eternal, you God, who
+brought you out of the land of Egypt." When Israel heard the awful
+voice, they flew back in their horror twelve miles, until their souls
+fled from them. Upon this the Torah turned to God, saying: "Lord of the
+world! Hast Thou given me to the living, or to the dead?" God said: "To
+the living." The Torah: "But they are all dead." God: "For thy sake
+will I restore them to life." Hereupon He let fall upon them the dew
+that will hereafter revive the dead, and they returned to life.
+
+The trembling of heaven and earth that set in upon the perception of
+the Divine voice, alarmed Israel so greatly that they could hardly
+stand on their feet. God hereupon sent to every one of them two angels;
+on lay his hand upon the heart of each, that his soul might not depart,
+and on to lift the head of each, that he might behold his Maker's
+splendor. They beheld the glory of God as well as the otherwise
+invisible word when it emanated from the Divine vision, and rolled
+forward to their ears, whereupon they perceived these words: "Wilt thou
+accept the Torah, which contains two hundred and forty-eight
+commandments, corresponding to the number of the members of they body?"
+They answered: "Yea, yea." Then the word passed from the ear to the
+mouth; it kissed the mouth, then rolled again to the ear again to the
+ear, and called to it: "Wilt thou accept the Torah, which contains
+three hundred and sixty-five prohibitions, corresponding to the days of
+the year?" And when they replied, "Yea, yea," again the word turned
+from the ear to the mouth and kissed it. After the Israelites had in
+this wise taken upon themselves the commandments and the prohibitions,
+God opened the seven heavens and the seven earths, and said: "Behold,
+these are My witnesses that there is none like Me in the heights or on
+earth! See that I am the Only One, and that I have revealed Myself in
+My splendor and My radiance! If anyone should say to you, 'Go, serve
+other gods,' then say: 'Can one who has seen his Maker, face to face,
+in His splendor, in His glory and His strength, leave Him and become an
+idolater?' See, it is I that have delivered you out of the house of
+bondage; it is I that cleaved the seas before you and led you on dry
+land, while I submerged you enemies in the depths. [210] I am the God
+of the dry land as well as the sea, of the past as well as of the
+future, the God of this world as well as of the future worlds. [211] I
+am the God of all nations, but only with Israel is My name allied. If
+they fulfil My wishes, I, the Eternal, am merciful, gracious and long
+suffering, and abundant in goodness and truth; but if you are
+disobedient, then will I be a stern judge. If you had not accepted the
+Torah, no punishment could have fallen upon you were you not to fulfil
+it, but now that you have accepted it, you must obey it." [212]
+
+In order to convince Israel of the unity and uniqueness of God, He bade
+all nature stand still, that all might see that there is nothing beside
+Him. When God bestowed the Torah, no bird sang, no ox lowed, the
+Ofannim did not fly, the Seraphim uttered not their "Holy, holy, holy,"
+the sea did not roar, no creature uttered a sound - all listened in
+breathless silence to the words announced by an echoless voice, "I am
+the Lord you God." [213]
+
+These words as well as the others, made know by God on Mount Sinai,
+were not heard by Israel alone, but by the inhabitants of all the
+earth. The Divine voice divided itself into the seventy tongues of men,
+so that all might understand it; but whereas Israel could listen to the
+voice without suffering harm, the souls of the heathens almost fled
+from them when they heard it. [214] When the Divine voice sounded, all
+the dead in Sheol were revived, and betook themselves to Sinai; for the
+revelation took place in the presence of the living as well as of the
+dead, yea, even the souls of those who were not yet born were present.
+Every prophet, every sage, received at Sinai his share of the
+revelation, which in the course of history was announced by them to
+mankind. [215] All heard indeed the same words, but the same voice,
+corresponding to the individuality of each, was God's way of speaking
+with them. And as the same voice sounded differently to each one, so
+did the Divine vision appear differently to each, wherefore God warned
+them not to ascribe the various forms to various beings, saying: "Do
+not believe that because you have seen Me in various forms, there are
+various gods, I am the same that appeared to you at the Red Sea as a
+God of war, and at Sinai as a teacher." [216]
+
+
+
+
+THE OTHER COMMANDMENTS REVEALED ON SINAI
+
+
+After Israel had accepted the first commandment with a "Yea," God said:
+"As you have now acknowledged Me as you sovereign, I can now give you
+commands: Thou shalt not acknowledge the gods of other nations as such,
+for they bring no advantage to those who adore them; this thou shalt
+not do while I exist. I have given you my Torah in order to lend
+sovereignty to you, hence you must not kindle My wrath by breaking My
+covenant through idolatry. You shall not worship dead idols, but Him
+who kills and restores to life, and in whose hand are all living
+things. Do not learn the works of other nations, for their works are
+vanity. I, the Eternal, you God, rule over zeal and am not ruled by it;
+I wait until the fourth generation to visit punishment. But those who
+love Me, or fear Me, will I reward even unto the thousandth
+generation."
+
+When Moses heard these words, according to which God would visit upon
+the descendants the sins of their fathers only if the consecutive
+generations were one after another sinful, he cast himself upon the
+ground and thanked God for it; for he knew it never occurred among
+Israel that three consecutive generations were sinful. [217]
+
+The third commandment read: "O My people of Israel, none among you
+shall call the name of the Lord in vain, for he who swears falsely by
+the name of the Lord shall not go unpunished on the great Judgement
+Day." [218] Swearing falsely has terrible consequences not only for the
+one who does it, but it endangers all the world. For when God created
+the world, He laid over the abyss a shard, on which is engraved the
+Ineffable Name, that the abyss may not burst forth and destroy the
+world. But as often as on swears falsely in God's name, the letters of
+the Ineffable Name fly away, and as there is then nothing to restrain
+the abyss, the waters burst forth from it to destroy the world. This
+would surely come to pass, if God did not sent the angel Ya'asriel, who
+has charge of the seventy pencils, to engrave anew the Ineffable Name
+on the shard. [219]
+
+God said then to Israel, "If you accept My Torah and observe My laws, I
+will give you for all eternity a thing most precious that I have in My
+possession." "And what," replied Israel, "is that precious thing which
+Thou wilt give us if we obey Thy Torah?" God: "The future world."
+Israel: "But even in this world should we have a foretaste of that
+other." God: "The Sabbath will give you this foretaste. [220] Be
+mindful of the Sabbath on the seventh day of the creation of the
+world." For when the world was created, the seventh day came before
+God, and said to Him: "All that Thou has created is in couples, why not
+I?" Whereupon God replied, "The community of Israel shall be thy
+spouse." Of this promise that God had made to the seventy day, He
+reminded the people on Mount Sinai, when he gave them the fourth
+commandment, to keep the Sabbath holy. [221]
+
+When the nations of the earth heard the first commandment, they said:
+"There is no king that does not like to see himself acknowledged as
+sovereign, and just so does God desire His people to pledge unto Him
+their allegiance." At the second commandment they said: "No king
+suffers a king beside himself, nor does the God of Israel." At the
+third commandment they said: "Is there a king that would like to have
+people swear false oaths by his name?" At the fourth commandment they
+said: "No King dislikes to see his birthday celebrated." But when the
+people heard the fifth commandment, "Honor thy father and thy mother,"
+they said: "According to our laws, if a man enrolls himself as a
+servant of the king, he thereby disowns his parents. God, however,
+makes it a duty to honor father and mother; truly, for this is honor
+due to Him." [222]
+
+It was with these words that the fifth commandment was emphasized:
+"Honor thy parents to whom thou owest existence, as thou honorest Me.
+Honor the body that bore thee, and the breasts that gave thee suck,
+maintain thy parents, for thy parents took part in thy creation." [223]
+For man owes his existence to God, to his father, and to his mother, in
+that he receives from each of his parents five of the parts of his
+body, and ten from God. The bones, the veins, the nails, the brain, and
+the white of the eye come from the father. The mother gives him skin,
+flesh, blood, hair, and the pupil of the eye. God gives him the
+following: breath, soul, light of countenance, sight, hearing, speech,
+touch, sense, insight, and understanding. [224] When a human being
+honors his parents, God says: "I consider it as if I had dwelled among
+men and they had honored Me," but if people do not honor their parents,
+God say: "It is good that I do not dwell among men, or they would have
+treated Me superciliously, too." [225]
+
+God not only commanded to love and fear parents as Himself, but in some
+respects He places the honor due to parents even higher than that due
+Him. A man is only then obliged to support the poor or to perform
+certain religious ceremonies, if he has the wherewithal, but it is the
+duty of each one even to go begging at men' doors, if he cannot
+otherwise maintain his parents. [226]
+
+The sixth commandment said: "O My people Israel, be no slayers of men,
+do not associate with murderers, and shun their companionship, that
+your children may not learn the craft of murder." As a penalty for
+deeds of murder, God will send a devastating war over mankind. [227]
+There are two divisions in Sheol, an inner and an outer. In the latter
+are all those who were slain before their time. There they stay until
+the course of the time predestined them is run; and every time a murder
+has been committed, God says: "Who has slain this person and has forced
+Me to keep him in the outer Sheol, so that I must appear unmerciful to
+have removed him from earth before his time?" [228] On the Judgement
+Day the slain will appear before God, and will implore Him: "O Lord of
+the world! Thou hast formed me, Thou hast developed me, Thou hast been
+gracious unto me while I was in the womb, so that I left it unharmed.
+Thou in Thy great mercy hast provided for me. O Lord of all worlds!
+Grant me satisfaction from this villain that knew no pity for me." Then
+God's wrath will be kindled against the murderer, into Gehenna will he
+throw him and damn him for all eternity, while the slain will see
+satisfaction given him, and be glad. [229]
+
+The seventh commandment says: "O My people of Israel, be not
+adulterers, nor the accomplices or companions of adulterers, that your
+children after you may not be adulterers. Commit no unchaste deeds,
+with your hands, feet, eyes, or ears, for as a punishment therefore the
+plague will come over the world." [230]
+
+This is the eighth commandment: "Be not thief, nor the accomplice or
+companion of thieves, that your children may not become thieves." As a
+penalty for robbery and theft famine will come upon the world. [231]
+God may forgive idolatry, but never theft, and He is always ready to
+listen to complaints against forgers and robbers. [232]
+
+The ninth commandment reads: "O My people of Israel, bear not false
+witness against your companions, for in punishment for this the clouds
+will scatter, so that there may be no rain, and famine will ensue owing
+to drought." God is particularly severe with a false witness because
+falsehood is the one quality that God did not create, but is something
+that men themselves produces. [233]
+
+The content of the tenth commandment is: "O My people Israel, covet not
+the possessions of your neighbors, for owing to this sin will the
+government take their possessions from the people, so that even the
+wealthiest will become poor and will have to go into exile." [234] The
+tenth commandment is directed against a sin that sometimes leads to a
+trespassing of all the Ten Commandments. If a man covets his neighbor's
+wife and commits adultery, he neglects the first commandment: "I am the
+Eternal, thy God," for he commits his crime in the dark and thinks that
+none sees him, not even the Lord, whose eyes float over all the world,
+and see good as well as evil. He oversteps the second commandment:
+"Thou shalt not have strange gods besides Me…, I am a jealous God," who
+is wroth against faithlessness, whether toward Me, or toward men. He
+breaks the third commandment: "Thou shalt not take the name of the Lord
+in vain," for he swears he has not committed adultery, but he did so.
+He is the cause of profanation of the Sabbath, the consecration of
+which God commands in the fourth commandment, because in his illegal
+relation he generates descendants who will perform priestly duties in
+the Temple on the Sabbath, which, being bastards, they have no right to
+do. The fifth commandment will be broken by the children of the
+adulterer, who will honor as a father a strange man, and will not even
+know their true father. He breaks the sixth commandment: "Thou shalt
+not kill," if he is surprised by the rightful husband, for every time a
+man goes to a strange woman, he does so with the consciousness that
+this may lead to his death or the death of his neighbor. The
+trespassing of the seventh commandment: "Thou shalt not commit
+adultery," is the direct outcome of a forbidden coveting. The eighth
+commandment: "Thou shalt not steal," is broken by the adulterer, for he
+steals another man's fountain of happiness. The ninth commandment"
+"Thou shalt not bear false witness," is broken by the adulterous woman,
+who pretends that the fruit of her criminal relations is the child of
+her husband. In this way, the breaking of the tenth commandment has not
+only led to all the other sins, but has also the evil effect that the
+deceived husband leaves his whole property to one who is not his son,
+so that the adulterer robs him of his possessions as well as of his
+wife. [235]
+
+
+
+
+THE UNITY OF THE TEN COMMANDMENTS
+
+
+The Ten Commandments are so closely interwoven, that the breaking of
+one leads to the breaking of another. But there is a particularly
+strong bond of union between the first five commandments, which are
+written on one table, and the last five, which were on the other table.
+The first commandment: "I am the Lord, thy God," corresponds to the
+sixth: "Thou shalt not kill," for the murderer slays the image of God.
+The second: "Thou shalt have no strange gods before me," corresponds to
+the seventh: "Thou shalt not commit adultery," for conjugal
+faithlessness is as grave a sin as idolatry, which is faithlessness to
+God. The third commandment: "Thou shalt not take the name of the Lord
+in vain," corresponds to the eighth: "Thou shalt not steal," for theft
+leads to false oath. The fourth commandment: "Remember the Sabbath day,
+to keep it holy," corresponds to the ninth: "Thou shalt not bear false
+witness against thy neighbor," for he who bears false witness against
+his neighbor commits as grave a sin as if he had borne false witness
+against God, saying that He had not created the world in six days and
+rested on the seventh, the Sabbath. The fifth commandment: "Honor thy
+father and thy mother," corresponds to the tenth: "Covet not thy
+neighbor's wife," for one who indulges this lust produces children who
+will not honor their true father, but will consider a stranger their
+father. [236]
+
+The Ten Commandments, which God first revealed on Mount Sinai,
+correspond in their character to the ten words of which He had made use
+at the creation of the world. The first commandment: "I am the Lord,
+thy God," corresponds to the first word at the creation: "Let there be
+light," for God is the eternal light. The second commandment: "Thou
+shalt have no strange gods before me," corresponds to the second word:
+"Let there be a firmament in the midst of the waters, and let it divide
+the waters from the waters." For God said: "Choose between Me and the
+idols; between Me, the fountain of living waters, and the idols, the
+stagnant waters." The third commandment: "Thou shalt not take the name
+of thy God in vain" corresponds to the word: "Let the waters be
+gathered together," for as little as water can be gathered in a cracked
+vessel, so can a man maintain his possession which he has obtained
+through false oaths. The fourth commandment: "Remember to keep the
+Sabbath holy," corresponds to the word: "Let the earth bring forth
+grass," for he who truly observes the Sabbath will receive good things
+from God without having to labor for them, just as the earth produces
+grass that need not be sown. For at the creation of man it was God's
+intention that he be free from sin, immortal, and capable of supporting
+himself by the products of the soil without toil. The fifth
+commandment: "Honor thy father and thy mother," corresponds to the
+word: "Let there be lights in the firmament of the heaven," for God
+said to man: "I gave thee two lights, thy father and thy mother, treat
+them with care." The sixth commandment: "Thou shalt not kill,"
+corresponds to the word: "Let the waters bring forth abundantly the
+moving creature," for God said: "Be not like the fish, among whom the
+great swallow the small." The seventh commandment: "Thou shalt not
+commit adultery," corresponds to the word: "Let the earth bring forth
+the living creature after his kind," for God said: "I chose for thee a
+spouse, abide with her." The eighth commandment: "Thou shalt not
+steal," corresponds to the word: "Behold, I have given you every
+herb-bearing seed," for none, said God, should touch his neighbor's
+goods, but only that which grows free as the grass, which is the common
+property of all. The ninth commandment: "Thou shalt not bear false
+witness against thy neighbor," corresponds to the word: "Let us make
+man in our image." Thou, like thy neighbor, art made in My image, hence
+bear not false witness against thy neighbor. The tenth commandment:
+"Thou shalt not covet the wife of thy neighbor," corresponds to the
+tenth word of the creation: "It is not good for man to be alone," for
+God said: "I created thee a spouse, and let not one among ye covet his
+neighbor's wife." [237]
+
+
+
+
+MOSES CHOSEN AS INTERMEDIATOR
+
+
+After Israel had heard the Ten Commandments, they supposed that God
+would on this occasion reveal to them all the rest of the Torah. But
+the awful vision on Mount Sinai, where they heard the visible and saw
+the audible - the privilege was granted them that even the slave women
+among them saw more than the greatest prophet of later times - this
+vision has so exhausted them that they would surely have perished, had
+they heard another word from God. They therefore went to Moses and
+implored him to be the intermediator between them and God. God found
+their wish right, so that He not only employed Moses as His
+intermediator, but determined in all future times to send prophets to
+Israel as messengers of His words. Turning to Moses, God said: "All
+that they have spoken is good. If it were possible, I would even now
+dismiss the Angel of Death, but death against humanity has already been
+decreed by Me, hence it must remain. [238] Go, say unto them: 'Return
+to your tents,' but stay thou with Me." In these words God indicated to
+Israel that they might again enter upon conjugal relations, from which
+they has abstained throughout three days, while Moses should forever
+have to deny himself all earthly indulgences. [239]
+
+Moses in his great wisdom now knew how, in a few words, to calm the
+great excitement of the myriads of men, saying to them: "God gave you
+the Torah and wrought marvels for you, in order, through this and
+through the observances of the laws which He imposed upon you, to
+distinguish you before all other nations on earth. Consider, however,
+that whereas up to this time you have been ignorant, and your ignorance
+served as your excuse, you now know exactly what to do and what not to
+do. Until now you did not know that the righteous are to be rewarded
+and the godless to be punished in the future world, but now you know
+it. But as long as you will have a feeling of shame, you will not
+lightly commit sins." Hereupon the people withdrew twelve miles from
+Mount Sinai, while Moses stepped quite close before the Lord. [240]
+
+In the immediate proximity of God are the souls of the pious, a little
+farther Mercy and Justice, and close to these was the position Moses
+was allowed to occupy. [241] The vision of Moses, owing to his nearness
+to God, was clear and distinct, unlike that of the other prophets, who
+saw but dimly. He is furthermore distinguished from all the other
+prophets, that he was conscious of his prophetic revelations, while
+they were unconscious in the moments of prophecy. A third distinction
+of Moses, which he indeed shared with Aaron and Samuel, was that God
+revealed Himself to him in a pillar of cloud. [242]
+
+In spite of these great marks of favor to Moses, the people still
+perceived the difference between the first two commandments, which they
+heard directly from God, and those that they learned through Moses'
+intercession. For when they heard the words, "I am the Eternal, thy
+Lord," the understanding of the Torah became deep-rooted in their
+hearts, so that they never forgot what they thus learned. But they
+forgot some of the things Moses taught, for as man is a being of flesh
+and blood, and hence ephemeral, so are his teachings ephemeral. They
+hereupon came to Moses, saying: "O, if He would only reveal Himself
+once more! O that once more He would kiss us with the kisses of His
+mouth! O that understanding of the Torah might remain firm in our
+hearts as before!" Moses answered: "It is no longer possible now, but
+it will come to pass in the future world, when He will put His law in
+their inward parts, and write it in their hearts."
+
+Israel had another reason for regretting the choice of an intermediator
+between themselves and God. When they heard the second commandment:
+"Thou shalt have no strange gods beside Me," the evil impulse was torn
+out from their hearts. But as soon as they requested Moses to intercede
+for them, the evil impulse set in once more in its old place. In vain,
+however, did they plead with Moses to restore the former direct
+communication between them and God, so that the evil impulse might be
+taken from them. For he said: "It is no longer possible now, but in the
+future world He will 'take out of your flesh the stony heart.'" [243]
+
+Although Israel had now heard only the first two commandments directly
+from God, still the Divine apparition had and enormous influence upon
+this generation. Never in the course of their lives was any physical
+impurity heard of among them, nor did any vermin succeed in infesting
+their bodies, and when they died, their corpses remained free from
+worms and insects. [244]
+
+
+
+
+MOSES AND THE ANGELS STRIVE FOR THE TORAH
+
+
+The day on which God revealed Himself on Mount Sinai was twice as long
+as ordinary days. For on that day the sun did not set, a miracle that
+was four times more repeated for Moses' sake. [245] When this long day
+had drawn to its close, Moses ascended the holy mountain, where he
+spent a week to rid himself of all mortal impurity, so that he might
+betake himself to God into heaven. At the end of his preparations, God
+called him to come to Him. [246] Then a cloud appeared and lay down
+before him, but he knew not whether to ride upon it or merely to hold
+fast to it. Then suddenly the mouth of the cloud flew open, and he
+entered into it, and walked about in the firmament as a man walks about
+on earth. Then he met Kemuel, the porter, the angel who is in charge of
+twelve thousand angels of destruction, who are posted at the portals of
+the firmament. He spoke harshly to Moses, saying: "What dost thou here,
+son of Amram, on this spot, belonging to the angels of fire?" Moses
+answered: "Not of my own impulse do I come here, but with the
+permission of the Holy One, to receive the Torah and bear it down to
+Israel." As Kemuel did not want to let him pass, Moses struck him and
+destroyed him out of the world, whereupon he went on his way until the
+angel Hadarniel came along.
+
+This angel is sixty myriads of parasangs taller than his fellows, and
+at every word that passes out of his mouth, issue twelve thousand fiery
+lightning flashes. When he beheld Moses he roared at him: "What dost
+thou here, son of Amram, here on the spot of the Holy and High?" When
+Moses heard his voice, he grew exceedingly frightened, his eyes shed
+tears, and soon he would have fallen from the cloud. But instantly the
+pity of God for Moses was awakened, and He said to Hadarniel: "You
+angels have been quarrelsome since the day I created you. In the
+beginning, when I wanted to create Adam, you raised complaint before Me
+and said, 'What is man that Thou are mindful of him!' and My wrath was
+kindled against you and I burned scores of you with My little finger.
+Now again ye commence strife with the faithful one of My house, whom I
+have bidden to come up here to receive the Torah and carry it down to
+My chosen children Israel, although you know that if Israel did not
+receive the Torah, you would no longer be permitted to dwell in
+heaven." When Hadarniel heard this, he said quickly to the Lord: "O
+Lord of the world! It is manifest and clear to Thee, that I was not
+aware he came hither with Thy permission, but since I now know it, I
+will be his messenger and go before him as a disciple before his
+master." Hadarniel hereupon, in a humble attitude, ran before Moses as
+a disciple before his master, until he reached the fire of Sandalfon,
+when he spoke to Moses, saying: "Go, turn about, for I may not stay in
+this spot, or the fire of Sandalfon will scorch me."
+
+This angel towers above his fellows by so great height, that it would
+take five hundred years to cross over it. He stands behind the Divine
+Throne and binds garlands for his Lord. Sandalfon does not know the
+abiding spot of the Lord either, so that he might set the crown on His
+head, but he charms the crown, so that it rises of its own accord until
+it reposes on the head of the Lord. As soon as Sandalfon bids the crown
+rise, the hosts on high tremble and shake, the holy animals burst into
+paeans, the holy Seraphim roar like lions and say: "Holy, holy, holy is
+the Lord of hosts, the whole earth is full of His glory." When the
+crown has reached the Throne of Glory, the wheels of the Throne are
+instantly set in motion, the foundations of its footstool tremble, and
+all the heavens are seized with trembling and horror. As soon as the
+crown now passes the Throne of Glory, to settle upon its place, all the
+heavenly hosts open their mouths, saying: "Praised be the glory of the
+Eternal from His place." And when the crown has reached its
+destination, all the holy animals, the Seraphim, the wheels of the
+Throne, and the hosts on high, the Cherubim and the Hashmalim speak
+with one accord: "The Eternal is King, the Eternal was King, the
+Eternal will be King in all eternity."
+
+Now when Moses beheld Sandalfon, he was frightened, and in his alarm
+came near to falling out of the cloud. In tears he imploringly begged
+God for mercy, and was answered. In His bountiful love of Israel, He
+Himself descended from the Throne of His glory and stood before Moses,
+until he had passed the flames of Sandalfon.
+
+After Moses had passed Sandalfon, he ran across Rigyon, the stream of
+fire, the coals of which burn the angels, who dip into them every
+morning, are burned, and then arise anew. This stream with the coals of
+fire is generated beneath the Throne of Glory out of the perspiration
+of the holy Hayyot, who perspire fire out of fear of God. God, however,
+quickly drew Moses past Rigyon without his suffering any injury.
+
+As he passed on he met the angel Gallizur, also called Raziel. He it is
+who reveals the teachings to his Maker, and makes known in the world
+what is decreed by God. For he stands behind the curtains that are
+drawn before the Throne of God, and sees and hears everything. Elijah
+on Horeb hears that which Raziel calls down into the world, and passes
+his knowledge on. This angel performs other functions in heaven. He
+stands before the Throne with outspread wings, and in this way arrests
+the breath of the Hayyot, the heat of which would otherwise scorch all
+the angels. He furthermore puts the coals of Rigyon into a glowing
+brazier, which he holds up to kings, lords, and princes, and from which
+their faces receive a radiance that makes men fear them. When Moses
+beheld him, he trembled, but God led him past unhurt.
+
+He then came to a host of Angels of Terror that surround the Throne of
+Glory, and are the strongest and mightiest among the angels. These now
+wished to scorch Moses with their fiery breath, but God spread His
+radiance of splendor over Moses, and said to him: "Hold on tight to the
+Throne of My Glory, and answer them." [247] For as soon as the angels
+became aware of Moses in heaven, they said to God: "What does he who is
+born of woman here?" And God's answer was as follows: "He has come to
+receive the Torah." They furthermore said: "O Lord, content Thyself
+with the celestial beings, let them have the Torah, what wouldst Thou
+with the dwellers of the dust?" Moses hereupon answered the angels: "It
+is written in the Torah: 'I am the Eternal, thy Lord, that have led
+thee out of the land of Egypt and out of the house of bondage.' Were ye
+perchance enslaved in Egypt and then delivered, that ye are in need of
+the Torah? It is further written in the Torah: 'Thou shalt have no
+other gods.' Are there perchance idolaters among ye, that ye are in
+need of the Torah? It is written: 'Thou shalt not utter the name of the
+Eternal, thy God, in vain,' Are there perchance business negotiations
+among ye, that ye are in need of the Torah to teach you the proper form
+of invocation? It is written: 'Remember to keep the Sabbath holy.' Is
+there perchance any work among you, that ye are in need of the Torah?
+It is written: 'Honor thy father and thy mother.' Have ye perchance
+parents, that ye are in need of the Torah? It is written: 'Thou shalt
+not kill.' Are there perchance murderers among ye, that ye are in need
+of the Torah? It is written: 'Thou shalt not commit adultery.' Are
+there perchance women among ye, that ye are in need of the Torah? It is
+written: 'Thou shalt not steal.' Is there perchance money in heaven,
+that ye are need of the Torah? It is written: 'Thou shalt not bear
+false witness against thy neighbor.' Is there perchance any false
+witness among ye, that ye are in need of the Torah? It is written:
+'Covet not the house of thy neighbor.' Are there perchance houses,
+fields, or vineyards among ye, that ye are in need of the Torah?" The
+angels hereupon relinquished their opposition to the delivering of the
+Torah into the hands of Israel, and acknowledged that God was right to
+reveal it to mankind, saying: "Eternal, our Lord, how excellent is Thy
+name in all the earth! Who hast set Thy glory upon the heavens."
+
+Moses now stayed forty days in heaven to learn the Torah from God. But
+when he started to descend and beheld the hosts of the angels of
+terror, angels of trembling, angels of quaking, and angels of horror,
+then through his fear he forgot all he had learned. For this reason God
+called the angel Yefefiyah, the prince of the Torah, who handed over to
+Moses the Torah, "ordered in all things and sure." All the other
+angels, too, became his friends, and each bestowed upon him a remedy as
+well as the secret of the Holy Names, as they are contained in the
+Torah, and as they are applied. Even the Angel of Death gave him a
+remedy against death. The applications of the Holy Names, which the
+angels through Yefefiyah, the prince of the Torah, and Metatron, the
+prince of the Face, taught him, Moses passed on to the high-priest
+Eleazar, who passed them to his son Phinehas, also known as Elijah.
+[248]
+
+
+
+
+MOSES RECEIVES THE TORAH
+
+
+When Moses reached heaven, he found God occupied ornamenting the
+letters in which the Torah was written, with little crown-like
+decorations, and he looked on without saying a word. God then said to
+him: "In thy home, do not people know the greeting of peace?" Moses:
+"Does it behoove a servant to address his Master?" God: "Thou mightest
+at least have wished Me success in My labors." Moses hereupon said:
+"Let the power of my Lord be great according as Thou hast spoken."
+[249] Then Moses inquired as the significance of the crowns upon the
+letter, and was answered: "Hereafter there shall live a man called
+Akiba, son of Joseph, who will base in interpretation a gigantic
+mountain of Halakot upon every dot of these letters." Moses said to
+God: "Show me this man." God: "Go back eighteen ranks." Moses went
+where he was bidden, and could hear the discussions of the teacher
+sitting with his disciples in the eighteenth rank, but was not able to
+follow these discussions, which greatly grieved him. But just then he
+heard the disciples questioning their master in regard to a certain
+subject: "Whence dost thou know this?" And he answered, "This is a
+Halakah given to Moses on Mount Sinai," and not Moses was content.
+Moses returned to God and said to Him: "Thou has a man like Akiba, and
+yet dost Thou give the Torah to Israel through me!" But God answered:
+"Be silent, so has it been decreed by Me." Moses then said: "O Lord of
+the world! Thou has permitted me to behold this man's learning, let see
+also the reward which will be meted out to him." God said: "Go, return
+and see." Moses saw them sell the flesh of the martyr Akiba at the meat
+market. He said to God: "Is this the reward for such erudition?" But
+God replied: "Be silent, thus have I decreed." [250]
+
+Moses then saw how God wrote the word "long-suffering" in the Torah,
+and asked: "Does this mean that Thou hast patience with the pious?" But
+God answered: "Nay, with sinners also am I long-suffering." "What!"
+exclaimed Moses, "Let the sinners perish!" God said no more, but when
+Moses implored God's mercy, begging Him to forgive the sin of the
+people of Israel, God answered him: "Thou thyself didst advice Me to
+have no patience with sinners and to destroy them." "Yea," said Moses,
+"but Thou didst declare that Thou art long-suffering with sinners also,
+let now the patience of the Lord be great according as Thou has
+spoken." [251]
+
+The forty days that Moses spent in heaven were entirely devoted to the
+study of the Torah, he learned the written as well as the oral
+teaching, yea, even the doctrines that an able scholar would some day
+propound were revealed to him. [252] He took an especial delight in
+hearing the teachings of the Tanna Rabbi Eliezer, and received the
+joyful message that this great scholar would be one of his descendants.
+[253]
+
+The study of Moses was so planned for the forty days, that by day God
+studied with him the written teachings, and by night the oral. In this
+way was he enabled to distinguish between night and day, for in heaven
+"the night shineth as the day." There were other signs also by which he
+could distinguish night from day; for if he heard the angels praise God
+with "Holy, holy, holy, is the Lord of hosts," he knew that it was day;
+but if they praised Him with "Blessed be the Lord to whom blessing is
+due," he knew it was night. Then, too, if he saw the sun appear before
+God and cast itself down before Him, he knew that it was night; if,
+however, the moon and the stars cast themselves at His feet, he knew
+that it was day. He could also tell time by the occupation of the
+angels, for by day they prepared manna for Israel, and by night they
+sent it down to earth. The prayers he heard in heaven served him as
+another token whereby he might know the time, for if he heard the
+recitation of the Shema' precede prayer, he knew that it was day, but
+if the prayer preceded the recitation of the Shema', then it was night.
+[254]
+
+During his stay with Him, God showed Moses all the seven heavens, and
+the celestial temple, and the four colors that he was to employ to fit
+up the tabernacle. Moses found it difficult to retain the color,
+whereupon God said to him: "Turn to the right," and as he turned, he
+saw a host of angels in garments that had the color of the sea. "This,"
+said God, "is violet." Then He bade Moses turn to the left, and there
+he saw angels dressed in red, and God said: "This is royal purple."
+Moses hereupon turned around to the rear, and saw angels robed in a
+color that was neither purple nor violet, and God said to him: "This
+color is crimson." Moses then turned about and saw angels robed in
+white, and God said to him: "This is the color of twisted linen." [255]
+
+Although Moses now devoted both night and day to the study of the
+Torah, he still learned nothing, for hardly had he learned something
+from God when he forgot it again. Moses thereupon said to God: "O Lord
+of the world! Forty days have I devoted to studying the Torah, without
+having profited anything by it." God therefore bestowed the Torah upon
+Moses, and now he could descend to Israel, for now he remembered all
+that he had learned. [256]
+
+Hardly had Moses descended from heaven with the Torah, when Satan
+appeared before the Lord and said: "Where, forsooth, is the place where
+the Torah is kept?" For Satan knew nothing of the revelation of God on
+Sinai, as God had employed him elsewhere on purposes, that he might not
+appear before him as an accuser, saying: "Wilt Thou give the Torah to a
+people that forty days later will worship the Golden Calf?" In answer
+to Satan's question regarding the whereabouts of the Torah, God said:
+"I gave the Torah to Earth." To earth, then, Satan betook himself with
+his query: "Where is the Torah?" Earth said: "God knows of its course,
+He knoweth its abiding-place, for 'He looketh to the ends of the earth,
+and seeth under the whole heaven.'" Satan now passed on to the sea to
+seek for the Torah, but the sea also said: "It is not with me," and the
+abyss said: "It is not in me." Destruction and death said: "We have
+heard the fame thereof with our ears." Satan now returned to God and
+said: "O Lord of the world! Everywhere have I sought the Torah, but I
+found it not." God replied: "Go, seek the son of Amram." Satan now
+hastened to Moses and asked him: "Where is the Torah that God hath
+given thee?" Whereupon Moses answered: "Who am I, that the Holy One,
+blessed be He, should have given me the Torah?" God hereupon spoke to
+Moses: "O Moses, thou utterest a falsehood." But Moses answered: "O
+Lord of the world! Thou hast in Thy possession a hidden treasure that
+daily delights Thee. Dare I presume to declare it my possession?" Then
+God said: "As a reward for thy humility, the Torah shall be named for
+thee, and it shall henceforth be known as the Torah of Moses." [257]
+
+Moses departed from the heavens with the two tables on which the Ten
+Commandments were engraved, and just the words of it are by nature
+Divine, so too are the tables on which they are engraved. These were
+created by God's own hand in the dusk of the first Sabbath at the close
+of the creation, and were made of a sapphire-like stone. On each of the
+two tables are the Ten Commandments, four times repeated, and in such
+wise were they engraved that the letters were legible on both sides,
+for, like the tables, the writing and the pencils for inscription, too,
+were of heavenly origin. Between the separate commandments were noted
+down all the precepts of the Torah in all their particulars, although
+the tables were not more than six hands in length and as much in width.
+[258] It is another of the attributes of the tables, that although they
+are fashioned out of the hardest stone, they can still be rolled up
+like a scroll. [259] When God handed the tables to Moses, He seized
+them by the top third, whereas Moses took hold of the bottom third, but
+on third remained open, and it was in this way that the Divine radiance
+was shed upon Moses' face. [260]
+
+
+
+
+THE GOLDEN CALF
+
+
+When God revealed Himself upon Mount Sinai, all Israel sang a song of
+jubilation to the Lord, for their faith in God was on this occasion
+without bounds and unexampled, except possibly at the time of the
+Messiah, when they likewise will cherish this firm faith. The angels,
+too, rejoiced with Israel, only God was down-cast on this day and sent
+His voice "out of thickest darkness," in token of His sorrow. The
+angels hereupon said to God: "Is not the joy that Thou hast created
+Thine?" But God replied: "You do not know what the future will bring."
+He knew that forty days later Israel would give the lie to the words of
+God: "Thou shalt have no other gods before Me," and would adore the
+Golden Calf. [261] And truly, God had sufficient cause to grow sad at
+this thought, for the worship of the Golden Calf had more disastrous
+consequences for Israel than any other of their sins. God had resolved
+to give life everlasting to the nation that would accept the Torah,
+hence Israel upon accepting the Torah gained supremacy over the Angel
+of Death. But they lost this power when they worshipped the Golden
+Calf. As a punishment for this, their sin, they were doomed to study
+the Torah in suffering and bondage, in exile and unrest, amid cares of
+life and burdens, until, in the Messianic time and in the future world,
+God will compensate them for all their sufferings. [262] But until that
+time there is no sorrow that falls to Israel's lot that is not in part
+a punishment for their worship of the Golden Calf. [263]
+
+Strange as it may seem that Israel should set out to worship this idol
+at the very time when God was busied with the preparation of the two
+tables of the law, still the following circumstances are to be
+considered. When Moses departed from the people to hasten to God to
+receive the Torah, he said to them: "Forty days from to-day I will
+bring you the Torah." But at noon on the fortieth day Satan came, and
+with a wizard's trick conjured up for the people a vision of Moses
+lying stretched out dead on a bier that floated midway between earth
+and heaven. Pointing to it with their fingers, they cried: "This is the
+man Moses that bought us up out of the land of Egypt." [264] Under the
+leadership of the magicians Jannes and Jambres, they appeared before
+Aaron, saying: "The Egyptians were wont to carry their gods about with
+them, to dance and play before them, that each might be able to behold
+his gods; and now we desire that thou shouldst make us a god such as
+the Egyptians had." When Hur, the son of Miriam, whom Moses during his
+absence had appointed joint leader of the people with Aaron, owing to
+his birth which placed him among the notables of highest rank, beheld
+this, he said to them: "O ye frivolous ones, you are no longer mindful
+of the many miracles God wrought for you." In their wrath, the people
+slew this pious and noble man; and, pointing out his dead body to
+Aaron, they said to him threateningly: "If thou wilt make us a god, it
+is well, if not we will dispose of thee as of him." Aaron had no fear
+for his life, but he thought: "If Israel were to commit so terrible a
+sin as to slay their priest and prophet, God would never forgive them."
+He was willing rather to take a sin upon himself than to cast the
+burden of so wicked a deed upon the people. He therefore granted them
+their wish to make them a god, but he did it in such a way that he
+still cherished the hope that this thing might not come to pass. Hence
+he demanded from them not their own ornaments for the fashioning of the
+idol, but the ornaments of their wives, their sons, and their
+daughters, thinking: "If I were to tell them to bring me gold and
+silver, they would immediately do so, hence I will demand the earrings
+of their wives, their sons, and their daughters, that through their
+refusal to give up their ornaments, the matter might come to nought."
+But Aaron's assumption was only in part true; the women indeed did
+firmly refuse to give up their jewels for the making of a monster that
+is of no assistance to his worshippers. As a reward for this, God gave
+the new moons as holidays to women, and in the future world too they
+will be rewarded for their firm faith in God, in that, like the new
+moons, they too, may monthly be rejuvenated. But when the men saw that
+no gold or silver for the idol was forthcoming from the women, they
+drew off their own earrings that they wore in Arab fashion, and brought
+these to Aaron. [265]
+
+No living calf would have shaped itself out of the gold of these
+earrings, if a disaster had not occurred through an oversight of Aaron.
+For when Moses at the exodus of Israel from Egypt set himself to
+lifting the coffin of Joseph out of the depths of the Nile, he employed
+the following means: He took four leaves of silver, and engraved on
+each the image of one of the beings represented at the Celestial
+Throne, - the lion, the man, the eagle, and the bull. He then cast on
+the river the leaf with the image of the lion, and the waters of the
+river became tumultuous, and roared like a lion. He then threw down the
+leaf with the image of man, and the scattered bones of Joseph united
+themselves into an entire body; and when he cast in the third leaf with
+the image of the eagle, the coffin floated up to the top. As he had no
+use for the fourth leaf of silver with the image of the bull, he asked
+a woman to store it away for him, while he was occupied with the
+transportation of the coffin, and later forgot to reclaim the leaf of
+silver. This was now among the ornaments that the people brought to
+Aaron, and it was exclusively owing to this bull's image of magical
+virtues, that a golden bull arose out of the fire into which Aaron put
+the gold and silver. [266]
+
+When the mixed multitude that had joined Israel in their exodus from
+Egypt saw this idol conducting itself like a living being, they said to
+Israel: "This is thy God, O Israel." [267] The people then betook
+themselves to the seventy members of the Sanhedrin and demanded that
+they worship the bull that had led Israel out of Egypt. "God," said
+they, "had not delivered us out of Egypt, but only Himself, who had in
+Egypt been in captivity." The members of the Sanhedrin remained loyal
+to their God, and were hence cut down by the rabble. [268] The twelve
+heads of the tribes did not answer the summons of the people any more
+than the members of the Sanhedrin, and were therefore rewarded by being
+found worthy of beholding the Divine vision. [269]
+
+But the people worshipped not only the Golden Calf, they made thirteen
+such idols, one each for the twelve tribes, and one for all Israel.
+More than this, they employed manna, which God in His kindness did not
+deny them even on this day, as an offering to their idols. [270] The
+devotion of Israel to this worship of the bull is in part explained by
+the circumstance that while passing through the Red Sea, they beheld
+the Celestial Throne, and most distinctly of the four creatures about
+the Throne, they saw the ox. It was for this reason that they hit upon
+the notion that the ox had helped God in the exodus from Egypt, and for
+this reason did they wish to worship the ox beside God. [271]
+
+The people then wanted to erect an altar for their idol, but Aaron
+tried to prevent this by saying to the people: "It will be more
+reverential to your god if I build the altar in person," for he hoped
+that Moses might appear in the meantime. His expectation, however, was
+disappointed, for on the morning of the following day, when Aaron had
+at length completed the altar, Moses was not yet at hand, and the
+people began to offer sacrifices to their idol, and to indulge in
+lewdness. [272]
+
+
+
+
+MOSES BLAMED FOR ISRAEL'S SIN
+
+
+When the people turned from their God, He said to Moses, who was still
+in heaven: "'Go, get thee down; for thy people, which thou broughtest
+out of the land of Egypt, have corrupted themselves.'" Moses, who until
+then had been superior to the angels, now, owing to the sins of Israel,
+feared them greatly. The angels, hearing that God meant to send him
+from His presence, wanted to kill him, and only by clinging to the
+Throne of God, who covered him with His mantle, did he escape from the
+hands of the angels, that they might do him no harm. [273] He had
+particularly hard struggle with the five Angels of Destruction: Kezef,
+Af, Hemah, Mashhit, and Haron, whom God had sent to annihilate Israel.
+Moses then hastened to the three Patriarchs, Abraham, Isaac, and Jacob,
+and said to them: "If ye are men who are participators of the future
+life, stand by me in this hour, for your children are as a sheep that
+is led to the slaughter." The three Patriarchs united their prayers
+with those of Moses, who said to God; "Hast Thou not made a vow to
+these three to multiply their seed as the stars, and are they now to be
+destroyed?" In recognition of the merits of these three pious men, God
+called away three of the Angels of Destruction, leaving only two:
+whereupon Moses further importuned God: "For the vow Thou madest to
+Israel, take from them the angel Mashhit;" and God granted his prayer.
+Moses continued: "For the vow Thou madest me, take from them also the
+angel Haron." God now stood by Moses, so that he was able to conquer
+this angel, and he thrust him down deep into the earth in a spot that
+is possession of the tribe of Gad, and there held him captive.
+
+So long as Moses lived this angel was held in check by him, and if he
+tried, even when Israel sinned, to rise out of the depths, open wide
+his mouth, and destroy Israel with his panting, all Moses had to do was
+to utter the name of God, and Haron, or as he is sometimes called,
+Peor, was drawn once more into the depths of the earth. At Moses'
+death, God buried him opposite the spot where Peor is bound. For should
+Peor, if Israel sinned, reach the upper world and open his mouth to
+destroy Israel with his panting, he would, upon seeing Moses' grave, be
+so terror-stricken, that he would fall back into the depths once more.
+[274]
+
+Moses did indeed manage the Angels of Destruction, but it was a more
+difficult matter to appease God in His wrath. He addressed Moses
+harshly, crying: "The grievous sins of men had once caused Me to go
+down from heaven to see their doings. Do thou likewise go down from
+heaven now. It is fitting that the servant be treated as his master. Do
+thou now go down. Only for Israel's sake have I caused this honor to
+fall to thy lot, but now that Israel has become disloyal to Me, I have
+not further reason thus to distinguish thee." Moses hereupon answered:
+"O Lord of the world! Not long since didst Thou say to me: 'Come now,
+therefore, and I will send thee that thou mayest bring forth My people
+out of Egypt;' and now Thou callest them my people. Nay, whether pious
+or sinful, they are Thy people still." Moses continued: "What wilt Thou
+now do with them?" God answered: "I will consume them, and I will make
+of thee a great nation." "O Lord of the world!" replied Moses, "If the
+three-legged bench has no stability, how then shall the one-legged
+stand? Fulfil not, I implore Thee, the prophecies of the Egyptian
+magicians, who predicted to their king that the star 'Ra'ah' would move
+as a harbinger of blood and death before the Israelites." [275] Then he
+began to implore mercy for Israel: "Consider their readiness to accept
+the Torah, whereas the sons of Esau rejected it." God: "But they
+transgressed the precepts of the Torah; one day were they loyal to Me,
+then instantly set to work to make themselves the Golden Calf." Moses:
+"Consider that when in Thy name I came to Egypt and announced to them
+Thy name, they at once believed in me, and bowed down their heads and
+worshipped Thee." God: "But they now bow down their heads before their
+idol." Moses: "Consider that they sent Thee their young men to offer
+Thee burnt offerings." God: "They now offered sacrifices to the Golden
+Calf." Moses: "Consider that on Sinai they acknowledged that Thou are
+their God." God: "They now acknowledge that the idol is their god."
+
+All these arguments with God did not help Moses; he even had to put up
+with having the blame for the Golden Calf laid on his shoulders.
+"Moses," said God, "when Israel was still in Egypt, I gave thee the
+commission to lead them out of the land, but not take with thee the
+mixed multitude that wanted to join them. But thou in thy clemency and
+humility didst persuade Me to accept the penitent that do penance, and
+didst take with thee the mixed multitude. I did as thou didst beg me,
+although I knew what the consequences would be, and it is now these
+people, 'thy people,' that have seduced Israel to idolatry." Moses now
+thought it would be useless to try to secure God's forgiveness for
+Israel, and was ready to give up his intercession, when God, who in
+reality meant to preserve Israel, but only like to hear Moses pray, now
+spoke kindly to Moses to let him see that He was not quite inaccessible
+to his exhortations, saying: "Even in Egypt did I foresee what this
+people would do after their deliverance. Thou foresawest only the
+receiving of the Torah on Sinai, but I foresaw the worship of the Calf
+as well." With these words, God let Moses perceive that the defection
+of Israel was no surprise to Him, as He had considered it even before
+the exodus from Egypt; hence Moses now gathered new courage to
+intercede for Israel. He said: "O Lord of the world! Israel has indeed
+created a rival for Thee in their idol, that Thou are angry with them.
+The Calf, I supposed, shall bid stars and moon to appear, while Thou
+makest the sun to rise; Thou shalt send the dew and he will cause the
+wind to blow; Thou shalt send down the rain, and he shall bid the
+plants to grow." God: "Moses, thou are mistaken, like them, and knowest
+not that the idol is absolutely nothing." "If so," said Moses, "why art
+Thou angry with Thy people for that which is nothing?" "Besides," he
+continued, "Thou didst say Thyself that it was chiefly my people, the
+mixed multitude, that was to blame for this sin, why then are Thou
+angry with Thy people? If Thou are angry with them only because they
+have not observed the Torah, then let me vouch for the observance of it
+on the part of my companions, such as Aaron and his sons, Joshua and
+Caleb, Jair and Machir, as well as many pious men among them, and
+myself." But God said: "I have vowed that 'He that sacrificeth unto any
+god, save unto the Lord only, he shall be utterly destroyed,' and a vow
+that has once passe My lips, I can not retract." Moses replied: "O Lord
+of the world! Has not Thou given us the law of absolution from a vow,
+whereby power is given to a learned man to absolve any one from his
+vows? But every judge who desires to have his decisions accounted
+valid, must subject himself to the law, and Thou who has prescribed the
+law of absolution from vows through a learned man, must subject Thyself
+to this law, and through me be absolved from Thy vow." Moses thereupon
+wrapped his robe about him, seated himself, and bade God let him
+absolve Him from his vow, bidding Him say: "I repent of the evil that I
+had determined to bring upon My people." Moses then cried out to Him:
+"Thou are absolved from Thine oath and vow." [276]
+
+
+
+
+THE PUNISHMENT OF THE SINNERS
+
+
+When Moses descended from Sinai, he there found his true servant
+Joshua, who had awaited him on the slope of the mountain throughout all
+the forty days during which Moses stayed in heaven, [277] and together
+they repaired to the encampment. On approaching it, they heard cries of
+the people, and Joshua remarked to Moses: "There is a noise of war in
+the camp," but Moses replied: "Is it possible that thou, Joshua, who
+art one day destined to be the leader of sixty myriads of people, canst
+not distinguish among the different kinds of dins? This is no cry of
+Israel conquering, nor of their defeated foe, but their adoration of an
+idol." [278] When Moses had now come close enough to the camp to see
+what was going on there, he thought to himself: "How now shall I give
+to them the tables and enjoin upon them the prohibition of idolatry,
+for the very trespassing of which, Heaven will inflict capital
+punishment upon them?" Hence, instead of delivering to them the tables,
+he tried to turn back, but the seventy elders pursued him and tried to
+wrest the tables from Moses. But his strength excelled that of the
+seventy others, and he kept the tables in his hands, although these
+were seventy Seah in weight. All at once, however, he saw the writing
+vanish from the tables, and at the same time became aware of their
+enormous weight; for while the celestial writing was upon them, they
+carried their own weight and did not burden Moses, but with the
+disappearance of the writing all this changes. Now all the more did
+Moses feel loath to give the tables without their contents to Israel,
+and besides he thought: "If God prohibited one idolatrous Israelite
+from partaking of the Passover feast, how much more would He be angry
+if I were now to give all the Torah to an idolatrous people?" Hence,
+without consulting God, he broke the tables. God, however, thanked
+Moses for breaking the tables. [279]
+
+Hardly had Moses broken the tables, when the ocean wanted to leave its
+bed to flood the world. Moses now "took the Calf which they had made,
+and burnt it in the fire, and ground it to powder, and strewed it upon
+the water," saying to the waters: "What would ye upon the dry land?"
+And the waters said: "The world stands only through the observance of
+the Torah, but Israel has not been faithful to it." Moses hereupon said
+to the water" "All that have committed idolatry shall be yours. Are you
+now satisfied with these thousands?" But the waters were not to be
+appeased by the sinners that Moses cast into them, and the ocean would
+not retreat to its bed until Moses made the children of Israel drink of
+it. [280]
+
+The drinking of these waters was one of the forms of capital punishment
+that he inflicted upon the sinners. When, in answer to Moses' call:
+"Who is on the Lord's side? Let him come unto me," all the sons of Levi
+gathered themselves together unto him - they who had not taken part in
+the adoration of the Golden Calf, - Moses appointed these Levites as
+judges, whose immediate duty it was to inflict the lawful punishment of
+decapitation upon all those who had been seen by witnesses to be
+seduced to idolatry after they had been warned not to do so. Moses gave
+the command as though he had been commissioned to do so by God. This
+was not actually so, but he did it in order to enable the judges
+appointed by him to punish all the guilty in the course of one day,
+which otherwise, owing to the procedure of Jewish jurisprudence, could
+not well have been possible. Those who, according to the testimony of
+witnesses, had been seduced to idolatry, but who could not be proven to
+have been warned beforehand, were not punished by temporal justice,
+they died of the water that Moses forced them to drink; for this water
+had upon them the same effect as the curse-bringing water upon the
+adulterous woman. But those sinners, too, against whom no witnesses
+appeared, did not escape their fate, for upon them God sent the plague
+to carry them off. [281]
+
+
+
+
+MOSES INTERCEDES FOR THE PEOPLE
+
+
+Those who were executed by these judgements numbered three thousand, so
+that Moses said to God: "O Lord of the world! Just and merciful art
+Thou, and all Thy deeds are deeds of integrity. Shall six hundred
+thousand people - not to mention all who are below twenty years of age,
+and all the many proselytes and slaves - perish for the sake of three
+thousand sinners?" God could no longer withhold His mercy, and
+determined to forgive Israel their sins. [282] It was only after long
+and fervent prayers that Moses succeeded in quite propitiating God, and
+hardly had he returned from heaven, when he again repaired thither to
+advance before God his intercession for Israel. He was ready to
+sacrifice himself for the sake of Israel, and as soon as punishment had
+been visited on the sinners, he turned to God with the words: "O Lord
+of the world! I have now destroyed both the Golden Calf and its
+idolaters, what cause for ill feeling against Israel can now remain?
+The sins these committed came to pass because Thou hadst heaped gold
+and silver upon them, so that the blames is not wholly theirs. 'Yet
+now, if Thou wilt, forgive their sin; and if not, blot me, I pray Thee,
+out of Thy book which Thou has written.'" [283]
+
+These bold words of Moses were not without consequences for him, for
+although God thereupon replied: "Whosoever hath sinned against Me, him
+will I blot out of My blood," still it was on account of this that his
+name was omitted from one section of the Pentateuch. [284] But for
+Israel his words created an instant revulsion of feeling in God, who
+now addressed him kindly, and promised that he would send His angel,
+who would lead the people into the promised land. These words indicated
+to Moses that God was not yet entirely appeased, and he could further
+see this in the punishment that fell upon Israel on that day. Their
+weapons, which every man among them had received at the revelation on
+Sinai, and which had miraculous virtues, having the name of God
+engraved upon them, were taken from them by the angels, and their robes
+of purple likewise. When Moses saw from this that God's wrath was still
+upon Israel, and that He desired to have nothing further to do with
+them, he removed his tent a mile away from the camp, saying to himself:
+"The disciple may not have intercourse with people whom the master has
+excommunicated."
+
+Not only the people went out o this tent whenever they sought the Lord,
+but the angels also, the Seraphim, and the heavenly hosts repaired
+thither, the sun, the moon, and the other heavenly bodies, all of whom
+knew that God was to be found there, and that the tent of Moses was the
+spot where they were to appear before their Creator. God, however, was
+not at all pleased to see Moses keep himself aloof from the people, and
+said to him: "According to our agreement, I was to propitiate thee
+every time thou wert angry with the people, and thou wert to propitiate
+Me when My wrath was kindled against them. What is now to become of
+these poor people, if we be both angry with them? Return, therefore,
+into the camp to the people. But if thou wilt not obey, remember that
+Joshua is in the camp at the sanctuary, and he can well fill thy
+place." Moses replied: "It is for Thy sake that I am angry with them,
+and now I see that still Thou canst not forsake them." "I have," said
+God, "already told thee, that I shall send and angel before them." But
+Moses, by no means content with this assurance, continued to importune
+God not to entrust Israel to an angel, but to conduct and guide them in
+person. [285]
+
+Forty days and forty nights, from the eighteenth day of Tammus to the
+twenty-eight day of Ab, did Moses stay in heaven, [286] beseeching and
+imploring God to restore Israel once more entirely into His favor. But
+all his prayers and exhortations were in vain, until at the end of
+forty days he implored God to set the pious deeds of the three
+Patriarchs and of the twelve sons of Jacob to the account of their
+descendants; and only then was his prayer answered. H said: "If Thou
+art angry with Israel because they transgressed the Ten Commandments,
+be mindful for their sake of the ten tests to which Thou didst subject
+Abraham, and through which he nobly passed. If Israel deserves at Thy
+hands punishment by fire for their sin, remember the fire of the
+limekiln into which Abraham let himself be cast for the glory of Thy
+name. If Israel deserves death by sword, remember the readiness with
+which Isaac laid down his neck upon the altar to be sacrificed to Thee.
+If they deserve punishment by exile, remember for their sake how their
+father Jacob wandered into exile from his paternal home to Haran."
+Moses furthermore said to God: "Will the dead ever be restored to
+life?" God in surprise retorted: "Hast thou become a heretic, Moses,
+that thou dost doubt the resurrection?" "If," said Moses, "the dead
+never awaken to life, then truly Thou art right to wreak vengeance upon
+Israel; but if the dead are to be restored to life hereafter, what wilt
+Thou then say to the fathers of this nation, if they ask Thee what has
+become of the promise Thou hadst made to them? I demand nothing more
+for Israel," Moses continued, "than what Thou were willing to grant
+Abraham when he pleaded for Sodom. Thou wert willing to let Sodom
+survive if there were only ten just men therein, and I am now about to
+enumerate to Thee ten just men among the Israelites: myself, Aaron,
+Eleazar, Ithamar, Phinehas, Joshua, and Caleb." "But that is only
+seven," objected God. Moses, not at all abashed, replied: "But Thou
+hast said that the dead will hereafter be restored to life, so count
+with these the three Patriarchs to make the number ten complete."
+Moses' mention of the names of the three Patriarchs was of more avail
+than all else, and God granted his prayer, forgave Israel their
+transgression, and promised to lead the people in person. [287]
+
+
+
+
+THE INSCRUTABLE WAYS OF THE LORD
+
+
+Moses still cherished three other wishes: that the Shekinah might dwell
+with Israel; that the Shekinah might not dwell with other nations; and
+lastly, that he might learn to know the ways of the Lord whereby He
+ordained good and evil in the world, sometimes causing suffering to the
+just and letting the unjust enjoy happiness, whereas at other times
+both were happy, or both were destined to suffer. Moses laid these
+wishes before God in the moment of His wrath, hence God bade Moses wait
+until His wrath should have blown over, and then He granted him his
+first two wishes in full, but his third in part only. [288] God showed
+him the great treasure troves in which are stored up the various
+rewards for the pious and the just, explaining each separated one to
+him in detail: in this one were the rewards of those who give alms; in
+that one, of those who bring up orphans. In this way He showed him the
+destination of each one of the treasures, until at length they came to
+one of gigantic size. "For whom is this treasure?" asked Moses, and God
+answered: "Out of the treasures that I have shown thee I give rewards
+to those who have deserved them by their deeds; but out of this
+treasure do I give to those who are not deserving, for I am gracious to
+those also who may lay no claim to My graciousness, and I am bountiful
+to those who are not deserving of My bounty."
+
+Moses now had to content himself with the certainty that the pious were
+sure of their deserts; without, however, learning from God, how it
+sometimes comes to pass that evil doers, too, are happy. For God merely
+stated that He also shows Himself kind to those who do not deserve it,
+but without further assigning the why and the wherefore. But the reward
+to the pious, too, was only in part revealed to him, for he beheld the
+joys of Paradise of which they were to partake, but not the real reward
+that is to follow the feast in Paradise; for truly "eye hath not seen,
+beside the Lord, what He hath prepared for him that waiteth for Him."
+[289]
+
+By means of the following incident God showed Moses how little man is
+able to fathom the inscrutable ways of the Lord. When Moses was on
+Sinai, he saw from that station a man who betook himself to a river,
+stooped down to drink, lost his purse, and without noticing it went his
+way. Shortly after, another man cam, found the money, pocketed it, and
+took to his heels. When the owner of the purse became aware of his
+loss, he returned to the river, where he did not find his money, but
+saw a man, who came there by chance to fetch water. To him he said:
+"Restore to me the money that a little while ago I left here, for none
+can have taken it if not thou." When the man declared that he had found
+none of the money nor seen any of it, the owner slew him. Looking with
+horror and amazement on this injustice on earth, Moses said to God: "I
+beseech Thee, show my Thy ways. Why has this man, who was quite
+innocent, been slain, and why hath the true thief gone unpunished?" God
+replied: "The man who found the money and kept it merely recovered his
+own possession, for he who had lost the purse by the river, had
+formerly stolen it from him; but the one who seemed to be innocently
+slain is only making atonement for having at one time murdered the
+father of his slayer." [290] In this way, God granted the request of
+Moses, "to show him His ways," in part only. He let him look into the
+future, and let him see every generation and it sages, every generation
+and its prophets, every generation and its expounders of the
+Scriptures, every generation and its leaders, ever generation and its
+pious men. But when Moses said: "O Lord of the world! Let me see by
+what law Thou dost govern the world; for I see that many a just man is
+lucky, but many a one is not; many a wicked man is lucky, but many a
+one is not; many a rich man is happy, but many a one is not; many a
+poor man is happy, but many a one is not;" then God answered: "Thou
+canst not grasp all the principles which I apply to the government of
+the world, but some of them shall I impart to thee. When I see human
+beings who have no claim to expectations from Me either for their own
+deeds or for those of their fathers, but who pray to Me and implore Me,
+then do I grant their prayers and give them what they require from
+subsistence." [291]
+
+Although God had now granted all of his wishes, still Moses received
+the following answer to his prayer, "I beseech Thee, show me Thy
+glory": "Thou mayest not behold My glory, or else thou wouldst perish,
+but in consideration of My vow to grant thee all thy wishes, and in
+view of the fact that thou are in possession of the secret of My name,
+I will meet thee so far as to satisfy thy desire in part. Lift the
+opening of the cave, and I will bid all the angels that serve Me pass
+in review before thee; but as soon as thou hearest the Name, which I
+have revealed to thee, know then that I am there, and bear thyself
+bravely and without fear.' [292]
+
+God has a reason for not showing His glory to Moses. He said to him:
+"When I revealed Myself to thee in the burning bush, thou didst not
+want to look upon Me; now thou are willing, but I am not." [293]
+
+
+
+
+THE THIRTEEN ATTRIBUTES OF GOD
+
+
+The cave in which Moses concealed himself while God passed in review
+before him with His celestial retinue, was the same in which Elijah
+lodged when God revealed Himself to him on Horeb. If there had been in
+it an opening even as tiny as a needle's point, both Moses and Elijah
+would have been consumed by the passing Divine light, [294] which was
+of an intensity so great that Moses, although quite shut off in the
+cave, nevertheless caught the reflection of it, so that from its
+radiance his face began to shine. [295] Not without great danger,
+however, did Moses earn this distinction; for as soon as the angels
+heard Moses request God to show him His glory, they were greatly
+incensed against him, and said to God: "We, who serve Thee night and
+day, may not see Thy glory, and he, who is born of woman, asks to see
+it!" In their anger they made ready to kill Moses, who would certainly
+have perished, had not God's hand protected him from the angels. Then
+God appeared in the cloud.
+
+It was the seventh time that He appeared on earth, [296] and taking the
+guise of a precentor of a congregation, He said to Moses: "Whenever
+Israel hath sinned, and calleth Me by the following thirteen
+attributes, I will forgive them their sins. I am the Almighty God who
+provides for all creatures. I am the Merciful One who restrains evil
+from human kind. I am the Gracious One who helps in time of need. I am
+the Long-Suffering to the upright as well as to the wicked. I am
+Bountiful to those whose own deed do not entitle them to lay claim to
+rewards. I am Faithful to those who have a right to expect good from
+Me; and preserve graciousness unto the two-thousandth generation. I
+forgive misdeeds and even atrocious actions, in forgiving those who
+repent." [297] When Moses heard this, and particularly that God is
+long-suffering with sinners, [298] he prayed: "O forgive, then,
+Israel's sin which they committed in worshipping the Golden Calf." Had
+Moses now prayed, "Forgive the sins of Israel unto the end of all
+time," God would have granted that too, as it was a time of mercy; but
+as Moses asked forgiveness for this one sin only, this one only was
+pardoned, and God said: "I have pardoned according to thy word." [298]
+
+The day on which God showed Himself merciful to Moses and to His
+people, was the tenth day of Tishri, the day on which Moses was to
+receive the tables of the law from God for the second time, and all
+Israel spent it amid prayer and fasting, that the evil spirit might not
+again lead them astray. Their ardent tears and exhortations, joined
+with those of Moses, reached heaven, so that God took pity upon them
+and said to them: "My children, I swear by my lofty Name that these
+your tears shall be tears of rejoicing for you; that this day shall be
+a day of pardon, of forgiveness, and of the canceling of sins for you,
+for your children, and your children's children to the end of all
+generations." [300]
+
+This day was not set for the annual Day of Atonement, without which the
+world could not exist, and which will continue even in the future world
+when all other holy days will cease to be. The Day of Atonement,
+however, is not only a reminiscence of the day on which God was
+reconciled to Israel and forgave them their sins, but it is also the
+day on which Israel finally received the Torah. [301] For after Moses
+has spent forty days in prayer, until God finally forgave Israel their
+sins, he began to reproach himself for having broken the tables of the
+law, saying" "Israel asked me to intercede for them before God, but who
+will, on account of my sin, intercede before God for my sake?" Then God
+said to him: "Grieve not for the loss of the first two tables, which
+contained only the Ten Commandments. The second tables that I am now
+ready to give thee, shall contain Halakot, Midrash, and Haggadot."
+[302]
+
+At the new moon of the month Elul, Moses had the trumpet sounded
+throughout the camp, announcing to the people that he would once more
+betake himself to God for forty days to receive the second tables from
+Him, so that they might be alarmed by his absence; and he stayed in
+heaven until the tenth day of Tishri, on which day he returned with the
+Torah and delivered it to Israel. [303]
+
+
+
+
+THE SECOND TABLES
+
+
+Whereas the first tables had been given on Mount Sinai amid great
+ceremonies, the presentation of the second tables took place quietly,
+for God said: "There is nothing lovelier than quiet humility. The great
+ceremonies on the occasion of presenting the first tables had the evil
+effect of directing an evil eye toward them, so that they were finally
+broken." [304] In this also were the second tables differentiated from
+the first, that the former were the work of God, and the latter, the
+work of man. God dealt with Israel like the king who took to himself to
+wife and drew up the marriage contract with his own hand. One day the
+king noticed his wife engaged in very intimate conversation with a
+slave; and enraged at her unworthy conduct, he turned here out of his
+house. Then he who had given the bride away at the wedding came before
+the king and said to him: "O sire, dost thou not know whence thou didst
+take thy bride? She had been brought up among the slaves, and hence is
+intimate with them." The king allowed himself to be appeased, saying to
+the other: "Take paper and let a scribe draw up a new marriage
+contract, and here take my authorization, signed in my own hand." Just
+so did Israel fare with their God when Moses offered the following
+excuse for their worship of the Golden Calf: "O Lord, dost Thou not
+know whence Thou hast brought Israel, out of a land of idolaters?" God
+replied: "Thou desirest Me to forgive them. Well, then, I shall do so,
+now fetch Me hither tables on which I may write the words that were
+written on the first. But to reward thee for offering up thy life for
+their sake, I shall in the future send thee along with Elijah, that
+both of you together may prepare Israel for the final deliverance."
+[305]
+
+Moses fetched the tables out of a diamond quarry which God pointed out
+to him, and the chips that fell, during the hewing, from the precious
+stone made a rich man of Moses, so that he now possessed all the
+qualifications of a prophet - wealth, strength, humility, and wisdom.
+In regard to the last-named be it said, that God given in Moses' charge
+all the fifty gates of wisdom except one.
+
+As the chips falling from the precious stone were designed for Moses
+alone, so too had originally the Torah, written on these tables, been
+intended only Moses and his descendants; but he was benevolent of
+spirit, and imparted the Torah to Israel. [306] The wealth that Moses
+procured for himself in fashioning the Torah, was a reward for having
+taken charge of the corpse of Joseph while all the people were
+appropriating to themselves the treasures of Egyptians. God now said:
+"Moses deserves the chips from the tables. Israel, who did not occupy
+themselves with labors of piety, carried off the best of Egypt at the
+time of their exodus. Shall Moses, who saw to the corpse of Joseph,
+remain poor? Therefore will I make him rich through these chips." [307]
+
+During the forty days he spent in heaven, Moses received beside the two
+tables all the Torah - the Bible, Mishnah, Talmud, and Haggadah, yea,
+even all that ever clever scholars would ask their teacher was revealed
+to him. When he now received the command from God to teach all this to
+Israel, he requested God to write down all the Torah and to give it to
+Israel in that way. But God said: "Gladly would I give them the whole
+in writing, but it is revealed before Me that the nations of the world
+will hereafter read the Torah translated into Greek, and will say: 'We
+are the true Israel, we are the children of God.' Then I shall say to
+the nations: 'Ye claim to be MY children, do ye not know that those
+only are My children to whom I have confided My secret, the oral
+teaching?'" This was the reason why the Pentateuch only was given to
+Moses in writing, and the other parts of the Torah by word of mouth.
+Hence the covenant God made with Israel reads: "I gave ye a written and
+an oral Torah. My covenant with you says that ye shall study the
+written Torah as a written thing, and the oral as an oral; but in case
+you confound the one with the other you will not be rewarded. For the
+Torah's sake alone have I made a covenant with you; had ye not accepted
+the Torah, I should not have acknowledged you before all other nations.
+Before you accepted the Torah, you were just like all other nations,
+and for the Torah's sake alone have I lifted you above the others. Even
+your king, Moses, owes the distinction he enjoys in this world and in
+the world hereafter to the Torah alone. Had you not accepted the Torah,
+then should I have dissolved the upper and the under worlds into
+chaos." [308]
+
+Forty days and forty nights Moses now devoted to the study of the
+Torah, and in all the time he ate no bread and drank no water, acting
+in accordance with the proverb, "If thou enterest a city, observe its
+laws." The angels followed this maxim when they visited Abraham, for
+they there ate like men; and so did Moses, who being among angels, like
+the angels partook of no food. He received nourishment from radiance of
+the Shekinah, which also sustains the holy Hayyot that bear the Throne.
+Moses spent the day in learning the Torah from God, and the night in
+repeating what he had learned. In this way he set an example for
+Israel, that they might occupy themselves with the Torah by night and
+by day.
+
+During this time Moses also wrote down the Torah, although the angels
+found it strange that God should have given him the commission to write
+down the Torah, and gave expression to their astonishment in the
+following words, that they addressed to God: "How is it that Thou
+givest Moses permission to write, so that he may write whatever he
+will, and say to Israel, 'I gave you the Torah, I myself wrote it, and
+then gave it to you?'" But God answered: "Far be it from Moses to do
+such a thing, he is a faithful servant!"
+
+When Moses had complete the writing of the Torah, he wiped his pen on
+the hair of his forehead, and from this heavenly ink that cleaved to
+his forehead originated the beams of light that radiated from it. [309]
+In this way God fulfilled to Moses the promise: "Before all thy people
+I will do marvels, such as have not been done in all the earth, nor in
+any nation." [310] On Moses' return from heaven, the people were
+greatly amazed to see his face shining, and there was fear, too, in
+their amazement. This fear was a consequence of their sin, for formerly
+they had been able to bear without fear the sight of "the glory of the
+Lord that was like devouring fire," although it consisted of seven
+sheaths of fire, laid one over another; but after their transgression
+they could not even bear to look upon the countenance of the man who
+had been the intermediator between themselves and God. [311] But Moses
+quieted them, and instantly set about imparting to the people the Torah
+he had received from God.
+
+His method of instruction was as follows: first came Aaron, to whom he
+imparted the word of God, and as soon as he had finished with Aaron,
+came the sons of Aaron, Eleazar and Ithamar, and he instructed them,
+while Aaron sat at his right hand, listening. When he had finished with
+the sons of Aaron, the elders appeared to receive instruction, while
+Eleazar sat at the right hand of his father, and Ithamar at the left
+hand of Moses, and listened; and when he had finished with the elders,
+the people came and received instruction, whereupon Moses withdrew.
+Then Aaron went over what had been taught, and his sons likewise, and
+the elders, until every one, from Aaron down to every man out of the
+people, had four times repeated what he had learned, for in this way
+had God bidden Moses impress the Torah four times upon Israel. [312]
+
+
+
+
+THE CENSUS OF THE PEOPLE
+
+
+At sight of the rays that emanated from Moses' face, the people said to
+him: "We were humbled by God owing to that sin we had committed. God,
+thou sayest, had forgiven us, and is reconciled to us. Thou, Moses,
+were include in our humiliation, and we see that He has once more
+exalted thee, whereas, in spite of the reconciliation with God, we
+remain humbled." Hereupon Moses betook himself to God and said; "When
+Thou didst humble them, Thou didst humble me also, hence shouldst Thou
+now raise them too, if Thou has raised me." God replied: "Truly, as I
+have exalted thee, so will I exalt them also; record their number, and
+through this show the world how near to My heart is the nation that
+before all others acknowledged Me as their king, singing by the Red
+Sea: 'This is my God, and I will exalt Him.'" Moses then said to God:
+"O Lord of the world! Thou hast so many nation in Thy world, but Thou
+carest nothing about recording their numbers, and only Israel dost Thou
+bid me count." God replied: "All these multitudes do not belong to Me,
+they are doomed to the destruction of Gehenna, but Israel is My
+possession, and as a man most prizes the possession he paid for most
+dearly, so is Israel most dear to Me, because I have with great
+exertions made it My own." [313] Moses further said to God: "O Lord of
+the world! To our father Abraham Thou made the following promises: 'And
+I will make thy seed as the stars in the heavens,' but now Thou biddest
+me number Israel. If their forefather Abraham could not count them,
+how, then, should I?" But God quieted Moses, saying: "Thou needest not
+actually count them, but if thou wouldst determine their number, add
+together the numerical value of the names of the tribes, and the result
+will be their number." And truly in this way did Moses procure the sum
+total of the Jews, which amounted to sixty myriads less three thousand,
+the three thousand having been swept away by the plague in punishment
+for their worship of the Golden Calf. Hence the difference between the
+number at the exodus from Egypt, when Moses had counted them for the
+first time, and the number at the second census, after the losses
+incurred by the plague. God treated Israel as did that king his herd,
+who ordered the shepherds tell the tale of the sheep when he heard that
+wolves had been among them and had killed some, having this reckoning
+made in order to determine the amount of his loss.
+
+The occasions on which, in the course of history, Israel were numbered,
+are as follows: Jacob counted his household upon entering Egypt; Moses
+counted Israel upon the exodus from Egypt; after the worship of the
+Golden Calf; at the arrangement into camp divisions; and at the
+distribution of the promised land. Saul twice instituted a census of
+the people, the first time when he set out against Nahash, the
+Ammonite, and the second time when he set out in war upon Amalek. It is
+significant of the enormous turn in the prosperity of the Jews during
+Saul's reign, that at the first census every man put down a pebble, so
+that the pebbles might be counted, but at the second census the people
+were so prosperous that instead of putting down a pebble, every man
+brought a lamb. There was a census in the reign of David, which,
+however, not having been ordered by God, had unfortunate consequences
+both for the king and for the people. Ezra instituted the last census
+when the people returned from Babylon to the Holy Land. Apart from
+these nine censuses, God will Himself count His people in the future
+time when their number will be so great that no mortal will be able to
+count them. [314]
+
+There was an offering to the sanctuary connected with the second census
+in Moses' time, when every one above twenty years of age had to offer
+up half a shekel. For God said to Moses: "They indeed deserve death for
+having made the Golden Calf, but let each one offer up to the Eternal
+atonement money for his soul, and in this way redeem himself from
+capital punishment." When the people heard this, they grieved greatly,
+for they thought: "In vain did we exert ourselves in taking booty from
+the Egyptians, if we are not to yield up our hard-earned possessions as
+atonement money. The law prescribes that a man pay fifty shekels of
+silver for dishonoring a woman, and we who have dishonored the word of
+God, should have to pay at least an equal amount. The law furthermore
+decrees that if an ox kill a servant, his owner shall pay thirty
+shekels of silver, hence every Israelite should have to discharge such
+a sum, for 'we changed our glory into the similitude of an ox that
+eateth grass.' But these two fines would not suffice, for we slandered
+God, He who brought us out of Egypt, by calling out to the Calf, 'This
+is thy God, that brought thee up out of Egypt,' and slander is
+punishable by law with one hundred shekels of silver." God who knew
+their thoughts, said to Moses: "Ask them why they are afraid. I do not
+ask of them to pay as high a fine as he who dishonors or seduces a
+woman, nor the penalty of a slanderer, nor that of the owner of a
+goring ox, all that I ask of them is this," and hereupon he showed
+Moses at the fire a small coin that represented the value of half a
+shekel. This coin each one of those who had passed through the Red Sea
+was to give as an offering.
+
+There were several reasons why God asked particularly for the value of
+half a shekel as a penalty. As they committed their sin, the worship of
+the Golden Calf, in the middle, that is the half of the day, so they
+were to pay half of a shekel; and, furthermore, as they committed their
+sin in the sixth hour of the day, so were they to pay half a shekel,
+which is six grains of silver. This half shekel, furthermore, contains
+ten gerahs, and is hence the corresponding fine for those who
+trespassed the Ten Commandments. The half shekel was also to be an
+atonement for the sin committed by the ten sons of Jacob, who sold
+their brother Joseph as a slave, for whom each had received half a
+shekel as his share. [315]
+
+
+
+
+THE ERECTION OF THE TABERNACLE COMMANDED
+
+
+When, on that memorable Day of Atonement, God indicated His forgiveness
+to Israel with the words, "I have forgiven them according as I have
+spoken," Moses said: "I now feel convinced that Thou hast forgiven
+Israel, but I wish Thou wouldst show the nations also that Thou are
+reconciled with Israel." For these were saying: "How can a nation that
+heard God's word on Sinai, 'Thou shalt have no other gods before Me,'
+and that forty days later called out to the Calf, 'This is thy god, O
+Israel,' expect that God would ever be reconciled to them?" God
+therefore said to Moses: "As truly as thou livest, I will let My
+Shekinah dwell among them, so that all my know that I have forgiven
+Israel. My sanctuary in their midst will be a testimony of My
+forgiveness of their sins, and hence it may well be called a
+'Tabernacle of Testimony.'" [316]
+
+The erection of a sanctuary among Israel was begun in answer to a
+direct appeal from the people, who said to God: "O Lord of the world!
+The kings of the nations have palaces in which are set a table,
+candlesticks, and other royal insignia, that their king may be
+recognized as such. Shalt not Thou, too, our King, Redeemer, and
+Helper, employ royal insignia, that all the dwellers of the earth may
+recognize that Thou are their King?" God replied: "My children, the
+kings of the flesh and blood need all these things, but I do not, for I
+need neither food nor drink; nor is light necessary to Me, as can well
+be seen by this, that My servants, the sun and the moon, illuminate all
+the world with the light they receive from Me; hence ye need do none of
+these things for Me, for without these signs of honor will I let all
+good things fall to your lot in recognition of the merits of your
+fathers." But Israel answered: "O Lord of the world! We do not want to
+depend on our fathers. 'Doubtless Thou are our Father, though Abraham
+be ignorant of us, and Israel acknowledge us not." God hereupon said:
+"If you now insist upon carrying out your wish, do so, but do it in the
+way I command you. It is customary in the world that whosoever had a
+little son, cares for him, anoints him, washes him, feeds him, and
+carries him, but as soon as the son is come of age, he provides for his
+father a beautiful dwelling, a table, and a candlestick. So long as you
+were young, did I provide for you, washed you, fed you with bread and
+meat, gave you water to drink, and bore you on eagles' wings; but now
+that you are come of age, I wish you to build a house for Me, set
+therein a table and a candlestick, and make an altar of incense within
+it." [317] God then gave them detailed instruction for furnishing the
+Tabernacle, saying to Moses; "Tell Israel that I order them to build Me
+a tabernacle not because I lack a dwelling, for, even before the world
+had been created, I had erected My temple in the heavens; but only as a
+token of My affection for you will I leave My heavenly temple and dwell
+among you, 'they shall make Me a sanctuary, that I may dwell among
+them.'"
+
+At these last words Moses seized by a great fear, such as had taken
+possession of him only on two other occasions. Once, when God said to
+him, "Let each give a ransom for his soul," when, much alarmed, he
+said: "If a man were to give all that he hath for his soul, it would
+not suffice." God quieted him with the words, "I do not ask what is due
+Me, but only what they can fulfil, half a shekel will suffice." Then
+again, fear stirred Moses when God said to him: "Speak to Israel
+concerning My offering, and My bread for My sacrifices made by fire,"
+and he said trembling, "Who can bring sufficient offerings to Thee?
+'Lebanon is not sufficient to burn, nor the beast thereof sufficient
+for a burnt offering.'" Then again God quieted him with the words, "I
+demand not according to what is due Me, but only that which they can
+fulfil, one sheep as a morning sacrifice, and one sheep as an evening
+sacrifice." The third time, God was in the midst of giving Moses
+instructions concerning the building of the sanctuary, when Moses
+exclaimed in fear: "Behold, the heaven and heaven of heavens cannot
+contain Thee, how much less this sanctuary that we are to build Thee?"
+And this time also God quieted him with the words, "I do not ask what
+is due Me, but only that which they can fulfil; twenty boards to the
+north, as many to the south, eight in the west, and I shall then so
+draw My Shekinah together that it may find room under them." [318] God
+was indeed anxious to have a sanctuary erected to Him, it was the
+condition on which He led them out of Egypt, [319] yea, in a certain
+sense the existence of all the world depended on the construction of
+the sanctuary, for when the sanctuary had been erected, the world stood
+firmly founded, whereas until then it had always been swaying hither
+and thither. [320] Hence the Tabernacle in its separate parts also
+corresponded to the heaven and the earth, that had been created on the
+first day. As the firmament had been created on the second day to
+divide the waters which were under the firmament from the waters which
+were above, so there was a curtain in the Tabernacle to divide between
+the holy and the most holy. As God created the great sea on the third
+say, so did He appoint the laver in the sanctuary to symbolize it, and
+as He had on that day destined the plant kingdom as nourishment for
+man, so did He now require a table with bread in the Tabernacle. The
+candlestick in the Tabernacle corresponded to the two luminous bodies,
+the sun and the moon, created on the fourth day; and the seven branches
+of the candlestick corresponded to the seven planets, the Sun, Venus,
+Mercury, the Moon, Saturn, Jupiter, and Mars. Corresponding to the
+birds created on the fifth day, the Tabernacle contained the Cherubim,
+that had wings like birds. On the sixth, the last day of creation, man
+had been created in the image of God to glorify his Creator, and
+likewise was the high priest anointed to minister in the Tabernacle
+before the Lord and Creator. [321]
+
+
+
+
+THE MATERIALS FOR THE CONSTRUCTION OF THE TABERNACLE
+
+
+When, on the Day of Atonement, God said to Moses, "Let them make Me a
+sanctuary, that I may dwell among them," that the nations of the world
+might see that He has forgiven Israel their sin, the worship of the
+Golden Calf, it was gold He bade them bring for the adornment of the
+sanctuary. God said: "The gold of the Tabernacle shall serve as an
+expiation for the gold they employed in the construction of the Golden
+Calf. Besides gold, let them bring Me twelve other materials for the
+construction of the Tabernacle: 'silver, brass, and blue, and purple,
+and scarlet, fine linen, and goats' hair, and rams' skins dyed red, and
+badgers' skins, and shittim wood, oil for the light, spices for
+anointing-oil, and for sweet incense, onyx stones and stones to be set
+in the ephod and in the breastplate.'" To these instructions, God added
+these words: "But do not suppose that you are giving Me these thirteen
+objects as gifts, for thirteen deed did I perform for you in Egypt,
+which these thirteen objects now repay. For 'I clothed you with
+broidered work, and shod you with badgers' skins, and girded you about
+with fine linen, and I covered you with silk. I decked you also with
+ornaments, and I put bracelets upon your arms, and chains about your
+necks. And I put jewels on your foreheads, and earrings in your ears,
+and a beautiful crown upon your heads.' But in the future world, in
+return for these thirteen offerings to the Tabernacle, you shall
+receive thirteen gifts from Me, when 'I shall create upon every
+dwelling place of Mount Zion, and upon her assemblies, a cloud and
+smoke by day, and the shining of a flaming fire by night, for upon all
+the glory shall be a defence. And there shall be a tabernacle for a
+shadow in the daytime from the heat, and for a place of refuge, and for
+a covert, from storms and from rain.'" God continued: "Give your
+contributions to the sanctuary with a willing heart. Do not think that
+you need give anything out of your pockets, for all you have belongs to
+Me, through whom you received it in you passage through the Red Sea,
+when you took their wealth from the Egyptians. [322] I demand nothing
+from the other nations, but from you I do so, because it was I that led
+you out of Egypt. But you shall erect a sanctuary to Me not in this
+world only, but in the future world also. At first the Torah dwelt with
+Me, but now that it is in your possession, you must let Me dwell among
+you with the Torah."
+
+Through the various objects God bade them dedicate to the sanctuary,
+the course of their history was indicated. The gold signified their
+yoke under Babylon, "the head of golds;" the silver pointed toward the
+sovereignty of Persia and Media, who through silver tried to bring
+about the destruction of Israel; brass stood for the Greek Empire, that
+like this metal is of inferior quality, its rule also was less
+significant than that of its predecessors in the sovereignty over the
+world; the ram's skins dyed red indicate the sovereignty of "red Rome."
+God now said to Israel: "Although you now behold the four nations that
+will hold sway over you, still shall I send you help out of your
+bondage, 'oil for the light,' the Messiah, who will enlighten the eyes
+of Israel, and who will make use of 'spices for anointing-oil,' for he
+will anoint the high priest, that once again 'I may accept you with
+your sweet savour.'" [323]
+
+When Moses was in heaven, God showed him the Tabernacle, as well as
+models for all the holy vessels therein, hence Moses naturally supposed
+that he was destined to be the builder of the Tabernacle. But he was
+mistaken, for when he was about to leave heaven, God said to Moses:
+"Thee have I appointed king, and it does not behoove a king to execute
+works in person, but to give people directions. Therefore thou are not
+to execute the building of the Tabernacle in person, but thou art to
+give them thy directions to be executed." Moses now asked God whom he
+should select as the man to carry out his orders, whereupon God fetched
+out the book of Adam and laid it before Moses. In this book he found
+recorded all the generations, from the creation of the world to the
+resurrection of the dead, and the kings, leaders, and prophets set down
+beside every generation. Then God said to Moses: "In that hour did I
+decree every man's calling, and Bezalel was then appointed to his
+task." [324]
+
+
+
+
+BEZALEL
+
+
+Bezalel was, first of all, of a noble line. His father Hur was a son of
+Caleb from his union with Miriam, Moses' sister, that Hur who gave his
+life to restrain Israel from the worship of the Golden Calf. As a
+reward for his martyrdom, his son Bezalel was to build the Tabernacle,
+and one of his later descendants, King Solomon, was to build the Temple
+at Jerusalem. Bezalel was not only of a distinguished family, he was
+himself a man of distinction, possessed of wisdom, insight, and
+understanding. By means of these three God created the world; Bezalel
+erected the Tabernacle. Through their aid was the Temple complete, and
+even in the future world will it be wisdom, insight, and understanding,
+these three that God will employ to set up the new Temple. Bezalel,
+furthermore, had wisdom in the Torah, insight into the Halakah, and
+understanding in the Talmud, [325] but more than this, he was well
+versed in secret lore, knowing as he did the combination of letters by
+means of which God created heaven and earth. The name Bezalel, "in the
+shadow of God," was most appropriate for this man whose wisdom made
+clear to him what none could know save one who dwelt "in the shadow of
+God."
+
+Moses had an instant opportunity of testing the wisdom of this builder
+appointed by God. God had bidden Moses first to erect the Tabernacle,
+then the Holy Ark, and lastly to prepare the furnishings of the
+Tabernacle; but Moses, to put Bezalel's wisdom to the test, ordered him
+to construct first the Holy Ark, then the furnishings of the
+Tabernacle, and only then the sanctuary. Hereupon wise Bezalel said to
+Moses: "O our teacher Moses, it is the way of man first to build his
+house, and only then to provide its furnishings. Thou biddest me first
+provide furnishings and then build a sanctuary. What shall I do with
+the furnishings when there is no sanctuary ready to receive them?"
+Moses, delighted with Bezalel's wisdom, replied: "Now truly, the
+command was given just as thou sayest. Wert thou, perchance, 'in the
+shadow of God,' that thou knewest it?"
+
+Although God knew that Bezalel was the right man for the erection of
+the Tabernacle, still He asked Moses, "Dost thou consider Bezalel
+suited to this task?" Moses replied: "O Lord of the world! If Thou
+considerest him suitable, then surely do I!" But God said: "Go,
+nevertheless, and ask Israel if they approve My choice of Bezalel."
+Moses did as he was bidden, and the people assented in these words: "If
+Bezalel is judged good enough by God and by thee, assuredly he is
+approved by us." [326] As the builder of the Tabernacle, God gave
+Bezalel five other names to bear. He called him Reaiah, "to behold,"
+for Bezalel was beheld by God, by Moses, and by Israel, as the one who
+had been decreed for his activity since the beginning of the world. He
+called him "the son of Shobal," because he had erected the Tabernacle
+that towered high, like a dove-cote. He called him Jahath, "the
+Trembler," because he made the sanctuary, the seat of the fear of God.
+He called him Ahamai, because, through his work, the sanctuary, Israel,
+and God were united; and finally Lahad, as the one who brought splendor
+and loftiness it Israel, for the sanctuary is the pride and splendor of
+Israel.
+
+At the side of Bezalel, the noble Judean, worked Oholiab, of the
+insignificant tribe of Dan, to show that "before God, the great and the
+lowly are equal." And as the Tabernacle rose, thanks to the combined
+efforts of a Judean and a Danite, so too did the Temple of Jerusalem,
+which was built at the command of the Judean Solomon by the Danite
+Hiram. [327] As the head-workers of the Tabernacle were filled with the
+holy spirit of God in order to accomplish their task aright, so too
+were all who aided in its construction, yes, even the beasts that were
+employed on this occasion possessed wisdom, insight, and understanding.
+[328]
+
+
+
+
+THE ARK WITH THE CHERUBIM
+
+
+The very first thing that Bezalel constructed was the Ark of the
+Covenant, contrary to Moses' order, first to erect the Tabernacle and
+then to supply its separate furnishings. He succeeded in convincing
+Moses that it was the proper thing to begin with the Ark, saying: "What
+is the purpose of this Tabernacle?" Moses: "That God may let His
+Shekinah rest therein, and so teach the Torah to His people Israel."
+Bezalel: "And where dost thou keep the Torah?" Moses: "As soon as the
+Tabernacle shall have been complete, we shall make the Ark for keeping
+the Torah." Bezalel: "O our teacher Moses, it does not become the
+dignity of the Torah that in the meanwhile it should lie around like
+this, let us rather first make the Ark, put the Torah into it, and then
+continue with the erection of the Tabernacle, for the Tabernacle exists
+only for the sake of the Torah." Moses saw the justice of this
+argument, and Bezalel began his work with the construction of the Ark.
+In this he followed the example of God, who created light before all
+the rest of the creation. So Bezalel first constructed the Ark that
+contains the Torah, the light that illuminates this world and the other
+world; and only then followed the rest. [329] The Ark consisted of
+three caskets, a gold one, the length of then spans and a fractional
+part; within this a wooden one, nine spans long, and within this wooden
+one, one of gold, eight spans long, so that within and without the
+wooden was overlaid with the golden caskets. The Ark contained the two
+tables of the Ten Commandments as well as the Ineffable Name, and all
+His other epithets. The Ark was an image of the celestial Throne, and
+was therefore the most essential part of the Tabernacle, so that even
+during the march it was spread over with a cloth wholly of blue,
+because this color is similar to the color of the celestial Throne. It
+was through the Ark, also, that all the miracles on the way through the
+desert had been wrought. Two sparks issued from the Cherubim that
+shaded the Ark, and these killed all the serpents and scorpions that
+crossed the path of the Israelites, and furthermore burned all thorns
+that threatened to injure the wanderers on their march through the
+desert. The smoke rising from these scorched thorns, moreover, rose
+straight as a column, and shed a fragrance that perfumed all the world,
+so that the nations exclaimed: "Who is this that cometh out of the
+wilderness like pillars of smoke, perfumed with myrrh and frankincense,
+with all powders of the merchant?" [330]
+
+Apart from this Ark, which was kept in the Tabernacle, they had another
+ark, in which were contained the tables broken by Moses, which they
+carried with them whenever they went to war. [331] The Ark that Bezalel
+constructed was also used again in Solomon's Temple, for he retained
+the Ark used by Moses in the Tabernacle, even though all the other
+furnishings of the Temple were fashioned anew. It remained there up to
+the time of the destruction of the Temple by Nebuchadnezzar, when it
+was concealed under the pavement of the wood-house, that it might not
+fall into the hands of the enemy. This place remained a secret for all
+time. Once a priest, noticing about the wood-house that something lay
+hidden under it, called out to his colleagues, but was suddenly
+stricken dead before divulging the secret. [332]
+
+On the Ark were the Cherubim with their faces of boys and their wings.
+Their number was two, corresponding to the two tables, and to the two
+sacred names of God, Adonai and Elohim, which characterized Him as
+benevolent and as powerful. The face of each Cherub measured one span,
+and the wings extended each ten spans, making twenty-two spans in all,
+corresponding to the twenty-two letters of the Hebrew alphabet. [333]
+It was "from between the two Cherubim" that God communed with Moses,
+for the Shekinah never wholly descended to earth any more than any
+mortal ever quite mounted into the heaven, even Moses and Elijah stood
+a slight distance from heaven; for, "The heaven, even the heavens, are
+the Lord's: but the earth hath He given to the children of men."
+Therefore God chose the Cherubim that were ten spans above the earth as
+the place where the Shekinah betook itself to commune with Moses. [334]
+The heads of the Cherubim were slightly turned back, like that of a
+scholar bidding his master farewell; but as a token of God's delight in
+His people Israel, the faces of the Cherubim, by a miracle, "looked one
+to another" whenever Israel were devoted to their Lord, yea, even
+clasped one another like a loving couple. During the festivals of the
+pilgrimage the priest used to raise the curtain from the Holy of Holies
+to show the pilgrims how much their God loved them as they could see in
+the embrace of the two Cherubim. [335]
+
+A tow-fold miracle came to pass when the Cherubim were brought into the
+Temple by Solomon: the two staves that were attached to the Ark
+extended until they touched the curtain, so that two protuberances like
+a woman's breasts became visible at the back of it, and the wings of
+the Cherubim furthermore extended until they reached the ceiling of the
+Holy of Holies. [336]
+
+
+
+
+THE TABLE AND THE CANDLESTICK
+
+
+While the number of Cherubim was the same in the Temple as in the
+Tabernacle, Solomon had, on the other hand, ten tables set up in the
+Temple in place of the one fashioned by Moses. This was because the one
+table sufficed to bring sustenance to Israel so long as they were
+maintained by manna in the desert; but as the demand for food was
+greater after they settled in the promised land, Solomon had ten tables
+set up. But in the Temple also did the table of Moses retain its
+ancient significance, for only upon it was the shewbread placed, and it
+stood in the center, whereas the tables fashioned by Solomon stood five
+to the south and five to the north. For from the south come "the dews
+of blessing and the rains of plenty," while all evil comes from the
+north; hence Solomon said: "The tables on the south side shall cause
+the rains of plenty and the dews of blessing to come upon the earth,
+while the tables on the north side shall keep off all evil from
+Israel." [337]
+
+Moses had great difficulty with the construction of the candlestick,
+for although God had given him instructions about it, he completely
+forgot these when he descended from heaven. He hereupon betook himself
+to God once more to be shown, but in vain, for hardly had he reached
+earth, when he again forgot. When he betook himself to God the third
+time, God took a candlestick of fire and plainly showed him every
+single detail of it, that he might now be able to reconstruct the
+candlestick for the Tabernacle. When he found it still hard to form a
+clear conception of the nature of the candlestick, God quieted him with
+these words" "Go to Bezalel, he will do it aright." And indeed, Bezalel
+had no difficulty in doing so, and instantly executed Moses'
+commission. Moses cried in amazement: "God showed me repeatedly how to
+make the candlestick, yet I could not properly seize the idea; but
+thou, without having had it shown thee by God, couldst fashion it out
+of thy own fund of knowledge. Truly dost thou deserve thy name Bezalel,
+'in the shadow of God,' for thou dost act as if thou hadst been 'in the
+shadow of God' while He was showing me the candlestick." [338]
+
+The candlestick was later set up in the Temple of Solomon, and although
+he set up ten other candlesticks, still this one was the first to be
+lighted. Solomon chose the number ten because it corresponds to the
+number of Words revealed on Sinai; and each of these candlesticks had
+seven lamps, seventy in all, to correspond to the seventy nations. For
+while these lamps burned the power of these nations was held in check,
+but on the day on which these lamps are extinguished the power of the
+nations is increased. [339] The candlestick stood toward the south, and
+the table to the north of the sanctuary, the table to indicate the
+delights of which the pious would partake in Paradise, which lies to
+the north; the light of the candlestick to symbolize the light of the
+Shekinah, for in the future world there will be but one delight, to
+gaze at the light of the Shekinah. [340] On account of its sacredness
+the candlestick was one of the five sacred objects that God concealed
+at the destruction of the Temple by Nebuchadnezzar, and that He will
+restore when in His loving-kindness He will erect His house and Temple.
+These sacred objects are: the Ark, the candlestick, the fire of the
+altar, the Holy Spirit of prophecy, and the Cherubim. [341]
+
+
+
+
+THE ALTAR
+
+
+One of the most miraculous parts of the Tabernacle was the altar. For
+when God bade Moses make an altar of shittim wood and overlay it with
+brass, Moses said to God: "O Lord of the world! Thou badest me make the
+altar of wood and overlay it with brass, but Thou didst also bid me
+have 'a fire kept burning upon the altar continually.' Will not the
+fire destroy the overlay of brass, and then consume the wood of the
+altar?" God replied: "Moses, thou judgest by the laws that apply to
+men, but will these also apply to Me? Behold, the angels that are of
+burning flame. Beside them are My store-houses of snow and My
+store-houses of hail. Doth the water quench their fire, or doth their
+fire consume the water? Behold, also, the Hayyot that are of fire.
+Above their heads extends a terrible sea of ice that no mortal can
+traverse in less than five hundred years. Yet doth the water quench
+their fire, or doth their fire consume the water? For, 'I am the Lord
+who maketh peace between these elements in My high places.' But thou,
+because I have bidden thee to have 'a fire kept burning upon the altar
+continually,' art afraid that the wood might be consumed by the fire.
+Dead things come before Me, and leave Me imbued with life, and thou are
+afraid the wood of the altar might be consumed! Thine own experience
+should by now have taught thee better; thou didst pierce the fiery
+chambers of heaven, thou didst enter among the fiery hosts on high,
+yea, thou didst even approach Me, that 'am a consuming fire.' Surely
+thou shouldst then have been consumed by fire, but thou wert unscathed
+because thou didst go into the fire at My command; no more shall the
+brass overlay of the altar be injured by fire, even though it be no
+thicker than a denarium."
+
+In the words, "Dead things come before Me and leave Me imbued with
+life," God alluded to the three following incidents. The rod of Aaron,
+after it had lain for a night in the sanctuary, "brought forth buds,
+and bloomed blossoms, and even yielded almonds." The cedars that Hiram,
+king of Tyre, sent to Solomon for the building of the Temple, as soon
+as the incense of the sanctuary reached them, thrilled green anew, and
+throughout centuries bore fruits, by means of which the young priests
+sustained themselves. Not until Manasseh brought the idol into the Holy
+of Holies, did these cedars wither and cease to bear fruit. The third
+incident to which God alludes was the stretching of the staves of the
+Ark when Solomon set them in the Holy of Holies, and the staves, after
+having been apart of the Ark for four hundred and eighty years,
+suddenly extended until they touched the curtain.
+
+Solomon erected a new altar for offerings, but knowing how dear to God
+was the altar erected by Moses, the brazen altar, he at least retained
+the same name for his altar. But in the following words it is evident
+how much God prized the altar erected by Moses, for He said: "To reward
+Israel for having had 'a fire kept burning upon the altar continually,'
+I shall punish 'the kingdom laden with crime' by fire 'that shall not
+be quenched night or day; the smoke thereof shall go up forever.'"
+[342]
+
+Beside the brazen altar there was also one of gold, which corresponded
+to the human soul, while the former corresponded to the body; and as
+gold is more valuable than brass, so also is the soul greater than the
+body. But both altars were used daily, as man must also serve his Maker
+with both body and soul. On the brazen altar sacrifices were offered,
+as the body of man, likewise, is nourished by food; but on the golden
+altar, spices and sweet incense, for the soul takes delight in perfumes
+only. [343]
+
+The materials employed for the constructions of the Tabernacle, the
+skins and the wood, were not of the common order. God created the
+animal Tahash exclusively for the needs of the Tabernacle, for it was
+so enormous that out of one skin could be made a curtain, thirty cubits
+long. This species of animal disappeared as soon as the demands of the
+Tabernacle for skins were satisfied. The cedars for the Tabernacle,
+also, were obtained in no common way, for whence should they have
+gotten cedars in the desert? They owed these to their ancestor Jacob.
+When he reached Egypt, he planted a cedar-grove and admonished his sons
+to do the same, saying: "You will in the future be released from
+bondage in Egypt, and God will then demand that you erect Him a
+sanctuary to thank Him for having delivered you. Plant cedar trees,
+then, that when God will bid you build Him a sanctuary, you may have in
+your possession the cedars required for its construction." His sons
+acted in accordance with the bidding of their father, and upon leaving
+Egypt took along the cedars for the anticipated erection of the
+sanctuary. Among these cedars was also that wonderful cedar out of
+which was wrought "the middle bar in the midst of the boards, that
+reached from end to end," and which Jacob took with him from Palestine
+when he emigrated to Egypt, and then left to remain among his
+descendants. When the cedars were selected for the construction of the
+Tabernacle, they intoned a song of praise to God for this distinction.
+
+But not all the twenty-four species of cedar might be used for the
+Tabernacle, nay, not even the seven most excellent among them were
+found worthy, but only the species shittim might be used. For God, who
+foresees all, knew that Israel would in the future commit a great sin
+at Shittim, and therefore ordained that shittim wood be used for the
+Tabernacle to serve as atonement for the sin committed at Shittim.
+Shittim furthermore signifies "follies," hence Israel were to construct
+the place of penance for their folly in adoring the Golden Calf, out of
+shittim wood, to atone for this "folly." And finally, the letters of
+which the wood "Shittim" is composed, stand for Shalom, "peace," Tobah,
+"good," Yesh'uah. "salvation," and Mehillah, "forgiveness." [344] The
+boards that were made for the Tabernacle out of shittim wood never
+decayed, but endure in all eternity. [345]
+
+
+
+
+THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE
+
+
+The separate parts of the Tabernacle had each a symbolical
+significance, for to all that is above there is something corresponding
+below. There are stars above, but likewise below, where "a star shall
+come out of Jacob;" God has His hosts above, and likewise below, His
+people Israel, "the hosts of the Lord;" above there are Ofannim, and on
+earth likewise there is an Ofan; above, God has Cherubim, and likewise
+below in the sanctuary of Israel; God hath His dwelling above, but
+likewise below; and, lastly, God hath stretched out the heavens above
+like a curtain, and below, in the sanctuary, were curtains of goats'
+hair. [346]
+
+The number of curtains, also, corresponds to those in heaven, for just
+as there are eleven upper heavens, so also were there eleven curtains
+of goats' hair. [347] The size of the Tabernacle was seventy cubits,
+corresponding to the seventy holy days celebrated annually by the Jews,
+to wit: fifty-two Sabbaths, seven days of Passover, eight of
+Tabernacles, and a day each for Pentecost, the Day of Atonement, and
+New Year's Day. The number of vessels amounted to seventy also; as
+likewise God, Israel, and Jerusalem bear seventy names; and as,
+correspondingly, in the time between the building of the first and of
+the second Temple, there were seventy consecutive Sanhedrin. [348]
+
+Like the Tabernacle, so the altar, too had its symbolical significance.
+Its length and its breadth were five cubits each, corresponding
+respectively to the five Commandments on the two tables of the law. Its
+height was three cubits, corresponding to the three deliverers God sent
+to deliver Israel from Egypt, - Moses, Aaron, and Miriam. It had four
+horns in the corners thereof, to atone for the sins of the people that
+on Sinai receive four horns, "the horn of the Torah," "the horn of the
+Shekinah," "the horn of Priesthood," and "the horn of the Kingdom."
+[349]
+
+In the Tabernacle, as later in the Temple, gold, silver, and brass were
+employed, but not iron. God meant to indicate by the exclusion of iron
+that "in the future time," "the golden Babylon, the silver Media, and
+the brazen Greece," would be permitted to bestow the gifts on the new
+Temple, but not "the iron Rome." It is true that Babylon also destroyed
+the sanctuary of God, like Rome, but not with such fury and such
+thorough-going wrath as Rome, whose sons cried: "Raze it, raze it, even
+to the foundations thereof," and for this reason Rome may not
+contribute to the Messianic Temple. And as God will reject the gifts of
+Rome, so also will the Messiah, to whom all the nations of the earth
+will have to offer gifts. Egypt will come with her gifts, and although
+the Messiah will at first refuse to accept anything from the former
+taskmaster of Israel, God will say to him: "The Egyptians granted My
+children an abode in their land, do not repulse them." Then the Messiah
+will accept their gift. After Egypt will follow her neighbor, Ethiopia,
+with her gifts, thinking that if the Messiah accepted gifts from the
+former taskmaster of Israel, he will also accept gifts from her. Then
+the Messiah will also accept Ethiopia's gifts. After these two kingdoms
+will follow all others with their gifts, and all will be accepted save
+those from Rome. This kingdom will be sorely disappointed, for,
+depending upon their kinship with Israel, they will expect kind
+treatment from the Messiah, who had graciously received the other
+nations not connected with Israel. But God will call out to the
+Messiah: "Roar at this monster that devours the fat of nations, that
+justifies its claims for recognition through being a descendant of
+Abraham by his grandson Esau, the nation that forgives all for the sake
+of money, that kept Israel back from the study of the Torah, and
+tempted them to deeps that are in accord with the wishes of Satan."
+[350]
+
+
+
+
+THE PRIESTLY ROBES
+
+
+Simultaneously with the construction of the Tabernacle and its vessels,
+were fashioned the priestly robes for Aaron and his sons. It was at
+this time that God made known Aaron's appointment to the office of high
+priest, saying: "Go and appoint a high priest." Moses: "Out of which
+tribe?" God: "Of the tribe of Levi." Moses was most happy upon hearing
+that the high priest was to be chosen out of his tribe, and his joy was
+increased when God added: "Appoint thy brother Aaron as high priest."
+This choice of Aaron was, of course, also a disappointment to Moses,
+who had hoped God would appoint him as His high priest, but God had
+designed this dignity for Aaron to reward him for his pious deeds when
+Israel worshipped the Golden Calf. For when Moses returned from Sinai
+and saw the Calf fashioned by Aaron, he thought his brother was no
+better than the rest of the people, and had, like them, devoted himself
+to idolatry. But God knew that Aaron's participation in the
+construction of the Calf was merely due to the pious motive of delaying
+the people until Moses should return, hence He even then said to Aaron:
+"I am fully aware of they motive, and, as truly as thou livest, I shall
+appoint thee as warden over the sacrifices that My children offer Me."
+In consideration of Moses' feelings, God gave into his hands the
+appointment of Aaron, saying to him: "I might have installed thy
+brother as high priest without having informed thee of it, but I
+relinquish his appointment to thee, that thou mayest have an
+opportunity of showing the people thy humility, in that thou dost not
+seek this high office for thyself." [351] At God's bidding, Aaron and
+his two sons were now chosen as priest, and, moreover, not for a
+limited period, but Aaron and his house were invested with the
+priesthood for all eternity. As soon as these were installed as
+priests, Moses set to work to instruct them thoroughly in the priestly
+laws. [352]
+
+God ordered the following eight garments as Aaron's garb: coat,
+breeches, mitre, girdle, breastplate, ephod, robe, and golden plate;
+but his sons needed only the first four garments. All these garments
+had expiatory virtues, and each expiated a definite sin. The coat
+atoned for murder, the breeches for unchastity, the mitre for pride,
+the girdle for theft, the breastplate for partial verdicts, the ephod
+for idolatry, the bells on the robe for slander, and the golden plate
+for effrontery. [353]
+
+The breastplate and the ephod were set with precious stones, which were
+the gifts of the noble to the sanctuary, though, to be exact, they were
+in reality a gift from God. For precious stones and pearls had rained
+down with the manna, which the noble among Israel had gathered up and
+laid away until the Tabernacle was erected, when they offered them as
+gifts. [354]
+
+The ephod had only two precious stones, one on each shoulder, and on
+each of these stones were engraved the names of the six tribes in the
+following order: Reuben, Levi, Issachar, Naphtali, Gad, Jehoseph, on
+the right shoulder-piece; Simeon, Judah, Zebulun, Dan, Asher, Benjamin,
+on the left shoulder. The name Joseph was spelled Jehoseph, a device by
+which the two stones had exactly the same number of letters engraved
+upon them. [355] On the breast plate were twelve precious stones, on
+which the names of the three Patriarchs preceded those of the twelve
+tribes, and at the end were engraved the words, "All these are the
+twelve tribes of Israel." [356]
+
+
+
+
+THE STONES IN THE BREASTPLATE
+
+
+The twelve stones differed not only in color, but also in certain
+qualities peculiar to each, and both quality and color had especial
+reference to the tribe whose name it bore. Reuben's stone was the ruby,
+that has the property, when grated by a woman and tasted by her, of
+promoting pregnancy, for it was Reuben who found the mandrakes which
+induce pregnancy.
+
+Simeon's stone was the smaragd, that has the property of breaking as
+soon as an unchaste woman looks at it, a fitting stone for the tribe
+whose sire, Simeon, was kindles to wrath by the unchaste action of
+Shechem. It was at the same time a warning to the tribe of Simeon, that
+committed whoredom at Shittim with the daughters of Moab, to be mindful
+of chastity, and like its stone, to suffer no prostitution.
+
+Levi's stone was the carbuncle, that beams like lightning, as,
+likewise, the faces of that tribe beamed with piety and erudition. This
+stone has the virtue of making him who wears it wise; but true wisdom
+is the fear of God, and it was this tribe alone that did not join in
+the worship of the Golden Calf.
+
+Judah's stone was the green emerald, that has the power of making its
+owner victorious in battle, a fitting stone for this tribe from which
+springs the Jewish dynasty of kings, that routed its enemies. The color
+green alludes to the shame that turned Judah's countenance green when
+he publicly confessed his crime with Tamar.
+
+Issachar's stone was the sapphire, for this tribe devoted themselves
+completely to the study of the Torah, and it is this very stone, the
+sapphire, out of which the two tables of the law were hewn. This stone
+increases strength of vision and heals many diseases, as the Torah,
+likewise, to which this tribe was so devoted, enlightens the eye and
+makes the body well.
+
+The white pearl is the stone of Zebulun, for with his merchant ships he
+sailed the sea and drew his sustenance from the ocean from which the
+pearl, too, is drawn. The pearl has also the quality of bringing its
+owner sleep, and it is all the more to the credit of this tribe that
+they nevertheless spent their nights on commercial ventures to maintain
+their brother-tribe Issachar, that lived only for the study of the
+Torah. The pearl is, furthermore, round, like the fortune of the rich,
+that turns like a wheel, and in this way the wealthy tribe of Zebulun
+were kept in mind of the fickleness of fortune.
+
+Dan's stone was a species of topaz, in which was visible the inverted
+face of a man, for the Danites were sinful, turning good to evil, hence
+the inverted face in their stone.
+
+The turquoise was Naphtali's stone, for it gives its owner speed in
+riding, and Naphtali was "a hind let loose."
+
+Gad's stone was the crystal, that endows its owner with courage in
+battle, and hence served this warlike tribe that battled for the Lord
+as an admonition to fear none and build on God.
+
+The chrysolite was Asher's stone, and as this stone aids digestion and
+makes its owner sturdy and fat, so were the agricultural products of
+Asher's tribe of such excellent quality that they made fat those who
+ate of them.
+
+Joseph's stone was the onyx, that has the virtue of endowing him who
+wears it with grace, and truly, by his grace, did Joseph find favor in
+the eyes of all.
+
+Jasper was Benjamin's stone, and as this stone turns color, being now
+red, now green, now even black, so did Benjamin's feelings vary to his
+brothers. Sometimes he was angry with them for having sold into slavery
+Joseph, the only other brother by his mother Rachel, and in this mood
+he came near betraying their deed to his father; but, that he might not
+disgrace his brothers, he did not divulge their secret. To this
+discretion on his part alludes the Hebrew name of his stone, Yashpeh,
+which signifies, "There is a mouth," for Benjamin, though he had a
+mouth, did not utter the words that would have covered his brothers
+with disgrace. [357]
+
+The twelve stones in the breastplate, with their bright colors, were of
+great importance in the oracular sentences of the high priest, who by
+means of these stones made the Urim and Tummim exercise their
+functions. For whenever the king or the head of the Sanhedrin wished to
+get directions from the Urim and Tummim he betook himself to the high
+priest. The latter, robed in his breastplate and ephod, bade him look
+into his face and submit his inquiry. The high priest, looking down on
+his breastplate, then looked to see which of the letters engraved on
+the stones shone out most brightly, and then constructed the answer out
+of these letters. Thus, for example, when David inquired of the Urim
+and Tummim if Saul would pursue him, the high priest Abiathar beheld
+gleaming forth the letter Yod in Judah's name, Resh in Reuben's name,
+and Dalet in Dan's name, hence the answer read as follows: Yered, "He
+will pursue."
+
+The information of this oracle was always trustworthy, for the meaning
+of the name Urim and Tummim is in the fact that "these answers spread
+light and truth," but not every high priest succeeded in obtaining
+them. Only a high priest who was permeated with the Holy Spirit, and
+over whom rested the Shekinah, might obtain an answer, for in other
+cases the stones withheld their power. But if the high priest was
+worthy, he received an answer to every inquiry, for on these stones
+were engraved all the letters of the alphabet, so that all conceivable
+words could be constructed from them. [358]
+
+
+
+
+ THE COMPLETION OF THE TABERNACLE
+
+
+On the eleventh day of Tishri Moses assembled the people, and informed
+them that it was God's wish to have a sanctuary among them, and each
+man was bidden to bring to the sanctuary any offering he pleased. At
+the same time he impressed upon them that, however pious a deed
+participation in the construction of the Tabernacle might be, still
+they might under no circumstances break the Sabbath to hasten to
+building of the sanctuary. Moses thereupon expounded to them the kind
+of work that was permissible on the Sabbath, and the king that was
+prohibited, for there were not less then thirty-nine occupations the
+pursuit of which on the Sabbath was punishable by death. [359] Owing to
+the importance of keeping the Sabbath, Moses imparted the precepts
+concerning it directly to the great masses of the people that he had
+gathered together, and not to the elders alone. In this he acted
+according to God's command, who said to him: "Go, Moses, call together
+great assemblages and announce the Sabbath laws to them, that the
+future generations may follow thy example, and on Sabbath days assemble
+the people in the synagogues and instruct them in the Torah, that they
+may know what is prohibited and what is permitted, that My name may be
+glorified among My children." In the spirit of this command did Moses
+institute that on every holy day there might be preaching in the
+synagogues, and instruction concerning the significance of the special
+holy day. He summoned the people to these teachings with the words: "If
+you will follow my example, God will count it for you as if you had
+acknowledged God as your king throughout the world." [360]
+
+The stress laid on the observance of the Sabbath laws was quite
+necessary, for the people were so eager to deliver up their
+contributions, that on the Sabbath Moses had to have an announcement
+proclaimed that they were to take nothing out of their houses, as the
+carrying of things on the Sabbath is prohibited. [361] For Israel is a
+peculiar people, that answered the summons to fetch gold for the Golden
+Calf, and with no less zeal answered the summons of Moses to give
+contributions for the Tabernacle. They were not content to bring things
+out of their houses and treasuries, but forcibly snatched ornaments
+from their wives, their daughters, and their sons, and brought them to
+Moses for the construction of the Tabernacle. In this way they thought
+they could cancel their sin in having fashioned the Golden Calf; then
+had they used their ornaments in the construction of the idol, and now
+they employed them for the sanctuary of God. [362]
+
+The women, however, were no less eager to contribute their mite, and
+were especially active in producing the woolen hangings. They did this
+in no miraculous a way, that they spun the wool while it was still upon
+the goats. [363] Moses did not at first want to accept contributions
+from the women, but these brought their cloaks and their mirrors,
+saying: "Why dost thou reject our gifts? If thou doest so because thou
+wantest in the sanctuary nothing that women use to enhance their
+charms, behold, here are our cloaks that we use to conceal ourselves
+from the eyes of the men. But if thou are afraid to accept from us
+anything that might be not our property, but our husbands', behold,
+here are our mirrors that belong to us alone, and not to our husbands."
+When Moses beheld the mirrors, he waxed very angry, and bade the women
+to be driven from him, exclaiming: "What right in the sanctuary have
+these mirrors that exist only to arouse sensual desires?" But God said
+to Moses: "Truly dearer to Me than all other gifts are these mirrors,
+for it was these mirrors that yielded Me My hosts. When in Egypt the
+men were exhausted from their heavy labors, the women were wont to come
+to them with food and drink, take out their mirrors, and caressingly
+say to their husbands: 'Look into the mirror, I am much more beautiful
+than thou,' and in this way passion seized the men so that they forgot
+their cares and united themselves with their wives, who thereupon
+brought many children into the world. Take now these mirrors and
+fashion out of them the laver that contains the water for the
+sanctifying of the priests." Furthermore out of this laver was fetched
+the water that a woman suspected of adultery had to drink to prove her
+innocence. As formerly the mirrors had been used to kindle conjugal
+affection, so out of them was made the vessel for the water that was to
+restore broken peace between husband and wife.
+
+When Moses upon God's command made known to the people that whosoever
+was of a willing heart, man or woman, might bring an offering, the zeal
+of the women was so great, that they thrust away the men and crowded
+forward with their gifts, [364] so that in two days all that was
+needful for the construction of the Tabernacle was in Moses' hands. The
+princes of the tribes came almost too late with their contributions,
+and at the last moment they brought the precious stones for the
+garments of Aaron, that they might not be entirely unrepresented in the
+sanctuary. But God took their delay amiss, and for this reason they
+later sought to be the first to offer up sacrifices in the sanctuary.
+[365]
+
+After everything had been provided for the construction of the
+Tabernacle, Bezalel set to work with the devotion of his whole soul,
+and as a reward for this, the Holy Scriptures speak of him only as the
+constructor of the sanctuary, although many others stood by him in this
+labor. He began his work by fashioning the boards, then attended to the
+overlaying of them, and when he had completed these things, he set to
+work to prepare the curtains, then completed the Ark with the
+penance-cover belonging to it, and finally the table for the shewbread,
+and the candlestick. [366]
+
+
+
+
+THE SETTING UP OF THE TABERNACLE
+
+
+The work on the Tabernacle progressed rapidly, for everything was ready
+in the month of Kislew, but it was not set up until three months later.
+The people were indeed eager to set up the sanctuary at once and to
+dedicate it, but God bade Moses wait until the first day of the month
+of Nisan, because that was Isaac's birthday, and God wished the joy of
+dedication to take place on this day of joy. The mockers among Israel,
+of course, to whom this was not known, made fun of Moses, saying: "Of
+course, is it possible that the Shekinah should rest over the work of
+Amram's sons?" [357]
+
+In regard to the Tabernacle, Moses had to suffer much besides from the
+fault-finders and wicked tongues. If he showed himself upon the street,
+they called out to one another: "See what a well-fed neck, what sturdy
+legs the son of Amram has, who eats and drinks from our money!" The
+other would answer: "Dost thou believe that one who has construction of
+the Tabernacle in his hands will remain a poor man?" Moses said
+nothing, but resolved, as soon as the Tabernacle should have been
+completed, to lay an exact account before the people, which he did. But
+when it came to giving his account, he forgot one item of seven hundred
+seventy-five shekels which he had expended for hooks upon which to hang
+the curtains of the Tabernacle. Then, as he suddenly raised his eyes,
+he saw the Shekinah resting on the hooks and was reminded of his
+omission of this expenditure. Thereafter all Israel became convinced
+that Moses was a faithful and reliable administrator. [358]
+
+As the people had brought much more material than was necessary for the
+Tabernacle, Moses erected a second Tabernacle outside the encampment on
+the spot where God had been accustomed to reveal Himself to him, and
+this "Tabernacle of revelation" was in all details like the original
+sanctuary in the camp. [359]
+
+When everything was ready, the people were very much disappointed that
+the Shekinah did not rest upon their work, and the betook themselves to
+the wise men who had worked on the erection of the Tabernacle, and said
+to them: "Why do ye sit thus idle, set up the Tabernacle, that the
+Shekinah may dwell among us." These now attempted to put up the
+Tabernacle, but did not succeed, for hardly did they believe it was up,
+when it fell down again. Now all went to Bezalel and his assistant
+Oholiab, saying to them: "Do you now set up the Tabernacle, you who
+constructed it, and perhaps it will then stand." But when even these
+two master-builders did not succeed in setting up the Tabernacle, the
+people began to find fault, and say: "See now what the son of Amram has
+brought upon us. We spent our money and went through a great deal of
+trouble, all because he assured us that the Holy One, blessed be He,
+would descend from His place with the angels and dwell among us under
+'the hangings of goats' hair,' but it has all been in vain." The people
+now went to Moses, saying: "O our teacher Moses, we have done all thou
+has bidden us do, we gave all thou didst ask of us. Look now upon this
+completed work, and tell us if we have omitted aught, or have done
+aught we should have refrained from doing, examine it with care and
+answer us." Moses had to admit that all had been done according to his
+instructions. "But if it be so," continued the people, "why then cannot
+the Tabernacle stand? Bezalel and Oholiab failed to set it up, and all
+the wise men as well!" This communication sorely grieved Moses, who
+could not understand why the Tabernacle could not be set up. But God
+said to him: "Thou wert sorry to have had no share in the erection of
+the Tabernacle, which the people supplied with material, and on which
+Bezalel, Oholiab, and the other wise men labored with the work of their
+hands. For this reason did it come to pass that none could set up the
+Tabernacle, for I want all Israel to see that it cannot stand if thou
+dost not set it up." Moses replied: "O Lord of the world! I do not know
+how to put it up." But God answered: "Go, get busy with its setting-up,
+and while thou art busy at it, it will rise of its own accord." And so
+it came to pass. Hardly had Moses put his hand upon the Tabernacle,
+when it stood erect, and the rumors among the people that Moses had
+arbitrarily put up the Tabernacle without the command of God ceased
+forevermore. [370]
+
+
+
+
+THE CONSECRATION OF THE PRIESTS
+
+
+Before the sanctuary and its vessels were dedicated for service, they
+were anointed with holy oil. On this occasion the miracle came to pass
+that twelve lugs of oil sufficed not only to anoint the sanctuary and
+its vessels, and Aaron and his two sons throughout the seven days of
+their consecration, but with this same oil were anointed all the
+successors of Aaron in the office of high priest, and several kings
+until the days of Josiah.
+
+An especial miracle occurred when Aaron was anointed and on his pointed
+beard two drops of holy oil hung pendant like two pearls. These drops
+did not even disappear when he trimmed his beard, but rose to the roots
+of the hair. Moses at first feared that the useless waste of these
+drops of holy oil on Aaron's beard might be considered sacrilege, but a
+Divine voice quieted him. A Divine voice quieted Aaron, also, who
+likewise feared the accident that had turned the holy oil to his
+personal use. [371]
+
+The anointing of Aaron and his two sons was not the only ceremony that
+consecrated them as priests, for during a whole week did they have to
+live near the Tabernacle, secluded from the outer world. During this
+time Moses performed all priestly duties, even bringing sacrifices for
+Aaron and his sons, and sprinkling them with the blood of these
+sacrifices. [372] It was on the twenty-third day of Adar that God bade
+Moses consecrate Aaron and his sons as priests, saying to him: "Go,
+persuade Aaron to accept his priestly office, for he is a man whom
+shuns distinctions. But effect his appointment before all Israel, that
+he may be honored in this way, and at the same time warn the people
+that after the choice of Aaron none may assume priestly rights. Gather
+thou all the congregation together unto the door of the Tabernacle." At
+these last words Moses exclaimed: "O Lord of the world! How shall I be
+able to assemble before the door of the Tabernacle, a space that
+measures only two seah, sixty myriads of adult men and as many youths?"
+But God answered: "Dost thou marvel at this? Greater miracles than this
+have I accomplished. The heaven was originally as thin and as small as
+the retina of the eye, still I caused it to stretch over all the world
+from one end to the other. In the future world, too, when all men from
+Adam to the time of the Resurrection will be assembled in Zion, and the
+multitude will be so great that one shall call to the other, 'The place
+is too strait for me, give place to me that I may dwell,' on that day
+will I so extend the holy city that all will conveniently find room
+there." [373]
+
+Moses did as he was bidden, and in presence of all the people took
+place the election of Aaron and his sons as priests, whereupon these
+retired for a week to the door of the Tabernacle. During this week, in
+preparing the burnt offering and the sin offering, Moses showed his
+brother Aaron and Aaron's sons how to perform the different priestly
+functions in the sanctuary. Moses made a sin offering because he feared
+that among the gifts out of which the sanctuary had been constructed,
+there might have been ill-gotten gains, and God loves justice and hates
+loot as an offering, Moses through a sin offering sought to obtain
+forgiveness for a possible wrong. During this week, however, the
+sanctuary was only temporarily used. Moses would set it up mornings and
+evenings, then fold it together again, and it was not until this week
+had passed that the sanctuary was committed to the general use. After
+that it was not folded together except when they moved from on
+encampment to another. [374]
+
+These seven days of retirement were assigned to Aaron and his sons not
+only as a preparation for their regular service, they had another
+significance also. God, before bringing the flood upon the earth,
+observed the seven days preceding as a week of mourning, and in the
+same way He bade Aaron and his sons live in absolute retirement for a
+week, as is the duty of mourners, for a heavy loss awaited them - the
+death of Nadab and Abihu, which took place on the joyous day of their
+dedication. [375]
+
+
+
+
+THE DAY OF THE TEN CROWNS
+
+
+The first day of Nisan was an eventful day, "a day that was
+distinguished by ten crowns." It was the day on which the princes of
+the tribes began to bring their offerings; it was the first day on
+which Shekinah came to dwell among Israel; the first day on which
+sacrifice on any but the appointed place was forbidden; the first day
+on which priests bestowed their blessing upon Israel; the first day for
+regular sacrificial service; the first day on which the priests partook
+of certain portions of the offering; the first day on which the
+heavenly fire was seen on the altar; it was besides the first day of
+the week, a Sunday, the first day of the first month of the year. [376]
+
+It was on this day after "the week of training" for Aaron and his sons
+that God said to Moses: "Thinkest thou that thou are to be high priest
+because thou hast been attending to priestly duties during this week?
+Not so, call Aaron and announce to him that he has been appointed high
+priest, and at the same time call the elders and in their presence
+announce his elevation to this dignity, that none may say Aaron himself
+assumed this dignity." [377] Following the example of God, who on Sinai
+distinguished Aaron before all others, saying, "And thou shalt come up,
+thou and Aaron with thee, but let not the priests and the people break
+through," Moses went first to Aaron, then to Aaron's sons, and only
+then to the elders, to discuss with them the preparations for the
+installation of Aaron into office. [378]
+
+When Moses approached Aaron with the news of God's commission to
+appoint him as high priest, Aaron said: "What! Thou hadst all the labor
+of erecting the Tabernacle, and I am now to be its high priest!" But
+Moses replied: "As truly as thou livest, although thou art to be high
+priest, I am as happy as if I had been chosen myself. As thou didst
+rejoice in my elevation, so do I now rejoice in thine." [379] Moses
+continued: "My brother Aaron, although God had become reconciled to
+Israel and has forgiven them their sin, still, through thy offering
+must thou close the mouth of Satan, that he may not hate thee when thou
+enterest the sanctuary. Take then a young calf as a sin-offering, for
+as thou didst nearly lose thy claim to the dignity of high priest
+through a calf, so shalt thou now through the sacrifice of a calf be
+established in thy dignity." Then Moses turned to the people, saying:
+"You have two sins to atone for: the selling of Joseph, whose coat you
+fathers smeared with the blood of a kid to convince their father that
+its owner had been torn to pieces by a wild beast, and the sin you
+committed through the worship of the Golden Calf. Take, then, a kid to
+atone for the guilt you brought upon yourselves with a kid, and take a
+calf to atone for the sin you committed through a calf. But to make
+sure that God had become reconciled to you, offer up a bull also, and
+thereby acknowledge that you are slaughtering before God your idol, the
+bull that you had erstwhile worshipped." The people, however, said to
+Moses: "What avails it this nation to do homage to its king, who is
+invisible?" Moses replied: "For this very reason did God command you to
+offer these sacrifices, so that He may show Himself to you." At these
+words they rejoiced greatly, for through them they knew that God was
+now completely reconciled to them, and they hastened to bring the
+offerings to the sanctuary. Moses admonished them with the words: "See
+to it now that you drive evil impulse from your hearts, that you now
+have but one thought and one resolution, to serve God; and that your
+undivided services are devoted singly and solely to the one God, for He
+is the God of gods and the Lord of lords. If you will act according to
+my words, 'the glory of the Lord shall appear unto you.'"
+
+But Aaron in his humility still did not dare to enter on his priestly
+activities. The aspect of the horned altar filled him with fear, for it
+reminded him of the worship of the bull by Israel, an incident in which
+he felt he had not been altogether without blame. Moses had to
+encourage him to step up to the altar and offer the sacrifices. After
+Aaron had offered up the prescribed sacrifices, he bestowed his
+blessing upon the people with lifted hands, saying: "The Eternal bless
+thee and keep thee: The Eternal make His face shine upon thee and be
+gracious unto thee: The Eternal lift up His countenance upon thee and
+give thee peace."
+
+In spite of the offerings and the blessings, there was still no sign of
+the Shekinah, so that Aaron, with a heavy heart, thought, "God is angry
+with me, and it is my fault that the Shekinah had not descended among
+Israel, I merely owe it to my brother Moses that to my confusion I
+entered the sanctuary, for my service did not suffice to bring down the
+Shekinah." Upon this Moses went with his brother into the sanctuary a
+second time, and their united prayers had the desired effect, there
+came "a fire out from before the Lord, and consumed upon the altar
+well-neigh one hundred and sixteen years, and neither was the wood of
+the altar consumed, nor its brazen overlay molten.
+
+When the people saw the heavenly fire, the evident token of God's grace
+and His reconciliation with them, they shouted, and fell on their
+faces, and praised God, intoning in His honor a song of praise. Joy
+reigned not only on earth, but in heaven also, for on this day God's
+joy over the erection of the sanctuary was as great as had been His joy
+on the first day of creation over His works, heaven and earth. [380]
+For, in a certain sense, the erection of the Tabernacle was the
+finishing touch to the creation of the world. For the world exists for
+the sake of three things, the Torah, Divine service, and works of love.
+From the creation of the world to the revelation on Sinai the world
+owed its existence to the love and grave of God; from the revelation to
+the erection of the sanctuary, the world owed its existence to the
+Torah and to love, but only with the erection of the Tabernacle did the
+world secure its firm basis, for now it had three feet whereupon to
+rest, the Torah, Divine service, and love. From another point of view,
+too, is the day of consecration of the sanctuary to be reckoned with
+the days of creation, for at the creation of the world God dwelt with
+mortals and withdrew the Shekinah to heaven only on account of the sin
+of the first two human beings. But on the day of consecration of the
+Tabernacle the Shekinah returned to its former abode, the earth. The
+angels therefore lamented on this day, saying: "Now God will leave the
+celestial hosts and will dwell among mortals." God indeed quieted them
+with the words, "As truly as ye live, My true dwelling will remain on
+high," but He was not quite in earnest when He said so, for truly earth
+is His chief abode. Only after the Tabernacle on earth had been erected
+did God command the angels to build one like it in heaven, and it is
+this Tabernacle in which Metatron offers the souls of the pious before
+God as an expiation for Israel, at the time of the exile when His
+earthly sanctuary is destroyed.
+
+This day marks an important change in the intercourse between God and
+Moses. Before this, the voice of God would strike Moses' ear as if
+conducted through a tube, and on such an occasion the outer would
+recognized only through Moses' reddened face that he was receiving a
+revelation; now, at the consecration of the sanctuary, this was
+changed. For when, on this day, he entered the sanctuary, a sweet,
+pleasant and lovely voice rang out toward him, whereupon he said: "I
+will hear what God the Lord will speak." Then he heard the words:
+"Formerly there reigned enmity between Me and My children, formerly
+there reigned anger between Me and My children, formerly there reigned
+hatred between Me and My children; but now love reigns between Me and
+My children, friendship reigns between Me and My children, peace reigns
+between Me and My children."
+
+It was evident that peace reigned, for on this day the undisturbed
+freedom of movement over the world, which had until then been accorded
+the demons, was taken from them. Until then these were so frequently
+met with, that Moses regularly recited a special prayer whenever going
+to Mount Sinai, entreating God to protect him from the demons. But as
+soon as the Tabernacle had been erected, they vanished. Not entirely,
+it is true, for even now these pernicious creatures may kill a person,
+especially within the period from the seventeenth day of Tammuz to the
+ninth day of Ab, when the demons exercise their power. The most
+dangerous one among them is Keteb, the sight of whom kill men as well
+as animals. He rolls like a ball and had the head of a calf with a
+single horn on his forehead.
+
+Just as God destroyed the power of these demons through the Tabernacle,
+so too, through the priestly blessing that He bestowed upon His people
+before the consecration of the sanctuary, did He break the spell of the
+evil eye, which might otherwise have harmed them now as it had done at
+the revelation on Sinai. The great ceremonies on that occasion had
+turned the eyes of all the world upon Israel, and the evil eye of the
+nations brought about the circumstance of the breaking of the two
+tables. As God blessed His people on this occasion, so too did Moses,
+who upon the completion of the Tabernacle blessed Israel with the
+words: "The Eternal God of you fathers make you a thousand times so
+many more as ye are, and bless you, as He hath promised you!" The
+people made answer to this blessing, saying: "Let the beauty of the
+Lord our God be upon us: and establish Thou the work of our hands upon
+us; yea the work of our hands establish Thou it." [381]
+
+
+
+
+THE INTERRUPTED JOY
+
+
+The happiest of women on this day was Elisheba, daughter of Amminadab,
+for beside the general rejoicing at the dedication of the sanctuary,
+five particular joys fell to her lot: her husband, Aaron, was high
+priest; her brother-in-law, Moses, king; her son, Eleazar, head of the
+priests; her grandson, Phinehas, priest of war; and her brother,
+Nahshon, prince of his tribe. But how soon was her joy turned to grief!
+Her two sons, Nadab and Abihu, carried away by the universal rejoicing
+at the heavenly fire, approached the sanctuary with the censers in
+their hands, to increase God's love for Israel through this act of
+sacrifice, but paid with their lives for this offering. From the Holy
+of Holies issued two flames of fire, as thin as threads, then parted
+into four, and two each pierced the nostrils of Nadab and Abihu, whose
+souls were burnt, although no external injury was visible. [382]
+
+The death of these priests was not, however, unmerited, for in spite of
+their piety they had committed many a sin. Even at Sinai they had not
+conducted themselves properly, for instead of following the example of
+Moses, who had turned his face away from the Divine vision in the
+burning bush, they basked in the Divine vision of Mount Sinai. Their
+fate had even been decreed, but God did not want to darken the joy of
+the Torah by their death, hence He waited for the dedication of the
+Tabernacle. On this occasion God acted like the king who, discovering
+on the day of his daughter's wedding that the best-man was guilty of a
+deadly sin, said: "If I cause the best-man to be executed on the spot,
+I shall cast a shadow on my daughter's joy. I will rather have him
+executed on my day of gladness than on hers." God inflicted the penalty
+upon Nadab and Abihu "in the day of gladness of His heart," and not on
+the day on which the Torah espoused Israel.
+
+Among the sins for which they had to atone was their great pride, which
+was expressed in several ways. They did not marry, because they
+considered no woman good enough for them, saying: "Our father's brother
+is king, our father is high priest, our mother's brother is prince of
+his tribe, and we are heads of the priests. What woman is worthy of
+us?" And many a woman remained unwed, waiting for these youths to woo
+her. In their pride they even went so far in sinful thoughts as to wish
+for the time when Moses and Aaron should die and they would have the
+guidance of the people in their hands. But God said: "'Boast not
+thyself of to-morrow;' many a colt has died and his hide had been used
+as cover for his mother's back." Even in the performance of the act
+that brought death upon them, did they show their pride, for they asked
+permission of neither Moses nor Aaron whether they might take part in
+the sacrificial service. What is more, Nadab and Abihu did not even
+consult with each other before starting out on this fatal deed, they
+performed it independently of each other. Had they previously taken
+counsel together, or had they asked their father and their uncle, very
+likely they would never have offered the disastrous sacrifice. For they
+were neither in a proper condition for making an offering, nor was
+their offering appropriate. They partook of wine before entering the
+sanctuary, which if forbidden to priests; they did not wear the
+prescribed priestly robes, and, furthermore, they had not sanctified
+themselves with water out of the laver for washing. They made their
+offering, moreover, in the Holy of Holies, to which admittance had been
+prohibited, and used "strange fire," and the offering was all in all
+out of place because they had had no command from God to offer up
+incense at that time. Apart from this lists of sins, however, they were
+very pious men, and their death grieved God more than their father
+Aaron, not alone because it grieves God to see a pious father lose his
+sons, but because they actually were worthy and pious youths. [383]
+
+When Aaron heard of the death of his sons, he said: "All Israel saw
+Thee at the Red Sea as well as at Sinai without suffering injury
+thereafter; but my sons, whom Thou didst order to dwell in the
+Tabernacle, a place that a layman may not enter without being punished
+by death - my sons entered the Tabernacle to behold Thy strength and
+Thy might, and they died!" God hereupon said to Moses: "Tell Aaron the
+following: 'I have shown thee great favor and have granted thee great
+honor through this, that thy sons have been burnt. I assigned to thee
+and thy sons a place nearer to the sanctuary, before all others, even
+before thy brother Moses. But I have also decreed that whosoever enters
+the Tabernacle without having been commanded, he shall be stricken with
+leprosy. Wouldst thou have wished thy sons, to whom the innermost
+places had been assigned, to sit as lepers outside the encampment as a
+penalty for having entered the Holy of Holies?" When Moses imparted
+these words to his brother, Aaron said: "I thank Thee, O God, for that
+which Thou hast shown me in causing my sons to die rather then having
+them waste their lives as lepers. It behooves me to thank Thee and
+praise Thee, 'because Thy lovingkindness is better than life, my lips
+shall praise Thee.'" [384]
+
+Moses endeavored to comfort his brother in still another way, saying:
+"Thy sons died to glorify the name of the Lord, blessed be His name,
+for on Sinai God said to me: 'And there will I meet with the children
+of Israel, the Tabernacle shall be sanctified by those that glorify
+Me.' I knew that this sanctuary of God was to be sanctified by the
+death of those that stood near it, but I thought either thou or I was
+destined for this, but now I perceive that thy sons were nearer to God
+than we." These last words sufficed to induce Aaron to control his
+grief over the loss of his sons, and like the true wise man he silently
+bore the heavy blow of fate without murmur or lament. God rewarded him
+for his silence by addressing him directly, and imparting an important
+priestly law to him.
+
+Aaron could not take part in the burial of Nadab and Abihu, for a high
+priest is not permitted to take part in a funeral procession, even if
+the deceased be a near kinsman. Eleazar and Ithamar, also, the
+surviving sons of Aaron, were not permitted to mourn or attend the
+funeral on the day of their dedication as priests, so that Aaron's
+cousins, the Levites Mishael and Elzaphan, the next of kin after these
+had to attend to the funeral. These two Levites were the sons of a very
+worthy father, who was not only by descent a near kinsman of Aaron, but
+who was also closely akin to Aaron in character. As Aaron pursued
+peace, so too did his uncle Uzziel, father to Mishael and Elzaphan.
+Being Levites they might not enter the place where the heavenly fire
+had met their cousins, hence an angel had thrust Nadab and Abihu out of
+the priestly room, and they did not die until they were outside it, so
+that Mishael and Elzaphan might approach them. [385]
+
+Whereas the whole house of Israel was bidden to bewail the death of
+Nadab and Abihu, for "the death of a pious man is greater misfortune to
+Israel than the Temple's burning to ashes," [386] - Aaron and his sons,
+on the other hand, were permitted to take no share in the mourning, and
+Moses bade them eat of the parts of the offering due them, as if
+nothing had happened. Now when Moses saw that Aaron had burnt to ashes
+one of the three sin offerings that were offered on that day, without
+himself or his sons having partaken of it, his wrath was kindled
+against his brother, but in consideration of Aaron's age and his office
+Moses addressed his violent words not to Aaron himself, but to his
+sons. He reproached them with having offended against God's commandment
+in burning one sin offering and eating of the other two. He asked them,
+besides, if they were not wise enough to profit by the example of their
+deceased brothers, who paid for their arbitrary actions with their
+lives, particularly since they also had been doomed to death, and owed
+their lived only to his prayer, which had power to preserve for their
+father half the number of sons. Moses' reproof, however, was
+unjustified, for Aaron and his sons had done what the statutes
+required, but Moses had on this occasion, as on two others, owing to
+his wrath, forgotten the laws which he himself had taught Israel. Hence
+Aaron opposed him decidedly and pointed out his error to him. Moses,
+far from taking Aaron's reprimand amiss, caused a herald to make an
+announcement throughout the camp: "I have falsely interpreted the law,
+and Aaron, my brother, has corrected me. Eleazar and Ithaman also knew
+the law, but were silent out of consideration for me." As a reward for
+their considerateness, God thereupon revealed important laws to Moses
+with a special injunction to tell them to Aaron as well as to Eleazar
+and Ithamar. [387]
+
+
+
+
+THE GIFTS OF THE PRINCES
+
+
+When Moses called on the people to make their offerings for the
+erection of the sanctuary, it sorely vexed the princes of the tribes
+that he had not summoned them particularly. Hence they withheld their
+contributions, waiting for the people to give according to their
+powers, so that they might step in and make up the deficiency, and all
+should observe that without them the Tabernacle could not have been
+completed. But they were mistaken, for in their ready devotion the
+people provided all needful things for the sanctuary, and when the
+princes of the tribes perceived their mistake and brought their
+contributions, it was too late. All that they could do was to provide
+the jewels for the robes of the high priest, but they could no longer
+take a hand in the erection of the Tabernacle. On the day of the
+dedication they tried to make partial amends for letting slip their
+opportunity, by following the advice of the tribe of Issachar, renowned
+for wisdom and erudition, to bring wagons for the transportation of the
+Tabernacle. These princes of the tribes were no upstarts or men newly
+risen to honor, they were men who even in Egypt had been in office and
+exposed to the anger of the Egyptians; they had also stood at Moses'
+side when he undertook the census of the people. They now brought as an
+offering to Moses six covered wagons, fully equipped, and even painted
+blue, the color of the sky, and also twelve oxen to draw the wagons.
+The number of wagons as well as of oxen had been set with purpose. The
+six wagons corresponded to the six days of creation; to the six
+Mothers, Sarah, Rebekah, Rachel, Leah, Billhah, and Zilpah; to the six
+laws that the Torah prescribes exclusively for the king; to the six
+orders of the Mishnah, and to the six heavens. The number of the oxen
+corresponded to the twelve constellations, and to the twelve tribes.
+Moses did not at first want to accept the teams, but God not only bade
+him accept them, He also ordered him to address the princes kindly, and
+to thank them for their gifts. Moses now even thought the Shekinah had
+deserted him and would rest on the princes of the tribes, assuming that
+they had received direct communication from God to make this offering
+to the sanctuary. But God said to Moses: "If it had been a direct
+command from Me, then I should have ordered thee to tell them, but they
+did this on their own initiative, which indeed meets with My wish."
+Moses now accepted the gifts, not without misgivings, fearing lest a
+wagon should break, or an ox die, leaving the tribe or that
+unrepresented by a gift. But God assured him that no accident should
+occur to either wagon or ox, — yes, a great miracle came to pass in
+regard to these wagons and oxen, for the animals live forever without
+ailing or growing old, and the wagons likewise endure to all eternity.
+
+Moses then distributed the wagons among the Levites so that the
+division of the sons of Gershon received two wagons, with the
+transportation of the heavy portions of the Tabernacle, boards, bars,
+and similar things, whereas the former, having the lighter portions,
+had enough with two wagons. The third division of Levites, the sons of
+Kohath, received no wagons, for they were entrusted with the
+transportation of the Holy Ark, which might not be lifted upon a wagon,
+but was to be borne upon their shoulders. David, who forgot to observe
+this law and had the Ark lifted upon a wagon, paid heavily for his
+negligence, for the priests who tried to carry the Ark to the wagon
+were flung down upon the ground. Ahithophel then called David's
+attention to the need of following the example of Kohath's sons, who
+bore the Ark on their shoulders through the desert, and David ordered
+them to do the same.
+
+But the princes of the tribes were not content with having provided the
+means for transporting the sanctuary, they wanted to be the first, on
+the day of dedication, to present offerings. As with the wagons, Moses
+was doubtful whether or not to permit them to bring their offerings,
+for theses were of an unusual kind that were not ordinarily
+permissible. But God bade him accept the dedication offerings of the
+princes, though Moses was still in doubt whether to let all the twelve
+princes make their offerings on the same day, or to set a special day
+for each, and if so, in what order they should make their offerings.
+God thereupon revealed to him that each one of the princes of the
+tribes were to sacrifice on a special day, and that Nahshon, the prince
+of Judah, was to make the start. He was rewarded in this way for the
+devotion he had shown God during the passage through the Red Sea. When
+Israel, beset by the Egyptians, reached the sea, the tribes among
+themselves started quarreling who should first go into the sea. Then
+suddenly Nahshon, the prince of Judah, plunged into the sea, firmly
+trusting that God would stand by Israel in their need. [388]
+
+Nahshon's offering was one silver changer that had been fashioned for
+the sanctuary, the weight whereof was an hundred and thirty shekels; on
+bowl of equal size, but of lighter weight, of seventy shekels; both of
+them full of fine flour mingles with oil for a meat offering.
+Furthermore, one spoon of ten shekels of gold, full of incense; on
+young bullock, the picked of his herd; one excellent ram, and one lamb
+a year old, these three for a burnt offering; and a kid of the goats
+for a sin offering, to atone for a possible uncleanness in the
+sanctuary. These sacrifices and gifts Nahshon offered out of his own
+possessions, not out of those of his tribe. God's acceptance of the
+offerings of the princes of the tribes shows how dear they were to God;
+for at no other time was and individual allowed to offer up incense, as
+Nahshon and his fellows did. They also brought sin offerings, which is
+ordinarily not permitted unless on is conscious of having committed a
+sin. Finally the prince of the tribe of Ephraim brought his offering on
+the seventh day of the dedication, which was on a Sabbath, though
+ordinarily none but the daily sacrificed may be offered on the Sabbath.
+[389]
+
+The offerings of all the princes of the tribes were identical, but they
+had a different significance for each tribe. From the time of Jacob,
+who foretold it to them, every tribe knew his future history to the
+time of the Messiah, hence at the dedication every prince brought such
+offerings as symbolized the history of his tribe.
+
+Nahshon, the prince of Judah, brought a silver charger and a silver
+bowl, the one to stand for the sea, the other for the mainland,
+indicating that out of his tribe would spring such men as Solomon and
+the Messiah, who would rule over all the world, both land and sea. The
+golden spoon of ten shekels signified the ten generations from Perez,
+son of Judah, to David, first of Judean kings, all whose actions were
+sweet as the incense contained in the spoon. The three burnt offerings,
+the bullock, the ram, and the lamb, corresponded to the three
+Patriarchs, Abraham, Isaac, and Jacob, whereas the kid of the goats was
+to atone for the sin of Judah, who sought to deceive his father with
+the blood of a kid. The two oxen of the peace offering pointed to David
+and Solomon, and the three small cattle of the peace offering, the
+rams, the goats, and the lambs, corresponded to the descendants and
+successors of these two Judean kings, who may also be classified in
+three groups, the very pious, the very wicked, and those who were
+neither pious nor wicked.
+
+On the second day of the dedication appeared the prince of the tribe of
+Reuben and wanted to present his offering, saying: "Tis enough that
+Judah was permitted to offer sacrifice before me, surely it is not time
+for our tribe to present our offerings." But Moses informed him that
+God had ordained that the tribes should present offerings in the order
+in which they moved through the desert, so that the tribe of Issachar
+followed Judah. This tribe had altogether good claims to be among the
+first to offer sacrifices, for, in the first place, this tribe devoted
+itself completely to the study of the Torah, so that the great scholars
+in Israel were among them; and then, too, it was this tribe that had
+proposed to the others that bringing of the dedication offerings. As
+this was the tribe of erudition, its gifts symbolized things
+appertaining to the Torah. The silver charger and the silver bowl
+corresponded to the written and to the oral Torah; and both vessels
+alike are filled with fine flour, for the two laws are not
+antagonistic, but form a unity and contain the loftiest teachings. The
+fine flour was mingled with oil, just as knowledge of the Torah should
+be added to good deeds; for he who occupies himself with the Torah, who
+works good deeds, and keeps himself aloof from sin, fills his Creator
+with delight. The golden spoon of ten shekels symbolizes the two tables
+on which God with His palm wrote the Ten Commandments, and which
+contained between the commandments all the particulars of the Torah,
+just as the spoon was filled with incense. The three burnt offerings,
+the bullock, the ram, and the lamb corresponded to the three groups of
+priests, Levites and Israelites, whereas the kid of the goats alluded
+to the proselytes, for the Torah was revealed not only for Israel but
+for all the world; and "a proselyte who studies the Torah is no less
+than a high priest." The two oxen of the peace offering corresponded to
+the oral and the written Torah, the study of which brings peace on
+earth and peace in heaven. [390]
+
+After Nahshon, the temporal king, and Nethanel the spiritual king, came
+the turn of Eliab, the prince of the tribe of Zebulun. This tribe owed
+its distinction to the circumstance that it followed commerce and
+through the profits thereof was enabled to maintain the tribe of
+Issachar, which, entirely devoted to study, could not support itself.
+The charger and bowl that he presented to the sanctuary symbolize the
+food and drink with which Zebulun provide the scholar-tribe Issachar.
+The spoon indicated the border of the sea, which Jacob in his blessing
+had bestowed on Zebulun as his possession, and the ten shekels of its
+weight corresponded to the ten words of which this blessing consisted.
+The tow oxen point to the two blessings which Moses bestowed upon
+Zebulun, as the three small cattle, the ram, the goat, and the lamb,
+corresponded to the three things which gave Zebulun's possessions
+distinction before all others, the tunny, the purple snail, and white
+glass. [391]
+
+After the tribes that belonged to Judah's camp division had brought
+their offerings, followed Reuben and the tribes belonging to his
+division. The gifts of the tribe of Reuben symbolized the events in the
+life of their forefather Reuben. The silver charger recalled Reuben's
+words when he saved Joseph's life, whom the other brothers wanted to
+kill, for "the tongue of the just is as choice silver." The silver
+bowl, from which was sprinkled the sacrificial blood, recalled the same
+incident, for it was Reuben who advised his brothers to throw Joseph
+into the pit rather than to kill him. The spoon of ten shekels of gold
+symbolized the deed of Reuben, who restrained Jacob's sons from
+bloodshed, hence the gold out of which the spoon was fashioned had a
+blood-red color. The spoon was filled with incense, and so too did
+Reuben fill his days with fasting and prayer until God forgave his sin
+with Billhah, and "his prayer was set forth before God as incense." As
+penance for this crime, Reuben offered the kid of goats as a sin
+offering, whereas the two oxen of the peace offering corresponded to
+the two great deeds of Reuben, the deliverance of Joseph, and the long
+penance for his sin. [392]
+
+Just as Reuben interceded to save his brother Joseph's life so did
+Simeon rise up for his sister Dinah when he took vengeance upon the
+inhabitants of Shechem for the wrong they had done her. Hence the
+prince of the tribe of Simeon followed the prince of the tribe of
+Reuben. As the sanctuary was destined to punish unchastity among
+Israel, so were the gifts of the tribe whose sire figured as the
+avenger of unchastity symbolical of the different parts of the
+Tabernacle. The charger corresponded to the court that surrounded the
+Tabernacle, and therefore weighed one hundred and thirty shekels, to
+correspond to the size of the court that measured one hundred cubits,
+of which the Tabernacle occupied thirty. The bowl of seventy shekels
+corresponded to the empty space of the Tabernacle. These two, the
+charger and the bowl, were filled with fine flour mingled with oil,
+because in the court of the Tabernacle were offered up meat offerings,
+mingled with oil, whereas in the Tabernacle was the shewbread of fine
+flour, and the candlestick filled with oil. The spoon of ten shekels of
+gold corresponded to the scroll of the Torah and the tables with the
+Ten Commandments that rested in the Ark. The sacrificial animals, the
+bullock, the ram, the lamb, and the kid corresponded to the four
+different kinds of curtains and hangings that were used in the
+sanctuary, and that were fashioned our of the hides of these animals.
+The two oxen of the peace offering pointed to the two curtains, the one
+in front of the Tabernacle, the other in front of the court, whereas
+the three kinds of small cattle that were used as offerings
+corresponded to the three curtains of the court, one to the north, one
+to the south, one to the west of it; and as each of these was five
+cubits long, so were five of each kind presented as offerings. [393]
+
+As Simeon, sword in hand, battled for his sister, so, by force of arms,
+did the tribe of Gad set out to gain the land beyond the Jordan for
+their brethren. Therefore did their prince follow Shelumiel, prince of
+Simeon, with his offerings. This tribe, so active in gaining the
+promised land, symbolized in its gifts the exodus from Egypt, which
+alone made possible the march of Palestine. The charger of the weight
+of a hundred and thirty shekels alluded to Jochebed, who at the age of
+one hundred and thirty years bore Moses, who had symbolical connection
+with the bowl, for he was thrown into the Nile. This bowl weighed
+seventy shekels, as Moses extended his prophetic spirit over the
+seventy elders; and as the bowl was filled with fine flour, so did
+Moses' prophetic spirit in no way diminish because the seventy elders
+shared in prophecy. The three burnt offerings recalled the three
+virtues Israel possessed in Egypt, which were instrumental in their
+deliverance - they did not alter their Hebrew names, they did not alter
+their Hebrew language, and they lived a live of chastity. The sin
+offerings were to atone for the idolatry to which they were addicted in
+Egypt, so that God did not permit their deliverance until they had
+renounced idolatry. The two oxen of the peace offering corresponded to
+Jacob and Joseph, for whose sake God had delivered Israel out of Egypt.
+They brought, besides, fifteen heads of small cattle as sacrifice,
+because God was mindful of His vow to the three Patriarchs and the
+twelve fathers of the tribes, and released Israel out of bondage. [394]
+
+A special distinction was granted to the tribe of Ephraim, for God
+allowed their prince to make his offering on the Sabbath, a day on
+which otherwise none but the daily offerings were allowed to be
+offered. This distinction the tribe of Ephraim owed to its ancestor
+Joseph in recognition of his strict observance of the Sabbath as
+governor of Egypt. The gifts of this tribe represent the history of
+Jacob and of Joseph, for the descendants of the latter owed much to
+Jacob's love for his son Joseph. The charger alluded to Jacob, the bowl
+to Joseph, and as both these vessels were filled with fine flour
+mingled with oil, so too were both Jacob and Joseph very pious men, and
+the course of their lives ran evenly. The spoon symbolized Jacob's
+right hand, which he laid on the head of Ephraim to bless him; the
+spoon was filled with incense; Jacob laid his right hand upon Ephraim
+and not upon his elder brother Manasseh because he knew that the former
+was worthy of the distinction. The three burnt offerings corresponded
+to the three Patriarchs, whereas the kid of goats stood for Joseph,
+whose coat had been smeared with a kid's blood. The two oxen of the
+peace offering indicated the two blessings that the sons of Joseph had
+received from their grandfather, Jacob, and the three kinds of small
+cattle that were offered as peace offerings corresponded to the three
+generations of Ephraim that Joseph was permitted to see before his
+death. [395]
+
+Joseph not only observed the Sabbath, he was also chaste, not to be
+tempted by Potiphar's wife, and he was faithful in the service of his
+master. God therefore said to Joseph: "Thou hast kept the seventh
+commandment, 'Thou shalt not commit adultery,' and has not committed
+adultery with Potiphar's wife; and thou hast also kept the following
+commandment, the eighth, 'Thou shalt not steal,' for thou didst still
+neither Potiphar's money nor his conjugal happiness, hence there will
+come a time when I shall give thee the reward due thee. When,
+hereafter, the princes of the tribes will offer their offerings at the
+dedication of the altar, the two princes among thy descendants shall
+one after the other offer their offerings, the one on the seventh, the
+other on the eighth day of the dedication, as a reward because thou
+didst observe the seventh and the eighth commandments." The prince of
+the tribe of Manasseh now followed that of Ephraim, trying like the
+preceding, symbolically to represent Jacob's and Joseph's lives. The
+charger, one hundred and thirty shekels in weight, indicated that Jacob
+at the age of one hundred and thirty years migrated to Egypt for the
+sake of Joseph. The bowl of seventy shekels corresponded to Joseph who
+caused seventy souls of the Hebrews to migrated to Egypt. The spoon of
+ten shekels of gold indicated the ten portions of land that fell to
+Manasseh. The three burnt offerings corresponded to the three
+generations of Manasseh that Joseph was permitted to see before his
+death, whereas the kid of the goats recalled Jair, son of Manasseh, who
+died childless. The two oxen of the peace offering indicated that the
+possessions of the tribe of Manasseh were to be divided into two parts,
+one on this side the Jordan, and one beyond it. The three kinds of
+small cattle for peace offerings corresponded to the triple attempt of
+Joseph to influence his father in favor of Manasseh, whereas the five
+head of each indicated the five daughters of Zelophehad, the only women
+who, like men, received their shares in the distribution of the
+promised land. [396]
+
+As the sanctuary stood first in Shiloh, Joseph's possession, then in
+Jerusalem, Benjamin's possession, so did this tribe with its sacrifices
+follow Joseph's tribes. The charger signified Rachel, the mother of
+Benjamin, who bore him to Jacob when he was a hundred years old, and in
+memory of this, as well as of Benjamin's attainment of thirty years
+when he came to Egypt, the weight of the charger amounted to one
+hundred and thirty shekels. The bowl indicated the cup Joseph employed
+to discover his brothers' sentiments toward Benjamin, and both vessels,
+charger and cup, were filled with fine flour, for both Joseph's and
+Benjamin's lands were found worthy being sited for God's sanctuary. The
+spoon of then shekels of gold full of incense corresponded to the ten
+sons of Benjamin, all of whom were pious men. The three burnt offering
+corresponded to the three temples erected in Jerusalem, Benjamin's
+property, the Temple of Solomon, the Temple of the exiles returned from
+Babylon, and the Temple to be erected by the Messiah. The sin offering,
+the kid of the goats, points to the building of the Temple by the
+wicked king Herod, who atoned for his execution of the learned men by
+the erection of the santuary. The two oxen of the peace offering
+corresponded to the two deliverers of the Jews that sprang from the
+tribe of Benjamin, Mordecai, and Esther. The five heads each of the
+three kinds of small cattle for a peace offering symbolized the triple
+distinction of Benjamin and his tribe by five gifts. The gift of honor
+that Joseph gave his brother Benjamin five times exceeded that of all
+his other brothers; when Joseph made himself known to his brothers, he
+gave Benjamin five changes of raiment, and so too did the Benjamite
+Mordecai receive from Ahasuerus five garments of state. [397]
+
+In his blessing Jacob likened Dan to Judah, hence the tribe of Dan
+stood at the head of the fourth camp of Israel, and their prince
+offered his gifts before those of Asher and Naphtali. Jacob in his
+blessing to Dan thought principally of the great hero, Samson, hence
+the gifts of this tribe allude chiefly to the history of this Danite
+judge. Samson was a Nazirite, and to this alluded the silver charger
+for storing bread, for it is the duty of a Nazirite, at the expiration
+of the period of his vow, to present bread as an offering. To Samson,
+too, alluded the bowl, in Hebrew called Mizrak, "creeping," for he was
+lame of both feet, and hence could only creep and crawl. The spoon of
+ten shekels of gold recalled the ten laws that are imposed upon
+Nazirites, and that Samson had to obey. The three burnt offerings had a
+similar significance, for Samson's mother received three injunctions
+from the angel, who said to her husband, Manoah: "She may not eat of
+anything that cometh of the vine, neither let her drink wine or strong
+drink, nor eat any unclean thing." The sin offering, which consisted of
+a kid, called in Hebrew, Sa'ir, corresponded to the admonition given to
+Samson's mother, not to shave his hair, in Hebrew Se'ar. The two oxen
+corresponded to the two pillars of which Samson took hold to demolish
+the house of the Philistines; whereas the three kinds of small cattle
+that were presented as offerings symbolized the three battles that
+Samson undertook against the Philistines. [398]
+
+The judge must pronounce judgement before it be executed, hence, too,
+the tribe of Asher, "the executors of justice," followed Dan, the
+judges. The name Asher also signifies "good fortune," referring to the
+good fortune of Israel that was chosen to the God's people, and in
+accordance with this name also do the gifts of the prince of the tribe
+of Asher allude to the distinction of Israel. The charger, one hundred
+and thirty shekels of silver in weight, corresponds to the nations of
+the world, whom, however, God repudiated, choosing Israel in their
+stead. The bowl of seventy shekels corresponds to the seventy pious
+souls of whom Israel consisted when they moved to Egypt. Both vessels
+were filled with fine flour. God sent His prophets to the other nations
+as well as to Israel, but Israel alone declared itself willing to
+accept the Torah. This nation accepted "the spoon of then shekels of
+gold filled with incense," every man among them being willing to accept
+the Ten Commandments and the Torah. The three burnt offerings
+corresponded to the three crowns that Israel received from their God,
+the crown of the Torah, the crown of the Priesthood, and the crown of
+the Kingdom, for which reason also golden crowns were fashioned on the
+Ark in which the Torah was kept, on the altar on which the priests
+offered sacrifices, and on the table that symbolized the kingdom. But
+the highest of all is the crown of a good name, which a man earns
+through good deeds, for the crucial test is not the study of the Torah,
+but the life conforming to it. For this reason also there was a sin
+offering among the offerings, corresponding to the crown of good deeds,
+for these alone can serve as an expiation. The two oxen indicate the
+two Torot that God gave His people, the written and the oral, whereas
+the fifteen peace offerings of small cattle correspond to the three
+Patriarchs and the twelve fathers of the tribes, for these fifteen God
+had chosen. [399]
+
+As Jacob blessed after Asher and the Naphtali, so too did these two
+tribes succeed each other in the offerings at the dedication of the
+Tabernacle. Naphtali, Jacob's son, was a very affectionate son, who was
+ever ready to execute his father's every command. The prince of the
+tribe of Naphtali followed his ancestor's example, and by his gifts to
+the sanctuary sought to recall the three Patriarchs and their wives.
+"One silver charger, the weight whereof was an hundred and thirty
+shekels," symbolized Sarah, who was unique among her sex in her piety,
+and who almost attained the age of hundred and thirty years. A silver
+bowl for sprinkling blood recalled Abraham, who was thrown far away
+form his home. The weight of the bowl was seventy shekels, as Abraham
+also was seventy years old when God made with him the covenant between
+the pieces. The charger and the bowl were both filled with fine flour
+mingled with oil, as also Abraham and Sarah were imbued with a love for
+good and pious deeds. The spoon of ten shekels of gold alludes to
+Abraham as well, for Abraham conquered the evil inclination and
+resisted the ten temptations, whereas the three burnt offerings and the
+sin offering corresponded to the offerings made by Abraham at the
+covenant between the pieces. The two oxen for the peace offering
+indicate Isaac and Rebekah, whereas the three kinds of small cattle
+allude to Jacob, Leah, and Rachel, but the sum total of the offerings
+of these three species was fifteen, corresponding to these three and
+the twelve fathers of the tribes. [400]
+
+Apart from the significance that the offerings of the tribal princes
+had for each individual tribe respectively, they also symbolized the
+history of the world from the time of Adam to the erection of the
+Tabernacle. The silver charger indicated Adam, who lived nine hundred
+and thirty years, and the numerical equivalent of the letters of Kaarat
+Kesef, "silver charger," amounts to the same. Corresponding to the
+weight of "an hundred and thirty shekels," Adam begat his son Seth, the
+actual father of the future generations, at the age of a hundred and
+thirty years. The silver bowl alludes to Noah, for, as it weighed
+seventy shekels, so too did seventy nations spring from Noah. Both
+these vessels were filled with fine flour, as Adam and Noah were both
+full of good deeds. The spoon "of ten shekels of gold" corresponded to
+the ten words of God by which the world was created, to the ten
+Sefirot, to the ten lists of generations in the Scriptures, to the ten
+essential constituent parts of the human body, to the ten miracles God
+wrought for Israel in Egypt, to the ten miracles Israel experienced by
+the Red Sea. The three burnt offerings were meant to recall the three
+Patriarchs. The kid of goats indicated Joseph; the two oxen
+corresponded to Moses and Aaron; the five rams to the five
+distinguished sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara;
+whereas the five goats and the five lambs symbolized the five senses of
+mankind by means of which the existence of things is determined.
+
+The sum total of the gifts of the twelve princes of the tribes had also
+a symbolical significance. The twelve chargers correspond to the twelve
+constellations; the twelve bowls of the twelve months; the twelve
+spoons to the twelve guides of men, which are: the heart, that bestows
+understanding and insight; the kidneys, that give counsels, good as
+well as evil; the mouth, that cuts all kinds of food; the tongue, that
+renders speech impossible; the palate, that tastes the flavors of food;
+the windpipe, that renders possible breathing and the utterance of
+sounds; the esophagus, that swallows food and drink; the lungs, that
+absorbs fluids; the liver, that promotes laughter; the crop, that
+grinds all food; and the stomach, that affords pleasant sleep. "All the
+silver of the vessels that weighed two thousand and four hundred
+shekels" corresponded to the years that had passed from the creation of
+the world to the advent of Moses in the fortieth year of his life. All
+the gold of the spoons, the weight of which was an hundred and twenty
+shekels, corresponds to the years of Moses' life, for he died at the
+age of a hundred and twenty. [401]
+
+The different species of animals offered as sacrifices corresponded to
+the different ranks of the leaders of Israel. The twelve bullocks to
+the kings, the twelve rams to the princes of the tribes, the twelve
+kids of the goats to the governors, and the twelve sheep to the
+government officials. The twenty-four oxen for a peace offering
+corresponded to the books of the Scriptures, and the divisions of the
+priests, and were also meant to serve as atonement for the twenty-four
+thousand men, who, owing to their worship of Peor, died of the plague.
+The sixty rams of the peace offering corresponded to the sixty myriads
+of Israel's fighting hosts; the sixty he-goats to the sixty empires;
+and the sixty he-lambs to the building of the second Temple that
+measured sixty cubits in height and sixty in width. [402]
+
+The gifts of the twelve princes of the tribes were not only equal in
+number, but also in the size and width of the objects bestowed, every
+tribe making exactly the same offering to the sanctuary. None among
+them wished to outrival the others, but such harmony reigned among them
+and such unity of spirit that God valued the service of each as if he
+had brought not only his own gifts but also those of his companions. As
+a reward for this mutual regard and friendship, God granted them the
+distinction of permitting them to present their offerings even on the
+Sabbath day. [403]
+
+
+
+
+THE REVELATIONS IN THE TABERNACLE
+
+
+"Honor pursues him who tries to escape it." Moses in his humility felt
+that his mission as leader of the people ended with the erection of the
+Tabernacle, as Israel could now satisfy all their spiritual needs
+without his aid. But God said: "As truly as thou livest, I have for
+thee a far greater task than any thou hast yet accomplished, for thou
+shalt instruct My children about 'clean and unclean,' and shalt teach
+them how to offer up offerings to Me." God hereupon called Moses to the
+Tabernacle, to reveal to him there the laws and teachings. [404] Moses
+in his humility did not dare to enter the Tabernacle, so that God had
+to summon him to enter. Moses, however, could not enter the sanctuary
+while a cloud was upon it, this being a sign "that the demons held
+sway," but waited until the cloud had moved on. The voice that called
+Moses came from heaven in the form of a tube of fire and rested over
+the two Cherubim, whence Moses perceived its sound. This voice was a
+powerful as at the revelation at Sinai when the souls of all Israel
+escaped in terror, still it was audible to none but Moses. Not even the
+angels heard it, for the words of God were destined exclusively for
+Moses. Aaron, too, with the exception of three cases in which God
+revealed Himself to him, never received His commands except through the
+communications of Moses. God would call Moses twice caressingly words
+by name, and when he had answered, "Here am I," God's words were
+revealed to him, and every commandment as a special revelation. God
+always allowed a pause to take place between the different laws to be
+imparted, that Moses might have time rightly to grasp what was told
+him. [405]
+
+On the first day of the dedication of the Tabernacle, not lest than
+eight important sections of laws were communicated to Moses by God.
+[406] As a reward for his piety, Aaron and his descendants to all
+eternity received the laws of sanctity, which are a special distinction
+of the priests, [407] and these laws were revealed on this day. It was
+on this day, also, that Aaron and his sons received the gifts of the
+priests, for although even at the revelation on Sinai Israel had set
+them aside, still they were not given to Aaron and his sons until this
+day when the sanctuary was anointed. [408]
+
+The second law revealed on this day was the separation of the Levites
+from among the children of Israel, that they might be dedicated to the
+sanctuary. "For God elevated no man to an office unless He has tried
+him and found him worthy of his calling." He did not say, "and the
+Levites shall be Mine," before He had tried this tribe, and found them
+worthy. In Egypt none but the tribe of Levi observed the Torah and
+clung to the token of the Abrahamic covenant, while the others tribes,
+abandoning both Torah and token of covenant, like the Egyptians,
+practiced idolatry. In the desert, also, it was this tribe alone that
+did not take part in the worship of the Golden Calf. Justly, therefore,
+did God's choice fall upon this godly tribe, who on this day were
+consecrated as the servants of God and His sanctuary. [409]
+
+The ceremonies connected with the consecration of the Levites had much
+in common with the regulations for cleansing of lepers. Originally, the
+firstborn had been the servants of the sanctuary, but, owing to the
+worship of the Golden Calf, they lost this prerogative, and the Levites
+replaced them. It was for this reason that the Levites were obliged to
+observe regulations similar to those for the cleansing of lepers,
+because they took the place of men who by their sins had defiled
+themselves. The offerings that the Levites brought on this occasion
+consisted of two bullocks, on for a burnt offering whenever the
+congregation, seduced by others, commits idolatry; and Israel would not
+have worshipped the Golden Calf had not the mixed multitude misled
+them. "But whosoever worships an idol, by this act renounces the whole
+Torah," hence did the Levites have to offer up another bullock for a
+sin offering, in accordance with the law that "if the whole
+congregation of Israel have done somewhat against any of the
+commandments of the Lord concerning things which should not be done,
+and are guilty, then they shall offer up a young bullock for the sin."
+As the Levites had been chosen "to do the service of the children of
+Israel in the Tabernacle of the congregation, and to make an atonement
+for the children of Israel," God ordered all the congregation of Israel
+to be present at the consecration of the Levites, for whosoever had a
+sin offering up for himself must in person bring it to the Tabernacle.
+Therefore, too, did the elders of Israel have to put their hands upon
+the Levites, according to the prescription that the elders must put
+their hands upon the sin of the congregation. Aaron, like the elders,
+participated in the ceremony of the consecration, lifting up every
+single Levite as a token that he was now dedicated to the sanctuary.
+[410] Aaron's extraordinary strength is proven by the fact that he was
+able to lift up twenty-tow thousand men in one day. [411]
+
+
+
+
+ THE CLEANSING OF THE CAMP
+
+
+The third law revealed on this day was the command that the children of
+Israel put out of the camp every leper and every unclean person. When
+Israel moved out of Egypt, the majority of the people were afflicted
+with physical defects and diseases, contracted during their work on the
+structures they had been compelled to erect in Egypt. One had his hand
+crushed by a falling stone, another's eye blinded by splashing of loam.
+It was a battered and crippled host that reached Sinai, eager to
+receive the Torah, but God said: "Does it become the glory of the Torah
+that I should bestow it on a race of cripples? Nor do I want to await
+the coming of another, sound generation, for I desire no further delay
+of the revelation of the Torah." Hereupon God sent angels to heal all
+among Israel that were diseased or afflicted with defects, so that all
+the children of Israel were sound and whole when they received the
+Torah. They remained in this condition until they worshipped the Golden
+Calf, when all their diseases returned as a punishment for their
+defection from God. Only the women, during their stay in the desert,
+were exempt from the customary ailments to which women are subject, as
+a reward for being the first who declared themselves ready to accept
+the Torah. When the Tabernacle had been consecrated, God now said to
+Moses: "So long as you had not yet erected the Tabernacle, I did not
+object to having the unclean and the lepers mingle with the rest of the
+people, but now that the sanctuary is erected, and that My Shekinah
+dwells among you, I insist upon your separating all these from among
+you, that they may not defile the camp in the midst of which I dwell."
+
+The law in regard to lepers was particularly severe, for they were
+denied the right of staying within the camp, whereas the unclean were
+prohibited merely from staying near the sanctuary. [412] The lepers
+were the very ones who had worshipped the Golden Calf, and had as a
+consequence been smitten with this disease, and it was for this reason
+that God separated them from the community. Thirteen sins are punished
+with leprosy by God: blasphemy, unchastity, murder, false suspicion,
+pride, illegal appropriation of the rights of others, slander, theft,
+perjury, profanation of the Divine Name, idolatry, envy, and contempt
+of the Torah. Goliath was stricken with leprosy because he reviled God;
+the daughters of Zion became leprous in punishment of their unchastity;
+leprosy was Cain's punishment for the murder of Abel. When Moses said
+to God, "But behold, they will not believe me," God replied: "O Moses,
+art thou sure that they will not believe thee? They are believers and
+the sons of believers. Thou who didst suspect them wrongly, put not
+they hand into thy bosom,…..and he put his hand into his bosom: and
+when he took it out, behold, his hand was leprous as snow. " Uzziah
+presumed upon the rights of the priesthood, and went into the Temple to
+burn incense upon the altar of incense. He was just about to commit the
+offence, when "the leprosy brake forth in his forehead." Leprosy fell
+upon Naaman, who had grown arrogant because of his heroic deeds. For
+slandering Moses Miriam became leprous as snow; and Gehazi was punished
+by leprosy because he frustrated the purpose of Elisha, who desired to
+accept nothing from Naaman in order that the cure might redound to the
+glory of God. [413]
+
+Another important law revealed on this day referred to the celebration
+of "the second Passover feast." Mishael and Elzaphan, who had attended
+to the burial of Nadab and Abihu, were godly men, anxious to fulfil the
+commandments of God, hence they went to the house where Moses and Aaron
+instructed the people, and said to them: "We are defiled by the dead
+body of a man; wherefore are we kept back that we may not offer an
+offering of the Lord in His appointed season among the children of
+Israel?" Moses at first answered that they might not keep the Passover
+owing to their condition of uncleanness, but they argued with him,
+asking that even if, owing to their condition, they might not partake
+of the sacrificial meat, they might, at least, be permitted to
+participate in the offering of the paschal lamb by having the blood of
+the offering sprinkled for them. Moses admitted that he could not pass
+judgement on this case before receiving instruction concerning it from
+God. For Moses had the rare privilege of being certain of receiving
+revelations from God whenever he applied to Him. He therefore bade
+Mishael and Elzaphan await God's judgement concerning their case, and
+sentence was indeed revealed immediately. [414]
+
+It was on this day also that God said to Moses: "A heavy blow of fate
+had fallen upon Aaron to-day, but instead of murmuring he thanked Me
+for the death that robbed him of his two sons, which proves his trust
+in My justice toward them, who had deserved punishment more severe. Go
+then, and comfort him; and at the same time tell him 'that he come not
+at all times into the holy place within the vail before the mercy seat,
+which is upon the Ark.'" These last words greatly aggrieved Moses, who
+not thought: "Woe is me! For it seems as if Aaron had lost his rank,
+since he may not at all times enter the sanctuary. The statement of the
+periods for his admission into the sanctuary is also so indeterminate
+that I am not at all sure whether they are to recur hourly, or daily,
+or annually, every twelve years, perhaps even seventy, or not at all."
+But God replied: "Thou art mistaken, I was not thinking of fixing a
+certain time. Whether hour, or day or year, for Aaron may enter the
+sanctuary at any time, but when he does so, he must observe certain
+ceremonies." The ceremonies that Aaron, as well as every other high
+priest, had to perform on the Day of Atonement before his entrance into
+the Holy of Holies were symbolical of the three Patriarchs, of the four
+wives of the Patriarchs, and of the twelve tribes. Only by depending
+upon the merits of these pious men and women might the high priest
+venture to enter the Holy of Holies without having to fear the angels
+that filled this space. These were obliged to retreat upon the entrance
+of the high priest, and even Satan had to flee whenever he beheld the
+high priest, and did not dare to accuse Israel before God. [415]
+
+Aaron's grief about the death of his sons was turned to joy when God,
+on the day of their death, granted him the distinction of receiving a
+direct revelation from the Lord, which prohibited both him and his sons
+from drinking wine or strong drink when they went into the Tabernacle.
+[416]
+
+On this day, also, Moses received the revelation concerning the red
+heifer, whose significance was never vouchsafed to any other human
+being beside himself. On the following day, under the supervision of
+Eleazar, Aaron's son, it was slaughtered and burned. Although, beside
+this one, a number of other red heifers were provided in future
+generations, this one was distinguished by having its ashes kept
+forever, which, mingled with the ashes of other red heifers, were
+always used for the purification of Israel. But it is in this world
+alone that the priest can purify the unclean by sprinkling with this
+water of purification, whereas in the future world God will sprinkle
+clean water upon Israel, "that thy may be cleansed from all their
+filthiness, and from all their idols." [417]
+
+
+
+
+ THE LIGHTING OF THE CANDLESTICK
+
+
+The eighth law revealed on this day was the lighting of the
+candlestick. After all the princes of the tribes had brought their
+gifts to the sanctuary, and God had bidden Moses to let them offer each
+his offering, one a day, throughout twelve days, Aaron, profoundly
+agitated, thought: "Woe is me! It seems as if, owing to my sin, my
+tribe has been excluded by God from participating in the dedication of
+the sanctuary." Hereupon God said to Moses: "Go to Aaron and say to
+him, 'Do not fear that thou art slighted, and art deemed inferior to
+the other princes of the tribes. Thou, on the contrary, shalt enjoy a
+greater glory than all of these, for thou art to light the lamps of the
+candlestick in the sanctuary.'" When Israel heard God's command that
+the lights of the sanctuary be lighted, they said: "O Lord of the
+world! Thou biddest us make a light for Thee that are the light of the
+world, and with whom light dwelleth." But God replied: "Not because I
+need your light do I bid you burn lamps before Me, but only the I might
+thereby distinguish you in the eyes of the nations that will say,
+'Behold the people of Israel, that hold up a light before Him who
+bestoweth light upon the world.' By your own eye-sight can you see how
+little need I have of your light. You have the white of the eye and the
+black of the eye, and it is by means of this dark part of the eye that
+you are enabled to see, and not through the light part of the white of
+the eye. How should I, that am all light, have need of your light!" God
+furthermore said: "A mortal of flesh and blood lights one light by
+means of another that is burning, I have brought forth light out of
+darkness: 'In the beginning darkness was upon the face of the deep,'
+whereupon I spake, 'Let there be light: and there was light.' Shall I
+now be in need of your illumination? Nay, I commanded you to light the
+candles in the sanctuary that I might distinguish you and give you
+another opportunity of doing a pious deed, the execution of which I
+will reward in the future world by letting a great light shine before
+you; and, furthermore, if you will let the candles shine before Me in
+My sanctuary, I shall protect from all evil your spirit, 'the candle of
+the Lord.'" [418]
+
+Simultaneously with the command to light the sanctuary, Moses received
+the instruction to celebrate the Sabbath by the lighting of candles,
+for God said to him: "Speak unto the children of Israel; if you will
+observe My command to light the Sabbath candles, I shall permit you to
+live to see Zion illuminated, when you will no longer require the light
+of the sun, but My glory will shine before you so that the nations will
+follow your light." [419]
+
+Aaron was distinguished not only by being selected to dedicate the
+sanctuary through the lighting of the candles, God ordered Moses to
+communicate to his brother the following revelation: "The sanctuary
+will on another occasion also be dedicated by the lighting of the
+candles, and then it will be done by the descendants, the Hasmoneans,
+for whom I will perform miracles and to whom I will grant grace. Hence
+there is greater glory destined for thee than for all the other princes
+of the tribes, for their offerings to the sanctuary shall be employed
+only so long as it endures, but the lights of the Hanukkah festival
+will shine forever; and, moreover, thy descendants shall bestow the
+priestly blessing upon Israel even after the destruction of the
+Temple." [420]
+
+The candlestick that Aaron lighted in the sanctuary, was not the common
+work of mortal hands, but was wrought by a miracle. When God bade Moses
+fashion a candlestick, he found it difficult to execute the command,
+not knowing how to set to work to construct it in all its complicated
+details. God therefore said to Moses: "I shall show thee a model." He
+then took white fire, red fire, and green fire, and black fire, and out
+these four kinds of fires He fashioned a candlestick with its bowls,
+its knops, and its flowers. Even then Moses was not able to copy the
+candlestick, whereupon God drew its design upon his palm, saying to
+him: "look at this, and imitate the design I have drawn on thy palm."
+But even that did not suffice to teach Moses how to execute the
+commission, whereupon God bade him cast a talent of gold into the fire.
+Moses did as he was bidden, and the candlestick shaped itself out of
+the fire. As on this occasion, so upon other occasions also did God
+have to present the things tangibly before Moses in order to make
+certain laws intelligible to him. In this way, for example, at the
+revelation concerning clean and unclean animals, God showed one
+specimen of each to Moses, saying: "This ye shall eat, and this ye
+shall not eat." [421]
+
+
+
+
+ THE TWELVE PRINCES OF THE TRIBES
+
+
+God in His love for Israel had frequent censuses taken of them, so that
+He might accurately estimate His possession. In scarcely half a year
+they were twice counted, once shortly before the erection of the
+Tabernacle, and the second time a month after its dedication. [422] On
+the first day of the month of Iyyar, Moses received instructions to
+take a census of all men over twenty who were physically fit to go to
+war. He was ordered to take Aaron as his assistant, so that in case he
+should overlook some of the men Aaron might remind him of them, for
+"two are better than one." They were also to take as their subordinate
+assistants Eleazar and Ithamar, Aaron's sons, and a man each from the
+several tribes. These twelve men were appointed not only to conduct the
+census, but also to look after the spiritual welfare of their
+respective tribes, the sins of which would be upon their heads unless,
+with all their powers, they strove to prevent them. Moses and Aaron
+nevertheless adjured the princes of the tribes, in spite of their high
+rank, not to tyrannize over the people, whereas, on the other hand,
+they admonished the people to pay all due respect to their superiors.
+[423]
+
+The names of these twelve princes of the tribes indicated the history
+of the tribes they represented. The prince of the tribe Reuben was
+called Elizur, "my God is a rock," referring to the ancestor of this
+tribe, Reuben, Jacob's son, who sinned, but, owing to his penance, was
+forgiven by God, who bore his sin as a rock bears the house built upon
+it. The name of Elizur's father was Shedeur, "cast into the fire,"
+because Reuben was converted to repentance and atonement through Judah,
+who confessed his sin when his daughter-in-law Tamar was about to be
+cast into the fire.
+
+The prince of the tribe of Simeon was named Shelumiel, "my God is
+peace," to indicate that in spite of the sin of Zimri, head of this
+tribe, through whom four and twenty thousand men among Israel died, God
+nevertheless made peace with this tribe.
+
+The prince of the tribe of Judah bore the name Nahshon, "wave of the
+sea," the son of Amminadab, "prince of My people," because the prince
+received this dignity as a reward for having plunged into the waves of
+the Red Sea to glorify God's name.
+
+The tribe of Issachar had for its prince Nethanel, "God gave," for this
+tribe devoted its life to the Torah given by God to Moses. Accordingly
+Nethanel was called the son of Zuar, "burden," for Issachar assumed the
+burden of passing judgement on the lawsuits of the other tribes.
+
+Corresponding to the occupation of the tribe of Zebulun, its prince was
+called Eliab, "the ship," son of Helon, "the sand," for this tribe
+spent its life on ships, seeking "treasures hidden in the sand."
+
+Elishama, son of Ammihud, the name of the prince of the tribe of
+Ephraim, points to the history of Joseph, their forefather. God said:
+"Elishama, 'he obeyed Me,' who bade him be chaste and not covet his
+master's wife that wanted to tempt him to sin, and Ammihud, 'Me he
+honored,' and none other."
+
+The other tribe of Joseph, Manasseh, also named their prince in
+reference to their forefather, calling him Gamaliel, son of Pedahzur,
+which signifies, "God rewarded Joseph for his piety by releasing him
+from bondage and making him ruler over Egypt."
+
+The prince of the tribe of Benjamin was named Abidan, "my father
+decreed," son of Gideoni, "mighty hosts," referring to the following
+incident. When Rachel perceived that she would die at the birth of her
+son, she called him "son of faintness," supposing that a similar fate
+would overtake him, and that he was doomed through weakness to die
+young. But Jacob, the child's father, decreed otherwise, and called him
+Benjamin, "son of might and of many years."
+
+The prince of the tribe of Dan bore the name Ahiezer, "brother of
+help," son of Ammishaddai, "My people's judge," because he was allied
+with the helpful tribe of Judah at the erection of the Tabernacle, and
+like this ruling tribe brought forth a mighty judge in the person of
+Samson.
+
+The tribe of Asher was distinguished by the beauty of its women, which
+was so excellent that even the old among them were fairer and stronger
+than the young girls of the other tribes. For this reason kings chose
+the daughters of this tribe to be their wives, and these, through their
+intercession before the kings, saved the lives of many who had been
+doomed to death. Hence the name of the prince of the tribe of Asher,
+Pagiel, "the interceder," son of Ochran, "the afflicted," for the women
+of the tribe of Asher, through their intercession, obtained grace for
+the afflicted.
+
+The prince of the tribe of Gad bore the name Eliasaph, "God
+multiplied;" son of Deuel, "God is a witness." To reward them for
+passing over the Jordan and not returning to their property on this
+side of the river until the promised land was won, their wealth was
+multiplied by God; for when, upon returning, they found the enemy at
+home, God aided them and they gained all their enemies possessions. God
+was furthermore witness that this tribe had no wicked motive when they
+erected an altar on their land.
+
+The prince of the tribe of Naphtali was called Ahira, "desirable
+meadow," son of Enan, "clouds;" for the land of this tribe was
+distinguished by its extraordinary excellence. Its products were
+exactly what their owners "desired," and all this owing to the plenty
+of water, for the "clouds" poured plentiful rain over their land.
+
+At the census of the people the tribes were set down in the order in
+which they put up their camp and moved in their marches. The tribes of
+Judah, Issachar, and Zebulun formed the first group, the royal tribe of
+Judah being associated with the tribe of learned men, Issachar, and
+with Zebulun, which through its generosity enabled Issachar to devote
+itself to the study of the Torah. The second group consisted of Reuben,
+Simeon, and Gad. The sinful tribe of Simeon was supported on the right
+by the penance of Reuben and on the left by the strength of Gad. The
+tribes of Ephraim, Manasseh, and Benjamin formed a group by themselves,
+for these before all the other tribes were destined to appear
+gloriously against Amalek. The Ephraimite Joshua was the first who was
+victorious against Amalek, the Benjamite Saul followed his example in
+his war against Agag, king of Amalek, and, under the leadership of men
+out of the tribe of Manasseh, the tribe of Simeon at the time of king
+Jehoshaphat succeeded in destroying the rest of the Amalekites, and to
+take possession formed the last group, and for the following reason
+were united in this way. The tribe of Dan had already at the time of
+the exodus from Egypt been possessed of the sinful thought to fashion
+an idol. To counteract this "dark thought" Asher was made its comrade,
+from whose soil came "the oil for lighting;" and that Dan might
+participate in the blessing, Naphtali, "full with the blessing of the
+Lord," became its second companion. [424]
+
+At this third census the number of men who were able to go to war
+proved to be exactly the same as the second census, taken in the same
+year. Not one among Israel had died during this period, from the
+beginning of the erection of the Tabernacle to its dedication, when the
+third census took place. [425] But no conclusive evidence concerning
+the sum total of the separate tribes can be drawn from this number of
+men able to go to war, because the ration of the two sexes varied among
+the different tribes, as, for example, the female sex in the tribe of
+Naphtali greatly outnumbered the male. [426]
+
+
+
+
+THE CENSUS OF THE LEVITES
+
+
+Moses at the census did not take into consideration the tribe of Levi,
+because God had not commanded him to select a prince for this tribe as
+for all others, hence he drew the conclusion that they were not to be
+counted. Naturally he was not sure of his decision in this matter, and
+wavered whether or not to include the Levites in the number, when God
+said to him: "Do not muster the tribe of Levi, nor number them among
+the children of Israel." At these words Moses was frightened, for he
+feared that his tribe was considered unworthy of being counted with the
+rest, and was therefore excluded by God. But God quieted him, saying:
+"Do not number the Levites among the children of Israel, number them
+separately." There was several reasons for numbering the Levites
+separately. God foresaw that, owing to the sin of the spies who were
+sent to search the land, all men who were able to go to war would
+perish in the wilderness, "all that were numbered of them, according to
+their whole number, from twenty years old and upward." Now had the
+Levites been included in the sum total of Israel, the Angel of Death
+would have held sway over them also, wherefore God excluded them from
+the census of all the tribes, that they might in the future be exempt
+from the punishment visited upon the others, and might enter the
+promised land. The Levites were, furthermore, the body-guard of God, to
+whose care the sanctuary was entrusted - another reason for counting
+them separately. God in this instance conducted Himself like the king
+who ordered one of his officers to number his legions, but added:
+"Number all the legions excepting only the legion that is about me."
+[427]
+
+The extent of God's love for Levi is evident through the command given
+to Moses, to number in the tribe of Levi "all males from a month old
+and upward," whereas in the other tribes none were numbered save men
+able to go to war, from twenty years and upward. Upon other occasions
+God had even the embryos among the Levites numbered. This occurred upon
+Jacob's entrance into Egypt, when the number seventy for his family was
+attained only by including Jochebed who was still in the womb; and
+similarly at a future time upon the return of the exiles from Babylon.
+For at that time only twenty-three of the priestly sections returned,
+hence to complete their number they had to include Bigvai, who belonged
+to the missing section, even though he was still in the womb. [428]
+
+When Moses was ordered to number among the Levites all children from a
+month old and upward, he said to God: "Thou biddest me count them from
+a month old and upward. Shall I now wander about their courts and
+houses and count each child, seeing that Thou givest me such a
+command?" But God replied: "Do thou what thou canst do, and I will do
+what I can do." It now came to pass that whenever Moses betook himself
+to a Levite tent he found the Shekinah awaiting him, tell him exactly
+the number of children without his having to count them. [429]
+
+In the choice of this tribe God showed His preference for the seventh,
+for Levi was the seventh pious man, starting from Adam, to wit: Adam,
+Noah, Enoch, Abraham, Isaac, Jacob, and Levi. As in this instance, so
+in many others did God indicate His love for the seventh. He sits
+enthroned in the seventh heaven; of the seven worlds the seventh alone
+is inhabited by human beings; of the early generations the seventh was
+the most excellent, for it produces Enoch. Moses, seventh among the
+Patriarch, was judged worthy of receiving the Torah. David, seventh son
+of Jesse, was chosen as king. In periods of time, also, the seventh was
+the favorite. The seventh day is the Sabbath; the seventh month,
+Tishri, is the month of the holy days; the seventh year is the
+Sabbatical year of rest, and every seventh Sabbatical year of rest is
+the year of jubilee. [430]
+
+Another reason for numbering even the youngest boys among the Levites
+was that the tribe of Levi as a whole had the responsibility of atoning
+for the sin of the first-born among the children of Israel. For it was
+these who until the time of the worship of the Golden Calf performed
+the services of the priesthood, and their privilege was taken from them
+owing to this, their sin. This prerogative was then conferred upon the
+tribe of Levi, who, moreover, dedicating themselves, man for man, to
+the service of the Lord, served as an atonement for the first-born of
+Israel, that they might not be destroyed as they deserved. [431]
+
+The exchange of Levites in place of the first-born did, however,
+present a difficulty. For God had communicated the number of Levites to
+Moses in the following way: "Their number amounts to as many as the
+number of My legion." For, when God came down upon Sinai, twenty-two
+thousand angels surrounded Him, and just as many men did the Levites
+number. Outside of these there were three hundred first-born among the
+Levites that could not well be offered in exchange for the first-born
+among the other tribes, because their standing was the same as theirs.
+As the number of first-born among the other tribes exceeded the number
+of Levites by two hundred seventy-three, this surplus remained without
+actual atonement. Hence God ordered Moses to take from them five
+shekels apiece by the poll as redemption money, and give it to the
+priests. The sum was fixed upon by God, who said: "Ye sold the
+first-born of Rachel for five shekels, and for this reason shall ye
+give as redemption money for every first-born among ye five shekels."
+
+To avoid quarrels among the first-born, as otherwise each one would try
+to lay the payment of redemption money upon his neighbor, Moses wrote
+upon twenty-two thousand slips of paper the word "Levi," and upon two
+hundred seventy-three the words "five shekels," all of which were then
+thrown into an urn and mixed. Then every first-born had to draw one of
+the slips. If he drew a slip with "Levi" he was not obliged to remit
+any payment, but if he drew "five shekels," he had to pay that sum to
+the priests. [432]
+
+
+
+
+THE FOUR DIVISIONS OF THE LEVITES
+
+
+Apart from the census of all male Levites, Moses now took another
+census of the men from the ages of thirty to fifty, for only at this
+age were the Levites permitted to perform service in the Tabernacle
+throughout their march through the desert, a law that indeed ceased to
+hold good when Israel settled in the Holy Land. [433] These officiating
+Levites, as well as the priests, were divided by Moses into eight
+sections, a number that was not doubled until the prophet Samuel
+increased it to sixteen, to which David again added eight, so that
+there were later twenty-four divisions among the Levites and priests.
+[434]
+
+The most distinguished among the Levites were the sons of Kohath, whose
+charge during the march through the desert was the Holy of Holies, and
+among the vessels particularly the Holy Ark. This latter was a
+dangerous trust, for out of the staves attached to it would issue
+sparks that consumed Israel's enemies, but now and then this fire
+wrought havoc among the bearers of the Ark. It therefore became a
+customary thing, when the camp was about to be moved, for Kohath's sons
+to hasten into the sanctuary and seek to pack up the different portions
+of it, each one planning cautiously to shift the carrying of the Ark
+upon another. But this even more kindled God's anger against them, and
+He slew many of the Kohathites because they ministered to the Ark with
+an unwilling heart. To avert the danger that threatened them, God
+ordered Aaron and his sons to enter first into the sanctuary, and "to
+appoint to the Kohathites, every one, his service and his burden, that
+they might not go in to see when the holy things are covered, lest they
+die." This was done because previous to this command the sons of Kohath
+had been accustomed to feast their eyes on the sight of the Ark, which
+brought them instantaneous death. But, according to this order, Aaron
+and his sons first took apart the different portions of the sanctuary,
+covered the Ark, and not till then called the sons of Kohath to bear
+the burden.
+
+During the march the Levites might wear no shoes, but had to walk
+barefoot because they carried and ministered to holy objects. The
+Kohathites had, moreover, to walk backwards, for they might not turn
+their backs to the Holy Ark. They were, furthermore, owing to their
+offices as bearers of the Ark, distinguished by being the first of the
+Levites to be numbered in the census, although in other respects the
+sons of Gershon led, for Gershon was the first-born of Levi. [435]
+
+When giving the commission to count the sons of Kohath, God explicitly
+mentioned that Moses should undertake the census with Aaron, but He did
+not do so when He ordered the numbering of the sons of Gershon. Moses
+now thought that God had done this intentionally because the former
+were directly under Aaron's supervision while the Gershonites were not.
+Nevertheless, out of respect to his brother, he bade his brother, as
+well as, out of courtesy, the princes of the tribes to be present at
+the numbering of the Levites, but he did not tell Aaron that he did so
+in the name of God. In this Moses erred, for God wished Aaron to be
+present at the numbering of the Levites. For this reason, when He
+ordered the census of the third division, Merari's sons, to be taken,
+He expressly mentioned Aaron's name. At the apportionment of the
+service among the individual Levites, however, Aaron paid attention
+only to the sons of Kohath, each of whom had his special task allotted
+to him, whereas Moses appointed their tasks to the sons of Gershon and
+Merari. [436] The highest chief of the Levites, however, was Eleazar,
+who was "to have the oversight of them that keep the charge of the
+santuary." But despite his high position, Eleazar was modest enough to
+participate in the service in person. During their marches from place
+to place, he himself would carry all needful things for the daily
+offering. In his right hand he carried the oil for the candlestick, in
+his left hand the incense, on his are the things that were made in the
+pans, and, attached to his girdle, the phial with the oil for ointment.
+[437] Ithamar, Eleazar's brother, also had a duty in the sanctuary, for
+it was he to whom the guidance of the service of Gershon's and Merari's
+sons was assigned. For these must perform none but the service God had
+specially assigned to them, as no Gershonite might perform the duty of
+a Merarite, and vice versa, and each individual, too, had his special
+duty, that no quarrel might arise among them. [438]
+
+
+
+
+ THE FOUR STANDARDS
+
+
+When God appeared upon Sinai, He was surrounded by twenty-two thousand
+angels, all in full array and divided into groups, each of which had
+its own standard. Looking upon these angel hosts, Israel wished like
+them to be divided into groups with standards, and God fulfilled their
+wish. After Moses had completed the census of the people, God said to
+Him: "Fulfill their wish and provide them with standards as they
+desire. 'Every man of the children of Israel shall pitch by his own
+standard, with the ensign of their father's house; far off about the
+Tabernacle of the congregation shall they pitch.'" This commission
+greatly agitated Moses, who thought: "Now will there be much strife
+among the tribes. If I bid the tribe of Judah pitch in the East, it
+will surely state its preference for the South, and every tribe will
+likewise choose any direction but the one assigned to it." But God said
+to Moses: "Do not concern thyself with the position of the standards of
+the tribes, for they have no need of thy direction. Their father Jacob
+before his death ordered them to group themselves about the Tabernacle
+just as his sons were to be grouped about his bier at the funeral
+procession." When Moses now told the people to divide themselves in
+groups round about the Tabernacle, they did it in the manner Jacob had
+bidden them. [439]
+
+"The Lord by wisdom hath founded the earth; by understanding hath He
+established the heavens." The division of the tribes of Israel
+according to four standards, as well as their subdivision at each
+standard, is not arbitrary and accidental, it corresponds to the same
+plan and direction as that of which God made use in heaven. The
+celestial Throne is surrounded by four angels: to the right Michael, in
+front Gabriel, to the left Uriel, and to the rear Raphael. To these
+four angels corresponded the four tribes of Reuben, Judah, Dan, and
+Ephraim, the standard bearers. Michael earned his name, "Who is like
+unto God," by exclaiming during the passage of Israel through the Red
+Sea, "Who is like unto Thee, O Lord, among the gods?" and he made a
+similar statement when Moses completed the Torah, saying: "There is
+none like unto the God of Jeshurun." In the same way Reuben bore upon
+his standard the words, "Hear, O Israel: the Lord our God is one Lord,"
+hence Reuben's position with his standard to the right of the sanctuary
+corresponded exactly to Michael's post at the right of the celestial
+Throne. Gabriel, "God is mighty," stands in front of the Throne, as
+Judah, "mightiest among his brethren," was the standard bearer in front
+of the camp. Dan, the tribe "from which emanated dark sin," stood at
+the left side of the camp with his standard, corresponding to the angel
+Uriel, "God is my light," for God illuminated the darkness of sin by
+the revelation of the Torah, in the study of which this angel
+instructed Moses, and devotion to which is penance for sin. The tribe
+of Ephraim was the standard bearer to the rear of the camp, occupying
+the same position as Raphael, "God heals," holds the celestial Throne;
+for this tribe, from which sprang Jeroboam, was in need of God's
+healing for the wound that this wicked king dealt Israel. [440]
+
+God had other reasons for the divisions of the tribes that He decreed,
+for He said to Moses: "In the East whence comes the light shall the
+tribe of Judah, whence arises the light of sovereignty, pitch its camp,
+and with them the tribe of Issachar, with whom dwells the light of the
+Torah, and Zebulum, shining through the wealth. From the South come the
+dews of blessing and the rains of plenty, hence shall Reuben pitch on
+this side, for this tribe owes its existence to the penitent deeds of
+its forefather, penance being that which causes God to send His
+blessing upon the world. Beside Reuben shall stand the warlike tribe of
+Gad, and between these two Simeon, in order that this tribe, made weak
+by its sins, might be protected on either side by the piety of Reuben
+and the heroism of Gad. In the West are storehouses of snow, the
+storehouses of hail, of cold, and of heat, and as powerless as are
+mortals against these forces of nature, so ineffectual shall be the
+enemies of the tribes of Ephraim, Manasseh, and Benjamin, for which
+reason their post was to the West of the camp. From the North comes the
+darkness of sin, for this tribe alone will declare itself willing to
+accept the idols of Jeroboam, hence its place is to the North of the
+camp. To illuminate its darkness, put beside it shining Asher, and
+Naphtali, filled with God's plenty." [441]
+
+The four standards were distinguished from one another by their
+different colors, and by the inscriptions and figures worked upon each.
+The color of Judah's standard corresponded to the color of the three
+stones in the breastplate of the high priest, on which were engraved
+the names of Judah, Issachar, and Zebulun, and was composed of red,
+green, and fiery red. Judah's name, as well as Issachar's and
+Zebulun's, was inscribed on the banner, and beside the names was this
+inscription: "Rise up, Lord, and let Thine enemies be scattered; and
+let them that hate Thee flee before Thee." The standard of Reuben,
+about which gathered also the tribes of Simeon and Gad, was the color
+of the emerald, the sapphire, and the sabhalom, for on these three
+stones were the names of these tribes engraved on the breastplate of
+the high priest. Besides the names of Reuben, Simeon, and Gad the
+following device was wrought on the second standard, "Hear, O Israel:
+the Lord our God is one Lord." The third standard, around which rallied
+the tribes of Ephraim, Manasseh, and Benjamin, bore the color of the
+diamond, the turquoise, and the amethyst, for on these three stones in
+the high priest's breastplate were engrave the names of these three
+tribes. On this standard beside the names of these three tribes was the
+motto, "And the cloud of the Lord was upon them by day, when they went
+out of camp." As on the breastplate of the high priest the stones
+chrysolite, beryl and panther-stone bore the names of Dan, Asher, and
+Naphtali, so too did the fourth standard, round which these three
+tribes gathered, bear a color resembling these three stones. This
+standard contained the names of Dan, Asher, and Naphtali, and the
+device: "Return, O Lord, unto the many thousands of Israel." [442]
+
+The standards had also other distinguishing characteristics. Judah's
+standard bore in its upper part the figure of a lion, for its
+forefather had been characterized by Jacob as "a lion's whelp," and
+also sword-like hooks of gold. On these hooks God permitted a strip of
+the seventh cloud of glory to rest, in which were visible the initials
+of the names of the three Patriarchs, Abraham, Isaac, and Jacob, the
+letters being radiations from the Shekinah. Reuben's standard had in
+its upper part the figure of a man, corresponding to the mandrakes that
+Reuben, forefather of this tribe, found, for this plant had the form of
+a manikin. The hooks on this standard were like those on the standard
+of Judah, but the second letters of the names of the three Patriarchs,
+Bet, Zade, and 'Ayyin were seen above them in the cloud. In the
+standard of Ephraim was fashioned the form of a fish, for Jacob had
+blessed the forefather of this tribe by telling him to multiply like a
+fish; in all other respects it was like the other two standards, save
+the above the sword-like hooks of gold were seen the third letters in
+the names of the Patriarchs, Resh, Het, and Kof. Dan's standard
+contained the form of a serpent, for "Dan shall be a serpent by the
+way," was Jacob's blessing for this tribe; and the gleaming letters
+over the hooks were: Mem for Abraham, Kof for Isaac, and Bet for Jacob.
+The letter He of Abraham's name was not indeed visible over the
+standards, but was reserved by God for a still greater honor. For, over
+the Holy Ark, God let a pillar of cloud rest, and in this were visible
+the letter Yod and He, spelling the name Yah, by means of which God had
+created the world. This pillar of cloud shed sunlight by day and
+moonlight by night, so that Israel, who were surrounded by clouds,
+might distinguish between night and day. These two sacred letters, Yod,
+He, would on week-days fly about in the air over the four standards,
+hovering now upon this, now upon that. But as soon as Friday was over
+and the Sabbath began, these letters stood immovable on the spot where
+they chanced to be at that moment, and remained in this rigid position
+from the first moment of the Sabbath to the last.
+
+Whenever God wanted Israel to break up camp and move on, He would send
+on from its place over the Ark the cloud in which beamed the two sacred
+letters Yod and He in the direction in which Israel was to march, and
+the four strips of cloud over the standards would follow. As soon as
+the priests saw the clouds in motion, they blew the trumpets as a
+signal for starting, and the winds thereupon from all sides breathed
+myrrh and frankincense. [443]
+
+Although it was the clouds that gave the signal for taking down and
+pitching tents, still they always awaited the word of Moses. Before
+starting the pillar of cloud would contract and stand still before
+Moses, waiting for him to say: "Rise up, Lord, and let Thine enemies be
+scattered; and let them that hate Thee flee before Thee," whereupon the
+pillar of cloud would be set in motion. It was the same when they
+pitched camp. The pillar of cloud would contract and stand still before
+Moses, waiting for him to say: "Return, O Lord, unto the many thousands
+of Israel," whereupon it would expand first over the tribes that
+belonged to the standard of Judah, and then over the sanctuary, within
+and without. [444]
+
+
+
+
+ THE CAMP
+
+
+The camp was in the form of a square, twelve thousand cubits on each
+side, and in the middle was the space, four thousand cubits in size,
+for the sanctuary, and the dwelling place of priests and Levites. In
+the East of the sanctuary lived Moses, Aaron, and Aaron's sons; the
+Levites of the family of Kohath lived in the South, the sons of Gershon
+in the West, and the sons of Merari in the North. Each of theses
+divisions had for its dwelling place a space of a hundred cubits, while
+each group of three tribes that joined under one standard had a space
+of four thousand cubits. This was only for the dwelling place of the
+people, the cattle were outside the encampment, and the cloud of glory
+separated the dwelling places of the human beings from those of the
+animals. Rivers surrounded the camp from without, and so also were the
+different groups separated one from the other by rivers. But in order
+that on the Sabbath, when riding was prohibited, intercourse among the
+different parts of the camp might not be rendered impossible, there
+were bridges of boards over the rivers. The purple color of the cloud
+of glory was reflected in the waters of the rivers, so that it spread
+afar a radiance like that of the sun and the stars. The heathens,
+whenever they beheld these wondrous radiant waters, were frightened and
+feared Israel, but at the same time praised God for the miracles He
+wrought for Israel. [445]
+
+These were miracles that were visible to the outer world as well, but
+there were others that were known to Israel alone. During their forty
+years' march they had no need of change of raiment. The robe of purple
+which the angels clothed each one among them at their exodus from Egypt
+remained ever new; and as a snail's shell grows with it, so did their
+garments grow with them. Fire could not injure these garments, and
+though they wore the same things throughout forty years, still they
+were not annoyed by vermin, yes, even the corpses of this generation
+were spared by worms. [446]
+
+During their marches, as well as in their stay at a certain place, they
+had not only the four standards that divided them into four groups of
+three tribes each, each individual tribe had furthermore its own
+special spot and its special ensign. Reuben's flag was red, and on it
+were pictured mandrakes. Simeon's flag was green, with a picture of the
+city of Shechem upon it, for the forefather of the tribe had conquered
+this city. Judah's flag was azure, and bore the form of a lion.
+Issachar's flag was black, and had two figures, the sun and the moon,
+for from this tribe sprung the learned men who busied themselves with
+astronomy and the science of the calendar. Zebulun's flag was white,
+with the form of a ship, for this tribe devoted to navigation. Dan's
+flag had a color like a sapphire, with the figure of a serpent.
+Naphtali's flag was a dull red, the color of wine, and on it was the
+figure of a hind, in memory of its forefather, who was like "a hind let
+loose." Ashere's flag was red like fire, and had the token of an olive
+tree, because this tribe had much olive oil of excellent quality. The
+two tribes descended from Joseph, - Ephraim, and Manasseh - both flags
+of the same deep black color with a representation of Egypt, but they
+had other forms besides. Ephraim's had the picture of a bull, to
+symbolize Joshua, sprung of this tribe, whose glory was like "the
+firstling of his bullock, that pusheth the people together to the ends
+of the earth;" whereas Manasseh's was that of a unicorn, symbolizing
+the judge Gideon that sprang from this tribe, "who with his horns of
+unicorns pushed the people." Benjamin's flag had a color composed of
+all the other eleven colors, and a wolf for his token, Jacob having
+described this tribe a "a wolf that ravineth." The different colors of
+the flags corresponded to the colors of the stones set in the
+breastplate of the high priest, on which were engraved the names of the
+twelve tribes. Reuben's stone had a red color like his flag, Simeon's
+flag was green like the color of his stone, and in this way with all
+the tribes the color of stones and of flags harmonized. [447]
+
+
+
+
+ THE BLASPHEMER AND THE SABBATH-BREAKER
+
+
+When Israel received the Torah from God, all the other nations envied
+them and said: "Why were these choosen by God out of all the nations?"
+But God stopped their mouths, replying: "Bring Me your family records,
+and My children shall bring their family records." The nations could
+not prove the purity of their families, but Israel stood without a
+blemish, every man among them ready to prove his pure descent, so that
+the nations burst into praise at Israel's family purity, which was
+rewarded by God with the Torah for this its excellence. [448]
+
+How truly chastity and purity reigned among Israel was shown by the
+division of the people into groups and tribes. Among all these
+thousands was found only a single man who was not of pure descent, and
+who therefore at the pitching of the standards could attach himself to
+none of the groups. This man was the son of Shelomith, a Danite woman,
+and the Egyptian, [449] whom Moses, when a youth of eighteen, had slain
+for having offered violence to Shelomith, the incident that had
+necessitated Moses' flight from Egypt. It had happened as follows: When
+Moses came to Goshen to visit his parents, he witnessed how an Egyptian
+struck an Israelite, and the latter, knowing that Moses was in high
+favor at Pharaoh's court, sought his assistance, appealing to him with
+these words: "O, my lord, this Egyptian by night forced his way into my
+house, bound me with chains, and in my presence offered violence to my
+wife. Now he wants to kill me besides." Indignant at this infamous
+action of the Egyptian, Moses slew him, so that the tormented Israelite
+might go home. The latter, on reaching his house, informed his wife
+that he intended getting a divorce from her, as it was not proper for a
+member of the house of Jacob to live together with a woman that had
+been defiled. When the wife told her brothers of her husband's
+intentions, they wanted to kill their brother-in-law, who eluded them
+only by timely flight. [450]
+
+The Egyptian's violence was not without issue, for Shelomith gave birth
+to a son whom she reared as a Jew, even though his father had been and
+Egyptian. When the division of the people according to the four
+standard took place, this son of Shelomith appeared among the Danites
+into whose division he meant to be admitted, pointing out to them that
+his mother was a woman of the tribe of Dan. The Danites, however,
+rejected him, saying: "The commandment of God says, 'each man by his
+own standard, with the ensign of his father's house.' Paternal, not
+maternal descent decides a man's admission to a tribe." As this man was
+not content with this answer, his case was brought to Moses' court, who
+also passed judgement against him. This so embittered him the he
+blasphemed the Ineffable Name which he had heard on Mount Sinai, and
+cursed Moses. He at the same time ridiculed the recently announced law
+concerning the shewbread that was to be set on the table in the
+sanctuary every Sabbath, saying: "It behooves a king to eat fresh bread
+daily, and no stale bread." [451]
+
+At the same time as the crime blasphemy was committed by the son of
+Shelomith, Zelophehad committed another capital crime. On a Sabbath day
+he tore trees out of the ground although he had been warned by
+witnesses not to break the Sabbath. The overseers whom Moses had
+appointed to enforce the observance of the Sabbath rest seized him and
+brought him to the school, where Moses, Aaron, and other leaders of the
+people studied the Torah.
+
+In both these cases Moses was uncertain how to pass judgement, for,
+although he knew that capital punishment must follow the breaking of
+the Sabbath, still the manner of capital punishment in this case had
+not yet been revealed to him. Zelophehad was in the meantime kept in
+prison until Moses should learn the details of the case, for the laws
+says that a man accused of a capital charge may not be given liberty of
+person. The sentence that Moses received from God was to execute
+Zelophehad in the presence of all the community by stoning him. This
+was accordingly done, and after the execution his corps was for a short
+time suspended from the gallows. [452]
+
+The sin of the Sabbath-breaker was the occasion that gave rise to God's
+commandment of Zizit to Israel. For He said to Moses, "dost thou know
+how it came to pass that this man broke the Sabbath?" Moses: "I do not
+know." God: "On week days he wore phylacteries on his head and
+phylacteries on his arm to remind him of his duties, but on the Sabbath
+day, on which no phylacteries may be worn, he had nothing to call his
+duties to his mind, and he broke the Sabbath. God now, Moses, and find
+for Israel a commandment the observance of which is not limited to week
+days only, but which will influence them on Sabbath days and on holy
+days as well." Moses selected the commandment of Zizit, the sight of
+which will recall to the Israelites all the other commandments of God.
+[453]
+
+Whereas in the case of the Sabbath breaker Moses had been certain that
+the sin was punishable by death, and had been certain that the sin was
+punishable by death, and had been in doubt only concerning the manner
+of execution, in the case of the blasphemer matters were different.
+Here Moses was in doubt concerning the nature of the crime, for he was
+not even sure if it was at all a capital offence. Hence he did not have
+these two men imprisoned together, because one of them was clearly a
+criminal, whereas the status of the other was undetermined. But God
+instructed Moses that the blasphemer was also to be stoned to death,
+and that this was to be the punishment for blasphemers in the future.
+[454]
+
+There were two other cases beside these two in Moses' career on which
+he could not pass judgement without appealing to God. These were the
+claims of Zelophehad's daughters to the inheritance of their father,
+and the case of the unclean that might not participate in the offering
+of the paschal lamb. Moses hastened in his appeal to God concerning the
+two last mentioned cases, but took his time with the two former, for on
+these depended human lives. In this Moses set the precedent to the
+judges among Israel to dispatch civil cases with all celerity, but to
+proceed slowly in criminal cases. In all these cases, however, he
+openly confessed that he did not at the time know the proper decision,
+thereby teaching the judges of Israel to consider it no disgrace, when
+necessary, to consult others in cases when they were not sure of true
+judgement. [455]
+
+
+
+
+ THE UNGRATEFUL MULTITUDE
+
+
+When God commanded Israel to set out from Sinai and continue their
+march, the Israelites were glad, for during their stay in that place
+they had throughout eleven days received new laws daily, and they hoped
+that after having departed from the holy mountain they would receive no
+further laws. Hence, instead of making a day's march from Sinai, as God
+had commanded them, they marched incessantly for three days, in order
+to be as far as possible from the holy spot. They behaved like a boy
+who runs quickly away after dismissal from school, that his teacher
+might not call him back. Although this antipathy to His laws vexed God,
+He did not therefore forsake them, but let the Ark move before them as
+long as they desired to continue the march. For it was by this token
+that the Israelites knew that the Shekinah was among them, as God had
+promised them. As often as they broke camp or pitched camp Moses would
+say to them: "Do what the Shekinah within the Ark bids you do." But
+they would not believe Moses that the Shekinah dwelt among them unless
+he spoke the words: "Rise up, Lord, and let Thine enemies be scattered;
+and let them that hate Thee flee before Thee," whereupon the Ark would
+begin to move, and they were convinced of the presence of the Shekinah.
+The Ark furthermore gave the signal for breaking camp by soaring up
+high, [456] and then swiftly moving before the camp at a distance of
+three days' march, until it found a suitable spot upon which Israel
+might encamp. [457]
+
+Hardly had they departed from Sinai when they once more began to lead
+the wicked course of life that they had for a time abandoned. They
+began to seek a pretext to renounce God and again to be addicted to
+idolatry. [458] They complained about the forced marches which at God's
+command they had been obliged to make after their departure from Sinai,
+and in this way showed their ingratitude to God who wanted them as
+quickly as possible to reach the Holy Land, and for this reason allowed
+them to cover an eleven days' distance in three days. [459] Their
+murmurs and complaints, however, were not silent, but quite loud, for
+they were anxious that God should hear their wicked words. In
+punishment for their defamation of the Divine glory, God sent upon them
+a fire emanating from the very glory. [460]
+
+Upon twelve occasions did God send a Divine fire upon earth, six times
+as a token of honor and distinction, but as many times as a punishment.
+To the first class belong the fire at the consecration of the
+Tabernacle, at the offering of Gideon as at that of Manoah and of
+David; at the dedication of Solomon's Temple, and at the offering of
+Elijah upon Mount Carmel. The six fatal fires are the following: the
+fire that consumed Nadab and Abihu; that which wrought havoc among the
+murmuring and complaining multitude; the fire that consumed the company
+of Korah; the fire that destroyed Job's sheep, and the two fires that
+burned the first and second troops which Ahaziah sent against Elijah.
+[461]
+
+This celestial fire wrought the greatest havoc among the idolatrous
+tribe of Dan, and among the mixed multitude that had joined the
+Israelites upon their exodus from Egypt. [462] The elders of the people
+turned to Moses, saying: "Rather deliver us as a sheep to the
+slaughter, but not to a celestial fire that consumes earthly fire."
+[463] They should by right have prayed to God themselves, but in this
+instance they were like the king's son who had kindled his father's
+anger against him, and who not hastened to his father's friend, begging
+him to intercede for him. So did Israel say to Moses: "Go thou to God
+and pray for us." Moses instantly granted their wish, and God without
+delay heard Moses' prayer and halted the destroying fire. [464] But God
+did not simply take the fire away from Israel and put it elsewhere, for
+it was of such a nature that it would gradually have spread on all
+sides and finally have destroyed everything. It had in this way caused
+the destruction in Israel, for, beginning at one end of the camp, it
+spread so rapidly that one could at not time tell how far it had gone.
+That the presence of this Divine fire might continue to restrain Israel
+from sin, God did not allow it to rise back to heaven, but it found its
+place on the altar of the Tabernacle, where it consumed all the
+offerings that were brought during Israel's stay in Egypt. This is the
+same fire that destroyed Aaron's sons as well as Korah's company, and
+it is the Divine fire that every mortal beholds in the moment of his
+death. [465]
+
+On this occasion also it was evident that pious men are greater than
+the angels, for Moses took bundles of wool and laid them upon the
+Divine fire, which thereupon went out. [466] He then said to the
+people: "If you repent of your sin, then the fire will go out, but
+otherwise it will burst forth and consume you." [467]
+
+
+
+
+ THE FLESH-POTS OF EGYPT
+
+
+Not mindful of the punishment by fire, Israel still did not mend their
+ways, but soon again began to murmur against God. As so often before,
+it was again the mixed multitude that rebelled against God and Moses,
+saying: "Who shall give up flesh to eat? We remember the fish that we
+did eat in Egypt freely; the cucumbers, and the melons, and the leeks,
+and the onions, and the garlic. But now our soul is dried away: there
+is nothing at all, beside this manna before our eyes." But all this
+murmuring and these complaints were only a pretext to sever themselves
+from God, for first of all, they actually possessed many herds and much
+cattle, enough plentifully to satisfy their lusting after flesh if they
+had really felt it; and manna, furthermore, had the flavor of every
+conceivable kind of food, so all they had to do while eating it was to
+wish for a certain dish and they instantly perceived in manna the taste
+of the desired food. It is true that manna never gave them the flavor
+of the five vegetables they mentioned, but they should have been
+grateful to God for sparing them the taste of these vegetables
+injurious to health. Here they showed their perversity in being
+dissatisfied with measures for which they should have been grateful to
+God. Manna displeased them because it did not contain the flavor
+injurious to health, and they also objected to it because it remained
+in their bodies, wherefore they said: "The manna will swell in our
+stomachs, for can there be a human being that takes food without
+excreting it!" God had, as a special mark of distinction, given them
+this food of the angels, which is completely dissolved in the body, and
+of which they could always partake without injury to their health. It
+is a clear proof of the excellent taste of manna that a later time,
+when the last manna fell on the day of Moses' death, they ate of it for
+forty days, and would not make use of other food until the manna had
+been exhausted to the last grain, clearly showing that the taking of
+any different food was disagreeable. But while manna was at hand in
+abundance, they complained about seeing before them, morning and
+evening, no other food than manna. [468]
+
+The true state of affairs was that they had a lurking dissatisfaction
+with the yoke of the law. It is certain that they had not had in Egypt
+better food for which they now longed, for their taskmasters, far from
+giving them dainties, gave them not even straw for making bricks. But
+in Egypt they had lived undisturbed by laws, and it was this
+unrestrained life that they desired back. Especially hard for them were
+the new laws on marriage, for in Egypt they had been accustomed to
+marry those closely related by blood, from whom they were now obliged
+to separate. They now trooped together in families, and awaiting the
+moment when Moses, about to leave the house of study, would have to
+pass them, they began to murmur publicly, [469] accusing him of being
+to blame for all the sufferings they had been obliged to bear. Upon his
+advice, they said, had they abandoned a most fruitful land, and instead
+of enjoying the great fortune promised to them, they were now wandering
+about in misery, suffering thirst from lack of water, and were
+apprehensive of dying of starvation in case the supply of manna should
+cease. When these and similar abuses were uttered against Moses, one
+out of the people stepped forth and exhorted them not so soon to forget
+the many benefactions they had known from Moses, and not to despair of
+God's aid and support. But the multitude upon this became even more
+excited, and raged and shouted more violently than ever against Moses.
+[470] This conduct of Israel called forth God's wrath, but Moses,
+instead of interceding for the people, began to complain of their
+treatment of him, and announced to God that he could not now execute
+the commission he had undertaken in Egypt, namely, to lead Israel in
+spite of all reverses, until he had reached the promised land. He now
+begged God to relieve him of the leadership of the people in some way,
+and at the same time to stand by him in his present predicament, that
+he might satisfy the people's desire for flesh. [471]
+
+
+
+
+THE APPOINTMENT OF THE SEVENTY ELDERS
+
+
+The sad predicament of Moses on this occasion is partly traceable to
+the fact that he had to face alone the murmurs and complaints of the
+people without the accustomed assistance of the seventy elders. Since
+the exodus from Egypt the seventy elders of the people had always been
+at his side, but these had recently been killed by the fire from heaven
+at Taberah, so that he now stood all alone. This death overtook the
+elders because like Nadab and Abihu they had not shown sufficient
+reverence in ascending Mount Sinai on the day of the revelation, when,
+in view of the Divine vision, they conducted themselves in an unseemly
+manner. Like Nadab and Abihu the elder would have received
+instantaneous punishment for their offense, had not God been unwilling
+to spoil the joyful day of the revelation by their death. But they had
+to pay the penalty nevertheless: Nadab and Abihu, by being burned at
+the consecration of the Tabernacle, and the elders similarly, at
+Taberah. [472]
+
+As Moses now utterly refused to bear the burden of the people alone,
+God said to him: "I gave thee sufficient understanding and wisdom to
+guide My children alone, that thou mightest be distinguished by this
+honor. Thou, however, wishest to share this guidance with others. Go,
+then, and expect no help from Me, 'but I will take of the spirit that
+is upon thee and will put it upon them; and they shall bear the burden
+of the people with thee, that thou bear it not thyself alone'" [473]
+
+God bade Moses choose as his helpers in the guidance of the people such
+men as had already been active leaders and officers in Egypt. In the
+days of Egyptian bondage it frequently happened that the officers of
+the children of Israel were beaten if the people had not fulfilled
+their task in making bricks, but "he that is willing to sacrifice
+himself for the benefit of Israel shall be rewarded with honor,
+dignity, and the gift of the Holy Spirit." The officers suffered in
+Egypt for Israel, and were now found worthy of having the Holy Spirit
+come upon them. [474] God moreover said to Moses: "With kindly words
+welcome the elders to their new dignity, saying, 'Hail to you that are
+deemed worthy by God of being fit for this office.' At the same time,
+however, speak seriously with them also, saying, 'Know ye that the
+Israelites are a troublesome and stiff-necked people, and that you must
+ever be prepared to have them curse you or cast stones at you'"
+
+God commanded the selection of the elders to take place at the
+Tabernacle, that Israel might reverence them, saying, "Surely these are
+worthy men," but they were not permitted with Moses to enter the
+Tabernacle and hear God's word. The people were however mistaken in
+assuming that God's word reached the ears of the elders, for He spoke
+with Moses alone, even though the prophetic spirit came upon them also.
+[475]
+
+Now when Moses wished to proceed to the selection of the seventy
+elders, he was in a sore predicament because he could not evenly divide
+the number seventy among the twelve tribes, and was anxious to show no
+partiality to one tribe over another, which would lead to
+dissatisfaction among Israel. Bezalel, son of Uri, however, gave Moses
+good advice. He took seventy slips of paper on which was written
+"elder," and with them two blank slips, and mixed all these in an urn.
+Seventy-two elders, six to each tribe, now advance and each drew a
+slip. Those whose slips were marked "elder" were elected, while those
+who had drawn blank slips were rejected, but in such a wise that they
+could not well accuse Moses of partiality. [476]
+
+By this method of appointment, it came to pass that there were six
+elders for each tribe except the tribe of Levi. The names of those
+chosen were: from the tribe of Reuben, - Hanoch, Carmi, Pallu, Zaccur,
+Eliab, Nemuel; from the tribe of Simeon, - Jamin, Jachin, Zohar, Ohad,
+Shaul, Zimri; from the tribe of Levi, - Amram, Hananiah, Nethanel,
+Sithri; from the tribe of Judah, - Zerah, Dan, Jonadab, Bezalel,
+Shephatiah, Nahshon; from the tribe of Issachar, - Zuar, Uzza, Igal,
+Palti, Othniel, Haggi; from the tribe of Zebulun, - Sered, Elon, Sodi,
+Oholiab, Elijah, Nimshi; from the tribe of Benjamin, - Senaah, Kislon,
+Elidad, Ahitub, Jediael, Mattaniah; from the tribe of Joseph, - Jair,
+Joezer, Malchiel, Adoniram, Abiram, Sethur; from the tribe of Dan, -
+Gedaliah, Jogli, Ahinoam, Ahiezer, Daniel, Seraiah; from the tribe of
+Naphtali, - Elhanan, Eliakim, Elishama, Semachiah, Zabdi, Johanan; from
+the tribe of Gad, - Haggai, Zarhi, Keni, Mattathiah, Zechariah, Shuni;
+from the tribe of Asher, - Pashhur, Shelomi, Samuel, Shalom, Shecaniah,
+Abihu. [477]
+
+Moses gathered these seventy elders of novel extraction and of lofty
+and pious character round about the tent in which God used to reveal
+Himself, bidding thirty of them take their stand on the south side,
+thirty on the northern, and ten on the eastern, whereas he himself
+stood on the western side. For this tent was thirty cubits long and ten
+cubits wide, so that a cubit each was apportioned to the elders. [478]
+God was so pleased with the appointment of the elders that, just as on
+the day of the revelation, He descended from heaven and permitted the
+spirit of prophecy to come upon the elders, so that they received the
+prophetic gift to the end of their days, as God had put upon them of
+the spirit of Moses. But Moses' spirit was not diminished by this, he
+was like a burning candle from which many others are lighted, but which
+is not therefore diminished; and so likewise was the wisdom of Moses
+unimpaired. Even after the appointment of the elders did Moses remain
+the leader of the people, for he was the head of this Sanhedrin of
+seventy members which he guided and directed. [479]
+
+The position of the elders was not of the same rank as that of Moses,
+for he was the king of Israel, and it was for this reason that God had
+bidden him to secure trumpets, to use them for the calling of the
+assembly, that this instrument might be blown before him as before a
+king. Hence shortly before Moses' death these trumpets were recalled
+from use, for his successor Joshua did not inherit from him either his
+kingly dignity or these royal insignia. Not until David's time were the
+trumpets used again which Moses had fashioned in the desert. [480]
+
+
+
+
+ELDAD AND MEDAD
+
+
+When Moses had completed the appointment of the elders and had asked
+them to accompany him to the Tabernacle, there to receive the Holy
+Spirit, Eldad and Medad, two of these elders, in their humility, did
+not obey his summons, but hid themselves, deeming themselves unworthy
+of this distinction. God rewarded them for their humility by
+distinguishing them five-fold above the other elders. These prophesied
+what would take place on the following day, announcing the appearance
+of the quails, but Eldad and Medad prophesied what was still veiled in
+the distant future. The elders prophesied only on this one day, but
+Eldad and Medad retained the gift for life. The elders died in the
+desert, whereas Eldad and Medad were the leaders of the people after
+the death of Joshua. The elders are not mentioned by name in the
+Scriptures, whereas theses two are called by name. The elders,
+furthermore, had received the prophetic gift from Moses, whereas Eldad
+and Medad received it directly from God. [481]
+
+Eldad now began to make prophecies, saying: "Moses will die, and Joshua
+the son of Nun will be his successor as leader of the people, whom he
+will lead into the land of Canaan, and to whom he will give it as a
+possession." Medad's prophecy was as follows: "Quails will come from
+the sea and will cover the camp of Israel, but they will bring evil to
+the people." Besides these prophecies, both together announced the
+following revelation: "At the end of days there will come up out of the
+land of Magog a king to whom all nations will do homage. Crowned kings,
+princes, and warriors with shields will gather to make war upon those
+returned from exile in the land of Israel. But God, the Lord, will
+stand by Israel in their need and will slay all their enemies by
+hurling a flame from under His glorious Throne. This will consume the
+souls in the hosts of the king of Magog, so that their bodies will drop
+lifeless upon the mountains of the land of Israel, and will become a
+prey to the beasts of the field and the fowls of the air. Then will all
+the dead among Israel arise and rejoice in the good that at the
+beginning of the world was laid up for them, and will receive the
+reward for their good deeds." [482]
+
+When Gershon, Moses' son, heard these prophecies of Eldad and Medad, he
+hurried to his father and told him of them. Joshua was now greatly
+agitated about the prophecy that Moses was to die in the desert and
+that he as to be his successor, and said to Moses: "O lord, destroy
+these people that prophesy such evil news!" But Moses replied: "O
+Joshua, canst thou believe that I begrudge thee thy splendid future? It
+is my wish that thou mayest be honored as much as I have been and that
+all Israel be honored like thee." [483]
+
+Eldad and Medad were distinguished not only by their prophetic gift,
+but also by their noble birth, being half-brothers of Moses and Aaron.
+When the marriage laws were revealed, all those who had been married to
+relatives by blood had to be divorced from them, so that Amram, too,
+had to be separated from his wife Jochebed, who was his aunt, and he
+married another woman. From this union sprang Eldad, "not of an aunt,"
+and Medad, "in place of an aunt," so called by Amram to explain by
+these names why he had divorced his first wife, his aunt. [484]
+
+
+
+
+THE QUAILS
+
+
+The prophecy of these men concerning the quails turned out as they had
+predicted, the quails being, as God had foretold to Moses, no blessing
+for the people. For God said to Moses: "Tell the people to be prepared
+for impending punishment, they shall eat flesh to satiety, but then
+they shall loathe it more than they now lust for it. I know, however,
+how they came to have such desires. Because My Shekinah is among them
+they believe that they may presume anything. Had I removed My Shekinah
+from their midst they would never have cherished so foolish a desire."
+Moses, knowing that the granting of the people's wish would be
+disastrous to them, said to God: "O Lord, why, pray, dost Thou first
+give them flesh, and then, in punishment for their sin, slay them? Who
+ever heard any one say to an ass, 'Here is a measure of wheat; eat it,
+for we want to cut off they head?' Or to a man, 'Here is a loaf of
+bread for thee; take it, and go to hell with it?'" God replied: "Well,
+then, what wouldst thou do?" Moses: "I will go to them and reason with
+them that they may desist from their lusting after flesh." God: "I can
+tell thee beforehand that thy endeavors in this matter will be
+fruitless." Moses betook himself to the people, saying to them: "Is the
+Lord's hand waxed short? Behold, He smote the rock, that the waters
+gushed out, and the streams overflowed; He can give bread also; can He
+not provide flesh for His people?" The people, however, said: "Thou are
+only trying to soothe us; God cannot grant our wish." [485] But they
+erred vastly, for hardly had the pious among them retired to their
+tents, when upon the godless, who had remained in the open, came down
+quails in masses as thick as snowflakes, so that many more were kill by
+the descent of the quails than later by the tasting of them. The quails
+came in such masses that they completely filled the space between
+heaven and earth, so that they even covered the sun's disk, and settled
+down on the north side and the south side of the camp, as it were a
+day's journey, lying, however, not directly upon the ground but two
+cubits above it, that people might not have to stoop to gather them up.
+Considering this abundance, it is not surprising that even the halt
+that could not go far, and the lazy the would not, gathered each a
+hundred kor. These vast quantities of flesh did not, however, benefit
+them, for hardly had they tasted of it, when they gave up the ghost.
+This was the punishment for the grave sinners, while the better ones
+among them enjoyed the taste of the flesh for a month before they died,
+whereas the pious without suffering harm caught the quails, slaughtered
+them, and ate of them. This was the heaviest blow that had fallen upon
+Israel since their exodus from Egypt, and in memory of the many men who
+had died because of their forbidden lusting after flesh, they changed
+the name of the place where this misfortune occurred to
+Kibroth-hattaavah, "Graves of those who lusted." [486] The winds that
+went forth to bring the quails was so powerful a storm that it could
+have destroyed the world, so great was God's anger against the
+ungrateful people, and it was only due to the merits of Moses and Aaron
+that this wind finally left the world upon its hinges. [487]
+
+
+
+
+AARON AND MIRIAM SLANDER MOSES
+
+
+When the seventy elders were appointed, and the spirit of the Lord came
+upon them, all the women lighted the candles of joy, to celebrate by
+this illumination the elevation of these men to the dignity of
+prophets. Zipporah, Moses' wife, saw the illumination, and asked Miriam
+to explain it. She told her the reason, and added, "Blessed are the
+women who behold with their eyes how their husbands are raised to
+dignity." Zipporah answered, "It would be more proper to say, 'Woe to
+the wives of these men who must now abstain from all conjugal
+happiness!'" Miriam: "How does thou know this?" Zipporah: "I judge so
+from the conduct of thy brother, for ever since he was chosen to
+receive Divine revelations, he no longer knows his wife." [488] Miriam
+hereupon went to Aaron, and said to him: "I also received Divine
+revelations, but without being obliged to separated myself from my
+husband," whereupon Aaron agreed, saying" "I, too, received Divine
+revelations, without, however, being obliged to separated myself from
+my wife." Then both said: "Our fathers also received revelations, but
+without discontinuing their conjugal life. Moses abstains from conjugal
+joys only out of pride, to show how holy a man he is." Not only did
+they speak evil of Moses to each other, but hastened to him and told
+him to his face their opinion of his conduct. [489] But he, who could
+be self-assured and stern when it touched a matter concerning God's
+glory, was silent to the undeserved reproached they heaped upon him,
+knowing that upon God's bidding he had foresworn earthly pleasures. God
+therefore said: "Moses is very meek and pays no attention to the
+injustice meted out to him, as he did when My glory was detracted from,
+and boldly stepped forth and exclaimed, 'Who is on the Lord's side? Let
+him come unto me.' I will therefore now stand by him."
+
+It is quite true that this was not the only occasion on which Moses
+proved himself humble and gentle, for it was part of his character.
+Never among mortals, counting even the three Patriarchs, was there more
+meek a man than he. The angels alone excelled him in humility, but no
+human being; for the angels are so humble and meek, that when the
+assemble to praise God, each angel calls to the other and asks him to
+precede him, saying among themselves: "Be thou the first, thou are
+worthier than I." [490]
+
+God carried out His intention to uphold Moses' honor, for just as Aaron
+was with his wife and Miriam with her husband, a Divine call suddenly
+reached Amram's three children, one voice that simultaneously called,
+"Aaron!" "Moses!" and "Miriam!" - a miracle that God's voice alone can
+perform. The call went to Moses also, that the people might not think
+that Aaron and Miriam had been chosen to take Moses' place. He was
+ready to hearken to God's words, but not so his brother and his sister,
+who had been surprised in the state of uncleanness, and who therefore,
+upon hearing God's call, cried, "Water, water," that they might purify
+themselves before appearing before God. [491] They then left their
+tents and followed the voice until God appeared in a pillar of cloud, a
+distinction that was conferred also upon Samuel. The pillar of cloud
+did not, however, appear in the Tabernacle, where it always rested
+whenever God revealed Himself to Moses, and this was due to the
+following reasons. First of all, God did not want to create the
+impression of having removed Moses from his dignity, and of giving it
+to his brother and sister, hence He did not appear to them in the holy
+place. At the same time, moreover, Aaron was spared the disgrace of
+being reproached by God in his brother's presence, for Moses did not
+follow his brother and sister, but awaited God's word in the sanctuary.
+But there was still another reason why God did not want Moses to be
+present during His conference with Aaron and Miriam - "Never praise a
+man to his face." As God wanted to praise Moses before Aaron and
+Miriam, He preferred to do so in his absence. [492]
+
+Hardly had God addressed Aaron and Miriam, when they began to interrupt
+Him, whereupon He said to them: "Pray, contain yourselves until I have
+spoken." In these words He taught people the rule of politeness, never
+to interrupt. He then said: "Since the creation of the world hath the
+word of God ever appeared to any prophet otherwise than in a dream? Not
+so with Moses, to whom I have shown what is above and what is below;
+what it before and what it behind; what was and what will be. To him
+have I revealed all that is in the water and all that is upon the dry
+land; to him did I confide the sanctuary and set him above the angels.
+I Myself ordered him to abstain from conjugal life, and the word he
+received was revealed to him clearly and not in dark speeches, he saw
+the Divine presence from behind when It passed by him. Wherefore then
+were ye not afraid to speak against a man like Moses, who is, moreover,
+My servant? Your censure is directed to Me, rather than to him, for
+'the receiver is no better than the thief,' and if Moses is not worthy
+of his calling, I, his Master, deserve censure." [493]
+
+
+
+
+MIRIAM'S PUNISHMENT
+
+
+God now gently rebuked Aaron and Miriam for their transgression, and
+did not give vent to His wrath until He had shown them their sin. This
+was an example to man never to show anger to his neighbor before giving
+his reason for his anger. The effects of God's wrath were shown as soon
+as He had departed from them, for while He was with them, His mercy
+exceeded His anger, and nothing happened to them, but when He was not
+long with them, punishment set in. Both Aaron and Miriam became
+leprous, for this is the punishment ordained for those who speak ill of
+their neighbors. [494] Aaron's leprosy, however, lasted for a moment
+only, for his sin had not been as great as that of his sister, who
+started the talk against Moses. His disease vanished as soon as he
+looked upon his leprosy. Not so with Miriam. Aaron in vain tried to
+direct his eyes upon her leprosy and in this way to heal her, for in
+her case the effect was the reverse; as soon as he looked upon her the
+leprosy increased, and nothing remained but to call for Moses'
+assistance, who was ready to give it before being called upon. [495]
+Aaron thereupon turned to his brother with the following words: "Think
+not that the leprosy is on Miriam's body only, it is as if it were on
+the body of our father Amram, of whose flesh and blood she is." Aaron
+did not, however, try to extenuate their sin, saying to Moses: "Have
+we, Miriam and I, ever done harm to a human being?" Moses: "No." Aaron:
+"If we have done evil to no strange people, how then canst thou believe
+that we wished to harm thee? For a moment only did we forget ourselves
+and acted in an unnatural way toward our brother. Shall we therefore
+lose our sister? If Miriam's leprosy doth not now vanish, she must pass
+all her life as a leper, for only a priest who is not a relative by
+blood of the leper may under certain conditions declare her clean, but
+all the priests, my sons and I, are her relatives by blood. The life of
+a leper is as of one dead, for as a corpse makes unclean all that comes
+in contact with it, so too the leper. Alas!" so Aaron closed his
+intercession, "Shall our sister, who was with us in Egypt, who with us
+intoned the song at the Red Sea, who took upon herself the instruction
+of the women while we instructed the men, shall she now, while we are
+about to leave the desert and enter the promised land, sit shut out
+from the camp?"
+
+These words of Aaron, however, were quite superfluous, for Moses had
+determined, as soon as his sister became diseased, to intercede for her
+with God, saying to himself: "It is not right that my sister should
+suffer and I dwell in contentment." [496] He now drew a circle about
+himself, stood up, and said a short prayer to God, which he closed with
+the words: "I will not go from this spot until Thou shalt have healed
+my sister. But if Thou do not heal her, I myself shall do so, for Thou
+hast already revealed to me, how leprosy arises and how it disappears."
+This prayer was fervent, spoken with his whole heart and soul, though
+very brief. Had he spoken long, some would have said: "His sister is
+suffering terribly and he, without heeding her, spends his time in
+prayer." Others again would have said: "He prayeth long for his sister,
+but for us he prayeth briefly." God said to Moses: "Why dost thou shout
+so?" Moses: "I know what suffering my sister is enduring. I remember
+the chain which my hand was chained, for I myself once suffered from
+this disease." God: "If a king, or if her father had but spit in her
+face, should she not be ashamed seven days? I, the King of kings, have
+spit in her face, and she should be ashamed at least twice seven days.
+For thy sake shall seven days be pardoned her, but the other seven days
+let her be shut out from the camp." For want of priest who, according
+to the tenets of the law, must declare a leper clean after the healing,
+God Himself assumed this part, declaring Miriam unclean for a week, and
+clean after the passing of that period. [497]
+
+Although leprosy came to Miriam as a punishment for her sin, still this
+occasion served to show how eminent a personage she was. For the people
+were breaking camp and starting on the march when, after having saddled
+their beasts of burden for the march, upon turning to see the pillar of
+cloud moving before them, they missed the sight of it. They looked
+again to see if Moses and Aaron were in the line of procession, but
+they were missing, nor was there anywhere to be seen a trace of the
+well that accompanied them on their marches. Hence they were obliged to
+return again to camp, where they remained until Miriam was healed. The
+clouds and the well, the sanctuary and the sixty myriads of the people,
+all had to wait a week in this spot until Miriam recovered. Then the
+pillar of cloud moved on once more and the people knew that they had
+not been permitted to proceed on their march only because of this pious
+prophetess. This was a reward for the kind deed Miriam had done when
+the child Moses was thrown into the water. Then Miriam for some time
+walked up and down along the shore to wait the child's fate, and for
+this reason did the people wait for her, nor could they move on until
+she had recovered. [498]
+
+
+
+
+THE SENDING OF THE SPIES
+
+
+The punishment that God brought upon Miriam was meant as a lesson of
+the severity with which God punishes slander. For Miriam spoke no evil
+of Moses in the presence of any one except her brother Aaron. She had
+moreover no evil motive, but a kindly intention, wishing only to induce
+Moses to resume his conjugal life. She did not even dare to rebuke
+Moses to his face, and still, even in spite of her great piety, Miriam
+was not spared this heavy punishment. [499] Her experience,
+nevertheless, did not awe the wicked man who, shortly after this
+incident, made an evil report of the promised land, and by their wicked
+tongues stirred up the whole people in rebellion against God, so that
+they desired rather to return to Egypt than to enter Palestine. The
+punishment that God inflicted upon the spies as well as upon the people
+they had seduced was well deserved, for had they not been warned of
+slander by Miriam's example, there might still have been some excuse.
+In that case they might have been ignorant of the gravity of the sin of
+slander, but now they had no excuse to offer. [500]
+
+When Israel approached the boundaries of Palestine, they appeared
+before Moses, saying: "We will send men before us, and they shall
+search out the land, and bring us word again by what way we must go up,
+and into what cities we shall come." This desire caused God to exclaim:
+"What! When you went through a land of deserts and of pits, you had no
+desire for scouts, but now that you are about to enter a land full of
+good things, now you wish to send out scouts. Not only was the desire
+in itself unseemly, but also the way in which they presented their
+request to Moses; for instead of approaching as they had been
+accustomed, letting the older men be the spokesmen of the younger they
+appeared on this occasion without guidance or order, the young crowding
+out the old, and these pushing away their leaders. [501] Their bad
+conscience after making this request - for they knew that their true
+motive was lack of faith in God - caused them to invent all sorts of
+pretexts for their plans. They said to Moses: "So long as we are in the
+wilderness, the clouds act as scouts for us, for they move before us
+and show us the way, but as these will not proceed with us into the
+promised land, we want men to search out the land for us." Another plea
+that they urged for their desire was this. They said: "The Canaanites
+fear an attack from us and therefore hid their treasures. This is the
+reason why we want to sent spies there in time, to discover for us
+where they are hiding their treasures." They sought in other ways to
+give Moses the impression that their one wish was exactly to carry out
+the law. They said: "Hast not thou taught us that an idol to which
+homage is no longer paid may be used, but otherwise it must be
+destroyed? If we now enter Palestine and find idols, we shall not know
+which of them were adored by the Canaanites and must be destroyed, and
+which of them were no longer adored, so that we might use them."
+Finally they said the following to Moses: "Thou, our teacher, hast
+taught us that God 'would little by little drive the Canaanites before
+us.' If this be so, we must send out spies to find out which cities we
+must attack first." [502] Moses allowed himself to be influenced by
+their talk, and he also liked the idea of sending out spies, but not
+wishing to act arbitrarily he submitted to God the desire of the
+people. God answered: "It is not the first time that they disbelieve My
+promises. Even in Egypt they ridiculed Me, it is now become a habit
+with them, and I know what their motive in sending spies is. If thou
+wishest to send spies do so, but do not pretend that I have ordered
+thee."
+
+Moses hereupon chose one man from every tribe with the exception of
+Levi, and sent these men to spy out the land. These twelve men were the
+most distinguished and most pious of their respective tribes, so that
+even God gave His assent to the choice of every man among them. [503]
+But hardly had these men been appointed to their office when they made
+the wicked resolve to bring up an evil report of the land, and dissuade
+the people from moving to Palestine. Their motive was a purely personal
+one, for they thought to themselves that they would retain their
+offices at the head of the tribes so long as they remained in the
+wilderness, but would be deprived of them when they entered Palestine.
+[504]
+
+
+
+
+SIGNIFICANT NAMES
+
+
+Significant of the wickedness of these men are their names, all of
+which point to their godless action. The representative of the tribe of
+Reuben was called Shammua, the son of Zaccur, because he did not obey
+God, which was counted against him just as if he had pursued sorcery.
+Shaphat, the son of Hori, was Simeon's representative. His name
+signifies, "He did not conquer his evil inclination, and hence went out
+empty-handed, without having received a possession in the land of
+Israel." The tribe of Issachar was represented by Igal, the son of
+Joseph. He bore this name because he soiled the reputation of the Holy
+Land, and therefore died before his time. Benjamin's representative was
+Palti, the son of Raphu, so called because "he spat out the good
+qualities that had previously been his, and therefore wasted away." The
+name of Gaddiel, the son of Sodi, Zebulun's representative, signifies,
+"He spoke infamous things against God in executing the secret plan of
+the spies." Manasseh's representative, Gaddi, the son of Susi, was so
+called because he blasphemed God and aroused His wrath; for it was he
+who said of the land, "it eateth up its inhabitants." But the worst one
+among them was Ammiel, the son of Gemalli, the representative of Dan,
+for it was he who said, "The land is so strong that not even God could
+go up against it," hence his name, which means, "He cast a shadow upon
+God's strength," and he was punished according to his wicked words, for
+he did not enter the promised land. Asher's representative was Sethur,
+the son of Michael, who had resolved to act against God and instead of
+saying, "Who is like unto God?" he said, "Who is God?" Naphtali's
+representative was named Nahbi, the son of Vophsi, for he suppressed
+the truth, and faith found no room in his mouth, for he brought forth
+lies against God. The last of these spies, Gad's representative, bore
+the name Geuel, the son of Machi, for he was humbled because he urged
+untruths against God.
+
+As the ten sinners were name in accordance with their actions, so too
+did the names of the two pious spies among them correspond to their
+pious actions. Judah's representative was name Caleb, the son of
+Jephunneh, because "he spoke what he felt in his heart and turned aside
+from the advice of the rest of the spies." The pious representative of
+Ephraim was Hoshea, the son of Nun, a fitting name for him, for he was
+full of understanding and was not caught like a fish by the spies.
+Moses who perceived, even when he sent out the spies, the evil
+intentions they harbored, changed Hoshea's name to Joshua, saying: "May
+God stand by thee, that thou mayest not follow the counsel of the
+spies." [505]
+
+This change of name that was brought about by the prefixing of the
+letter Yod at last silenced the lamentations of this letter. For ever
+since God had changed Sarai's name to Sarah, the letter Yod used to fit
+about the celestial Throne and lament: "Is it perchance because I am
+the smallest among the letters that Thou has taken me away from the
+name of the pious Sarah?" God quieted this letter, saying: "Formerly
+thou wert in a woman's name, and, moreover, at the end. I will not
+affix thee to a man's name, and, moreover, at the beginning." This
+promise was redeemed when Hoshea's name was changed to Joshua. [506]
+
+When the spies set out on their way, they received instructions from
+Moses how to conduct themselves, and what in particular, they were to
+note. He ordered them not to walk on the highways, but to go along
+private pathways, for although the Shekinah would follow them, they
+were still to incur no needless danger. If they entered a city,
+however, they were not to slink like thieves in alleyways, but to show
+themselves in public and answer those who asked what they wanted by
+saying: "We came only to buy some pomegranates and grapes." They were
+emphatically to deny that they had any intention of destroying the
+idols or of felling the sacred trees. Moses furthermore said: "Look
+about carefully what manner of land it is, for some lands produce
+strong people and some weak, some lands produce many people and some
+few. If you find the inhabitants dwelling in open places, then know
+that they are mighty warriors, and depending upon their strength have
+no fear of hostile attack. If, however, they live in a fortified place,
+they are weaklings, and in their fear of strangers seek shelter within
+their walls. Examine also the nature of the soil. If it be hard, know
+then that it it fat; but if it be soft, it is lean." [507] Finally he
+bade them inquire whether Job was still alive, for if he was dead, then
+they assuredly needed not to fear the Canaanites, as there was not a
+single pious man among them whose merits might be able to shield them.
+[508] And truly when the spies reached Palestine, Job died, and they
+found the inhabitants of the land at his grave, partaking of the
+funeral feast. [509]
+
+
+
+
+THE SPIES IN PALESTINE
+
+
+On the twenty-seventh day of Siwan Moses sent out the spies from
+Kadesh-Barnea in the wilderness of Paran, [510] and following his
+directions they went first to the south of Palestine, the poorest part
+of the Holy Land. Moses did like the merchants, who first show the
+poorer wares, and then the better kind; so Moses wished the spies to
+see better parts of the land the farther they advanced into it. When
+they reached Hebron, they could judge what a blessed land this was that
+had been promised them, for although Hebron was the poorest tract in
+all Palestine, it was still much better than Zoan, the most excellent
+part of Egypt. When, therefore, the sons of Ham built cities in several
+lands, it was Hebron that they erected first, owing to its excellence,
+and not Zoan, which they built in Egypt fully seven years later.
+
+Their progress through the land was on the whole easy, for God had
+wished it so, that as soon as the spies entered a city, the plague
+struck it, and the inhabitants, busied with the burial of their dead,
+had neither time nor inclination to concern themselves with the
+strangers. [511] Although they met with no evil on the part of the
+inhabitants, still the sight of the three giants, Ahiman, Sheshai, and
+Talmai inspired them with terror. These were so immensely tall that the
+sun reached only to their ankles, and they received their names in
+accordance with their size and strength. The strongest among them was
+Ahiman, beholding whom one fancied oneself standing at the foot of a
+mountain that was about to fall, and exclaimed involuntarily, "What is
+this that is coming upon me?" Hence the name Ahiman. Strong as marble
+was the second brother, wherefore he was called Sheshai, "marble." The
+mighty strides of the third brother threw up plots from the ground when
+he walked, hence he was called Talmi, "plots." [512] Not only the sons
+of Anak were of such strength and size, but his daughters also, whom
+the spies chanced to see. For when these reached the city inhabited by
+Anak, that was called Kiriath-Arba, "City of Four," because the giant
+Anak and his three sons dwelt there, they were struck with such terror
+by them that they sought a hiding place. But what they had believed to
+be a cave was only the rind of a huge pomegranate that the giant's
+daughter had thrown away, as they later, to their horror, discovered.
+For this girl, after having eaten the fruit, remembered that she must
+not anger her father by letting the rind lie there, so she picked it up
+with the twelve men in it as one picks up an egg shell, and threw it
+into the garden, never noticing that she had thrown with it twelve men,
+each measuring sixty cubits in height. When they left their hiding
+place, they said to one another: "Behold the strength of these women
+and judge by their standard the men!" [513]
+
+They soon had an opportunity of testing the strength of the men, for as
+soon as the three giants heard of the presence of the Israelite men,
+they pursued them, but the Israelites found out with what manner of men
+they were dealing even before the giants had caught up with them. One
+of the giants shouted, and the spies fell down as men dead, so that it
+took a long time for the Canaanites to restore them to life by the aid
+of friction and fresh air. The Canaanites hereupon said to them: "Why
+do you come here? Is not the whole world your God's, and did not He
+parcel it out according to His wish? Came ye here with the purpose of
+felling the sacred trees?" The spied declared their innocence,
+whereupon the Canaanites permitted them to go their ways unmolested. As
+a reward for this kind deed, the nation to which these giants belonged
+has been preserved even to this day. [514]
+
+They would certainly not have escaped from the hands of the giants, had
+not Moses given them two weapons against them, his staff and the secret
+of the Divine Name. These two brought them salvation whenever they felt
+they were in danger from the giants. For these were none other than the
+seed of the angels fallen in the antediluvian era. Sprung from their
+union with the daughters of men, and being half angels, half men, these
+giants were only half mortal. They lived very long, and then half their
+body withered away. Threatened by an eternal continuance of this
+condition, half life, and half death, they preferred either to plunge
+into the sea, or by magic herb which they knew to put an end to their
+existence. [515] They were furthermore of such enormous size that the
+spies, listening one day while the giants discussed them, heard them
+say, pointing to the Israelites: "There are grasshoppers by the trees
+that have the semblance of men," for "so they were in their sight."
+[516]
+
+The spies, with the exception of Joshua and Caleb, had resolved from
+the start to warn the people against Palestine, and so great was their
+influence that Caleb feared he would yield to it. He therefore hastened
+to Hebron where the three Patriarchs lie, and, standing at their
+graves, said: "Joshua is proof against the pernicious influence of the
+spies, for Moses had prayed to God for him. Send up prayers now, my
+fathers, for me, that God in His mercy may keep me far from the counsel
+of the spies." [517]
+
+There had always been a clash between Caleb and his comrades during
+their crossing through Palestine. For whereas he insisted upon taking
+along the fruits of the land to show their excellence to the people,
+they strongly opposed this suggestion, wishing as they did to keep the
+people from gaining an impression of the excellence of the land. Hence
+they yielded only when Caleb drew his sword, saying: "If you will not
+take of the fruits, either I shall slay you, or you will slay me." They
+hereupon cut down a vine, which was so heavy that eight of them had to
+carry it, putting upon each the burden of one hundred and twenty seah.
+The ninth spy carried a pomegranate, and the tenth a fig, which they
+brought from a place that had once belonged to Eshcol, one of Abraham's
+friends, but Joshua and Caleb carried nothing at all, because it was
+not consistent with their dignity to carry a burden. [518] This vine
+was of such gigantic size that the wine pressed from its grapes
+sufficed for all the sacrificial libations of Israel during the forty
+years' march. [519]
+
+After the lapse of forty days they returned to Moses and the people,
+after having crossed through Palestine from end to end. By natural
+means it would not, of course, have been possible to traverse all the
+land in so short a time, by God made it possible by "bidding the soil
+to leap for them," and they covered a great distance in a short time.
+God knew that Israel would have to wander in the wilderness forty
+years, a year for every day the spies had spent in Palestine, hence He
+hastened their progress through the land, that Israel might not have to
+stay too long in the wilderness. [520]
+
+
+
+
+THE SLANDEROUS REPORT
+
+
+When Moses heard that the spies had returned from their enterprise, he
+went to his great house of study, where all Israel too assembled, for
+it was a square of twelve miles, affording room to all. [521] There too
+the spies betook themselves and were requested to give their report.
+Pursuing the tactics of slanderers, they began by extolling the land,
+so that they might not by too unfavorable a report arouse the suspicion
+of the community. They said: "We came unto the land whither thou
+sentest us, and surely it floweth with milk and honey." This was not an
+exaggeration, for honey flowed from the trees under which the goats
+grazed, out of whose udders poured mile, so that both mile and honey
+moistened the ground. But they used these words only as an
+introduction, and the passed on to their actual report, which they had
+elaborated during those forty days, and by means of which they hoped to
+be able to induce the people to desist from their plan of entering
+Palestine. [522] "Nevertheless," they continued, "the people be strong
+that dwell in the land, and the cities are walled, and very great: and
+moreover we saw children of Anak there." Concerning the latter they
+spoke an untruth with the intention of inspiring Israel with fear, for
+the sons of Anak dwelt in Hebron, whither Caleb alone had gone to pray
+at the graves of the Patriarchs, [523] at the same time as the Shekinah
+went there to announce to the Patriarch that their children were now on
+the way to take possession of the land which had been promised to them
+of yore. [524] To intensify to the uttermost their fear of the
+inhabitants of Palestine, they furthermore said: "The Amalekites dwell
+in the land of the South." They threatened Israel with Amalek as one
+threatens a child with a strap that had once been employed to chastise
+him, for they had had bitter experiences with Amalek. The statement
+concerning Amalek was founded on fact, for although southern Palestine
+had not originally been their home, still they had recently settled
+there in obedience to the last wish of their forefather Esau, who had
+bidden them cut off Israel from their entrance into the promised land.
+"If, however," continued the spies in their report, "you are planning
+to enter the land from the mountain region in order to evade Amalek,
+let us inform you that the Hittites, and the Jebussites, and the
+Amorites dwell in the mountains; and if you plan to go there by sea,
+let us inform you that the Canaanites dwell by the sea, and along the
+Jordan." [525]
+
+As soon as the spies had completed their report, Joshua arose to
+contradict them, but they gave him no chance to speak, calling out to
+him: "By what right dost thou, foolish man, presume to speak? Thou hast
+neither sons nor daughters, so what dost thou care if we perish in our
+attempt to conquer the land? We, on the other hand, have to look out
+for our children and wives." Joshua, therefore, very much against his
+will, had to be silent. Caleb now considered in what way he could
+manage to get a hearing without being shouted down as Joshua had been.
+
+Caleb had given his comrades an entirely false impression concerning
+his sentiments, for when these formed the plan to try to make Israel
+desist from entering Palestine, they drew him into their council, and
+he pretended to agree with them, whereas he even then resolved to
+intercede for Palestine. Hence, when Caleb arose, the spies were
+silent, supposing he would corroborate their statements, a supposition
+which his introductory words tended to strengthen. He began: "Be
+silent, I will reveal the truth. This is not all for which we have to
+thank the son of Amram." But to the amazement of the spies, his next
+words praised, not blamed, Moses. He said: "Moses - it is he who drew
+us up out of Egypt, who clove the sea for us, who gave us manna as
+food." In this way he continued his eulogy on Moses, closing with the
+words: "We should have to obey him even if he bade us ascend to heaven
+upon ladders!" [526] These words of Caleb were heard by all the people,
+for his words were so mighty that they could be heard twelve miles off.
+It was this same powerful voice that had saved the life of the spies.
+For when the Canaanites first took note of them and suspected them of
+being spies, the three giants, Ahiman, Sheshai, and Talmai pursued them
+and caught up with them in the plain of Judea. When Caleb, hidden
+behind a fence, saw that the giants were at their heels, he uttered
+such a shout that the giants fell down in a swoon because of the
+frightful din. When they had recovered, the giants declared that they
+had pursued the Israelites not because of the fruits, but because they
+had suspected them of the wish to burn their cities. [527]
+
+Caleb's mighty voice did not, however, in the least impress the people
+or the spies, for the latter, far from retracting their previous
+statements, went so far as to say: "We be not able to go up against the
+people; for they are stronger than we, they are so strong that even God
+can not get at them. The land through which we had gone to search it is
+a land that eateth up the inhabitants thereof through disease; and all
+the people that we saw in it are men of wicked traits. And here we saw
+men upon sight of whom we almost swooned in fright, the giants, the
+sons of Anak, which come of giants: and we were in our own sight as
+grasshoppers, and so we were in their sight." [528] At these last
+words, God said: "I have not objection to your saying, 'We were in our
+own sight as grasshoppers,' but I take it amiss if you say, 'And so we
+were in their sight,' for how can you tell how I made you appear in
+their sight? How do you know if you did not appear to them to be
+angels?" [529]
+
+
+
+
+THE NIGHT OF TEARS
+
+
+The words of the spies were heard by willing ears. The people believed
+them implicitly, and when called to task by Moses, replied: "O our
+teacher Moses, if there had been only two spies or three, we should
+have had to give credence to their words, for the law tells us to
+consider the testimony of even two as sufficient, whereas in this case
+there are fully ten! [530] Our brethren have made us faint of heart.
+Because the Lord hated us, He hath brought us forth out of the land of
+Egypt, to deliver us into the hand of the Amorites, to destroy us." By
+these words the Israelites revealed that they hated God, and for this
+reason did they believe that they were hated by Him, for "whatever a
+man wisheth his neighbor, doth he believe that his neighbor wisheth
+him." They even tried to convince Moses that God hated them. They said:
+"If an earthly king has two sons and two fields, on watered by a river,
+and the other dependent upon rains, will he not five the one that is
+watered by the river to his favorite son, and give the other, less
+excellent field to his other son? God led us out of Egypt, a land that
+is not dependent upon rain, only to give us the land of Canaan, which
+produces abundantly only if the rains fall." [531]
+
+Not only did the spies in the presence of Moses and Aaron voice their
+opinion that is was not advisable to attempt conquering Palestine, but
+they employed every means of inciting the people into rebellion against
+Moses and God. On the following evening every one of them betook
+himself to his house, donned his mourning cloths, and began to weep
+bitterly and to lament. Their housemates quickly ran toward them and in
+astonishment asked their reason for these tears and lamentations.
+Without interrupting their wailings, they answered" "Woe is me for ye,
+my sons, and woe is me for ye, my daughters and daughters-in-law, that
+are doomed to be dishonored by the uncircumcised and to be given as a
+prey to their lusts. These men that we have beheld are not like unto
+mortals. Strong and mighty as angels are they; one of them might well
+slay a thousand of us. How dare we look into the iron faces of men so
+powerful that a nail of theirs is sufficient to stop up a spring of
+water!" At these words all the household, sons, daughters, and
+daughters-in-law, burst into tears and loud lamentations. Their
+neighbors came running to them and joined in the wails and sobs until
+they spread throughout all the camp, and all the sixty myriads of
+people were weeping. When the sound of their weeping reached heaven,
+God said: "Ye weep to-day without a cause, I shall see to it that in
+the future ye shall have a cause to weep on this day." It was then that
+God decreed to destroy the Temple on the ninth day of Ab, the day on
+which Israel in the wilderness wept without cause, so that this day
+became forever a day of tears. [532]
+
+The people were not, however, content with tears, they resolved to set
+up as leaders in place of Moses and Aaron, Dathan and Abiram, and under
+their guidance to return to Egypt. [533] But worse than this, not only
+did they renounce their leader, but also their God, for they denied Him
+and wished to set up and idol for their God. [534] Not only the wicked
+ones among them such as the mixed multitude demurred against Moses and
+Aaron, but those also who had heretofore been pious, saying: "Would to
+God that we had died in the land of Egypt! Or would to God we had died
+in this wilderness!" When Joshua and Caleb heard these speeches of the
+people teeming with blasphemy, they rent their garments and tried to
+restrain the people from their sinful enterprise, exhorting them
+particularly to have fear of the Canaanites, because the time was at
+hand when God had promised Abraham to give the land of Canaan to his
+descendants, and because there were no pious men among the inhabitants
+of the land for whose sake God would have been willing to leave it
+longer in their possession. They also assured the people that God had
+hurled from heaven the guardian angel of the inhabitants of Palestine,
+so that they were now impotent. [535] The people, however, replied: "We
+do not believe you; the other spies have our weal and woe more at heart
+than you." [536] Nor were the admonitions of Moses of more avail, even
+though he brought them a direct message from God to have no fear of the
+Canaanites. In vain did he say to them, "He who wrought all those
+miracles for you in Egypt and during your stay in the wilderness will
+work miracles for you as well when you will enter the promised land.
+Truly the past ought to inspire you with trust in the future." The only
+answer the people had to this was, "Had we heard this report of the
+land from strangers, we should not have given it credit, but we have
+heard it from men whose sons are our sons, and whose daughters are our
+daughters." [537] In their bitterness against their leaders they wanted
+to lay hands upon Moses and Aaron, whereupon God sent His cloud of
+glory as a protection to them, under which they sought refuge. But far
+from being brought to a realization of their wicked enterprise by this
+Divine apparition, they cast stones at the cloud, hoping in this way to
+kill Moses and Aaron. This outrage on their part completely wore out
+God's patience, and He determined upon the destruction of the spies,
+and a severe punishment of the people misled by them. [538]
+
+
+
+
+INGRATITUDE PUNISHED
+
+
+God now appeared to Moses, bidding him convey the following words to
+the people: "You kindle My anger on account of the very benefits I
+conferred upon you. When I clove the sea for you that you might pass
+through, while the Egyptians stuck in the loam at its bottom, you said
+to one another, 'In Egypt we trod loam, and He led us out of Egypt,
+only that we might again tread it.' I gave you manna as food, which
+made you strong and fat, but you, perceiving of it, said: 'How comes it
+to pass that twenty days a human being dies if after four or five days
+he does not excrete food he had taken. Surely we are doomed to die.'
+When the spies came to Palestine, I arranged it so that as soon as they
+entered the city its king or governor dies, in order that the
+inhabitants, occupied with the burial of their ruler, might not take
+account of the spies' presence and kill them. Instead of being thankful
+for this, the spies returned and reported, 'The land through which we
+have gone to search it, is a land that eateth up the inhabitants
+thereof.' To you I gave the Torah; for your sake I said to the Angel of
+Death, 'Continue to hold sway over the rest of the world, but not over
+this nation that I have chosen as My people.' Truly I had hopes that
+after all this you would sin no more, and like Myself and the angels
+would live eternally, without ever tasting death. You, however, in
+spite of the great opportunity that I offered you, conducted yourselves
+like Adam. Upon him also did I lay a commandment, promising him life
+eternal on condition he observed it, but he brought ruin upon himself
+by trespassing My commandment and eating of the tree. To him I said,
+'Dust thou art, and unto dust shalt thou return.' Similar was My
+experience with you. I said, 'You are angels,' but you conducted
+yourselves like Adam in your sins, and hence like Adam you must die. I
+had thought and hoped you would follow example of the Patriarchs, but
+you act like the inhabitants of Sodom, who in punishment for their sins
+were consumed by fire." [539] "If," continued God, turning to Moses,
+"they suppose that I have need of swords or spears to destroy them,
+they are mistaken. As through the word I created the world, so can I
+destroy the world by it, which would be a proper punishment for them.
+As through their words and their talk they angered Me, so shall the
+word kill them, and thou shalt be their heir, for 'I will make of thee
+a greater nation and mightier than they.'" [540] Moses said: "If the
+chair with three legs could not withstand the moment of Thy wrath, how
+then shall a chair that have but one leg endure? Thou are about to
+destroy the seed of the three Patriarchs; how then may I hope that my
+seed is to fare better? This is not the only reason for which Thou
+shouldst preserve Israel, as there are other considerations why Thou
+shouldst do so. Were Thou to destroy Israel, the Edomites, Moabites,
+and all the inhabitants of Canaan would say [541] that Thou hadst done
+this only because Thou wert not able to maintain Thy people, and
+therefore Thou didst destroy them. These will furthermore declare that
+the gods of Canaan are mightier than those of Egypt, that Thou hadst
+indeed triumphed over the river gods of Egypt, but that Thou wert not
+the peer of the rain gods of Canaan. Worse even than this, the nations
+of the world will accuse Thee of continuous cruelty, saying, 'He
+destroyed the generation of the flood through water; He rased to the
+ground the builders of the tower, as well as the inhabitants of Sodom;
+and no better then theirs was the fate of the Egyptians, whom He
+drowned in the sea. Now He hath also ruined Israel whom He had called,
+'My firstborn son,' like Lilith who, when she can find no strange
+children, slays her own. So did He slay His own son." [542] Moses
+furthermore said: "Every pious man makes a point of cultivating a
+special virtue. Do Thou also in this instance bring Thy special virtue
+to bear." God: "And what is My special virtue?" Moses: "Long-suffering,
+love, and mercy, for Thou art wont to be long-suffering with them that
+kindle Thy wrath, and to have mercy for them. In Thy very mercy is Thy
+strength best shown. Mete out to Thy children, then, justice in small
+measure only, but mercy in great measure." [543]
+
+Moses well knew that mercy was God's chief virtue. He remembered that
+he had asked God, when he interceded for Israel after their sin of the
+Golden Calf, "Pray tell me by what attribute of Thine Thou rulest the
+world." God answered: "I rule the world with loving-kindness, mercy,
+and long-suffering." "Can it be," said Moses, "that Thy long-suffering
+lets sinners off with impunity?" To this question Moses had received no
+answer, hence he felt he might now say to God: "Act now as Thou didst
+then assent. [544] Justice, that demands the destruction of Israel, is
+on one side of the scales, but it is exactly balance by my prayer on
+the other side. Let us now see how the scales will balance." God
+replied: "As truly as thou livest, Moses, thy prayer shall dip the
+scales to the side of mercy. For thy sake must I cancel My decision to
+annihilate the children of Israel, so that the Egyptians will exclaim,
+'Happy the servant to whose wish his master defers.' I shall, however,
+collect My debt, for although I shall not annihilate Israel all at
+once, they shall make partial annual payments during the following
+forty years. Say to them, 'Your carcasses shall fall in this
+wilderness; and all that were numbered of you, according to your whole
+number, from twenty years old and upward, which have murmured against
+Me. And your children shall be wanderers in the wilderness forty years,
+and shall bear you whoredoms, until your carcasses be consumed in the
+wilderness.'" [545]
+
+This punishment was not, however, as severe as it might appear, for
+none among them died below the ages of sixty, whereas those who had at
+the time of the exodus from Egypt been either below twenty or above
+sixty were entirely exempt from this punishment. Besides only such were
+smitten as had followed the counsel of the spies, whereas the others,
+and the Levites and the women were exempt. [546] Death, moreover,
+visited the transgressors in such fashion that they were aware it was
+meant as punishment for their sins. Throughout all the year not one
+among them died. On the eighth day of the month of Ab, Moses would have
+a herald proclaim throughout the camp, "Let each prepare his grave."
+They dug their graves, and spent there the following night, the same
+night on which, following the counsel of the spies, they had revolted
+against God and Moses. In the morning a herald would once more appear
+and cry: "Let the living separate themselves from the dead." Those that
+were still alive arose, but about fifteen thousand of them remained
+dead in their graves. After forty years, however, when the herald
+repeated his customary call the ninth day of Ab, all arose, and there
+was not a single dead man among them. At first they thought they had
+made a miscalculation in their observation of the moon, that is was not
+the ninth day of Ab at all, and that this was the reason why their
+lives had been spared. Hence they repeated their preparations for death
+until the fifteenth day of Ab. Then the sight of the full moon
+convinced them that the ninth day of Ab had gone by, and that their
+punishment had been done away with. In commemoration of the relief from
+this punishment, they appointed the fifteenth day of Ab to be a holy
+day. [547]
+
+
+
+
+THE YEARS OF DISFAVOR
+
+
+Although God had now cancelled His resolution to annihilate Israel, He
+was not yet quite reconciled with them, and they were out of favor
+during the following years of their march through the desert, as was
+made evident by several circumstances. During these years of disfavor
+the north wind did not blow, with the result that the boys who were
+born in the desert could not be circumcised, as the absence of the wind
+produced and excessively high temperature, a condition that made it
+very dangerous for the young boys to have this operation performed upon
+them. [548] As the law, however, prohibits the offering of the paschal
+lamb unless the boys have been circumcised, Israel could not properly
+observe the feast of Passover after the incident of the spies. [549]
+Moses also felt the effects of the disfavor, for during this time he
+received from God none but the absolutely essential directions, and no
+other revelations. This was because Moses, like all other prophets,
+received this distinction only for the sake of Israel, and when Israel
+was in disgrace, God did not communicate with him affectionately. [550]
+Indeed Moses' fate, to die in the desert without entering the promised
+land, had been decreed simultaneously with the fate of the generation
+led by him out of Egypt. [551]
+
+But the most terrible punishment of all fell upon the spies who, with
+their wicked tongues, had brought about the whole disaster. God repaid
+them measure for measure. Their tongues stretched to so great a length
+that they touched the navel; and worms crawled out of their tongues,
+and pierced the navel; in this horrible fashion these men died. [552]
+Joshua and Caleb, however, who had remained true to God and had not
+followed the wicked counsel of their colleagues, were not only exempted
+from death, but were furthermore rewarded by God, by receiving in the
+Holy Land the property that had been allotted to the other spies. [553]
+Caleb was forty years of age at the time when he was sent out as a spy.
+He had married early, and at the age of ten had begot a son, still at
+the age of eighty-five he was sturdy enough to enjoy his possession in
+the Holy Land. [554]
+
+God's mercy is also extended to sinners, hence He bade Moses say to the
+people: "The Amalekites and the Canaanites are now dwelling in the
+valley, to-morrow turn you, and get you into the wilderness by the way
+of the Red Sea." God did this because He had firmly resolved, in the
+event of a war between Israel and the inhabitants of Palestine, not to
+aid the former. Knowing that in this cast their annihilation was sure,
+He commanded them to make no attempt to enter the land by force. [555]
+"It had been My intention," said God, "to exalt you, but now if you
+were to attempt to make war upon the inhabitants of Palestine, you
+would suffer humiliation." The people did not, however, hearken to the
+words of God that Moses communicated to them, and all at once formed in
+battle array in order to advance against the Amorites. They thought
+that after they had confessed their sin of having been misled by the
+spies, God would stand by them in their battles, so they said to Moses:
+"Surely these few drops have not filled the bucket." Their
+transgression against God seemed to them only a peccadillo that had
+long since been forgiven. They were, however, mistaken. Like bees the
+enemies swarmed down upon them, and whereas these had in former times
+fallen dead of fright upon hearing the names of the Israelites, now a
+blow from them sufficed to kill the Israelites. Their attempt to wage
+war without the Holy Ark in their midst proved a miserable failure.
+Many of them, and Zelophehad among these, met their death, and as many
+others returned to camp covered with wounds. The wailing and weeping of
+the people was of no avail, God persisted in His resolve, and they
+brought upon themselves grave punishment for this new proof of
+disobedience, for God said to Moses: "If I were to deal with them now
+in accordance with strict justice, they should never enter the land.
+After a while, however, I shall let them 'possess the land, which I
+sware unto their fathers to give unto them.'" [556]
+
+In order to comfort and encourage Israel in their dejection, Moses
+received directions to announce the law of sacrifices, and other
+precepts laid down for the life in the Holy Land, that the people might
+see that God did not mean to be angry with them forever. When Moses
+announced the laws to them, a dispute arose between the Israelites and
+the proselytes, because the former declared that they alone and not the
+others were to make offerings to God in His sanctuary. God hereupon
+called Moses, and said to him: "Why do these always quarrel one with
+another?" Moses replied: "Thou knowest why." God: "Have I not said to
+thee, 'One law and one ordinance shall be for you and for the stranger
+that sojourneth with you?'" [557]
+
+Although the forty years' march through the desert was a punishment for
+the sin of Israel, still it had one advantage. At the time when Israel
+departed from Egypt, Palestine was in poor condition; the trees planted
+in the time of Noah were old and withered. Hence God said: "What! Shall
+I permit Israel to enter an uninhabitable land? I shall bid them wander
+in the desert for forty years, that the Canaanites may in the meantime
+fell the old trees and plant new ones, so that Israel, upon entering
+the land, may find it abounding in plenty." So did it come to pass, for
+when Israel conquered Palestine, they found the land not only newly
+cultivated, [558] but also filled to overflowing with treasures. The
+inhabitants of this land were such misers that they would not indulge
+in a drop of oil for their gruel; if an egg broke, they did not use it,
+but sold it for cash. The hoardings of these miserly Canaanites God
+later gave to Israel to enjoy and to use. [559]
+
+
+
+
+THE REBELLION OF KORAH
+
+
+The Canaanites were not the only ones who did not enjoy their wealth
+and money, for a similar fate was decreed for Korah. He had been the
+treasurer of Pharaoh, and possessed treasures so vast that he employed
+three hundred white mules to carry the keys of his treasures: but "let
+not the rich man boast of his riches," for Korah through his sin lost
+both life and property. Korah had obtained possession of his riches in
+the following way: When Joseph, during the lean years, through the sale
+of grain amassed great treasures, he erected three great buildings, one
+hundred cubits wide, one hundred cubits long, and one hundred cubits
+wide, one hundred high, filled them with money and delivered them to
+Pharaoh, being too honest to leave even five silver shekels of this
+money to his children. Korah discovered one of these three treasuries.
+On account of his wealth he became proud, and his pride brought about
+his fall. [560] He believed Moses had slighted him by appointing his
+cousin Elizaphan as chief of the Levite division of Kohathites. He
+said: "My grandfather had four sons, Amram, Ishar, Hebron, and Uzziel.
+Amram, as the firstborn, had privileges of which his sons availed
+themselves, for Aaron is high priest and Moses is king; but have not I,
+the son of Izhar, the second son of Kohath, the rightful claim to be
+prince of the Kohathites? Moses, however, passed me by and appointed
+Elizaphan, whose father was Uzziel, the youngest son of my grandfather.
+Therefore will I now stir up rebellion against Moses, and overthrow all
+institutions founded by him." Korah was far too wise a man to believe
+that God would permit success to a rebellion against Moses, and stand
+by indifferently, but the very insight that enabled him to look into
+the future became his doom. He saw with his prophetic eye that Samuel,
+a man as great as both Aaron and Moses together, would be one of his
+descendants; and furthermore that twenty-four descendants of his,
+inspired by the Holy Spirit, would compose psalms and sing them in the
+Temple. This brilliant future of his descendants inspired him with
+great confidence in his undertaking, for he thought to himself that God
+would not permit the father of such pious men to perish. His eye did
+not, however, look sharply enough into the future, or else he would
+also have known that his sons would repent of the rebellion against
+Moses, and would for this reason be deemed worthy of becoming the
+fathers of prophets and Temple singers, whereas he was to perish in
+this rebellion. [561]
+
+The names of this unfortunate rebel corresponded to his deed and to his
+end. He was called Korah, "baldness," for through the death of his
+horde he caused a baldness in Israel. He was the son of Izhar, "the
+heat of the noon," because he caused the earth to be made to boil "like
+the heat of noon;" and furthermore he was designated as the son of
+Kohath, for Kohath signifies "bluntness," and through his sin he made
+"his children's teeth be set on edge." His description as the son of
+Levi, "conduct," points to his end, for he was conducted to hell. [562]
+
+Korah, however, was not the only one who strove to overthrow Moses.
+With him were, first of all, the Reubenites, Dathan and Abiram, who
+well deserve their names, for the one signifies, "transgressor of the
+Divine law," and the other, "the obdurate." There were, furthermore,
+two hundred fifty men, who by their rank and influence belonged to the
+most prominent people in Israel; among them even the princes of the
+tribes. In the union of the Reubenites with Korah was verified the
+proverb, "Woe to the wicked, woe to his neighbor." For Korah, one of
+the sons of Kohath, had his station to the south of the Tabernacle, and
+as the Reubenites were also encamped there, a friendship was struck up
+between them, so that they followed him in his undertaking against
+Moses. [563]
+
+The hatred Korah felt against Moses was still more kindled by his wife.
+When, after the consecration of the Levites, Korah returned home, his
+wife noticed that the hairs of his head and of his body had been
+shaved, and asked him who had done all this to him. He answered,
+"Moses," whereupon his wife remarked: "Moses hates thee and did this to
+disgrace thee." Korah, however, replied: "Moses shaved all the hair of
+his own sons also." But she said: "What did the disgrace of his own
+sons matter to him if he only felt he could disgrace thee? He was quite
+ready to make that sacrifice." [564] As at home, so also did Korah fare
+with others, for, hairless as he was, no one at first recognized him,
+and when people at last discovered who was before them, they asked him
+in astonishment who had so disfigured him. In answer to their inquiries
+he said, "Moses did this, who besides took hold of my hands and feet to
+lift me, and after he had lifted me, said, 'Thou art clean.' But his
+brother Aaron he adorned like a bride, and bade him take his place in
+the Tabernacle." Embittered by what they considered as insult offered
+him by Moses, Korah and his people exclaimed: "Moses is king, his
+brother did he appoint as high priest, his nephews as heads of the
+priests, he allots to the priest the heave offering and many other
+tributes." [565] Then he tried to make Moses appear ridiculous in the
+eyes of the people. Shortly before this Moses had read to the people
+the law of the fringes in the borders of their garments. Korah now had
+garments of purple made for the two hundred fifty men that followed
+him, all of whom were chief justices. Arrayed thus, Korah and his
+company appeared before Moses and asked him if they were required to
+attach fringes to the corners of these garments. Moses answered, "Yea."
+Korah then began this argument. "If," said he, "one fringe of purple
+suffices to fulfil this commandment, should not a whole garment of
+purple answered the requirements of the law, even if there be no
+special fringe of purple in the corners?" He continued to lay before
+Moses similar artful questions: "Must a Mezuzah be attached to the
+doorpost of the house filled with the sacred Books?" Moses answered,
+"Yea," Then Korah said: "The two hundred and seventy sections of the
+Torah are not sufficient, whereas the two sections attached to the
+door-post suffice!" Korah put still another question: "If upon a man's
+skin there show a bright spot, the size of half a bean, is he clean or
+is he unclean?" Moses: "Unclean." "And," continued Korah, "if the spot
+spread and cover all the skin of him, is he then clean or unclean?"
+Moses: "Clean." "Laws so irrational," said Korah, "cannot possibly
+trace their origin from God. The Torah that thou didst teach to Israel
+is not therefore God's work, but thy work, hence art thou no prophet
+and Aaron is no high priest!" [566]
+
+
+
+
+ KORAH ABUSES MOSES AND THE TORAH
+
+
+Then Korah betook himself to the people to incite them to rebellion
+against Moses, and particularly against the tributes to the priests
+imposes upon the people by him. That the people might now be in a
+position to form a proper conception of the oppressive burden to these
+tasks, Korah told them the following tale that he had invented: "There
+lived in my vicinity a widow with two daughters, who owned for their
+support a field whose yield was just sufficient for them to keep body
+and soul together. When this woman set out to plow her field, Moses
+appeared and said: 'Thou shalt not plow with an ox and an ass
+together.' When she began to sow, Moses appeared and said: 'Thou shalt
+not sow with divers seeds.' When the first fruits showed in the poor
+widow's field, Moses appeared and bade her bring it to the priests, for
+to them are due 'the first of all the fruit of the earth'; and when at
+length the time came for he to cut it down, Moses appeared and ordered
+her 'not wholly to reap the corners of the field, not to gather the
+gleanings of the harvest, but to leave them for the poor.' When she had
+done all that Moses had bidden her, and was about to thrash the grain,
+Moses appeared once more, and said: 'Give me the heave offerings, the
+first and the second tithes to the priest.' When at last the poor woman
+became aware of the fact that she could not now possibly maintain
+herself from the yield of the field after the deduction of all the
+tributes that Moses had imposed upon her, she sold the field and with
+the proceeds purchased ewes, in the hope that she might now undisturbed
+have the benefit of the wool as well as the younglings of the sheep.
+She was, however, mistaken. When the firstling of the sheep was born,
+Aaron appeared and demanded it, for the firstborn belongs to the
+priest. She had a similar experience with the wool. At shearing time
+Aaron reappeared and demanded 'the first of the fleece of the sheep,'
+which, according to Moses' law, was his. But not content with this, he
+reappeared later and demanded one sheep out of every ten as a tithe, to
+which again, according to the law, he had a claim. This, however, was
+too much for the long-suffering woman, and she slaughtered the sheep,
+supposing that she might now feel herself secure, in full possession of
+the meat. But wide of the mark! Aaron appeared, and, basing his claim
+on the Torah, demanded the shoulder, the two cheeks, and the maw.
+'Alas!' exclaimed the woman, 'The slaughtering of the sheep did not
+deliver me out of thy hands! Let the meat then be consecrated to the
+sanctuary.' Aaron said, 'Everything devoted in Israel is mine. It shall
+then be all mine.' He departed, taking with him the meat of the sheep,
+and leaving behind him the widow and her daughters weeping bitterly.
+Such men," said Korah, concluding his tale, "are Moses and Aaron, who
+pass their cruel measures as Divine laws." [567]
+
+Pricked on by speeches such as these, Korah's horde appeared before
+Moses and Aaron, saying: "Heavier is the burden that ye lay upon us
+than was that of the Egyptians; and moreover as, since the incident of
+the spies, we are forced annually to offer as a tribute to death
+fifteen thousand men, it would have been better for us had we stayed in
+Egypt." They also reproached Moses and Aaron with an unjustified love
+of power, saying: "Upon Sinai all Israel heard the words of God, 'I am
+thy Lord.' Wherefore then lift ye up yourselves above the congregation
+of the Lord?" [568] They knew no bounds in their attacks upon Moses,
+they accused him of leading an immoral life and even warned their wives
+to keep far from him. [569] They did not, moreover, stop short at
+words, but tried to stone Moses, [570] when at last he sought
+protection from God and called to Him for assistance. He said: "I do
+not care if they insult me or Aaron, but I insist that the insult of
+the Torah be avenged. 'If these men die the common death of all men,' I
+shall myself become a disbeliever and declare the Torah was not given
+by God." [571]
+
+
+
+
+ MOSES PLEADS IN VAIN WITH KORAH
+
+
+Moses took Korah's transgression much to heart, for he thought to
+himself that perhaps, after the many sins of Israel, he might not
+succeed in obtaining God's pardon for them. He did not therefore have
+this matter decided immediately, but admonished the people to wait
+until the following day, having a lingering hope that Korah's horde,
+given time for calm reflection, might themselves perceive their sin to
+which an excess of drink might have carried them away. Hence he said to
+them: "I may not now appear before the Lord, for although He partakes
+of neither food nor drink, still He will not judge such actions of ours
+as we have committed after feasting and revelling. But 'to-morrow the
+Lord will show who are His.' [572] Know ye now that just as God has set
+definite bounds in nature between day and night, between light and
+darkness, so also has He separated Israel from the other nations, and
+so also has he separated Aaron from the rest of Israel. If you can
+obliterate the boundary between light and darkness, then only you
+remove the boundary of separation between Israel and the rest, but not
+otherwise. Other nations have many religions, many priests, and worship
+in many temples, but we have one God, one Torah, one law, one altar,
+and one high priest, whereas ye are two hundred fifty men, each of whom
+is imbued with the desire of becoming the high priest, as I too should
+like to be high priest, if such a thing were possible. But to prove
+Aaron's claim to his dignity, 'this do; take you censers, Korah, and
+all his company; and put fire therein, and put incense upon them before
+the Lord to-morrow.' The offering of incense is the most pleasant
+offering before the Lord, but for him who hath not been called this
+offering holds a deadly poison, for it consumed Nadab and Abihu. But I
+exhort ye not to burden your souls with a deadly sin, for none but the
+man God will choose as high priest out of the number of you will remain
+alive, all others will pay with their lives at the offering of
+incense." These last words of Moses, however, far from restraining
+them, only strengthened Korah in his resolve to accomplish his
+undertaking, for he felt sure that God would choose him, and none
+other. He had a prophetic presentiment that he was destined to be the
+forefather of prophets and Temple singers, and for this reason thought
+he was specially favored by God.
+
+When Moses perceived that Korah was irreclaimable, he directed the rest
+of his warning to those other Levites, the men of Korah's tribe, who,
+he feared, would join Korah in his rebellion. He admonished them to be
+satisfied with the honors God had granted them, and not to strive for
+priestly dignity. He concluded his speech with a last appeal to Korah
+to cause no schism in Israel, saying; "Had Aaron arbitrarily assumed
+the priestly dignity, you would do right to withstand his presumption,
+but it was God, whose attributes are sublimity, strength, and
+sovereignty, who clothed Aaron with this dignity, so that those who are
+against Aaron are in reality against God." Korah made no answer to all
+these words, thinking that the best course for him to follow would be
+to avoid picking an argument with so great a sage as Moses, feeling
+sure that in such a dispute he should be worsted and, contrary to his
+own conviction, be forced to yield to Moses.
+
+Moses, seeing that is was useless to reason with Korah, sent a
+messenger to Dathan and Abiram, [573] summoning them to appear before
+his court. He did this because the law required that the accused be
+summoned to appear before the judge, before the judgement may be passed
+upon him, and Moses did not wish these men to be punished without a
+hearing. [574] These, however, made answer to the messenger sent by
+Moses, "We will not come up!" This shameless answer held an unconscious
+prophecy. They went not up, but, as their end showed, down, to hell.
+Not only, moreover, did they refuse to comply with Moses' demand, they
+sent the following message in answer to Moses: "Why dost thou set
+thyself up as master over us? What benefit didst thou bring to us? Thou
+didst lead us out of Egypt, a land 'like the garden of the Lord,' but
+hast not brought us to Canaan, leaving us in the wilderness where we
+are daily visited by the plague. Even in Egypt didst thou try to assume
+the leadership, just as thou doest not. Thou didst beguile the people
+in their exodus from Egypt, when thou didst promise to lead them to a
+land of milk and honey; in their delusion they followed thee and were
+disappointed. Now dost thou attempt to persuade us as thou didst
+persuade them, but thou shalt not succeed, for we will not come and
+obey thy summons." [575]
+
+The shamelessness of these two men, who declined even to talk about
+their transgression with Moses, aroused his wrath to the uttermost, for
+a man does get a certain amount of satisfaction out of discussing the
+dispute with this opponents, whereas he feels badly if he cannot
+discuss the matter. In his anger he said to God: "O Lord of the world!
+I well know that these sinners participated in the offerings of the
+congregation that were offered for all Israel, but as they have
+withdrawn themselves from the community, accept not Thou their share of
+the offering and let it not be consumed by the heavenly fire. It was I
+whom they treated so, I who took no money from the people for my
+labors, even when payment was my due. It is customary for anyone who
+works for the sanctuary to receive pay for his work, but I traveled to
+Egypt on my own ass, and took none of theirs, although I undertook the
+journey in their interests. It is customary for those that have a
+dispute to go before a judge, but I did not wait for this, and went
+straight to them to settle their disputes, never declaring the innocent
+guilty, or the guilty innocent."
+
+When he now perceived that his words had no effect upon Korah and his
+horde, he concluded his words with a treat to the ring leaders: "Be
+thou and all thy company before the Lord, thou and they, and Aaron,
+to-morrow."
+
+Korah spent the night before the judgement in trying to win over the
+people to his side, and succeeded in so doing. He went to all the other
+tribes, saying to them: "Do not think I am seeking a position of honor
+for myself. No, I wish only that this honor may fall to the lot of each
+in turn, whereas Moses is now king, and his brother high priest." On
+the following morning, all the people, and not Korah's original company
+alone, appeared before the Tabernacle and began to pick quarrels with
+Moses and Aaron. Moses now feared that God would destroy all the people
+because they had joined Korah, hence he said to God: "O Lord of the
+world! If a nation rebels against a king of flesh and blood because ten
+or twenty men have cursed the king or his ambassadors, then he sends
+his hosts to massacre the inhabitants of the land, innocent as well as
+guilty, for he is not able with certainty to tell which among them
+honored the king and which among them cursed him. But Thou knowest the
+thought of man, and what his heart and kidneys counsel him to do, the
+workings of Thy creatures' minds lie open before Thee, so that Thou
+knowest who had the spirit of each one.' Shall one man sin, and wilt
+thou be wroth with all the congregation?'" God hereupon said to Moses
+[576] "I have heard the prayer for the congregation. Say then, to them,
+'Get you up from about the Tabernacle of Korah, Dathan, and Abiram.'"
+[577]
+
+Moses did not immediately carry out these instructions, for he tried
+once again to warn Dathan and Abiram of the punishment impending upon
+them, but they refused to give heed to Moses, and remained within their
+tents. "Now," said Moses, "I have done all I could, and can do nothing
+more." Hence, turning to the congregation, he said: [578] "Depart, I
+pray you, from the tents of these wicked men, that even in their youth
+deserved death as a punishment for their actions. In Egypt they
+betrayed the secret of my slaying an Egyptian: at the Red Sea it was
+they that angered God by their desire to return to Egypt; in Alush they
+broke the Sabbath, and now they trooped together to rebel against God.
+They now well deserve excommunication, and the destruction of all their
+property. 'Touch, therefore, nothing of theirs, lest ye be consumed in
+all their sins.'" [579]
+
+The community obeyed the words of Moses and drew back from the
+dwellings of Dathan and Abiram. These, not at all cowed, were not
+restrained from their wicked intention, but stood at the doors of their
+tents, abusing and calumniating Moses. Moses hereupon said to God: "If
+these men die upon their beds like all men, after physicians have
+attended to them and acquaintances have visited them, then shall I
+publicly avow 'that the Lord hath not sent me' to do all these works,
+but that I have done them of mine own mind." God replied: "What wilt
+thou have Me do?" Moses: "If the Lord hath already provided the earth
+with a mouth to swallow them, it is well, if not, I pray Thee, do so
+now." God said: "Thou shalt decree a thing, and it shall be established
+unto thee." [580]
+
+Moses was not the only one to insist upon exemplary punishment of the
+horde of Korah. Sun and Moon appeared before God, saying: "If Thou
+givest satisfaction to the son of Amram, we shall set out on our course
+around the world, but not otherwise." God, however, hurled lightnings
+after them, that they might go about their duties, saying to them: "You
+have never championed My cause, but not you stand up for a creature of
+flesh and blood." Since that time Sun and Moon have always to be driven
+to duty, never doing it voluntarily because they do not wish to look
+upon the sins of man upon earth.
+
+
+
+
+ KORAH AND HIS HORDE PUNISHED
+
+
+God did not gainsay satisfaction of His faithful servant. The mouth of
+hell approached the spot upon which Dathan, Abiram, and their families
+stood, [581] and the ground under their feet grew so precipitous that
+they were not able to stand upright, but rolled to the opening and went
+quickly into the pit. Not these wicked people alone were swallowed by
+the earth, but their possessions also. Even their linen that was the
+launderer's or a pin belonging to them rolled toward the mouth of the
+earth and vanished therein. [582] Nowhere upon earth remained a trace
+of them or of their possessions, and even their names disappeared from
+the documents upon which they were written. [583] They did not,
+however, meet an immediate death, but sank gradually into the earth,
+the opening of which adjusted itself to the girth of each individual.
+The lower extremities disappeared first, then the opening widened, and
+the abdomen followed, until in this way the entire body was swallowed.
+While they were sinking thus slowly and painfully, they continued to
+cry: "Moses is truth and his Torah is truth. We acknowledge that Moses
+is rightful king and true prophet, that Aaron is legitimate high
+priest, and that the Torah has been given by God. Now deliver us, O our
+teacher Moses!" These words were audible throughout the entire camp, so
+that all might be convinced of the wickedness of Korah's undertaking.
+[584]
+
+Without regard to these followers of Korah, who were swallowed up by
+the earth, the two hundred and fifty men who had offered incense with
+Aaron found their death in the heavenly fire that came down upon their
+offering and consumed them. But he who met with the most terrible form
+of death was Korah. Consumed at the incense offering, he then rolled in
+the shape of a ball of fire to the opening in the earth, and vanished.
+There was a reason for this double punishment of Korah. Had he received
+punishment by burning alone, then those who had been swallowed by the
+earth, and who had failed to see Korah smitten by the same punishment,
+would have complained about God's injustice, saying: "It was Korah who
+plunged us into destruction, yet he himself escaped it." Had he, on the
+other hand, been swallowed by the earth without meeting death by fire,
+then those whom the fire had consumed would have complained about God
+injustice that permitted the author of their destruction to go
+unpunished. Now, however, both those who perished by fire and those who
+were swallowed up by the earth witnessed their leader share their
+punishment. [585]
+
+This terrible death did not, however, suffice to atone for the sins of
+Korah and his company, for their punishment continues in hell. They are
+tortured in hell, and at the end of thirty days, hell again casts them
+up near to the surface of the earth, on the spot where they had been
+swallowed. Whosoever on that day puts his ear to the ground upon that
+spot hears the cry. "Moses is truth, and his Torah is truth, but we are
+liars." Not until after the Resurrection will their punishment cease,
+for even in spite of their grave sin they were not given over to
+eternal damnation.
+
+For a time Korah and his company believed that they should never know
+relief from these tortures of hell, but Hannah's words encouraged them
+not to despair. In reference to them she announced the prophecy, "The
+Lord bringeth low, to Sheol, and lifteth up." At first they had no real
+faith in this prophecy, but when God destroyed the Temple, and sank its
+portals deep into the earth until they reached hell, Korah and his
+company clung to the portals, saying: "If these portals return again
+upward, then through them shall we also return upward." God hereupon
+appointed them as keepers of these portals over which they will have to
+stand guard until they return to the upper world. [586]
+
+
+
+
+ ON AND THE THREE SONS OF KORAH SAVED
+
+
+God punished discord severely, for although the decree of Heaven does
+not otherwise punish any one below twenty years of age, at Korah's
+rebellion the earth swallowed alive even children that were only a day
+old - men, women, and children, all together. [587] Out of all the
+company of Korah and their families only four persons escaped ruin, to
+wit: On, the son of Peleth, and Korah's three sons. As it was Korah's
+wife who through her inciting words plunged her husband into
+destruction, so to his wife does On owe his salvation. Truly to these
+two women applies the proverb: "Every wise woman buildeth her house:
+but the foolish plucketh it down with her own hands." On, whose
+abilities had won him distinction far beyond that of his father, had
+originally joined Korah's rebellion. When he arrived home and spoke of
+it to his wife, she said to him: "What benefit shalt thou reap from it?
+Either Moses remains master and thou art his disciple, or Korah becomes
+master and thou art his disciple." On saw the truth of this argument,
+but declared that he felt it incumbent upon himself to adhere to Korah
+because he had given him his oath, which he could not now take back.
+His wife quieted him, however, entreating him to stay at home. To be
+quite sure of him, however, she gave him wine to drink, whereupon he
+fell into a deep sleep of intoxication. His wife now carried out her
+work of salvation, saying to herself: "All the congregation are holy,
+and being such, they will approach no woman whose hair is uncovered."
+She now showed herself at the door of the tent with streaming hair, and
+whenever one out of the company of Korah, about to go to On, saw the
+woman in this condition, he started back, and owing to this schemer
+husband had no part in the rebellion. When the earth opened to swallow
+Korah's company, the bed on which On still slept began to rock, and to
+roll to the opening in the earth. On's wife, however, seized it,
+saying: "O Lord of the world! My husband made a solemn vow never again
+to take part in dissensions. Thou that livest and endurest to all
+eternity canst punish him hereafter if ever he prove false to his vow."
+God heard her plea, and On was saved. She now requested On to go to
+Moses, but he refused, for he was ashamed to look into Moses' face
+after he had rebelled against him. His wife then went to Moses in his
+stead. Moses at first evaded her, for he wished to have nothing to do
+with women, but as she wept and lamented bitterly, she was admitted and
+told Moses all that had occurred. He now accompanied her to her house,
+at the entrance of which he cried: "On, the son of Peleth, step forth,
+God will forgive thee thy sins." It is with reference to this
+miraculous deliverance and to his life spent in doing penance that this
+former follower of Korah was called On, "the penitent," son of Peleth,
+"miracle." His true name was Nemuel, the son of Eliab, a brother of
+Dathan and Abiram. [588]
+
+More marvelous still than that of On was the salvation of Korah's three
+sons. For when the earth yawned to swallow Korah and his company, these
+cried: "Help us, Moses!" The Shekinah hereupon said: "If these men were
+to repent, they should be saved; repentance do I desire, and naught
+else." Korah's three sons now simultaneously determined to repent their
+sin, but they could not open their mouths, for round about them burned
+the fire, and below them gaped hell. [589] God was, however, satisfied
+with their good thought, and in the sight of all Israel, for their
+salvation, a pillar arose in hell, upon which they seated themselves.
+There did they sit and sing praises and song to the Lord sweeter than
+ever mortal ear had heard, so that Moses and all Israel hearkened to
+them eagerly. They were furthermore distinguished by God in receiving
+from Him the prophetic gift, and they then announced in their songs
+events that were to occur in the future world. They said: "Fear not the
+day on which the Lord will 'take hold of the ends of the earth, and the
+wicked be shaken out of it,' for the pious will cling to the Throne of
+Glory and will find protection under the wings of the Shekinah. Fear
+not, ye pious men, the Day of Judgement, for the judgement of sinners
+will have as little power over you as it had over us when all the
+others perished and we were saved." [590]
+
+
+
+
+ ISRAEL CONVINCED OF AARON'S PRIESTHOOD
+
+
+After the death of the two hundred and fifty followers of Korah, who
+perished at the offering of incense, Eleazar, the son of Aaron, was
+ordered "to take up the censers out of the burning," in which the
+souls, not the bodies of the sinners were burned, [591] that out of
+these brasen plates he made a covering for the altar. Eleazar, and not
+his father, the high priest, received this commission, for God said:
+"The censer brought death upon two of Aaron's sons, therefore let the
+third now fetch forth the censer and effect expiation for the sinners."
+[592] The covering of the altar fashioned out of the brass of these
+censers was "to be a memorial unto the children of Israel, to the end
+that no stranger, which is not of the seed of Aaron, come near to burn
+incense before the Lord." Such a one was not, however, to be punished
+like Korah and his company, but in the same way as Moses had once been
+punished by God, with leprosy. This punishment was visited upon king
+Uzziah, who tried to burn incense in the Temple, asserting that it was
+the king's task to perform the service before the King of all. The
+heavens hastened to the scene to consume him, just as the celestial
+fire had once consumed the two hundred and fifty men, who had
+wrongfully assumed the rights of priesthood; the earth strove to
+swallow him as it had once swallowed Korah and his company. But a
+celestial voice announced: "Upon none save Korah and his company came
+punishments like these, upon no others. This man's punishment shall be
+leprosy." Hence Uzziah became a leper. [593]
+
+Peace was not, however, established with the destruction of Korah and
+his company, for on the very day that followed the terrible
+catastrophe, there arose a rebellion against Moses, that was even more
+violent than the preceding one. For although the people were now
+convinced that nothing came to pass without the will of God, still they
+thought God was doing all this for Moses' sake. Hence they laid at his
+door God's violent anger against them, blaming not the wickedness of
+those who had been punished, but Moses, who, they said, had excited
+God's revengefulness against them. They accused Moses of having brought
+about the death of so many of the noblest among them as a punishment
+for the people, only that they might not again venture to call him to
+account, and that he might thereby ensure his brother's possession of
+the priestly office, since no one would hereafter covet it, seeing that
+on its account the noblest among them had met so terrible a fate. The
+kinsmen of those who had perished stirred the flame of resentment and
+spurred on the people to set a limit to Moses' love of power, insisting
+that the public welfare and the safety of Israel demanded such
+measures. [594] These unseemly speeches and their unceasing,
+incorrigible perverseness brought upon them God's wrath to such a
+degree that He wanted to destroy them all, and bade Moses and Aaron go
+away from the congregation that He might instantly set about their
+ruin.
+
+When Moses saw that "there was wrath gone out from the Lord, and the
+plague was begun," he called Aaron to him, saying: "Take thy censer and
+put fire therein from off the altar, and lay incense thereon, and carry
+it quickly unto the congregation, and make atonement for them." This
+remedy against death Moses had learned from the Angel of Death himself
+at the time he was staying in heaven to receive the Torah. At that time
+he had received a gift from each one of the angels, and that of the
+Angel of Death had been the revelation of the secret that incense can
+hold him at bay. [595] Moses, in applying this remedy, had in mind also
+the purpose of showing the people the injustice of their superstition
+concerning the offering of incense. They called it death-bearing
+because it had brought death upon Nadab and Abihu, as well as upon the
+two hundred and fifty followers of Korah. He now wished to convince
+them that it was this very incense that prevented the plague, and to
+teach them that it is sin that brings death. [596] Aaron, however, did
+not know why he employed incense, and therefore said to Moses: "O my
+lord Moses, hast thou perchance my death in view? My sons were burned
+because they put strange fires into the censers. Shall I now fetch holy
+fire from the altar and carry it outside? Surely I shall meet death
+through this fire!" Moses replied: "Go quickly and do as I have bidden
+thee, for while thou dost stand and talk, they die." Aaron hastened to
+carry out the command given to him, saying: "Even if it be my death, I
+obey gladly if I can only serve Israel thereby." [597]
+
+The Angel of Death had meanwhile wrought terrible havoc among the
+people, like a reaper mowing down line after line of them, allowing not
+one of the line he touched to escape, whereas, on the other hand, not a
+single man died before he reached the row in which the man stood.
+Aaron, censer in hand, now appeared, and stood up between the ranks of
+the living and those of the dead, holding the Angel of Death at bay.
+The latter now addressed Aaron, saying: "Leave me to my work, for I
+have been sent to do it by God, whereas thou dost bid me stop in the
+name of a creature that is only of flesh and blood." Aaron did not,
+however, yield, but said: "Moses acts only as God commands him, and if
+thou wilt not trust him, behold, God and Moses are both in the
+Tabernacle, let us both betake ourselves thither." The Angel of Death
+refused to obey his call, whereupon Aaron seized him by force and,
+thrusting the censer under his face, dragged him to the Tabernacle
+where he locked him in, so that death ceased. [598]
+
+In this way Aaron paid off a debt to Moses. After the worship of the
+Golden Calf, that came to pass not without some guilt on Aaron's part,
+God had decreed that all four of Aaron's sons were to die, but Moses
+stood up between the living and the dead, and through his prayer
+succeeded in saving two out of the four. In the same way Aaron now
+stood up between the living and the dead to ward off from Israel the
+Angel of Death. [599]
+
+God in His kindness now desired the people once and for all to be
+convinced of the truth that Aaron was the elect, and his house the
+house of priesthood, hence he bade Moses convince them in the following
+fashion. Upon God's command, he took a beam of wood, divided it into
+twelve rods, bade every prince of a tribe in his own hand write his
+name on one of the rods respectively, and laid up the rods over night
+before the sanctuary. Then the miracle came to pass that the rod of
+Aaron, the prince of the tribe of Levi, bore the Ineffable Name which
+caused the rod to bloom blossoms over night and to yield ripe almonds.
+When the people, who all night had been pondering which tribe should on
+the morrow be proven by the rod of its prince to be the chosen one,
+betook themselves early in the morning to the sanctuary, and saw the
+blossoms and almonds upon the rod of Aaron, they were at last convinced
+that God had destined the priesthood for his house. The almonds, which
+ripen more quickly than any other fruit, at the same time informed them
+that God would quickly bring punishment upon those who should venture
+to usurp the powers of priesthood. Aaron's rod was then laid up before
+the Holy Ark by Moses. It was this rod, kings used until the time of
+the destruction of the Temple, when, in miraculous fashion, it
+disappeared. Elijah will in the future fetch it forth and hand it over
+to the Messiah. [600]
+
+
+
+
+ THE WATERS OF MERIBAH
+
+
+Korah's rebellion took place during Israel's sojourn in Kadesh-Barnea,
+whence, a short time before, the spies had been sent out. They remained
+in this place during nineteen years, and then for as long a time
+wandered ceaselessly from place to place through the desert. [601] When
+at last the time decreed by God for their stay in the wilderness was
+over, and the generation that God had said must die in the desert had
+paid its penalty for its sin, they returned again to Kadesh-Barnea.
+They took delight in this place endeared to them by long years of
+habitation, and settled down in the expectation of a cheerful and
+agreeable time. But the prophetess Miriam now dies, and the loss of the
+woman, who occupied a place as high as that of her brothers, Moses and
+Aaron, at once became evident in a way that was perceived by the pious
+as well as by the godless. She was the only woman who died during the
+march through the desert, and this occurred for the following reasons.
+She was a leader of the people together with her brothers, and as these
+two were not permitted to lead the people into the promised land, she
+had to share their fate. The well, furthermore, that had provided
+Israel with water during the march through the desert, had been a gift
+of God to the people as a reward for the good deeds of this prophetess,
+and as this gift had been limited to the time of the march through the
+desert, she had to die shortly before the entrance into the promised
+land.
+
+Hardly had Miriam died, when the well also disappeared and a dearth of
+water set in, that all Israel might know that only owing to the merits
+of the pious prophetess had they been spared a lack of water during the
+forty years of the march. [602] While Moses and Aaron were now plunged
+in deep grief for their sister's death, a mob of the people collected
+to wrangle with them on account of the dearth of water. Moses, seeing
+the multitudes of people approaching from the distance, said to his
+brother Aaron: "What may all these multitudes desire?" The other
+replied: "Are not the children of Abraham, Isaac, and Jacob
+kind-hearted people and the descendants of kind-hearted people? They
+come to express their sympathy." Moses, however, said: "Thou are not
+able to distinguish between a well-ordered procession and this motley
+multitude; were these people assembled in an orderly procession, they
+would move under the leadership of the rules of thousands and the
+rulers of hundreds, but behold, they move in disorderly troops. How
+then can their intentions be to console with us!" [603]
+
+The two brothers were not long to remain in doubt concerning the
+purpose of the multitude, for they stepped up to them and began to pick
+a quarrel with Moses, saying: "It was a heavy blow for us when fourteen
+thousand and seven hundred of our men died of the plague; harder still
+to bear was the death of those who were swallowed up by the earth, and
+lost their lives in an unnatural way; the heaviest blow of all,
+however, was the death of those who were consumed at the offering of
+incense, whose terrible end is constantly recalled to us by the
+covering of the altar, fashioned out of the brasen plates that came of
+the censers used by those unfortunate ones. But we bore all these
+blows, and even wish we had all perished simultaneously with them
+instead of becoming victims to the tortures of death by thirst." [604]
+
+At first they directed their reproaches against Moses alone, since
+Aaron, on account of his extraordinary love of peace and his
+kind-heartedness, was the favorite of the people, but once carried away
+by suffering and rage, they started to hurl their accusations against
+both of the brothers, saying: "Formerly your answer to us had always
+been that sorrows came upon us and that God did not stand by us because
+there were sinful and godless men among us. Now that we are 'a
+congregation of the Lord,' why have ye nevertheless led us to this poor
+place where there is not water, without which neither man nor beast can
+live? Why do not ye exhort God to have pity upon us since the well of
+Miriam had vanished with her death?" [605]
+
+"A righteous man regardeth the life of his beast," and the fact that
+these people, so near to death, still considered the sufferings of
+their beasts shows that they were, notwithstanding their attitude
+toward Moses and Aaron, really pious men. And, in truth, God did not
+take amiss their words against Moses and Aaron, "for God holds no man
+accountable for that which he utters in distress." For the same reason
+neither Moses nor Aaron made reply to the accusations hurled against
+them, but hastened to the sanctuary to implore God's mercy for His
+people. They also considered that the holy place would shelter them in
+case the people meant to lay hands upon them. God actually did appear
+at once, and said to them: "Hasten from this place; My children die of
+thirst, and ye have nothing better to do than to mourn the death of an
+old woman!" [606] He then bade Moses "to speak unto the rock that it
+may give forth water," but impressed upon them the command to bring
+forth neither honey nor oil out of the rock, but water only. This was
+to prove God's power, who can pour out of the rock not only such
+liquids as are contained in it, but water too, that never otherwise
+issues from a rock. He also ordered Moses to speak to the rock, but not
+to smite it with his rod. "For," said God, "the merits of them that
+sleep in the Cave of Machpelah suffice to cause their children to
+receive water out of the rock." [607]
+
+Moses then fetched out of the Tabernacle the holy rod on which was the
+Ineffable Name of God, and, accompanied by Aaron, betook himself to the
+rock to bring water out of it. [608] On the way to the rock all Israel
+followed him, halting at any rock by the way, fancying that they might
+fetch water out of it. The grumblers now went about inciting the people
+against Moses, saying: "Don't you know that the son of Amram had once
+been Jethro's shepherd, and all shepherds have knowledge of the places
+in the wilderness that are rich in water? Moses will now try to lead us
+to such a place where there is water, and then he will cheat us and
+declare he had causes the water to flow out of a rock. If he actually
+is able to bring forth water out of rocks, then let him fetch it out of
+any one of the rocks upon which we fix." Moses could easily have done
+this, for God said to him: "Let them see the water flow out of the rock
+they have chosen," but when, on the way to the rock, he turned around
+and perceived that instead of following him they stood about in groups
+around different rocks, each group around some rock favored by it, he
+commanded them to follow him to the rock upon which he had fixed. They,
+however, said: "We demand that thou bring us water out of the rock we
+have chosen, and if thou wilt not, we do not care to fetch water out of
+another rock." [609]
+
+
+
+
+ MOSES' ANGER CAUSES HIS DOOM
+
+
+Throughout forty years Moses had striven to refrain from harshly
+addressing the people, knowing that if but a single time he lost
+patience, God would cause him to die in the desert. On this occasion,
+however, he was mastered by his rage, and shouted at Israel the words:
+"O ye madmen, ye stiffnecked ones, that desire to teach their teacher,
+ye that shoot upon your leaders with your arrows, do ye think that out
+of this rock that ye have chosen, we shall be able to bring forth
+water? [610] I vow that I shall let water flow out of that rock only
+that I have chosen." He addressed these harsh words not to a few among
+Israel, but to all the people, for God had brought the miracle to pass
+that the small space in front of the rock held all Israel. Carried away
+by anger, Moses still further forgot himself, and instead of speaking
+to the rock as God had commanded him, he struck a rock chosen by
+himself. [611] As Moses had not acted according to God's command, the
+rock did not at once obey, and sent forth only a few drops of water, so
+that the mockers cried: "Son of Amram, is this for the sucklings and
+for them that are weaned from the milk?" Moses now waxed angrier still,
+and for a second time smote the rock, from which gushed streams so
+mighty that many of his enemies me their death in the currents, and at
+the same time water poured out of all the stones and rocks of the
+desert. [612] God here upon said to Moses: "Thou and Aaron believed Me
+not, I forbade you to smite the rock, but thou didst smite it; ye
+sanctified Me not in the eyes of the children of Israel because ye did
+not fetch water out of any one of the rocks, as the people wished; ye
+trespassed against Me when ye said, 'Shall we bring forth water out of
+this rock?' and ye acted contrary to My command because ye did not
+speak to the rock as I had bidden ye. I vow, therefore, that 'ye shall
+not bring this assembly into the land which I have given them,' and not
+until the Messianic time shall ye two lead Israel to the Holy Land."
+[613] God furthermore said to Moses: "Thou shouldst have learned from
+the life of Ishmael to have greater faith in Me; I bade the well to
+spring up for him, even though he was only a single human being, on
+account of the merits of his father Abraham. How much more than hadst
+thou a right to expect, thou who couldst refer to the merits of the
+three Patriarchs as well as to the people's own, for they accepted the
+Torah and obeyed many commandments. Yea, even from thine own experience
+shouldst thou have drawn greater faith in My will to aid Israel. When
+in Rephidim thou didst say to Me, 'They be almost ready to stone me,'
+did not I not reply to thee, 'Why dost thou accuse My children? God
+with thy rod before the people, and thou shalt smite the rock, and
+there shall come water out of it.' If I wrought for them miracles such
+as these when they had not yet accepted the Torah, and did not yet have
+faith in Me, shouldst thou not have known how much more I would do for
+them now?" [614]
+
+God "taketh the wise in their own craftiness." He had long before this
+decreed that Moses die in the desert, and Moses' offense in Kadesh was
+only a pretext God employed that He might not seem to be unjust. But He
+gave to Moses himself the true reason why He did not permit him to
+enter the promised land, saying: "Would it perchance redound to thy
+glory if thou wert to lead into the land a new generation after thou
+hadst led out of Egypt the sixty myriads and buried them in the desert?
+People would declare that the generation of the desert has no share in
+future world, therefore stay with them, that at their head thou mayest
+after the Resurrection enter the promised land." [615] Moses now said
+to God: "Thou hast decreed that I die in the desert like the generation
+of the desert that angered Thee. I implore Thee, write in Thy Torah
+wherefore I have been thus punished, that future generations may not
+say I had been like the generations of the desert." God granted this
+wish, and in several passages of the Scriptures set forth what had
+really been the offense on account of which Moses had been prohibited
+from entering the promised land. [616] It was due only to the
+transgression at the rock in Kadesh, where Moses failed to sanctify God
+in the eyes of the children of Israel; and God was sanctified by
+allowing justice to take its course without respect of persons, and
+punishing Moses. Hence this place was called Kadesh, "sanctity," and En
+Mishpat, "fountain of justice," because on this spot judgement was
+passed upon Moses, and by this sentence God's name was sanctified.
+[617]
+
+As water had been the occasion for the punishment of Moses, God did not
+say that that which He had created on the second day of the creation
+"was good," for on that day He had created water, and that which
+brought about Moses' death was not good. [618]
+
+If the death doomed for Moses upon this occasion was a very severe
+punishment, entirely out of proportion to his offense, then still more
+so was the death destined for Aaron at the same time. For he had been
+guilty of no other offense than that of joining Moses at his
+transgression, and "who so joins a transgressor, is as bad as the
+transgressor himself." On this occasion, as usual, Aaron showed his
+absolute devotion and his faith in God's justice. He might have said,
+"I have not sinned; why am I to be punished?" but he conquered himself
+and put up no defense, wherefore Moses greatly praised him. [619]
+
+
+
+
+ EDOM'S UNBROTHERLY ATTITUDE TOWARD ISRAEL
+
+
+From Kadesh Moses sent ambassadors to the king of Edom, requesting him
+to permit Israel to travel through his territory. "For," thought Moses,
+"When our father Jacob with only a small troop of men planned to return
+to his father's house, which was not situated in Esau's possessions, he
+previously sent a messenger to him to ask his permission. How much more
+then does it behoove us, a people of great numbers, to refrain from
+entering Edom's territory before receiving his sanction to do so!"
+
+Moses' ambassadors had been commissioned to bear the following message
+to the king of Edom: "From the time of our grandfather Abraham, there
+was a promissory note to be redeemed, for God had imposed it upon him
+that in Egypt his seed should be enslaved and tortured. It had been thy
+duty, as well as ours, to redeem this note, and thou knowest that we
+have done our duty whereas thou wert not willing. God had, as thou
+knowest, promised Abraham that those who had been in bondage in Egypt
+should receive Canaan for their possession as a reward. That land,
+therefore, is ours, who were in Egypt, and thou who didst shirk the
+redemption of the debt, hast now claim to our land. Let us then pass
+through thy land until we reach ours. [620] Know also that the
+Patriarchs in their grave sympathized with our sufferings in Egypt, and
+whenever we called out to God He heard us, and sent us one of His
+ministering angels to lead us out of Egypt. Consider, then, that all
+thy weapons will avail thee naught if we implore God's aid, who will
+then at once overthrow thee and thy hosts, for this is our inheritance,
+and 'the voice of Jacob' never proves ineffectual. [621] That thou
+mayest not, however, plead that our passage through thy land will bring
+thee only annoyances and no gain, I promise thee that although we draw
+drink out of a well that accompanies us on our travels, and are
+provided with food through the manna, we shall, nevertheless, by water
+and food from thy people, that ye may profit by our passage."
+
+This was no idle promise, for Moses had actually asked the people to be
+liberal with their money, that the Edomites might not take them to be
+poor slaves, but might be convinced that in spite of their stay in
+Egypt, Israel was a wealthy nation. Moses also pledged himself to
+provide the cattle with muzzles during their passage through Edom, that
+they might do no damage to the land of the dwellers there. With these
+words he ended his message to the king of Edom: "To the right and to
+the left of thy land may we pillage and slaughter, but in accord with
+God's words, we may not touch thy possession." But all these prayers
+and pleadings of Moses were without avail, for Edom's answer was in the
+form of a threat: "Ye depend upon your inheritance, upon 'the voice of
+Jacob' which God answers, and I too shall depend upon my inheritance,
+'the hand and sword of Esau.'" Israel now had to give up their attempt
+to reach their land through Edom's territory, not, however, through
+fear, but because God had prohibited them from bringing war upon the
+Edomites, even before they had heard from the embassy that Edom had
+refused them the right of passage.
+
+The neighborhood of the godless brings disaster, as Israel was to
+experience, for they lost the pious Aaron on the boundary of Edom, and
+buried him on Mount Hor. The cloud that used to precede Israel, had
+indeed been accustomed to level all the mountains, that they might move
+on upon level ways, but God retained three mountains in the desert:
+Sinai, as the place of the revelation; Nebo, as the burial-place of
+Moses; and Hor, consisting of a twin mountain, as a burial-place for
+Aaron. Apart from these three mountains, there were none in the desert,
+but the cloud would leave little elevations on the place where Israel
+pitched camp, that the sanctuary might thereupon be set up. [622]
+
+
+
+
+ THE THREE SHEPHERDS
+
+
+Aaron died four months after the death of his sister Miriam, whereas
+Moses died nearly a year after his sister. Her death took place on the
+first day of Nisan, and that of Moses on the seventh day of Adar in the
+same year. Although the death of these three did not take place in the
+same month, God spoke of them saying, "And I cut off the three
+shepherds in one month," for He had determined upon their death in one
+month. [623] It is God's way to classify people into related groups,
+and the death of these three pious ones was not determined upon
+together with hat of the sinful generation of wanderers in the desert,
+but only after this generations had died, was sealed the doom of the
+three. [624] Miriam died first, and the same fate was decreed for her
+brothers as a consequence of her death.
+
+Miriam's death plunged all into deep mourning, Moses and Aaron wept in
+their apartments and the people wept in the streets. For six hours
+Moses was ignorant of the disappearance of Miriam's well with Miriam's
+death, until the Israelites went to him, saying, "How long wilt thou
+sit here and weep?" He answered, "Shall I not weep for my sister, who
+had died?" They replied, "While thou are weeping for one soul, weep at
+the same time for us all." "Why?" asked he. They said, "We have no
+water to drink." Then he rose up from the ground, went out and saw the
+well without a drop of water. He now began to quarrel with them,
+saying, "Have I not told ye, 'I am not able to bear you myself alone'?
+Ye have rulers of thousands, rulers of hundreds, rulers of fifties, and
+rulers of tens, princes, chiefs, elders, and magnates, let these attend
+to your needs." Israel, however, said: "All rests with thee, for it is
+thou who didst lead us out of Egypt and brought 'us in unto this evil
+place; it is no place of seed or of figs, or of vines, or of
+pomegranates; neither is there any water to drink.' If thou wilt give
+us water, it is well, if not, we shall stone thee." When Moses heard
+this, he fled from them and betook himself to the Tabernacle. There God
+said to him: "What ails thee?" and Moses replied: "O Lord of the world!
+Thy children want to stone me, and had I not escaped, they would have
+stoned me by now." God said: "Moses, how much longer wilt thou continue
+to calumniate My children? Is it not enough that at Horeb thou didst
+say, 'They be ready to stone me,' whereupon I answered thee, 'Go up
+before them and I will see whether they stone thee or not!' 'Take the
+rod and assemble the congregation, thou and Aaron thy brother, and
+speak ye unto the rock before their eyes, that it give forth its
+water.'"
+
+Moses now went to seek for the rock, followed by all Israel, for he did
+not know which was the rock out of which God had said water was to
+flow. [625] For the rock out of which Miriam's well flowed vanished
+among the rest of the rocks in such a way that Moses was not able to
+distinguish it among the number. [626] On the way they saw a rock that
+dripped, and they took up their places in front of it. When Moses saw
+that the people stood still, he turned around and they said to him:
+"How long wilt thou lead us on?" Moses: "Until I fetch ye forth water
+out of the rock." The people: "Give us water at once, that we may
+drink." Moses: "How long do ye quarrel? Is there a creature in all the
+world that so rebels against its Maker as ye do, when it is certain
+that God will give ye water out of a rock, even though I do not know
+which one that may be!" The people: "Thou wert a prophet and our
+shepherd during our march through the desert, and now thou sayest, 'I
+know not out of which rock God will give ye water.'"
+
+Moses hereupon assembled them about a rock, saying to himself: "If I
+now speak to the rock, bidding it bring forth water, and it bring forth
+none, I shall subject myself to humiliation in the presence of the
+community, for they will say, 'Where is thy wisdom?'" Hence he said to
+the people: "Ye know that God can perform miracles for ye, but He hath
+hidden from me out of which rock He will let the water flow forth. For
+whenever the time comes that God wished a man not to know, then his
+wisdom and understanding are of no avail to him." Moses then lifted his
+rod and let it quietly slide down upon the rock which he laid it,
+uttering, as if addressing Israel, the words, "Shall we bring you forth
+water out of this rock?" The rock of its own accord now began to give
+forth water, whereupon Moses struck upon it with his rod, but then
+water no longer flowed forth, but blood. Moses hereupon said to God:
+"This rock brings forth no water," and God instantly turned to the rock
+with the question: "Why dost thou bring forth not water, but blood?"
+The rock answered: "O Lord of the world! Why did Moses smite me?" When
+God asked Moses why he had smitten the rock, he replied: "That it might
+bring forth water." God, however, said to Moses: "Had I bidden thee to
+smite the rock? I had only said, 'Speak to it.'" Moses tried to defend
+himself by saying, "I did speak to it, but it brought forth nothing."
+"Thou," God replied, "hast given Israel the instruction, 'In
+righteousness shalt thou judge thy neighbor'; why then, didst not thou
+judge the rock 'in righteousness,' the rock that in Egypt supported
+thee when out of it thou didst such honey? Is this the manner in which
+thou repayest it? Not only wert thou unjust to the rock, but thou didst
+also call My children fools. If then thou are a wise man, it does not
+become thee as a wise man to have anything further to do with fools,
+and therefore thou shalt not with them learn to know the land of
+Israel." [627] At the same time God added, "Neither thou, nor thy
+brother, nor thy sister, shall set foot upon the land of Israel." For
+even in Egypt God had warned Moses and Aaron to refrain from calling
+the Israelites fools, and as Moses, without evoking a protest from
+Aaron, at the water of Kadesh, called them fools, the punishment of
+death was decreed for him and his brother. [628] When God had informed
+Moses of the impending punishment due to him and his brother, He turned
+to the rock, saying: "Turn thy blood into water," and so it came to
+pass. [629]
+
+
+
+
+ PREPARING AARON FOR IMPENDING DEATH
+
+
+As a sign of especial favor God communicates to the pious the day of
+their death, that they may transmit their crowns to their sons. But God
+considered it particularly fitting to prepare Moses and Aaron for
+impending death, saying: "These two pious men throughout their lifetime
+did nothing without consulting Me, and I shall not therefore take them
+out of this world without previously informing them." [630]
+
+When, therefore, Aaron's time approached, God said to Moses: "My
+servant Moses, who hast been 'faithful in all Mine house,' I have an
+important matter to communicate to thee, but it weighs heavily upon
+Me." Moses: "What is it?" God: "Aaron shall be gathered unto his
+people; for he shall not enter into the land which I have given unto
+the children of Israel, because ye rebelled against My word at the
+waters of Meribah." Moses replied: "Lord of the world! It is manifest
+and known before the Throne of Thy glory, that Thou art Lord of all the
+world and of Thy creatures that in this world Thou hast created, so
+that we are in Thy hand, and in Thy hand it lies to do with us as Thou
+wilt. I am not, however, fit to go to my brother, and repeat to him Thy
+commission, for he is older than I, and how then shall I presume to go
+up to my older brother and say, 'Go up unto Mount Hor and die there!'"
+God answered Moses: "Not with the lip shalt thou touch this matter, but
+'take Aaron and Eleazar his son, and bring them up unto Mount Hor.'
+Ascend thou also with them, and there speak with thy brother sweet and
+gentle words, the burden of which will, however, prepare him for what
+awaits him. Later when ye shall all three be upon the mountain, 'strip
+Aaron of his garments, and put them upon Eleazar his son, and Aaron
+shall be gathered unto his people, and shall die there.' [631] As a
+favor to Me prepare Aaron for his death, for I am ashamed to tell him
+of it Myself." [632]
+
+When Moses heard this, there was a tumult in his heart, and he knew not
+what to do. He wept so passionately that his grief for the impending
+loss of his brother brought him to the brink of death himself. As a
+faithful servant of God, however, nothing remained for him to do, but
+to execute his Master's command, hence he betook himself to Aaron to
+the Tabernacle, to inform him of his death.
+
+Now it had been customary during the forty years' march through the
+desert for the people daily to gather, first before the seventy elders,
+then under their guidance before the princes of the tribes, then for
+all of them to appear before Eleazar and Aaron, and with these to go to
+Moses to present to him their morning greeting. On this day, however,
+Moses made a change in this custom, and after having wept through the
+night, at the cock's crow summoned Eleazar before him and said to him:
+"Go and call to me the elders and the princes, for I have to convey to
+them a commission from the Lord." Accompanied by these men, Moses not
+betook himself to Aaron who, seeing Moses when he arose, asked: "Why
+hast thou made a change in the usual custom?" Moses: "God hath bidden
+me to make a communication to thee." Aaron: "Tell it to me." Moses:
+"Wait until we are out of doors." Aaron thereupon donned his eight
+priestly garments and both went out.
+
+Now it had always been the custom for Moses whenever he went from his
+house to the Tabernacle to walk in the center, with Aaron at his right,
+Eleazar at his left, then the elders at both sides, and the people
+following in the rear. Upon arriving within the Tabernacle, Aaron would
+seat himself as the very nearest at Moses' right hand, Eleazar at his
+left, and the elders and princes in front. On this day, however, Moses
+changed this order; Aaron walked in the center, Moses at his right
+hand, Eleazar at his left, the elders and princes at both sides, and
+the rest of the people following.
+
+When the Israelites saw this, they rejoiced greatly, saying: "Aaron now
+has a higher degree of the Holy Spirit than Moses, and therefore does
+Moses yield to him the place of honor in the center." The people loved
+Aaron better than Moses. [633] For ever since Aaron had become aware
+that through the construction of the Golden Calf he had brought about
+the transgression of Israel, it was his endeavor through the following
+course of life to atone for his sin. He would go from house to house,
+and whenever he found one who did not know how to recite his Shema', he
+taught him the Shema'; if one did not know how to pray he taught him
+how to pray; and if he found one who was not capable of penetrating
+into the study of the Torah, he initiated him into it. [634] He did
+not, however, consider his task restricted 'to establishing peace
+between God and man,' but strove to establish peace between the learned
+and the ignorant Israelites, among the scholars themselves, among the
+ignorant, and between man and wife. [635] Hence the people loved him
+very dearly, and rejoiced when they believed he had now attained a
+higher rank than Moses.
+
+Having arrived at the Tabernacle, Aaron now wanted to enter, but Moses
+held him back, saying: "We shall now go beyond the camp." When they
+were outside the camp, Aaron said to Moses: "Tell me the commission God
+hath given thee." Moses answered: "Wait until we reach the mountain."
+At the foot of the mountain Moses said to the people: "Stay here until
+we return to you; I, Aaron, and Eleazar will go to the top of the
+mount, and shall return when we shall have heard the Divine
+revelation." All three now ascended.
+
+
+
+
+AARON'S DEATH
+
+
+Moses wanted to inform his brother of his impending death, but knew not
+how to go about it. At length he said to him: "Aaron, my brother, hath
+God given anything into thy keeping?" "Yes," replied Aaron. "What,
+pray?" asked Moses. Aaron: "The altar and the table upon which is the
+shewbread hath He given into my charge." Moses: "It may be that He will
+now demand back from thee all that He hath given into thy keeping."
+Aaron: "What, pray?" Moses: "Hath He not entrusted a light to thee?"
+Aaron: "Not one light only but all seven of the candlestick that now
+burn in the sanctuary." Moses had, of course, intended to call Aaron's
+attention to the soul, "the light of the Lord," which God had given
+into his keeping and which He now demanded back. As Aaron, in his
+simplicity, did not notice the allusion, Moses did not go into further
+particulars, but remarked to Aaron: "God hath with justice called thee
+an innocent, simple-hearted man."
+
+While they were thus conversing, a cave opened up before them,
+whereupon Moses requested his brother to enter it, and Aaron instantly
+acquiesced. Moses was now in a sad predicament, for, to follow God's
+command, he had to strip Aaron of his garments and to put them upon
+Eleazar, but he knew not how to broach the subject to his brother. He
+finally said to Aaron: "My brother Aaron, it is not proper to enter the
+cave into which we now want to descend, invested in the priestly
+garments, for they might there become unclean; the cave is very
+beautiful, and it is therefore possible that there are old graves in
+it." Aaron replied, "Thou art right." Moses then stripped his brother
+of his priestly garments, and put them upon Aaron's son, Eleazar. [636]
+
+As it would have been improper if Aaron had been buried quite naked,
+God brought about the miracle that, as soon as Moses took off one of
+Aaron's garments, a corresponding celestial garment was spread over
+Aaron, and when Moses had stripped him of all his priestly garments, he
+found himself arrayed in eight celestial garments. A second miracle
+came to pass in the stripping of Aaron's garments, for Moses was
+enabled to take off the undermost garments before the upper. This was
+done in order to satisfy the law that priests may never use their upper
+garments as undergarments, a thing Eleazar would have had to do, had
+Moses stripped off Aaron's outer garments first and with these invested
+his son. [637]
+
+After Eleazar had put on the high priest's garments, Moses and Aaron
+said to him: "Wait for us here until we return out of the cave," and
+both entered it. At their entrance they beheld a couch spread, a table
+prepared, and a candle lighted, while ministering angels surrounded the
+couch. Aaron then said to Moses: "How long, O my brother, wilt thou
+still conceal the commission God hath entrusted to thee? Thou knowest
+that He Himself, when for the first time He addressed thee, with His
+own lips declared of me, 'When he seeth thee, he will be glad in his
+heart.' Why, then, dost thou conceal the commission God hath entrusted
+to thee? Even if it were to refer to my death, I should take it upon
+myself with a cheerful countenance." Moses replied: "As thou thyself
+dost speak of death, I will acknowledge that God's words to me do
+concern thy death, but I was afraid to make it known to thee. But look
+now, thy death is not as that of the other creatures of flesh and
+blood; and not only is thy death a remarkable one, but see! The
+ministering angels have come to stand by thee in thy parting hour."
+[638]
+
+When he spoke of the remarkable death that awaited Aaron, Moses meant
+to allude to the fact that Aaron, like his sister Miriam and later
+Moses, was to die not through the Angel of Death, but by a kiss from
+God. [639] Aaron, however, said: "O my brother Moses, why didst not
+thou make this communication to me in the presence of my mother, my
+wife, and my children?" Moses did not instantly reply to this question,
+but tried to speak words of comfort and encouragement to Aaron, saying:
+"Dost thou not know, my brother, that thou didst forty years ago
+deserve to meet thy death when thou didst fashion the Golden Calf, but
+then I stood before the Lord in prayer and exhortation, and saved thee
+from death. And now I pray that my death were as thine! For when thou
+diest, I bury thee, but when I shall die, I shall have no brother to
+bury me. When thou diest, thy sons will inherit thy position, but when
+I die, strangers will inherit my place." With these and similar words
+Moses encouraged his brother, until he finally looked forward to his
+end with equanimity.
+
+Aaron lay down upon the adorned couch, and God received his soul. Moses
+then left the cave, which immediately vanished, so that none might know
+or understand how it had happened. When Eleazar saw Moses return alone,
+he said to him: "O my teacher, where is my father?" Moses replied: "He
+has entered Paradise." Then both descended from the mountain into the
+camp. [640] When the people saw Moses and Eleazar return without Aaron,
+they were not at all in the mood to lend faith to the communication of
+Aaron's death. They could not at all credit that a man who had overcome
+the Angel of Death was now overcome by him. Three opinions were then
+formed among the people concerning Aaron's absence. Some declared that
+Moses had killed Aaron because he was jealous of his popularity; some
+thought Eleazar had killed his father to become his successor as high
+priest; and there was also some who declared that he had been removed
+from earth to be translated to heaven. Satan had so incited the people
+against Moses and Eleazar that they wanted to stone them. Moses
+hereupon prayed to God, saying: "Deliver me and Eleazar from this
+unmerited suspicion, and also show to the people Aaron's bier, that
+they may not believe him to be still alive, for in their boundless
+admiration for Aaron they may even make a God of him." God then said to
+the angels: "Lift up on high the bier upon which lies My friend Aaron,
+so that Israel may know he is dead and my not lay hand upon Moses and
+Eleazar." The angels did as they were bidden, [641] and Israel then saw
+Aaron's bier floating in the air, while God before it and the angels
+behind intoned a funeral song for Aaron. God lamented in the words, "He
+entereth into peace; they rest in their beds, each one that walketh in
+his uprightness," whereas the angels said: "The law of truth was in his
+mouth, and unrighteousness was not found in his lips: he walked with Me
+in peace and uprightness, and did turn many away from iniquity."
+
+
+
+
+ THE GENERAL MOURNING FOR AARON
+
+
+When Israel beheld the funeral rites prepared in honor of Aaron by God
+and by the angels, they also prepared a funeral ceremony of thirty days
+in which all the people, men and women, adults and children, took part.
+[642] This universal mourning had its foundation not only in Israel's
+emulation of the Divine mourning and of the ceremonies arranged by
+Moses and Eleazar, or in their wish to show their reverence for the
+deceased high priest, but first and foremost in the truth that the
+people deeply loved Aaron and deeply felt his death. They mourned for
+him even more than they did later for Moses; for the latter only a part
+of the people shed tears, but for Aaron, everyone. Moses, as a judge,
+was obliged to mete out justice to the guilty, so that he had enemies
+among the people, men who could not forget that he had pronounced them
+guilty in court. Moses, furthermore, was sometimes severe with Israel
+when he held up to them their sins, but never Aaron. The latter "loved
+peace and pursued peace, loved men and brought them near to the Torah.
+In his humility, he did not consider his dignity hurt by offering
+greetings first even to the lowliest, yes, he did not even fail in
+offering his greeting when he was certain that the man before him was
+wicked and godless. The lament of the angels for Aaron as one "who did
+turn many away from iniquity" was therefore well justified. This
+kindliness of his led many a sinner to reform, who at the moment when
+he was about to commit a sin thought to himself: "How shall I be able
+to lift up my eyes to Aaron's face? I, to whom Aaron was so kind, blush
+to do evil." Aaron recognized his especial task as that of the
+peace-maker. If he discovered that two men had fallen out, he hastened
+first to the one, then to the other, saying to each: "My son, dost thou
+not know what he is doing with whom thou hast quarreled? He beats at
+his heart, rends his garments in grief, and says, 'Woe is me! How can I
+ever again lift up my eyes and look upon my companion against whom I
+have acted so?'" Aaron would then speak to each separately until both
+the former enemies would mutually forgive each other, and as soon as
+they were again face to face salute each other as friends. If Aaron
+heard that husband and wife lived in discord, he would hasten to the
+husband, saying: "I come to thee because I hear that thou and thy wife
+live in discord, wherefore thou must divorce her. Keep in mind,
+however, that if thou shouldst in place of thy present wife marry
+another, it is very questionable if thy second wife will be as good as
+this one; for at your first quarrel she will throw up to thee that thou
+art a quarrelsome man, as was shown by thy divorce from thy first
+wife." Many thousands of unions were saved from impending rupture by
+the efforts and urgings of Aaron, and the sons born to the couples
+brought together anew usually received Aaron's name, owing, as they
+did, their existence to his intercession. Not less than eighty thousand
+youths bearing his name took part in the mourning for Aaron. [643]
+
+When Moses beheld the deep-felt sorrow of the heavenly beings and of
+men for Aaron, he burst into passionate weeping, and said: "Woe is me,
+that am now left all alone! When Miriam died, none came to show her the
+last marks of honor, and only I, Aaron, and his sons stood about her
+bier, wept for her, mourned her, and buried her. At Aaron's death, I
+and his sons were present at his bier to show him the last marks of
+honor. But alas! How shall I fare? Who will be present at my death? I
+have neither father nor mother, neither brother nor sister, - who then
+will weep for me?" God, however, said to him: "Be not afraid, Moses, I
+Myself shall bury thee amid great splendor, and just as the cave in
+which Aaron lied has vanished, that none may know the spot where Aaron
+is buried, so too shall no mortal know thy burial place. As the Angel
+of Death had no power over Aaron, who died 'by the kiss,' so shall the
+Angel of Death have no power over thee, and thou shalt die 'by the
+kiss.'" Moses grew calm at these words, knowing at last that he had his
+place among the blessed pious. Blessed are thy, for not only does God
+in person gather them to Him, but as soon as they are dead, the angels
+go joyously to meet them and with beaming faces go to greet them,
+saying, "Enter into peace." [644]
+
+
+
+
+ THE FALSE FRIENDS
+
+
+When Moses and Eleazar returned from the mountain without Aaron, Israel
+said to Moses: "We shall not release thee from this spot until thou
+showest us Aaron, dead or alive." Moses prayed to God, and He opened
+the cave and all Israel saw within it Aaron, lying dead upon a bier.
+They instantly felt what they had lost in Aaron, for when they turned
+to look at the camp, they saw that the clouds of glory that had covered
+the site of the camp during their forty years' march had vanished. They
+perceived, therefore, that God had sent these clouds for Aaron's sake
+only, and hence, with Aaron's death, had caused them to vanish. These
+among Israel who had been born in the desert, having now, owing to the
+departure of the clouds of glory, for the first time beheld the sun and
+moon, wanted to fall down before them and adore them, for the clouds
+had always hidden the sun and the moon from them, and the sight of them
+made a most awful impression upon them. But God said to them: "Have I
+not commanded you in My Torah: 'Take ye therefore good heed unto
+yourselves…lest thou lift up thine eyes unto heaven, and when thou
+seest the sun and the moon and the stars, even all the host of heaven,
+thou be drawn away and worship them, and serve them?' For it is God
+that led thee out of the furnace of Egypt, that thou mightest be the
+people of His inheritance." [645]
+
+The disappearance of the clouds of glory inspired Israel with terror,
+for now they were unaided against the attacks of enemies, whereas none
+had been able to enter into the camp of Israel while the clouds covered
+them. This fear was not, indeed, ungrounded, for hardly did Amalek
+learn that Aaron was dead and that the clouds of glory had vanished,
+when he at once set about harassing Israel. [646] Amalek acted in
+accordance with the counsel his grandsire Esau had given him, for his
+words to his grandson had been: "In spite of all my pains, I did not
+succeed in killing Jacob, therefore be thou mindful of avenging me upon
+his descendants." "But how, alas!" said Amalek, "Shall I be able to
+compete with Israel?" Esau made answer: "Look well, and as soon as thou
+seest Israel stumble, leap upon them." Amalek looked upon this legacy
+as the guiding star of his actions. When Israel trespassed, saying with
+little faith, "Is the Lord among us, or not?" Amalek instantly
+appeared. Hardly had Israel been tempted by its spies wickedly to
+exclaim, "Let us make a captain, and let us return into Egypt," when
+Amalek was upon the scene to battle with Israel. In later times also
+Amalek followed this policy, and when Nebuchadnezzar moved to Jerusalem
+in order to destroy it, Amalek took up his position one mile away from
+the holy city, saying: "If Israel should conquer, I should declare that
+I had come to assist them, but should Nebuchadnezzar be victorious,
+then shall I cut off the flight of the fleeing Israelites." His hopes
+were realized, for Nebuchadnezzar was victorious, and standing at the
+crossway, he cut down the fleeing Israelites, and added insult to
+injury by hurling invectives against God and the people, and ridiculing
+them.
+
+When, after Aaron's death, Amalek no longer considered Israel
+dangerous, since the clouds had disappeared, he instantly set about
+making war upon them. Amalek did not, however, go in open warfare
+against Israel, but tried through craft to attain what he dared not
+hope for in open warfare. Concealing their weapons in their garments,
+the Amalekites appeared in Israel's camp as if they meant to condole
+with them for Aaron's death, and the unexpectedly attacked them. Not
+content with this, the Amalekites disguised themselves in Canaanite
+costume and spoke the speech of the latter, so that the Israelites
+might not be able to tell if they had before them Amalekites, as their
+personal appearance seemed to show, or Canaanites, as their dress and
+speech indicated. The reason for this disguise was that Amalek knew
+that Israel had inherited the legacy from their ancestor Isaac that God
+always answered their prayer, hence Amalek said: "If we now appear as
+Canaanites, they will implore God to send them aid against the
+Canaanites, and we shall slay them." But all these wiles of Amalek were
+of no avail. Israel couched their prayer to God in these words: "O Lord
+of the world! We know not with what nation we are now waging war,
+whether with Amalek or with Canaan, but whichsoever nation it be, pray
+visit punishment upon it." [647] God heard their prayer and, promising
+to stand by them, ordered them totally to annihilate their enemy,
+saying: "Although ye are now dealing with Amalek, do not treat him like
+Esau's other sons, against whom ye may not war, but try totally to
+destroy them, as if they were Canaanites." Israel acted according to
+this command, slaying the Amalekites in battle, and dedicating their
+cities to God. [648] Amalek's only gain in this enterprise was that, at
+the beginning of the war, they seized a slave woman who had once
+belonged to them, but who later passed over into the possession of the
+Israelites. [649]
+
+For Israel this attack of Amalek had indeed serious consequences, for
+as soon as they perceived the approach of the enemy, they were afraid
+to continue the march to Palestine, being now no longer under the
+protection of the clouds, that vanished with Aaron's death; hence they
+determined to return to Egypt. They actually carried out part of this
+project by retreating eight stations, but the Levites pursued them, and
+in Moserah there arose a bitter quarrel between those who wanted to
+return to Egypt and the Levites who insisted upon the continuance of
+the march to Palestine. Of the former, eight tribal divisions were
+destroyed in this quarrel, five Benjamite, and one each of the
+Simeonite, Gadite, and Asherite divisions, while of the Levites one
+division was completely extirpated, and three others decimated in such
+a way that they did not recover until the days of David. The Levites
+were finally victorious, for even their opponents recognized that it
+had been folly on their part to desire to return to Egypt, and that
+their loss had been only a punishment because they had not arranged a
+mourning ceremony adequate to honor a man of Aaron's piety. They
+thereupon celebrated a grand mourning ceremony for Aaron in Moserah,
+and it is for this reason that people later spoke of this place as the
+place where Aaron died, because the great mourning rites took place
+there. [650]
+
+
+
+
+ THE BRAZEN SERPENT
+
+
+Owing to the king of Edom's refusal to permit Israel to pass through
+his land, they were obliged, at the very point when they believed
+themselves at the end of their march, to continue it, so as to go
+around the land of Edom. The people, weary of the many years' marches,
+now became peevish, saying: "We had already been close to the promised
+land, and now must turn about once more! It was the same with our
+fathers who, close to their goal, had to turn back and roam about for
+thirty-eight years. Thus will it be with us!" [651] In their dejection
+they set about murmuring against God and Moses, "master and servant
+being to them as one." They complained that they were entirely thrown
+upon manna as a means of sustenance. This last mentioned complaint came
+from those in regard to whom God had vowed that they should never see
+the land which He had sworn unto the Patriarchs. These people could not
+bear the sight of the products of Palestine's soil, dying as soon as
+they beheld them. Now that they had arrived at the outskirts of the
+promised land, the merchants brought into the camp of the Israelites
+the native products, but these, unable to partake of them, still had to
+continue to gather sustenance exclusively from manna. [652]
+
+Then a voice sounding from the heavens became audible upon earth,
+making this announcement: "Come hither and behold, O ye men! Come
+hither and hearken, ye the serpent with the words, 'Dust shalt thou
+eat,' yet it complained not of its food. But ye, My people that I have
+led out of Egypt, for whom I caused manna to rain down from heaven, and
+quails to fly from the sea, and a spring to gush forth from the abyss,
+ye do murmur against Me on account of manna, saying, 'Our soul loatheth
+this light bread.' Let now the serpents come, that complained not, even
+though whatever food they ate tasted only of the dust, and let them
+bite those who murmur though they have a food that possesses every
+conceivable flavor. [653] The serpent, which was the first creature to
+slander its Maker and was therefore punished, shall now punish this
+people, which, not profiting by the example of the serpent's
+punishment, blasphemes its Creator by declaring that the heavenly food
+that He sends them would finally bring them death." The very serpents
+that during the forty years' march had been burned by the cloud of
+glory and lay heaped up high round about the camp, these same serpents
+now bit the people so terribly that their poison burned the souls of
+those whom they attacked. [654]
+
+When Moses betook himself to those who had been bitten, hearing that
+they were too ill to come to him, [655] they, conscious of their guilt,
+said to him: "We have sinned, because we have spoken against the Lord
+and against thee; pray unto the Lord, that He take away the serpents
+from us." Such was the meekness of Moses, that he instantly forgave the
+people's transgression in regard to himself, and at once implored God's
+aid. God also, however, forgave their sin as soon as they had shown
+penitence, and thus set an example to man likewise to grant forgiveness
+when it is requested.
+
+As a healing for those who had been bitten, God now bade Moses to make
+a serpent of brass, and put it upon a pole, that it might come to pass
+that every one who was bitten might look upon it and live. Moses did as
+he was bidden, and made a serpent of brass. As soon as he hurled it on
+high, it remained floating in the air, so that all might be able to
+look upon it. [656] He mad the serpent brass, because in Hebrew Nahash
+signifies "snake" and Nehoshet, "brass"; hence Moses made the serpent
+of a substance that had a sound similar to that of the object fashioned
+out of it. [657] It was not, however, the sight of the serpent of brass
+that brought with it healing and life; but whenever those who had been
+bitten by the serpents raised their eyes upward and subordinated their
+hearts to the will of the heavenly Father, they were healed; if they
+gave no thought to God, they perished. [658]
+
+Looking upon the serpent of brass brought about healing not only to
+those who had been bitten by serpents, but also to those who had been
+bitten by dogs or other animals. The cure of the latter was effected
+even more quickly than that of the former, for a casual glance sufficed
+for them, whereas the former were healed only after a long and
+insistent gaze. [659]
+
+
+
+
+ AT ARNON
+
+
+The murmurs of the people, on account of which God sent upon them the
+serpents, took place in Zalmonah, a place where grew only thorns and
+thistles. Thence they wandered on to Punon, where God's punishment
+overtook them. [660] In the following two stations also, in Oboth and
+Iye-abarim, they continued their hostile actions against God, who for
+this reason was full of wrath against them, and did not look upon them
+again with favor until they reached Arnon. [661] God's favor was
+instantly shown during Israel's passage through the valley of Arnon,
+where He wrought for Israel miracles as great as those of yore at the
+passage through the Red Sea. This valley was formed by two lofty
+mountains that lay so close together that people upon the two summits
+of them could converse with one another. But in passing from one
+mountain to the other, one had to cover a distance of seven miles,
+having first to descend into the valley, and then again to ascend the
+other mountain. The Amorits, knowing that Israel should now have to
+pass through the valley, assembled in innumerable multitudes, and a
+part of them hid in the caves, of which there were many on the slopes
+of the mountain, while another part of them awaited Israel in the
+valley below, hoping to attack and destroy them unexpectedly from above
+and from below in their passage through the valley. God, however,
+frustrated this plan, bringing it to pass that Israel did not descend
+into the valley at all, but stayed above, through the following
+miracle. For whereas the mountain on the one side of the valley was
+full of caves, the other consisted entirely of pointed rocks; and God
+moved this rocky mountain so close up to the other, that the jutting
+rocks of the one entered into the caves of the other, and all the
+Amorites that were concealed within them were crushed.
+
+It was the rocky mountain that was moved, and not the other, for this
+same rocky mountain was the beginning of the promised land, and at the
+approach of Israel from the other mountain, which was Moabite, the land
+leaped to meet them, for it awaited them most longingly.
+
+An old proverb says: "If you give a piece of bread to a child, tell its
+mother about it." God, likewise, wanted Israel to know the great
+miracles He had accomplished for their sake, for they had no inkling of
+the attack the heathens had planned to make upon them. God therefore
+bade the well that had reappeared since their stay in Beeroth to flow
+past the caves and wash out parts of the corpses in great numbers. When
+Israel not turned to look upon the well, they perceived it in the
+valley of the Arnon, shining like the moon, and drawing corpses with
+it. Not until then did they discover the miracles that had been wrought
+for them. Not only did the mountains at first move together to let them
+pass, and then again move apart, but God saved them from great peril.
+They now intoned a song of praise to the well that revealed to them the
+great miracle. [662]
+
+When, at the passage through the Red Sea, Israel wanted to intone a
+song of praise, Moses did not let them do it alone, but first sang to
+them the song they were to sing to the Lord. For then Israel was young,
+and could only repeat what its teacher Moses sang before them, but when
+the nation reached Arnon, it was fully grown, after its forty years'
+march through the desert. Now the Israelites sang their own song,
+saying: "O Lord of the world! It behooves Thee to work miracles for us,
+whereas it is our duty to intone to Thee songs of praise." Moses had no
+part in the song of praise to the well, for the well had given occasion
+to his death in the desert, and no man can be expected to sing about
+his executioner. As Moses wanted have nothing to do with this song, God
+demanded that His own name also be not mentioned in it, acting in this
+instances like the king who was invited to a prince's table, but
+refused the invitation when he learned that his friend was not to be
+present at the feast. [663] The song to the well was as follows: "This
+is the well that the Patriarchs of the world, Abraham, Isaac, and
+Jacob, have digged, the princes olden times have searched, the heads of
+the people, the lawgivers of Israel, Moses and Aaron, have made its
+water to run with their staves. In the desert Israel received it as a
+gift, and after they had received it, it followed Israel upon all their
+wanderings, to lofty mountains and deep valleys. Not until they came to
+the boundary of Moab did it disappear, because Israel did not observe
+the words of the Torah." [664]
+
+Israel sang a song to the well alone, and not to manna, because they
+had on several occasions railed against the heavenly food, and
+therefore God said: "I do not wish ye to find fault with manna, nor yet
+to have ye praise it now," and He would not permit them to sing a song
+of praise to manna. [665]
+
+
+
+
+ SIHON, THE KING OF THE AMORITES
+
+
+The crushing of those concealed in the caves of the mountain at Arnon
+was only the beginning of the miracles God wrought for Israel during
+their conquest of the land. It was at Arnon, too, that Sihon, the king
+of the Amorites, and his people who, hardly a month after Aaron's
+death, rushed upon Israel, were completely destroyed by them. [666]
+This Amorite king, and likewise Og, the king of Basham, were sons of
+Ahiah, whose father Shemhazai was one of the fallen angels. [667] In
+accordance with his celestial origin Sihon was a giant who none could
+withstand, for he was of enormous stature, taller than any tower in all
+the world, his thigh-bone alone measuring eighteen cubits, according to
+the big cubit of that time. [668] In spite of his huge size he was also
+fleet of foot, wherefore he was called Sihon, "foal," to indicate the
+celerity with which he moved, for his true name was Arad. [669]
+
+Moses was sorely afraid of waging war against this giant, but God put
+Sihon's and Og's guardian angels in chains, and then said to Moses:
+"Behold, I have begun to deliver up Sihon and his land before thee:
+begin to possess, that thou mayest inherit his land." For indeed after
+the angels of Sihon and his people had fallen, Moses had nothing more
+to fear, for his enemies were thus delivered into his hands. [670] God
+assured Moses that "He would begin to put the dread of him and the fear
+of him upon the peoples that are under the whole heaven," by bidding
+the sun to stand still during his war against Sihon, that all the world
+might see that God battled for Moses. [671]
+
+Moses now asked if he might before waging war send ambassadors to Sihon
+to request him to permit Israel to pass through the land. God replied:
+"How now! I commanded thee, 'Rise up, contend with him in battle, begin
+to possess his land!' and thou wantest to send him messengers of
+peace?" Moses, however, replied: "I desire only to follow Thy example
+when Thou didst wish to lead Israel out of Egypt, and yet didst send me
+to Pharaoh with the message to let Israel, Thy people, pass out, even
+though Thou couldst have consumed all of Egypt with one flash of
+lightning. When Thou didst reveal the Torah, too, Thou didst offer it
+to the heathen nations for acceptance before giving it to Israel." God
+saw the justice of Moses' words, and commanded him never in the future
+to declare war upon a city before previously urging the people to
+surrender in peace. [672]
+
+Moses hereupon sent a missive to Sihon in which he requested him to
+permit Israel to pass through the land, promising him that he would see
+to it that the people should go along by the king's highway, so that he
+need have no cause to fear any deeds of violence upon married women, or
+seductions of girls. [673] "We shall even," continued Moses, "pay for
+the water that is otherwise given freely, and likewise [674] buy
+food-stuffs from thee at good prices." [675] This letter to Sihon
+contained at its close, notwithstanding, the communication that the
+Israelites would bring war upon Sihon in case he did not permit them to
+pass through. Moses' assumption, however, that Sihon should permit
+Israel to pass through sounded in Sihon's ears like a summons to the
+keeper of a vineyard to permit one to harvest it. Sihon's answer
+therefore was as follows: "I and my brother Og receive tribute from all
+the other Canaanite kings to keep off their enemies from access to the
+land, and now you ask me to give you free access to Canaan!"
+
+War between Sihon and Moses ensued, and ended in a brilliant victory
+for Israel. [676] Sihon and his son, who equaled him in heroic
+strength, found their death in this fray. [677] God had so brought it
+to pass that Israel had no need of laboriously waging war upon one city
+after another in Sihon's land, He had brought all the hosts of this
+Amorite king together into Heshbon. When this city therefore and the
+hosts within it were destroyed, all the rest of Sihon's land lay open
+before them. Israel's victory was all the more marvelous, because
+Heshbon was an exceptionally well fortified city, so that, had gnats
+been its inhabitants, it could not have been captured by mortal means,
+much less so when manned by the hero Sihon and his heroic warriors.
+[678] This victory was made possible only by the fact that God visited
+them with convulsions so terrible that they rolled up and writhed in
+pain, unable to stand in the battle lines, so that Israel could cut
+them down while they were half dead from convulsive pains. [679] God
+also drew masks over their faces, so that they could not see plainly,
+and taking one another for Israelites, slew their own people. [680]
+
+With the fall of Heshbon Israel came into possession of all the land of
+Sihon, with the exception of Jazer, and Moses therefore sent spies to
+that city. The men whom he sent there, Caleb and Phinehas, were not
+only capable warriors, but also pious men. They said: "Moses once sent
+spies who brought great misfortune upon all their generations, we will
+attack this city, trusting in God, and we are sure we shall not perish,
+because Moses has prayed for our welfare." They thereupon attacked
+Jazer, conquered it, and when upon the day after Moses had sent them
+out they returned to him, they informed him that they had conquered
+Jazer and slain its inhabitants. [681]
+
+
+
+
+ THE GIANT OG
+
+
+The war with Sihon took place in the month of Elul. In the following
+month of Tishri they rested on account of the holy days, but
+immediately after these they set out to battle against Og. [682] This
+king did not hasten to his brother's aid, although he was only one
+day's distance from him, for he felt sure Sihon could conquer Israel
+without his assistance. [683] He erred in this, however, as in some
+other matters. In the war of the four kings against the five, it was Og
+who had brought to Abraham news of his nephew Lot's bondage, assuming
+that Abraham would surely hasten to his kinsman's aid, be killed in
+battle, and thus enable Og to get possession of the beautiful Sarah.
+God, however, leaves no man unrewarded or unpunished. To reward him for
+hastening with quick steps to advise Abraham of Lot's captivity, God
+granted him life for five hundred years, but he was eventually killed
+because it was only a wicked motive that had induced him to perform
+this service for Abraham. He did not, as he had hoped, gain Sarah, but
+was slain by her descendant Moses. [684]
+
+The battle against Og took place in Edrei, the outskirts of which
+Israel reached toward nightfall. On the following morning, however,
+barely at gray dawn, Moses arose and prepared to attack the city, but
+looking toward the city wall, he cried in amazement, "Behold, in the
+night they have built up a new wall about the city!" Moses did not see
+clearly in the misty morning, for there was no wall, but only the giant
+Og who sat upon the wall with his feet touching the ground below. [685]
+Considering Og's enormous stature, Moses' mistake was pardonable, for
+as a grave-digger of later times related, Og's thigh-bone alone
+measured more than three parasangs. "Once," so records Abba Saul, "I
+hunted a stag which fled into the thigh bone of a dead man. I pursued
+it and ran along three parasangs of the thigh-bone, yet had not reached
+its end." This thigh-bone, as was later established, was Og's. [686]
+
+This giant never in all his days made use of a wooden chair or bed, as
+these would have broken down beneath his weight, but sat upon iron
+chairs and lay upon iron beds. He was not only of gigantic build and
+strength, but of a breadth also that was completely out of proportion
+even with his height, for his breadth was one half his height, whereas
+the normal proportion of breadth to height is as one to three. [687] In
+his youth Og had been a slave to Abraham, who had received him as a
+gift from Nimrod, for Og is none other than Eliezer, Abraham's steward.
+One day, when Abraham rebuked him and shouted at him, Eliezer was so
+frightened that one of his teeth fell out, and Abraham fashioned out of
+it a bed in which he always slept. Og daily devoured a thousand oxen or
+an equal number of other animals, and drank correspondingly, requiring
+daily not less than a thousand measures of liquids. [688] He remained
+in Abraham's service until Isaac's marriage, when Abraham gave him his
+freedom as a reward for having undertaken the labor of wooing Rebekah
+for his son, and of fetching her to his house. God also rewarded him in
+this world, that this wicked wight might not lay claim to a reward in
+the world to come. He therefore made a king of him. [689] During his
+reign he founded sixty cities, that he surrounded with high walls, the
+lowest of which was not less than sixty miles in height. [690]
+
+Moses now feared to wage war against Og, not only on account of his
+giant strength and huge size, which Moses had now witnessed with his
+own eyes, but he also thought: "I am only one hundred and twenty years
+old, whereas he is more than five hundred. Surely he could never have
+attained so great an age, had he not performed meritorious deeds."
+[691] Moses also remembered that Og was the only giant that had escaped
+the hand of Amraphel, and he perceived in this a token of God's special
+favor toward Og. [692] Moses feared, moreover, that Israel in the
+recent war against Sihon might have committed sins, so that God would
+not now stand by them. "The pious are always afraid of the consequences
+of sin, and therefore do not rely upon the assurances God had made to
+them;" hence Moses now feared to advance upon Og even though God had
+promised him aid against his enemies. [693] God, however, said to him:
+"What is thy hand, [694] his destruction has been decreed since the
+moment when he looked with evil eyes upon Jacob and his family when
+they arrived in Egypt." For even then God had said to him: "O thou
+wicked knave, why dost thou look upon them with all evil eye? Verily,
+thine eye shall burst, for thou shalt fall into their hands." [695]
+
+Og met his death in the following fashion. When he discovered that
+Israel's camp was three parasangs in circumference, he said: "I shall
+now tear up a mountain of three parasangs, and cast it upon Israel's
+camp, and crush them." He did as he had planned, pulled up a mountain
+of three parasangs, laid it upon his head, and came marching in the
+direction of the Israelite camp, to hurl it upon them. But what did God
+do? He caused ants to perforate the mountain, so that is slipped from
+Og's head down upon his neck, and when he attempted to shake it off, he
+teeth pushed out and extended to left and right, and did not let the
+mountain pass, so that he now stood there with the mountain, unable to
+throw it from him. When Moses saw this, he took an axe twelve cubits
+long, leaped ten cubits into the air, and dealt a blow to Og's ankle,
+which caused the giant's death. [696]
+
+This was the end of the last of the giants, who was not only last in
+time, but also in significance, for despite his height and strength, he
+was the most insignificant of the giants who perished in the flood.
+[697]
+
+With Og's death all his lands fell to the lot of the Israelites without
+another sword's stroke, for God has so ordained it that al of Og's
+warriors were with him at his encounter with Israel, and after Israel
+had conquered these, only women and children remained in all the land.
+Had Israel been obliged to advance upon every city individually, they
+would never have finished, on account of the number of the cities and
+the strength of the hosts of the Amorites. [698]
+
+Not alone Sihon and Og, the kings of the Amorites, were such giants and
+heroes, but all the Amorites. When Hadrian conquered Jerusalem, he
+boasted of his victory, whereupon Rabba Johanan, the son of Zakkai,
+said to hi: "Boast not of thy victory over Jerusalem, for, had not God
+conquered it for thee, thou shouldst never have gained it." He
+thereupon led Hadrian to a cave where he showed him the corpses of the
+Amorites, each of which was eighteen cubits, and said: "When we were
+worthy of victory, these fell into our hands, but now, on account of
+our sins, dost thou rule over us." [699]
+
+The victory over Sihon and his hosts was as great as that over Pharaoh
+and his hosts, and so was the victory over Og and his hosts. Each of
+these victories was as important as that over the thirty-one kings that
+Joshua later captured, and it would well have behooved Israel to sing
+songs of praise to their Lord as after Pharaoh's destruction. David
+later made good this omission, for he intoned a song of praise in
+gratitude for the victory God had lent to Israel over Sihon and Og.
+[700]
+
+Without direct assistance from God these victories would not have been
+possible, but He sent hornets upon them, and their destruction was
+irrevocable. Two hornets pursued ever Amorite; one bit one eye, the
+second the other eye, and the poison of these little creatures consumed
+those bitten by them. [701] These hornets remained on the east side of
+the Jordan, and did not pursue Israel's march to the regions west of
+the Jordan, nevertheless they wrought great havoc among the Canaanites
+of the region west of the Jordan. The hornets stood on the eastern bank
+of the Jordan, and spat their venom across to the opposite bank, so
+that the Canaanites that were hit became blind and were disarmed. [702]
+
+When God promised Moses to send an angel to Israel, he declined the
+offer with the words: "If Thy presence go not with me, carry us not up
+hence," whereupon God replied: "Thou complainest because I desire to
+send only an angel to assist thee to conquer the land. As truly as thou
+livest, I shall now send thee not even an angel, but a hornet to
+destroy the enemies of Israel. It is, however, for thy sake alone that
+I deliver the enemy into Israel's hands, and not as if Israel deserved
+it through their own good deeds." [703]
+
+Og's bed, fashioned out of ivory, that measured nine arms' length,
+taking the giant's arm as a standard, [704] Og had preserved in the
+Ammonite city Rabbah, for he knew that Israel would penetrate neither
+to the land of the Ammonites nor of the Moabites, because God had
+prohibited them from coming too close to Lot's descendants. [705] He
+likewise forbade them to wage war with the Edomites; in this way Esau,
+a son kind to his father Isaac, was rewarded by not having his
+descendants, the Edomites, molested by Israel. God said to Israel: "In
+this world ye shall have no sway over the mountain Seir, Edom's realm,
+but in the future world, when ye shall be released, then shall ye
+obtain possession of it. Until then, however, beware of the sons of
+Esau, even when they fear ye, much more so when ye shall dwell
+scattered among them." [706]
+
+
+
+
+ MOSES' SPEECH OF ADMONITION
+
+
+As Abraham before his death spoke to his son Isaac, he to his son
+Jacob, and Jacob in turn to his sons, words admonishing them to walk in
+the ways of the Lord, so Moses also did not depart from this world
+without previously calling Israel to account for their sins, and
+admonishing them to observe the commandments of the Lord. Moses' speech
+of admonition had a greater effect than the revelation of the Decalogue
+upon Mount Sinai, for whereas Israel, shortly after they had said on
+Sinai, "We shall do according as we have heard," transgressed by
+worshipping the Golden Calf, Moses' words of admonition had left a
+powerful impression upon them, and he restored them to God and the
+Torah. God therefore said, "As a reward to thee because thy words of
+exhortation have brought Israel to follow Me, I shall designate these
+words as thine, even though thou didst speak them only in execution of
+My command."
+
+Moses did not, however, make his speech of exhortation to the people
+until after the victory of Sihon and Og, for Moses thought: "Were I to
+have called them to account before these victories, they would have
+answered, 'He is trying to recall to us our sins because he is unable
+to lead us into the promised land against Sihon and Og, and he is
+seeking our sins as an excuse.'" But after Moses had proven what he
+could do, he could safely venture to recall to the people their sins.
+[707] He now assembled all classes of Israel, the nobles as well as the
+common people, saying to them: "I will now give you a severe rebuke for
+your sins, and if any one have something to offer as an excuse, let him
+now advance it." In this way he shut off the possibility of their
+saying later on, "Had we heard the words of the son of Amram, we should
+have answered each word fourfold and fivefold."
+
+Moses now recounted the ten temptations with which they tempted God:
+how at the Red Sea they had repented having followed Him, and had even
+turned back three stations on the way to Egypt; how even after the
+miracle that clove the Red sea for them, they had so little faith in
+God as to say, "Just as at this spot we passed unharmed through the Red
+Sea, so also did the Egyptians in another part of it." At Marah and at
+Rephidim they tried God on account of the dearth of water, and as they
+twice rebelled against God on account of water, so also did they on
+account of manna. They infringed upon the two laws God had given them
+in regard to manna, storing it from one day to the next, and going to
+gather it on the Sabbath, although God had strictly forbidden both. On
+account of their lust for flesh also they twice transgressed, murmuring
+for flesh at the same time as they received manna, although manna
+completely satisfied their needs; and after God had granted their wish
+and had sent them quails, they remains content for a short time only,
+and then again demanded quails, until God granted them that wish also.
+"But the worst of all," Moses told them, "was the worship of the Golden
+Calf. And not only that, but again in Paran, misled by the spies, ye
+transgressed in desiring to make an idol, and under its guidance to
+return to Egypt."
+
+Moses then pointed out to them that it was owing to their sin that they
+had strayed about in the desert for forty years, for otherwise God
+would have brought them to Palestine on the same day as He had led them
+out of Egypt. He not only reproached Israel with the sins they had
+committed against God, but also with the evil they had worked Moses
+himself, mentioning how they had thrown their infants into his lap,
+saying, "What food hast thou for these?" [708] On this occasion it was
+evident how good and pious a nation was that before Moses, for all the
+sins he enumerated to them had been committed not by them, but by their
+fathers, all of whom had in the meantime died, yet they were silent,
+and made no answer to this severe reprimand their leader gave them.
+[709] Moses did not, however, merely admonish the people to walk in the
+ways of the Lord, but he said to Israel: "I am near to death, Whosoever
+hath learned from me a verse, a chapter, or a law, let him come to me
+and learn it anew," whereupon he repeated all the Torah, [710] and
+that, too, in the seventy languages of the world, that not Israel alone
+but all the heathen peoples, too, might hear the teachings of God.
+[711]
+
+
+
+
+ BALAK, KING OF MOAB
+
+
+"God allows nothing to stay unrewarded, not even a respectable word
+remains without its reward." The older of Lot's two daughters had
+called her son that was conceived in guilt, Moab, "by the father,"
+whereas the younger, for the sake of decency, called her son Ammon,
+"son of my people," and she was rewarded for her sense of propriety.
+For when Moses wanted to overrun the descendants of Lot with war, God
+said to him: "My plans differ from thine. Two doves shall spring from
+this nation, the Moabite Ruth and the Ammonite Naomi, and for this
+reason must these two nations be spared."
+
+The treatment God bade Israel accord to these two nations was not,
+however, uniform. In regard to Moab, God said, "Vex not Moab, neither
+contend with them in battle," which portended that Israel was not to
+wage war against the Moabites, but that they might rob them or reduce
+them to servitude. In regard to the sons of Ammon, on the other hand,
+God forbade Israel to show these descendants of Lot's younger daughter
+even the slightest sign of hostility, or in any way to alarm them, so
+that Israel did not even show themselves in battle array to the
+Ammonites. [712]
+
+Israel's hostile, though not warlike, attitude toward Moab inspired
+these people and their kings with great fear, so much so that they
+seemed to be strangers in their own land, fearing as they did that they
+should have to fare like the Egyptians; for the Israelites had come to
+Egypt as strangers, but had in time possessed themselves of the land so
+that the Egyptians had to rent their dwelling-places from them. Their
+fear was still further increased by their belief that Israel would pay
+no attention to God's command to them not to wage war against Lot's
+descendants. This assumption of theirs was based on the fact the Israel
+had taken possession of the kingdoms of Sihon and Og, even though these
+had originally been part of Ammon's and Moab's possessions. [713]
+Heshbon, Sihon's capital city, had formerly belonged to Moab; but the
+Amorites, thanks to Balaam and his father Beor's support, had taken
+from Moab these and some other regions. The Amorites had hired these
+two sorcerers to curse Moab, with the result that the Moabites were
+miserably defeated in the war against Sihon. "Woe to thee, Moab! Thou
+art undone, O people of Chemosh!" These and similar utterances were the
+ominous words that Balaam and his father employed against Moab. [714]
+Chemosh was a black stone in the form of a woman, that the Moabites
+worshipped as their god. [715]
+
+As part of Moab passed into Sihon's possession so did a part of Ammon
+fall into Og's hands, and because Israel had appropriated these land,
+the Moabites feared they would filch from them all their land. In great
+alarm they therefore gathered together in their fastnesses, in which
+they knew themselves to be safe from Israel's attacks. [716] Their fear
+was in reality quite without foundation, for Israel never dreamed of
+transgressing God's command by waging war upon Lot's descendants. They
+might without compunction keep the former provinces of Moab and Ammon
+because they took them not from these, but from Sihon and Og, who had
+captured them. [717]
+
+At this time the king of Moab was Balak, who was formerly a vassal of
+Sihon, and in that capacity was known as Zur. After Sihon's death he
+was chosen king, though he was not worthy of a rank so high. Favored by
+fortune, he received royal dignity, a position that his father had
+never filled. [718] Balak was a fitting name for this king, for he set
+about destroying the people of Israel, wherefore he was also called the
+son of Zippor, because he flew as swiftly as a bird to curse Israel.
+[719] Balak was a great magician, who employed for his sorcery the
+following instrument. He constructed a bird with its feet, trunk, and
+head of gold, its mouth of silver, and its wings of bronze, and for a
+tongue he supplied it with the tongue of the bird Yadu'a. This bird was
+now placed by a window where the sun shone by day and the moon by
+night, and there it remained for seven days, throughout which burnt
+offerings were offered before it, and ceremonies performed. At the end
+of this week, the bird's tongue would begin to move, and if pricked by
+a golden needle, would divulge great secrets. It was this bird that had
+imparted to Balak all his occult lore. One day, however, a flame that
+suddenly leaped up burned the wings of this bird, which greatly alarmed
+Balak, for he thought that Israel's proximity had destroyed his
+instrument of sorcery. [720]
+
+The Moabites now perceiving that Israel conquered their enemies by
+supernatural means said, "Their leader had been bred in Midian, let us
+therefore inquire of the Midianites about his characteristics." When
+the elders of Midian were consulted, they replied, "His strength abides
+in his mouth." "Then," said the Moabites, "we shall oppose to him a man
+whose strength lies in his mouth as well," and the determined to call
+upon Balaam's support. The union of Moab and Midian establishes the
+truth of the proverb: "Weasel and Cat had a feast of rejoicing over the
+flesh of the unfortunate Dog." For there had always been irreconcilable
+enmity between Moab and Midian, but they united to bring ruin upon
+Israel, just as Weasel and Cat had united to put an end to their common
+enemy Dog. [721]
+
+
+
+
+ BALAAM, THE HEATHEN PROPHET
+
+
+The man whom the Moabites and Midianites believed to be Moses' peer was
+none other than Laban, Israel's arch-enemy, who in olden days had
+wanted to root out entirely Jacob and all his family, [722] and who had
+later on incited Pharaoh and Amalek against the people of Israel to
+bring about their destruction. [723] Hence, too, the name Balaam,
+"Devourer of Nations," for he was determined to devour the nation of
+Israel. [724] Just at this time Balaam was at the zenith of his power,
+for his curse had brought upon the Moabites their defeat at the hands
+of Sihon, and his prophecy that his compatriot Balak should wear the
+royal crown had just been fulfilled, so that all the kings sent
+ambassadors to seek advice from him. He had gradually developed from an
+interpreter of dreams to a sorcerer, and had not attained the still
+greater dignity of prophet, thus even surpassing his father, who had
+indeed been prophet too, but not so notable a one as his son. [725]
+
+God would permit the heathens to have no ground for exculpation, for
+saying in the future world, "Thou hadst kept us far from Thee." To
+them, as well as to Israel, he gave kings, sages, and prophets; but
+whereas the former showed themselves worthy of their high trust, the
+latter proved themselves unworthy of it. Both Solomon and
+Nebuchadnezzar were rulers over all the world: the former built the
+Temple and composed many hymns and prayers, the latter destroyed the
+Temple and cursed and blasphemed the Lord, saying, "I will ascend above
+the heights of the clouds; I will be like the Most High." Both David
+and Haman received great treasures from God, but the former employed
+them to secure a site for God's sanctuary, whereas the latter with his
+tried to destroy the whole nation. Moses was Israel's prophet, and
+Balaam was prophet of the heathens: but how great a contrast between
+these two! Moses exhorted his people to keep from sin, whereas Balaam
+counseled the nations to give up their moral course of life and to
+become addicted to lewdness. Balaam was also different from the
+Israelite prophet in his cruelty. They had such pity for the nations
+that misfortune among the heathens caused them suffering and sorrow,
+whereas Balaam was so cruel that he wanted to destroy an entire nation
+without any cause.
+
+Balaam's course of life and his actions show convincingly why God
+withdrew from the heathen the gift of prophecy. [726] For Balaam was
+the last of the heathen prophets. Shem had been the first whom God had
+commissioned to communicate His words to the heathens. This was after
+the flood, when God said to Shem: 'Shem, had My Torah existed among the
+previous ten generations, I suppose I should not have destroyed the
+world by the flood. Go now, announce to the nations of the earth My
+revelations, ask them if they will not accept My Torah." Throughout
+four hundred years did Shem go about as a prophet, but the nations of
+the earth did not heed him. The prophets that labored after him among
+the heathens were Job and his four friends, Eliphaz, Zophar, Bildad,
+and Elihu, as well as Balaam, all of whom were descendants of Nahor,
+Abraham's brother, from his union with Milcah. In order that the
+heathens might not say, "Had we had a prophet like Moses, we should
+have received the Torah," God gave them Balaam as a prophet, who in no
+way was inferior to Moses either in wisdom or in the gift of prophecy.
+Moses was indeed the greatest prophet among the Israelites, but Balaam
+was his peer among the heathens. But although Moses excelled the
+heathen prophet in that God called him without any previous
+preparation, whereas the other could obtain Divine revelations only
+through sacrifices, still Balaam had one advantage over the Israelite
+prophet. Moses had to pray to God "to shew him His ways," whereas
+Balaam was the man who could declare of himself that he "knew the
+knowledge of the Most High." But because, in spite of his high
+prophetic dignity, Balaam had never done anything good or kind, but
+through his evil tongue had almost destroyed all the world, God vowed a
+vow to His people that He would never exchange them for any other
+people or nation, and that He would never permit them to dwell in any
+land other than Palestine. [727]
+
+
+
+
+ BALAK'S MESSENGERS TO BALAAM
+
+
+Balak now sent messengers to Balaam with the following message: "Think
+not that I ask thy help against Israel exclusively in my own interests,
+and that thou canst expect from me alone honor and rewards for thy
+service, but rest assured that all nations will then honor thee, that
+Canaanites as well as Egyptians will cast themselves at thy feet when
+thou shalt have destroyed Israel. This people that hath gone out of
+Egypt hath covered with earth Sihon and Og, the eyes that guarded the
+whole land, and now they are about to destroy us as well. They are not,
+indeed, greater heroes than we, nor are their host more numerous than
+ours, but they conquer as soon as they open their lips in prayer, and
+that we cannot do. Try now to see if I may not gradually become their
+master, so that I may at least lead a certain per cent of them to
+destruction, be it only a twenty-fourth part of them."
+
+Balak himself was even a greater magician and soothsayer than Balaam,
+but he lacked the gift of properly grasping prophetic observations. He
+knew through his sorcery that he was to be the cause of the death of
+twenty-four thousand Israelites, but he did not know in what way Israel
+was to suffer so great a loss, hence he requested Balaam to curse
+Israel, hoping by this curse to be able to restrain Israel from
+entering the Holy Land.
+
+Balak's messengers to Balaam consisted of the elders of Moab and
+Midian. The latter were themselves great magicians, and by their art
+established the truth, that should Balaam obey Balak's summons, their
+mission against Israel would be successful, but should he hesitate even
+for a moment to follow them, nothing was to be expected from him. When
+they now reached Balaam and he bade them stay over night to await his
+answer, the elders of Midian instantly returned, for they knew that
+they had now nothing to expect from him. [728] They said: "Is there
+such a father as hates his son? God is the father of Israel, He loves
+them. Shall He now, owing to a curse from Balaam turn His love into
+hatred?" [729] Indeed, had the matter depended on Balaam's wishes, he
+would doubtless instantly have acquiesced and followed Balak's summons,
+for he hated Israel more than Balak, and was much pleased with the
+commission of the Moabite king. The elders that Balak had sent had
+besides in their possession all needful instruments of magic, so that
+Balaam might have no excuse for not instantly following them, but
+Balaam had, of course, to bide his time and first find out if God would
+permit him to go to Balak, hence he bade the Moabite messengers stay
+over night, because God never appears to heathen prophets save at
+night. As Balaam expected, God appeared by night and asked Balaam, "Who
+are these people with thee?"
+
+Balaam was one of the three men whom God put to the test and who
+miserably failed to pass it. When God appeared to Cain and asked,
+"Where is Abel thy brother?" he tried to deceive God. He should have
+replied, "Lord of the world! What is hidden and what is open, both
+alike are known to Thee. Why then dost Thou inquire after my brother?"
+But instead of this he replied, "I know not. Am I my brother's keeper?"
+God therefore said to him: "Thou hast spoken thin own sentence. The
+voice of thy brother's blood crieth unto Me from the ground, and now
+cursed art thou." Hezekiah acted like Cain when the messengers from the
+king of Babylon came to him, and Isaiah the prophet asked him, "What
+said these men? And from whence came they unto thee?" Hezekiah should
+have answered, "Thou art a prophet of God, why dost thou ask me?" But
+instead of giving this answer, he replied haughtily and boastfully,
+"They are come from a far country unto me, even from Babylon." On
+account of this haughty answer Isaiah announced to the king this
+prophecy: "Behold, the days come, that all that is in thine house shall
+be carried to Babylon; and of thy sons that shall issue from thee, they
+shall be eunuchs in the palace of the king of Babylon."
+
+The scoundrel Balaam, too, should have made answer to God's question,
+"What men are these with thee?" by saying, "Lord of the world!
+Everything lies open before Thee, and nothing is hidden from Thee, why
+then dost Thou ask me?" But he, on the other hand, made quite a
+different answer and started to boast, saying to God: "Although Thou
+dost not distinguish me, and dost not spread my fame over the world,
+still the kings seek me: Balak, the king of Moab, hath sent to ask me
+to curse Israel." Then God said, "Because thou speakest thus, thou
+shalt not curse the people," and added, "O thou wicked rascal! I said
+of Israel, He that toucheth them, toucheth the apple of My eye,' and
+yet thou wishest to touch them and curse them! Therefore shall thine
+eye be blinded." [730] Thus Balaam became blind of one eye, as he had
+already been lame of one foot. [731] Balaam now perceiving that God did
+not wish him to curse Israel said, "If it be so, then I shall bless
+them." God: "They have not need of thy blessing, for they are blessed."
+God said to Balaam as one says to a bee: "Neither thy honey nor thy
+sting."
+
+
+
+
+ BALAAM ACCEPTS BALAK'S INVITATION
+
+
+On the following morning Balaam gave the elders of Moab his answer,
+saying that he would not follow Balak's call, but not betraying to them
+the truth, that God hat forbidden him to curse Israel. He said instead,
+"God said to me, 'Go not with these men, for that would be beneath thy
+dignity, but await nobler ambassadors.'" [732] Balaam's plan was to
+insult Balak, so that he should send no further messengers to him, and
+no one might discover that he could accomplish nothing beyond the word
+of God. His expectations, however, were disappointed. The ambassadors
+in their turn, not quite painstaking in their representation of the
+truth, told their king that Balaam considered it beneath his dignity to
+appear in their escort, making no mention of God, but speaking as if
+the refusal came simply and exclusively from Balaam. [733]
+
+Balak thereupon sent more honorable ambassadors to Balaam, until he was
+at last obliged to admit that he could undertake nothing against God's
+command. Even then, it is true, he did not admit that his acceptance or
+refusal of Balak's invitation depended entirely upon God, but declared
+that he could, if he wished, do as he chose, but did not choose to
+transgress God's prohibition. In his second embassy Balak promised
+Balaam more for his service than he had offered him the first time.
+Balaam's answer was as follows: "If Balak would give me his house full
+of silver and gold, I cannot go beyond the word of the Lord my God."
+These words characterize the man, who had three bad qualities: a
+jealous eye, a haughty spirit, and a greedy soul. His jealousy was the
+reason why he wanted to curse Israel, whom he envied for their good
+fortune; in his haughtiness, he told the first messengers the falsehood
+that God would not let him go with them because it would be beneath his
+dignity; and his avarice was expressed in his answer to the second
+embassy in which he not only surreptitiously mentioned Balak's gold and
+silver, but spoke his mind by explaining to them that their master
+could not adequately compensate him for his service, saying, "If Balak
+were to hire hosts against Israel, his success would still be doubtful,
+whereas he should be certain of success if he hired me!"
+
+He did not, however, give even the second embassy a decisive answer,
+but said to them also, "I cannot go beyond the word of the Lord my God,
+to do less or more. Now therefore I pray you, tarry ye also here this
+night, that I may know what the Lord will speak unto me more." These
+words of his held unconscious prophecies: "I cannot go beyond the word
+of the Lord," was as much as to say that he could not put the blessings
+of God to Israel to naught. "Tarry ye also here this night," contained
+the prophecy that this second embassy would be as much disappointed as
+the first, for although Balaam accompanied the second messengers, still
+he had no power to curse Israel, but only to bless them. Finally, the
+words, "What the Lord will speak unto me more," held a prediction that
+God would bestow even more benedictions upon the Israelites through
+him.
+
+"God permits man to go upon the way he chooses to go." When God
+appeared to Balaam the first time he said to him, "Thou shalt not go
+with them;" but when Balaam still did not relinquish his desire to go
+to Balak, God would not interfere. Hence, at His second appearance, God
+said to Balaam, "If the men be come to call thee, rise up, go with
+them; but only the word which I speak unto thee, that shalt thou do."
+[734]
+
+"Audacity prevails even before God." Balaam's steadfast insistence upon
+his wish wrested from God his consent to Balaam's journey to Moab.
+[735] He warned him of its consequences, saying to him: "I take no
+pleasure in the destruction of sinners, but if thou are bound to go to
+thy destruction, do so! Whosoever leads righteous men astray upon an
+evil way, will fall into the ditch of his own digging!" Balaam was
+misled by God's behavior toward him, and thus plunged into destruction.
+When God first appeared to him and asked him, "What men are these with
+thee?" this blasphemer thought: "God know them not. It seems clear that
+there are times when He is not aware of what goes on, and I shall now
+be able to do with His children as I wish." Balaam was misled by God
+because he had with his words seduced to unchastity people who had up
+to his time lived in purity. [736] God's apparent change of decision,
+that first prohibited him from going to Balak, and then permitted him
+to do so, completely bewildered him, so that he thought, "God at first
+said to me, 'Go thou not with them,' but the second time He said, 'Go
+with them.' So too will He change His words, 'Curse them not,' into
+'Curse them.'" Just as Balaam was confused by God, so too were the
+magicians that Balak had sent to him. At the first visit these had
+through their magic lore established that he would accept Balak's
+invitation, but God made him decline it; at the second time, on the
+other hand, they established that he would not accept the invitation,
+and God made him obey their summons. [737]
+
+
+
+
+BALAAM'S ASS
+
+
+Balaam could hardly await the morning, rejoicing no less than Balak's
+messengers at God's consent to his journey to Balak, and still hoping
+that he might succeed in bringing disaster upon Israel. In his haste to
+set out, he himself saddled his ass although he did not lack servants,
+whereupon God said: "O thou villain, their ancestor Abraham forestalled
+thee, for he too rose up early in the morning and in person saddled his
+ass to lead Isaac to sacrifice in fulfillment of the command that had
+reached him." [738]
+
+The ass that Balaam took with him had been created on the sixth day of
+the creation. He had received it as a gift from Jacob, that he might
+not give evil counsel to Pharaoh concerning Jacob's children. It was
+upon his advice, nevertheless, that Pharaoh forced the Israelites to
+make bricks. [739] He took his two sons, Jannes and Jambres, [740] for
+it behooves a noble man always to have at least two companions upon any
+journey that he undertakes. [741]
+
+Although God had now granted him permission to go on the journey, still
+His wrath was kindled when he set out. God said, "Behold, this man! He
+knows that I read each man's heart, and knows also that he departeth
+only to curse Israel." [742] This wickedness on his part had the result
+that even the Angel of Mercy turned against him as an enemy, standing
+in his way. At first the ass alone perceived the angel, and not Balaam,
+for God has so arranged it that human beings may not perceive the
+angels that surround them or else they would through terror lose their
+reason. [743] The ass, on the other hand, instantly perceived the
+angel. He at first stood in her way as she was in the middle of the
+road, so that she could turn aside on both sides; then she perceived
+him when the road narrowed, and she could turn to one side only; and
+finally she reached a spot where there was no road at all to which she
+could turn either on this side or on that. This was to teach Balaam the
+following lesson: if he wished to curse Abraham's children, he should
+have leeway on both sides, Ishmael's children and Keturah's children;
+if he wanted to curse Isaac's children, one side would still be open to
+him, Esau's children; but if he wanted to curse Jacob's children, he
+should never bring it to pass, for they are protected on both sides, on
+the one hand by Abraham and Isaac, on the other by Jacob and Levi,
+while God watches over them from above. "The wall on this side, and on
+that side," through which place he had to pass, were furthermore to
+indicate to him that he could not become master over Israel, who have
+in their possession the tables of the law, "that were written on both
+their sides." When the ass reached the wall that Jacob and Laban had
+erected as a token that they "would never pass over it for harm," she
+thrust her feet against it, to punish him for having broken his
+agreement with Jacob. [744]
+
+Balaam, who had with blows attempted to make the ass walk straight
+ahead, flew into a rage when she lay down altogether and would not
+budge from the spot, so that he smote her all the more. Then the Lord
+opened the mouth of the ass, and permitted her to use speech, a gift
+that she had possessed ever since her creation, but had not until then
+used. [745] She said, "What have I done unto thee, that thou has
+smitten me these three times?" The first words of the ass were so
+chosen as to call Balaam's attention to the wickedness and uselessness
+of his undertaking against Israel; "Three times" was to remind him that
+he wished to curse a nation that "three times" in every year arranged
+pilgrimages to the Lord. The ass's speech was altogether to serve as a
+warning to Balaam to beware of his mouth, and not to curse Israel. The
+ass, through her speaking, was to instruct him that the mouth and the
+tongue are in God's hand.
+
+Balaam answered the ass in the language in which she had addressed him,
+in Hebrew, which he did not, however, speak fluently. He said, "Because
+thou hast mocked me: I would there were a sword in mine hand, for now I
+had killed thee." The ass thereupon replied, "Thou canst not kill me
+save with a sword in thy hand; how then wilt thou destroy an entire
+nation with thy mouth!" Balaam was silent, knowing no reply. [746] The
+ass did not only make him ridiculous in the eyes of the elders of Moab
+that accompanied him, but she also exposed him as a liar. For when the
+ambassadors asked him why he had not chosen a horse rather than an ass
+for his journey, he answered that his saddle horse was in the pasture.
+Then the ass interrupted him, saying, "Am not I thine ass upon which
+thou hast ridden all thy life long?" Balaam: "I use thee as a beast of
+burden, but not for the saddle." The ass: "Nay, upon me has thou ridden
+since thine earliest day, and thou hast always treated me with as much
+affection as a man treats his wife." Balaam had now to admit that the
+ass had spoken the truth. [747]
+
+Balak's princes were much amazed at this extraordinary miracle, but the
+ass died the moment she had spoken what she had to say. God did this
+for two reasons, firstly because He feared that the heathens might
+worship this ass were she to stay alive; and secondly because God
+wanted to spare Balaam the disgrace of having people point to his ass
+and say, "This is she that worsted Balaam." By this action it can be
+seen how highly God prizes the honor or pious men, if He even sought to
+spare the honor of this villain. It is out of consideration to mankind,
+also, that God has closed the mouth of animals, for were they to speak,
+man could not well use them for his service, since the ass, the most
+stupid of all animals, when she spoke, confounded Balaam, the wisest of
+the wise.
+
+
+
+
+BALAAM RUNS INTO HIS OWN DESTRUCTION
+
+
+While all this was going on, Balaam still did not perceive that God's
+angel stood before him. God meant to show him that in His hand is not
+only the tongue of man, but his eye as well, so that as long as He
+chooses, man will fail to see what is directly before his nose. But God
+suddenly permitted Balaam to see the angel with a sword drawn in his
+hand, and Balaam fell flat on his face. [748] For, being uncircumcised,
+Balaam might not listen to the words of God or of an angel, standing
+erect; hence, upon perceiving the angel, who instantly began to address
+him, Balaam cast himself upon the ground. [749] The sword in the
+angel's hand did not signify that he meant to strike Balaam, for a
+breath from his mouth would have sufficed to kill myriads, but it was
+to point out the following truth to Balaam: "The mouth was given to
+Jacob, but to Esau and to the other nations, the sword. Thou are about
+to change thy profession, and to go out against Israel with his own
+weapon, and therefore shalt thou find death through the sword that is
+thy own weapon." [750]
+
+The angel now said to Balaam: "If I have been commissioned to demand
+restitution from thee for the injustice thou hast offered to the ass,
+that can show neither meritorious deeds of her own nor of her fathers,
+how much the more must I stand up as the avenger of an entire nation,
+that have their own merits and can refer to the merits of their
+fathers. But to return to the ass, why didst thou smite her, that
+turned from the road only because she saw me and was frightened?"
+Balaam was a shrewd sinner, for he knew that Divine punishment could be
+averted only by penitence, and that the angels have no power to touch a
+man who, after sinning, says, "I have sinned." Hence he said to the
+angel, "I have sinned," but added, "I did not set out until God said to
+me, 'Rise up, go with them;' and now thou sayest to me, 'Return.' But
+this is the Lord's way. Did He not also at first tell Abraham to
+sacrifice his son, and then He caused an angel to call out to him, 'Lay
+not thine hand upon the lad?' It is His custom first to give a command,
+and the through an angel to recall it. So also did He indeed say to me,
+'Go with them;' but if it displeaseth thee, I shall turn back." [751]
+The angel replied: "All that I have done was to thy advantage, but if
+thou are bound to plunge into destruction, do so, go with these people,
+but destruction is decreed for all of you. Think not, however, that
+thou shalt do as thou wilt, for thou shalt have to say what I desire
+thee to speak, and to restrain what I wish to remain unuttered."
+
+In spite of the warnings he had received from God and the angel, he was
+not to be restrained from taking this fatal step, but in his hatred
+toward Israel still cherished the hope that he should succeed in
+obtaining God's consent to curse Israel, and he continued his journey
+in this happy expectation. [752]
+
+
+
+
+BALAAM WITH BALAK
+
+
+Whensoever God wished to humble an evil-doer, He at first exalts him,
+to fill him with pride. So too He humbled Balaam after exalting him,
+for at first Balak had sent princes of little distinction to him,
+whereupon God said to him, "Thou shalt not go with them." When,
+however, he sent many renowned princes to him, God said to Balaam, "Go
+with them," but this journey brought him nothing but humiliation and
+ruin, for he fared in accordance with the proverb, "Pride goeth before
+destruction, and an haughty spirit before a fall." God does this so
+that men might not say, "Whom hath God destroyed? Surely not that
+insignificant person," hence God exalts sinners before their fall.
+[753]
+
+When Balaam approached the Moabite boundaries, he sent messengers to
+Balak to announce his arrival, and Balak went forth to his country's
+border to meet him. Pointing to the boundary lines, Balak said to
+Balaam: "These have been fixed since Noah's days, that no nation might
+push into the realm of another, but Israel set out to destroy the
+boundaries, as their attitude toward Sihon and Og shows, into whose
+kingdoms they entered." [754] He then greeted him with the words: "Did
+I not twice sent unto thee to call thee? Wherefore camest not thou unto
+me? Am I not able indeed to promote thee to honor?" Balak unconsciously
+uttered a prophecy, for in truth Balaam went hence in disgrace and
+dishonor, and not covered with glory, as he could not fulfil the
+other's wish to curse Israel. [755] It should now have been Balaam's
+duty, had he really desired to be of service to the king of Moab, to
+say to him, "Why dost thou attempt to do what will bring thee
+misfortune, and finally utter ruin?" But he spoke quite differently
+instead, boastfully bragging with his gift of prophecy, pointing out
+that he was the last prophet among the heathens. "And," continued he,
+"I, the last prophet among the heathens, shall thus counsel thee. The
+ancestor of that nation erected to God an altar upon which, thrice
+annually, he offered up seven oxen and seven rams; do thou, then, erect
+seven altars, and offer up on each seven oxens and seven rams." God
+laughed when he heard this counsel, saying: "Every beast of the forest
+is Mine, and the cattle upon a thousand hills. I know all the fowls of
+the mountains: and the wild beasts of the field are Mine. If I were
+hungry, I would not tell thee: for the world is Mine, and the fullness
+thereof. Will I eat the flesh of bulls, or drink the blood of goats?"
+[756]
+
+Balak led his guest from the border-line to the interior of the land,
+taking pains to show him great multitudes of the people, having bazaars
+erected for that purpose. Pointing to these multitudes, among which
+there were also may children, Balak said, "Look thou, how Israel plan
+to destroy these multitudes of people that have done them no injury."
+
+Balak slew for Balaam's welcome one ox and one sheep, proving the
+proverb, "The pious promise little and do much, the wicked promise much
+and do little." Balak had sent word to Balaam, saying, "I will promote
+thee unto very great honor;" yet when he arrived, he offered him for
+food only one ox and one sheep. Suppressing his rage, Balaam thought,
+"Is that all that he offers me! He will have to pay for this
+to-morrow," for he instantly determined to have him offer up many
+sacrifices on the following day to punish him for having treated him in
+so niggardly a fashion.
+
+
+
+
+BALAAM'S SACRIFICES REFUSED
+
+
+On the following morning Balak took Balaam and brought him upon into
+the high places of Baal. For Balak was even a greater magician and
+soothsayer than Balaam, who allowed himself like a blind man to be led
+by him. He led him to this spot because through his magic lore he knew
+that Israel was to suffer a great misfortune upon the heights of
+Baalpeor, and he thought it was to be Balaam's curse that would effect
+this disaster upon them. The relation of these two men to each other
+was like that between two men, one of whom has a knife in his hand, but
+does not know what part of the body to strike for slaughter, and the
+other knows the part of the body, but has no knife. Balak knew the
+place where disaster awaited Israel, but did not know how it was to be
+brought about, whereas Balaam knew how evil is conjured up, but did not
+know the places set for disaster, to which Balak had to lead him. [757]
+Balaam's superiority over Balak and the other magicians lay in this,
+that he could accurately determine the moment in which God is wrathful,
+and it was for this reason that his curse was always effective because
+he knew how to curse at the very instant of God's anger. It is true
+that God is angry for one instant every day, to wit, during the third
+hour of the day, when the kings with crowns upon their head worship the
+sun, but this moment is of infinitesimally short duration. Fully
+eighty-five thousand and eighty-eight such moments make an hour, so
+that no mortal save Balaam had ever been able to fix that moment,
+although this point of time has its outward manifestations in nature,
+for while it lasts, the cock's comb becomes absolutely white, without
+even the smallest stripe of red. God's love for Israel, however, is so
+great that during the time that Balaam prepared to curse Israel, He did
+not wax angry at all, so that Balaam waited in vain for the moment of
+wrath. [758]
+
+Balaam now tried to obtain God's consent for Israel's curse through
+sacrifices, and hence bade Balak erect seven altars upon the high place
+of Baal, corresponding to the seven altars that since Adam had been
+erected by seven pious men, to wit: Adam, Abel, Noah, Abraham, Isaac,
+Jacob, and Moses. When the altars had been erected, he said to God:
+"Why didst Thou favor these people, if not for the sacrificed that they
+offered Thee? Were it not better for Thee to be adored by seventy
+nations than by one?" But the Holy Spirit answered, "'Better is a dry
+morsel and quietness therewith, than an house full of sacrifices and
+strife.' Dearer to Me is a dry offering of meal than all these many
+flesh offerings by which thou strivest to stir up strife between Me and
+Israel."
+
+Now was Balaam's fate decided, for by his conduct he put himself into
+direct opposition to God, and hence his destruction was decreed, [759]
+and from that moment the holy spirit of prophecy left him and he was
+nothing more than a magician. For Israel's sake, however, God granted
+him the honor of His revelation, but He did so grudgingly, as one
+loathes to touch an unclean thing. Hence He would not permit Balaam to
+come to Him, but rather appeared to Balaam. God's different treatment
+of Balaam and of Moses at the revelation is evident, for whereas the
+latter betook himself to the sanctuary to hear God's words, the former
+received God's revelation at any place whatsoever. It characterizes
+God's attitude toward them. Two men once knocked at a magnate's door,
+the one being a friend, who had a request to make, and the other a
+leprous beggar. The magnate said, "Let my friend enter, but I shall
+send the beggar's alms to the door, that he may not enter and pollute
+my palace." God called Moses to Him, whereas He did not desire Balaam
+to come to Him, but betook Himself there. [760]
+
+He found Balaam at the seven altars that he had erected, and said to
+him, "What doest thou here?" whereupon Balaam answered, "I have erected
+for Thee as many altars as the three fathers of Israel, and I have
+offered upon them bullocks and rams." God, however, said to him:
+"'Better is a dinner of herbs where love is, than a stalled ox and
+hatred therewith.' Pleasanter to Me is the meal of unleavened bread and
+herbs that the Israelites took in Egypt, than the bullocks that thou
+offerest out of enmity. O thou knave, if I wished for offerings, I
+should order Michael and Gabriel to bring them to Me, thou are mistaken
+if thou believest that I should accept offerings from the nations of
+the world, for I have vowed a vow to accept such from Israel alone."
+[761] God thereupon handed him over to an angel who entered and settled
+in his throat, and would not permit Balaam to speak when he wanted to
+curse Israel. [762]
+
+
+
+
+BALAAM EXTOLS ISRAEL
+
+
+Balaam now turned back to Balak, who awaited him with his princes. He
+now wanted to begin to curse Israel, but his mouth, far from being able
+to utter the words, was on the contrary compelled to praise and bless
+Israel. [763] He said: "I found myself upon the high places, in company
+with the Patriarchs, and thou, Balak, hast cast me down from the
+heights; through thee did I lose the gift of prophecy. Both of us are
+ungrateful men if we wish to undertake evil against Israel, for, had it
+not been for their father Abraham, for whose sake God saved Lot out of
+the ruin of the cities, there should not be no Balak, for thou are one
+of Lot's descendants. And had it not been for Jacob, I, Laban's
+descendant, should not now be on earth, for no sons were born unto
+Laban until after Jacob had come into his house. [764] Thou didst bring
+me out of Aram to curse Israel, but it was this land that their father
+Abraham left, laden with blessings, and it was this land also that
+their father Jacob entered, laden with blessings. Shall now a curse
+come upon them from this land? [765] How can I curse them if he that
+curseth them bringeth a curse upon himself? Thou, moreover, wishest me
+even to curse Jacob. Hadst thou urged me to curse a nation that were
+only the descendants of Abraham or of Isaac, I might have been able to
+do so; but to curse Jacob's descendants is as bad as if a man were to
+come to a king and say to him, 'The crown that thou wearest upon thy
+head is worthless.' Would such a man be permitted to live? 'The Lord's
+portion is His people; Jacob is the lot of His inheritance.' 'In
+Israel,' said the Lord, 'will I be glorified.' How now should I curse
+them? How shall I curse whom God hath not cursed? Even when they have
+been worthy of a curse, they have not been cursed. When Jacob went in
+to receive the blessings, he went in through craft and said to his
+father, 'I am Esau, thy firstborn.' Doth not he deserve a curse out of
+whose mouth issueth a lie? Yet, far from being cursed, he was even
+blessed. Ordinarily a legion that stirs up sedition against their king
+is declared guilty by death, but Israel had denied God, saying, 'These
+be thy gods, O Israel.' Should they not then have been destroyed? God,
+however, did not even at that moment withdraw from them His love, but
+left to them the clouds of glory, manna, and the well, even after they
+had adored the Calf. Howsoever often they sinned and God threatened
+them with a curse, still He did not say that He would bring it upon
+them, whereas in His promises of blessings He always tells them that He
+Himself would send them upon Israel. How shall I curse when God doth
+not curse! [766]
+
+"Israel is a nation of whom God thought even before the creation of the
+world. It is the rock upon which the world is founded. For, when God
+was considering the scheme of the creation, He thought, 'How can I
+create the world if the idolatrous generation of Enosh and the
+generation of the flood will arouse My anger?' He was about to desist
+from the creation of the world, when He saw before Him Abraham's form,
+and He said, 'Now I have a rock upon which I can build, one upon which
+I can found the world.' [767] How, too, should I curse this nation that
+are protected and surrounded by the merits of the Patriarchs and the
+wives of the Patriarchs as if by lofty mountains and steep hills, so
+that if Israel sin, God forgives them as soon as Moses prays to Him to
+be mindful of the Patriarchs! [768]
+
+"I was in error when I believed Israel could be easily attacked, but
+now I know that they have taken deep root in the earth, and cannot be
+uprooted. God forgives them many sins out of consideration for their
+having preserved the token of the Abrahamic covenant; and as powerless
+as I am to curse them alone, just as powerless am I to curse them
+together with another nation, for 'it is a people that shall dwell
+alone, and shall not be reckoned among the nations.' Israel is
+distinguished from all other nations by their custom, by their food, by
+the token of the covenant upon their bodies, and by the token upon
+their doorposts, wherefore God doth not judge them at the same time
+with other nations, for He judges the latter in the darkness of the
+night, but the former in bright daylight. Israel is a separate people,
+alone they enjoy the blessings God gives them, no other nation rejoices
+with Israel. So too in the Messianic time Israel will quite alone
+rejoice in delights and pleasures, whereas in the present world it may
+also partake of the universal welfare of the nations. [769]
+
+"I am not able to accomplish anything against a nation that zealously
+fulfils God's commandments, and that owes its existence to the devotion
+with which the wives of the Patriarchs obeyed the commandments of God.
+[770] 'Let me die the death of the righteous, and let my last end be
+like his!'" Balaam in these words spoke an unconscious prophecy, to
+wit, that he should be entitled to participate in the fate of the
+righteous, to his share in the future world, if he died the death of
+the righteous, a natural death, but not otherwise. He died, however, a
+violent death, and thus lost his share in the future world. [771]
+
+
+
+
+BALAAM'S HOPES DISAPPOINTED
+
+
+When Balak saw that Balaam, instead of cursing, praised and exalted
+Israel, he led him to the top of Pisgah, hoping that he might there
+succeed in cursing Israel. By means of his sorcery, Balak had
+discovered that Pisgah was to be a place of misfortune for Israel,
+hence he thought the Balaam would there utter his curse against Israel.
+He was, however, mistaken; the disaster that there awaited Israel was
+the death of their leader Moses, who died there, and God refused to
+grant Balaam's wish on this spot also.
+
+God indeed appeared to Balaam, but what He said to him was: "Go again
+unto Balak, and bless Israel." Balaam now did not wish to return to
+Balak at all, to disappoint him a second time, but God compelled him to
+return to Balak and communicate to him the blessings of Israel. Balaam
+now turned back to Balak, whom he found standing by his burnt offering.
+But whereas on the first occasion the king had awaited Balaam,
+surrounded by all his princes, Balaam now saw only a few notables
+surrounding Balak. Most of the princes had deserted their king without
+awaiting Balaam, for they expected nothing further from him after the
+first disappointment he had caused them. Balak as well did not now
+receive him as kindly, but mockingly asked, "What hath the Lord
+spoken?" hinting in this way that Balaam was unable to say what he
+wished, but only what God willed.
+
+Balaam replied to these scornful words of Balak: "Rise up, Balak. Thou
+mayest not be seated when God's words are spoken. God is not like a man
+of flesh and blood, that makes friends and disowns them, as soon as he
+finds such as are better than they. God is not so, for He doth not
+cancel the vow He had made to the Patriarchs, for He promised to bestow
+Canaan upon their descendants, and He fulfilleth His promise. He always
+fulfils what He hath promised to Israel, but allows the evil with which
+He threatens them to be unfulfilled as soon as they repent them of
+their sins. God sees not their sins, but He seeth their good deeds.
+Thou, Balak, sayest to me, 'Come, curse Jacob for me,' but a thief can
+enter a vineyard that hath a keeper only if the keeper sleeps, but 'He
+that keepeth Israel neither sleepeth nor slumbereth,' and how then can
+I enter their vineyard? If, however, thou dost think that I cannot harm
+Israel on account of Moses, who is their keeper, know then that his
+successor will be as invincible as he, for through the sound of
+trumpets he will overthrow the walls of Jericho.
+
+"Thou, Balak, furthermore sayest, 'A people hath gone forth out of
+Egypt,' but they have not only gone forth, 'God brought them forth out
+of Egypt,' [772] who combines in Himself the powers of the angels and
+of the invisible demons. [773] Swift as the flight of a bird doth
+fortune as well as misfortune come upon Israel; if they sin, God
+suddenly plunges them down, but if they act well in the sight of the
+Lord, God exalts them as quickly as a cloud. Thou, Balak, hast
+repeatedly tried to discover in what spot thou shouldst be able to work
+them woe, but they will have nothing to do with sorceries, they baffle
+and put to naught the sorceries and prophecies of other nations by
+their pious deeds. When they set forth into battle, they practice no
+magic, but the high priest, clad in the Urim and Tummin, consults God
+about the outcome of the battle. There will even be a time when Israel
+will sit before the Lord like a pupil before his master, and will
+receive the revelation of the secrets of the Torah from him, so that
+even the angels will consult Israel concerning the secrets revealed to
+them by God, for the angels are not permitted to approach God as
+closely as the Israelites in the Messianic time.
+
+"There is not indeed upon the earth a nation like Israel. The last
+thing they do before going to sleep is to devote themselves to the
+study of the Torah and the fulfillment of its laws, and this also is
+their first occupation upon awakening. As soon as they arise, they
+recite the Shema' and adore God, and not until after they have done
+this, do they go about their business. If evil spirits come to attack
+them, or if disaster threatens them, they worship their God, and as
+soon as they utter the words, 'The Lord our God is one Lord,' the
+harmful spirits become powerless against them and whisper after them
+the words, 'Praised be the Name of the Glory of His Kingdom, for ever
+and ever.' When at night they retire, they against recite the Shema',
+whereupon the angels of the day pass on the trust of guarding them to
+the angels of night, and when, upon awakening they again worship their
+Lord, the angels of the night again pass them on to be guarded by the
+angels of day." [774]
+
+When Balak for the second time saw that Balaam, instead of cursing,
+blessed Israel, he brought him to the top of Peor, thinking that
+peradventure it would please God to have him curse them from thence.
+For by his sorcery Balak had discovered that a great disaster was to
+fall upon Israel on the top of Peor, and thought that this disaster
+might be their curse from Balaam. He was, however, mistaken in this
+supposition, for the disaster in that spot was none other than Israel's
+sin with the daughters of Moab, and God's punishment for this. [775]
+
+
+
+
+CURSES TURNED TO BLESSINGS
+
+
+Balaam, on the other hand, made no further attempts to induce God to
+curse Israel, but thought he might be able to bring misfortune upon
+Israel by enumerating the sins they had committed in the desert, and in
+this way to conjure up God's wrath against them. But the desert had
+also been the place where Israel had accepted the Torah, hence the
+mention of the desert called up God's love instead of His wrath. [776]
+Balaam himself, when he let his eyes wander over the camp of Israel,
+and perceived how their tents were so pitched that no one might see
+what was going on in the homes of the others, found himself compelled
+to burst into praises of Israel; [777] and, under the inspiration of
+the prophetic spirit, the curses he had intended to speak were changed
+in his mouth into blessings, and he spoke of the extent and importance
+of the kingdom of Israel. [778] But whereas Moses blessed his people in
+a low, quiet voice, Balaam spoke his words of blessing in a very loud
+voice, so that all the other nations might hear and out of envy make
+war upon Israel. Balaam's blessings were therefore accounted to him not
+as blessings, but as curses. God said: "I have promised Abraham, 'And I
+will bless them that bless thee, and him that curseth thee will I
+curse,' hence will I account Balaam's blessings as curses." [779] And
+indeed all of Balaam's blessing later turned to curses, except his
+blessing that houses of teaching and of prayer should never be missing
+among Israel. [780]
+
+The words that Balaam announced were heard by all the inhabitants of
+the earth, such power did God lend to his voice, for He knew that at
+some future time there would be a man born of woman who would pass
+himself for a god and would mislead all the world. Hence God permitted
+all the world to hear Balaam's words, that said: "God is not a man, and
+the man that passeth himself for God lieth. But he that will mislead
+the world by declaring that he will disappear for a time and then
+reappear will promise what he can never fulfil. Woe then to that nation
+that will lend ear to the man who will pass himself for God." [781]
+Balaam furthermore announced the events that would come to pass at the
+time of David's sovereignty; and also what will happen at the end of
+days, in the time of Messiah, when Rome and all other nations will be
+destroyed by Israel, excepting only the descendants of Jethro, who will
+participate in Israel's joy and sorrows. [782] Yea, the Kenites are to
+be the ones to announce to Israel the arrival of the Messiah, and the
+sons of the Kenite Jonadab are to be the first at the time of the
+Messiah to bring offerings at the Temple and to announce to Jerusalem
+its deliverance. [783] This was Balaam's last prophecy. After this, the
+prophetic spirit left Balaam, and God in this way granted Moses' wish
+to reserve the gift of prophecy as a special distinction to Israel.
+Balaam was the last prophet of the nations. [784]
+
+
+
+
+BALAAM'S WICKED COUNSEL
+
+
+Although Balaam had not been able to fulfil Balak's wish and curse
+Israel, still he did not leave him before giving him advice as to how
+he might bring ruin to Israel, saying: "The God of this people loathes
+unchastity; but they are very eager to possess linen garments. Pitch
+tents, then, and at their entrances have old women offer these articles
+for sale. Induce them in this way to enter the interior of the tents
+where they will be surprised by young harlots, who will seduce them to
+unchastity, so that God may punish them for their sin." [785]
+
+"Throw the stick up in the air it will always return to its original
+place." The Moabite nation that owes its existence to the illegal
+relations of Lot with his daughter could not deny its origin, and
+followed Balaam's counsel to tempt Israel to unchastity. They pitched
+tents, filled them with pretty women, whom they provided with valuable
+things, and had old women take up their posts at the doors of the
+tents, whose task it was to lure the passing Israelites into the
+interior. If an Israelite passed to buy something of the Moabites, the
+old women at the entrance to the tent would thus address him, "Dost
+thou not wish to buy linen garments that were made in Bet-Shan?" Then
+they would show him a sample of the goods, and name the price, and
+finally add, "Go within, and thou wilt see wares still more beautiful."
+If he went within, he was received by a young woman who was richly
+adorned and perfumed, who would at first set for him a price much lower
+than the value of the goods, and then invite him to do as if he were at
+home, and to choose the article he liked best. While he sat there, he
+was treated with wine, and the young woman invited him to drink with
+the words: "Why do we love ye while you hate us? Are we not all
+descendants of one man? Was not Terah our ancestor as much as yours? If
+thou wilt not eat of our sacrifices or what we have cooked, here are
+calves and fowl that thou mayest slaughter in accordance with thy law."
+But as soon as the Israelite had allowed himself to be persuaded to
+drink, he was absolutely in the hands of the shameless woman.
+Intoxicated with wine, his passion for the woman was soon kindled, but
+she agreed to satisfy his desires only after he had first worshipped
+Peor, the god of the Moabites. Now the worship of this idol consisted
+in nothing else than the complete baring of the body, hence the
+Israelites, seeing no evil in it, declared themselves willing to follow
+the summons of the Moabite women; and in this way they were seduced
+both to unchastity and to idolatry by the Moabite women. At first the
+men were ashamed and committed this whoredom with the Moabite women in
+secret, but they soon lost this feeling of shame and betook themselves
+two by two to their lewd actions. [786]
+
+Israel's moral degeneration is to be partly explained by this, that the
+place where they found themselves was apt to tempt them to lewdness.
+For there are springs whose waters have various effects upon those who
+partake of them. One kind of water strengthens, another weakens; one
+makes beautiful, another makes ugly; one makes chaste, another brings
+about lewdness. Now there was in Shittim, where the Israelites then
+dwelt, the "Well of Lewdness," out of which the inhabitants of Sodom
+had erstwhile fetched water, but from which, since the destruction of
+the sinful cities, no one had drunk, and for this reason the people had
+until then been chaste. But Israel, as soon as they tasted of this
+water, gave up their chaste manner of life. This disastrous spring will
+lose its force only in the Messianic time when God will cause it to dry
+up. [787]
+
+
+
+
+PHINEHAS, ZEALOUS FOR GOD
+
+
+When the people's shamelessness became more and more widespread, God
+commanded Moses to appoint judges to punish the sinners, and as it was
+difficult to discover these through the agency of witnesses, God marked
+them by causing the cloud of glory that lay spread over the camp of
+Israel to disappear from the sinners. Those that were not covered by
+the cloud of glory were thus clearly marked as sinners. [788] God
+appointed as judges and executioners the seven myriads eight thousand
+six hundred officers of the people, giving them the order that each of
+them execute two sinners. [789] These carried out Moses' command and
+stoned the sinners, whose corpses then hung upon the gallows for a few
+minutes. This was the legal punishment, for these sinners had not only
+committed whoredom with the women of Moab, but had worshipped the
+Moabit idol Peor; and idolatry is punishable with death by stoning.
+[790]
+
+While the judges administered their stern offices, the tribe of Simeon
+approached their prince, Zimri, and said to him, "People are being
+executed, and thou sittest still as if nothing were going on." He
+thereupon took with him twenty-four thousand men, and betook himself to
+Cozbi, Balak's daughter, and without considering God or men, he
+requested her in the presence of many people to yield herself to him,
+to satisfy his evil desires. Now Balak had ordered his daughter Cozbi
+to employ her beauty only for the sake of enticing Moses, thinking,
+"Whatever evil may be decreed by God against Israel, Moses will be
+brought to naught, but if my daughter should succeed in seducing him to
+sin, then all Israel will be in my hand." Hence Cozbi said to Zimri:
+"My father ordered me to be obedient to the wishes of Moses alone, and
+to none other; for he is a king, and so is my father, and a king's
+daughter is fit for none but a king." Zimri, however, replied: "I am a
+greater man the Moses, for he is chief only of the third tribe of
+Israel, whereas I am prince of the tribe of Simeon, the second of the
+Israelite tribes, and if thou wilt, I will convince thee that I am a
+greater man than Moses, for I will take thee to myself in his presence,
+without paying attention to his prohibition."
+
+Zimri then seized Cozbi by the locks of her hair, and brought her
+before Moses, whom he then addressed as follows: "Tell me, son of
+Amram, is this woman permitted me, or is she forbidden me?" Moses said,
+"She is forbidden to thee." Zimri answered: "Art thou really the
+faithful expounder of the Torah, whose reliability God praised with the
+words, 'He is faithful in all Mine house?' How then canst thou assert
+that she is forbidden me, for then thy wife would be forbidden to thee,
+for she is a Midianite like this woman, and this one is a noble woman
+of a noble family, whereas thy wife is the daughter of an idolatrous
+priest." At those words, Moses, Eleazar, and the elders began to weep,
+for they knew not how to make answer to Zimri's insolent words, nor
+what they could do to restrain this sinner from the accomplishment of
+his sin. God said to Moses: "Where is thy wisdom? Thou didst need to
+utter only one word, and Korah and all his company were swallowed by
+the earth. Canst thou now do nothing better than to weep?" The Holy
+Spirit exclaimed at Moses' perplexity and silence, "The stouthearted
+are spoiled, they have slept their sleep." [791]
+
+God, who calls the pious to strict account, punished Moses for the lack
+of decision that he displayed on this occasion, by leaving his
+burial-place unknown to mankind. [792] While Moses and other pious men
+were irresolute and deliberated whether or not Zimri deserved death,
+Phinehas said to Moses: "O my great-uncle, didst thou not teach me,
+when thou didst return from Mount Sinai, that is was the zealot's task
+for the sake of God's law to slay those who commit unchastity with
+non-Jewish women?" Phinehas took the liberty of pointing out the law to
+his teacher Moses who had forgotten it, because, "when God's name is
+profaned, no man should consider the respect due to a teacher,"
+wherefore Phinehas thought now only of establishing God's law, and in
+doing this it was necessary to recall it to Moses' mind. Moses indeed
+did not take it all amiss, but said to Phinehas, "Let the reader of the
+letter be its bearer also," words by which he called upon Phinehas
+himself to visit punishment upon the sinners. [793]
+
+Phinehas was now for a time in doubt whether he should dare to punish
+the sinners, for it was to be expected that he would eventually meet
+his death in this way, being one against two, Zimri and his mistress
+Cozbi. When, however, the plague that God had sent upon Israel on
+account of their sins spread more and more rapidly, Phinehas determined
+to risk his life in trying to kill the sinners. "For," said he to
+himself, "the horse goes willingly into battle, and is ready to be
+slain only to be of service to its master. How much more does it
+behoove me to expose myself to death in order to sanctify God's name!"
+[794] He found himself all the more impelled to act thus because he
+could not well leave the punishment of the sinners to others. He said:
+"The tribe of Reuben can effect nothing in this instance, because their
+grandsire Reuben was himself suspected of an unchaste action; nothing
+is to be expected from the tribe of Simeon, for it follows the sinful
+example of its prince Zimri; the tribe of Judah cannot well be of use
+in this matter, because their grandsire Judah committed unchastity with
+his daughter-in-law Tamar; Moses himself is doomed to impotence because
+his wife Zipporah is a Midianite woman. Hence there remains nothing but
+for me to interpose." [795]
+
+
+
+
+TWELVE MIRACLES
+
+
+Phinehas now, prepared at the risk of his own life to punish Zimri for
+his sin, left the house of teaching where he had until now debated the
+case of Zimri with Moses and all other pious men, and had himself
+provided with a lance, having none with him because no armed man may
+enter a house of teaching. That his weapon might not betray him, he
+detached the upper iron part of the lance and hid it in his bosom, and
+leaned upon the wooden shaft as if it were a staff. [796] When he
+reached the house where Zimri and Cozbi were giving extravagant play to
+their passions, the people said to him, "Whence, Phinehas, and
+whither?" He replied, "Do ye not know that the tribe of Levi is always
+to be found where the tribe of Simeon is?" Then they permitted him to
+enter the house, but said, "It seems that even the Pharisees now permit
+intercourse with the heathen women." When Phinehas had entered, he drew
+his lance, "and thrust both of them through, the man of Israel, and the
+woman through her belly." [797]
+
+Phinehas's fear that these two might attack him was not realized, for
+God performed no less than twelve miracles for Phinehas, which not only
+made it impossible for the sinners to attack him, but also showed the
+people that his action found favor in the sight of the Lord. The first
+miracle was that an angel would not allow the sinful couple to separate
+when Phinehas surprised them; the second miracle was that the angel
+stopped their mouths so that they could not cry out for help; the third
+miracle was that Phinehas's lance struck the man's and the woman's
+pudenda; the fourth miracle was that the upper, iron part of the lance
+extended, so that Phinehas could at one thrust pierce the man as well
+as the woman; the fifth miracle was that Phinehas's arm was
+sufficiently strong to lift both upon the point of his lance; the sixth
+miracle was that the wooden shaft of the lance sustained the weight of
+two persons; the seventh miracle was that the two bodies remained
+poised upon the lance and did not fall off; the eighth miracle was that
+the angel turned the shameless pair around, so that all might see that
+Phinehas had surprised them in flagranti; the ninth miracle was that no
+blood flowed from them although they had been thrust through, or else
+Phinehas would have been polluted; the tenth miracle was that the
+shameless couple did not give up the ghost so long as Phinehas bore
+them upon the point of his lance, as he would otherwise have been
+polluted by their corpses; the eleventh miracle was that the angel
+raised the doorposts of the room so that Phinehas might pass through
+with the sinners upon the point of his lance, and the twelfth miracle
+was that when the tribe of Simeon prepared to avenge Prince Zimri's
+death upon Phinehas, the angel sent a plague upon them, so that they
+were impotent against him. [798]
+
+Phinehas was not, however, content with having punished the sinners,
+but tried also to reconcile God with Israel. He threw the two dead
+bodies upon the ground, saying to God, "Why, alas! Hast Thou on account
+of the sins of these two slain twenty-four thousand Israelites!" For
+this was the number that had been snatched away by the plague that God
+had sent upon Israel for their sins. The angels now wanted to plunge
+Phinehas into death for his bold words, but God bade them desist,
+saying, "Leave him in peace, he is a zealot, the son of a zealot, and
+an appeaser of wrath, the son of an appeaser of wrath." [799]
+
+
+
+
+PHINEHAS REWARDED
+
+
+While God expressed His entire satisfaction with Phinehas's act, if
+found many adversaries among Israel, who would scornfully call after
+him, "Behold, this man, the grandson of one who fattened calves to
+offer them up to an idol, daring to slay a prince among Israel!" This
+spiteful remark referred to the fact that Phinehas was descended on his
+mother's side not only from Joseph, but from Jethro also who, before
+his conversion to Judaism, had been a priest of idols. God therefore
+said to Moses, "Phinehas the son of Eleazar, the son of Aaron the
+priest, hast turned My wrath away from the children of Israel, hence I
+offer him My greeting of peace, for it was he who, zealous for My sake,
+preserved the seed of Abraham." The reason God designated Phinehas as
+the son of Eleazar and the grandson of Aaron was that He wanted to stop
+the mouths of Phinehas's detractors, who pretended that he was nothing
+but a grandson of the heathen priest Jethro, ignoring the fact that he
+was at the same time the grandson of Aaron, the high priest before the
+Lord. [800] God was not content with the greeting of peace, but bade
+Moses tell Phinehas: "With thy mouth hast thou defended Israel,
+therefore as thy priest's portion shalt thou receive the jawbone of
+animals; with thy lance didst thou aim at the bellies of the shameless
+couple, hence shalt thou receive the bellies of the animals; and as
+with thy arm thou didst labor to slay the sinners, so for thy portion
+shalt thou receive the shoulder of the animals. As, moreover, thou
+didst strive to make peace among mankind, so shalt thou bestow the
+priestly blessing upon My children, and bless them with peace." [801]
+As a reward for his pious deed Phinehas was appointed by God as a
+priest with all the rights of priesthood, that enabled him to lay claim
+to the twenty-four tributes to priests. [802]
+
+But the highest reward to Phinehas was that God granted him everlasting
+priesthood. For Phinehas is none other than the prophet of Elijah. His
+task it is to make atonement for Israel, and without tasting of death,
+he constantly discharges the duties of his everlasting priesthood until
+the resurrection of the dead, offering up daily two sacrifices for the
+children of Israel, and upon the skins of these animals recording the
+events of each day. [803] God furthermore said to Phinehas: "Thou hast
+in this world established peace between Me and Israel; in the future
+world also shalt thou establish peace between Me and them." He was
+therefore destined to be the forerunner of the Messiah to establish
+before his coming peace on earth. [804]
+
+When Israel addicted themselves to an immoral life at shittim, the
+nations of the world rejoiced greatly, for they knew that God had
+distinguished Israel before all other nations, and had given them the
+Torah, only because their life had been moral. "Now," said they, "the
+crown has been taken from Israel's head, their pride is departed, for
+now they are no better then we." God, however, raised up Israel from
+their fall by sending the plague upon the sinners at Shittim, and thus
+purified Israel from them, so that they could again, as of yore, be
+proud of their family purity, through which they had been distinguished
+from all other nations.
+
+God therefore ordered them to take a census, to show in this way that
+Israel remained true to the traditions of their ancestor Abraham by
+keeping their family life pure. [805] This census showed that several
+tribes had lost entire divisions since the time that passed between the
+entrance of Israel into Egypt, and their entrance into the promised
+land. Among the tribes that had perished were such as had already lost
+their lives in Egypt, those, namely, who had died during the days of
+darkness because they were such sinners that they did not want to leave
+Egypt. But heaviest of all were the losses in the tribes of Benjamin
+and of Simeon, for in the battle between the Levites and the other
+tribes after Aaron's death, when the latter, for fear of the
+Canaanites, wanted to return to Egypt, the Benjamites lost no less than
+seven divisions. All of the twenty-four thousand men that died from the
+plague at Shittim belonged, however, to the tribe of Simeon which, at
+the end of the march through the desert, had dwindles down to less than
+half its number. The tribe of Dan, on the other hand, had turned out to
+be very fruitful, for whereas at the entrance of Egypt it had consisted
+of only one division, it later exceeded in number all the other tribes,
+except the tribe of Judah. [806]
+
+
+
+
+THE DAUGHTERS OF ZELOPHEHAD
+
+
+But there was another purpose beside that of establishing Israel's
+family purity in taking the census at Arbot-Moab. For when God at the
+exodus from Egypt put his people into Moses' hands, He entrusted them
+to him after having counted them, and not when Moses was about to
+depart from this world, he wanted to return the flock that God had
+entrusted to him, truly numbered, into God's hand. [807]
+
+After the number of the nation had been determined, God ordered Moses
+to divide the promised land among them according to their numbers.
+[808] Jacob had indeed upon his death-bed determined what parts of the
+land were to fall to the lot of each tribe, but in order that the
+tribes might not quarrel among themselves, God decreed that the
+assignments be made by lot. [809] After the conquest of the land Joshua
+and Eleazar saw to the drawing of lots. On this occasion the miracle
+came to pass that whenever Eleazar drew a lot from the urn, the lot
+itself announced the words, "I am the lot of Thus-and-So." In this way
+was avoided the possibility of having the malcontents declare that
+Eleazar had, at the drawing of lots, been partial to his friends and
+had assigned to them the lots they wished for. [810]
+
+When Zelophehad's daughters, that had lived piously and wisely like
+their father and their ancestors, heard that the land was being divided
+among the male members of the tribe, but not among the female, they
+took counsel together, discussing what they could do, so that they
+might not find themselves come out empty-handed. They said: "God's love
+is not like the love of a mortal father; the latter prefers his sons to
+his daughters, but He that created the world extends His love to women
+as well as to men, 'His tender mercies are over all His works.'" They
+now hoped that God would take pity on them and give them their share of
+the promised land, which they loved with as great devotion as their
+grandsire Joseph, who had upon his death-bed exhorted his children to
+transfer his body to the Holy Land. [811]
+
+Being wise and learned, they waited for a propitious time to lay their
+case before Moses, and opportunity which they found when Moses in house
+of teaching recited the law concerning the levirate marriage. They now
+advanced and said: "If we are as good as our brothers, then do we lay
+claim to our father's inheritance, and to his share of the land; but if
+we are not to be considered as sons, then should our mother have to
+marry her brother-in-law, as our father has left no issue, since we do
+not count." [812] They furthermore pointed out that their father had
+been neither one of the spies nor one of Korah's followers, who had,
+owing to their sins, lost claim to their share of the land, [813] but
+that he had found his death when a number of men, in spite of Moses'
+warnings, had presumed to storm the mountain occupied by the Amalekites
+and the Canaanites. [814] "Had our father," continued they, "left
+behind him a son, and the latter were now also dead, then should we lay
+no claim to inheritance if this son had left a living child, were it
+even a daughter; but as we are our father's only descendants, give us,
+we pray, 'a possession among the brethren of our father.'"
+
+The fervent longing of these women to have a share in the Holy Land
+shows how much better and more pious were the women of this generation
+than the men. The latter said, "Let us make a captain, and let us
+return to Egypt," whereas the women said, "Give us a possession among
+the brethren of our father." [815] But not only during the rebellion
+that was kindled by the spies did the women remain true to Moses and to
+their God, but on other occasions also it was they who tried to build
+up what the men had torn down. at the worship of the Golden Calf, too,
+they tried to restrain the men from sin, hence it was the men only that
+had to die in the desert because they had been tempted to rebellion by
+the spies, whereas the women entered into the promised land. [816]
+Among them also there was even to be found a woman as old as Jochebed -
+the daughter of Levi by his union with Otah - who survived her sons
+Moses and Aaron, as well as her daughter Miriam, and who was permitted
+to enter the promised land at the age of two hundred and fifty years.
+[817]
+
+The daughters of Zelophehad did not bring their request directly to
+Moses, but at first urged their plea before the lowest officers, the
+captains of tens. These, however, said: "This is an important matter
+since it touches upon laws of inheritance, hence it does not become us
+to decide this matter; greater men than we must settle it." Hence they
+sent them to the captains of fifties. When these saw that out of
+consideration for them the captains of tens would not pass judgement,
+they sent the daughters of Zelophehad on to the captains of hundreds,
+that were their superiors. But these too, out of consideration for the
+higher judges, would not settle this matter, and so the daughters of
+Zelophehad came to the captains of thousands, who sent them to the
+princes of the tribes, until they came at last to the highest
+authority, to Moses. Now Moses might well have decided this case
+without further ado, but in his meekness he thought, "There is still a
+higher authority than I, to wit, God," and he bade them await God's
+judgement. [818] The answer that he received from God was as follows:
+"The daughters of Zelophehad have the law on their side, for what they
+desire is in accordance with the law that was written in heaven by Me;
+give them therefore their father's inheritance, and also two parts of
+their grandfather Hepher's possessions, for their father Zelophehad was
+his firstborn and was therefore entitled to a double share." [819]
+
+The daughters of Zelophehad, who in spite of their years - the youngest
+of them had attained forty - had not yet been married, now entered into
+wedlock, and according to God's bidding that Moses communicated to
+them, they married their uncle's sons, although they were free to marry
+whomsoever they chose. [820]
+
+"God works good through the good, and evil through the evil." The
+chapter of the laws of God that was published by Moses as an addition
+to the incident of Zelophehad's daughters would have been given without
+them also, but God rewarded these women for their piety by making them
+the direct occasion of this chapter of the law. [821] At the same time
+this case of these women was to teach several lessons to Moses. He who,
+since he had been made God's messenger to the people, had lived apart
+from his wife was not to grow too conceited on account of the sacrifice
+he had made to his sacred calling; hence in the last year of his life
+there appeared before him the daughters of Zelophehad, who of their own
+accord had not married because they had not found mates that they
+considered suitable. Then, too, Moses could not answer the legal
+question that the daughters of Zelophehad had presented to him, and had
+to ask God's counsel, which was a second lesson to Moses. At the
+appointment of the elders, Moses earnestly told them, "The cause that
+is too hard for ye, bring to me, and I will hear it," and in punishment
+of these boastful words God so brought it to pass that he could give no
+answer to this request of the women, whereupon God said to him, "Didst
+not thou say, 'the cause that is too hard for ye, bring it to me?' and
+now thou canst not properly settle this legal question of the women."
+
+A similar punishment for a similar offense was visited upon David who,
+well aware of his erudition, said, "The laws of the Torah do I grasp as
+easily and as quickly as songs." God then said, "As truly as thou
+livest, thou shalt hereafter forget a Biblical law that even the school
+children know." So, too, it came to pass that when he had the Holy Ark
+fetched from Gibeah to Zion, he forgot the Biblical instruction that
+the Ark may be carried only upon the shoulder, and had it lifted upon a
+wagon. Then occurred the miracle that the Ark leaped of itself into the
+air, whereas the oxen that pulled the wagon fell down, whereupon Uzzah,
+to whom the transportation of the Ark had been entrusted, stretched out
+his hand to prevent the Ark from falling and himself fell dead upon the
+ground, for "a sin that is committed is ignorance of the law is
+accounted as if it had been intentional." Uzzah should have been
+mindful of the law that the Ark was not to be lifted upon a cart, hence
+his punishment. God thereupon said to David, "Didst thou not say, 'Thy
+statutes have been my songs?' and thou hast not even mastered the words
+of the Bible, 'Unto the sons of Kohath he gave none: because the
+service of the sanctuary belonged unto them; they bare it upon their
+shoulders.'"
+
+
+
+
+THE APPOINTMENT OF JOSHUA
+
+
+When Moses heard God's decision in the case of the daughters of
+Zelophehad, which turned out in their favor so that they inherited
+their father's property, he thought, "This s a propitious time to urge
+a plea before the Lord, for if daughters are to inherit their father,
+then must my sons inherit my office." [822] He then began to pray to
+God that his successors, who, he hoped, were also to be his
+descendants, might be worthy leaders of their people. He said: "O my
+Lord, before whom come the spirits of all human beings, so that Thou
+knowest the spirit of each - whose spirit is proud, and whose spirit is
+meek; whose spirit is patient and whose spirit is restive; mayest Thou
+set over Thy community a man who is gifted with strength, with wisdom,
+with beauty, and with decorum, so that his conduct may not give offense
+to the people. [823] O Lord of the world! Thou knowest each man's
+views, and knowest that each man has a view of his own, hence, as I am
+about to depart from this world, I pray Thee, appoint a leader over
+them that will know how to deal with each man according to his views."
+[824]
+
+Moses, being a truly pious man, thought when he saw his end approach,
+not of himself, but of the welfare of the community, for whom he
+implored a good and worthy leader. [825] Hence he furthermore said to
+God: "Let not my successor share my fate, for although I accepted the
+guidance of the people only after long hesitation, owing to Thy urgings
+and requests, still I shall not be permitted to lead them into the
+promised land. Mayest Thou then deal differently with my successor than
+Thou hast dealt with me, and permit him not only to lead the people in
+the desert, but to take them into the promised land. [826] He, however,
+shall be a man 'which may go out before them,' who, unlike the kings of
+the heathens, that sent their legions to war but themselves remain at
+home, shall himself lead Israel to war. But he shall also be a man
+'which may come in before them;' may it be granted him to see the
+number of those returning from war no less than that of those going
+into war. O Lord of the world!" continued Moses, "Thou hast led Israel
+out of Egypt, not to punish them for their sins, but to forgive them,
+and Thou hast not led them out of Egypt that they may be without
+leaders, but that they may indeed have leaders. I insist, therefore,
+that Thou shouldst tell me whether or not Thou wilt grant them a
+leader."
+
+This is one of the five occasions upon which Moses implored God to give
+him an answer to his question. When he saw that his appearance before
+Pharaoh only occasioned him to bring greater and greater cruelties upon
+Israel, he said to God, "Tell me if Thou wilt now deliver them, or
+not." He also demanded God's answer to the question, "Shall I now fall
+into their hands or not?" when at Rephindim, on account of the dearth
+of water, he was threatened by the people. The third occasion was when
+he prayed to God for Miriam's recovery, and said, "Tell me, wilt Thou
+heal her or not?" And lastly when, after long and fervent prayer, he
+asked God whether he should be permitted to enter into the Holy Land,
+he said, "Let me know if I am to enter the Holy Land or not." [827]
+
+God fulfilled this wish of Moses, saying: "Thou hast now requested to
+be informed concerning thy immediate successor. I shall do more than
+this, and show thee all the judges and prophets that I will allow to
+arise for My children from not on to the resurrection of the dead."
+Then He showed Moses his successor Joshua, his successor's successor,
+Othniel, and all the other judges and prophets. Then God added these
+words: "Of all these that I have shown thee, each will have his
+individual spirit and his individual knowledge, but such a man as thou
+now wishest for thy successor, whose spirit is to embrace in itself the
+spirits of sixty myriads of Israel, so that he may speak to each one of
+them according to his understanding, such a man as this will not arise
+until the end of time. The Messiah will be inspired with a spirit that
+in itself will embrace the spirits of all mankind.
+
+But now, concerning thy immediate successor, know then that he that
+watcheth the fig tree shall eat of its fruits, and he that waiteth upon
+his master will be promoted to honor, and thy sons shall not inherit
+the leadership because they concerned themselves little with the Torah.
+Joshua shall be thy successor, who served thee with devotion and showed
+thee great veneration, for at morn and eve he put up the benches in thy
+house of teaching and spread the carpets over them; he served thee as
+far as he was able, and Israel shall now know that he will therefore
+receive his reward. [828] Take then Joshua, a man such as thou didst
+wish as a successor, whom thou hast proven, and who knows how to deal
+with people of every tendency, 'and lay thy hand upon him.' Give him an
+opportunity, while thou art still alive, to speak in public and to
+pronounce the law, so that Israel may not after thy death
+contemptuously say of thy successor, 'As long as his teacher was alive,
+he dared not pronounce judgement, and now he wishes to do so!' [829]
+Although Joshua, who is not of thy kin, is to be thy successor, I shall
+nevertheless be mindful of the law that 'no inheritance shall remove
+from one tribe to another tribe,' for the dignity of leadership is to
+be reserved for thy family; Joshua 'shall stand even before Eleazar the
+priest, thy brother's son, who shall ask counsel for him according to
+the judgement of the Urim.'" [830]
+
+After Moses in kindly words had induced Joshua to accept the leadership
+after his death, pointing out to him the great rewards that in the
+future world await the leaders of Israel, 'he took Joshua, and set him
+before Eleazar the priest, and before all the congregation,' that all
+might thereafter acknowledge him as his successor. [831] He then bade
+Joshua, who had been sitting on the floor like all the rest, rise and
+set himself upon a bench beside him. Joshua seated himself with the
+words, "Blessed be the Lord that hath through Moses bestowed the Torah
+upon Israel." [832] Moses honored Joshua furthermore by interrupting
+his discourse as soon as Joshua enter the house of teaching, and
+resuming it only when he had taken his seat. [833] Moses also bade a
+herald proclaim throughout the camp, "This man Joshua is worthy of
+being appointed by God as His shepherd." [834]
+
+Moses distinguished Joshua not because God had ordered him to do so,
+but because he was sincerely glad to pass his dignity on to him, just
+as a father is glad to leave his possessions to his son. So, too,
+whereas God had bidden Moses to lay only one hand upon Joshua's head
+and in this way put his honor upon him, Moses fulfilled God's command
+by laying both his hands upon Joshua, and by this action bestowed upon
+him not only insight and understanding, but also a radiant countenance
+like that of Moses, from whose face issued rays like those of the sun.
+In giving all these qualities to Joshua, Moses lost nothing. Moses'
+wisdom was like a torch, whereas Joshua's may be compared to a candle
+only, and just as a torch loses none of its intensity if a candle is
+lighted therefrom, so little was Moses' wisdom diminished by the wisdom
+he gave to Joshua. [835] The rays, too, that emanated from Joshua's
+countenance were weaker than those from Moses', and not until the
+crossing of the Jordan did they attain their full intensity, so that
+upon beholding them, "the people feared him as they feared Moses."
+[836]
+
+Joshua's appointment by God as Moses' successor had been Moses' most
+cherished wish, but he had not ventured to give expression to it, for
+he was mindful of the punishment God had sent over him when he had
+entreated Him to sent Aaron instead of himself to deliver Israel out of
+Egypt, and from that time he feared to make any proposals whatsoever to
+God. He was like the child who had once been burned by a coal, and the
+seeing a brightly sparkling jewel, took it to be a burning coal, and
+dared not touch it. [837]
+
+
+
+
+MOSES' LEGACY TO JOSHUA
+
+
+After Moses had announced Joshua as his successor before all the
+congregation, he disclosed to him that the course of his own life was
+run, and that he would now depart to his fathers. At his inheritance he
+gave to Joshua a book of prophecy, which Joshua was to anoint with
+cedar-oil, and in an earthen vessel to lay upon the spot that from the
+creation of the world God had created for it, so that His name might
+there be invoked. This book contained in brief outline the history of
+Israel from the entrance into the promised land to the establishment of
+God's kingdom upon earth, when, in wrath and indignation on account of
+His children, the Lord will rise from His Throne of power and proceed
+from His holy dwelling.
+
+When Joshua heard the words of Moses as they are written in his Holy
+Scriptures, he rent his garments and fell at Moses' feet, who, himself
+in tears, yet comforted him. Joshua, however, said: "How canst thou
+comfort me concerning the bitter word that thou hast spoken, which
+abound in sobs and tears, that thou are to depart from thy people? What
+place will receive thee? What monument will point to thy grave? Or who
+will dare to remove thy corpse from one place to another as if it were
+an ordinary mortal's? All dying men receive a grave upon earth
+according to their rank, but thy grave extends from sunrise to sunset,
+from South to North; all the world is thy tomb. Thou goest. Who not, O
+master, shall care for this people? Who shall take pity upon them and
+be a guide upon their way? Who shall pray for them incessantly, that I
+may lead them into the land of their fathers? How shall I provide food
+for them according to their wish, or drink according to their desire?
+From the beginning they numbered sixty myriads, and now, thanks to thy
+prayers, they have greatly multiplied. Whence shall I draw insight and
+understanding to give them judgement and counsel? Even the kings of the
+Amorites, hearing that we desire to attack them, will say, 'Let us not
+set out against them, for there is now no longer among them the
+many-sided, incomprehensible and sacred spirit, worthy of the Lord, the
+ever-faithful master of the word, the Divine prophet of all the world,
+the most consummate master of this age. If now our enemies once more
+transgress before the Lord, they will have no defender to offer up
+prayers for them before God, as Moses had done, the great messenger who
+at all hours of the day kneeled down and prayed, lifting up his eyes to
+Him who rules all the world, and constantly reminding Him of His
+covenant with the Patriarchs, and appeasing Him with invocation.' For
+thus will the Amorites speak saying, 'He is no longer among them; arise
+then and let us wipe them from the face of the earth.' But what then, O
+my lord Moses, will become of this people?"
+
+When Joshua has spoken these words, he cast himself once more at Moses'
+feet. Moses seized his hand, raised him to a seat before them, and
+answered him, saying: "Do not underestimate thyself, O Joshua, but be
+light of heart, and pay heed to my words. All the nations that dwell in
+the universe hath God created, and us also. Them and us did He foresee
+from the beginning of the creation of the universe even unto the end of
+the world, and He overlooked nothing, even down to the smallest, but He
+at the same time foresaw and foredoomed everything. All that was to
+happen in this universe did God foresee and foredoom, and lo! it cometh
+to pass. He appointed me for them and for their sins, that for them I
+might make prayer and exhortation. Not for my fitness or my strength
+was I chosen, but only through the grace of His mercy and His
+long-suffering. For I assure thee, Joshua, not on account of the
+excellence of this people wilt thou destroy the heathens; all the
+fastnesses of heaven and the foundations of the universe were created
+and approved by God, and are beneath the ring of His right hand. Those,
+therefore, that maintain and fulfil God's commandments thrive and
+prosper, but those who sin and neglect the commandments will now
+receive the promised possessions, and will be punished by the heathens
+with many plagues. But that He should wholly destroy or abandon them is
+impossible, for God will step forth, who foresaw everything even to
+eternity, and whose covenant is firmly founded, in accordance with the
+oath which He swore to the Patriarchs. Then the hands of the angel will
+be filled and he will be appointed chief, and he will forthwith avenge
+them of their enemies." [838]
+
+
+
+
+MOSES' LAST CAMPAIGN
+
+
+Balaam's prophecy, "He shall not lie down until he eat of the prey, and
+drink the blood of the slain," was very quickly fulfilled. Shortly
+before his death, before he lay down to everlasting sleep, it was
+granted Moses to rejoice in the death of Balaam and the five Midianite
+kings allied to him. [839] Israel's sinful profanation at Shittim,
+occasioned by Balaam's wicked advice, sorely smote Moses' heart. God
+had appointed Moses as lord of the angels, who through fire and cloud
+had to step aside to make room for him and let him pass, yea, at his
+appearance they rose from their seats to do him honor. As he had power
+over the angels, so too did he rule the sea, which he clove at will and
+then commanded to resume its former guise, and the treasures of hail,
+which he employed to sent hail over the Egyptians. Now this man, who
+was sovereign over the angels and over the forces of nature, could only
+weep when Israel committed whoredom with the daughters of Moab and
+Midian. To comfort Moses, God now said: "As truly as thou livest, thou
+shalt not depart out of this world until thou shalt have avenged those
+who tempted Israel to sin. 'Avenge the children of Israel of the
+Midianites: afterward shalt thou be gathered unto thy people.'" [840]
+God at the same time reproached Moses for his despair and lack of
+energy at Shittim, saying: "When all the tribes of Israel, save the
+tribe of Levi, were against thee, thou didst not then lack courage to
+stand up against all the people on account of the worship of the Golden
+Calf; how much more then at Shittim, when all Israel save only one
+tribe, the tribe of Simeon, were on thy side, shouldst thou have proven
+thyself sufficiently strong to keep back the sinners from their sin!"
+[841] When Moses received the command to wage war upon the people that
+had tempted Israel to sin, he said to God: "Yesterday didst Thou say to
+me, 'Vex not Moab,' and now Thou sayest, 'Avenge the children of
+Israel.'" God, however, replied: "When I said, 'Vex not Moab,' I named
+these people after their grandsire, the son of Lot, but not that
+through their own fault they have lost the claim to kind treatment from
+Israel, I shall no longer think of their grandsire Abraham's kinsman,
+but shall call them Midianim, 'they that lost their claim.'" [842]
+
+Lot's descendants now not only had no further claims to exemption, but
+a command was given to Moses to treat them with still greater hostility
+than the other nations. Until then it had been Israel's duty not to
+fight against a city of the heathens unless they had first proclaimed
+peace to it and the heathens had refused to accept it, but now they
+were instantly to proceed to hostility; and whereas they had formerly
+been prohibited from destroying the trees that surrounded a city, they
+were now ruthlessly to destroy all that lay in their path. This wrath
+of God against those who had tempted Israel to sin was justified, for
+"the tempter to sin is him of this world alone, but he that tempts
+another deprives him of this world and the world beyond." Two nations,
+the Egyptians and the Edomites, attacked Israel with the sword, but God
+nevertheless said, " Thou shalt not abhor an Edomite; thou shalt not
+abhor an Egyptian." The Moabites and Ammonites, on the other hand,
+tempted Israel to sin, hence God's word concerning them was as follows:
+"An Ammonite or Moabite shall not enter into the assembly of the Lord,
+even to the tenth generation." [843]
+
+Israel received the command to make war upon the Midianites at the same
+time as that to fight the Moabites, but whereas Moses at once waged war
+against Midian, it was not until David's time that a relentless war was
+waged against Moab. There was several reasons why the Midianites were
+to receive their punishment before the Moabites. Firstly, Moab's hatred
+against Israel was not quite without foundation, for although the
+Israelites had not attacked them in war, still they had inspired them
+with great fear by pillaging the Moabite region, hence the Moabites
+tried by every means to be rid of Israel. Midian, on the other hand,
+had no cause for undertaking hostilities against Israel, and yet they
+not only joined the Moabites, but outdid them in their hatred against
+Israel. Furthermore Moab wanted to kill Israel, but Midian wanted to
+tempt them to sin, which is worse than death. [844] The delay in
+punishing Moab also corresponded in other ways to God's plan, for the
+Moabite Ruth was destined to become the mother of the dynasty of David,
+hence God said to Israel: "Wait yet a while in this matter of the war
+against the Moabites: I have lost something valuable among them. As
+soon as I have found it, ye shall avenge yourselves of them." [845]
+
+God indicated that the war against Midian would be Moses' last in these
+words, "Avenge the children of Israel of the Midianites: afterward
+shalt thou be gathered unto thy people." The connection between the war
+and Moses' death is as follows. When God announced to Moses that he was
+to die on this side of the Jordan, Moses implored God with the words:
+"O Lord of the world! Is it right that death should so soon overtake
+me, that have seen Thy ways, Thy actions, and Thy path?" God replied,
+saying: "Moses, if a long life were better for men, surely I should not
+then have permitted thy ancestors to taste of death; but it is better
+for thee if thou are taken from this world than if thou wert to remain
+in it." Moses was not, however, satisfied with this answer from God,
+whereupon God said: "Well then, thou mayest live many years longer,
+yea, thou shalt live even to a thousand years, but know thou that
+Israel will not then conquer their foes, and that Midian will not be
+brought under their yoke." In this way was Moses made to yield by God,
+for he thought, "Whether I die to-day or to-morrow matters little, for
+death will come to me at last. I would rather see Israel conquer their
+foes and bring Midian under their yoke than that I should live longer."
+God therefore bade Moses avenge Israel of the Midianites, if he was
+thereupon ready to die. [846]
+
+Moses then thought: "I know that if I were now to go into battle
+against the Midianites, the people would declare that I wished for my
+own death, since God made it dependent upon the punishing of the
+Midianites, and my life is assured me as long as ever I wish to put it
+off." This consideration did not, however, determine him, for, fully
+aware that his enterprise of war would hasten his death, he
+nevertheless set about the execution of this war as soon as God
+commanded him. Wherever the execution of a Divine command, or the
+possibility of furthering Israel's cause was concerned, Moses gave no
+thought to himself, even though it touched his life. Not so Joshua.
+When he came to Canaan, he thought: "If I wage an incessant war upon
+the Canaanites, I shall certainly die as soon as I shall have conquered
+them, for Moses also died immediately after his conquest of Midian." He
+therefore proceeded very slowly in his conquest of the Holy Land, so
+that he might be sure of a long life. But, "however many thought there
+may be in man's heart, God's words prevails," and whereas Joshua hoped
+to become very aged, he died ten years before the time God had
+originally allotted to him, for, although he would otherwise have
+attained his master's age, he now died at the age of a hundred and ten.
+[847]
+
+
+
+
+THE COMPLETE ANNIHILATION OF MIDIAN
+
+
+Whereas Moses, disregarding the expected consequences of the war upon
+himself, gladly went into battle, Israel did not want to obey his
+summons to war. The people of whom Moses had on one occasion said,
+"They be almost ready to stone me," when they now learned that their
+leader Moses was to die at the end of this war, tried to evade it,
+saying that they preferred to forego impending victory rather than to
+lose their leader, and each one hid himself, so as not to be picked out
+for this war. God therefore bade Moses cast lots to decide their going
+into battle, and those whose lots were drawn had to follow the call to
+arms even against their will. Moses' summons to battle was as follows:
+"Arm ye men from among you for the war, to execute the Lord's vengeance
+on Midain." Moses spoke of the Lord's revenge, whereas God designated
+this war against Midian as Israel's revenge. For Moses said to God:
+"Lord of the world! If we had worshipped the stars and planets, the
+Midianites should not have hated us, they hate us only on account of
+the Torah and the commandments that Thou hast given us, hence must Thou
+avenge Thyself of them." [848]
+
+Moses did not in person lead the war against Midian, for he was mindful
+of the proverb, "Cast no stone into the well from which thou hast drawn
+water," and he who as a fugitive from Egypt had sought refuge in
+Midian, did not wish to make war upon that land. He relinquished the
+leadership of the people to Phinehas, for "he that beginneth a good
+deed shall also complete it," and it was Phinehas who had begun God's
+war against the Midianites by slaying the princess Cozbi, Zimri's
+mistress, hence the task of completing this war fell to his lot.
+Phinehas, as a descendant of Joseph, had, moreover, a special reason
+for wishing to take revenge upon the Midianites, as those had been
+Midianites who had sold Joseph as a slave in Egypt. [849]
+
+The forces under Phinehas's command consisted of thirty-six thousand
+men, one third to take active part in battle, one third to guard the
+baggage, and one third to pray, whose duty it was in the course of
+battle to implore God to lend victory to the warriors of Israel. Moses
+passed on to Phinehas not only the Holy Ark, which Israel always takes
+into battle, but also the Urim and Tummim, that he might, if necessary,
+consult God. [850] Outside of this Phinehas also received the gold
+plate of the mitre from the high priest's forehead, for Moses said to
+him: "The knave Balaam will by means of his sorceries fly into the air,
+and will even enable the five Midianite kings to fly with him,
+therefore shall ye hold up to them the plate of pure gold upon which is
+engraved God's name, and they will fall to earth." They did as Moses
+commanded, and truly Balaam and the five kings fell to earth. They then
+executed Balaam according to the four forms prescribed by the Jewish
+laws. They hanged him, kindled a fire beneath the gallows, struck off
+his head with a sword, and then dropped him from the gallows into the
+fire below. [851] Although Israel undertook the war against Midian upon
+God's bidding, to take vengeance for the wrong that had been done them,
+still their method of warfare was most humane. They attacked the cities
+of the Midianites from three sides only, so as not entirely to cut off
+flight. Victory was on the side of Israel, into whose possession fell
+the cities with all their temples, idols, and palaces. The same fate
+overtook all the five kings of Midian. All were slain alike just as all
+had made a common cause of the wish to destroy Israel. Balaam who had
+come to Midian from his home in Mesopotamia in order to receive his
+reward for his counsel not to fight Israel, but to tempt them to sin,
+instead of a reward, met with death at the hands of the Jews. [852]
+
+
+
+
+THE GRUESOME END OF BALAAM
+
+
+This arch-magician at first tried to escape Israel's power by sorcery.
+For when he saw Phinehas and the leaders of the hosts of Israel, he
+flew into the air, [853] a feat which he accomplished by magic arts,
+but particularly through the assistance of his wizard sons, Jannes and
+Jambres. At the sight of Balaam flying high in the air, Phinehas
+shouted to his army, "Is there any one among us who is able to fly
+after this villain?" The Danite Zaliah, a past master in the art of
+sorcery, followed this summons, and flew high into the air. Balaam,
+however, surpassed him, and took a path in the air on which Zaliah
+could not follow, and after the former had soared through five
+different layers of air, he had quite vanished from Zaliah's ken, who
+knew not what to do. Phinehas, however, came to his aid. By means of a
+magical invocation he dispelled the clouds that covered Balaam, and
+then Zaliah forced Balaam to descend to earth and appear before
+Phinehas. [854] He began to implore Phinehas to spare his life,
+promising never again to try to curse Israel, but Phinehas replied:
+"Art not thou the Aramean Laban who tried to destroy our father Jacob?
+Then thou didst pass on to Egypt to destroy Jacob's seed, and when they
+removed from Egypt thou didst incite the wicked Amalek to harass us,
+and not thou didst attempt to curse Israel. But when thou sawest that
+thy endeavor to curse them was without avail, since God would not hear
+thee, thou gavest Balak the despicable advice to deliver up the
+daughters of his land to prostitution, and thereby to tempt Israel to
+sin, and wert in part successful, for twenty-four thousand Israelites
+died in consequence of their sin with the daughters of Moab. In vain
+therefore dost thou plead that thy life by spared." He then ordered
+Zaliah to kill Balaam, admonishing him, however, to be sure not to kill
+him through the holy name of God, as it does not befit so great a
+sinner to meet his death in such a way. Zaliah now tried in vain to
+kill Balaam, for through his magic wiles he was proof against every
+weapon, until Phinehas at last gave Zaliah a sword on both sides of
+which was engraved a serpent, with the words, "Kill him with that to
+which he belongs - through this he will die," and with this sword
+Balaam was killed. [855]
+
+His corpse was not buried, but his bones rotted, and from then arose
+several species of harmful snakes, that bring disaster to human beings;
+and even the worms that devoured his flesh were turned into snakes. The
+magicians made use of these snakes for three different types of
+enchantment, for the heads, the bodies, and the tails, had each a
+different effect. One of the questions that the Queen of Sheba put to
+Solomon was how to withstand these three different kinds of
+enchantment, and the wise king knew even this secret, which he then
+imparted to her. [856]
+
+
+
+
+THE VICTORIOUS RETURN FROM THE WAR
+
+
+After the close of the campaign against Midian, the warriors returned
+with rich spoils to the camp of Israel, but they were such pious and
+honorable men that they did not lay claim to the booty, but rendered it
+all up, so that it might be impartially divided among all. [857] As
+there were honest and conscientious in their relations between man and
+man, so likewise were they very strict in their observance of religious
+statutes. Throughout the time of war not a single one of them neglected
+even the slightest religious ceremony, were it only to put on the
+phylactery of the forehead before that of the arm. [858] But they were
+especially careful never again to be tempted by the Midianite women. If
+they entered a house to take its treasures from it, they did so in
+pairs, one blackening the faces of the women, and the other seizing
+their ornaments. In vain would the Midianite women cry, "Are we not
+creatures of God, that ye treat us thus?" whereupon the Israelites
+would say, "Were not ye the cause that so many of us found their
+death?" Justly therefore could these pious men say to Moses: "Thy
+servants have taken the sum of the men of war which are under our
+charge, and not one among us had committed a sin or an unchaste action.
+We have therefore brought the Lord's oblation to make atonement for our
+souls." Moses thereupon said in surprise, "Ye contradict yourselves,
+what need of atonement is there if no man among you is guilty of sin?"
+They replied: "It is true, our teacher Moses, two by two did we
+approach the women, one blackening their faces, and the other taking
+off their ear-rings, but even though we committed no sin with the
+Midianite women, still the heat of passion was kindled in us when we
+took hold of the women, and therefore by an offering do we seek to make
+atonement." Moses thereupon set out to praise them, saying: "Even the
+common men among you are filled with good and pious deeds, for a man
+that was under conditions that enabled him to sin, but controlled
+himself, had done a pious deed, not to speak of the pious and chaste
+men among you whose pious deeds are legion." [859]
+
+As among those who had been slain in Midian there was a Jewish
+apostate, the warriors were polluted, and hence might not enter the
+camp, but had to stay without. Moses in his meekness did not, however,
+wait for them to come to him, but hastened to them. When, however, he
+heard that they had killed only the men but not the women, his wrath
+was kindled against the leaders of the army, for, "Upon the leaders
+falls the blame for the faults of the people." He reproached them,
+pointing out to them that it had been the women who really had brought
+disaster upon Israel at Shittim. But Phinehas replied: "Our teacher
+Moses, we acted according to thy instructions, thou didst bid us only
+'avenge ourselves of the Midianites,' but madest not mention of the
+women of Midian." [860] Moses then ordered them to execute all the
+women of the Midianites that were ripe for marriage, but to spare the
+young girls. In order to determine the difference in age, all were led
+past the gold plate of the mitre on the high priest's forehead, and
+this had the effect of making those who had been doomed to death grow
+pale. [861]
+
+In punishment for Moses' outburst of anger God caused him to forget to
+communicate to the soldiers outside the camp the laws of purification.
+These were then announced by Eleazar, Aaron's son. It was not, however,
+proper for him to pronounce a law in the presence of his teacher Moses,
+and he was accordingly punished for his lack of reverence to his
+teacher Moses. God had previously said that whenever Joshua wanted to
+inquire of God, he was "to stand before Eleazar the priest, and inquire
+of him by judgement of the Urim and Tummin." But this did not come
+about. In all his long career, Joshua had no need of asking Eleazar's
+counsel, so that the latter lost the honor that had been intended from
+him. [862]
+
+The occasion that led to the war against Midian had been Israel's
+seduction by the Midianite women, but these had succeeded only by
+having first intoxicated the sinners with wine. Phinehas, to make sure
+that this might not be repeated in the future, put the earthly as well
+as the heavenly ban upon all those who should drink the wine of the
+heathens, for the latter used it only as libations to their idols and
+for immoral purposes. In pronouncing this ban, he called upon the
+Ineffable Name and upon the holy writing of the two tables against its
+transgressors. [863]
+
+
+
+
+WEALTH THAT BRINGETH DESTRUCTION
+
+
+God gave three gifts to the world, wisdom, strength and wealth. If they
+come from God, they are a blessing, otherwise they bring ruin. The
+world had two great sages, Balaam among the Gentiles, and Ahithophel
+among the Jews, but both of these, on account of their wisdom, lost
+this world as well as the world beyond. There were two great heroes in
+the world, Samson in Israel, and Goliath among the Gentiles, but both
+met death on account of their strength. There were two wealthy men in
+the world, Korah among the Jews, and Haman among the Gentiles, and both
+perished on account of their wealth. A similar fate overtook the two
+and a half tribes that stayed on the hither side of the Jordan. These
+had grown very rich in cattle through the spoils of the Midianites, and
+therefore preferred the pasture land on the hither side of the Jordan
+as their inheritance. But later on their wealth brought them
+destruction, because, choosing on their brethren, they were afterwards
+the first that were driven from their dwelling place into exile. [864]
+
+How intent these people were upon their possessions is shown in the
+words with which they presented their wish to Moses, saying, "We will
+build sheepfolds here for our cattle, and cities for our little ones,"
+showing that they rated the cattle higher than their children, for they
+thought of the animals before they considered their children. Moses did
+not indeed call them to account for this, but showed them in
+unmistakable words that it was their duty first to consider men and
+then animals, by saying in his reply to these tribes, "Build you cities
+for your little ones, and folds for your sheep." [865]
+
+The land which these tribes had selected was indeed of great
+excellence, as even the names of the cities indicate. One was called
+Ataroth, "garlanded with fruits;" a second, Dibon, "flowing with
+honey;" a third, Jazer, "help," for its possession was a great help to
+those who owned it. These other cities in this region that were names
+on account of the excellence of the soil were: Nimrah, "gaily colored,"
+for the ground of this city was gaily colored with fruits; Sebam,
+"perfume," whose fruits scattered a fragrance like perfume; and Nebo,
+"produce," because it was distinguished for its excellent product.
+[866] This last mentioned city, like Baalmeon, did not retain its name
+when it passed into Israel's possession, for they wanted to have not
+cities that bore the names of idols, and therefore gave them new names.
+[867] Many another town as well received a new name from the
+Israelites, just as Nobah gave his own name to the city of Kenath that
+he had gained by arms, hoping in this way to immortalize his name, for
+he had no children. His name was, however, not preserved in this way,
+for after the death of the conqueror, the old name of Kenath returned
+again. [868]
+
+It was among the possessions of these two and a half tribes also that
+Moses shortly before his death founded the cities of refuge. Moses in
+this instance illustrates the proverb, "Whosoever loves pious deeds,
+never has enough of them." Although God had told Moses that he would
+never cross to the other side of the Jordan, he still insisted upon at
+least determining the site for the asylum in the region of the East
+Jordan. God gave Moses the law concerning the cities of refuge in
+accordance with Israel's wish. For the people said to God: "Lord of the
+world! Thou didst promise us a long course of life as a reward for
+fulfilling the commandments, but supposing now that a man hath slain
+another unintentionally, and the avenger of the blood slays him, he
+will die before his time." God then said to Moses: "As truly as thou
+livest, they speak wisely. Appoint therefore several cities for cities
+of refuge, 'that the manslayer might flee thither, which slayeth his
+neighbor unawares.'" Moses rejoiced greatly at this statute, and
+instantly set about its execution, for "he that hath tasted of a food
+knoweth its flavor," and Moses who had erstwhile been obliged to flee
+on account of having slain an Egyptian, knew the feelings of the man
+who is pursued on account of a manslaughter that he had committed
+unawares. [869]
+
+
+
+
+MOSES' DEATH IRREVOCABLY DOOMED
+
+
+When God in wrath against Moses and Aaron vowed, "Therefore ye shall
+not bring this assembly into the land which I have given them," Moses
+forbore to implore God to do away with this sentence, acting in
+accordance with the percept, "Do not attempt to dissolve thy neighbor's
+vow in the moment he hath made it." Moses waited forty years before he
+approached God with the request to permit him to enter the promised
+land with Israel. [870] This occurred when he had received God's
+command to appoint Joshua as his successor, for he now perceived that
+God had actually resolved to execute His sentence. [871] For although
+God had ten times decreed that Moses was to die in the desert, still
+Moses had not troubled much about it, even when the resolution had been
+sealed in the heavenly court. He thought: "How often did Israel sin,
+and yet, when I prayed for them, He annulled the punishment He had
+decreed; surely God should accept my prayer, if I - a man who never
+sinned - should pray to Him." [872] Moses had also a special reason for
+assuming that God had changed His determination concerning him, and
+would not permit him to enter the promised land, for he had been
+permitted to enter the part of Palestine lying on this side of the
+Jordan, the land of Sihon and of Og, and from this he reasoned that God
+had not irrevocably decreed punishment for him, and that it might
+therefore now be recalled [873] He was strengthened in this assumption
+by the fact that after the conquest of the east-Jordanic region God
+revealed to him the instructions as to how the land was to be divided,
+and it seemed to him as if he were in person to carry out these
+instructions. He was, however, mistaken, for shortly after these laws
+had been revealed to him, God informed him that he was to look upon the
+promised land from Mount Abarin, as he should never enter it. [874]
+
+When God saw that Moses was not much concerned about the impending
+punishment, He sealed the command He had issued against him, and swore
+by His Ineffable Name that Moses should not march into the land. Moses
+thereupon put on sackcloth, threw himself upon the ashes, and prayed
+not less than fifteen hundred prayers for the annulment of the Divine
+resolve against him. He drew a circle about himself, stood in the
+center of it, and said, "I will not move from this spot until judgement
+shall have been suspended." Heaven and earth, as well as all the forms
+of creation, trembled and said, "Perhaps it is God's wish to destroy
+this world, to create a new universe." But a voice sounded from heaven
+and said: "God's wish to destroy the world has not yet come, the
+commotion in nature is due to this that 'in God's hand is the soul of
+all living things and the spirit of all flesh,' even the spirit of the
+man Moses, whose end is not at hand."
+
+God then bade them proclaim in heaven, and in all the celestial courts
+of justice, that they should not accept Moses' prayers, and that no
+angel was to carry Moses' prayer to Him, because Moses' doom of death
+had been sealed by Him. God quickly called before Him the Angel
+Akraziel, who is the celestial herald, and bade him proclaim the
+following in heaven: "Descend at once and lock every single gate in
+heaven, that Moses' prayer may not ascend into it." Then, at Moses'
+prayer, trembled heaven and earth, all the foundations thereof and the
+creatures therein, for his prayer was like a sword that slashed and
+rends, and can in no wise be parried, for in it was the power of the
+Ineffable Name that Moses had learned from his teacher Zagzagel, the
+teacher and scribe of the celestial beings. But when the Galgalim and
+Seraphim saw that God did not accept Moses' prayer, and without taking
+consideration of him did not grant his prayer for longer life, they all
+opened their mouths, saying: "Praised be the glory of the Lord from its
+place, for there is no injustice before Him, no forgetfulness, no
+respect of persons toward the small or the great." [875]
+
+
+
+
+MOSES' PRAYER FOR SUSPENSION OF JUDGMENT
+
+
+Moses began his long but fruitless prayer by saying: "Lord of the
+world! Consider how much I had to bear for the sake of Israel until
+they became the people of Thy claim and of Thy possession. I suffered
+with them, shall I not then take part in their rejoicing? Look Thou, by
+forbidding me to enter the promised land, Thou givest the lie to Thy
+Torah, for it says, 'In his day thou shalt give the laborer his hire.'
+Where, then, is my hire for the forty years during which I labored for
+the sake of Thy children, and for their sake suffered much sorrow in
+Egypt, in the desert, and at the giving of the Torah and the
+commandments? With them I suffered pain, shall not I behold their good
+fortune as well? But Thou tellest me that I may not cross the Jordan!
+All the time that we were in the desert I could not sit quietly in the
+academy, teaching and pronouncing judgement, but not that I should be
+able to do so, Thou tellest me that I may not." [876]
+
+He continued: "May the mercy in Thee precede Thy justice, so that my
+prayer may be answered, for I well know that 'there is no mercy in
+justice,' [877] Thou Thyself didst tell me when I asked Thee how Thou
+didst conduct the world, 'I owe nothing to any creature, and what I do
+for them is a free gift on My part,' therefore as a free gift, grant
+now my prayer to me. [878] Thou Thyself didst point out to me that it
+is Thy desire that people should pray to Thee to cancel punishment that
+was laid upon them. When Israel committed that terrible sin, the
+worship of the Golden Calf, Thou didst say to me, 'Let Me alone, that I
+may destroy them, and blot out their name from under heaven.' I then
+thought, 'Who can restrain God, that He should say, "Let Me?" It is
+plain that He desires me to pray for His children;' and I prayed, and
+was answered. The prayer of the individual for the community was
+answered, but not so the prayer of the community for the one
+individual! Is it because I called Israel, 'rebels?' But in this I only
+followed Thy example, for Thou too didst call them, 'the sons of
+rebellion.' [879]
+
+"Thou didst call me, as well as Leviathan, thy servant; I sent up
+prayers to Thee, and Leviathan likewise, and him didst Thou answer, for
+Thou madest a covenant with him that Thou keepest, but the covenant
+that Thou madest with me Thou breakest, for Thou didst say, 'Die in the
+mount whither thou goest up.' In the Torah Thy words are: 'If the
+servant shall plainly say, I love my master, my wife, and my children;
+I will not go out free: then his master shall bring him unto the
+judges; and he shall serve him for ever.' I implore Thee now, 'hear my
+cry, O God; attend unto my prayer.' [880] Thou are not in the position
+of a judge of flesh and blood who, when granting a prayer, has to
+consider that he may be compelled by his superior to repeal his answer,
+Thou canst do what Thou wilt, for where on earth or in heaven is there
+one so mighty that he can do such deed as Thine in Egypt, or who can
+perform such mighty deeds as Thou didst at the Red Sea? [881] I pray
+Thee, therefore, let me behold the land that, in spite of the slander
+of the spies, I praised, and Jerusalem and the Temple also. [882]
+
+"When, in answer to the proposition Thou madest me to go into Egypt and
+deliver Israel, I said, 'I can not do it, for I made a vow to Jethro
+never to leave him,' Thou didst release me from that vow. O Lord of the
+world! As then Thou didst absolve me of my vow, saying, 'Go, return
+into Egypt,' so do Thou now absolve Thyself from Thy vow, and permit me
+to enter the land of Israel." Then God answered: "Thou hast a master to
+absolve thee from thy vow, but I have no master." [883] Moses then
+said: "Thy judgement against me reads that I shall not as king enter
+the promised land, for to me and to Aaron Thou didst say, "Ye shall not
+bring this assembly into the land which I have given them.' Permit me
+then, at least, to enter it as a common citizen." "That," said the
+Lord, "is impossible. The king shall not enter it degraded to the rank
+of a common citizen." "Well, then," said Moses, "if I may not even go
+into the land as a common citizen, let me at least enter into the
+promised land by the Paneas Grotto, that runs from the east bank to the
+west bank of the Jordan." But this request, too, God denied him,
+saying, "Thou shalt not go from this bank of the Jordan to the other."
+"If this request also is to be denied me," begged Moses, "grant me at
+least that after my death my bones may be carried to the other side of
+the Jordan." But God said, "Nay, not even thy bones shall cross the
+Jordan." [884] "O Lord of the world!" exclaimed Moses, "If Joseph's
+bones were permitted to be carried into the promised land, why not
+mine?" God replied, "Whosoever acknowledges his country shall be buried
+therein, but whosoever does not acknowledge his country shall not be
+buried therein. Joseph pledged allegiance to his country when he said,
+'For indeed I was stolen away out of the land of the Hebrews,' and
+therefore also does he deserve to have his bones brought to the land of
+Israel, but thou didst in silence hear the daughters of Jethro say to
+their father, 'An Egyptian delivered us out of the hands of the
+shepherds,' without correcting them by saying, 'I am a Hebrew;' and
+therefore shall not even thy bones be brought into the land of Israel."
+[885]
+
+Moses furthermore said to God: "O Lord of the world! With the word,
+'Behold' did I begin Thy praise, saying, 'Behold, the heaven and the
+heaven of heavens is the Lord's' and with that very world, 'Behold,'
+dost thou seal my death, saying, 'Behold, thy days approach that thou
+must die.'" God replied to this: "A wicked man in his envy sees only
+the profits, but not the expenditures of his neighbor. Dost thou not
+recall that when I wanted to send thee to Egypt, thou didst also
+decline My request with the word, 'Behold,' saying, 'Behold, they will
+not believe me.' Therefore did I say, 'Behold, thy days approach that
+thou must die.'" [886] "As furthermore," continued God, "thou didst say
+to the sons of Levi when they asked thy forgiveness, 'Enough, ye take
+too much upon ye, ye sons of Levi,' so too shall I answer thy prayer
+for forgiveness, 'Let it suffice thee; speak no more unto Me of this
+matter.'"
+
+"O Lord of the world!" again pleaded Moses, "Wilt not Thou recall the
+time when thou didst say to me, 'Come now, therefore, and I will send
+thee unto Pharaoh, that thou mayest bring forth My people the children
+of Israel out of Egypt.' Let them be led by me into their land as I led
+them out of the land of bondage." But to this also God found a reply:
+"Moses, wilt not thou recall the time when thou didst say to Me, 'O my
+Lord, send, I pray Thee by the hand of him whom Thou wild send?' 'With
+the measure that a man uses, shall measure be given him.' [887] I
+announce death to thee with the word, 'Behold,' saying 'Behold, thy
+days approach that thou must die,' because I wanted to point out to
+thee that thou diest only because thou are a descendant of Adam, upon
+whose sons I had pronounced death with the word, 'Behold,' saying to
+the angels: 'Behold, the man is become as one of us, to know good and
+evil; and now, lest he put forth his hand, and take also of the tree of
+life, and eat, and live forever.'" [888]
+
+Moses then said, "O Lord of the world! To the first man didst Thou give
+a command that could easily be obeyed, and yet he disobeyed it, and
+thereby merited death; but I have not transgressed any of Thy
+commandments." God: "Behold, Abraham also, who sanctified My name in
+the world, died." Moses: "Yea, but from Abraham issued Ishmael, whose
+descendants arouse thy anger." God: "Isaac, also, who laid his neck
+upon the altar to be offered as a sacrifice to Me, died." Moses: "But
+from Isaac issued Esau who will destroy the Temple and burn Thy house."
+God: "From Jacob issued twelve tribes that did not anger Me, and ye he
+died." Moses: "But he did not ascend into heaven, his feet did not
+tread the clouds, Thou didst not speak with him face to face, and he
+did not receive the Torah out of Thy hand." God: "'Let it suffice thee;
+speak no more unto Me of this matter,' speak not many words, for only
+'a fool multiplieth words.'" Moses: "O Lord of the world! Future
+generations will perchance say, 'Had not God found evil in Moses, He
+would not have taking him out of the world.'" God: "I have already
+written in My Torah, 'And there hath not arisen since a prophet in
+Israel like unto Moses.'" Moses: "Future generations will perhaps say
+that I had probably acted in accordance with Thy will in my youth,
+while I was active as a prophet, but that in my old age, when my
+prophetic activities ceased, I no longer did Thy will."
+
+Moses: "Lord of the world! Let me, I pray, enter into the Land, live
+there two or three years, and then die." God: "I have resolved that
+thou shalt not go there." Moses: "If I may not enter it in my lifetime,
+let me reach it after my death." God: "Nay, neither dead nor alive
+shalt thou go into the land." Moses: "Why this wrath against me?" God:
+"Because ye sanctified Me not in the midst of the children of Israel."
+Moses: "With all Thy creatures dost Thou deal according to Thy quality
+of mercy, forgiving them their sins, once, twice, and thrice, but me
+Thou wilt not forgive even one single sin!" God: "Outside of this sin
+of which thou are aware, thou hast committed six other sins with which
+I have not until now reproached thee. At the very first, when I
+appeared to thee, thou didst say, 'O my Lord, send I pray Thee, by the
+hand of him whom Thou wilt send,' and didst refuse to obey My command
+to go to Egypt. Secondly thou didst say, 'For since I came to Pharaoh
+to speak in Thy name, he hath evil entreated this people; neither hast
+Thou delivered Thy people at all,' accusing Me thereby of having only
+harmed Israel, instead of aiding them. Thirdly didst thou say, 'If
+these men die the common death of all men, then the Lord hath not sent
+me,' so that thou didst arouse doubts among Israel if thou wert really
+My ambassador. Fourthly didst thou say, 'But if the Lord make a new
+thing,' doubting if God could do so. Fifthly didst thou say to Israel,
+'Hear now, ye rebels,' and in this way didst insult My children.
+Sixthly didst thou say, 'And behold, ye are risen up in your fathers'
+stead, an increase of sinful men.' Were Abraham, Isaac, and Jacob,
+Israel's fathers, perchance sinful men, that thou didst thus address
+their children?" Moses: "I only followed Thy example, for Thou, too,
+didst say, 'The censers of these sinners.'" God: "But I did not
+characterize their fathers as sinners."
+
+Moses: "O Lord of the world! How often did Israel sin before Thee, and
+when I begged and implored mercy for them, Thou forgavest them, but me
+Thou wilt not forgive! For my sake Thou forgavest the sins of sixty
+myriads, and not thou wilt not forgive my sin?" God: "The punishment
+that is laid upon the community is different from the punishment that
+is laid upon the individual, for I am not so severe in my treatment of
+the community as I am in dealing with an individual. But know,
+furthermore, that until now fate had been in thy power, but now fate is
+no longer in thy power."[889] Moses: "O Lord of the world! Rise up from
+the Throne of Justice, and seat Thyself upon the Throne of Mercy, so
+that in Thy mercy, Thou mayest grant me life, during which I may atone
+for my sins by suffering that Thou shalt bring upon me. Hand me not
+over to the sword of the Angel of Death. If Thou wild grant my prayer,
+then shall I sound Thy praises to all the inhabitants of the earth; I
+do not wish to die, 'but live and declare the works of the Lord.'" God
+replied: "'This is the gate of the Lord; the righteous shall enter into
+it,' this is the gate into which the righteous must enter as well as
+other creatures, for death had been decreed for man since the beginning
+of the world." [890]
+
+Moses, however, continued to importune God, saying: "With justice and
+with mercy hast Thou created the world and mankind, may mercy now
+conquer justice. In my youth Thou didst begin by showing me Thy power
+in the bush of thorns, and now, in my old age, I beseech Thee, treat me
+not as an earthly king treats his servant. When a king of flesh and
+blood had a servant, he loves him as long as he is young and strong,
+but casts him off when he is grown old. But Thou, 'cast me not off in
+the time of old age.' Thou didst show Thy power at the revelation of
+the Ten Commandments, and thy strong hand in the ten plagues that Thou
+didst bring upon Egypt. Thou didst create everything, and in Thy hand
+doth it lie to kill and to give life, there is none who can do these
+works, nor is there strength like Thine in the future world. Let me
+then proclaim Thy majesty to the coming generations, and tell them that
+through me Thou didst cleave the Red Sea, and give the Torah to Israel,
+that throughout forty years Thou didst cause manna to rain from heaven
+for Israel, and water to rise from the well." For Moses thought that if
+his life were spared, he should be able everlastingly to restrain
+Israel from sin and to hold them forever in faith to the one God. But
+God said: "' Let it suffice thee.' If thy life were to be spared, men
+should mistake thee, and make a god of thee, and worship thee." "Lord
+of the world!" replied Moses, "Thou didst already test me at the time
+when the Golden Calf was made and I destroyed it. Why then should I
+die?" God: "Whose son art thou?" Moses: "Amram's son." God: "And whose
+son was Amram?" Moses: "Izhar's son." God: "And whose son was he?"
+Moses: "Kohath's son." God: "And whose son was he?" Moses: "Levi's
+son." God: "And from whom did all of these descend?" Moses: "From
+Adam." God: "Was the life of any one of these spared?" Moses: "They all
+died." God: "And thou wishest to live on?" Moses: "Lord of the world!
+Adam stole the forbidden fruit and ate of it, and it was on this
+account that Thou didst punish him with death, but did I ever steal
+aught from Thee? Thou Thyself didst write of me, 'My servant Moses, who
+is faithful in all Mine house.'" God: "Art thou worthier than Noah?"
+Moses: "Yes; when Thou sentest the flood over his generation he did not
+beg Thy mercy for them, but I did say to Thee, 'Yet now, if Thou wilt
+forgive their sin; and if not, blot me, I pray Thee, out of Thy book
+which Thou hast written.'"
+
+God: "Was it I perchance, that counseled thee to slay the Egyptian?"
+Moses: "Thou didst slay all the firstborn of Egypt, and shall I die on
+account of one single Egyptian that I slew?" God: "Art thou perchance
+My equal? I slay and restore to life, but canst thou perchance revive
+the dead?" [891]
+
+
+
+
+GOD TRIES TO COMFORT MOSES CONCERNING HIS DEATH
+
+
+That Moses might not take his approaching end too much to heart, God
+tried to comfort him by pointing out to him that in his lifetime he had
+received such distinctions from his Creator as no man before him, and
+that still greater distinctions awaited him in the future world. God
+said: "Dost not thou remember the great honor I showed thee? Thou didst
+say to Me, 'Arise,' and I arose; thou saidst, 'Turn about,' and I
+turned about; for thy sake too did I invert the order of heaven and
+earth, for the order of heaven it is to send down dew and rain, and
+earth's order is it to produce bread, but thou didst say to Me, 'I do
+not wish it so, but bid heaven to send down bread, and earth to bring
+forth water,' and I acted in accordance with thy wish; I caused bread
+to rain from heaven, and the well 'sprung up.' Thou didst say, 'If the
+Lord make a new thing, and the ground open her mouth, and swallow them
+up, then ye shall understand that the Lord hath sent me,' and I
+fulfilled thy wish, and it swallowed them. I had also spoken, 'He that
+sacrificeth unto any god, save unto the Lord only, shall be utterly
+destroyed,' but when Israel sinned with the Golden Calf and I meant to
+deal with them according to My words, thou wouldst not let Me, saying:
+'Pardon, I pray Thee, the iniquity of this people,' and I forgave them
+as thou didst ask Me. More than this, the Torah is named after Me, it
+is the Torah of the Lord, but I named it after Thy name, saying, 'It is
+the Torah of My servant Moses.' The children of Israel also are named
+after Me, 'for unto Me the children of Israel are servants; they are My
+servants,' but I called them after thy name. I distinguished thee still
+more, for just as there is neither food nor drink for Me, so also didst
+thou stay in heaven forty days and forty nights, and in all that time,
+'didst neither eat bread, nor drink water.' I am God, and see, 'I made
+thee a god to Pharaoh;' I have prophets, and thou hast a prophet, for I
+said to thee, 'and Aaron, thy brother, shall be thy prophet.' Again, no
+being may see Me, and thee too did I make so that 'the people were
+afraid to come nigh thee,' and as I said to thee, 'thou shalt see My
+back: but My face shall not be seen,' so too did the people see the
+back of thee. I glorified the Torah with twenty-two letters, and with
+all these letters did I glorify thee. I sent thee to Pharaoh, and thou
+didst lead Israel out of Egypt; through thee did I bestow the Sabbath
+upon Israel, and the law of circumcision; I gave thee the Ten
+Commandments, I covered thee with the cloud, I gave thee the two tables
+of stone, which thou didst break; I made thee unique in the world; I
+gave thee the Torah as an inheritance, and honored thee more than all
+the seventy elders."
+
+Moses had to acknowledge that extraordinary marks of honor had been
+his. He said: "Lord of the world! Thou didst set me on high, and didst
+bestow upon me so many benefits that I cannot enumerate one of a
+thousand, and all the world knows how Thou didst exalt me and honor me,
+and all the world knows as well that Thou art the One God, the only One
+in Thy world, that there is none beside Thee, and that there is nothing
+like Thee. Thou didst create those above and those below, Thou art the
+beginning and the end. Who can enumerate Thy deeds of glory? Do one of
+these, I beseech Thee, that I may pass over the Jordan." God said:
+"'Let it suffice, speak no more unto Me of this matter.' [892] It is
+better for thee to die here, than that thou shouldst cross the Jordan
+and die in the land of Israel. There in a tomb fashioned by men, on a
+bier made by men, and by the hands of men wouldst thou be buried; but
+now shalt thou be buried in a tomb fashioned by God, on a bier made by
+God, and shalt be buried by the hands of God. [893] O My son Moses,
+much honor had been stored up for thee in the future world, for thou
+wilt take part in all the delights of Paradise, where are prepared
+three hundred and ten worlds, which I have created for every pious man
+that through love of Me devoted himself to the Torah. And as in this
+world I appointed thee over the sixty myriads of Israel, so in the
+future world shall I appoint thee over the fifty-five myriads of pious
+men. Thy days, O Moses, will pass, when thou art dead, but thy light
+will not fade, for thou wilt never have need of the light of sun or
+moon or stars, nor wilt thou require raiment or shelter, or oil for thy
+head, or shoes for thy feet, for My majesty will shine before thee, My
+radiance will make thy face beam, My sweetness will delight thy palate,
+the carriages of My equipage shall serve as vehicles for thee, and one
+of My many scepters upon which is engraved the Ineffable Name, one that
+I had employed in the creation of the world, shall I give to thee, the
+image of which I had already given thee in this world." [894]
+
+
+
+
+THE INTERCESSIONS FOR MOSES
+
+
+When Moses saw that God lent no ear to his prayers, he sought to invoke
+God's mercy through the pleadings of others. "To everything there is a
+season, and a time to every purpose under the heaven." So long as the
+course of Moses' days had not yet been run, everything was in his
+power, but when his time was over, he sought for some one to appeal to
+God's mercy for him. He now betook himself to Earth and said: "O Earth,
+I pray thee, implore God's mercy for me. Perhaps for thy sake will He
+take pity upon me and let me enter into the land of Israel." Earth,
+however, replied: "I am 'without form and void,' and then too I shall
+son 'wax old like a garment.' How then should I venture to appear
+before the King of kings? Nay, thy fate is like mine, for 'dust thou
+art, and unto dust shalt thou return.'"
+
+Moses hastened to Sun and Moon, and implored them to intercede for him
+with God, but they replied: "Before we pray to God for thee, we must
+pray for ourselves, for 'the moon shall be confounded, and the sun
+ashamed.'"
+
+Moses then took his request to the Stars and the Planets, but these,
+too, replied: "Before we venture to plead for thee, we must plead for
+ourselves, for 'all the host of heaven shall be dissolved.'"
+
+Moses then went to the Hills and the Mountains, beseeching them, "Pray
+appeal to God's mercy for me," and they, too, replied: "We too have to
+implore God's mercy for ourselves, for He said, 'The mountains shall
+depart, and the hills be removed.'"
+
+He then laid his plea before Mount Sinai, but the latter said: "Didst
+thou not see with thine eyes and record in the Torah that, 'Mount Sinai
+was altogether in smoke, because the Lord descended upon it in a fire?'
+How then shall I approach the Lord?"
+
+He then went to the Rivers, and sought their intercession before the
+Lord, but they replied: "'The Lord made a way in the sea, and a path in
+the mighty waters.' We cannot save ourselves out of His hand, and how
+then should we aid thee?"
+
+Then he went to the Deserts, and to all the Elements of Nature, but in
+vain sought to secure their aid. Their answer was : "All go unto one
+place; all are of the dust, and turn to dust again."
+
+The Great Sea was the last to which he brought his request, but it
+replied: "Son of Amram, what ails thee today? Art not thou the son of
+Amram that erstwhile came to me with a staff, beat me, and clove me
+into twelve parts, while I was powerless against thee, because the
+Shekinah accompanied thee at thy right hand? What has happened, then,
+that thou comest before me now pleading?" Upon being reminded of the
+miracles that he had accomplished in his youth, Moses burst into tears
+and said, "Oh, that I were as in months past, as in the days when God
+preserved me!" And turning to the sea, he made answer: "In those days,
+when I stood beside thee, I was king of the world, and I commanded, but
+not I am a suppliant, whose prayers are unanswered." [895]
+
+When Moses perceived the Heaven and Earth, Sun and Moon, Stars and
+Planets, Mountains and Rivers turned a deaf ear to his prayers, he
+tried to implore mankind to intercede for him before God. He went first
+to his disciple Joshua, saying: "O my son, be mindful of the love with
+which I treated thee by day and by night, teaching thee mishnah and
+halakah, and all arts and sciences, and implore now for my sake God's
+mercy, for perhaps through thee He may take pity upon me, and permit me
+to enter the land of Israel." Joshua began to weep bitterly, and beat
+his palms in sorrow, but when he wanted to begin to pray, Samael
+appeared and stopped his mouth, saying, "Why dost thou seek to oppose
+the command of God, who is 'the Rock, whose work is perfect, and all
+whose ways are judgement?'" Joshua then went to Moses and said,
+"Master, Samael will not let me pray." At these words Moses burst into
+loud sobs, and Joshua, too, wept bitterly.
+
+Moses then went to his brother's son, Eleazar, to whom he said: "O my
+son, be mindful of the days when God was angry with thy father on
+account of the making of the Golden Calf, and I save him through my
+prayer. Pray now thou to God for me, and perhaps God will take pity
+upon me, and let me enter into the land of Israel." But when Eleazar,
+in accordance with Moses' wish, began to pray, Samael appeared and
+stopped his mouth, saying to him, "How canst thou think of disregarding
+God's command?" Then Eleazar reported to Moses that he could not pray
+for him.
+
+He now tried to invoke Caleb's aid, but him, too, Samael prevented from
+praying to God. Moses then went to the seventy elders and the other
+leaders of the people, he even implored every single man among Israel
+to pray for him, saying: "Remember the wrath which the Lord nursed
+against your fathers, but I brought it to pass that God relinquished
+His plan to destroy Israel, and forgave Israel their sins. Now, I pray
+ye, betake yourselves to the sanctuary of God and exhort His pity for
+me, that He may permit me to enter into the land of Israel, for 'God
+never rejects the prayer of the multitude.'"
+
+When the people and their leaders heard these words of Moses, they
+broke out into mournful weeping, and in the Tabernacle with bitter
+tears they entreated God to answer Moses' prayer, so that their cries
+rose even to the Throne of Glory. But then one hundred and eighty four
+myriads of angels under the leadership of the great angels Zakun and
+Lahash descended and snatched away the words of the suppliants, that
+they might not reach God. The angel Lahash indeed tried to restore to
+their place the words which the other angels had snatched away, so that
+they might reach God, but when Samael learned of this, he fettered
+Lahash with chains of fire and brought him before God, where he
+received sixty blows of fire and was expelled from the inner chamber of
+God because, contrary to God's wish, he had attempted to aid Moses in
+the fulfillment of his desire. When Israel now saw how the angels dealt
+with their prayers, they went to Moses and said, "The angels will not
+let us pray for thee." [896]
+
+When Moses saw that neither the world nor mankind could aid him, he
+betook himself to the Angel of the Face, to whom he said, "Pray for me,
+that God may take pity upon me, and that I may not die." But the angel
+replied: "Why, Moses, dost thou exert thyself in vain? Standing behind
+the curtain that is drawn before the Lord, I heard that thy prayer in
+this instance is not to be answered." Moses now laid his hand upon his
+head and wept bitterly, saying, "To whom shall I now go, that he might
+implore God's mercy for me?"
+
+God was now very angry with Moses because he would not resign himself
+to the doom that had been sealed, but His wrath vanished as soon as
+Moses spoke the words: "The Lord, the Lord, a God full of compassion
+and gracious, slow to anger, and plenteous in mercy and truth; keeping
+mercy for thousands, forgiving iniquity and transgression and sin." God
+now said kindly to Moses: "I have registered two vows, one that thou
+are to die, and the second that Israel is to perish. I cannot cancel
+both vows, if therefore thou choosest to live, Israel must be ruined."
+"Lord of the world!" replied Moses, "Thou approachest me artfully; Thou
+seizest the rope at both ends, so that I myself must now say, 'Rather
+shall Moses and a thousand of his kind perish, than a single soul out
+of Israel!' But will not all men exclaim, 'Alas! The feet that trod the
+heavens, the face that beheld the Face of the Shekinah, and the hands
+that received the Torah, shall not be covered with dust!'" God replied:
+"Nay, the people will say: ' If a man like Moses, who ascended into
+heaven, who was peer of the angels, with whom God spoke face to face,
+and to whom He gave the Torah - if such a man cannot justify himself
+before God, how much less can an ordinary mortal of flesh and blood,
+who appears before God without having done good deeds or studied the
+Torah, justify himself?' I want to know," He added, "why thou are so
+much aggrieved at thy impending death." Moses: "I am afraid of the
+sword of the Angel of Death." God: "If this is the reason then speak no
+more in this matter, for I will not deliver thee into his hand." Moses,
+however, would not yield, but furthermore said, "Shall my mother
+Jochebed, to whom my life brought so much grief, suffer sorrow after my
+death also?" God: "So was it in My mind even before I created the
+world, and so is the course of the world; every generation has its
+learned men, every generation has its leaders, every generation has its
+guides. Up to now it was thy duty to guide the people, but not the time
+it ripe for thy disciple Joshua to relieve thee of the office destined
+for him." [897]
+
+
+
+
+MOSES SERVES JOSHUA
+
+
+Moses now said to himself: "If God has determined that I may not enter
+the land of Israel, and I am thus to lose the reward for the many
+precepts that may be observed only in the Holy Land, for no other
+reason than because the time has come for my disciple Joshua to go to
+the front of Israel and lead them into the land, then were it better
+for me to remain alive, to enter the land, and relinquish to Joshua the
+leadership of the people." What now did Moses do? From the first day of
+Shebat to the sixth of Adar, the day before his death, he went and
+served Joshua from morning until evening, as a disciple his mater.
+These thirty-six days during which Moses served his former disciple
+corresponded to the equal number of years during which he had been
+served by Joshua.
+
+The way in which Moses ministered to Joshua was as follows. During the
+period he arose at midnight, went to Joshua's door, opened it with a
+key, and taking a shirt from which he shook out the dust, laid it near
+to Joshua's pillow. He then cleaned Joshua's shoes and placed them
+beside the bed. Then he took his undergarment, his cloak, his turban,
+his golden helmet, and his crown of pearls, examined them to see if
+they were in good condition, cleaned and polished them, arranged them
+aright, and laid them on a golden chair. He then fetched a pitcher of
+water and a golden basin and placed them before the golden chair, so to
+wash himself. He then caused Joshua's rooms, which he furnished like
+his own, to be swept and put into order, the ordered the golden throne
+to be brought in, which he covered with a linen and a woolen cloth, and
+with other beautiful and costly garments, as in the custom with kings.
+After all these preparations had been made, he bade the herald
+proclaim: "Moses stands at Joshua's gate and announces that whosoever
+wishes to hear God's word should betake himself to Joshua, for he,
+according to God's word, is the leader of Israel."
+
+When the people heard the herald, they trembled and shook, and
+pretended to have a headache, so that they might not have to go to
+Joshua. Every one of them said, in tears, "Woe to thee, O land, when
+thy king is a child!" But a voice from heaven resounded, crying, "When
+Israel was a child, then I loved him," and Earth, too, opened her
+mouth, and said, "I have been young, and now am old, yet have I not
+seen the righteous forsaken." While the people refused to lend ear to
+the herald's summons, the elders of Israel, the leaders of the troops,
+the princes of the tribes, and the captains of thousands, of hundreds,
+and of tens appeared at Joshua's tent, and Moses assigned to each his
+place according to his rank.
+
+In the meantime approached the hour when Joshua was wont to arise,
+whereupon Moses entered his room and extended his hand to him. When
+Joshua saw that Moses served him, he was ashamed to have his master
+minister to him, and taking the shirt out of Moses' hand, and dressing
+himself, trembling, he cast himself to Moses' feet and said: "O my
+master, be not the cause wherefore I should die before half my time is
+done, owing to the sovereignty God has imposed upon me." But Moses
+replied: "Fear not, my son, thou sinnest not if thou are served by me.
+With the measure wherewith thou didst mete out to me, do I mete out to
+thee; as with a pleasant face thou didst serve me, so shall I serve
+thee. It was I that taught thee, 'Love thy neighbor as thyself,' and
+also, 'Let thy pupil's honor be as dear to thee as thine own.'" Moses
+did not rest until Joshua seated himself upon the golden chair, and
+then Moses served Joshua, who still resisted, in every needful way.
+After he was through with all this, he laid upon Joshua, who still
+resisted, his rays of majesty, which he had received from his celestial
+teacher Zagzagel, scribe of the angels, at the close of his instruction
+in all the secrets of the Torah.
+
+When Joshua was completely dressed and ready to go out, they reported
+to him and to Moses that all Israel awaited them. Moses thereupon laid
+his hand upon Joshua to lead him out of the tent, and quite against
+Joshua's wish insisted upon giving precedence to him as they stepped
+forth. When Israel saw Joshua precede Moses, they all trembled, arose,
+and made room for these two to proceed to the place of the great, where
+stood the golden throne, upon which Moses seated Joshua against his
+will. All Israel burst into tears when they saw Joshua upon the golden
+throne, and he said amid tears, "why all this greatness and honor to
+me?" [898]
+
+In this way did Moses spend the time from the first day of Shebat to
+the sixth of Adar, during which time he expounded the Torah to the
+sixty myriads of Israel in seventy languages.
+
+
+
+
+THE LAST DAY OF MOSES' LIFE
+
+
+On the seventh day of Adar, Moses knew that on this day he should have
+to die, for a heavenly voice resounded, saying, "Take heed to thyself,
+O Moses, for thou hast only one more day to live." [899] What did Moses
+now do? On this day he wrote thirteen scrolls of the Torah, twelve for
+the twelve tribes, and one he put into the Holy Ark, so that, if they
+wished to falsify the Torah, the one in the Ark might remain untouched.
+Moses thought, "If I occupy myself with the Torah, which is the tree of
+life, this day will draw to a close, and the impending doom will be as
+naught." God, however, beckoned to the sun, which firmly opposed itself
+to Moses, saying, "I will not set, so long as Moses lives." [900] When
+Moses had completed writing the scrolls of the Torah, not even half the
+day was over. He then bade the tribes come to him, and from his hand
+receive the scrolls of the Torah, admonishing the men and women
+separately to obey the Torah and its commands. The most excellent among
+the thirteen scrolls was fetched by Gabriel, who brought it to the
+highest heavenly court to show the piety of Moses, who had fulfilled
+all that is written in the Torah. Gabriel passed with it through all
+the heavens, so that all might witness Moses' piety. It is this scroll
+of the Torah out of which the souls of the pious read on Monday and
+Thursday, as well as on the Sabbath and holy days.
+
+Moses on this day showed great honor and distinction to his disciple
+Joshua in the sight of all Israel. A herald passed before Joshua
+through all the camp, proclaiming, "Come and hear the words of the new
+prophet that hath arisen for us to-day!" All Israel approached to honor
+Joshua. Moses then gave the command to fetch hither a golden throne, a
+crown of pearls, a royal helmet, and a robe of purple. He himself set
+up the rows of benches for the Sanhedrin, for the heads of the army,
+and for the priests. Then Moses betook himself to Joshua, dressed him,
+put the crown on his head, and bade him be seated upon the golden
+throne to deliver from it a speech to the people. Joshua then spoke the
+following words which he first whispered to Caleb, who then announced
+it in a loud voice to the people. He said: "Awaken, rejoice, heavens of
+heavens, ye above; sound joyously, foundations of earth, ye below.
+Awaken and proclaim aloud, ye orders of creation; awaken and sing, ye
+mountains everlasting. Exult and shout in joy, ye hills of earth,
+awaken and burst into songs of triumph, ye hosts of heaven. Sing and
+relate, ye tents of Jacob, sing, ye dwelling place of Israel. Sing and
+hearken to all the words that come from your King, incline you heart to
+all His words, and gladly take upon yourselves and your souls the
+commandments of your God. Open your mouth, let your tongue speak, and
+give honor to the Lord that is your Helper, give thanks to your Lord
+and put your trust in Him. For He is One, and hath no second, there is
+none like Him among the gods, not one among the angels is like Him, and
+beside Him is there none that is your Lord. To His praise there are no
+bounds; to His fame no limit, no end; to His miracles no fathoming; to
+His works no number. He kept the oath that He swore to the Patriarchs,
+through our teacher Moses. He fulfilled the covenant with them, and the
+love and the vow He had made them, for He delivered us through many
+miracles, led us from bondage to freedom, clove for us the sea, and
+bestowed upon us six hundred and thirteen commandments."
+
+When Joshua had completed his discourse, a voice resounded from heaven,
+and said to Moses, "Thou hast only five hours more of life." Moses
+called out to Joshua, "Stay seated like a king before the people!" Then
+both began to speak before all Israel; Moses read out the text and
+Joshua expounded. There was no difference of opinion between them, and
+the words of the two matched like the pearls in a royal crown. But
+Moses' countenance shone like the sun, and Joshua's like the moon.
+
+While Joshua and all Israel still sat before Moses, a voice from heaven
+became audible and said, "Moses, thou hast now only four hours of
+life." Now Moses began to implore God anew: "O Lord of the world! If I
+must die only for my disciple's sake, consider that I am willing to
+conduct myself as if I were his pupil; let it be as if he were high
+priest, and I a common priest; he is king, and I his servant." God
+replied: "I have sworn by My great name, which ' the heaven and heaven
+of heavens cannot contain,' that thou shalt not cross the Jordan."
+Moses: "Lord of the world! Let me at least, by the power of the
+Ineffable Name, fly like a bird in the air; or make me like a fish
+transform my two arms to fins and my hair to scales, that like a fish I
+may leap over the Jordan and see the land of Israel." God: "If I comply
+with thy wish, I shall break My vow." Moses: "Lord of the world! Lead
+me upon the pinions of the clouds about three parasangs high beyond the
+Jordan, so that the clouds be below me, and I from above may see the
+land." God replied: "This, too, seems to Me like a breaking of My vow."
+Moses: "Lord of the world! Cut me up, limb by limb, throw me over the
+Jordan, and then revive me, so that I may see the land." God: "That,
+too, would be as if I had broken My vow." Moses: "Let me skim the land
+with my glance." God: "In this point will I comply with thy wish. 'Thou
+shalt see the land before thee; but thou shalt not go thither.'" God
+thereupon showed him all the land of Israel, and although it was a
+square of four hundred parasangs, still God imparted such strength to
+Moses' eyes that he could oversee all the land. What lay in the deep
+appeared to him above, the hidden was plainly in view, the distant was
+close at hand, and he saw everything. [901]
+
+
+
+
+MOSES BEHOLDS THE FUTURE
+
+
+Pointing to the land, God said: "'This is the land which I sware unto
+Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy
+seed;' to them did I promise it, but to thee do I show it." But he saw
+not only the land. God pointed with His finger to every part of the
+Holy Land, and accurately described it to Moses, saying, "This is
+Judah's share, this Ephraim's," and in this way instructed him about
+the division of the land. Moses learned from God the history of the
+whole land, and the history of every part of it. God showed it to him
+as it would appear in its glory, and how it would appear under the rule
+of strangers. God revealed to him not only the complete history of
+Israel that was to take place in the Holy Land, but also revealed to
+him all its creation to the Day of Judgement, when the resurrection of
+the dead will take place. Joshua's war with the Canaanites, Israel's
+deliverance from the Philistines through Samson, the glory of Israel in
+David's reign, the building of the Temple under Solomon, and its
+destruction, the line of kings from the house of David, and the line of
+prophets from the house of Rahab, the destruction of Gog and Magog on
+the plain of Jericho, all this and much more, was it given Moses to
+see. And as God showed him the events in the world, so too did he show
+him Paradise with its dwellers of piety, and hell with the wicked men
+that fill it. [902]
+
+The place whence Moses looked upon the Holy Land was a mountain that
+bore four names: Nebo, Abarim, Hor, and Pisgah. The different
+appellations are due to the fact that the kingdoms accounted it as a
+special honor to themselves if they had possessions in the Holy Land.
+This mountain was divided among four kingdoms, and each kingdom had a
+special name for its parts. [903] The most appropriate name seems to be
+Nebo, for upon it died three sinless nebi'im, "prophets," Moses, Aaron
+and Miriam.
+
+To this mountain, upon God's command, Moses betook himself at noon of
+the day on which he died. On this occasion, as upon two others, God had
+His commands executed at noon to show mankind that they could not
+hinder the execution of God's orders, even if they chose to do so. Had
+Moses gone to die on Mount Nebo at night, Israel would have said: "He
+could well do so in the night when we knew of nothing. Had we known
+that he should go to Nebo to his death, we should not have let him go.
+Verily, we should not have permitted him to die, who led us out of
+Egypt, who clove the sea for us, who caused manna to rain down and the
+well to spring up, who bade the quails to fly to us, and performed many
+other great miracles." God therefore bade Moses go to his grave on
+mount Nebo in bright daylight, at noon hour, saying, "Let him who
+wishes to prevent it try to do so."
+
+For a similar reason did Israel's exodus from Egypt take place in the
+noon hour, for, had they departed at night, the Egyptians would have
+said: "They were able to do this in the darkness of the night because
+we knew nothing of it. Had we known, we should not have permitted them
+to depart, but should have compelled them by force of arms to stay in
+Egypt." God therefore said: "I shall lead out Israel to the noon hour.
+Let him who wishes to prevent it try to do so."
+
+Noah, too, entered the ark at the noon hour for a similar reason. God
+said: "If Noah enters the ark at night, his generation will declare:
+'He could do so because we were not aware of it, or we should not have
+permitted him to enter the ark alone, but should have taken our hammers
+and axes, and crushed the ark.' Therefore," said God, "do I wish him to
+enter the ark at the noon hour. Let him who wishes to prevent it try to
+do so."
+
+God's command to Moses to betake himself to Mount Nebo, and there to
+die, was couched in the following words: means not destruction, but
+elevation. 'Die in the mount whither thou goest up;' go up all alone,
+and let no one accompany thee. Aaron's son Eleazar accompanied him to
+his tomb, but no man shall witness the distinction and reward that
+await thee at thy death. There shalt thou be gather to thy people, to
+the fathers of Israel, Abraham, Isaac, and Jacob, and to thy fathers,
+Kohath and Amram, as well as to thy brother Aaron and thy sister
+Miriam, just as Aaron thy brother died in mount Hor, and was gathered
+unto his people." For when Aaron was to die, Moses drew off one by one
+his garments, with which he invested Aaron's son Eleazar, and after he
+had taken off all his garments, he clothed him in his death robe. Then
+he said to Aaron: "Aaron, my brother, enter the cave," and he entered.
+"Get upon the couch," said Moses, and Aaron did so. "Close thine eyes,"
+and he closed them. "Stretch out thy feet," and Aaron did so, and
+expired. At sight of this painless and peaceful death, Moses said:
+"Blessed is the man that dies such a death!" When therefore Moses' end
+drew nigh, God said: "Thou shalt die the death that thou didst wish, as
+peacefully and with as little pain as thy brother Aaron." [904]
+
+
+
+
+MOSES MEETS THE MESSIAH IN HEAVEN
+
+
+Moses received still another special distinction on the day of his
+death, for on that day God permitted him to ascend to the lofty place
+of heaven, and showed him the reward that awaited him in heaven, and
+the future. The Divine attribute of Mercy appeared there before him and
+said to him: "I bring glad tidings to thee, at which thou wilt rejoice.
+Turn to the Throne of Mercy and behold!" Moses turned to the Throne of
+Mercy and saw God build the Temple of jewels and pearls, while between
+the separate gems and pearls shimmered the radiance of the Shekinah,
+brighter than all jewels. And in this Temple he beheld the Messiah,
+David's son, and his own brother Aaron, standing erect, and dressed in
+the robe of the high priest. Aaron then said to Moses: "Do not draw
+near, for this is the place where the Shekinah dwells, and know that no
+one may enter here before he have tasted of death and his soul have
+been delivered to the Angel of Death."
+
+Moses now fell upon his face before God, saying, "Permit me to speak to
+Thy Messiah before I die." God then said to Moses: "Come, I shall teach
+thee My great name, that the flames of the Shekinah consume thee not."
+When the Messiah, David's son, and Aaron beheld Moses approach them,
+they knew that God had taught him the great name, so they went to meet
+him and saluted him with the greeting: "Blessed be he that cometh in
+the name of the Lord." Moses thereupon said to Messiah: "God told me
+that Israel was to erect a Temple to Him upon earth, and I now see Him
+build His own Temple, and that, too, in heaven!" The Messiah replied:
+"Thy father Jacob saw the Temple that will be erected on earth, and
+also the Temple that God rears with His own hand in heaven, and he
+clearly understood that it was the Temple God constructed with His own
+hand in heaven as house of jewels, of pearls, and of the light of the
+Shekinah, that was to be preserved for Israel to all eternity, to the
+end of all generations. This was in the night when Jacob slept upon a
+stone, and in his dream beheld one Jerusalem upon earth, and another in
+heaven. God then said to Jacob, 'My son Jacob, to-day I stand above
+thee as in the future thy children will stand before Me.' At the sight
+of these two Jerusalems, the earthly and the heavenly, Jacob said: 'The
+Jerusalem on earth is nothing, this is not the house that will be
+preserved for my children in all generations, but in truth that other
+house of God, that He builds with His own hands.' But if thou sayest,"
+continued the Messiah, "that God with His own hands builds Himself a
+Temple in heaven, know then that with His hands also He will build the
+Temple upon earth."
+
+When Moses heard these words from the mouth of the Messiah, he rejoiced
+greatly, and lifting up his face to God, he said, "O Lord of the world!
+When will this Temple built here in heaven come down to earth below?"
+God replied: "I have made known the time of the event to no creature,
+either to the earlier ones or to the later, how then should I tell
+thee?" Moses said: "Give me a sign, so that out of the happenings in
+the world I may gather when that time will approach," God: "I shall
+first scatter Israel as with a shovel over all the earth, so that they
+may be scattered among all nations in the four corners of the earth,
+and then shall I "set My hand again the second time,' and gather them
+in that migrated with Jonah, the son of Amittai, to the land of
+Pathros, and those that dwell in the land of Shinar, Hamath, Elam, and
+the islands of the sea."
+
+When Moses had heard this, he departed from heaven with a joyous
+spirit. The Angel of Death followed him to earth, but could not possess
+himself of Moses' soul, for he refused to give it up to him, delivering
+it to none but God Himself. [905]
+
+
+
+
+THE LAST HOURS OF MOSES
+
+
+When Moses had finished looking upon the land and the future, he was
+one hour nearer to death. A voice sounded from heaven and said, "Make
+no fruitless endeavors to live." Moses, however, did not desist from
+prayer, saying to God: "Lord of the world! Let me stay on this side of
+the Jordan with the sons of Reuben and the sons of God, that I may be
+as one of them, while Joshua as king at the head of Israel shall enter
+into the land beyond the Jordan." God replied: "Dost thou wish Me to
+make as naught the words in the Torah that read, 'Three times in the
+year all thy males shall appear before the Lord God?' If Israel sees
+that thou dost not make a pilgrimage to the sanctuary, they will say,
+'If Moses, through whom the Torah and the laws were given to us, does
+not make the pilgrimage to the sanctuary, how much less do we need to
+do so!' Thou wouldst then cause nonobservance of My commandments. I
+have, furthermore, written in the Torah through thee, 'At the end of
+every seven years, in the set time of the year of release, when all
+Israel is come to appear before the Lord thy God, in the place which He
+shall choose, thou shalt read this law before all Israel in their
+hearing.' If thou wert to live thou shouldst put Joshua's authority in
+the eyes of all Israel to naught, for they would say, 'Instead of
+learning the Torah and hearing it from the mouth of the disciple, let
+us rather go to the teacher and learn from him.' Israel will then
+abandon Joshua and go to thee, so that thou wouldst cause rebellion
+against My Torah, in which is written that the king shall read before
+all Israel the Torah in the set time of the year of release." [906]
+
+In the meanwhile still another hour had passed, and a voice sounded
+from heaven and said: "How long wilt thou endeavor in vain to avert the
+sentence? Thou has not only two hours more of life." The wicked Samael,
+head of evil spirits, had eagerly awaited the moment of Moses' death,
+for he hoped to take his soul like that of all other mortals, and he
+said continually, "When will the moment be at hand when Michael shall
+weep and I shall triumph?" When now only two hours remained before
+Moses' death, Michael, Israel's guardian angel, began to weep, and
+Samael was jubilant, for now the moment he had awaited so long was very
+close. But Michael said to Samael: "'Rejoice not against me, mine
+enemy: when I fall, I shall arise; when I sit in darkness, the Lord
+shall be a light unto me.' Even if I fell on account of Moses's death,
+I shall arise again through Joshua when he will conquer the one and
+thirty kings of Palestine. Even if I sit in darkness owing to the
+destruction of the first and second Temples, the Lord shall be my light
+on the day of the Messiah."
+
+In the meanwhile still another hour had passed, and a voice resounded
+from heaven and said, "Moses, thou hast only one hour more of life!"
+Moses thereupon said: "O Lord of the world! Even if Thou wilt not let
+me enter into the land of Israel, leave me at least in this world, that
+I may live, and not die." God replied, "If I should not let thee die in
+this world, how then can I revive thee hereafter for the future world?
+Thou wouldst, moreover, then give the lie to the Torah, for through
+thee I wrote therein, 'neither is there any that can deliver out of My
+hand.'" Moses continued to pray: "O Lord of the world! If thou dost not
+permit me to enter into the land of Israel, let me live like the beasts
+of the field, and feed on herbs, and drink water, let me live and see
+the world: let me be as one of these." But God said, "Let it suffice
+thee!" Still Moses continued: "If Thou wilt not grant me this, let me
+at least live in this world like a bird that flies in the four
+directions of the world, and each day gathers its food from the ground,
+drinks water out of the streams, and at eve returns to its nest." But
+even this last prayer of his was denied, for God said, "Thou hast
+already made too many words." [907]
+
+Moses now raised up his voice in weeping, and said, "To whom shall I go
+that will now implore mercy to me?" He went to every work of creation
+and said, "Implore mercy for me." But all replied: "We cannot even
+implore mercy for ourselves, for God 'hath made everything beautiful in
+its time,' but afterward, 'all go unto one place, all are of the dust,
+and all turn to dust again,' 'for the heaven shall vanish away like
+smoke, and the earth shall wax old like a garment.'"
+
+When Moses saw that none of the works of creation could aid him, he
+said: "He is 'the Rock, His work is perfect, for all His ways are
+judgement: A God of faithfulness and without iniquity, just and right
+is He.'"
+
+When Moses saw that he could not escape death, he called Joshua, and in
+the presence of all Israel addressed him as follows: "Behold, my son,
+the people that I deliver into thy hands, is the people of the Lord. It
+is still in its youth, and hence is inexperienced in the observance of
+its commandments; beware, therefore, lest thou speak harshly to them,
+for they are the children of the Holy One, who called them, 'My
+firstborn son, Israel'; and He loved them before all other nations."
+But God, on the other hand, at once said to Joshua: "Joshua, thy
+teacher Moses has transferred his office to thee. Follow now in his
+footsteps, take a rod and hit upon the head, 'Israel is a child, hence
+I love him,' and 'withhold not correction from the child.'" [908]
+
+Joshua now said to Moses: "O my teacher Moses, what will become of me?
+If I give to the one a share upon a mountain, he will be sure to want
+one in the valley, and he to whom I give his share in the valley will
+wish it to be upon a mountain." Moses, however, quieted him, saying,
+"Be not afraid, for God hath assured me that there will be peace at the
+distribution of the land." Then Moses said: "Question me regarding all
+the laws that are not quite clear to thee, for I shall be taken from
+thee, and thou shalt see me no more." Joshua replied, "When, O my
+master, by night or by day, have I ever left thee, that I should be in
+doubt concerning anything that thou hast taught me?" Moses said, "Even
+if thou hast no questions to ask to me, come hither, that I may kiss
+thee." Joshua went to Moses, who kissed him and wept upon his neck, and
+a second time blessed him, saying, "Mayest thou be at peace, and Israel
+be at peace with thee." [909]
+
+
+
+
+THE BLESSING OF MOSES
+
+
+The people now came to Moses and said, "The hour of thy death is at
+hand," and he replied: "Wait until I have blessed Israel. All my life
+long they had no pleasant experiences with me, for I constantly rebuked
+them and admonished them to fear God and fulfil the commandments,
+therefore do I not now wish to depart out of this world before I have
+blessed them." [910] Moses had indeed always cherished the desire of
+blessing Israel, but the Angel of Death had never permitted him to
+satisfy his wish, so shortly before dying, he enchained the Angel of
+Death, cast him beneath his feet, and blessed Israel in spite of their
+enemy, saying, "Save Thy people, and bless Thine inheritance: feed them
+also, and bear them up for ever." [911]
+
+Moses was not the first to bestow blessings, as former generations had
+also done so, but no blessing was as effective as his. Noah blessed his
+sons, but it was a divided blessing, being intended for Shem, whereas
+Ham, instead of being blessed, was cursed. Isaac blessed his sons, but
+his blessings led to a dispute, for Esau envied Jacob his blessings.
+Jacob blessed his sons, but even his blessing was not without a
+blemish, for in blessing he rebuked Reuben and called him to account
+for the sins he had committed. Even the number of Moses' blessings
+excelled that of his predecessors. For when God created the world, He
+blessed Adam and Eve, and this blessing remained upon the world until
+the flood, when it ceased. When Noah left the ark, God appeared before
+him and bestowed upon him anew the blessing that had vanished during
+the flood, and this blessing rested upon the world until Abraham came
+into the world and received a second blessing from God, who said, "And
+I will make of thee a great nation, and I will bless them that bless
+thee, and curse him that curseth thee." God then said to Abraham:
+"Henceforth it no longer behooves Me to bless My creatures in person,
+but I shall leave the blessings to thee: he whom thou blessest, shall
+be blessed by Me." Abraham did not, however, bless his own son Isaac,
+in order that the villain Esau might not have a share in that blessing.
+Jacob, however, received not only two blessings from his father, but
+one other besides from the angel with whom he wrestled, and one from
+God; and the blessing also that had been Abraham's to bestow upon his
+house went to Jacob. When Jacob blessed his sons, he passed on to them
+the five blessings he had received, and added one other. Balaam should
+really have blessed Israel with seven benedictions, corresponding to
+the seven altars he had erected, but he envied Israel greatly, and
+blessed them with only three blessings. God thereupon said: "Thou
+villain that begrudgest Israel their blessings! I shall not permit thee
+to bestow upon Israel all the blessing that are their due. Moses, who
+had 'a benevolent eye,' shall bless Israel." And so, too, it came to
+pass. Moses added a seventh blessing to the six benedictions with which
+Jacob had blessed his twelve sons. This was not, however, the first
+time that Moses blessed the people. He blessed them at the erection of
+the Tabernacle, then at its consecration, a third time at the
+installation of the judges, and a fourth time on the day of his death.
+[912]
+
+Before bestowing his blessing upon Israel, however, Moses intoned a
+song in God's praise, for it is fitting to glorify God's name before
+asking a favor of Him, and as Moses was about to ask God to bless
+Israel, he first proclaimed His grandeur and His majesty. [913]
+
+He said: "When God first revealed Himself to Israel to bestow the Torah
+upon them, He appeared to them not from one direction, but from all
+four at once. He 'came from Sinai,' which is in the South, 'and rose
+from Seir unto them,' that is in the East; 'He shined forth from mount
+Paran,' that is in the North, 'and he came from the ten thousands of
+holy' angels that dwell in the West. [914] He proclaimed the Torah not
+only in the language of Sinai, that is Hebrew, but also in the tongue
+of Seir, that is Roman, as well as in Paran's speech, that is Arabic,
+and in the speech of Kadesh, that is Aramaic, for He offered the Torah
+not to Israel alone, but to all the nations of the earth. These,
+however, did not want to accept it, hence His wrath against them, and
+His especial love for Israel who, despite their awed fear and trembling
+upon God's appearance on Sinai, still accepted the Torah. [915] Lord of
+the World!" continued Moses, "When Israel shall have been driven out of
+their land, be mindful still of the merits of their Patriarchs and
+stand by them, deliver them in Thy mercy from 'the yoke of the
+nations,' and from death, and guide them in the future world as Thou
+didst lead them in the desert." [916]
+
+At these words Israel exclaimed, "The Torah that Moses brought to us at
+the risk of his life is our bride, and no other nation may lay claim to
+it. [917] Moses was our king when the seventy elders assembled, and in
+the future the Messiah will be our king, surrounded by seven shepherds,
+and he will gather together once more the scattered tribes of Israel."
+[918] Then Moses said: "God first appeared in Egypt to deliver His
+people, then at Sinai to give them the Torah, and He will appear a
+third time to take vengeance at Edom, and will finally appear to
+destroy Gog." [919]
+
+After Moses had praised and glorified God, he began to implore His
+blessing for the tribes. His first prayer to God concerned Reuben, for
+whom he implored forgiveness for his sin with Bilhah. He said: "May
+Reuben come to life again in the future world for his good deed in
+saving Joseph, and may he not remain forever dead on account of his sin
+with Bilhah. May Reuben's descendants also be heroes in war, and heroes
+in their knowledge of the Torah." God granted this prayer and forgave
+Reuben's sin in accordance with the wish of the other tribes, who
+begged God to grant forgiveness to their eldest brother. [920] Moses at
+once perceived that God had granted his prayer, for all the twelve
+stones in the high priest's breastplate began to gleam forth, whereas
+formerly Reuben's stone had given forth no light. [921] When Moses saw
+that God had forgiven Reuben's sin, he at once set about trying to
+obtain God's pardon for Judah, saying, "Was it not Judah that through
+his penitent confession of his sin with his daughter-in-law Tamar
+induced Reuben, too, to seek atonement and repentance!" The sin for
+which Moses asked God to forgive Judah was that he had never redeemed
+his promise to bring Benjamin back to his father. Owing to this sin,
+his corpse fell to pieces, so that its bones rolled about in their
+coffin during the forty years' march in the desert. But as soon as
+Moses prayed to God, saying, "Hear, Lord, the voice of Judah," the
+bones joined together once more, but his sin was not quite forgiven,
+for he was not yet admitted to the heavenly academy. Therefore Moses
+continued to pray: "Bring him in unto his people," and he was admitted.
+It did not, indeed, benefit him, for in punishment of his sin, God
+brought it to pass that he could not follow the discussion of the
+scholars in heaven, much less take part in them, whereupon Moses
+prayed: "Let his hands be sufficient for him," and them he no longer
+sat as one dumb in the heavenly academy. But still his sin was not
+quite forgiven, for Judah could not succeed in being victorious in the
+disputes of the learned, hence Moses prayed, "And Thou shalt be an help
+against his adversaries." It was only then that Judah's sin was quite
+forgiven, and that he succeeded in disputes with his antagonists in the
+heavenly academy. [922]
+
+As Moses prayed for Judah, so too did he pray for his seed, and
+especially for David and the royal dynasty of David. He said: "When
+David, king of Israel, shall be in need, and shall pray to Thee, then,
+'Hear, Lord, his voice, and Thou shalt be an help against his
+adversaries,' 'bring him' then back 'to his people' in peace; and when
+alone he shall set out into battle against Goliath, 'let his hands be
+sufficient for him, and Thou shalt be an help against his
+adversaries.'" Moses at the same time prayed God to stand by the tribe
+of Judah, whose chief weapon in war was the bow, that their 'hands
+might be sufficient,' that they might vigorously and with good aim
+speed the arrow.
+
+As Moses had never forgiven Simeon their sin with the daughters of
+Moab, he bestowed upon them no blessing, but this tribe also was not
+quite forgotten, for he included this tribe in his blessing for Judah,
+praying to God, that He might hear Judah's voice whenever he should
+pray for the tribe of Simeon when they should be in distress, and that
+furthermore He should give them their possession in the Holy Land
+beside Judah's. [923]
+
+Simeon and Levi "drank out of the same cup," for both together in their
+wrath slew the inhabitants of Shechem, but whereas Levi made amends for
+his sin, Simeon added another new one. It was the Levites who, in their
+zeal for God, slew those that worshipped the Golden Calf; it was a
+Levite, Phinehas, moreover, who in his zeal for God slew the wicked
+prince of the tribe of Simeon, and his mistress. Hence Moses praised
+and blessed the tribe of Levi, whereas he did not even consider Simeon
+with a word.
+
+His words first referred to Aaron, prince of the tribe of Levi. He
+said: "Well may Thy Urim and Tummim belong to Aaron, who ministered
+services of love to Thy children, who stood every test that Thou didst
+put upon him, and who at the 'waters of rebellion' became the victim of
+a wrong accusation." God had then decreed against Aaron that he was to
+die in the desert, although not he, but Moses had trespassed against
+Him, saying to Israel, "Hear now, ye rebels." As Aaron, prince of the
+tribe of Levi, when Israel was still in Egypt, declaimed passionately
+against the people because they worshipped idols, so too all the tribe
+of Levi stood up by God's standard when Israel worshipped the Golden
+Calf in the desert, and slew the idolaters, even if they were their
+half-brothers or their daughters sons. The Levites also were the only
+ones who, in Egypt as in the desert, remained true to God and His
+teachings, did not abandon the token of the covenant, and were not
+tempted to rebellion by the spies. "Hence," continued Moses, "shall the
+Levites be the only ones from whose mouth shall issue judgement and
+instruction for Israel. 'Thy shall put incense' in the Holy of Holies,
+'and whole burnt offerings upon His altar.' Their sacrifices shall
+reconcile Israel with God, and they themselves shall be blessed with
+earthly goods. Thou, Lord, 'smitest through the loins of them that rise
+up against them' that dispute the priestly rights of this tribe, Thou
+didst destroy Korah, and they 'that hated them' like king Uzziah,
+'shall not rise again.' [924] 'Bless, Lord, the substance of the
+Levites who give from the tithes that they receive one-tenth to the
+priests. Mayest Thou accept sacrifice from the hands of the priest
+Elijah upon mount Carmel, 'smite the loins' of his enemy Ahab, break
+the neck of the latter's false prophets, and may the enemies of the
+high priest Johanan rise not again." [925]
+
+"Benjamin," said Moses, "is the beloved of the Lord, whom he will
+always shield, and in whose possession the sanctuary shall stand, in
+this world as well as in the time of the Messiah, and in the future
+world." [926]
+
+Moses blessed Joseph's tribe with the blessing that their possession
+might be the most fruitful and blessed land on earth; dew shall ever be
+there, and many wells spring up. It shall constantly be exposed to the
+gentle influences of sun and moon, that the fruits may ripen early. "I
+wish him," said Moses, "that the blessings given him by the Patriarchs
+and the wives of the Patriarchs may be fulfilled." And so, too, it came
+to pass, for the land of the tribe of Joseph possessed everything, and
+nothing within it was lacking. This was the reward to Joseph for having
+fulfilled the will of God that was revealed to Moses in the bush of
+thorns; and also because as king of Egypt he treated his brothers with
+high honors although they had thrust him from their midst. Moses
+furthermore blessed Joseph by promising him that, as he had been the
+first of Jacob's sons to come to Egypt, he was also to be the first in
+the future world to appear in the Holy Land. Moses proclaimed the
+heroism of Joseph's seed in the words: "As it is a vain thing to try to
+force the firstling bullock to labor, so little shall Joseph's sons be
+yoked into service by the empires; as the unicorn with his horns pushes
+away all other animals, so, too, shall Joseph's sons rule the nations,
+even to the ends of the earth. The Ephraimite Joshua shall destroy
+myriads of heathens, and the Manassite Gideon thousands of them." [927]
+
+Zebulun was the tribe that before all the other tribes devoted itself
+to commerce, and in this way acted as the agent between Israel and the
+other nations, selling the products of Palestine to the latter, and
+foreign wares to the former. Hence the blessing that Moses bestowed
+upon them. "'Rejoice, Zebulun, in thy going out' on commercial
+enterprises; at thy instance shall many nations pray upon the sacred
+mountain of the Temple and offer their sacrifices." For the people that
+came into Zebulun's realms on matters of business used to go from
+thence to Jerusalem to look upon the sanctuary of the Jews, and many of
+them were converted through the grand impression that the life in the
+holy city made upon them. Moses furthermore blessed this tribe by
+giving them an estate by the sea, which might yield them costly fish
+and the purple shell, and the sand of whose shores might furnish them
+the material for glass. The other tribes were therefore dependent upon
+Zebulun for these articles, which they could not obtain from any one
+else, for whosoever attempted to rob Zebulun of them, was doomed to bad
+luck in business. It is the "Sea of Chaifa" also, within Zebulun's
+territory, where all the treasures of the ocean were brought to shore;
+for whenever a ship is wrecked at sea, the ocean sends it and its
+treasures to the sea of Chaifa, where it is hoarded for the pious until
+the Judgement Day. [928] One other blessing of Zebulun was that it
+would always be victorious in battle, whereas the tribe of Issachar,
+closely bound up with it, was blessed by its distinction in the "tents
+of learning." For Issachar was "the tribe of scholars and of judges,"
+wherefore Moses blessed them, saying that in "the future time,"
+Israel's great house of instruction as well as the great Sanhedrin
+would be located in this tribe. [929]
+
+The tribe of Gad, dwelling on the boundary of the land of Israel,
+received the benediction that in "the future time" it would be as
+strong in battle as it had been at the first conquest of Palestine, and
+would hereafter stand at the head of Israel on their return to the Holy
+Land, as it had done on their first entrance into the land. Moses
+praised this tribe for choosing its site on this side the Jordan
+because that place had been chosen to hold Moses' tomb. Moses indeed
+died on mount Nebo, which is Reuben's possession, but his body was
+taken from Nebo by the pinions of the Shekinah, and brought to Gad's
+territory, a distance of four miles, amid the lamentations of the
+angels, who said, "He shall enter into peace and rest in his bed."
+[930]
+
+Dan, who like Gad had his territory on the boundary of the land, was
+also blessed with strength and might, that he might ward off the
+attacks of Israel's enemies. He was also blessed in receiving his
+territory in the Holy Land in two different sections of it. [931]
+
+Naphtali's blessing read: "O Naphtali, satisfied with favor, and full
+with the blessing of the Lord: possess thou the west and the south."
+This blessing was verified, for the tribe of Naphtali had in its
+possession an abundance of fish and mushrooms, so that they could
+maintain themselves without much labor; and the valley of Gennesaret
+furthermore was their possession, whose fruits were renowned for their
+extraordinary sweetness. But Naphtali was blessed not with material
+blessings only, but also with spiritual; for it was the great house of
+instruction at Tiberias to which Moses alluded when he said of
+Naphtali, "he is 'full with the blessings of the Lord.'" [932]
+
+Moses called Asher the favorite of his brethren, for it was this tribe
+that in the years of release provided nourishment for all Israel, as
+its soil was so productive that what grew of its own accord sufficed to
+sustain all. But Moses blessed Asher in particular with a land rich in
+olives, so that oil flowed in streams through Asher's land. Hence Moses
+blessed him the words: "The treasures of all lands shall flow to thee,
+for the nations shall give thee gold and silver for thine oil." He
+blessed Asher moreover with many sons, [933] and with daughters that
+preserved the charms of youth in their old age. [934]
+
+As Moses uttered eleven benedictions, so likewise did he compose eleven
+psalms, corresponding to the eleven tribes blessed by him. [935] These
+psalms of Moses were later received into David's Psalter, where the
+psalms of Adam, Melchizedek, Abraham, Solomon, Asaph, and the three
+sons of Korah also found their place. [936] Moses' first psalms says,
+"'Thou turnest man to destruction; and sayest, Return, ye children of
+men,' and forgivest the forefather of the tribe of Reuben who sinned,
+but returned again to God." Another one of Moses' psalms reads, "He
+that dwelleth in the secret place of the most High shall abide under
+the shadow of the Almighty," which corresponds to the tribe of Levi
+that dwelled in the sanctuary, the shadow of the Almighty. To the tribe
+of Judah, whose name signifies, "Praise the Lord," belongs the psalm,
+"It is a good thing to give thanks unto the Lord." The psalm: "The Lord
+is apparelled with majesty," is Benjamin's, for the sanctuary stood in
+his possession, hence this psalm closes with the words, "Holiness
+becometh Thine house, O Lord, forevermore." The psalm: "O Lord, Thou
+God to whom vengeance belongeth; Thou God to whom vengeance belongeth,
+shine forth," was composed by Moses for the tribe of Gad; for Elijah, a
+member of this tribe, was to destroy the foundations of the heathens,
+and to wreak upon them the vengeance of the Lord. To the tribe of
+learned men, Issachar, goes the psalm: "O come, let us sing unto the
+Lord: let us make a joyful noise to the rock of our salvation," for it
+is this tribe that occupy themselves with the Torah, the book of
+praise. [937]
+
+
+
+
+MOSES PRAYS FOR DEATH
+
+
+Moses still had many other blessings for every single tribe, but when
+he perceived that his time had drawn to a close, he included them all
+in one blessing, saying, [938] "Happy art thou, O Israel: Who is like
+unto thee, a people saved by the Lord, the shield of thy help, and that
+is the sword of thy excellency!" With these words he at the same time
+answered a question that Israel had put to him, saying, "O tell us, our
+teacher Moses, what is the blessing that God will bestow upon us in the
+future world?" He replied: "I cannot describe it to you, but all I can
+say is, happy ye that such is decreed for ye!" Moses at the same time
+begged God that in the future world He might restore to Israel the
+heavenly weapon that He had taken from them after the worship of the
+Golden Calf. God said, "I swear that I shall restore it to them." [939]
+
+When Moses had finished his blessing, he asked Israel to forgive his
+sternness toward them, saying: "Ye have had much to bear from me in
+regard to the fulfillment of the Torah and its commandments, but
+forgive me now." They replied: "Our teacher, our lord, it is forgiven."
+It was not their turn to ask his forgiveness, which they did in these
+words: "We have often kindled thine anger and have laid many burdens
+upon thee, but forgive us now." He said, "It is forgiven."
+
+In the meanwhile people came to him and said, "The hour has come in
+which thou departest from the world." Moses said, "Blessed be His name
+that liveth and endureth in all eternity!" Turning to Israel, he then
+said, "I pray ye, when ye shall have entered into the land of Israel,
+remember me still, and my bones, and say, 'Woe to the son of Amram that
+ran before us like a horse, but whose bones remained in the desert.'"
+Israel said to Moses: "O our teacher, what will become of us when thou
+art gone?" He replied: "While I was with ye, God was with ye; yet think
+not that all the signs and miracles that He wrought through me were
+performed for my sake, for much rather were they done for your sake,
+and for His love and mercy, and if ye have faith in Him, He will work
+your desires. [940] 'Put not your trust in princes, nor in the son of
+man, in whom there is no help,' for how could ye expect help from a
+man, a creature of flesh and blood, that cannot shield himself from
+death? Put, therefore, your trust in Him through whose word arose the
+world, for He liveth and endureth in all eternity. Whether ye be laden
+with sin, or not, 'pour your heart before Him,' and turn to Him."
+Israel said: "'The Lord, He is God; the Lord, He is God.' God is our
+strength and our refuge." [941]
+
+Then a voice sounded from heaven and said, "Why, Moses, dost thou
+strive in vain? Thou had but one-half hour more of life in the world."
+Moses, to whom God had now shown the reward of the pious in the future
+world, and the gates of salvation and of consolation that He would
+hereafter open to Israel, now said: "Happy art thou, O Israel: who is
+like unto thee, a people saved by the Lord!" He then bade farewell to
+the people, weeping aloud. He said: "Dwell in peace, I shall see ye
+again at the Resurrection," and so he went forth from them, weeping
+aloud. Israel, too, broke into loud lamentations, so that their weeping
+ascended to the highest heavens.
+
+Moses took off his outer garment, rent his shirt, strewed dust upon his
+head, covered it like a mourner, and in this condition betook himself
+to his tent amid tears and lamentations, saying: "Woe to my feet that
+may not enter the land of Israel, woe to my hands that may not pluck of
+its fruits! Woe to my palate that may not taste the fruits of the land
+that flows with milk and honey!" [942]
+
+Moses then took a scroll, wrote upon it the Ineffable Name, and the
+book of the song, and betook himself to Joshua's tent to deliver it to
+him. [943] When he arrived at Joshua's tent, Joshua was seated, and
+Moses remained standing before him in a bowed attitude without being
+noticed by Joshua. For God brought this to pass in order that Moses, on
+account of this disrespectful treatment, might himself wish for death.
+For when Moses had prayed to God to let him live, were it only as a
+private citizen, God granted his prayer, saying to him, "If thou hast
+no objection to subordinating thyself to Joshua, then mayest thou
+live," and in accordance with this agreement, Moses had betaken himself
+to hear Joshua's discourse.
+
+The people who had gathered as usual before Moses' tent to hear from
+him the word of God, failed to find him there, and hearing that he had
+gone to Joshua, went there likewise, where they found Moses standing
+and Joshua seated. "What art thou thinking of," they called out to
+Joshua, "that thou art seated, while thy teacher Moses stands before
+thee in a bowed attitude and with folded hands?" In their anger and
+indignation against Joshua, they would instantly have slain him, had
+not a cloud descended and interposed itself between the people and
+Joshua. When Joshua noticed that Moses stood before him, he instantly
+arose, and cried in tears: "O my father and teacher Moses, that like a
+father didst rear me from my youth, and that didst instruct me in
+wisdom, why dost thou do such a thing as will bring upon me Divine
+punishment?" The people now besought Moses as usual to instruct them in
+the Torah, but he replied, "I have no permission to do so." They did
+not, however, cease importuning him, until a voice sounded from heaven
+and said, "Learn from Joshua." The people now consented to acknowledge
+Joshua as their teacher, and seated themselves before him to hear his
+discourse. Joshua now began his discourse with Moses sitting at his
+right, and Aaron's sons, Eleazar and Ithamar, at this left. But hardly
+had Joshua begun his lecture with the words, "Praised be God that
+taketh delight in the pious and their teachings," when the treasures of
+wisdom vanished from Moses and passed over into Joshua's possession, so
+that Moses was not even able to follow his disciple Joshua's discourse.
+When Joshua had finished his lecture, Israel requested Moses to review
+with them what Joshua had taught, but he said, "I know not how to reply
+to your request!" He began to expound Joshua's lecture to them, but
+could not, for he had not understood it. He now said to God: "Lord of
+the world! Until not I wished for life, but now I long to die. Rather a
+hundred deaths, than one jealousy." [944]
+
+
+
+
+SAMAEL CHASTISED BY MOSES
+
+
+When God perceived that Moses was prepared to die, He said to the angel
+Gabriel, "Go, fetch Me Moses' soul." But he replied, "How should I
+presume to approach and take the soul of him that outweighs sixty
+myriads of mortals!" God then commissioned the angel Michael to fetch
+Moses' soul, but he amid tears refused on the same grounds as Gabriel.
+God then said to the angel Zagzagel, "Fetch Me Moses' soul!" He
+replied, "Lord of the world! I was his teacher and he my disciple, how
+then should I take his soul!" [945] Then Samael appeared before God and
+said: "Lord of the world! Is Moses, Israel's teacher, indeed greater
+than Adam whom thou didst create in Thine image and Thy likeness? Is
+Moses greater, perchance, than Thy friend Abraham, who to glorify Thy
+name cast himself into the fiery furnace? Is Moses greater, perchance,
+than Isaac, who permitted himself to be bound upon the altar as a
+sacrifice to Thee? Or is he greater than Thy firstborn Jacob, or than
+his twelve sons, Thy saplings? Not one of them escaped me, give me
+therefore permission to fetch Moses' soul." God replied: "Not one of
+all these equals him. How, too, wouldst thou take his soul? From his
+face? How couldst thou approach his face that had looked upon My Face!
+From his hands? Those hands received the Torah, how then shouldst thou
+be able to approach them! From his feet? His feet touched My clouds,
+how then shouldst thou be able to approach them! Nay, thou canst not
+approach him at all." But Samael said, "However it be, I pray Thee,
+permit me to fetch his soul! " God said, "Thou had My consent." [946]
+
+Samael now went forth from God in great glee, took his sword, girded
+himself with cruelty, wrapped himself in wrath, and in a great rage
+betook himself to Moses. When Samael perceived Moses, he was occupied
+in writing the Ineffable Name. Dart of fire shot from his mouth, the
+radiance of his face and of his eyes shone like the sun, so that he
+seemed like an angel of the hosts of the Lord, and Samael in fear and
+trembling thought, "It was true when the other angels declared that
+they could not seize Moses' soul!"
+
+Moses who had known that Samael would come, even before his arrival,
+now lifted his eyes and looked upon Samael, whereupon Samael's eyes
+grew dim before the radiance of Moses' countenance. He fell upon his
+face, and was seized with the woes of a woman giving birth, so that in
+his terror he could not open his mouth. Moses therefore addressed him,
+saying: "Samael, Samael! 'There is no peace, saith my God, to the
+wicked!' Why dost thou stand before me? Get thee hence at once, or I
+shall cut off thy head." In fear and trembling Samael replied: "Why art
+thou angry with me, my master, give me thy soul, for thy time to depart
+from the world is at hand." Moses: "Who sent thee to me?" Samael: "He
+that created the world and the souls." Moses: "I will not give thee my
+soul." Samael: "All souls since the creation of the world were
+delivered into my hands." Moses: "I am greater than all others that
+came into the world, I have had a greater communion with the spirit of
+God than thee and thou together." Samael: "Wherein lies thy
+preeminence?" Moses: "Dost thou not know that I am the son of Amram,
+that came circumcised out of my mother's womb, that at the age of three
+days not only walked, but even talked with my parents, that took no
+milk from my mother until she received her pay from Pharaoh's daughter?
+When I was three months old, my wisdom was so great that I made
+prophecies and said, 'I shall hereafter from God's right hand receive
+the Torah.' At the age of six months I entered Pharaoh's palace and
+took off the crown from his head. When I was eighty years old, I
+brought the ten plagues upon Pharaoh and the Egyptians, slew their
+guardian angel, and led the sixty myriads of Israel out of Egypt. I
+then clove the sea into twelve parts, led Israel through the midst of
+them, and drowned the Egyptians in the same, and it was not thou that
+took their souls, but I. It was I, too, that turned the bitter water
+into sweet, that mounted into heaven, and there spoke face to face with
+God! I hewed out two tables of stone, upon which God at my request
+wrote the Torah. One hundred and twenty days and as many nights did I
+dwell in heaven, where I dwelled under the Throne of Glory; like an
+angel during all this time I ate no bread and drank no water. I
+conquered the inhabitants of heaven, made known there secrets to
+mankind, received the Torah from God's right hand, and at His command
+wrote six hundred and thirteen commandments, which I then taught to
+Israel. I furthermore waged war against the heroes of Sihon and Og,
+that had been created before the flood and were so tall that the waters
+of the flood did not even reach their ankles. In battle with them I
+bade sun and moon to stand still, and with my staff slew the two
+heroes. Where, perchance, is there in the world a mortal who could do
+all this? How darest thou, wicked one, presume to wish to seize my pure
+soul that was given me in holiness and purity by the Lord of holiness
+and purity? Thou hast no power to sit where I sit, or to stand where I
+stand. Get thee hence, I will not give thee my soul."
+
+Samael now in terror returned to God and reported Moses' words to Him.
+God's wrath against Samael was now kindled, and He said to him: "Go,
+fetch Me Moses soul, for if thou dost not do so, I shall discharge thee
+from thine office of taking men's souls, and shall invest another with
+it." Samael implored God, saying: "O Lord of the world, whose deed are
+terrible, bid me go to Gehenna and there turn uppermost to undermost,
+and undermost to uppermost, and I shall at once do so without a
+moment's hesitation, but I cannot appear before Moses." God: "Why not,
+pray?" Samael: "I cannot do it because he is like the princes in thy
+great chariot. Lightning-flashes and fiery darts issue from his mouth
+when he speaks with me, just as it is with the Seraphim when they laud,
+praise and glorify Thee. I pray Thee, therefore, send me not to him,
+for I cannot appear before him." But God in wrath said to Samael: "Go,
+fetch Me Moses' soul," and while he set about to execute God's command,
+the Lord furthermore said: "Wicked one! Out of the fire of Hell was
+thou created, and to the fire of Hell shalt thou eventually return.
+First in great joy didst thou set out to kill Moses, but when thou
+didst perceive his grandeur and his greatness, thou didst say, 'I
+cannot undertake anything against him.' It is clear and manifest before
+Me that thou wilt now return from him a second time in shame and
+humiliation."
+
+Samael now drew his sword out of its sheath and in a towering fury
+betook himself to Moses, saying, "Either I shall kill him or he shall
+kill me." When Moses perceived him he arose in anger, and with his
+staff in his hand, upon which was engraved the Ineffable Name, set
+about to drive Samael away. Samael fled in fear, but Moses pursued him,
+and when he reached him, he struck him with his staff, blinded him with
+the radiance of his face, and then let him run on, covered with shame
+and confusion. He was not far from killing him, but a voice resounded
+from heaven and said, "Let him live, Moses, for the world is in need of
+him," so Moses had to content himself with Samael's chastisement. [947]
+
+
+
+
+GOD KISSES MOSES' SOUL
+
+
+In the meanwhile Moses' time was at an end. A voice from heaven
+resounded, saying: "Why, Moses, dost thou strive in vain? Thy last
+second is at hand." Moses instantly stood up for prayer, and said:
+"Lord of the world! Be mindful of the day on which Thou didst reveal
+Thyself to me in the bush of thorns, and be mindful also of the day
+when I ascended into heaven and during forty days partook of neither
+food nor drink. Thou, Gracious and Merciful, deliver me not into the
+hand of Samael." God replied: "I have heard thy prayer. I Myself shall
+attend to thee and bury thee." Moses now sanctified himself as do the
+Seraphim that surround the Divine Majesty, whereupon God from the
+highest heavens revealed Himself to receive Moses' soul. When Moses
+beheld the Holy One, blessed he His Name, he fell upon his face and
+said: "Lord of the world! In love didst Thou create the world, and in
+love Thou guidest it. Treat me also with love, and deliver me not into
+the hands of the Angel of Death." A heavenly voice sounded and said:
+"Moses, be not afraid. 'Thy righteousness shall go before thee; the
+glory of the Lord shall be thy reward.'"
+
+With God descended from heaven three angels, Michael, Gabriel, and
+Zagzagel. Gabriel arranged Moses' couch, Michael spread upon it a
+purple garment, and Zagzagel laid down a woolen pillow. God stationed
+Himself over Moses' head, Michael to his right, Gabriel to his left,
+and Zagzagel at his feet, whereupon God addressed Moses: "Cross thy
+feet," and Moses did so. He then said, "Fold thy hands and lay them
+upon thy breast," and Moses did so. Then God said, "Close thine eyes,"
+and Moses did so. Then God spake to Moses' soul: "My daughter, one
+hundred and twenty years had I decreed that thou shouldst dwell in this
+righteous man's body, but hesitate not now to leave it, for thy time is
+run." The soul replied: "I know that Thou art the God of spirits and of
+souls, and that in Thy hand are the souls of the living and of the
+dead. Thou didst create me and put me into the body of this righteous
+man. Is there anywhere in the world a body so pure and holy as this it?
+Never a fly rested upon it, never did leprosy show itself upon it.
+Therefore do I love it, and do not wish to leave it." God replied:
+"Hesitate not, my daughter! Thine end hath come. I Myself shall take
+thee to the highest heavens and let thee dwell under the Throne of My
+Glory, like the Seraphim, Ofannim, Cherubim, and other angels." But the
+soul replied: "Lord of the world! I desire to remain with this
+righteous man; for whereas the two angels Azza and Azazel when they
+descended from heaven to earth, corrupted their way of life and loved
+the daughters of the earth, so that in punishment Thou didst suspend
+them between heaven and earth, the son of Amram, a creature of flesh
+and blood, from the day upon which Thou didst reveal Thyself from the
+bush of thorns, has lived apart from his wife. Let me therefore remain
+where I am." [948] When Moses saw that his soul refused to leave him,
+he said to her: "Is this because the Angel of Death wished to show his
+power over thee?" The soul replied: "Nay, God doth not wish to deliver
+me into the hands of death." Moses: "Wilt thou, perchance, weep when
+the others will weep at my departure?" The soul: "The Lord 'hath
+delivered mine eyes from tears.'" Moses: "Wilt thou, perchance, go into
+Hell when I am dead?" The soul: "I will walk before the Lord in the
+land of the living." When Moses heard these words, he permitted his
+soul to leave him, saying to her: "Return unto thy rest, O my soul; for
+the Lord hath dealt bountifully with thee." [949] God thereupon took
+Moses' soul by kissing him upon the mouth. [950]
+
+Moses activity did not, however, cease with his death, for in heaven he
+is one of the servants of the Lord. [951] God buried Moses' body in a
+spot that remained unknown even to Moses himself. Only this is know
+concerning it, that a subterranean passage connects it with the graves
+of the Patriarchs. [952] Although Moses' body lies dead in its grave,
+it is still as fresh as when he was alive. [953]
+
+
+
+
+THE MOURNING FOR MOSES
+
+
+When Moses died, a voice resounded from heaven throughout all the camp
+of Israel, which measured twelve miles in length by twelve in width,
+and said, "Woe! Moses is dead. Woe! Moses is dead." All Israel who,
+throughout thirty days before Moses' decease, had wept his impending
+death now arranged a three months' time of mourning for him. [954] But
+Israel were not the only mourners for Moses, God himself wept for
+Moses, saying, "Who will rise up for Me against the evil-doers? Who
+will stand up for Me against the workers of iniquity?" Metatron
+appeared before God and said: "Moses was thine when he lived, and he is
+Thine in his death." God replied: "I weep not for Moses' sake, but for
+the loss Israel suffered through his death. How often had they angered
+Me, but he prayed for them and appeased My wrath." The angels wept with
+God, saying, "But where shall wisdom be found?" The heavens lamented:
+"The godly man is perished out of the earth." The earth wept: "And
+there is none upright among men." Stars, planets, sun, and moon wailed:
+"The righteous perisheth, and no man layeth it to heart," and God
+praised Moses' excellence in the words: "Thou hast said of Me, 'The
+Lord He is God: there is none else,' and therefore shall I say of thee,
+'And there arose not a prophet in Israel like unto Moses.'" [955]
+
+Among mortals, it was particularly Jochebed, Moses' mother, and Joshua,
+his disciple, that deeply mourned Moses' death. They were not indeed
+certain if Moses were dead, hence they sought him everywhere. Jochebed
+went first to Egypt and said to that land, "Mizraim, Mizraim, hast thou
+perchance seen Moses?" But Mizraim replied, "As truly as thou livest,
+Jochebed, I have not seen him since the day when he slew all the
+firstborn here." Jochebed then betook herself to the Nile, saying,
+"Nile, Nile, hast thou perchance seen Moses?" But Nile replied, "As
+truly as thou livest, Jochebed, I have not seen Moses since the day
+when he turned my water to blood." Then Jochebed went to the sea and
+said, "Sea, sea, hast thou perchance seen Moses?" The sea replied, "As
+truly as thou livest, Jochebed, I have not seen him since the day when
+he led the twelve tribes through me." Jochebed thereupon went to the
+desert and said, "Desert, desert, hast thou perchance seen Moses?" The
+desert replied, "As truly as thou livest, Jochebed, I have not seen him
+since the day whereupon he caused manna to rain down upon me." Then
+Jochebed went to Sinai, and said, "Sinai, Sinai, hast thou perchance
+seen Moses?" Sinai said, "As truly as thou livest, Jochebed, I have not
+seen him since the day whereon he descended from me with the two tables
+of the law." Jochebed finally went to the rock and said, "Rock, rock,
+hast thou perchance seen Moses?" The rock replied, "As truly as thou
+livest, I have not seen him since the day when with his staff he twice
+smote me." [956]
+
+Joshua, too, sought his teacher Moses in vain, and in his grief for
+Moses' disappearance he rent his garments, and crying aloud, called
+ceaselessly, "'My father, my father, the chariot of Israel and the
+horsemen thereof.' 'But where shall wisdom be found?'" But God said to
+Joshua: "How long wilt thou continue to seek Moses in vain? He is dead,
+but indeed it is I that have lost him, and not thou." [957]
+
+
+
+
+SAMAEL'S VAIN SEARCH
+
+
+Samael, the Angel of Death, had not heard that God had taken Moses'
+soul from his body and received it under the Throne of Glory. Believing
+that Moses was still among the living, he betook himself to Moses'
+house in order to seize his soul, for he feared to return before God
+without having executed His command to take Moses' soul. He did not,
+however, find Moses in his accustomed place, so he hastened into the
+land of Israel, thinking, "Long did Moses pray to be permitted to enter
+this land, and perhaps he is there." He said to the land of Israel, "Is
+Moses perchance with thee?" But the land replied, "Nay, he is not found
+in the land of the living."
+
+Samael then thought: "I know that God once said to Moses, 'Lift up thy
+rod and divide the sea,' so perhaps he is by the sea." He hastened to
+the sea and said, "Is Moses here?" The sea replied: "He is not here,
+and I have not seen him since the day when he clove me into twelve
+parts, and with the twelve tribes passed through me."
+
+Samael then betook himself to Gehenna asking, "Hast thou seen Moses,
+the son of Amram?" Gehenna replied, "With mine ears have I heard the
+cry, but I have not seen him."
+
+He betook himself to Sheol, Abaddon, and Tit-ha-Yawen, to whom he said,
+"Have ye seen the son of Amram?" They replied: "Through Pharaoh, king
+of Egypt, have we heard his call, but we have not seen him."
+
+He betook himself to the Abyss and asked, "Hast thou seen the son of
+Amram?" The answer arose, "I have not seen him, but heard indeed his
+call."
+
+He asked Korah's sons, that dwell with the Abyss, "Have ye seen the son
+of Amram?" They replied. "We have not seen him since the day upon which
+at Moses' bidding the earth opened its mouth and swallowed us."
+
+He betook himself to the clouds of glory and asked, "Is Moses perchance
+with you?" They answered, "He is his from the eyes of all living."
+
+He went to the heavens and asked, "Have ye seen the son of Amram?" The
+answer was, "We have not seen him since at God command he mounted to us
+to receive the Torah."
+
+He hastened to Paradise, but when the angels that guard its gates
+beheld Samael, they drove him away and said, "Wicked one! Wicked one!
+'This is the gate of the Lord; the righteous shall enter into it.'"
+Samael thereupon flew over the gates of Paradise and asked Paradise,
+"Hast thou perchance seen Moses?" Paradise answered, "Since in
+Gabriel's company he visited me to look upon the reward of the pious, I
+have not seen him."
+
+He went to the tree of life, but even at the distance of three hundred
+parasangs, it cried out to him: "Approach me not." He therefore asked
+from afar, "Hast thou seen the son of Amram?" The tree replied, "Since
+the day on which he came to me to cut him a staff, I have not seen
+him."
+
+He betook himself to the tree of the knowledge of good and evil, and
+said, "Hast thou seen the son of Amram?" The tree replied, "Since the
+day on which he came to me to get a writing reed, wherewith to write
+the Torah, I have not seen him."
+
+He betook himself to the mountains with his query. These replied,
+"Since he hewed the two tables out of us, we have not seen him."
+
+He went to the deserts and asked, "Have ye seen the son of Amram?"
+These replied, "Since he has ceased to lead Israel to pasture upon us,
+we have not seen him."
+
+He betook himself to mount Sinai, for he thought God had formerly
+commanded Moses to ascend it, and that he might now be there. He asked
+Sinai, "Hast thou seen the son of Amram?" Sinai said, "Since the day on
+which out of God's right hand he received the Torah upon me, I have not
+seen him."
+
+He betook himself to the birds and said, "Have ye seen Moses?" They
+replied, "Since the say whereupon he separated the birds into clean and
+unclean we have not seen him." He went to the quadrupeds and asked:
+"Have ye seen Moses?" They answered: "Since the day on which he
+determined which beasts might be eaten, and which might not, we have
+not seen him." [958] The answer of the birds and beasts referred to the
+day on which God assembled all the species of animals, led them before
+Moses, and instructed him which of these were clean and which were not,
+which might, and which might not be eaten. [959]
+
+Samael then betook himself to the "Court of the Dead," where the angel
+Dumah guards the souls of the deceased, and asked the angel, "Hast thou
+seen the son of Amram?" He replied: "I heard the words of lamentation
+for him in heaven, but I have not seen him."
+
+He betook himself to the angels and asked, "Have ye seen the son of
+Amram?" These made the same reply as Dumah, and advised him to go to
+the mortals, who might possibly give him information concerning Moses'
+whereabouts.
+
+He betook himself to the mortals and asked, "Where is Moses?" These
+replied: "Our teacher Moses is not like human beings. He is the peer of
+the angels of ministry, for he ascended into heaven and dwelt in heaven
+like the angels, 'he hath gathered the wind in his fists' like an
+angel, and God took his soul to Himself in the place of His sanctity.
+What connection then hast thou with the son of Amram?" [960]
+
+
+
+
+MOSES EXCELS ALL PIOUS MEN
+
+
+The special distinction that God granted to Moses at his death was well
+merited, for Moses outweighed all other pious men. [961] When Moses
+died, Adam appeared and said, "I am greater than thou, for I was
+created in God's image." But Moses replied: "I am nevertheless superior
+to thee, for the glory that thou didst receive from God was taken from
+thee, whereas I retained the radiance of my face forever."
+
+Noah then said to Moses: "I am greater than thou, for I was preserved
+out of the generation of the flood." Moses replied: "I am superior to
+thee, for thou didst save thyself alone, and hadst not the power to
+save thy generations, but I saved myself and also saved my generation
+at the time when they transgressed with the Golden Calf."
+
+Abraham said to Moses, "I am greater than thou, for I fed the
+wanderers." Moses: "I am superior to thee, for thou didst feed the
+uncircumcised whereas I fed the circumcised; and thou, moreover, didst
+feed them in a land of habitations, whereas I fed Israel in the
+desert."
+
+Isaac said to Moses: "I am greater than thou, for I bared my neck upon
+the altar and beheld the Face of the Shekinah." Moses replied: "Still
+am I superior to thee, for thou didst indeed behold the Face of the
+Shekihah, but thine eyes grew dim, whereas I talked with the Shekinah
+face to face, and yet neither did mine eyes grow dim nor my strength
+wane."
+
+Jacob said, "I am greater than thou, for I wrestled with the angel and
+conquered him." Moses replied: "Thou didst wrestle with the angel upon
+thy territory, but I mounted to the angels into their own territory,
+and still they feared me." [962]
+
+Joseph said to Moses, "I am greater than thou, for my master's wife
+could not tempt me to sin." Moses replied: "Still am I superior to
+thee, for thou didst restrain thyself from a strange woman, whereas I
+abstained from intercourse with my own wife." [963]
+
+The degreed of Moses' superiority over the other pious men can be seen
+by following. Adam died because he has been seduced by the serpent,
+whereas Moses fashioned a serpent out of brass at sight of which
+everyone that had been bitten by a snake recovered. Noah offered a
+sacrifice to God that was accepted, but he himself was not admitted to
+God's presence. When Moses, on the other hand, offered a sacrifice in
+Israel's name, God said to him, "Know that twice daily I shall dwell
+with ye." Abraham had been the cause for Israel's bondage in Egypt, for
+that was the punishment for his words, "'Whereby shall I know that I
+shall inherit 'the land?" Moses, on the other hand, it was that
+delivered Israel out of Egyptian bondage. Jacob indeed conquered in his
+struggle with the angel, but the blow that the angel dealt him put
+Jacob's thigh out of joint forever, whereas Moses inspired the angels
+with such fear that as soon as they beheld him in heaven, they fled.
+
+But Moses not only surpassed all other human beings, he surpassed also
+the entire creation that God had brought forth in six days. On the
+first day God created light, but Moses mounted into heaven and seized
+the spiritual light, the Torah. On the second day God created the
+firmament, whereby He decreed that the earth was not to enter the realm
+of the firmament, nor the firmament the realm of the earth, but Moses
+scaled the firmament even though he belonged to earth. On the third day
+God created the sea, but as soon as the sea caught sight of Moses, it
+retreated before him affrighted. On the fourth day God created the sun
+and the moon to illuminate the earth, but Moses said to God: "I do not
+wish sun and moon to give light to Israel, Thou Thyself shalt do so,"
+and God granted his prayer. On the fifth day God created the animals,
+but Moses slaughtered whatever animals he wanted for Israel's needs.
+When, therefore, God laid all the objects of creation on one side of
+the scales, and Moses upon the other, Moses outweighed them. [964]
+Moses was justly called, "the man of God," for he was half man and half
+God. [965]
+
+But not in this world alone was Moses the great leader and teacher of
+his people, he shall be the same in the future world, in accordance
+with the promise God made him shortly before his death. God said: "Thou
+that didst lead My children in this world, shalt also lead them in the
+future world. [966]
+
+
+
+
+*** END OF THE PROJECT GUTENBERG EBOOK THE LEGENDS OF THE JEWS, VOLUME III ***
+
+Updated editions will replace the previous one--the old editions will
+be renamed.
+
+Creating the works from print editions not protected by U.S. copyright
+law means that no one owns a United States copyright in these works,
+so the Foundation (and you!) can copy and distribute it in the
+United States without permission and without paying copyright
+royalties. Special rules, set forth in the General Terms of Use part
+of this license, apply to copying and distributing Project
+Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm
+concept and trademark. Project Gutenberg is a registered trademark,
+and may not be used if you charge for an eBook, except by following
+the terms of the trademark license, including paying royalties for use
+of the Project Gutenberg trademark. If you do not charge anything for
+copies of this eBook, complying with the trademark license is very
+easy. You may use this eBook for nearly any purpose such as creation
+of derivative works, reports, performances and research. Project
+Gutenberg eBooks may be modified and printed and given away--you may
+do practically ANYTHING in the United States with eBooks not protected
+by U.S. copyright law. Redistribution is subject to the trademark
+license, especially commercial redistribution.
+
+START: FULL LICENSE
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full
+Project Gutenberg-tm License available with this file or online at
+www.gutenberg.org/license.
+
+Section 1. General Terms of Use and Redistributing Project
+Gutenberg-tm electronic works
+
+1.A. By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement. If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or
+destroy all copies of Project Gutenberg-tm electronic works in your
+possession. If you paid a fee for obtaining a copy of or access to a
+Project Gutenberg-tm electronic work and you do not agree to be bound
+by the terms of this agreement, you may obtain a refund from the
+person or entity to whom you paid the fee as set forth in paragraph
+1.E.8.
+
+1.B. "Project Gutenberg" is a registered trademark. It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement. There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement. See
+paragraph 1.C below. There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this
+agreement and help preserve free future access to Project Gutenberg-tm
+electronic works. See paragraph 1.E below.
+
+1.C. The Project Gutenberg Literary Archive Foundation ("the
+Foundation" or PGLAF), owns a compilation copyright in the collection
+of Project Gutenberg-tm electronic works. Nearly all the individual
+works in the collection are in the public domain in the United
+States. If an individual work is unprotected by copyright law in the
+United States and you are located in the United States, we do not
+claim a right to prevent you from copying, distributing, performing,
+displaying or creating derivative works based on the work as long as
+all references to Project Gutenberg are removed. Of course, we hope
+that you will support the Project Gutenberg-tm mission of promoting
+free access to electronic works by freely sharing Project Gutenberg-tm
+works in compliance with the terms of this agreement for keeping the
+Project Gutenberg-tm name associated with the work. You can easily
+comply with the terms of this agreement by keeping this work in the
+same format with its attached full Project Gutenberg-tm License when
+you share it without charge with others.
+
+1.D. The copyright laws of the place where you are located also govern
+what you can do with this work. Copyright laws in most countries are
+in a constant state of change. If you are outside the United States,
+check the laws of your country in addition to the terms of this
+agreement before downloading, copying, displaying, performing,
+distributing or creating derivative works based on this work or any
+other Project Gutenberg-tm work. The Foundation makes no
+representations concerning the copyright status of any work in any
+country other than the United States.
+
+1.E. Unless you have removed all references to Project Gutenberg:
+
+1.E.1. The following sentence, with active links to, or other
+immediate access to, the full Project Gutenberg-tm License must appear
+prominently whenever any copy of a Project Gutenberg-tm work (any work
+on which the phrase "Project Gutenberg" appears, or with which the
+phrase "Project Gutenberg" is associated) is accessed, displayed,
+performed, viewed, copied or distributed:
+
+  This eBook is for the use of anyone anywhere in the United States and
+  most other parts of the world at no cost and with almost no
+  restrictions whatsoever. You may copy it, give it away or re-use it
+  under the terms of the Project Gutenberg License included with this
+  eBook or online at www.gutenberg.org. If you are not located in the
+  United States, you will have to check the laws of the country where
+  you are located before using this eBook.
+
+1.E.2. If an individual Project Gutenberg-tm electronic work is
+derived from texts not protected by U.S. copyright law (does not
+contain a notice indicating that it is posted with permission of the
+copyright holder), the work can be copied and distributed to anyone in
+the United States without paying any fees or charges. If you are
+redistributing or providing access to a work with the phrase "Project
+Gutenberg" associated with or appearing on the work, you must comply
+either with the requirements of paragraphs 1.E.1 through 1.E.7 or
+obtain permission for the use of the work and the Project Gutenberg-tm
+trademark as set forth in paragraphs 1.E.8 or 1.E.9.
+
+1.E.3. If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any
+additional terms imposed by the copyright holder. Additional terms
+will be linked to the Project Gutenberg-tm License for all works
+posted with the permission of the copyright holder found at the
+beginning of this work.
+
+1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5. Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6. You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including
+any word processing or hypertext form. However, if you provide access
+to or distribute copies of a Project Gutenberg-tm work in a format
+other than "Plain Vanilla ASCII" or other format used in the official
+version posted on the official Project Gutenberg-tm website
+(www.gutenberg.org), you must, at no additional cost, fee or expense
+to the user, provide a copy, a means of exporting a copy, or a means
+of obtaining a copy upon request, of the work in its original "Plain
+Vanilla ASCII" or other form. Any alternate format must include the
+full Project Gutenberg-tm License as specified in paragraph 1.E.1.
+
+1.E.7. Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8. You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works
+provided that:
+
+* You pay a royalty fee of 20% of the gross profits you derive from
+  the use of Project Gutenberg-tm works calculated using the method
+  you already use to calculate your applicable taxes. The fee is owed
+  to the owner of the Project Gutenberg-tm trademark, but he has
+  agreed to donate royalties under this paragraph to the Project
+  Gutenberg Literary Archive Foundation. Royalty payments must be paid
+  within 60 days following each date on which you prepare (or are
+  legally required to prepare) your periodic tax returns. Royalty
+  payments should be clearly marked as such and sent to the Project
+  Gutenberg Literary Archive Foundation at the address specified in
+  Section 4, "Information about donations to the Project Gutenberg
+  Literary Archive Foundation."
+
+* You provide a full refund of any money paid by a user who notifies
+  you in writing (or by e-mail) within 30 days of receipt that s/he
+  does not agree to the terms of the full Project Gutenberg-tm
+  License. You must require such a user to return or destroy all
+  copies of the works possessed in a physical medium and discontinue
+  all use of and all access to other copies of Project Gutenberg-tm
+  works.
+
+* You provide, in accordance with paragraph 1.F.3, a full refund of
+  any money paid for a work or a replacement copy, if a defect in the
+  electronic work is discovered and reported to you within 90 days of
+  receipt of the work.
+
+* You comply with all other terms of this agreement for free
+  distribution of Project Gutenberg-tm works.
+
+1.E.9. If you wish to charge a fee or distribute a Project
+Gutenberg-tm electronic work or group of works on different terms than
+are set forth in this agreement, you must obtain permission in writing
+from the Project Gutenberg Literary Archive Foundation, the manager of
+the Project Gutenberg-tm trademark. Contact the Foundation as set
+forth in Section 3 below.
+
+1.F.
+
+1.F.1. Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+works not protected by U.S. copyright law in creating the Project
+Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm
+electronic works, and the medium on which they may be stored, may
+contain "Defects," such as, but not limited to, incomplete, inaccurate
+or corrupt data, transcription errors, a copyright or other
+intellectual property infringement, a defective or damaged disk or
+other medium, a computer virus, or computer codes that damage or
+cannot be read by your equipment.
+
+1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from. If you
+received the work on a physical medium, you must return the medium
+with your written explanation. The person or entity that provided you
+with the defective work may elect to provide a replacement copy in
+lieu of a refund. If you received the work electronically, the person
+or entity providing it to you may choose to give you a second
+opportunity to receive the work electronically in lieu of a refund. If
+the second copy is also defective, you may demand a refund in writing
+without further opportunities to fix the problem.
+
+1.F.4. Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO
+OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
+LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5. Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of
+damages. If any disclaimer or limitation set forth in this agreement
+violates the law of the state applicable to this agreement, the
+agreement shall be interpreted to make the maximum disclaimer or
+limitation permitted by the applicable state law. The invalidity or
+unenforceability of any provision of this agreement shall not void the
+remaining provisions.
+
+1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in
+accordance with this agreement, and any volunteers associated with the
+production, promotion and distribution of Project Gutenberg-tm
+electronic works, harmless from all liability, costs and expenses,
+including legal fees, that arise directly or indirectly from any of
+the following which you do or cause to occur: (a) distribution of this
+or any Project Gutenberg-tm work, (b) alteration, modification, or
+additions or deletions to any Project Gutenberg-tm work, and (c) any
+Defect you cause.
+
+Section 2. Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of
+computers including obsolete, old, middle-aged and new computers. It
+exists because of the efforts of hundreds of volunteers and donations
+from people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come. In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future
+generations. To learn more about the Project Gutenberg Literary
+Archive Foundation and how your efforts and donations can help, see
+Sections 3 and 4 and the Foundation information page at
+www.gutenberg.org
+
+Section 3. Information about the Project Gutenberg Literary
+Archive Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non-profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service. The Foundation's EIN or federal tax identification
+number is 64-6221541. Contributions to the Project Gutenberg Literary
+Archive Foundation are tax deductible to the full extent permitted by
+U.S. federal laws and your state's laws.
+
+The Foundation's business office is located at 809 North 1500 West,
+Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
+to date contact information can be found at the Foundation's website
+and official page at www.gutenberg.org/contact
+
+Section 4. Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without
+widespread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine-readable form accessible by the widest
+array of equipment including outdated equipment. Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States. Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements. We do not solicit donations in locations
+where we have not received written confirmation of compliance. To SEND
+DONATIONS or determine the status of compliance for any particular
+state visit www.gutenberg.org/donate
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States. U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg web pages for current donation
+methods and addresses. Donations are accepted in a number of other
+ways including checks, online payments and credit card donations. To
+donate, please visit: www.gutenberg.org/donate
+
+Section 5. General Information About Project Gutenberg-tm electronic works
+
+Professor Michael S. Hart was the originator of the Project
+Gutenberg-tm concept of a library of electronic works that could be
+freely shared with anyone. For forty years, he produced and
+distributed Project Gutenberg-tm eBooks with only a loose network of
+volunteer support.
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as not protected by copyright in
+the U.S. unless a copyright notice is included. Thus, we do not
+necessarily keep eBooks in compliance with any particular paper
+edition.
+
+Most people start at our website which has the main PG search
+facility: www.gutenberg.org
+
+This website includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+
+
diff --git a/2881-0.zip b/2881-0.zip
new file mode 100644
index 0000000..fe649a8
--- /dev/null
+++ b/2881-0.zip
diff --git a/2881-h.zip b/2881-h.zip
new file mode 100644
index 0000000..23e58ef
--- /dev/null
+++ b/2881-h.zip
diff --git a/2881-h/2881-h.htm b/2881-h/2881-h.htm
new file mode 100644
index 0000000..f483099
--- /dev/null
+++ b/2881-h/2881-h.htm
@@ -0,0 +1,14921 @@
+<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
+"http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">
+<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en">
+<head>
+<meta http-equiv="Content-Type" content="text/html;charset=utf-8" />
+<meta http-equiv="Content-Style-Type" content="text/css" />
+<title>The Project Gutenberg eBook of The Legends of the Jews, Volume 3, by Louis Ginzberg</title>
+
+<style type="text/css">
+
+body { margin-left: 20%;
+       margin-right: 20%;
+       text-align: justify; }
+
+h1, h2, h3, h4, h5 {text-align: center; font-style: normal; font-weight:
+normal; line-height: 1.5; margin-top: .5em; margin-bottom: .5em;}
+
+h1 {font-size: 300%;
+    margin-top: 0.6em;
+    margin-bottom: 0.6em;
+    letter-spacing: 0.12em;
+    word-spacing: 0.2em;
+    text-indent: 0em;}
+h2 {font-size: 150%; margin-top: 2em; margin-bottom: 1em;}
+h3 {font-size: 130%; margin-top: 1em;}
+h4 {font-size: 120%;}
+h5 {font-size: 110%;}
+
+.no-break {page-break-before: avoid;} /* for epubs */
+
+div.chapter {page-break-before: always; margin-top: 4em;}
+
+hr {width: 80%; margin-top: 2em; margin-bottom: 2em;}
+
+p {text-indent: 1em;
+   margin-top: 0.25em;
+   margin-bottom: 0.25em; }
+
+p.center  {text-align: center;
+           text-indent: 0em;
+           margin-top: 1em;
+           margin-bottom: 1em; }
+
+a:link {color:blue; text-decoration:none}
+a:visited {color:blue; text-decoration:none}
+a:hover {color:red}
+
+</style>
+
+</head>
+
+<body>
+
+<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of The Legends of the Jews, by Louis Ginzberg</div>
+<div style='display:block; margin:1em 0'>
+This eBook is for the use of anyone anywhere in the United States and
+most other parts of the world at no cost and with almost no restrictions
+whatsoever. You may copy it, give it away or re-use it under the terms
+of the Project Gutenberg License included with this eBook or online
+at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you
+are not located in the United States, you will have to check the laws of the
+country where you are located before using this eBook.
+</div>
+<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The Legends of the Jews<br />
+  Volume 3</div>
+<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Louis Ginzberg</div>
+<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Translator: Paul Radin</div>
+<div style='display:block; margin:1em 0'>Release Date: October, 2001 [eBook #2881]<br />
+[Most recently updated: February 3, 2022]</div>
+<div style='display:block; margin:1em 0'>Language: English</div>
+<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div>
+<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: David Reed</div>
+<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE LEGENDS OF THE JEWS, VOLUME III ***</div>
+
+<h1>The Legends of the Jews</h1>
+
+<h2 class="no-break">by Louis Ginzberg</h2>
+
+<h3>TRANSLATED PROM THE GERMAN MANUSCRIPT BY<br/>
+PAUL RADIN<br/><br/><br/><br/></h3>
+
+<h4>VOLUME III<br/>
+BIBLE TIMES AND CHARACTERS<br/>
+FROM THE EXODUS TO THE DEATH OF MOSES</h4>
+
+<hr />
+
+<div class="chapter">
+
+<p class="center">
+To<br/>
+MY MOTHER<br/>
+ON THE OCCASION OF<br/>
+HER SEVENTIETH BIRTHDAY
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="pref01"></a>PREFACE</h2>
+
+<p>
+"When Israel went out of Egypt, the house of Jacob from a People of strange
+language, Jacob was His sanctuary and Israel His dominion. Jewish legend
+attempts to describe how God's sanctuary, the religion of Israel and His
+dominion, the beginnings of Israel as a nation, arose in the time between the
+Exodus from Egypt and the entrance into the Holy Land.
+</p>
+
+<p>
+Moses is regarded not only as the greatest religious guide of Israel, but also
+as its first national leader; he is "the wisest (If the wise, the father of the
+prophets," as well as " king in Jeshiurun, when the heads of the people and the
+tribes of Israel gathered together." hence his unique position in Jewish
+legend, neither Abraham, the friend of God, nor Solomon, the wisest of all men,
+nor Elijah, the helper in time of need. can lay claim to such a position.
+</p>
+
+<p>
+Great religious and national institutions like the Sabbath, the sanctuary, and
+many other " commandments of God revealed to Moses " stand in a special
+relation to his life and work. The sanctification of the Sabbath became quite a
+living thing to him through the miracle of the Manna, and the first sanctuary
+was actually erected by Moses. The life of Moses ceased, therefore, to be a
+thing of the past and became closely interwoven with the every-day life of the
+nation.
+</p>
+
+<p>
+The most natural way for the popular mind to connect existing conditions with
+the past is the symbolic method. The present volume contains, therefore, a
+number of symbolic explanations of certain laws, as, for instance, the
+symbolical significance of the Tabernacle, which, properly speaking, do not
+belong to the domain of legend. The life of Moses, as conceived by Jewish
+legend, would, however, have been in complete if the lines between Legend and
+Symbolism had been kept too strictly. With this exception the arrangement and
+presentation of the material in the third volume is the same as that in the two
+preceding ones.
+</p>
+
+<p>
+LOUIS G1NZBERG.<br/>
+NEW YORK, March 2, 1911
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2>CONTENTS</h2>
+
+<table summary="" style="">
+
+<tr>
+<td> <a href="#pref01">PREFACE</a><br/><br/></td>
+</tr>
+
+<tr>
+<td> <a href="#chap00"><b>MOSES IN THE WILDERNESS</b></a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap01">THE LONG ROUTE</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap02">PHARAOH PURSUES THE HEBREWS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap03">THE SEA DIVIDED</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap04">THE PASSAGE THROUGH THE RED SEA</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap05">THE DESTRUCTION OF THE EGYPTIANS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap06">THE SONG AT THE SEA</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap07">THE AWFUL DESERT</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap08">THE HEAVENLY FOOD</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap09">THE GATHERING OF THE MANNA</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap10">MIRIAM'S WELL</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap11">AMALEK' WAR AGAINST ISRAEL</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap12">AMALEK DEFEATED</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap13">JETHRO</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap14">INSTALLATION OF ELDERS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap15">JETHRO REWARDED</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap16">THE TIME IS AT HAND</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap17">THE GENTILES REFUSE THE TORAH</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap18">THE CONTEST OF THE MOUNTAINS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap19">THE TORAH OFFERED TO ISRAEL</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap20">ISRAEL PREPARES FOR THE REVELATION</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap21">THE REVELATION ON MOUNT SINAI</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap22">THE FIRST COMMANDMENT</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap23">THE OTHER COMMANDMENTS REVEALED ON SINAI</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap24">THE UNITY OF THE TEN COMMANDMENTS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap25">MOSES CHOSEN AS INTERMEDIATOR</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap26">MOSES AND THE ANGELS STRIVE FOR THE TORAH</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap27">MOSES RECEIVES THE TORAH</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap28">THE GOLDEN CALF</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap29">MOSES BLAMED FOR ISRAEL'S SIN</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap30">THE PUNISHMENT OF THE SINNERS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap31">MOSES INTERCEDES FOR THE PEOPLE</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap32">THE INSCRUTABLE WAYS OF THE LORD</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap33">THE THIRTEEN ATTRIBUTES OF GOD</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap34">THE SECOND TABLES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap35">THE CENSUS OF THE PEOPLE</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap36">THE ERECTION OF THE TABERNACLE COMMANDED</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap37">THE MATERIALS FOR THE CONSTRUCTION OF THE TABERNACLE</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap38">BEZALEL</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap39">THE ARK WITH THE CHERUBIM</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap40">THE TABLE AND THE CANDLESTICK</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap41">THE ALTAR</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap42">THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap43">THE PRIESTLY ROBES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap44">THE STONES IN THE BREASTPLATE</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap45">THE COMPLETION OF THE TABERNACLE</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap46">THE SETTING UP OF THE TABERNACLE</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap47">THE CONSECRATION OF THE PRIESTS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap48">THE DAY OF THE TEN CROWNS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap49">THE INTERRUPTED JOY</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap50">THE GIFTS OF THE PRINCES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap51">THE REVELATIONS IN THE TABERNACLE</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap52">THE CLEANSING OF THE CAMP</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap53">THE LIGHTING OF THE CANDLESTICK</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap54">THE TWELVE PRINCES OF THE TRIBES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap55">THE CENSUS OF THE LEVITES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap56">THE FOUR DIVISIONS OF THE LEVITES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap57">THE FOUR STANDARDS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap58">THE CAMP</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap59">THE BLASPHEMER AND THE SABBATH-BREAKER</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap60">THE UNGRATEFUL MULTITUDE</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap61">THE FLESH-POTS OF EGYPT</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap62">THE APPOINTMENT OF THE SEVENTY ELDERS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap63">ELDAD AND MEDAD</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap64">THE QUAILS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap65">AARON AND MIRIAM SLANDER MOSES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap66">MIRIAM'S PUNISHMENT</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap67">THE SENDING OF THE SPIES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap68">SIGNIFICANT NAMES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap69">THE SPIES IN PALESTINE</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap70">THE SLANDEROUS REPORT</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap71">THE NIGHT OF TEARS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap72">INGRATITUDE PUNISHED</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap73">THE YEARS OF DISFAVOR</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap74">THE REBELLION OF KORAH</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap75">KORAH ABUSES MOSES AND THE TORAH</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap76">MOSES PLEADS IN VAIN WITH KORAH</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap77">KORAH AND HIS HORDE PUNISHED</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap78">ON AND THE THE THREE SONS OF KORAH SAVED</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap79">ISRAEL CONVINCED OF AARON'S PRIESTHOOD</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap80">THE WATERS OF MERIBAH</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap81">MOSES' ANGER CAUSES HIS DOOM</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap82">EDOM'S UNBROTHERLY ATTITUDE. TOWARD ISRAEL</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap83">THE THREE SHEPHERDS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap84">PREPARING AARON FOR IMPENDING DEATH</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap85">AARON'S DEATH</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap86">THE GENERAL MOURNING FOR AARON</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap87">THE FALSE FRIENDS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap88">THE BRAZEN SERPENT</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap89">AT ARNON</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap90">SIHON, THE KING OF THE AMORITES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap91">THE GIANT OG</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap92">MOSES' SPEECH OF ADMONITION</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap93">BALAK, KING OF MOAB</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap94">BALAAM, THE HEATHEN PROPHET</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap95">BALAK'S MESSENGERS TO BALAAM</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap96">BALAAM ACCEPTS BALAK'S INVITATION</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap97">BALAAM'S ASS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap98">BALAAM RUNS INTO HIS OWN DESTRUCTION</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap99">BALAAM WITH BALAK</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap100">BALAAM'S SACRIFICES REFUSED</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap101">BALAAM EXTOLS ISRAEL</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap102">BALAAM'S HOPES DISAPPOINTED</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap103">CURSES TURNED TO BLESSINGS</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap104">BALAAM'S WICKED COUNSEL</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap105">PHINEHAS, ZEALOUS FOR GOD</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap106">TWELVE MIRACLES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap107">PHINEHAS REWARDED</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap108">THE DAUGHTERS OF ZELOPHEHAD</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap109">THE APPOINTMENT OF JOSHUA</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap110">MOSES' LEGACY TO JOSHUA</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap111">MOSES' LAST CAMPAIGN</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap112">THE COMPLETE ANNIHILATION OF MIDIAN</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap113">THE GRUESOME END OF BALAAM</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap114">THE VICTORIOUS RETURN FROM THE WAR</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap115">WEALTH THAT BRINGETH DESTRUCTION</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap116">MOSES' DEATH IRREVOCABLY DOOMED</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap117">MOSES' PRAYER FOR SUSPENSION OF JUDGMENT</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap118">GOD TRIES TO COMFORT MOSES CONCERNING HIS DEATH</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap119">THE INTERCESSIONS FOR MOSES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap120">MOSES SERVES JOSHUA</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap121">THE LAST DAY OF MOSES' LIFE</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap122">MOSES BEHOLDS THE FUTURE</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap123">MOSES MEETS THE MESSIAH IN HEAVEN</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap124">THE LAST HOURS OF MOSES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap125">THE BLESSING OF MOSES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap126">MOSES PRAYS FOR DEATH</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap127">SAMAEL CHASTISED BY MOSES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap128">GOD KISSES MOSES' SOUL</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap129">THE MOURNING FOR MOSES</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap130">SAMAEL'S VAIN SEARCH</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap131">MOSES EXCELS ALL PIOUS MEN</a></td>
+</tr>
+
+</table>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap00"></a>MOSES IN THE WILDERNESS</h2>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap01"></a>THE LONG ROUTE</h2>
+
+<p>
+The exodus would have been impossible if Joseph's bones had remained behind.
+Therefore Moses made it his concern to seek their resting-place, while the
+people had but the one thought of gathering in the treasures of the Egyptians.
+[1] But it was not an easy matter to find Joseph's body. Moses knew that he had
+been interred in the mausoleum of the Egyptian kings, but there were so many
+other bodies there that it was impossible to identify it. Moses' mother
+Jochebed came to his aid. She led him to the very spot where Joseph's bones
+lay. As soon as he came near them, he knew them to be what he was seeking, by
+the fragrance they exhaled and spread around. [2] But his difficulties were not
+at an end. The question arose, how he was to secure possession of the remains.
+Joseph's coffin had been sunk far down into the ground, and he knew not how to
+raise it from the depths. Standing at the edge of the grave, he spoke these
+words. "Joseph, the time hath come whereof thou didst say, 'God will surely
+visit you, and ye shall carry up my bones from hence.'" No sooner had this
+reminder dropped from his lips than the coffin stirred and rose to the surface.
+</p>
+
+<p>
+And even yet the difficulties in Moses' way were not removed wholly. The
+Egyptian magicians had stationed two golden dogs at Joseph's coffin, to keep
+watch,. and they barked vehemently if anyone ventured close to it. The noise
+they made was so loud it could be heard throughout the land, from end to end, a
+distance equal to a forty day's journey. When Moses came near the coffin, the
+dogs emitted their warning sound, but he silenced them at once with words,
+"Come, ye people, and behold the miracle! The real, live dogs did not bark, and
+these counterfeit dogs produced by magic attempt it!" [3] What he said about
+real, live dogs and their refraining from barking had reference to the fact
+that the dogs of the Egyptians did not move their tongues against any of the
+children of Israel, through they had barked all the time the people were
+engaged in burying the bodies of their smitten first-born. As a reward God gave
+the Israelites the law, to cast to the dogs the flesh they themselves are
+forbidden to eat, for the Lord withholds due recompense from none of His
+creatures. [4] Indeed, the dogs received a double reward, for their excrements
+are used in tanning the hides from which the Torah scrolls are made, as well as
+the Mezuzot and the phylacteries. [5]
+</p>
+
+<p>
+Joseph's coffin in the possession of Moses, the march of the Israelites could
+begin. The Egyptians put no manner of obstacle in their way. Pharaoh himself
+accompanied them, to make sure that they were actually leaving the land, [6]
+and now he was so angry at his counselors for having advised against letting
+the Israelites depart that he slew them. [7]
+</p>
+
+<p>
+For several reasons God did not permit the Israelites to travel along the
+straight route to the promised land. He desired them to go to Sinai first and
+take the law upon themselves there, and, besides, the time divinely appointed
+for the occupation of the land by the Gentiles had not yet elapsed. Over and
+above all this, the long sojourn in the wilderness was fraught with profit for
+the Israelites, spiritually and materially. If they had reached Palestine
+directly after leaving Egypt, they would have devoted themselves entirely each
+to the cultivation of his allotted parcel of ground, and no time would have
+been left for the study of the Torah. In the wilderness they were relieved of
+the necessity of providing for their daily wants, and they would give all their
+efforts to acquiring the law. On the whole, it would not have been advantageous
+to process at once to the Holy Land and take possession thereof, for when the
+Canaanites heard that the Israelites were making for Palestine, they burnt the
+crops, felled the trees, destroyed the buildings, and choked the water springs,
+all in order to render the land uninhabitable. Hereupon God spake, and said: "I
+did not promise their fathers to give a devastated land unto their see, but a
+land full of all good things. I will lead them about in the wilderness for
+forty years, and meanwhile the Canaanites will have time to repair the damage
+they have done." [8] Moreover, the many miracles preformed for the Israelites
+during the journey through the wilderness had made their terror to fall upon
+the other nations, and their hearts melted, and there remained no more spirit
+in any man. They did not venture to attack the Israelites, and the conquest of
+the land was all the easier. [9]
+</p>
+
+<p>
+Nor does this exhaust the list of reasons for preferring the longer route
+through the desert. Abraham had sworn a solemn oath to live at peace with the
+Philistines during a certain period, and the end of the term had not yet
+arrived. Besides, there was the fear that the sight of the land of the
+Philistines would awaken sad recollections in the Israelites, and drive them
+back into Egypt speedily, for once upon a time it had been the scene of a
+bitter disappointment to them. they had spent one hundred and eighty years in
+Egypt, in peace and prosperity, not in the least molested by the people.
+Suddenly Ganon came, a descendant of Joseph, of the tribe of Ephraim, and he
+spake, "The Lord hat appeared unto me, and He bade me lead you forth out of
+Egypt." The Ephraimites were the only ones to heed his words. Proud of their
+royal lineage as direct descendants of Joseph, and confident to their valor in
+war, for they were great heroes, they left the land and betook themselves to
+Palestine. [10] They Carried only weapons and gold and silver. They had taken
+no provisions, because they expected to buy food and drink on the way or
+capture them by force if the owners would not part with them for money.
+</p>
+
+<p>
+After a day's march they found themselves in the neighborhood of Gath, at the
+place where the shepherds employed by the residents of the city gathered with
+the flocks. the Ephraimites asked them to sell them some sheep, which they
+expected to slaughter in order to satisfy their hunger with them, but the
+shepherds refused to have business dealings with them, saying, "Are the sheep
+ours, or does the cattle belong to us, that we could part with them for money?"
+Seeing that they could not gain their point by kindness, the Ephraimites used
+force. The outcries of the shepherds brought the people of Gath to their aid. A
+violent encounter, lasting a whole day, took place between the Israelites and
+the Philistines. The people of Gath realized that alone they would not be able
+to offer successful resistance to the Ephraimites, and they summoned the people
+of the other Philistine cities to join them. The following day an army of forty
+thousand stood ready to oppose the Ephraimites. Reduced in strength, as they
+were, by their three days' fast, they were exterminated root and branch. Only
+ten of them escaped with their bare life, and returned to Egypt, to bring
+Ephraim word of the disaster that had overtaken his posterity, and he mourned
+many days.
+</p>
+
+<p>
+This abortive attempt of the Ephraimites to leave Egypt was the first occasion
+for oppressing Israel. Thereafter the Egyptians exercised force and vigilance
+to keep them in their land. As for the disaster of the Ephraimites, it was
+well-merited punishment, because they had paid no heed to the wish of the
+father Joseph, who had adjured his descendants solemnly on his deathbed not to
+think of quitting the land until the redeemer should appear. Their death was
+followed by disgrace, for their bodies lay unburied for many years on the
+battlefield near Gath, and the purpose of God in directing the Israelites to
+choose the longer route from Egypt to Canaan, was to spare them the sight of
+those dishonored corpses. Their courage might have deserted them, and out of
+apprehension of sharing the fate of their brethren they might have hastened
+back to the land of slavery. [11]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap02"></a>PHARAOH PURSUES THE HEBREWS</h2>
+
+<p>
+When Pharaoh permitted Israel to depart, he was under the impression that they
+were going only a three days' journey into the wilderness for the purpose of
+offering sacrifices. He sent officers with them, whose duty was to bring them
+back at the appointed time. The exodus took place on a Thursday. On the
+following Sunday the king's watchers noticed that the Israelites, so far from
+preparing for a return, were making arrangements looking to a long sojourn in
+the desert. They remonstrated and urged them to go back. The Israelites
+maintained that Pharaoh had dismissed them for good, but the officers would not
+be put off with their mere assertions. They said, "Willy-nilly, you will have
+to do as the powers that be command." To such arrogance the Israelites would
+not submit, and they fell upon the officers, slaying some and wounding others.
+The maimed survivors went back to Egypt, and report the contumacy of the
+Israelites to Pharaoh. Meantime Moses, who did not desire the departure of his
+people to have the appearance of flight before the Egyptians, gave the signal
+to turn back to Pi-hahiroth. Those of little faith among the Israelites tore
+their hair and their garments in desperation, though Moses assured them that by
+the word of God they were free men, and no longer slaves to Pharaoh. [12]
+Accordingly, they retraced their steps to Pi-hahiroth, where two rectangular
+rocks form an opening, within which the great sanctuary of Baal-zephon was
+situated. The rocks are shaped like human figures, the one a man and the other
+a woman, and they were not chiseled by human hands, but by the Creator Himself.
+The place had been called Pithom in earlier times, but later, on account of the
+idols set up there, it received the name Hahiroth. Of set purpose God had left
+Baal-zephon uninjured, alone of all the Egyptian idols. He wanted the Egyptian
+people to think that this idol was possessed of exceeding might, which it
+exercised to prevent the Israelites from journeying on. To confirm them in
+their illusory belief, God caused wild beasts to obstruct the road to the
+wilderness, and they took it for granted that their idol Baal-zephon had
+ordained their appearance. [13]
+</p>
+
+<p>
+Pi-hahiroth was famous, besides, on account of the treasures heaped up there.
+The wealth of the world which Joseph had acquired through the sale of corn he
+had stored up during the seven years of plenty, he had divided into three
+parts. The first part he surrendered to Pharaoh. The second part he concealed
+in the wilderness, where it was found by Korah, though it disappeared again,
+not to come to view until the Messianic time, and then it will be for the
+benefit of the pious. The third part Joseph hid in the sanctuary of
+Baal-zephon, whence the Hebrews carried it off as booty. [14]
+</p>
+
+<p>
+When Amalek and the magicians brought the information to Pharaoh, that the
+Israelites had resolved not to return to Egypt, his heart and the heart of his
+whole people turned against them. The very counselors that had persuaded him to
+dismiss the children of Israel spake now as follows: " If we had only been
+smitten with the plaques, we could have resigned ourselves to our fate. Or if,
+besides being smitten with the plagues, we had been compelled to let the
+Hebrews depart from the land, that, too, we could have been borne with
+patience. But to be smitten with the plagues, to be compelled to let our slaves
+depart from us, and to sit by and see them go off with our riches, that is more
+than we can endure."
+</p>
+
+<p>
+Now that the children of Israel had gone from them the Egyptians recognized how
+valuable an element they had been in their country. In general, the time of the
+exodus of Israel was disastrous for their former masters. In addition to losing
+their dominion over the Israelites, the Egyptians had to deal with mutinies
+that broke out among many other nations tributary to them, for hitherto Pharaoh
+had been the ruler of the whole world. The king resorted to blandishments and
+promises, to induce the people to make war against the Israelites, saying, "As
+a rule the army marches forth first, and the king follows in security, but I
+will precede you; and as a rule the king has the first choice of the booty, and
+as much of it as he desires, but I will take no more than any one of you, and
+on my return from the war I will divide my treasures of silver, gold, and
+precious stones among you."
+</p>
+
+<p>
+In his zeal Pharaoh did not wait to have his chariot made ready for him he did
+it with his own hands, and his nobles followed his example. [15] Samael granted
+Pharaoh assistance, putting six hundred chariots manned with his own hosts at
+his disposal. [16] These formed the vanguard, and they were joined by all the
+Egyptians, with their vast assemblages of chariots and warriors, no less than
+three hundred of their men to one of the children of Israel, each equipped with
+their different sorts of weapons. The general custom was for two charioteers to
+take turns at driving a car, but to overtake the Israelites more surely and
+speedily, Pharaoh ordered three to be assigned to each. The result was that
+they covered in one day the ground which it had taken the Israelites three to
+traverse.
+</p>
+
+<p>
+The mind of the Egyptians was in no wise directed toward spoil and plunder in
+this expedition. Their sole and determined purpose was to exterminate Israel,
+kith and kin. As the heathen lay great stress upon omens when they are about to
+start out on a campaign, God caused all their preparations to proceed smoothly,
+without the slightest untoward circumstance. Everything pointed to a happy
+issue. [17] Pharaoh, himself an adept in magic, had a presentiment that dire
+misfortune would befall the children of Israel in the wilderness, that they
+would lose Moses there, and there the whole generation that had departed from
+Egypt would find its grave. Therefore he spoke to Dathan and Abiram, who
+remained behind in Egypt, saying: "Moses is leading them, but he himself knows
+not whither. Verily, the congregation of Israel will lift up their voice in the
+wilderness, and cry, and there they will be destroyed." He thought naturally
+that these visions had reference to an imminent future, to the time of his
+meeting with his dismissed slaves. But his error was profound - he was hurrying
+forward to his own destruction. [18]
+</p>
+
+<p>
+When he reached the sanctuary of Baal-zephon, Pharaoh, in his joy at finding
+him spared while all the other idols in Egypt had been annihilated, lost no
+time, but hastened to offer sacrifices to him, and he was comforted, "for," he
+said, "Baal-zephon approves my purpose of drowning the children of Israel in
+the sea." [19]
+</p>
+
+<p>
+When the Israelites beheld the huge detachments of the Egyptian army moving
+upon them, and when they considered that in Migdol there were other troops
+stationed, besides, more, indeed, than their own numbers, men, women, and
+children all told, great terror overwhelmed them. [20] What affrighted them
+most, was the sight of the Angel of Egypt darting through the air as he flew to
+the assistance of the people under his tutelage. They turned to Moses, saying:
+"What has thou done to us? Now they will requite us for all that hath happened
+- that their first-born were smitten, and that we ran off with their money,
+which was thy fault, for thou didst bid up borrow gold and silver from our
+Egyptian neighbors and depart with their property."
+</p>
+
+<p>
+The situation of the Israelites was desperate. Before them was the sea, behind
+them the Egyptians, on both sides the wild beasts of the desert. [21] The
+wicked among them spoke to Moses, saying, "While we were in Egypt, we said to
+thee and to Aaron, 'The Lord look upon you, and judge, because ye have made our
+savor to be abhorred in the eyes of Pharaoh and in the eyes of his servants, to
+put a sword in their hand to slay us.' Then there died many of our brethren
+during the days of darkness, which was worse than the bondage in which the
+Egyptians kept us. Nevertheless our fate in the desert will be sadder than
+theirs. They at least were mourned, and their bodies ere buried, but our
+corpses will lie exposed, consumed in the day by drought and by frost in the
+night."
+</p>
+
+<p>
+Moses in his wisdom knew how to pacify the thousands and myriads under his
+leadership. He impressed them with the words, "Fear ye not, stand still, and
+see the salvation of the Lord." "When will His salvation come?" questioned the
+people, and he told them it would appear the following day, but they protested,
+"We cannot wait until to-morrow." Then Moses prayed to God, and the Lord showed
+him the angel hosts standing ready to hasten to the assistance of the people.
+[22]
+</p>
+
+<p>
+They were not agreed as to what they were to do. There were four contending
+parties. The opinion of the first party was that they seek death by drowning in
+the sea; of the second, that they return to Egypt; the third was in favor of a
+pitched battle with the enemy, and the fourth thought it would be a good plan
+to intimidate the Egyptians by noise and a great hubbub. To the first Moses
+said, "Stand still, and see the salvation of the Lord;" to the second, "The
+Egyptians whom ye have seen to-day, ye shall see them again no more forever;"
+to the third, "The Lord shall fight for you;" and to the fourth, "Ye shall hold
+your peace." "What, then, shall we do?" these asked their leader, and Moses
+answered them, saying, "Ye shall bless, praise, extol, adore and glorify Him
+that is the Lord of war!" Instead of the sword and the five sorts of arms which
+they bore, they mad use of their mouth, and it was of greater avail than all
+possible weapons of war. The Lord hearkened unto their prayer, for which He had
+but been waiting. [23]
+</p>
+
+<p>
+Moses also addressed himself to God, saying: "O Lord of the world! I am like
+the shepherd who, having undertaken to pasture a flock, has been heedless
+enough to drive his sheep to the edge of a precipice, and then is in a despair
+how to get them down again. Pharaoh is behind my flock Israel, in the south is
+Baal-zephon, in the north Midgol, and before us the sea lies spread out. [24]
+Thou knowest, O Lord, that it is beyond human strength and human contrivance to
+surmount the difficulties standing in our way. Thine alone is the work of
+procuring deliverance for this army, which left Egypt at Thy appointment. We
+despair of all other assistance or device, and we have recourse only to our
+hope in Thee. If there be any escape possible, we look up to Thy providence to
+accomplish it for us." [25] With such words Moses continued to make fervent
+supplication to God to succor Israel in their need. But God cut short his
+prayer, saying: "Moses, My children are in distress - the sea blocks the way
+before them, the enemy is in hot pursuit after them, and thou standest here and
+prayest. Sometimes long prayer is good, but sometimes it is better to be brief.
+If I gathered the waters together unto one place, and let the dry land appear
+for Adam, a single human being, should I not do the same for this holy
+congregation? I will save them if only for the sake of the merits of Abraham,
+who stood ready to sacrifice his son Isaac unto Me, and for the sake of My
+promise to Jacob. The sun and the moon are witnesses that I will cleave the sea
+for the seed of the children of Israel, who deserve My help for going after Me
+in the wilderness unquestioningly. Do thou but see to it that they abandon
+their evil thought of returning to Egypt, and then it will not be necessary to
+turn to Me and entreat My help." [26]
+</p>
+
+<p>
+Moses, however, was still very much troubled in mind, on account of Samael, who
+had not left off lodging accusations before God against Israel since the exodus
+from Egypt. The Lord adopted the same procedure in dealing with the accuser as
+the experienced shepherd, who, at the moment of transferring his sheep across a
+stream, was faced by a ravening wolf. The shepherd threw a strong ram to the
+wolf, and while the two engaged in combat, the rest of the flock was carried
+across the water, and then the shepherd returned and snatch the wolf's supposed
+prey away from him. Samael said to the Lord: "Up to this time the children of
+Israel were idol worshippers, and now Thou proposest so great a thing as
+dividing the sea for them?" What did the Lord do? He surrendered Job to Samael,
+saying, "While he busies himself with Job, Israel will pass through the sea
+unscathed, and as soon as they are in safety, I will rescue Job from the hands
+of Samael." [27]
+</p>
+
+<p>
+Israel had other angel adversaries, besides. Uzza, the tutelary Angel of the
+Egyptians, appeared before God, and said, "O Lord of the world! I have a suit
+with this nation which Thou hast brought forth out to Egypt. If it seemeth well
+to Thee, let their angel Michael appear, and contend with me before Thee." The
+Lord summoned Michael, and Uzza stated his charges against Israel: "O Lord of
+the world! Thou didst decree concerning this people of Israel that is hall be
+held in bondage by my people, the Egyptians, for a period of four hundred
+years. But they had dominion over them only eighty-six years, therefore the
+time of their going forth hath not yet arrived. If it be Thy will, give me
+permission to take them back to Egypt, that they may continue in slavery for
+the three hundred and fourteen years that are left, and Thy word be fulfilled.
+As Thou are immutable, so let Thy decree be immutable!"
+</p>
+
+<p>
+Michael was silent, for he knew not how to controvert these words, and it
+seemed as if Uzza had won his suit. But the Lord Himself espoused the cause of
+Israel, and He said to Uzza: "The duty of serving thy nation was laid upon My
+children only on account of an unseemly word uttered by Abraham. When I spoke
+to him, saying, 'I am the Lord that brought thee out of Ur of the Chaldees, to
+give thee this land to inherit it,' he made answer, 'Whereby shall I know that
+I shall inherit it?' Therefore did I say to him, 'Thy seed shall be a
+stranger.' But it is well-known and manifest before Me that they were
+'strangers' from the day of Isaac's birth, and. reckoning thence, the period of
+four hundred years has elapsed, and thou hast no right to keep My children in
+bondage any longer." [28]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap03"></a>THE SEA DIVIDED</h2>
+
+<p>
+God spake to Moses, saying, "Why dost thou stand here praying? My children's
+prayer has anticipated thine. For thee there is naught to do but lift up thy
+rod and stretch out thine hand over the sea, and divide it." Moses replied:
+"Thou commandest me to divide the sea, and lay bare the dry ground in the midst
+of it, and yet Thou didst Thyself make it a perpetual decree, that the sand
+shall be placed for the bound of the sea." And again God spake to Moses: "Thou
+has not read the beginning of the Torah. I, yea, I, did speak, 'Let the waters
+under the heaven be gathered together unto one place, and let the dry land
+appear,' and at that time I made the condition that the waters shall divide
+before Israel. [29] Take the rod that I gave unto thee, and go to the sea upon
+Mine errand, and speak thus: 'I am the messenger sent by the Creator of the
+world! Uncover thy paths, O sea, for My children, that they may go through the
+midst of thee on dry ground.'"
+</p>
+
+<p>
+Moses spoke to the sea as God had bidden him, but it replied, "I will not do
+according to thy words, for thou are only a man born of woman, and, besides, I
+am three days older than thou, O man, for I was brought forth on the third day
+of creation, and thou on the sixth." Moses lost no time, but carried back to
+God the words the sea has spoken, and the Lord said" "Moses, what does a master
+do with an intractable servant?" "He beats him with a rod," said Moses. "Do
+thus!" ordered God. "Lift up thy rod, and stretch out thine hand over the sea
+and divide it." [30]
+</p>
+
+<p>
+Thereupon Moses raised up his rod - the rod that had been created at the very
+beginning of the world, on which were graven in plain letters the great and
+exalted Name, the names of the ten plagues inflicted upon the Egyptians, and
+the names of the three Fathers, the six Mothers, and the twelve tribes of
+Jacob. This rod he lifted up, and stretched it out over the sea. [31]
+</p>
+
+<p>
+The sea, however, continued in its perverseness, and Moses entreated God to
+give His command direct to it. But God refused, saying: "Were I to command the
+sea to divide, it would never again return to its former estate. Therefore, do
+thou convey My order to it, that it be not drained dry forever. But I will let
+a semblance of My strength accompany thee, and that will compel its obedience."
+When the sea saw the Strength of God at the right hand of Moses, it spoke to
+the earth saying, "Make hollow places for me, that I may hide myself therein
+before the Lord of all created things, blessed be He." Noticing the terror of
+the sea, Moses said to it: "For a whole day I spoke to thee at the bidding of
+the Holy One, who desired thee to divide, but thou didst refuse to pay heed to
+my words; even when I showed thee my rod, thou didst remain obdurate. What hath
+happened now that thou skippest hence?" The sea replied, "I am fleeing, not
+before thee, but before the Lord of all created things, that His Name be
+magnified in all the earth." [32] And the waters of the Red Sea divided, and
+not they alone, but all the waters in heaven and on earth, in whatever vessel
+it was, in cisterns, in wells, in caves, in casks, in pitchers, in drinking
+cups, and in glasses, and none of these waters returned to their former estate
+until Israel has passed through the sea on dry land. [ 33]
+</p>
+
+<p>
+The angel Gabriel was eager to drown the Egyptians during the same night, but
+God bade him wait until early the next day, until the hour of the morning
+watch, when Abraham had made himself ready to set out for the sacrifice of his
+son. Gabriel succeeded, however, in holding back the turbulent water about to
+sweep over Israel. To the wall of water on the right, he called, "Beware of
+Israel, who will receive the law in time to come from the right hand of the
+Lord," and turning to the wall of water on the left, he said, "Beware of
+Israel, who will wind the phylacteries about their left hand in time to come."
+The water behind he admonished, "Beware of Israel, who will let the Zizit drop
+down upon their back in time to come," and to the water towering in front of
+them, he called, "Beware of Israel, who bear the sign of the covenant upon
+their bodies." [34]
+</p>
+
+<p>
+God caused the sea to go back by a strong east wind, the wind He always makes
+use of when He chastises the nations. The same east wind had brought the
+deluge; it had laid the tower of Babel in ruins; it was to cause the
+destruction of Samaria, Jerusalem, and Tyre; and it will, in future, be the
+instrument for castigating Rome drunken with pleasure; and likewise the sinners
+in Gehenna are punished by means of the east wind. All night long God made it
+to blow over the sea. To prevent the enemy from inflicting harm upon the
+Israelites, He enveloped the Egyptians in profound darkness, so impenetrable it
+could be felt, and none could move or change his posture. He that sat when it
+fell could not arise from his place, and he that stood could not sit down.
+Nevertheless, the Egyptians could see that the Israelites were surrounded by
+bright light, and were enjoying a banquet where they stood, and when they tried
+to speed darts and arrows against them, the missiles were caught up by the
+cloud and by the angels hovering between the two camps, and no harm came to
+Israel. [35]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap04"></a>THE PASSAGE THROUGH THE RED SEA</h2>
+
+<p>
+On the morning after the eventful night, though the sea was not yet made dry
+land, the Israelites, full of trust in God, were ready to cast themselves into
+its waters. The tribes contended with one another for the honor of being the
+first to jump. Without awaiting the outcome of the wordy strife, the tribe of
+Benjamin sprang in, and the princes of Judah were so incensed at having been
+deprived of pre-eminence in danger that they pelted the Benjamites with stones.
+God knew that the Judaeans and the Benjamites were animated by a praiseworthy
+purpose. The ones like the others desired but to magnify the Name of God, and
+He rewarded both tribes: in Benjamin's allotment the Shekinah took up her
+residence, and the royalty of Israel was conferred upon Judah.
+</p>
+
+<p>
+When God saw the two tribes in the waves of the sea, He called upon Moses, and
+said: "My beloved are in danger of drowning, and thou standest by and prayest.
+Bid Israel go forward, and thou lift up thy rod over the sea, and divide it."
+Thus it happened, and Israel passed through the sea with its water cleft in
+twain.
+</p>
+
+<p>
+The dividing of the sea was but the first of ten miracles connected with the
+passage of the Israelites through it. The others were that the waters united in
+a vault above their heads; twelve paths opened up, one for each of the tribes;
+the water became transparent as glass, and each tribe could see the others; the
+soil underfoot was dry, but it changed into clay when the Egyptians stepped
+upon it; the walls of water transformed into rocks, against which the Egyptians
+were thrown and dashed to death, while before the Israelites could slake their
+thirst; and, finally, the tenth wonder was, that this drinking water was
+congealed in the heart of the sea as soon as they had satisfied their need.
+[36]
+</p>
+
+<p>
+And there were other miracles, besides. The sea yielded the Israelites whatever
+their hearts desired. If a child cried as it lay in the arms of its mother, she
+needed but to stretch out her hand and pluck and apple or some fruit and quiet
+it. [37] The waters were piled up to the height of sixteen hundred miles, and
+they could be seen by all the nations of the earth. [38]
+</p>
+
+<p>
+The great wonder of Israel's passage through the sea took place in the presence
+of the three Fathers and the six Mothers, for God had fetched them out of their
+graves to the shores of the Red Sea, to be witnesses of the marvelous deeds
+wrought in behalf of their children. [39]
+</p>
+
+<p>
+Wonderful as were the miracles connected with the rescue of the Israelites from
+the waters of the sea, those performed when the Egyptians were drowned were no
+less remarkable. First of all God felt called upon to defend Israel's cause
+before Uzza, the Angel of the Egyptians, who would not allow his people to
+perish in the waters of the sea. He appeared on the spot at the very moment
+when God wanted to drown the Egyptians, and he spake: "O Lord of the world!
+Thou are called just and upright, and before Thee there is no wrong, no
+forgetting, no respecting of persons. Why, then, dost Thou desire to make my
+children perish in the sea? Canst Thou say that my children drowned or slew a
+single one of Thine? If it be on account of the rigorous slavery that my
+children imposed upon Israel, then consider that Thy children have received
+their wages, in that they took their silver and golden vessels from them."
+</p>
+
+<p>
+Then God convoked all the members of His celestial family, and He spake to the
+angel hosts: "Judge ye in truth between Me and yonder Uzza, the Angel of the
+Egyptians. At the first I brought a famine upon his people, and I appointed My
+friend Joseph over them, who saved them through his sagacity, and they all
+became his slaves. Then My children went down into their land as strangers, in
+consequence of the famine, and they made the children of Israel to serve with
+rigor in all manner of hard work there is in the world. They groaned on account
+of their bitter service, and their cry rose up to Me, and I sent Moses and
+Aaron, My faithful messengers, to Pharaoh. When they came before the king of
+Egypt, they spake to him, 'Thus said the Lord, the God of Israel, Let My people
+go, that they may hold a feast unto Me in the wilderness.' In the presence of
+the kings of the East and of the West, the sinner began to boast, saying: 'Who
+is the Lord, that I should hearken unto His voice, to let Israel go? Why comes
+He not before me, like all the kings of the world, and why doth He not bring me
+a present like the others? This God of whom you speak, I know Him not at all.
+Wait and let me search my lists, and see whether I can find His Name.' But his
+servants said, 'We have heard that He is the son of the wise, the son of
+ancient kings.' Then Pharaoh asked My messengers, 'What are the works of this
+God?' and they replied, 'He is the God of gods, the Lord of lords, who created
+the heaven and the earth.' But Pharaoh doubted their words, and said, 'There is
+no God in all the world that can accomplish such works besides me, for I made
+myself, and I made the Nile river.' Because he denied Me thus, I sent ten
+plagues upon him, and he was compelled to let My children go. Yet, in spite of
+all, he did not leave off from his wicked ways, and he tried to bring them back
+under his bondage. Now, seeing all that hath happened to him, and that he will
+not acknowledge Me as God and Lord, does he not deserve to be drowned in the
+sea with his host?"
+</p>
+
+<p>
+The Celestial family called out when the Lord had ended His defense, "Thou hast
+every right to drown him in the sea!"
+</p>
+
+<p>
+Uzza heard their verdict, and he said: "O Lord of all the worlds! I know that
+my people deserve the punishment Thou has decreed, but may it please Thee to
+deal with them according to Thy attribute of mercy, and take pity upon the work
+of Thy hands, for Thy tender mercies are over all Thy works!"
+</p>
+
+<p>
+Almost the Lord had yielded to Uzza's entreaties, when Michael gave a sign to
+Gabriel that mad him fly to Egypt swiftly and fetch thence a brick for which a
+Hebrew child had been used as a mortar. Holding this incriminating object in
+his had, Gabriel stepped into the presence of God, and said: "O Lord of the
+world! Wilt Thou have compassion with the accursed nation that has slaughtered
+Thy children so cruelly?" Then the Lord turned Himself away from His attribute
+of mercy, and seating Himself upon His throne of justice He resolved to drown
+the Egyptians in the sea. [40]
+</p>
+
+<p>
+The first upon whom judgement was executed was the Angel of Egypt - Uzza was
+thrown into the sea. [41] A similar fate overtook Rahab, the Angel of the Sea,
+with his hosts. Rahab had made intercession before God in behalf of the
+Egyptians. He had said: "Why shouldst Thou drown the Egyptians? Let is suffice
+the Israelites that Thou hast saved them out of the hand of their masters." At
+that God dealt Rahab and his army a blow, under which they staggered and fell
+dead, and then He cast their corpses in the sea, whence its unpleasant odor.
+[42]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap05"></a>THE DESTRUCTION OF THE EGYPTIANS</h2>
+
+<p>
+At the moment when the last of the Israelites stepped out of the bed of the
+sea, the first of the Egyptians set foot into it, but in the same instant the
+waters surged back into their wonted place, and all the Egyptians perished.
+[43]
+</p>
+
+<p>
+But drowning was not the only punishment decreed upon them by God. He undertook
+a thoroughgoing campaign against them. When Pharaoh was preparing to persecute
+the Israelites, he asked his army which of the saddle beasts was the swiftest
+runner, that one he would use, and they said: "There is none swifter than thy
+piebald mare, whose like is to be found nowhere in the world." Accordingly,
+Pharaoh mounted the mare, and pursued after the Israelites seaward. And while
+Pharaoh was inquiring of his army as to the swiftest animal to mount, God was
+questioning the angels as to the swiftest creature to use to the detriment of
+Pharaoh. And the angels answered: "O Lord of the world! All thing are Thine,
+and all are Thine handiwork. Thou knowest well, and it is manifest before Thee,
+that among all Thy creatures there is none so quick as the wind that comes from
+under the throne of Thy glory," and the Lord flew swiftly upon the wings of the
+wind. [44]
+</p>
+
+<p>
+The angels now advanced to support the Lord in His war against the Egyptians.
+Some brought swords, some arrows, and some spears. But God warded them off,
+saying, "Away! I need no help!" [45] The arrows sped by Pharaoh against the
+children of Israel were answered by the Lord with fiery darts directed against
+the Egyptians. Pharaoh's army advanced with gleaming swords, and the Lord sent
+out lightnings that discomfited the Egyptians. Pharaoh hurled missiles, and the
+Lord discharged hailstones and coals of fire against him. With trumpets,
+sackbuts, and horns the Egyptians made their assault, and the Lord thundered in
+the heavens, and the Most High uttered His voice. In vain the Egyptians marched
+forward in orderly battle array; the Lord deprived them of their standards, and
+they were thrown into wild confusion. [46] To lure them into the water, the
+Lord caused fiery steeds to swim out upon the sea, and the horses of the
+Egyptians followed them, each with a rider upon his back. [47]
+</p>
+
+<p>
+Now the Egyptians tried to flee to their land in their chariots drawn by
+she-mules. As they had treated the children of Israel in a way contrary to
+nature, so the Lord treated them now. Not the she-mules pulled the chariots but
+the chariots, though fire from heaven had consumed their wheels, dragged the
+men and the beasts into the water. The chariots were laden with silver, gold,
+and all sorts of costly things, which the river Pishon, as it flows forth from
+Paradise, carries down into the Gihon. Thence the treasures float into the Red
+Sea, and by its waters they were tossed into the chariots of the Egyptians. It
+was the wish of Israel, and for this reason He caused the chariots to roll down
+into the sea, and the sea in turn to cast them out upon the opposite shore, at
+the feet of the Israelites. [48]
+</p>
+
+<p>
+And the Lord fought against the Egyptians also with the pillar of cloud and the
+pillar of fire. The former made the soil miry, and the mire was heated to the
+boiling point by the latter, so that the hoofs of the horses dropped from their
+feet, and they could not budge from the spot. [49]
+</p>
+
+<p>
+The anguish and the torture that God brought upon the Egyptians at the Red Sea
+caused them by far more excruciating pain than the plagues they had endured in
+Egypt, for at the sea He delivered them into the hands of the Angels of
+Destruction, who tormented them pitilessly. Had God not endowed the Egyptians
+with a double portion of strength, they could not have stood the pain a single
+moment. [50]
+</p>
+
+<p>
+The last judgement executed upon the Egyptians corresponded to the wicked
+designs harbored against Israel by the three different parties among them when
+they set out in pursuit of their liberated slaves. The first party had said,
+"We will bring Israel back to Egypt;" the second had said, "We will strip them
+bare," and the third had said, "We will slay them all." The Lord blew upon the
+first with His breath, and the sea covered them; the second party He shook into
+the sea, and the third He pitched into the depths of the abyss. [51] He tossed
+them about as lentils are shaken up and down in a saucepan; the upper ones are
+made to fall to the bottom, the lower ones fly to the top. This was the
+experience of the Egyptians. And worse still, first the rider and his beast
+were whisked high up in the air, and then the two together, the rider sitting
+upon the back of the beast, were hurled to the bottom of the sea. [52]
+</p>
+
+<p>
+The Egyptians endeavored to save themselves from the sea by conjuring charms,
+for they were great magicians. Of the ten measures of magic allotted to the
+world, they had taken nine for themselves. And, indeed, they succeeded for the
+moment; they escaped out of the sea. But immediately the sea said to itself,
+"How can I allow the pledge entrusted to me by God to be taken from me?" And
+the water rushed after the Egyptians, and dragged back every man of them.
+</p>
+
+<p>
+Among the Egyptians were the two arch-magicians Jannes and Jambres. They made
+wings for themselves, with which they flew up to heaven. They also said to
+Pharaoh: "If God Himself hath done this thing, we can effect naught. But if
+this work has been put into the hands of His angel, then we will shake his
+lieutenants into the sea." They proceeded at once to use their magic
+contrivances, whereby they dragged the angels down. These cried up to God:
+"Save us, O God, for the waters are come in unto our soul! Speak Thy word that
+will cause the magicians to drown in the mighty waters." And Gabriel cried to
+God, "By the greatness of Thy glory dash Thy adversaries to pieces." Hereupon
+God bade Michael go and execute judgement upon the two magicians. The archangel
+seized hold of Jannes and Jambres by the locks of their hair, and he shattered
+them against the surface of the water. [53]
+</p>
+
+<p>
+Thus all the Egyptians were drowned. Only one was spared - Pharaoh himself.
+When the children of Israel raised their voices to sing a song of praise to God
+at the shores of the Red Sea, Pharaoh heard it as he was jostled hither and
+thither by the billows, and he pointed his finger heavenward, and called out:
+"I believe in Thee, O God! Thou art righteous, and I and My people are wicked,
+and I acknowledge now that there is no god in the world beside Thee." Without a
+moments delay, Gabriel descended and laid and iron chain about Pharaoh's neck,
+and holding him securely, he addressed him thus: "Villain! Yesterday thou didst
+say, 'Who is the Lord that I should hearken to His voice?' and now thou sayest,
+'The Lord is righteous.'" With that he let him drop into the depths of the sea,
+and there he tortured him for fifty days, to make the power of God known to
+him. At the end of the time he installed him as king of the great city of
+Nineveh, and after the lapse of many centuries, when Jonah came to Nineveh, and
+prophesied the overthrow of the city on account of the evil done by the people,
+it was Pharaoh who, seized by fear and terror, covered himself with sackcloth,
+and sat in ashes, and with his own mouth made proclamation and published this
+decree through Nineveh: "Let neither man nor beast, herd nor flock, taste
+anything; let them not feed nor drink water; for I know there is no god beside
+Him in all the world, all His words are truth, and all His judgements are true
+and faithful."
+</p>
+
+<p>
+Pharaoh never died, and never will die. He always stands at the portal of hell,
+and when the kings of the nations enter, he makes the power of God known to
+them at once, in these words: "O ye fools! Why have ye not learnt knowledge
+from me? I am denied the Lord God, and He brought ten plagues upon me, sent me
+to the bottom of the sea, kept me there for fifty days, released me then, and
+brought me up. Thus I could not but believe in Him." [54]
+</p>
+
+<p>
+God caused the Egyptians to be washed ashore in their death struggle. There
+were four reasons for this. The Israelites were not to say that as they
+themselves had escaped, so also the Egyptians had passed through the sea
+dryshod, only the latter had gone in another direction, and therefore had
+vanished from sight. The Egyptians, on the other hand, were not to think that
+the children of Israel had been drowned in the sea like themselves. In the
+third place, the Israelites were to have, as their booty, the silver, gold, and
+other precious things with which the Egyptians were decked; and, finally, the
+Israelites were to enjoy the satisfaction of seeing their enemies suffer. With
+their finger thy could point them out one by one, saying, "This one way my
+taskmaster, who beat me with those fists of his at which the dogs are now
+gnawing, and yonder Egyptian, the dogs are chewing the feet with which he
+kicked me."
+</p>
+
+<p>
+As they lay on the shore in their last agony, they had to witness their own
+destruction and the victory of the Israelites, and they also beheld the
+suffering of their brethren that had remained behind in Egypt, for God poured
+out His punishment over the whole people, whether in Egypt or at the Red Sea.
+[55] As for the corpses by the shores of the sea, they did not remain unburied,
+the earth swallowed them, by way of reward for Pharaoh's having acknowledged
+the justice of the chastisement that had been inflicted upon king and people.
+Before their corpses had been disposed of in this way, there had been a quarrel
+between the earth and the sea. The sea said to the earth, "Take thy children
+unto thyself," and the earth retorted, "Keep those whom thou hast slain." The
+sea hesitated to do as the earth bade, for fear that God would demand them back
+on the day of judgement; and the earth hesitated, because it remembered with
+terror the curse that had been pronounced upon it for having sucked up Abel's
+blood. Only after God swore and oath, not to punish it for receiving the
+corpses of the Egyptians, would the earth swallow them. [56]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap06"></a>THE SONG AT THE SEA</h2>
+
+<p>
+Mighty is faith, for the spirit of God came upon the Israelites as a reward for
+their trust in God, and in His servant Moses; and it was in this exaltation
+that they sang to the Lord a song [57] that moved Him to grant forgiveness for
+all their sins. [58] This song was the second of the nine songs that in the
+course of history of Israel sang to their God. They assembled to sing the first
+in Egypt, on the night when they were freed from captivity; their second was
+the song of triumph by the Red Sea; their third, when the well sprang up in the
+wilderness; Moses sang the fourth before his death; the fifth was Joshua's song
+after his victory over the five Amorite Kings; Deborah and Barak sang the sixth
+when they conquered Sisera; the seventh was David's psalm of thanksgiving to
+God for his deliverance out of the hand of all his enemies; the eighth was
+Solomon's song at the dedication of the Temple; the ninth Jehoshaphat sang as,
+trusting in God, he went to battle against the Moabites and the Ammonites. The
+tenth and last song, however, will be that grand and mighty song, when Israel
+will raise their voice in triumph at their future deliverance, for that will be
+the final release of Israel for all time. [59]
+</p>
+
+<p>
+When Israel prepared to sound their praises to God for delivering them from
+destruction in the Red Sea, God, to show His recognition of Israel's
+fulfillment of the token of the Abrahamic covenant, bade the angels who came to
+intone their song, wait: "Let My children sing first," He said. This incident
+with the angels is like the story of the king who, upon returning from a
+victorious campaign, was told that his son and his servant were waiting with
+wreaths in their hands, and were asking who should first crown him. The king
+said, "O ye fools, to question if my servant should walk before my son! No, let
+my son come first!"
+</p>
+
+<p>
+This was the second time the angels were obliged to retire before Israel. When
+Israel stood by the Red Sea, before them the rolling waters, and behind them
+the hosts of Egypt, then, too, the angels appeared, to sing their daily song of
+praise to the Lord, but God called to them, "Forbear! My children are in
+distress, and you would sing!"
+</p>
+
+<p>
+But even after the men had completed their song, it was not yet given to the
+angels to raise their voices, for after the men followed the women of Israel,
+and only then came the turn of the angels. Then they began to murmur, and said,
+"Is it not enough that the men have preceded us? Shall the women come before us
+also?" But God replied, "As surely as ye live, so it is." [60]
+</p>
+
+<p>
+At first Israel requested their leader Moses to begin the song, but he
+declined, saying, "No, ye shall begin it, for it is a greater mark of honor to
+be praised by the multitude than by a single one." At once the people sang: "We
+will glorify the Eternal, for He has shown us signs and tokens. When the
+Egyptians passed the decree against us, and said, 'Every son that is born ye
+shall cast into the river,' our mothers went into the field, and Thou didst bid
+a sleep to fall upon them, and they bore us without any pain; and the angels
+descended from Heaven, washed and anointed us, and robed us in many-colored
+silken garments, and placed in our hands two lumps, one of butter and one of
+honey. When our mothers awoke and saw us washed, anointed, and clothed in silk,
+then they praised Thee, and said, 'Praise be God who has not turned His grace
+and His lasting love from the seed of our father Abraham; and now behold! they
+are in Thy hand, do with them as Thou wilt.' And they departed. When the
+Egyptians saw us, they approached to kill us, but Thou in Thy great mercy didst
+bid the earth swallow us and set us in another place, where we were not seen by
+the Egyptians, and lo! in this way didst Thou save us from their hand. When we
+grew up, we wandered in troops to Egypt, where each recognized his parents and
+his family. All this hast Thou done for us, therefore will we sing of Thee."
+</p>
+
+<p>
+Thereupon Moses said: "Ye have given thanks to the Holy One, blessed be He, and
+not I will praise His name, for to me also has He shown signs and tokens. The
+Lord is my strength and my song, and He is become my salvation; He is my God,
+and I will prepare Him and habitation; my father's God, and I will exalt Him."
+[61]
+</p>
+
+<p>
+The song by the Red Sea was as much the song of Moses as of all Israel, for the
+great leader counted as not less than all the other Israelites together, and,
+besides, [62] he had composed a large portion of the song. In virtue of the
+spirit of God that possessed them while they sang, Moses and the people
+mutually supplemented each other, so that, as soon as Moses spoke half the
+verse, the people repeated it, and linked the second complementary part to it.
+So Moses began with the half verse, "I will sing unto the Lord, for He hath
+triumphed gloriously," whereupon the people answered, "The horse and his rider
+hath He thrown into the sea." And in this wise developed the whole song. [63]
+</p>
+
+<p>
+But not alone the adults took part in this song, even the sucklings dropped
+their mothers' breasts to join in singing; yea, even the embryos in the womb
+joined the melody, and the angels' voices swelled the song. [64] God so
+distinguished Israel during the passage through the Red Sea, that even the
+children beheld His glory, yea, even the woman slave saw more of the presence
+of God by the Red Sea than the Prophet Ezekiel was ever permitted to behold.
+[65]
+</p>
+
+<p>
+They closed the song with the words: "Let us set the crown of glory upon the
+head of our Deliverer, who suffers all things to perish, but does not Himself
+decay, who changes all things, but is Himself unchanged. His is the diadem of
+sovereignty, for He is the King of kings in this world, and His is the
+sovereignty of the world to come; it is His and will be His in all eternity."
+[66] Thereupon Moses spake to Israel, "Ye have seen all the signs, all miracles
+and works of glory that the Holy One, blessed be He, hath wrought for you, but
+even more will He do for you in the world to come; for not like unto this world
+is the world of the hereafter; for in this world war and suffering, evil
+inclination, Satan, and the Angel of Death hold sway; but in the future would,
+there will be neither suffering nor enmity, neither Satan nor the Angel of
+Death, neither groans nor oppression, nor evil inclination." [67]
+</p>
+
+<p>
+As Moses and the race that wandered from Egypt with him sang a song to the Lord
+by the Red Sea, so shall they sing again in the world to come. In the world to
+come, all generations will pass before the Lord and will ask Him who should
+first intone the song of praise, whereupon He will reply: "In the past it was
+the generation of Moses that offered up to me a song of praise. Let them do it
+now once more, and as Moses conducted the song by the Red Sea, so shall he do
+in the world of the hereafter." [68]
+</p>
+
+<p>
+In other respects, too, it shall be in the world to come as it was at the time
+of the song by the sea. For when Israel intoned the song of praise, God put on
+a festive robe, on which were embroidered all the promises for a happy future
+to Israel. Among them were written: "Then shall thy light break forth as the
+morning"; "Then said they among the heathen. 'The Lord hath done great things
+for them,'" and many similar promises. But when Israel sinned, God rent the
+festive robe, and He will not restore it, or put it on until the coming of the
+future world. [69]
+</p>
+
+<p>
+After the men had completed the song, the women under the guidance of Miriam
+sang the same song to the accompaniment of music and dancing. The Israelites
+had had perfect faith, that God would perform for them miracles and deeds of
+glory, hence they had provided themselves with timbrels and with flutes, that
+they might have them at hand to glorify the anticipated miracles. [70] Then
+Miriam said to the women, "Let us sing unto the Lord, for strength and
+sublimity are His; He lords it over the lordly, and He resents presumption. He
+hurled Pharaoh's horses and chariots into the sea, and drowned them, because
+wicked Pharaoh in his presumption pursued God's people, Israel." [71]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap07"></a>THE AWFUL DESERT</h2>
+
+<p>
+Just as Israel had displayed sullenness and lack of faith upon approaching the
+sea, so did they upon leaving it. Hardly had they seen that the Egyptians met
+death in the waters of the sea, when they spoke to Moses, and said: "God had
+led us from Egypt only to grant us five tokens: To give us the wealth of Egypt,
+to let us walk in clouds of glory, to cleave the sea for us, to take vengeance
+on the Egyptians, and to let us sing Him a song of praise. Now that all this
+has taken place, let us return to Egypt." Moses answered: "The Eternal said,
+'The Egyptians whom ye have seen to-day, yes shall see them again no more
+forever.'" But the people were not yet content, and said, "Now the Egyptians
+are all dead, and therefore we can return to Egypt." Then Moses said, "You must
+now redeem your pledge, for God said, 'When thou hast brought forth the people
+out of Egypt, ye shall serve God upon this mountain.'" Still the people
+remained headstrong, and without giving heed to Moses, they set out on the road
+to Egypt, under the guidance of an idol that they had brought with them out of
+Egypt, and had even retained during their passage through the sea. Only through
+sheer force was Moses able to restrain them from their sinful transgression.
+[72] This was the second of the ten temptations with which Israel tempted God
+during their wanderings through the desert. [73]
+</p>
+
+<p>
+There was one other difficulty with the people that Moses had to overcome: The
+sea cast up many jewels, pearls and other treasures that had belonged to the
+Egyptians, drowned in its waves, and Israel found it hard to tear themselves
+away from the spot that brought them such riches. Moses, however, said, "Do you
+really believe that the sea will continue to yield you pearls and jewels?" [74]
+</p>
+
+<p>
+From the sea they passed to the desert Shur, a horrible and dreadful
+wilderness, full of snakes, lizards, and scorpions, extending over hundreds of
+miles. So deadly is the nature of the snakes that dwell in the desert, that if
+one of them merely glides over the shadow of a flying bird, the bird falls into
+pieces. [75] It was in this desert that the following happened to King Shapor:
+A cohort that he sent through this desert was swallowed by a snake, and the
+same fate overtook a second and a third cohort. Upon the advice of his sages,
+he then filled the hides of animals with hot coals wrapped in straw, and had
+these cast before the snake until it expired. [76]
+</p>
+
+<p>
+It was then a proof of Israel's great faith in their God, that they obeyed
+Moses, and without murmur or delay followed him into this frightful wilderness.
+[77] Therefore did God reward them for their trust in Him, for not only were
+they not harmed by the snakes and scorpions during their many years stay in the
+desert, but they were even relieved of the fear of the reptiles, for as soon as
+the snakes saw the Israelites, they meekly lay down upon the sand. [78] For
+three days they marched through the desert, uncomplaining, but when their
+supply of water gave out, the people murmured against Moses, saying, "What
+shall we drink?" While crossing through the Red Sea they had provided
+themselves with water, for, miraculously, the sea flowed sweet for them; and
+now when the supply was becoming exhausted, they began to give expression to
+their dissatisfaction. On this occasion they again betrayed their
+faintheartedness, for instead of seeking advice from their leader Moses, they
+began to murmur against him and against God, even though at present they had
+not yet suffered from lack of water. So poorly did they stand the test to which
+God has put them, for in fact the very ground upon which they trod had running
+water beneath it, but they were not aware of this. God had desired to see how
+they would act under these conditions. [79]
+</p>
+
+<p>
+The people were all the more exasperated because their joy, when they sighted
+the springs and hastened to draw from the, turned to keenest disappointment
+when they tasted of the water and found it bitter. These deluded hopes cast
+them down spiritually as well as physically, and grieved them, not so much for
+their own sakes as for those of their young children, to whose pleas for water
+they could not listen without tears. Some of the thoughtless and fickle of
+faith among them uttered the accusation that even the former kindness had been
+granted them so much as a benefit, but rather with a view to the present and
+much greater privation. These said that death by the hand of the enemy is to be
+thrice preferred to perishing by thirst; for by the wise man, speedy and
+painless departure from life is in no way to be distinguished from immortality;
+the only real death, however, is slow and painful dying, for the dread lies not
+in being dead, but in dying.
+</p>
+
+<p>
+While they indulged in these lamentations, Moses prayed to God to forgive the
+faint of heart their unseemly words, and, furthermore, to supply the general
+want. [80] Mindful of the distress of the people, Moses did not pray long, but
+uttered his request in a few words; and quickly, as he had prayed, was his
+prayer answered. God bade him take a piece of a laurel tree, write upon it the
+great and glorious name of God, and throw it into the water, whereupon the
+water would become drinkable and sweet. [81]
+</p>
+
+<p>
+The ways of the Holy One, blessed be He, differ from the ways of man: Man turns
+bitter to sweet by the agency of some sweet stuff, but God transformed the
+bitter water through the bitter laurel tree. When Israel beheld this miracle,
+they asked forgiveness of their heavenly Father, and said: "O Lord of the
+world! We sinned against Thee when we murmured about the water." [82] Not
+through this miracle alone, however, has Marah become a significant spot for
+Israel, but, especially, because there God gave to Israel important percepts,
+like the Sabbath rest, marriage and civil laws, and said to the people: "If you
+will observe these statutes, you will receive many more, the Ten Commandments,
+the Halakot, and the Haggadot; the Torah, however, will bring you happiness and
+life. If you will diligently endeavor to walk through life uprightly, so that
+you will be virtuous in your dealing with men, I will value it as if you had
+fulfilled all commandments, and will put upon you none of those diseases that I
+brought Egypt. If, however, you will not be mindful of My laws, and will be
+visited by diseases, then will I be you physician and will make you well, for
+as soon as you will observe the laws, shall the diseases vanish." [83]
+</p>
+
+<p>
+The cause for the want of water at Marah had been that for three days the
+people had neglected the study of the Torah, and it was for this reason that
+the prophets and elders of Israel instituted the custom of reading from the
+Torah on Saturday, Monday and Thursday, at the public service, so that three
+days might never again pass without a reading from the Torah. [84]
+</p>
+
+<p>
+From Marah they moved on to Elim. From a distance palm trees made the place
+look inviting enough, but when the people came close, they were again
+disappointed; there were not more than three score and ten palm tress, and
+there were of stunted growth owing to a lack of water, for in spite of the
+presence of twelve wells of water, the soil was so barren and sandy that the
+wells were not sufficient to water it. [85] Here again the marvelous
+intercession of God in favor of the fate of Israel is shown, for the scant
+supply of water at Elim, which had hardly sufficed for seventy palm trees,
+satisfied sixty myriads of the wandering people that stayed there for several
+days. [86]
+</p>
+
+<p>
+The men of understanding could at this place see a clear allusion to the
+fortune of the people; for there are twelve tribes of the people, each of
+which, if it prove God-fearing, will be a well of water, inasmuch as its piety
+will constantly and continually bring forth beautiful deeds; the leaders of the
+people, however, are seventy, and they recall the noble palm tree, for in
+outward appearance as well as in its fruits, it is the most beautiful of trees,
+whose seat of life does not lie buried deep in the roots, as with other plants,
+but soars high, set like the heart in the midst of its branches, by which it is
+surrounded as a queen under the protection of her bodyguard. The soul of him
+who has tasted piety possesses a similar spirit; it has learned to look up and
+ascend, and itself ever busy with spiritual things and the investigation of
+Divine beauty, disdains earthly things, and considers them only a childish
+play, whereas that aspiration alone seems serious. [87]
+</p>
+
+<p>
+It was at Elim, where, at the creation of the world, God had made the twelve
+wells of water, and the seventy palm trees, to correspond to the twelve tribes
+and the seventy elders of Israel, that Israel first took up the study of the
+law, for there they studied the laws given them at Marah. [88]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap08"></a>THE HEAVENLY FOOD</h2>
+
+<p>
+The bread which Israel had taken along out of Egypt sufficed for thirty-one
+days, and when they had consumed it, the whole congregation of the children of
+Israel murmured against their leader Moses. It was not only immediate want that
+oppressed them, but despair of a food supply for the future; for when they saw
+the vast, extensive, utterly barren wilderness before them, their courage gave
+way, and they said: "We migrated, expecting freedom, and now we are not even
+free from the cares of subsistence; we are not, as out leader promised, the
+happiest, but in truth the most unfortunate of men. After our leader's words
+had keyed us to the highest pitch of expectation, and had filled out ears with
+vain hopes, he tortures us with famine and does not provide even the necessary
+food. With the name of a new settlement he has deceived this great multitude;
+after he had succeeded in leading us from a well-known to an uninhabited land,
+he now plans to send us to the underworld, the last road of life. [89] 'Would
+to God we had died by the hand of the Lord during the three days of darkness in
+the land of Egypt when we sat by the flesh-pots, and when we did eat bread to
+the full.'" In their exasperation they spoke untruths, for in reality they had
+suffered from want of food in Egypt, too, as the Egyptians had not given them
+enough to eat. [90]
+</p>
+
+<p>
+In spite of the railings against him, Moses was not so much indignant about
+their words as about the fickleness of the people. After those many quite
+extraordinary experiences they had no right to expect merely the natural and
+the probable, but should cheerfully have trusted him; for, truly, in the sight
+of all, they had been shown the most tangible proofs of his reliability. When,
+on the other hand, Moses considered their distress, he forgave them; for he
+told himself that a multitude is by nature fickle, and allows itself to be
+easily influenced by impressions of the moment, which cast the past into
+oblivion, and engender despair of the future. [91]
+</p>
+
+<p>
+God also forgave the unworthy conduct of Israel, and instead of being angry
+with them because they murmured against Him, when it should have been their
+duty to pray to Him, He was ready to grant them aid, saying to Moses, "They act
+according to their lights, and I will act according to Mine; not later than
+to-morrow morning manna will descend from heaven."
+</p>
+
+<p>
+As a reward for Abraham's readiness, in answer to the summons to sacrifice
+Isaac, when he said, "Here am I," God promised manna to the descendants of
+Abraham with the same words, "Here I am." In the same way, during their
+wanderings through the wilderness, God repaid the descendants of Abraham for
+what their ancestor had done by the angels who visited him. He himself had
+fetched bread for them, and likewise God Himself caused bread to rain from
+heaven; he himself ran before them on their way, and likewise God moved before
+Israel; he had water fetched for them, and likewise God, through Moses, caused
+water to flow from the rock; he bade them seek shade under the tree, and
+likewise God had a cloud spread over Israel. [92] Then God spoke to Moses: "I
+will immediately reveal Myself without Jacob, 'I will rain bread from My
+treasure in heaven for you; and the people shall go out and gather a certain
+rate every day.'"
+</p>
+
+<p>
+There were good reasons for not exceeding a day's ration in the daily downpour
+of manna. First, that they might be spared the need of carrying it on their
+wanderings; secondly, that they might daily receive it hot; and, lastly, that
+they might day by day depend upon God's aid, and in this way exercise
+themselves in faith. [93]
+</p>
+
+<p>
+While the people were still abed, God fulfilled their desire, and rained down
+manna for them. For this food had been created on the second day of creation,
+[94] and ground by the angels, it later descended for the wanderers in the
+wilderness. [95] The mills are stationed in the third heaven, where manna is
+constantly being ground for the future use of the pious; [96] for in the future
+world manna will be set before them. [97] Manna deserves its name, "bread of
+the angels," not only because it is prepared by them, but because those who
+partake of it become equal to the angels in strength, and, furthermore, like
+them, have no need of easing themselves, as manna is entirely dissolved in the
+body. Not until they sinned, did they have to ease themselves like ordinary
+mortals. [98]
+</p>
+
+<p>
+Manna also showed its heavenly origin in the miraculous flavor it possessed.
+There was no need of cooking or baking it, nor did it require any other
+preparation, and still it contained the flavor of every conceivable dish. One
+had only to desire a certain dish, and no sooner had he thought of it, than
+manna had the flavor of the dish desire. The same food had a different taste to
+every one who partook of it, according to his age; to the little children it
+tasted like milk, to the strong youths like bread, to the old men like honey,
+to the sick like barley steeped in oil and honey. [99]
+</p>
+
+<p>
+As miraculous as the taste of manna was it descent from heaven. First came a
+north wind to sweep the floor of the desert; then a rain to wash it quite
+clean; then dew descended upon it, which was congealed into a solid substance
+by the wind, that it might serve as a table for the heaven-descending gold.
+[100] But, that no insects or vermin might settle on the manna, the frozen dew
+formed not only a tablecloth, but also a cover for the manna, so that it lay
+enclosed there as in a casket, protected from soiling or pollution above and
+below.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap09"></a>THE GATHERING OF THE MANNA</h2>
+
+<p>
+With an easy mind every individual might perform his morning prayer in his
+house and recite the Shema', then betake himself to the entrance of his tent,
+and gather manna for himself and all his family. [101] The gathering of manna
+caused little trouble, and those among the people who were too lazy to perform
+even the slightest work, went out while manna fell, so that it fell straight
+into their hands. [102] The manna lasted until the fourth hour of the day, when
+it melted; but even the melted manna was not wasted, for out of it formed the
+rivers, from which the pious will drink in the hereafter. The heathen even then
+attempted to drink out of these streams, but the manna that tasted so
+deliciously to the Jews, had a quite bitter taste in the mouth of the heathen.
+Only indirectly could they partake of the enjoyment of manna: They used to
+catch the animals that drank the melted manna, and even it this form it was so
+delicious that the heathen cried, "Happy is the people that is in such a case."
+[103] For the descent of manna was not a secret to the heathen, as it settled
+at such enormous heights that the kings of the East and of the West could see
+how Israel received its miraculous food. [104]
+</p>
+
+<p>
+The mass of the manna was in proportion to its height, for as much descended
+day by day, as might have satisfied the wants of sixty myriads of people,
+through two thousand years. [105] Such profusion of manna fell over the body of
+Joshua alone, as might have sufficed for the maintenance of the whole
+congregation. [106] Manna, indeed, had the peculiarity of falling to every
+individual in the same measure; and when, after gathering, they measured it,
+they found that there was an omer for every man.
+</p>
+
+<p>
+Many lawsuits were amicably decided through the fall of manna. If a married
+couple came before Moses, each accusing the other of inconstancy, Moses would
+say to them, "To-morrow morning judgement will be given." If, then, manna
+descended for the wife before the house of her husband, it was known that he
+was in the right; but if her share descended before the house of her own
+parents, she was in the right. [107]
+</p>
+
+<p>
+The only days on which manna did not descend were the Sabbaths and the holy
+days, but then a double portion fell on the preceding day. These days had the
+further distinction that, while they lasted, the color of the manna sparkled
+more than usual, and it tasted better than usual. The people, however, were
+fainthearted, and on the very first Sabbath, they wanted to go out as usual to
+gather manna in the morning, although announcement had been made that God would
+send them no food on that day. Moses, however, restrained them. They attempted
+to do it again toward evening, and again Moses restrained them with the words,
+"To-day ye shall not find it in the field." At these words they were greatly
+alarmed, for they feared that they might not receive it any more at all, but
+their leader quieted them with the words, "To-day ye shall not find any of it,
+but assuredly to-morrow; in this world ye shall not receive manna on the
+Sabbath, but assuredly in the future world."
+</p>
+
+<p>
+The unbelieving among them did not hearken to the words of God, and went out on
+the Sabbath to find manna. Here-upon God said to Moses: "Announce these words
+to Israel: I have led you out of Egypt, have cleft the sea for you, have sent
+you manna, have caused the well of water to spring up for you, have sent the
+quails to come up to you, have battled for you against Amalek, and wrought
+other miracles for you, and still you do not obey My statutes and commandments.
+You have not even the excuse that I imposed full many commandments upon you,
+for all that I bade you do at Marah, was to observe the Sabbath, but you have
+violated it." "If," continues Moses, "you will observe the Sabbath, God will
+give you three festivals in the months of Nisan, Siwan, and Tishri; and as a
+reward for the observance of the Sabbath, you will receive six gifts from God:
+the land of Israel, the future world, the new world, the sovereignty of the
+dynasty of David, the institution of the priests and the Levites; and,
+furthermore, as a reward for the observance of the Sabbath, you shall be freed
+from the three great afflictions: from the sufferings of the times of Gog and
+Magog, from the travails of the Messianic time, and from the day of the great
+Judgement."
+</p>
+
+<p>
+When Israel heard these exhortations and promises, they determined to observe
+the Sabbath, and did so. [108] They did not know, to be sure, what they had
+lost through their violation of the first Sabbath. Had Israel then observed the
+Sabbath, no nation would ever have been able to exercise any authority over
+them. [109]
+</p>
+
+<p>
+This, moreover, was not the only sin that Israel committed during this time,
+for some among them also broke the other commandment in regard to manna, that
+it, not to store it away from day to day. These sinners were none other than
+the infamous pair, Dathan and Abiram, who did not hearken to the word of God,
+but saved the manna for the following day. But if they fancied they could
+conceal their sinful deed, they were mistaken, for great swarms of worms bred
+from the manna, and these moved in a long train from their tents to the other
+tents, so that everyone perceived what these two had done. [110]
+</p>
+
+<p>
+To serve future generations as a tangible proof of the infinite power of God,
+the Lord bade Moses lay an earthen vessel full of manna before the Holy Ark,
+and this command was carried out by Aaron in the second year of the wanderings
+through the desert. When, many centuries later, the prophet Jeremiah exhorted
+his contemporaries to study the Torah, and they answered his exhortations,
+saying, "How shall we then maintain ourselves?" the prophet brought forth the
+vessel with manna, and spoke to them, saying: "O generation, see ye the word of
+the Lord; see what it was that served your fathers as food when they applied
+themselves to the study of the Torah. You, too, will God support in the same
+way, if you will but devote yourselves to the study of the Torah. [111]
+</p>
+
+<p>
+When the imminent destruction of the Temple was announced to King Josiah, he
+concealed the Holy Ark, and with it also the vessel with manna, as well as the
+jug filled with sacred oil, which was used by Moses for anointing the sacred
+implements, and other sacred objects. In the Messianic time the prophet Elijah
+will restore all these concealed objects. [112]
+</p>
+
+<p>
+Israel received three gifts during their wanderings through the desert: the
+well, the clouds of glory, and the manna; the first for the merits of Miriam,
+the second for those of Aaron, and the third for those of Moses. When Miriam
+died, the well disappeared for a time, but it reappeared as a reward for the
+merits of Aaron and Moses; when Aaron dies, the clouds of glory disappeared for
+a time, but reappeared owing to the merits of Moses. But when the last-named
+died, the well, the clouds of glory, and the manna disappeared forever. [113]
+Throughout forty years, however, manna served them not only as food, but also
+as provender for their cattle, for the dew that preceded the fall of manna
+during the night brought grain for their cattle. [114] Manna also replaced
+perfume for them, for it shed and excellent fragrance upon those who ate of it.
+[115]
+</p>
+
+<p>
+In spite of all the excellent qualities of manna, they were not satisfied with
+it, and demanded that Moses and Aaron give them flesh to eat. These replied:
+"We might put up with you if you murmured only against us, but you murmur
+against the Eternal. Come forward, that you may hear the judgment of God." At
+once God appeared to Moses, and said to him: "It is revealed to Me what the
+congregation of Israel have said, and what they will say, but tell them this:
+You have demanded two things; you have desired bread, and I gave it to you,
+because man cannot exist without it; but now, filled to satiety, you demand
+flesh; this also will I give you, so that you might not say if your wish were
+denied. 'God cannot grant it,' but at some future time you shall make atonement
+for it; I am a judge and shall assign punishment for this."
+</p>
+
+<p>
+In the meantime, however, God granted their wish, and toward evening thick
+swarms of quails came up from the sea, and covered the whole camp, taking their
+flight quite low, not two ells above the ground, so that they might be easily
+caught. Contrary to the manna, which fell in the morning, the quails did not
+come before evenfall; with a radiant countenance God gave them the former, as
+their desire for bread was justified, but with a darkened mien, under cover of
+night, He sent quails. [116] Now, because the one food came in the morning and
+the second in the evening, Moses instituted the custom among his people of
+taking two meals a day, one in the morning and one in the evening; and he set
+the meal with the use of meat for the evening. [117] At the same time he taught
+them the prayer in which they were to offer thanks after eating manna, which
+read: "Blessed be Thou, O God our Lord, King of the world, who in Thy bounty,
+dost provide for all the world; who, in Thy grace, goodwill, and mercy, dost
+grant food to every creature, for Thy grace is everlasting. Thanks to Thy
+bounty we have never lacked food, nor ever shall lack it, for Thy great name's
+sake. For Thou suppliest and providest for all; Thou are bountiful, and
+nourishest all Thy creatures which Thou has made. Blessed be Thou, O God, that
+dost provide for all." [118]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap10"></a>MIRIAM'S WELL</h2>
+
+<p>
+Relieved as they were of all the cares of subsistence through the gift of
+manna, it was plainly the duty of the Israelites to devote themselves
+exclusively to the study of the Torah. [119] When, therefore, they slackened in
+the performance of this duty, punishment in the form of lack of water
+immediately overtook them. This was the first time that they actually
+experienced this want, for at Marah nothing more than alarm that this need
+might come upon them, had caused them to murmur and complain. In their distress
+they once more unreasonably cast reproaches upon their leader, and disputed
+with him, saying: "Wherefore is this, children, that thou hast brought us up
+out of Egypt, to kill us, and our children, and our cattle with thirst?" Moses
+replied: "As often as you quarrel with me, you tempt God, but God performeth
+wonders and excellent deeds for you, as often as you dispute with me, that His
+name may sound in glory throughout the world."
+</p>
+
+<p>
+In spite of the injury they had done him, Moses prayed to God that He might aid
+them in their distress and also stand by him. "O Lord of the world!" said he,
+"I am surely doomed to die. Thou biddest me not to be offended with them, but
+if I obey Thy words, I shall certainly be killed by them." God, however,
+replied: "Try thou to act like Me; as I return good for evil, so do thou return
+to them good for evil, and forgive their trespass; go on before the people, and
+We shall see who dares touch thee." [120] Hardly had Moses shown himself to the
+people, when all of them rose reverently from their seats, whereupon God said
+to Moses: "How often have I told thee not to be angry with them, but to lead
+them, as a shepherd leads his flock; it is for their sake that I have set thee
+on this height, and only for their sake wilt thou find grace, goodwill, and
+mercy in My sight." [121]
+</p>
+
+<p>
+Then God bade him go with some elders to the rock on Horeb, and fetch water out
+of it. The elders were to accompany him there, that they might be convinced
+that he was not bringing water from a well, but smiting it from a rock. To
+accomplish this miracle, God bade him smite the rock with his rod, as the
+people labored under the impression that this rod could only bring destruction,
+for through its agency Moses had brought the ten plagues upon the Egyptians in
+Egypt, and at the Red Sea; now they were to see that it could work good also.
+[122] Upon God's bidding, Moses told the people to choose from which rock they
+wished water to flow, [123] and hardly had Moses touched with his sapphire rod
+the rock which they had chosen, when plenteous water flowed from it. The spot
+where this occurred, God called Massah, and Meribah, because Israel had there
+tried their God, saying, "If God is Lord over all, as over us; if He satisfies
+our needs, and will further show us that He knows our thoughts, then will we
+serve Him, but not otherwise." [124]
+</p>
+
+<p>
+The water that flowed for them on this spot served not only as a relief for
+their present need, but on this occasion there was revealed to them a well of
+water, which did not abandon them in all their forty years' wandering, but
+accompanied them on all their marches. [125] God wrought this great miracle for
+the merits of the prophetess Miriam, wherefore also it was called "Miriam's
+Well." [126] But his well dates back to the beginning of the world, for God
+created it on the second day of the creation, [127] and at one time it was in
+the possession of Abraham. It was this same well that Abraham demanded back
+from Abimelech, king of the Philistines, after the king's servants had
+violently taken it away. But when Abimelech pretended not to know anything
+about it, saying, "I wot not who hath done this thing," Abraham said: "Thou and
+I will send sheep to the well, and he shall be declared the rightful owner of
+the well, for whose sheep the water will spout forth to water them. And,"
+continued Abraham, "from that same well shall the seventh generation after me,
+the wanderers in the desert, draw their supply." [128]
+</p>
+
+<p>
+This well was in the shape of a sieve-like rock, out of which water gushes
+forth as from a spout. It followed them on all their wanderings, up hill and
+down dale, and wherever they halted, it halted, too, and it settled opposite
+the Tabernacle. Thereupon the leaders of the twelve tribes would appear, each
+with his staff and chant these words to the well, "Spring up, O well, sing ye
+unto it; nobles of the people digged it by the direction of the lawgiver with
+their staves." Then the water would gush forth from the depths of the well, and
+shoot up high as pillars, then discharge itself into great streams that were
+navigable, and on these rivers the Jews sailed to the ocean, and hauled all the
+treasures of the world therefrom. [129]
+</p>
+
+<p>
+The different parts of the camp were separated by these rivers, so that women,
+visiting each other, were obliged to make use of ships. Then the water
+discharged itself beyond the encampment, where it surrounded a great plain, in
+which grew every conceivable kind of plant and tree; [130] and these trees,
+owing to the miraculous water, daily bore fresh fruits. [131] This well brought
+fragrant herbs with it, so that the women had no need of perfumes on the march,
+for the herbs they gathered served this purpose. [132] This well furthermore
+threw down soft, fragrant kinds of grass that served as pleasant couches for
+the poor, who had no pillows or bedclothes. [133] Upon the entrance to the Holy
+Land this well disappeared and was hidden in a certain spot of the Sea of
+Tiberias. Standing upon Carmel, and looking over the sea, one can notice there
+a sieve-like rock, and that is the well of Miriam. [134] Once upon a time it
+happened that a leper bathed at this place of the Sea of Tiberias, and hardly
+had he come in contact with the waters of Miriam's well when he was instantly
+healed. [135]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap11"></a>AMALEK'S WAR AGAINST ISRAEL</h2>
+
+<p>
+As a punishment because they had not had sufficient faith in God, and had
+doubted whether He could fulfill all their wishes, and had grown negligent in
+the study of the Torah and in the observance of the laws, God turned Amalek
+against them during their sojourn in Rephidim, where they had committed these
+sins. God dealt with them as did that man with his son, whom he bore through
+the river on his shoulders. Whenever the child saw something desirable, he
+said, "Father, buy it for me," and he fulfilled the child's wish. After the son
+had in this way received many beautiful things from his father, he called to a
+passing stranger with these words, "Hast thou perhaps seen my father?" Then,
+indignantly, the father said to his son: "O thou fool, that sittest on my
+shoulder! All that thou didst desire, did I procure for thee, and now dost thou
+ask of that man, 'Hast thou seen my father?'" Thereupon the father threw the
+child off his shoulder, and a dog came and bit him. So did Israel fare. When
+they moved out of Egypt, God enveloped them in seven clouds of glory; they
+wished for bread, and He gave them manna; they wished for flesh, and He gave
+them quails. After all their wishes had been granted, they began to doubt,
+saying, "Is the Lord among us, or not?" Then God answered, "You doubt My power;
+so surely as you live shall you discover it; the dog will soon bite you." Then
+came Amalek. [136]
+</p>
+
+<p>
+This enemy of Israel bore the name Amalek to denote the rapidity with which he
+moved against Israel, for like a swarm of locusts he flew upon them; and the
+name furthermore designates the purpose of this enemy, who came to suck the
+blood of Israel. [137] This Amalek was a son of Eliphaz, the first-born son of
+Esau, and although the descendants of Jacob had been weaker and more
+insignificant in earlier times, Amalek had left them in peace, for he had
+excellent reasons to delay his attack. God had revealed to Abraham that his
+seed would have to serve in the land of the Egyptians, and had put the payment
+of this debt upon Isaac, and after his death, upon Jacob and his descendants.
+The wicked Amalek now said to himself, "If I destroy Jacob and his descendants,
+God will impose the Egyptians bondage upon, me, grandson of Esau, descendant of
+Abraham." Therefore he kept himself in restraint as long as Israel dwelt in
+Egypt, but only after the bondage predicted to the seed of Abraham had been
+served in full, did he set out to accomplish the war of annihilation against
+Israel, which his grandfather Esau had enjoined upon him. [138]
+</p>
+
+<p>
+No sooner had he heard of Israel's departure from Egypt, then he set out
+against them and met them by the Red Sea. There, indeed, he could work them no
+ill, for Moses uttered against him the Ineffable Name; and so great was his
+confusion, that he was forced to retreat without having effected his object.
+[139] Then, for some time, he tried lying hidden in ambush, and in this wise
+molesting Israel, but as length he gave up this game of hide-and-seek, and with
+a bold front revealed himself as the open enemy of Israel. Not alone, however,
+did he himself declare war upon Israel, but he also seduced all the heathen
+nations to assist him in his enterprise against Israel. Although these declined
+to war upon Israel, fearing that they might have to fare like the Egyptians,
+they agreed to the following plan of Amalek. He said: "Follow my expedition.
+Should Israel conquer me, there will still be plenty of time for you to flee,
+but should success crown my attempt, join your fate to mine, in my undertaking
+against Israel." So Amalek now marched from his settlement in Seir, which was
+no less than four hundred parasangs away from the encampment of the Jews; and
+although five nations, the Hittites, the Hivites, the Jebusites, the Amorites,
+and the Canaanites, had their dwellings between his home and the camp of the
+Jews, he insisted upon being the first to declare war upon Israel.
+</p>
+
+<p>
+God punished Israel, who had shown themselves an ungrateful people, by sending
+against them an enemy that was ungrateful, too, never recalling that he owed
+his life to the sons of Jacob, who had had him in their power after their
+brilliant victory over Esau and his followers. [140]
+</p>
+
+<p>
+In his expedition against Israel he made use of his kinsman. Before going over
+to open attack, he lured many unsuspecting Jews to death by his kindly words.
+He had fetched from Egypt the table of descent of the Jews; for every Jew had
+there to mark his name on the bricks produced by him, and these lists lay in
+the Egyptian archives. Familiar with the names of the different Jewish
+families, Amalek appeared before the Jewish camp, and calling the people by
+name, he invited them to leave the camp, and come out to him. "Reuben! Simeon!
+Levi! etc.," he would call, "come out to me, your brother, and transact
+business with me."
+</p>
+
+<p>
+Those who answered the enticing call, found certain death at his hands; and not
+only did Amalek kill them, but he also mutilated their corpses, following the
+example of his grandsire Esau, by cutting off a certain part of the body, and
+throwing it toward heaven with the mocking words, "Here shalt Thou have what
+Thou desirest." In this way did he jeer at the token of the Abrahamic covenant.
+</p>
+
+<p>
+So long as the Jews remained within the encampment, he could, of course, do
+them no harm, for the cloud enveloped them, and under its shelter they were as
+well fortified as a city that is surrounded by a solid wall. The cloud,
+however, covered those only who were pure, but the unclean had to stay beyond
+it, until they were cleansed by a ritual bath, and these Amalek caught and
+killed. The sinners, too, particularly the tribe of Dan, who were all
+worshippers of idols, were not protected by the cloud, and therefore exposed to
+the attacks of Amalek. [141]
+</p>
+
+<p>
+Moses did not himself set out to battle against this dangerous foe of Israel,
+but he sent his servant Joshua, and for good reasons. Moses knew that only a
+descendant of Rachel, like the Ephraimite Joshua, could conquer the descendant
+of Esau. All the sons of Jacob had taken part in the unbrotherly act of selling
+Joseph as a slave, hence none of their descendants might stand up in battle
+against the descendant of Esau; for they who had themselves acted unnaturally
+to a brother, could hardly hope for God's assistance in a struggle with the
+unbrotherly Edomites. Only the descendants of Joseph, the man who had been
+generous and good to his brothers, might hope that God would grant them aid
+against the unbrotherly descendants of Esau. In many other respects, too,
+Joseph was the opposite of Esau, and his services stood his descendants in good
+stead in their battles against the descendants of Esau. Esau was the firstborn
+of his father, but through his evil deeds he lost his birthright; Joseph, on
+the other hand, was the youngest of his father's sons, and through his good
+deeds was he found worthy of enjoying the rights of a firstborn son. Joseph had
+faith in the resurrection, while Esau denied it; hence God said, "Joseph, the
+devout, shall be the one to visit merited punishment on Esau, the unbelieving."
+Joseph associated with two wicked men, Potiphar and Pharaoh, yet he did not
+follow their example; Esau associated with two pious men, his father and his
+brother, yet he did not follow their example. "Hence," said God, "Joseph, who
+did not follow example of wicked men, shall visit punishment upon him who did
+not follow the example of pious men." Esau soiled his life with lewdness and
+murder; Joseph was chaste and shunned bloodshed, hence God delivered Esau's
+descendants into the hands of Joseph's descendants. And, as in the course of
+history only the descendants of Joseph were victorious over the descendants of
+Esau, so will it be in the future, at the final reckoning between the angel of
+Esau and the angels of the Jews. The angel of Reuben will be rebuffed by the
+angel of Esau with these words, "you represent on who had illegal relations
+with his father's wife"; the angels of Simeon and Levi will have the listen to
+this reproof, "You represent people who slew the inhabitants of Shechem"; the
+angel of Judah will be repulsed with the words, "Judah had illicit relations
+with his daughter-in-law." And the angels of the other tribes will be repulsed
+by Esau's angel, when he points out to them that they all took part in selling
+Joseph. The only one whom he will not be able to repulse will be Joseph's
+angel, to whom he will be delivered and by whom he will be destroyed; Joseph
+will b the flame and Esau the straw burned in the flame. [142]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap12"></a>AMALEK DEFEATED</h2>
+
+<p>
+Moses now instructed Joshua in regard to his campaign against Amalek, saying,
+"Choose us out men and go out, fight with Amalek." The words "choose us"
+characterize the modesty of Moses, who treated his disciple Joshua as an equal;
+in these words he has taught us that the honor of our disciples should stand as
+high as our own. Joshua did not at first want to expose himself to danger and
+leave the protection of the cloud, but Moses said to him, "Abandon the cloud
+and set forth against Amalek, if ever thou dost hope to set the crown upon thy
+head." He commanded him to choose his warriors from among the pious and
+God-fearing, and promised him that he would set a fast day for the following
+day, and implore God, in behalf of the good deeds of the Patriarchs and the
+wives of the Patriarchs, to stand by Israel in this war.
+</p>
+
+<p>
+Joshua acted in accordance with these commands [143] and set out against
+Amalek, to conquer whom required not only skillful strategy, but also adeptness
+in the art of magic. For Amalek was a great magician and knew that propitious
+and the unpropitious hour of each individual, and in this way regulated his
+attacks against Israel; he attacked that one at night, whose death had been
+predicted for a night, and him whose death had been preordained for a day did
+he attack by day.
+</p>
+
+<p>
+But in this art, too, Joshua was his match, for he, too, knew how to time
+properly the attack upon [144] individuals, and he destroyed Amalek, his sons,
+the armies he himself commanded, and those under the leadership of his sons.
+But in the very heat of battle, Joshua treated his enemies humanely, he did not
+repay like with like. Far was it from him to follow Amalek's example in
+mutilating the corpses of the enemy. Instead with a sharp sword he cut off the
+enemies' heads, an execution that does not dishonor.
+</p>
+
+<p>
+But only through the aid of Moses, did Joshua with his victory. Moses did not
+go out into battle, but through his prayer and through his influence upon the
+people in inspiring them with faith, the battle was won. While the battle raged
+between Israel and Amalek, Moses was stationed on a height, where, supported by
+the Levite Aaron and the Judean Hur, the representatives of the two noble
+tribes Levi and Judah, he fervently implored God's aid. He said: "O Lord of the
+world! Through me has Thou brought Israel out of Egypt, through me hast Thou
+cleft the sea, and through me has Thou wrought miracles; so do Thou now work
+miracles for me, and lend me victory to Israel, for I well know that while all
+other nations fight only to the sixth hour of the day, this sinful nation stand
+in battle ranks till sunset." Moses did not consider it sufficient to pray
+alone to God, but he raised his hands toward heaven as a signal for the whole
+nation to follow his example and trust in God. As often as he then raised his
+hands to heaven and the people prayed with him, trusting that God would lend
+them victory, they were indeed victorious; as often, however, as Moses let down
+his hands and the people ceased prayer, weakening in their faith in God, Amalek
+conquered. But it was hard for Moses constantly to raise his hands. This was
+God's way of punishing him for being somewhat negligent in the preparations for
+the war against Amalek. Hence Aaron and Hur were obliged to hold up his arms
+and assist him in his prayer. As, furthermore, he was unable to stand all that
+time, he seated himself on a stone, disdaining a soft and comfortable seat,
+saying, "So long as Israel is in distress, I shall share it with them." [145]
+</p>
+
+<p>
+At evenfall, the battle was not yet decided, therefore Moses prayed to God that
+He might stay the setting of the sun and thus enable Israel to draw the battle
+to a close. God granted this prayer, for the sun did not set until Israel had
+completely destroyed their enemy. Thereupon Moses blessed Joshua with the
+words, "Some day the sun shall stand still for thy sake, as it did to-day for
+mine," and this blessing was later fulfilled at Gibeon, when the sun stood
+still to help Joshua in his battle against the Amorites. [146]
+</p>
+
+<p>
+Although Amalek had not received the merited punishment from the hands of
+Joshua, still his enterprise against Israel had not been entirely unavailing.
+The miraculous exodus of Israel out of Egypt, and especially the cleaving of
+the sea, had created such alarm among the heathens, that none among them had
+dared to approach Israel. But this fear vanished as soon as Amalek attempted to
+compete in battle with Israel. Although he was terrible beaten, still the fear
+of the inaccessibility of Israel was gone. It was with Amalek as with that
+foolhardy wight who plunged into a scalding-hot tub. He scalded himself
+terribly, yet the tub became cold through his plunge into it. Hence God was not
+content with the punishment Amalek received in the time of Moses, but swore by
+His throne and by His right hand that He would never forget Amalek's misdeeds,
+that in this world as well as in the time of the Messiah He would visit
+punishment upon him, and would completely exterminate him in the future world.
+So long as the seed of Amalek exist, the face of God is, as it were, covered,
+and will only then come to view, when the seed of Amalek shall have been
+entirely exterminated.
+</p>
+
+<p>
+God had at first left the war against Amalek in the hands of His people,
+therefore He bade Joshua, the future leader of the people, never to forget the
+war against Amalek; and if Moses had listened intently, he would have perceived
+from this command of God that Joshua was destined to lead the people into the
+promised land. But later, when Amalek took part in the destruction of
+Jerusalem, God Himself took up the war against Amalek, saying, "By My throne I
+vow not to leave a single descendant of Amalek under the heavens, yea, no one
+shall even be able to say that this sheep or that wether belonged to an
+Amalekite." [147]
+</p>
+
+<p>
+God bade Moses impress upon the Jews to repulse no heathen should he desire
+conversion, but never to accept an Amalekite as a proselyte. It was in
+consideration of this word of God that David slew the Amalekite, who announced
+to him the death of Saul and Jonathan; for he saw in him only a heathen,
+although he appeared in the guise of a Jew. [148]
+</p>
+
+<p>
+Part of the blame for the destruction of Amalek falls upon his father,
+Eliphaz. He used to say to Amalek: "My son, dost thou indeed know who will
+posses this world and the future world?" Amalek paid no attention to his
+allusion to the future fortune of Israel, and his father urged it no more
+strongly upon him, although it would have been his duty to instruct his son
+clearly and fully. He should have said to him: "My son, Israel will posses this
+world as well as the future world; dig wells then for their use and build road
+for them, so that thou mayest be judged worthy to share in the future world."
+But as Amalek had not been sufficiently instructed by his father, in his
+wantonness he undertook to destroy the whole world. God, who tries the reins
+and the heart, said to him: "O thou fool, I created thee after all the seventy
+nations, but for thy sins thou shalt be the first to descend into hell."
+[149]
+</p>
+
+<p>
+To glorify the victory over Amalek, Moses built an altar, which God called "My
+Miracle," for the miracle God wrought against Amalek in the war of Israel was,
+as it were, a miracle for God. For so long as the Israelites dwell in sorrow,
+God feels with them, and a joy for Israel is a joy for God, hence, too, the
+miraculous victory over Israel's foe was a victory for God. [150]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap13"></a>JETHRO</h2>
+
+<p>
+"Smite a scorner, and the simple will beware." The destruction of Amalek
+brought Jethro to his senses. Jethro was originally in the same plot with
+Amalek, both having incited Pharaoh against Israel, but when he saw that Amalek
+lost this world and the other, he repented of his sinful ways, saying: "There
+is nothing left to me but to go over to the God of Israel"; [151] and although
+he dwelt in the greatest wealth and honor, he determined to set out for the
+desert, to Moses and his God. [152] Arrived at the camp of Israel, he could not
+enter it, for it was enveloped by a cloud that none could pierce, hence he
+wrote a letter to Moses and shot it off with an arrow, so that it fell into the
+camp. [153] The letter read: "I adjure thee, by thy two sons and by thy God, to
+come to meet me and receive me kindly. If thou wilt not do if for my sake, do
+it for thy wife's sake; and if thou wilt not do it for her sake, do it for thy
+sons' sake." For Jethro brought with him his daughter Zipporah, from whom Moses
+had been divorced, as well as her two sons, her only children, for after her
+separation from Moses, she had wed no other man.
+</p>
+
+<p>
+At first Moses was inclined to give no ear to this letter, but God said to him:
+"I, through whose word the world came into being, I bring men to Me and do not
+thrust them back. I permitted Jethro to approach Me, and did not push him from
+Me. So do thou, too, receive this man, who desires to betake himself under the
+wings of the Shekinah, let him approach, and do not repulse him." God herewith
+taught Moses that one should repulse with the left hand, and beckon with the
+right. [154]
+</p>
+
+<p>
+Moses, Aaron, Nadab, and Abihu, together with the seventy elders of Israel,
+carrying with them the sacred Ark, hastened to welcome Jethro kindly; and Moses
+so honored his father-in-law as to make an obeisance before him and kiss him.
+Before Moses told his father-in-law of the great miracles God had wrought for
+Egypt, such as the exodus from Egypt, the cleaving of the sea, the rain of
+manna, and the rest, he offered him the greeting of peace; for great is peace,
+that precedes event he praise of God. [155] After the peace-greeting, Moses, to
+draw his father-in-law nearer to true faith in God and His revelation, began to
+relate to him the miracles that God had wrought for them at the exodus from
+Egypt, during the passing through the Red Sea, and during the war with Amalek.
+He said, moreover, "In the manna that God gives us we perceive the taste of
+bread, of meat, of fish, in short, of all the dishes there are. Out of the well
+that God gives us we draw a drink that possesses the taste of old wine as well
+as new, of milk and of honey, in short, of all the beverages that exist." "We
+shall," Moses continued, "receive six other gifts from God, the land of Israel,
+the future world, the new world, the sovereignty of David, the institution of
+priests, and of Levites."
+</p>
+
+<p>
+When Jethro heard all this, he determined to become a Jew and to believe in the
+only God, and although he felt a pang at heart upon hearing that the Egyptians
+had perished - for no one should scoff at a heathen before a proselyte who is
+not a Jew of ten generation's standing - still he burst into a song of praise
+to God for the deeds He had one for His people. In truth, it reflects shame
+upon Moses and the sixty myriads of Jews that they had not given thanks to God
+for the release from Egypt, until Jethro came and did so. He said: "Praised be
+God who delivered Moses and Aaron, as well as the whole nation of Israel, from
+the bondage of Pharaoh, that great dragon, and of the Egyptians. Truly, great
+is the Lord before all gods, for whereas formerly not a single slave succeeded
+in escaping from Egypt, He led sixty myriads out of Egypt. There is no god whom
+I had not, at some time in my life, worshipped, but not I must admit that none
+is like the God of Israel. This God had not been unbeknown to me heretofore,
+but now I know Him better, for His fame will sound throughout the world,
+because He visited upon the Egyptians exactly what they had planned to
+undertake against Israel. They wanted to destroy Israel by water, and by water
+were they destroyed." [156]
+</p>
+
+<p>
+With sacrifices and a feast was the arrival of Jethro celebrated, for after he
+had made the burnt offering not far from the bush of thorns that had been
+unscathed by fire, Jethro prepared a feast of rejoicing for the whole people,
+[157] at which Moses did not consider it below the dignity to wait on the
+guests in person. In this he followed the example of Abraham, who in person
+waited on the three angels, though they appeared in the guise of idolatrous
+Arabs.
+</p>
+
+<p>
+Abraham like Moses sought to follow in the ways of the Lord, to provide each
+according to his wants, and to grant to everybody what he lacks, whether he be
+a righteous man, or an idolater, who through his sins conjures up God's wrath.
+[158]
+</p>
+
+<p>
+To this feast the people sat down according to their tribes. They ate, drank
+and were merry, while Aaron and Jethro with their relatives sang songs of
+thanksgiving to God, and praised Him as the Creator and Donor of their lives
+and their liberty. At the same time they gave due appreciation to Moses,
+through whose courage everything had happily come to pass. In his words of
+gratitude to Moses, Jethro also gave expression to many glorious eulogies on
+the people of Israel, but he especially extolled Moses, who through
+difficulties and dangers had shown so much courage in the salvation of his
+friends. [159]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap14"></a>THE INSTALLATION OF ELDERS</h2>
+
+<p>
+Jethro, who had come to Moses shortly before the revelation on Mount Sinai,
+stayed with his son-in-law for more than a year. In the first months, however,
+he had no opportunity of observing Moses in the capacity of judge, for Moses
+spent the time from the day of the revelation to the tenth day of Tishri almost
+entirely in heaven. Hence Jethro could not be present at a court proceeding of
+his before the eleventh day of Tishri, the first day after Moses' return from
+heaven. Jethro now perceived how Moses sat like a king upon his throne, while
+the people, who brought their lawsuits before him, stood around him. This so
+displeased him that he said to his son-in-law: "Why sittest thou thyself alone,
+and all the people stand by thee from morning until even?" Moses answered:
+"Because the people come unto me to enquire of God. It is not in my honor that
+they stand, but in honor of God, whose judgement they would know. When they are
+in doubt over a case of clean or unclean, or when there is a dispute between
+two parties, which they desire to have settled exactly according to the law, or
+in conformity with a compromise, they come to me; and when the parties at
+dispute leave me, they part as friends and no longer enemies. I expound to the
+people, besides, the words of God and His decisions."
+</p>
+
+<p>
+On the day that Moses again took up his activity as a judge, and Jethro had for
+the first time the chance of observing him, came the mixed multitude with the
+pleas that they, like the other Israelites, wanted their share in the Egyptians
+booty. Moses' method, first seen by him in practice, [160] struck Jethro as
+most absurd, and he therefore said: "The thing that thou doest is not good,"
+through delicacy softening his real opinion, "It is bad" to "It is not good."
+[161] "The people," he continued, "will surely unbraid thee and Aaron, his two
+sons Nadab and Abihu, and the seventy elders, if thou continuest in this
+fashion. But if thou hearkenest now to my voice, thou wilt fare well, provided
+God approves of my plan. This is, that thou shalt be 'the vessel of the
+revelations of God,' and shalt lay the revelations of God before the people, as
+often as thou receivest them; so that they may understand the exposition of the
+Torah, as well as its decisions. And thou shalt instruct them how to pray in
+the synagogues, how to tend the sick, how to bury their dead, how to render the
+services of friendship to one another, how to practice justice, and how, in
+some cases, not to insist on strict justice. But as for trying the people as a
+judge, thou shouldst, in accordance with thy prophetic insight, choose men that
+are possessed of wisdom, fear of God, modesty, hate of covetousness, love of
+truth, love of humanity, and a good name, and these shall devote all their time
+to trials, and to the study of the study of the Torah. If God approve my plan,
+then wilt thou and Aaron, his sons and the seventy elders, and all the people
+dwell in peace." [162]
+</p>
+
+<p>
+This counsel of Jethro's found great favor in Moses' eyes, for he had been only
+too well aware of the difficulties and annoyances with which he had had to
+contend. The people were very disputatious, being willing to spend seventy
+silverlings in litigation costs for the sake of gaining one silverling, and did
+their utmost to lengthen their disputes at law. When on say that Moses was
+about to cast a decision against him, he demanded that his lawsuit be
+adjourned, declaring that had witnesses and other proofs, which he would bring
+forward on the next occasion. But they were not merely litigious and
+disputations, they were also spiteful, and vented their temper on Moses. If
+Moses went out early, they would say: "Behold the son of Amram, who betakes
+himself early to the gathering of manna, that he may get the largest grains."
+If he went out late, they would say: "Behold the son of Amram, he goes through
+the multitude, to gather in marks of hone." But if he chose a path aside from
+the crowd, they said: "Behold the son of Amram, who makes it impossible for us
+to follow the simple commandment, to hone a sage." Then Moses said: "If I did
+this you were not content, and if I did that you were not content! I can no
+longer bear you alone. 'The Eternal, your God, hath multiplied you, and behold,
+ye are this day as the stars of heaven for multitude. The Lord, God of you
+fathers, make you a thousand times so many as ye are, and bless you, as he hath
+promised you!"
+</p>
+
+<p>
+The Israelites were not content with this blessing of Moses, and said to him:
+"O our teacher Moses, we do not desire thee to bless us, we have had much
+greater blessings given to us. God spoke to our father Abraham: 'I will bless
+thee and in multiplying I will multiply thy seed as the stars of the heaven,
+and as the sand which is upon the sea shore,' and thou dost limit our
+blessings." Moses cried: "I am only a creature of flesh and blood, limited in
+my powers, hence is my blessing limited. I give you my blessing, but the
+blessing of God remains preserved for ye, and He will bless you unlimitedly,
+and multiply you as the fish of the sea and the sands on the seashore, as the
+star in the sky and the plants on the earth." [163]
+</p>
+
+<p>
+After he had bestowed his blessing upon them, he asked them to propose capable
+pious men, that he might appoint them as judges and leaders over them. He said:
+"If a man were to present himself to me as a candidate for this position of
+honor, I alone should not be able to decide to what tribe he belonged, and
+whence he came; but you know them, and hence it is advisable for you to propose
+them. Do not think, however, that I feel I must abide by your choice, for it
+depends solely upon me, whether or not I shall appoint them."
+</p>
+
+<p>
+The people were very eager to carry this plan of Moses into execution, and
+requested him to settle the matter as quickly as possible. But their motive was
+self-interested, for every one among them said: "Moses will now appoint about
+eighty thousand officials. If I myself should not be among them, surely my son
+will be, and if not he, my grandson, and with a gift of some kind it will be an
+easy matter to induce such a judge to look after my interests at court." Moses,
+of course, was not deceived about their true sentiments; still, he paid no
+further attention to them, and picked out the best men among the people, though
+they were not possessed of nearly all the good qualities Jethro had thought
+essential for judges and leaders of people. With kindly words he invited them
+to assume their offices, and said: "Blessed are ye that are judged worthy of
+being leader of the children of Abraham, Isaac, and Jacob, of a people whom God
+called His friends, His brothers, His flock, and other titles of love." He
+impressed upon them that they must possess much patience, and must not become
+impatient if a lawsuit is brought before them more than once. "Heretofore," he
+said, "you belonged to yourselves, but from now you belong to the people; for
+you judge between every man, and his brother and his neighbor. If ye are to
+appoint judges, do so without respect of persons. Do not say 'I will appoint
+that man because he is a handsome man or a strong man, because he is my
+kinsman, or because he is a linguist.' Such judges will declare the innocent
+guilty and the guilty innocent, not through wickedness, but through ignorance;
+and God will reckon the appointment of such judges against you, as a perversion
+of justice, on account of your respect of persons. If a wealthy man and a poor
+man come before you to court, do not say: 'Why should I insult the rich man for
+so small a matter? I will rather give judgement in his favor, and then, outside
+the court, tell him to give the poor man what he demands, as he is in the
+right.' But do not, on the other hand, if the poor man is in the wrong, say:
+'The rich man is obliged to assist the poor anyhow, I will now decide in favor
+of the poor, that in a decent way he may, without begging, obtain money from
+his rich fellow-man.' Do not, moreover, say: 'I fear to pronounce judgement,
+lest that man kill my son, burn my barn, or destroy my plants,' for the
+judgement is God's."
+</p>
+
+<p>
+After these admonitions, Moses instructed the new judges in legal procedure, in
+both civil and criminal cases, and at the same time urged the people no to deny
+the judges the veneration due him. [164] For great is the importance of
+justice. For him who hates it, there is no remedy; but the judge who decides
+conscientiously is the true peacemaker, for the weal of Israel, of the
+commonwealth, and indeed of all living creatures. [165]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap15"></a>JETHRO REWARDED</h2>
+
+<p>
+Although the installation of elders on Moses' part came to pass in accordance
+with the command of God, still it was Jethro upon whose advice Moses besought
+God to lighten his burden, and to permit him partly to transfer the leadership
+of the people to others. [166] Hence he did not conceal the name of the
+adviser, but announced it to all the people, and immortalized him as such in
+the Holy Scriptures; for he deemed it praiseworthy to appreciate duly the
+merits of others. [167] It had, however, been part of God's scheme to reward
+Jethro for the love he bore the Torah; and for this reason did He allow it to
+come to pass that Moses had to have his attention called to the plan of
+installing the elders through his father-in-law, that the Holy Scriptures might
+devote a whole chapter to the plan of Jethro. [168]
+</p>
+
+<p>
+This, however, is not the only reward for Jethro's piety, who, in his love for
+the Torah, excelled all proselytes. A miracle occurred on the very first day of
+his arrival in camp for manna in his honor descended at the noon hour, the hour
+of his arrival; and, moreover, in as great quantities as was wont to rain down
+for sixty myriads of Israelites. He did not have to exert himself to gather the
+food, for it came over his body, so all he had to do was to carry his hand to
+his mouth to partake of it. [169] Jethro, nevertheless, did not remain with
+Moses, but returned to his native land. Moses, of course, tried to persuade his
+father-in-law to stay. He said to him: "Do not think that we shall continue to
+move thus slowly through the desert, nay, we shall now move directly to the
+promised land." Only to urge Jethro to stay longer with them did Moses use the
+words "we move," so that his father-in-law might believe that Moses too would
+enter the promised land, for otherwise he would hardly have allowed himself to
+be persuaded to join the march to Palestine. Moses continued: "I do not want to
+mislead thee, hence I will tell thee that the land will be divided only among
+the twelve tribes, and that thou has no claim to possession of lands; but God
+bade us be kind to the proselytes, and to thee we shall be kinder than to all
+other proselytes." Jethro, however, was not to be persuaded by his son-in-law,
+considering himself in duty bound to return to his native land. For the
+inhabitants of his city had for many years made a habit of having him store
+their valuable, as none possessed their confidence in such a measure as he. If
+he had stayed still longer with Moses, people would have declared that he had
+absconded with all these things and fled to Moses to share it with him, and
+that would have been a blot on his fair name and that of Moses. Jethro had
+furthermore made many debts during the year in which he came to Moses, for,
+owing to the hail God had sent upon Egypt before the exodus of Israel, a great
+famine had arisen in Jethro's home too, and he had found himself obliged to
+lend money for the support of the poor. If he were not now to return to his
+home, people would say that he had run away in order to evade his creditors,
+and such talk concerning a man of piety would have been desecration of the
+Divine Name. So he said to Moses: "There are people who have a fatherland, but
+no property there; there are also property-holders who have no family; but I
+have a fatherland, and have property there as well as a family; hence I desire
+to return to my fatherland, my property, and my family." But Moses would not
+yield so soon, and said to his father-in-law: "If thou dost not accompany us as
+a favor, I will command thee to do so, that the Israelites might not say thou
+hadst been converted to our religion only in the expectation of receiving a
+share in the promised land, but hadst returned to thy home when thou didst
+discover that proselytes have no claim on property in the Holy Land. Through
+thy refusal to move with us, thou wilt give the heathens an opportunity to say
+that the Jews do not accept proselytes, since they did not accept even their
+own king's father-in-law, but allowed him to return to his own land. Thy
+refusal will injure the glory of God, for the heathens will keep away from the
+true faith. But if thou wilt wander with us, I assure thee that they seed shall
+share with us the Temple, the Torah, and the future reward of the pious. How
+canst thou, moreover, who hast seen all the miracles of God wrought for us
+during the march through the desert; who wert a witness of the way in which
+even the Egyptians became fond of us - how canst thou now depart from us? It is
+a sufficient motive for thee to remain with us, in order to officiate as a
+member of the Sanhedrin, and teach the Torah. We, on our part, want to retain
+thee, only that thou mightest in difficult cases enlighten our eyes; for thou
+wert the man who gave us good and fair counsel, to which God Himself could not
+refuse His assent." Jethro replied: "A candle may glow in the dark, but not
+when the sun and the moon; of what avail would my candle-light be? I had,
+therefore, better return to my home city that I may make proselytes of its
+inhabitants, instruct them in the Torah, and lead them under the wings of the
+Shekinah." Amid great marks of honor, and provided with rich gifts, Jethro
+returned to his home, where he converted his kinsmen and his compatriots to the
+belief in the true God, as he had intended. [170]
+</p>
+
+<p>
+The descendants of Jethro later settled in Palestine, where the fruitful land
+of Jericho was allotted to them as a dwelling place. After the capture of
+Palestine, the tribes, by mutual consent, agreed that the fertile strip of land
+at Jericho should fall to the share of the tribe on whose land the Temple was
+to be erected. But when its erection was postponed for a long time, they agreed
+to allot this piece of land to Jethro's sons, because they, being proselytes,
+had no other possession in the Holy Land. Four hundred and eighty years did the
+descendants of Jethro dwell in Jericho, when, upon the erection of the Temple
+at Jerusalem, they relinquished it to the tribe of Judah, who claimed it as an
+indemnity for the site of the Temple. [171]
+</p>
+
+<p>
+Jethro's descendants inherited his devotion to the Torah, like him dedicating
+their lives entirely to its study. So long as Joshua lived, they sat at this
+master's feet, but when he died, they said: "We left our fatherland and came
+here only for the sake of studying the Torah; if we were now to spend our time
+in cultivating the soil, when should we study the Torah?" They therefore gave
+up their dwelling-place in Jericho, and moved to the cold barren wilderness, to
+Jabez, who there had his house of instruction. But when they there beheld the
+priests, the Levites, and the noblest of the Jews, they said, "How can we,
+proselytes, presume to sit beside these?" Instead of sitting within the house
+of instruction, they remained at the entrance of it, where they listened to the
+lectures, and in this manner made further progress in the study of the Torah.
+[172] They were rewarded for their piety, their prayer was heard by God, and
+their good deeds served as a protection to Israel; and on account of their
+pious actions they were called "the families of the scribes," the Tirathites,
+the Shimeathites, and the Suchathites, names designating their piety and
+devotion to the Torah.
+</p>
+
+<p>
+One of the descendants of Jethro was Jonadab, son of Rechab, who, when he heard
+from a prophet that God would destroy the Temple, bade all his children, as a
+toke of mourning, to drink no wine, use no oil for anointing themselves, nor
+cut their hair, nor dwell in houses. The Rechabites obeyed this command of
+their sire, and as a reward for this, God made a covenant with them that their
+descendants should always be members of the Sanhedrin, and teachers of Israel.
+The covenant with the Rechabites was even stronger than that with David, for to
+the house of the latter God promised to keep the covenant only if his
+descendants were pious, but He made an unconditional covenant with the
+Rechabites. God rewarded them for their devotion to Him in this way, although
+they did not belong to the Jewish nation. From this one can gather how great
+would have been their reward if they had been Israelites. [173]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap16"></a>THE TIME IS AT HAND</h2>
+
+<p>
+Moses sent his father-in-law Jethro back to his home, shortly before the
+revelation on Mount Sinai. He thought: "When God gave us a single commandment
+of the Torah in Egypt, the Passover, He said, 'There shall no stranger eat
+thereof.' Surely Jethro may not look on when God bestows on us the whole
+Torah." Moses was right: God did not want Jethro to be present at the
+revelation. He said: "Israel was in Egypt, bound to work with clay and bricks,
+at the same time as Jethro was sitting at home in peace and quiet. He who
+suffers with the community shall share their future joys, but he who does not
+share the sufferings of the community shall not take part in their rejoicing."
+[174]
+</p>
+
+<p>
+God had not only good cause to delay the giving of the Torah until after the
+departure of Jethro, but the time He chose to bestowing it was also chosen for
+a good reason. Just as a female proselyte, or a woman freed from captivity, or
+an emancipated slave, may not enter wedlock before she has for three months
+lived as a free Jewess, so God also waited three months after the deliverance
+of Israel from the bondage and the slavery of Egypt, before His union with
+Israel on Mount Sinai. [175] God furthermore treated His bride as did that king
+who went to the marriage ceremony only after he had overwhelmed his chosen
+bride with many gifts. So did Israel first receive manna, the well, and the
+quails, and not till then was the Torah granted them. Moses, who had received
+this promise when God had first appeared to him, viz., "When thou has brought
+forth the people out of Egypt, ye shall serve God upon this mountain" - waited
+most longingly for the promised time, saying, "When will this time come to
+pass?" When the time drew near, God said to Moses, "The time is at hand when I
+shall bring about something entirely new."
+</p>
+
+<p>
+This new miracle of which God spoke was the healing of all the sick among the
+Jews. God had wanted to give the Torah to the Jews immediately after the exodus
+from Egypt, but among them were found many that were lame, halt, or deaf;
+wherefore God said: "The Torah is without a blemish, hence would I not bestow
+it on a nation that has in it such as are burdened with defects. Nor do I want
+to wait until their children shall have grown to manhood, for I do not desire
+any longer to delay the delight of the Torah." For these reasons nothing was
+left Him to do, but to heal those afflicted with disease. In the time between
+the exodus from Egypt and the revelation on Mount Sinai, all the blind among
+the Israelites regained their sight, all the halt became whole, so that the
+Torah might be given to a sound and healthy people. God wrought for that
+generation the same miracle which He will hereafter bring about in the future
+world, when "the eyes of the blind shall be opened, the ears of the deaf shall
+be unstopped, the lame man leap as an hart, and the tongues of the dumb sing."
+[176] Not only physically was this generation free from blemishes, but
+spiritually, too, it stood on a high plane, and it was the combined merits of
+such a people that made them worthy of their high calling. Never before or
+after lived a generation as worthy as this of receiving the Torah. Had there
+been but one missing, God would not have given them the Torah: "for He layeth
+up wisdom for the righteous; He is a buckler to them that walk uprightly."
+[177]
+</p>
+
+<p>
+For one other reason did God delay the revelation of the Torah. He had intended
+giving them the Torah immediately after their exodus from Egypt, but at the
+beginning of the march through the desert, great discord reigned among them.
+Nor was harmony established until the new moon of the third month, when they
+arrived at Mount Sinai; whereupon God said: "The ways of the Torah are ways of
+loveliness, and all its paths are paths of peace; I will yield the Torah to a
+nation that dwells in peace and amity." [178] This decision of God, now to give
+them the Torah, also shows how mighty is the influence of penance. For they had
+been sinful upon their arrival at Mount Sinai, continuing to tempt God and
+doubting His omnipotence. After a short time, however, they changed in spirit;
+and hardly had they reformed, when God found them worthy of revealing to them
+the Torah.
+</p>
+
+<p>
+The third month was chosen for the revelation, because everything that is
+closely connected with the Torah and with Israel is triple in number. The Torah
+consists of three parts, the Pentateuch, the Prophets, and the Hagiographa;
+similarly the oral law consists of Midrash, Halakah, and Haggadah. The
+communications between God and Israel were carried on by three, Moses, Aaron,
+and Miriam. Israel also is divided into three divisions, priests, Levites, and
+laymen; and they are, furthermore, the descendants of the three Patriarchs,
+Abraham, Isaac, and Jacob. For God has a preference for "the third": It was the
+third of Adam's sons, Seth, who became the ancestor of humanity, and so too it
+was the third among Noah's sons, Shem, who attained high station. Among the
+Jewish kings, too, it was the third, Solomon, whom God distinguished before all
+others. The number three plays a particularly important part in the life of
+Moses. He belonged to the tribe of Levi, which is not only the third of the
+tribes, but has a name consisting of three letters. He himself was the third of
+the children of the family; his own name consists of three letters; in his
+infancy he had been concealed by his mother throughout three months; and in the
+third month of the year, after a preparation of three days, did he receive the
+Torah on a mountain, the name of which consists of three letters. [179]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap17"></a>THE GENTILES REFUSE THE TORAH</h2>
+
+<p>
+The mountain on which God made his revelation bears six names: It is called the
+Desert Sin, because God there announced His commandments; it is called the
+Desert Kadesh, because Israel was sanctified there; the Desert Kadmut because
+the pre-existing Torah was there revealed; the Desert Paran because Israel
+there was greatly multiplied; the Desert Sinai because the hatred of God
+against the heathens began there, for the reason that they would not accept the
+Torah; and for this same reason is it called Horeh, because the annihilation of
+the heathens was there decreed by God. [180] For the wrath of God against the
+heathens dates from their refusal to accept the Torah offered them.
+</p>
+
+<p>
+Before God gave Israel the Torah, He approached every tribe and nation, and
+offered them the Torah, that hereafter they might have no excuse to say, "Had
+the Holy one, blessed be He, desired to give us the Torah, we should have
+accepted it." He went to the children of Esau and said, "Will ye accept the
+Torah?" They answered Him, saying, "What is written therein?" He answered them,
+"Thou shalt not kill." Then they all said: "Wilt Thou perchance take from us
+the blessing with which our father Esau was blessed? For he was blessed with
+the words, 'By thy sword shalt thou live." We do not want to accept the Torah."
+Thereupon He went to the children of Lot and said to them, "Will ye accept the
+Torah?" They said, "What is written therein?" He answered, "Thou shalt not
+commit unchastity." They said: "From unchastity do we spring; we do no want to
+accept the Torah." Then He went to the children of Ishmael and said to them,
+"Do ye want to accept the Torah?" They said to Him, "What is written therein?"
+He answered, "Thou shalt not steal." They said: "Wilt Thou take from us the
+blessing with which our father was blessed? God promised him: 'His hand will be
+against every man.' We do not want to accept the Thy Torah." Thence He went to
+all the other nations, who likewise rejected the Torah, saying: "We cannot give
+up the law of our fathers, we do not want Thy Torah, give it to Thy people
+Israel." Upon this He came to Israel and spoke to them, "Will ye accept the
+Torah?" They said to Him, "What is written therein?" He answered, "Six hundred
+and thirteen commandments." They said: "All that the Lord has spoken will we do
+and be obedient." [181] "O Lord of the world!" they continued, "We acted in
+accordance with Thy commandments before they were revealed to us. Jacob
+fulfilled the first of the Ten Commandments by bidding his sons put away
+strange gods that were among them. Abraham obeyed the commandment not to take
+the name of the Lord in vain, for he said: 'I have lifted up mine hand unto the
+Lord, the most high God.' Joseph fulfilled the commandment to remember the
+Sabbath and keep it holy; and when his brothers came to him, he had everything
+for their welcome prepared on Friday. Isaac observed the law to honor his
+father and his mother, when he allowed Abraham to bind him on the altar as a
+sacrifice. Judah observed the commandment not to kill when he said to his
+brothers, 'What profit is it if we slay our brother and conceal his blood?'
+Joseph observed the law: 'Thou shalt not commit adultery,' when he repulsed the
+desire of the wife of Potiphar. The other sons of Jacob observed the
+commandment: 'Thou shalt not steal,' saying: 'How then should we steal out of
+thy lord's house silver and gold?' Abraham observed the commandment: 'Thou
+shalt not bear false witness,' for he was a true witness, and bore witness
+before all the world that Thou art the Lord of all creation. It was Abraham,
+also, who observed the last of the Ten Commandments 'Thou shalt not covet,'
+saying: 'I will not take from a thread even to a shoe-latchet.'" [182]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap18"></a>THE CONTEST OF THE MOUNTAINS</h2>
+
+<p>
+While the nations and peoples were refusing to accept the Torah, the mountains
+among themselves were fighting for the honor of being chosen as the spot for
+the revelation. One said: "Upon me shall the Shekinah of God rest, and mine
+shall be this glory," whereupon the other mountain replied: "Upon me shall the
+Shekinah rest, and mine shall be this glory." The mountain of Tabor said to the
+mountain of Hermon: "Upon me shall the Shekinah rest, mine shall be this glory,
+for in times of old, when in the days of Noah the flood came over the earth,
+all the mountains that are under the heavens were covered with water, whereas
+it did not reach my head, nay, not even my shoulder. All the earth was sunk
+under water, but I, the highest of the mountains, towered high above the
+waters, hence I am called upon to bear the Shekinah." Mount Hermon replied to
+Mount Tabor: "Upon me shall the Shekinah rest, I am the destined one, for when
+Israel wished to pass through the Red Sea, it was I who enabled them to do so,
+for I settled down between the two shores of the sea, and they moved from one
+side to the other, through my aid, so that not even their clothes became wet."
+Mount Carmel was quite silent, but settled down on the shore of the sea,
+thinking: "If the Shekinah is to repose on the sea, it will rest upon me, and
+if it is to repose on the mainland, it will rest upon me." Then a voice out of
+the high heavens rang out and said: "The Shekinah shall not rest upon these
+high mountains that are so proud, for it is not God's will that the Shekinah
+should rest upon high mountains that quarrel among themselves and look upon one
+another with disdain. He prefers the low mountains, and Sinai among these,
+because it is the smallest and most insignificant of all. Upon it will He let
+the Shekinah rest." [183] The other mountains hereupon said to God, "Is it
+possible that Thou are partial, and wilt give us no reward for our good
+intention?" God replied: "Because ye have striven in My honor will I reward ye.
+Upon Tabor will I grant aid to Israel at the time of Deborah, and upon Carmel
+will I give aid to Elijah." [184]
+</p>
+
+<p>
+Mount Sinai was given the preference not for its humility alone, but also
+because upon it there had been no worshipping of idols; whereas the other
+mountains, owing to their height, had been employed as sanctuaries by the
+idolaters. [185] Mount Sinai has a further significance, too, for it had been
+originally a part of Mount Moriah, on which Isaac was to have been sacrificed;
+but Sinai separated itself from it, and came to the desert. Then God said:
+"Because their father Isaac lay upon this mountain, bound as a sacrifice, it is
+fitting that upon it his children receive the Torah." Hence God now chose this
+mountain for a brief stay during the revelation, for after the Torah had been
+bestowed, He withdrew again to heaven. In the future world, Sinai will return
+to its original place, Mount Moriah, when "the mountain of the Lord's house
+shall be established in the top of the mountains, and shall be exalted above
+the hills." [186]
+</p>
+
+<p>
+Just as Sinai was chosen as the spot for the revelation owing to its humility,
+so likewise was Moses. When God said to Moses, "Go, deliver Israel," he in his
+great humility, said: "Who am I that I should go to Pharaoh and lead the
+children of Israel out of Egypt? There are nobler and wealthier than I." But
+God replied: "Thou are a great man, thee have I chosen out of all Israel. Of
+thee shall the prophet of the future say, 'I have laid help upon one that is
+mighty; I have exalted on chosen out of the people.'" Moses in his humility,
+however, still stood apart and would not accept the office offered him, until
+God said to him "Why dost thou stand apart? If they are not to be delivered by
+thee, by none other will they be delivered." When, likewise, at God's command
+Moses had erected the Tabernacle, he did not enter it, out of great humility,
+until God said to him, "Why dost thou stand outside? Thou are worthy to serve
+Me." [187]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap19"></a>THE TORAH OFFERED TO ISRAEL</h2>
+
+<p>
+On the second day of the third month, Moses received word form God to betake
+himself to Mount Sinai, for without this direct summons he would not have gone
+there. This time, as at all times, when God desired to speak with Moses, He
+twice called him by name, and after he had answered, "Here I am," God's
+revelation to him followed. [188] When Moses had been carried to God in a
+cloud, which was always ready to bear him to God and the restore him to men,
+God said to him: "Go and acquaint the women of Israel with the principles of
+Judaism, and try with kindly words to persuade them to accept the Torah; but
+expound the full contents of the Torah to the men, and with them speak solemn
+words concerning it."
+</p>
+
+<p>
+There were several reasons for his going to the women first. God said: "When I
+created the world, I gave My commandment concerning the forbidden fruit to Adam
+only, and not to his wife Eve, and this omission had the effect that she
+tempted Adam to sin. Hence it appears advisable that the women first hear My
+commandments, and the men will then follow their counsel." [189] God,
+furthermore, knew that women are more scrupulous in their observance of
+religious percepts, and hence He first addressed Himself to them. Then, too,
+God expected the women to instruct their children in the ways of the Torah,
+wherefore He sent His messenger first to them. [190]
+</p>
+
+<p>
+The words that Moses was to address to the women as well as to the men, to the
+Sanhedrin as well as to the people, were as follows: "You yourselves have seen
+- for it is not from writings, or through tradition, or from the mouths of
+others that ye learn it - what I did for you in Egypt; for although they were
+idolaters, slayers of men, and men of lewd living, still I punished them not
+for these sins, but only for the wrong done to you. But ye will I carry on the
+wings of eagles, on the day of the revelation at Sinai, and ye will I bring to
+Me when the Temple shall be erected. Since I have wrought for you so many
+miracles, even before you had received the Torah and observed the laws, how
+many more miracles will I work for you, when you will have received the Torah
+and observed the laws! The beginning of all things is hard, but as soon as you
+will have grown accustomed to obedience, all else will be easy to you. If you
+will now observe the Abrahamic covenant, the Sabbath, and the commandment
+against idolatry, then will you be My possession; for although everything
+belongs to Me, Israel will be My especial possession, because I led them out of
+Egypt, and freed them from bondage. With respect to Israel, God is like one who
+receive many fields as an heritage, but one he purchased himself, and the one
+he earned was dearest to his heart. I will reign alone over you, as My
+possession, I and none other, so long as you keep yourselves aloof from other
+peoples. If not, other peoples shall reign over you. But if you obey Me, you
+shall be a nation, not only free from care, but also a nation of priests, and a
+holy nation."
+</p>
+
+<p>
+If Israel had not sinned through worshipping the Golden Calf, there would be
+among them no caste of priests, the nation would have been a nation of priests,
+and it was only after their sin that the greater part of the people lost the
+right to priesthood.
+</p>
+
+<p>
+God now instructed Moses to transmit to the people His words without adding to
+them or diminishing from them, in the precise order and in the same tongue, the
+Hebrew. Moses hereupon betook himself to the people to deliver his message,
+without first seeing his family. He first addressed the word of God to the
+elders, for he never forgot the honor due the elders. Then, in simple and well
+arranged form, he repeated it to all the people, including the women. Joyfully
+and of his own impulse, every Israelite declared himself willing to accept the
+Torah, whereupon Moses returned to God to inform Him of the decision of the
+people. For although God, being omniscient, had no need of hearing from Moses
+the answer of the people, still propriety demands that one who is sent on a
+message return to make a report of his success to him who sent him. God
+hereupon said to Moses: "I will come to thee in a thick cloud and repeat to
+thee the commandments that I gave thee on Marah, so that what thou tellest them
+may seem to the people as important as what they hear from Me. But not only in
+thee shall they have faith, but also in the prophets and sages that will come
+after thee."
+</p>
+
+<p>
+Moses then returned to the people once more, and explained to them the serious
+effects that disregard of the law would have upon them. The first time he spoke
+to them about the Torah, he expounded its excellencies to them, so as to induce
+them to accept it; but now he spoke to them of the terrible punishments they
+would bring upon themselves, if they did not observe the laws. The people did
+not, however, alter their resolution, but were full of joy in the expectation
+of receiving the Torah. They only wished Moses to voice to God their desire to
+hear Him impart His words directly to them, so they said to Moses, "We want to
+hear the words of our King from Himself." They were not even content with this,
+but wanted to see the Divine presence, for "hearing is not like seeing." God
+granted both their wishes, and commanded Moses to tell them to prepare
+themselves during the next two days for receiving the Torah. [191]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap20"></a>ISRAEL PREPARES FOR THE REVELATION</h2>
+
+<p>
+Just as one who is to be admitted to Judaism must first submit to the three
+ceremonies of circumcision, baptism, and sacrifice, so Israel did not receive
+the Torah until they had performed these three ceremonies. They had already
+undergone circumcision in Egypt. Baptism was imposed upon them two days before
+the revelation on Mount Sinai. On the day preceding the revelation Moses
+recorded in a book the covenant between Israel and their God, and on the
+morning of the day of the revelation, sacrifices were offered as a
+strengthening of the covenant. [192]
+</p>
+
+<p>
+As there were no priests at that time, the service was performed by the elders
+of Israel, who in spite of their age performed their duty with youthful vigor.
+[193] Moses erected an altar on Mount Sinai, as well as twelve memorial
+pillars, one for each tribe, and then bade them bring bulls, as a burnt
+offering and a peace offering. [194] The blood of these animals was then
+separated exactly into two halves. This was attended to by the angel Michael,
+who guided Moses' hand, and so conducted the separation of the blood that there
+might be not a drop more in one half than in the other. God upon this said to
+Moses: "Sprinkle the one half of the blood upon the people, as a token that
+they will not barter My glory for the idols of other peoples; and sprinkle the
+other half on the altar, as a token that I will not exchange them for any other
+nation." Moses did as he was bidden, and lo! the miracle came to pass that the
+blood of a few animals sufficed to sprinkle every single Israelite.
+</p>
+
+<p>
+Before this covenant between God and Israel had been made, Moses read aloud to
+the people all of the Torah, that they might know exactly what they were taking
+upon themselves. This covenant was made a second time in the desert of Moab by
+Moses, and a third time by Joshua after the entrance into the promised land, on
+the mountains of Gerizim and Ebal. [195]
+</p>
+
+<p>
+Although the people had now clearly expressed their desire to accept the Torah,
+still God hesitated to give it to them, saying: "Shall I without further ado
+give you the Torah? Nay, bring Me bondsmen, that you will observe it, and I
+will give you the Torah." Israel: "O Lord of the world! Our fathers are
+bondsmen for us." God: "Your fathers are My debtors, and therefore not good
+bondsmen. Abraham said, 'Whereby shall I know it?' and thus proved himself
+lacking in faith. Isaac loved Esau, whom I hated, and Jacob did not immediately
+upon his return from Padan-Aram keep his vow that he had made upon his way
+there. Bring Me good bondsmen and I will give you the Torah." Israel: "Our
+prophets shall be our bondsmen." God: "I have claims against them, for 'like
+foxes in the deserts became your prophets.' Bring Me good bondsmen and I will
+give you the Torah." Israel: "We will give Thee our children as bondsmen." God:
+"Well, then, these are good bondmen, on whose bond I will give you the Torah."
+Hereupon the Israelites brought their wives with their babes at their breasts,
+and their pregnant wives, and God made the bodies of the pregnant women
+transparent as glass, and He addressed the children in the womb with these
+words: "Behold, I will give your fathers the Torah. Will you be surety for them
+that they will observe it?" They answered: "Yea." He furthermore said: "I am
+your God." They answered: "Yea." "Ye shall have no other gods." They said:
+"Nay." In this wise the children in the womb answered every commandment with
+"Yea," and every prohibition with "Nay." As it was the little children upon
+whose bond God gave His people the Torah, it comes to pass that many little
+children die when Israel does not observe the Torah. [196]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap21"></a>THE REVELATION ON MOUNT SINAI</h2>
+
+<p>
+From the first day of the third month, the day on which Israel arrived at Mount
+Sinai, a heavy cloud rested upon them, and every one except Moses was forbidden
+to ascend the mountain, yea, they durst not even stay near it, lest God smite
+those who pushed forward, with hail or fiery arrows. [197] The day of the
+revelation announced itself as an ominous day even in the morning, for diverse
+rumblings sounded from Mount Sinai. Flashes of lightning, accompanied by an
+ever swelling peal of horns, moved the people with mighty fear and trembling.
+God bent the heavens, moved the earth, and shook the bounds of the world, so
+that the depths trembled, and the heavens grew frightened. His splendor passed
+through the four portals of fire, earthquake, storm and hail. The kings of the
+earth trembled in their palaces, and they all came to the villain Balaam, and
+asked him if God intended the same fate for them as for the generation of the
+flood. But Balaam said to them: "O ye fools! The Holy One, blessed be He, has
+long since promised Noah never again to punish the world with a flood." The
+kings of the heathen, however, were not quieted, and furthermore said: "God has
+indeed promised never again to bring a flood upon the world, but perhaps He now
+means to destroy it by means of fire." Balaam said: "Nay, God will not destroy
+the world either through fire or through water. The commotion throughout nature
+was caused through this only, that He is not about to bestow the Torah upon His
+people. 'The Eternal will give strength unto His people.'" At this all the
+kings shouted, "May the Eternal bless His people with peace," and each one,
+quieted in spirit, went to his house. [198]
+</p>
+
+<p>
+Just as the inhabitants of the earth were alarmed at the revelation, and
+believed the end of all time had arrived, so too did the earth. She thought the
+resurrection of the dead was about to take place, and she would have to account
+for the blood of the slain that she had absorbed, and for the bodies of the
+murdered whom she covered. The earth was not calmed until she heard the first
+words of the Decalogue. [199]
+</p>
+
+<p>
+Although phenomena were perceptible on Mount Sinai in the morning, still God
+did not reveal Himself to the people until noon. For owing to the brevity of
+the summer nights, and the pleasantness of the morning sleep in summer, the
+people were still asleep when God had descended upon Mount Sinai. Moses betook
+himself to the encampment and awakened them with these words: "Arise from your
+sleep, the bridegroom is at hand, and is waiting to lead his bride under the
+marriage-canopy." Moses, at the head of the procession, hereupon brought the
+nation to its bridegroom, God, to Sinai, himself going up the mountain. [200]
+He said to God: "Announce Thy words, Thy children are ready to obey them."
+These words of Moses rang out near and far, for on the occasion, his voice,
+when he repeated the words of God to the people, had as much power as the
+Divine voice that he heard. [201]
+</p>
+
+<p>
+It was not indeed quite of their own free will that Israel declared themselves
+ready to accept the Torah, for when the whole nation, in two divisions, men and
+women, approached Sinai, God lifted up this mountain and held it over the heads
+of the people like a basket, saying to them: "If you accept the Torah, it is
+well, otherwise you will find you grave under this mountain." They all burst
+into tears and poured out their heart in contrition before God, and then said:
+"All that the Lord hath said, will we do, and be obedient." [202] Hardly had
+they uttered these words of submission to God, when a hundred and twenty
+myriads of angels descended, an provided every Israelite with a crown and a
+girdle of glory - Divine gifts, which they did not lose until they worshipped
+the Golden Calf, when the angels came and took the gifts away from them. [203]
+At the same time with these crowns and girdles of glory, a heavenly radiance
+was shed over their faces, but this also they later lost through their sins.
+Only Moses retained it, whose face shone so brightly, that if even to-day a
+crack were made in his tomb, the light emanating from his corpse would be so
+powerful that it could not but destroy all the world. [204]
+</p>
+
+<p>
+After God had bestowed upon Israel these wonderful gifts, He wanted to proceed
+to the announcement of the Torah, but did not desire to do so while Moses was
+with Him, that the people might not say it was Moses who had spoken out of the
+cloud. Hence He sought an excuse to be rid of him. He therefore said to Moses:
+"Go down, warn the people, that they shall not press forward to see, for if
+even one of them were to be destroyed, the loss to Me would be as great as if
+all creation had been destroyed. Bid Nadab and Abihu also, as well as the first
+born that are to perform priestly duties, beware that they do not press
+forward." Moses, however, desirous of remaining with God, replied: "I have
+already warned the people and set the bounds beyond which they may not
+venture." God hereupon said to Moses: "Go, descend and call upon Aaron to come
+up with thee, but let him keep behind thee, while the people do not move beyond
+the positions thou hadst assigned them." Hardly had Moses left the mountain,
+when God revealed the Torah to the people. [205]
+</p>
+
+<p>
+This was the sixth revelation of God upon earth since the creation of the
+world. The tenth and last is to take place on the Day of Judgement.
+</p>
+
+<p>
+The heavens opened and Mount Sinai, freed from the earth, rose into the air, so
+that its summit towered into the heavens, while a thick cloud covered the sides
+of it, and touched the feet of the Divine Throne. [206] Accompanying God on one
+side, appeared twenty-two thousand angels with crowns for the Levites, the only
+tribe that remained true to God while the rest worshipped the Golden Calf. On
+the second side were sixty myriads, three thousand five hundred and fifty
+angels, each bearing a crown of fire for each individual Israelite. Double this
+number of angels was on the third side, whereas on the fourth side they were
+simply innumerable. For God did not appear from one direction, but from all
+four simultaneously, which, however, did not prevent His glory from filling the
+heaven as well as all the earth. [207] In spite of these innumerable hosts of
+angels there was no crowding on Mount Sinai, no mob, there was room for all the
+angels that had appeared in honor of Israel and the Torah. They had, however,
+at the same time received the order to destroy Israel in case they intended to
+reject the Torah. [208]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap22"></a>THE FIRST COMMANDMENT</h2>
+
+<p>
+The first word of God on Sinai was Anoki, "It is I." It was not a Hebrew word,
+but and Egyptian word that Israel first heard from God. He treated them as did
+that king his home-coming son, whom, returning from a long stay over sea, he
+addressed in the language the son had acquired in a foreign land. So God
+addressed Israel in Egyptian, because it was the language they spoke. At the
+same time Israel recognized in this word "Anoki," that is was God who addressed
+them. For when Jacob had assembled his children around his death-bed, he warned
+them to be mindful of the glory of God, and confided to them the secrets that
+God would hereafter reveal to them with the word "Anoki." He said: "With the
+word 'Anoki' He addressed my grandfather Abraham; with the word 'Anoki' He
+addressed my father Isaac, and with the word 'Anoki' He addressed me. Know,
+then, that when He will come to you, and will so address, you, it will be He,
+but not otherwise." [209]
+</p>
+
+<p>
+When the first commandment had come out of the mouth of God thunder and
+lightning proceeded from His mouth, a torch was at His right, and a torch at
+His left, and His voice flew through the air, saying: "My people, My people,
+House of Israel! I am the Eternal, you God, who brought you out of the land of
+Egypt." When Israel heard the awful voice, they flew back in their horror
+twelve miles, until their souls fled from them. Upon this the Torah turned to
+God, saying: "Lord of the world! Hast Thou given me to the living, or to the
+dead?" God said: "To the living." The Torah: "But they are all dead." God: "For
+thy sake will I restore them to life." Hereupon He let fall upon them the dew
+that will hereafter revive the dead, and they returned to life.
+</p>
+
+<p>
+The trembling of heaven and earth that set in upon the perception of the Divine
+voice, alarmed Israel so greatly that they could hardly stand on their feet.
+God hereupon sent to every one of them two angels; on lay his hand upon the
+heart of each, that his soul might not depart, and on to lift the head of each,
+that he might behold his Maker's splendor. They beheld the glory of God as well
+as the otherwise invisible word when it emanated from the Divine vision, and
+rolled forward to their ears, whereupon they perceived these words: "Wilt thou
+accept the Torah, which contains two hundred and forty-eight commandments,
+corresponding to the number of the members of they body?" They answered: "Yea,
+yea." Then the word passed from the ear to the mouth; it kissed the mouth, then
+rolled again to the ear again to the ear, and called to it: "Wilt thou accept
+the Torah, which contains three hundred and sixty-five prohibitions,
+corresponding to the days of the year?" And when they replied, "Yea, yea,"
+again the word turned from the ear to the mouth and kissed it. After the
+Israelites had in this wise taken upon themselves the commandments and the
+prohibitions, God opened the seven heavens and the seven earths, and said:
+"Behold, these are My witnesses that there is none like Me in the heights or on
+earth! See that I am the Only One, and that I have revealed Myself in My
+splendor and My radiance! If anyone should say to you, 'Go, serve other gods,'
+then say: 'Can one who has seen his Maker, face to face, in His splendor, in
+His glory and His strength, leave Him and become an idolater?' See, it is I
+that have delivered you out of the house of bondage; it is I that cleaved the
+seas before you and led you on dry land, while I submerged you enemies in the
+depths. [210] I am the God of the dry land as well as the sea, of the past as
+well as of the future, the God of this world as well as of the future worlds.
+[211] I am the God of all nations, but only with Israel is My name allied. If
+they fulfil My wishes, I, the Eternal, am merciful, gracious and long
+suffering, and abundant in goodness and truth; but if you are disobedient, then
+will I be a stern judge. If you had not accepted the Torah, no punishment could
+have fallen upon you were you not to fulfil it, but now that you have accepted
+it, you must obey it." [212]
+</p>
+
+<p>
+In order to convince Israel of the unity and uniqueness of God, He bade all
+nature stand still, that all might see that there is nothing beside Him. When
+God bestowed the Torah, no bird sang, no ox lowed, the Ofannim did not fly, the
+Seraphim uttered not their "Holy, holy, holy," the sea did not roar, no
+creature uttered a sound - all listened in breathless silence to the words
+announced by an echoless voice, "I am the Lord you God." [213]
+</p>
+
+<p>
+These words as well as the others, made know by God on Mount Sinai, were not
+heard by Israel alone, but by the inhabitants of all the earth. The Divine
+voice divided itself into the seventy tongues of men, so that all might
+understand it; but whereas Israel could listen to the voice without suffering
+harm, the souls of the heathens almost fled from them when they heard it. [214]
+When the Divine voice sounded, all the dead in Sheol were revived, and betook
+themselves to Sinai; for the revelation took place in the presence of the
+living as well as of the dead, yea, even the souls of those who were not yet
+born were present. Every prophet, every sage, received at Sinai his share of
+the revelation, which in the course of history was announced by them to
+mankind. [215] All heard indeed the same words, but the same voice,
+corresponding to the individuality of each, was God's way of speaking with
+them. And as the same voice sounded differently to each one, so did the Divine
+vision appear differently to each, wherefore God warned them not to ascribe the
+various forms to various beings, saying: "Do not believe that because you have
+seen Me in various forms, there are various gods, I am the same that appeared
+to you at the Red Sea as a God of war, and at Sinai as a teacher." [216]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap23"></a>THE OTHER COMMANDMENTS REVEALED ON SINAI</h2>
+
+<p>
+After Israel had accepted the first commandment with a "Yea," God said: "As you
+have now acknowledged Me as you sovereign, I can now give you commands: Thou
+shalt not acknowledge the gods of other nations as such, for they bring no
+advantage to those who adore them; this thou shalt not do while I exist. I have
+given you my Torah in order to lend sovereignty to you, hence you must not
+kindle My wrath by breaking My covenant through idolatry. You shall not worship
+dead idols, but Him who kills and restores to life, and in whose hand are all
+living things. Do not learn the works of other nations, for their works are
+vanity. I, the Eternal, you God, rule over zeal and am not ruled by it; I wait
+until the fourth generation to visit punishment. But those who love Me, or fear
+Me, will I reward even unto the thousandth generation."
+</p>
+
+<p>
+When Moses heard these words, according to which God would visit upon the
+descendants the sins of their fathers only if the consecutive generations were
+one after another sinful, he cast himself upon the ground and thanked God for
+it; for he knew it never occurred among Israel that three consecutive
+generations were sinful. [217]
+</p>
+
+<p>
+The third commandment read: "O My people of Israel, none among you shall call
+the name of the Lord in vain, for he who swears falsely by the name of the Lord
+shall not go unpunished on the great Judgement Day." [218] Swearing falsely has
+terrible consequences not only for the one who does it, but it endangers all
+the world. For when God created the world, He laid over the abyss a shard, on
+which is engraved the Ineffable Name, that the abyss may not burst forth and
+destroy the world. But as often as on swears falsely in God's name, the letters
+of the Ineffable Name fly away, and as there is then nothing to restrain the
+abyss, the waters burst forth from it to destroy the world. This would surely
+come to pass, if God did not sent the angel Ya'asriel, who has charge of the
+seventy pencils, to engrave anew the Ineffable Name on the shard. [219]
+</p>
+
+<p>
+God said then to Israel, "If you accept My Torah and observe My laws, I will
+give you for all eternity a thing most precious that I have in My possession."
+"And what," replied Israel, "is that precious thing which Thou wilt give us if
+we obey Thy Torah?" God: "The future world." Israel: "But even in this world
+should we have a foretaste of that other." God: "The Sabbath will give you this
+foretaste. [220] Be mindful of the Sabbath on the seventh day of the creation
+of the world." For when the world was created, the seventh day came before God,
+and said to Him: "All that Thou has created is in couples, why not I?"
+Whereupon God replied, "The community of Israel shall be thy spouse." Of this
+promise that God had made to the seventy day, He reminded the people on Mount
+Sinai, when he gave them the fourth commandment, to keep the Sabbath holy.
+[221]
+</p>
+
+<p>
+When the nations of the earth heard the first commandment, they said: "There is
+no king that does not like to see himself acknowledged as sovereign, and just
+so does God desire His people to pledge unto Him their allegiance." At the
+second commandment they said: "No king suffers a king beside himself, nor does
+the God of Israel." At the third commandment they said: "Is there a king that
+would like to have people swear false oaths by his name?" At the fourth
+commandment they said: "No King dislikes to see his birthday celebrated." But
+when the people heard the fifth commandment, "Honor thy father and thy mother,"
+they said: "According to our laws, if a man enrolls himself as a servant of the
+king, he thereby disowns his parents. God, however, makes it a duty to honor
+father and mother; truly, for this is honor due to Him." [222]
+</p>
+
+<p>
+It was with these words that the fifth commandment was emphasized: "Honor thy
+parents to whom thou owest existence, as thou honorest Me. Honor the body that
+bore thee, and the breasts that gave thee suck, maintain thy parents, for thy
+parents took part in thy creation." [223] For man owes his existence to God, to
+his father, and to his mother, in that he receives from each of his parents
+five of the parts of his body, and ten from God. The bones, the veins, the
+nails, the brain, and the white of the eye come from the father. The mother
+gives him skin, flesh, blood, hair, and the pupil of the eye. God gives him the
+following: breath, soul, light of countenance, sight, hearing, speech, touch,
+sense, insight, and understanding. [224] When a human being honors his parents,
+God says: "I consider it as if I had dwelled among men and they had honored
+Me," but if people do not honor their parents, God say: "It is good that I do
+not dwell among men, or they would have treated Me superciliously, too." [225]
+</p>
+
+<p>
+God not only commanded to love and fear parents as Himself, but in some
+respects He places the honor due to parents even higher than that due Him. A
+man is only then obliged to support the poor or to perform certain religious
+ceremonies, if he has the wherewithal, but it is the duty of each one even to
+go begging at men' doors, if he cannot otherwise maintain his parents. [226]
+</p>
+
+<p>
+The sixth commandment said: "O My people Israel, be no slayers of men, do not
+associate with murderers, and shun their companionship, that your children may
+not learn the craft of murder." As a penalty for deeds of murder, God will send
+a devastating war over mankind. [227] There are two divisions in Sheol, an
+inner and an outer. In the latter are all those who were slain before their
+time. There they stay until the course of the time predestined them is run; and
+every time a murder has been committed, God says: "Who has slain this person
+and has forced Me to keep him in the outer Sheol, so that I must appear
+unmerciful to have removed him from earth before his time?" [228] On the
+Judgement Day the slain will appear before God, and will implore Him: "O Lord
+of the world! Thou hast formed me, Thou hast developed me, Thou hast been
+gracious unto me while I was in the womb, so that I left it unharmed. Thou in
+Thy great mercy hast provided for me. O Lord of all worlds! Grant me
+satisfaction from this villain that knew no pity for me." Then God's wrath will
+be kindled against the murderer, into Gehenna will he throw him and damn him
+for all eternity, while the slain will see satisfaction given him, and be glad.
+[229]
+</p>
+
+<p>
+The seventh commandment says: "O My people of Israel, be not adulterers, nor
+the accomplices or companions of adulterers, that your children after you may
+not be adulterers. Commit no unchaste deeds, with your hands, feet, eyes, or
+ears, for as a punishment therefore the plague will come over the world." [230]
+</p>
+
+<p>
+This is the eighth commandment: "Be not thief, nor the accomplice or companion
+of thieves, that your children may not become thieves." As a penalty for
+robbery and theft famine will come upon the world. [231] God may forgive
+idolatry, but never theft, and He is always ready to listen to complaints
+against forgers and robbers. [232]
+</p>
+
+<p>
+The ninth commandment reads: "O My people of Israel, bear not false witness
+against your companions, for in punishment for this the clouds will scatter, so
+that there may be no rain, and famine will ensue owing to drought." God is
+particularly severe with a false witness because falsehood is the one quality
+that God did not create, but is something that men themselves produces. [233]
+</p>
+
+<p>
+The content of the tenth commandment is: "O My people Israel, covet not the
+possessions of your neighbors, for owing to this sin will the government take
+their possessions from the people, so that even the wealthiest will become poor
+and will have to go into exile." [234] The tenth commandment is directed
+against a sin that sometimes leads to a trespassing of all the Ten
+Commandments. If a man covets his neighbor's wife and commits adultery, he
+neglects the first commandment: "I am the Eternal, thy God," for he commits his
+crime in the dark and thinks that none sees him, not even the Lord, whose eyes
+float over all the world, and see good as well as evil. He oversteps the second
+commandment: "Thou shalt not have strange gods besides Me…, I am a jealous
+God," who is wroth against faithlessness, whether toward Me, or toward men. He
+breaks the third commandment: "Thou shalt not take the name of the Lord in
+vain," for he swears he has not committed adultery, but he did so. He is the
+cause of profanation of the Sabbath, the consecration of which God commands in
+the fourth commandment, because in his illegal relation he generates
+descendants who will perform priestly duties in the Temple on the Sabbath,
+which, being bastards, they have no right to do. The fifth commandment will be
+broken by the children of the adulterer, who will honor as a father a strange
+man, and will not even know their true father. He breaks the sixth commandment:
+"Thou shalt not kill," if he is surprised by the rightful husband, for every
+time a man goes to a strange woman, he does so with the consciousness that this
+may lead to his death or the death of his neighbor. The trespassing of the
+seventh commandment: "Thou shalt not commit adultery," is the direct outcome of
+a forbidden coveting. The eighth commandment: "Thou shalt not steal," is broken
+by the adulterer, for he steals another man's fountain of happiness. The ninth
+commandment" "Thou shalt not bear false witness," is broken by the adulterous
+woman, who pretends that the fruit of her criminal relations is the child of
+her husband. In this way, the breaking of the tenth commandment has not only
+led to all the other sins, but has also the evil effect that the deceived
+husband leaves his whole property to one who is not his son, so that the
+adulterer robs him of his possessions as well as of his wife. [235]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap24"></a>THE UNITY OF THE TEN COMMANDMENTS</h2>
+
+<p>
+The Ten Commandments are so closely interwoven, that the breaking of one leads
+to the breaking of another. But there is a particularly strong bond of union
+between the first five commandments, which are written on one table, and the
+last five, which were on the other table. The first commandment: "I am the
+Lord, thy God," corresponds to the sixth: "Thou shalt not kill," for the
+murderer slays the image of God. The second: "Thou shalt have no strange gods
+before me," corresponds to the seventh: "Thou shalt not commit adultery," for
+conjugal faithlessness is as grave a sin as idolatry, which is faithlessness to
+God. The third commandment: "Thou shalt not take the name of the Lord in vain,"
+corresponds to the eighth: "Thou shalt not steal," for theft leads to false
+oath. The fourth commandment: "Remember the Sabbath day, to keep it holy,"
+corresponds to the ninth: "Thou shalt not bear false witness against thy
+neighbor," for he who bears false witness against his neighbor commits as grave
+a sin as if he had borne false witness against God, saying that He had not
+created the world in six days and rested on the seventh, the Sabbath. The fifth
+commandment: "Honor thy father and thy mother," corresponds to the tenth:
+"Covet not thy neighbor's wife," for one who indulges this lust produces
+children who will not honor their true father, but will consider a stranger
+their father. [236]
+</p>
+
+<p>
+The Ten Commandments, which God first revealed on Mount Sinai, correspond in
+their character to the ten words of which He had made use at the creation of
+the world. The first commandment: "I am the Lord, thy God," corresponds to the
+first word at the creation: "Let there be light," for God is the eternal light.
+The second commandment: "Thou shalt have no strange gods before me,"
+corresponds to the second word: "Let there be a firmament in the midst of the
+waters, and let it divide the waters from the waters." For God said: "Choose
+between Me and the idols; between Me, the fountain of living waters, and the
+idols, the stagnant waters." The third commandment: "Thou shalt not take the
+name of thy God in vain" corresponds to the word: "Let the waters be gathered
+together," for as little as water can be gathered in a cracked vessel, so can a
+man maintain his possession which he has obtained through false oaths. The
+fourth commandment: "Remember to keep the Sabbath holy," corresponds to the
+word: "Let the earth bring forth grass," for he who truly observes the Sabbath
+will receive good things from God without having to labor for them, just as the
+earth produces grass that need not be sown. For at the creation of man it was
+God's intention that he be free from sin, immortal, and capable of supporting
+himself by the products of the soil without toil. The fifth commandment: "Honor
+thy father and thy mother," corresponds to the word: "Let there be lights in
+the firmament of the heaven," for God said to man: "I gave thee two lights, thy
+father and thy mother, treat them with care." The sixth commandment: "Thou
+shalt not kill," corresponds to the word: "Let the waters bring forth
+abundantly the moving creature," for God said: "Be not like the fish, among
+whom the great swallow the small." The seventh commandment: "Thou shalt not
+commit adultery," corresponds to the word: "Let the earth bring forth the
+living creature after his kind," for God said: "I chose for thee a spouse,
+abide with her." The eighth commandment: "Thou shalt not steal," corresponds to
+the word: "Behold, I have given you every herb-bearing seed," for none, said
+God, should touch his neighbor's goods, but only that which grows free as the
+grass, which is the common property of all. The ninth commandment: "Thou shalt
+not bear false witness against thy neighbor," corresponds to the word: "Let us
+make man in our image." Thou, like thy neighbor, art made in My image, hence
+bear not false witness against thy neighbor. The tenth commandment: "Thou shalt
+not covet the wife of thy neighbor," corresponds to the tenth word of the
+creation: "It is not good for man to be alone," for God said: "I created thee a
+spouse, and let not one among ye covet his neighbor's wife." [237]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap25"></a>MOSES CHOSEN AS INTERMEDIATOR</h2>
+
+<p>
+After Israel had heard the Ten Commandments, they supposed that God would on
+this occasion reveal to them all the rest of the Torah. But the awful vision on
+Mount Sinai, where they heard the visible and saw the audible - the privilege
+was granted them that even the slave women among them saw more than the
+greatest prophet of later times - this vision has so exhausted them that they
+would surely have perished, had they heard another word from God. They
+therefore went to Moses and implored him to be the intermediator between them
+and God. God found their wish right, so that He not only employed Moses as His
+intermediator, but determined in all future times to send prophets to Israel as
+messengers of His words. Turning to Moses, God said: "All that they have spoken
+is good. If it were possible, I would even now dismiss the Angel of Death, but
+death against humanity has already been decreed by Me, hence it must remain.
+[238] Go, say unto them: 'Return to your tents,' but stay thou with Me." In
+these words God indicated to Israel that they might again enter upon conjugal
+relations, from which they has abstained throughout three days, while Moses
+should forever have to deny himself all earthly indulgences. [239]
+</p>
+
+<p>
+Moses in his great wisdom now knew how, in a few words, to calm the great
+excitement of the myriads of men, saying to them: "God gave you the Torah and
+wrought marvels for you, in order, through this and through the observances of
+the laws which He imposed upon you, to distinguish you before all other nations
+on earth. Consider, however, that whereas up to this time you have been
+ignorant, and your ignorance served as your excuse, you now know exactly what
+to do and what not to do. Until now you did not know that the righteous are to
+be rewarded and the godless to be punished in the future world, but now you
+know it. But as long as you will have a feeling of shame, you will not lightly
+commit sins." Hereupon the people withdrew twelve miles from Mount Sinai, while
+Moses stepped quite close before the Lord. [240]
+</p>
+
+<p>
+In the immediate proximity of God are the souls of the pious, a little farther
+Mercy and Justice, and close to these was the position Moses was allowed to
+occupy. [241] The vision of Moses, owing to his nearness to God, was clear and
+distinct, unlike that of the other prophets, who saw but dimly. He is
+furthermore distinguished from all the other prophets, that he was conscious of
+his prophetic revelations, while they were unconscious in the moments of
+prophecy. A third distinction of Moses, which he indeed shared with Aaron and
+Samuel, was that God revealed Himself to him in a pillar of cloud. [242]
+</p>
+
+<p>
+In spite of these great marks of favor to Moses, the people still perceived the
+difference between the first two commandments, which they heard directly from
+God, and those that they learned through Moses' intercession. For when they
+heard the words, "I am the Eternal, thy Lord," the understanding of the Torah
+became deep-rooted in their hearts, so that they never forgot what they thus
+learned. But they forgot some of the things Moses taught, for as man is a being
+of flesh and blood, and hence ephemeral, so are his teachings ephemeral. They
+hereupon came to Moses, saying: "O, if He would only reveal Himself once more!
+O that once more He would kiss us with the kisses of His mouth! O that
+understanding of the Torah might remain firm in our hearts as before!" Moses
+answered: "It is no longer possible now, but it will come to pass in the future
+world, when He will put His law in their inward parts, and write it in their
+hearts."
+</p>
+
+<p>
+Israel had another reason for regretting the choice of an intermediator between
+themselves and God. When they heard the second commandment: "Thou shalt have no
+strange gods beside Me," the evil impulse was torn out from their hearts. But
+as soon as they requested Moses to intercede for them, the evil impulse set in
+once more in its old place. In vain, however, did they plead with Moses to
+restore the former direct communication between them and God, so that the evil
+impulse might be taken from them. For he said: "It is no longer possible now,
+but in the future world He will 'take out of your flesh the stony heart.'"
+[243]
+</p>
+
+<p>
+Although Israel had now heard only the first two commandments directly from
+God, still the Divine apparition had and enormous influence upon this
+generation. Never in the course of their lives was any physical impurity heard
+of among them, nor did any vermin succeed in infesting their bodies, and when
+they died, their corpses remained free from worms and insects. [244]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap26"></a>MOSES AND THE ANGELS STRIVE FOR THE TORAH</h2>
+
+<p>
+The day on which God revealed Himself on Mount Sinai was twice as long as
+ordinary days. For on that day the sun did not set, a miracle that was four
+times more repeated for Moses' sake. [245] When this long day had drawn to its
+close, Moses ascended the holy mountain, where he spent a week to rid himself
+of all mortal impurity, so that he might betake himself to God into heaven. At
+the end of his preparations, God called him to come to Him. [246] Then a cloud
+appeared and lay down before him, but he knew not whether to ride upon it or
+merely to hold fast to it. Then suddenly the mouth of the cloud flew open, and
+he entered into it, and walked about in the firmament as a man walks about on
+earth. Then he met Kemuel, the porter, the angel who is in charge of twelve
+thousand angels of destruction, who are posted at the portals of the firmament.
+He spoke harshly to Moses, saying: "What dost thou here, son of Amram, on this
+spot, belonging to the angels of fire?" Moses answered: "Not of my own impulse
+do I come here, but with the permission of the Holy One, to receive the Torah
+and bear it down to Israel." As Kemuel did not want to let him pass, Moses
+struck him and destroyed him out of the world, whereupon he went on his way
+until the angel Hadarniel came along.
+</p>
+
+<p>
+This angel is sixty myriads of parasangs taller than his fellows, and at every
+word that passes out of his mouth, issue twelve thousand fiery lightning
+flashes. When he beheld Moses he roared at him: "What dost thou here, son of
+Amram, here on the spot of the Holy and High?" When Moses heard his voice, he
+grew exceedingly frightened, his eyes shed tears, and soon he would have fallen
+from the cloud. But instantly the pity of God for Moses was awakened, and He
+said to Hadarniel: "You angels have been quarrelsome since the day I created
+you. In the beginning, when I wanted to create Adam, you raised complaint
+before Me and said, 'What is man that Thou are mindful of him!' and My wrath
+was kindled against you and I burned scores of you with My little finger. Now
+again ye commence strife with the faithful one of My house, whom I have bidden
+to come up here to receive the Torah and carry it down to My chosen children
+Israel, although you know that if Israel did not receive the Torah, you would
+no longer be permitted to dwell in heaven." When Hadarniel heard this, he said
+quickly to the Lord: "O Lord of the world! It is manifest and clear to Thee,
+that I was not aware he came hither with Thy permission, but since I now know
+it, I will be his messenger and go before him as a disciple before his master."
+Hadarniel hereupon, in a humble attitude, ran before Moses as a disciple before
+his master, until he reached the fire of Sandalfon, when he spoke to Moses,
+saying: "Go, turn about, for I may not stay in this spot, or the fire of
+Sandalfon will scorch me."
+</p>
+
+<p>
+This angel towers above his fellows by so great height, that it would take five
+hundred years to cross over it. He stands behind the Divine Throne and binds
+garlands for his Lord. Sandalfon does not know the abiding spot of the Lord
+either, so that he might set the crown on His head, but he charms the crown, so
+that it rises of its own accord until it reposes on the head of the Lord. As
+soon as Sandalfon bids the crown rise, the hosts on high tremble and shake, the
+holy animals burst into paeans, the holy Seraphim roar like lions and say:
+"Holy, holy, holy is the Lord of hosts, the whole earth is full of His glory."
+When the crown has reached the Throne of Glory, the wheels of the Throne are
+instantly set in motion, the foundations of its footstool tremble, and all the
+heavens are seized with trembling and horror. As soon as the crown now passes
+the Throne of Glory, to settle upon its place, all the heavenly hosts open
+their mouths, saying: "Praised be the glory of the Eternal from His place." And
+when the crown has reached its destination, all the holy animals, the Seraphim,
+the wheels of the Throne, and the hosts on high, the Cherubim and the Hashmalim
+speak with one accord: "The Eternal is King, the Eternal was King, the Eternal
+will be King in all eternity."
+</p>
+
+<p>
+Now when Moses beheld Sandalfon, he was frightened, and in his alarm came near
+to falling out of the cloud. In tears he imploringly begged God for mercy, and
+was answered. In His bountiful love of Israel, He Himself descended from the
+Throne of His glory and stood before Moses, until he had passed the flames of
+Sandalfon.
+</p>
+
+<p>
+After Moses had passed Sandalfon, he ran across Rigyon, the stream of fire, the
+coals of which burn the angels, who dip into them every morning, are burned,
+and then arise anew. This stream with the coals of fire is generated beneath
+the Throne of Glory out of the perspiration of the holy Hayyot, who perspire
+fire out of fear of God. God, however, quickly drew Moses past Rigyon without
+his suffering any injury.
+</p>
+
+<p>
+As he passed on he met the angel Gallizur, also called Raziel. He it is who
+reveals the teachings to his Maker, and makes known in the world what is
+decreed by God. For he stands behind the curtains that are drawn before the
+Throne of God, and sees and hears everything. Elijah on Horeb hears that which
+Raziel calls down into the world, and passes his knowledge on. This angel
+performs other functions in heaven. He stands before the Throne with outspread
+wings, and in this way arrests the breath of the Hayyot, the heat of which
+would otherwise scorch all the angels. He furthermore puts the coals of Rigyon
+into a glowing brazier, which he holds up to kings, lords, and princes, and
+from which their faces receive a radiance that makes men fear them. When Moses
+beheld him, he trembled, but God led him past unhurt.
+</p>
+
+<p>
+He then came to a host of Angels of Terror that surround the Throne of Glory,
+and are the strongest and mightiest among the angels. These now wished to
+scorch Moses with their fiery breath, but God spread His radiance of splendor
+over Moses, and said to him: "Hold on tight to the Throne of My Glory, and
+answer them." [247] For as soon as the angels became aware of Moses in heaven,
+they said to God: "What does he who is born of woman here?" And God's answer
+was as follows: "He has come to receive the Torah." They furthermore said: "O
+Lord, content Thyself with the celestial beings, let them have the Torah, what
+wouldst Thou with the dwellers of the dust?" Moses hereupon answered the
+angels: "It is written in the Torah: 'I am the Eternal, thy Lord, that have led
+thee out of the land of Egypt and out of the house of bondage.' Were ye
+perchance enslaved in Egypt and then delivered, that ye are in need of the
+Torah? It is further written in the Torah: 'Thou shalt have no other gods.' Are
+there perchance idolaters among ye, that ye are in need of the Torah? It is
+written: 'Thou shalt not utter the name of the Eternal, thy God, in vain,' Are
+there perchance business negotiations among ye, that ye are in need of the
+Torah to teach you the proper form of invocation? It is written: 'Remember to
+keep the Sabbath holy.' Is there perchance any work among you, that ye are in
+need of the Torah? It is written: 'Honor thy father and thy mother.' Have ye
+perchance parents, that ye are in need of the Torah? It is written: 'Thou shalt
+not kill.' Are there perchance murderers among ye, that ye are in need of the
+Torah? It is written: 'Thou shalt not commit adultery.' Are there perchance
+women among ye, that ye are in need of the Torah? It is written: 'Thou shalt
+not steal.' Is there perchance money in heaven, that ye are need of the Torah?
+It is written: 'Thou shalt not bear false witness against thy neighbor.' Is
+there perchance any false witness among ye, that ye are in need of the Torah?
+It is written: 'Covet not the house of thy neighbor.' Are there perchance
+houses, fields, or vineyards among ye, that ye are in need of the Torah?" The
+angels hereupon relinquished their opposition to the delivering of the Torah
+into the hands of Israel, and acknowledged that God was right to reveal it to
+mankind, saying: "Eternal, our Lord, how excellent is Thy name in all the
+earth! Who hast set Thy glory upon the heavens."
+</p>
+
+<p>
+Moses now stayed forty days in heaven to learn the Torah from God. But when he
+started to descend and beheld the hosts of the angels of terror, angels of
+trembling, angels of quaking, and angels of horror, then through his fear he
+forgot all he had learned. For this reason God called the angel Yefefiyah, the
+prince of the Torah, who handed over to Moses the Torah, "ordered in all things
+and sure." All the other angels, too, became his friends, and each bestowed
+upon him a remedy as well as the secret of the Holy Names, as they are
+contained in the Torah, and as they are applied. Even the Angel of Death gave
+him a remedy against death. The applications of the Holy Names, which the
+angels through Yefefiyah, the prince of the Torah, and Metatron, the prince of
+the Face, taught him, Moses passed on to the high-priest Eleazar, who passed
+them to his son Phinehas, also known as Elijah. [248]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap27"></a>MOSES RECEIVES THE TORAH</h2>
+
+<p>
+When Moses reached heaven, he found God occupied ornamenting the letters in
+which the Torah was written, with little crown-like decorations, and he looked
+on without saying a word. God then said to him: "In thy home, do not people
+know the greeting of peace?" Moses: "Does it behoove a servant to address his
+Master?" God: "Thou mightest at least have wished Me success in My labors."
+Moses hereupon said: "Let the power of my Lord be great according as Thou hast
+spoken." [249] Then Moses inquired as the significance of the crowns upon the
+letter, and was answered: "Hereafter there shall live a man called Akiba, son
+of Joseph, who will base in interpretation a gigantic mountain of Halakot upon
+every dot of these letters." Moses said to God: "Show me this man." God: "Go
+back eighteen ranks." Moses went where he was bidden, and could hear the
+discussions of the teacher sitting with his disciples in the eighteenth rank,
+but was not able to follow these discussions, which greatly grieved him. But
+just then he heard the disciples questioning their master in regard to a
+certain subject: "Whence dost thou know this?" And he answered, "This is a
+Halakah given to Moses on Mount Sinai," and not Moses was content. Moses
+returned to God and said to Him: "Thou has a man like Akiba, and yet dost Thou
+give the Torah to Israel through me!" But God answered: "Be silent, so has it
+been decreed by Me." Moses then said: "O Lord of the world! Thou has permitted
+me to behold this man's learning, let see also the reward which will be meted
+out to him." God said: "Go, return and see." Moses saw them sell the flesh of
+the martyr Akiba at the meat market. He said to God: "Is this the reward for
+such erudition?" But God replied: "Be silent, thus have I decreed." [250]
+</p>
+
+<p>
+Moses then saw how God wrote the word "long-suffering" in the Torah, and asked:
+"Does this mean that Thou hast patience with the pious?" But God answered:
+"Nay, with sinners also am I long-suffering." "What!" exclaimed Moses, "Let the
+sinners perish!" God said no more, but when Moses implored God's mercy, begging
+Him to forgive the sin of the people of Israel, God answered him: "Thou thyself
+didst advice Me to have no patience with sinners and to destroy them." "Yea,"
+said Moses, "but Thou didst declare that Thou art long-suffering with sinners
+also, let now the patience of the Lord be great according as Thou has spoken."
+[251]
+</p>
+
+<p>
+The forty days that Moses spent in heaven were entirely devoted to the study of
+the Torah, he learned the written as well as the oral teaching, yea, even the
+doctrines that an able scholar would some day propound were revealed to him.
+[252] He took an especial delight in hearing the teachings of the Tanna Rabbi
+Eliezer, and received the joyful message that this great scholar would be one
+of his descendants. [253]
+</p>
+
+<p>
+The study of Moses was so planned for the forty days, that by day God studied
+with him the written teachings, and by night the oral. In this way was he
+enabled to distinguish between night and day, for in heaven "the night shineth
+as the day." There were other signs also by which he could distinguish night
+from day; for if he heard the angels praise God with "Holy, holy, holy, is the
+Lord of hosts," he knew that it was day; but if they praised Him with "Blessed
+be the Lord to whom blessing is due," he knew it was night. Then, too, if he
+saw the sun appear before God and cast itself down before Him, he knew that it
+was night; if, however, the moon and the stars cast themselves at His feet, he
+knew that it was day. He could also tell time by the occupation of the angels,
+for by day they prepared manna for Israel, and by night they sent it down to
+earth. The prayers he heard in heaven served him as another token whereby he
+might know the time, for if he heard the recitation of the Shema' precede
+prayer, he knew that it was day, but if the prayer preceded the recitation of
+the Shema', then it was night. [254]
+</p>
+
+<p>
+During his stay with Him, God showed Moses all the seven heavens, and the
+celestial temple, and the four colors that he was to employ to fit up the
+tabernacle. Moses found it difficult to retain the color, whereupon God said to
+him: "Turn to the right," and as he turned, he saw a host of angels in garments
+that had the color of the sea. "This," said God, "is violet." Then He bade
+Moses turn to the left, and there he saw angels dressed in red, and God said:
+"This is royal purple." Moses hereupon turned around to the rear, and saw
+angels robed in a color that was neither purple nor violet, and God said to
+him: "This color is crimson." Moses then turned about and saw angels robed in
+white, and God said to him: "This is the color of twisted linen." [255]
+</p>
+
+<p>
+Although Moses now devoted both night and day to the study of the Torah, he
+still learned nothing, for hardly had he learned something from God when he
+forgot it again. Moses thereupon said to God: "O Lord of the world! Forty days
+have I devoted to studying the Torah, without having profited anything by it."
+God therefore bestowed the Torah upon Moses, and now he could descend to
+Israel, for now he remembered all that he had learned. [256]
+</p>
+
+<p>
+Hardly had Moses descended from heaven with the Torah, when Satan appeared
+before the Lord and said: "Where, forsooth, is the place where the Torah is
+kept?" For Satan knew nothing of the revelation of God on Sinai, as God had
+employed him elsewhere on purposes, that he might not appear before him as an
+accuser, saying: "Wilt Thou give the Torah to a people that forty days later
+will worship the Golden Calf?" In answer to Satan's question regarding the
+whereabouts of the Torah, God said: "I gave the Torah to Earth." To earth,
+then, Satan betook himself with his query: "Where is the Torah?" Earth said:
+"God knows of its course, He knoweth its abiding-place, for 'He looketh to the
+ends of the earth, and seeth under the whole heaven.'" Satan now passed on to
+the sea to seek for the Torah, but the sea also said: "It is not with me," and
+the abyss said: "It is not in me." Destruction and death said: "We have heard
+the fame thereof with our ears." Satan now returned to God and said: "O Lord of
+the world! Everywhere have I sought the Torah, but I found it not." God
+replied: "Go, seek the son of Amram." Satan now hastened to Moses and asked
+him: "Where is the Torah that God hath given thee?" Whereupon Moses answered:
+"Who am I, that the Holy One, blessed be He, should have given me the Torah?"
+God hereupon spoke to Moses: "O Moses, thou utterest a falsehood." But Moses
+answered: "O Lord of the world! Thou hast in Thy possession a hidden treasure
+that daily delights Thee. Dare I presume to declare it my possession?" Then God
+said: "As a reward for thy humility, the Torah shall be named for thee, and it
+shall henceforth be known as the Torah of Moses." [257]
+</p>
+
+<p>
+Moses departed from the heavens with the two tables on which the Ten
+Commandments were engraved, and just the words of it are by nature Divine, so
+too are the tables on which they are engraved. These were created by God's own
+hand in the dusk of the first Sabbath at the close of the creation, and were
+made of a sapphire-like stone. On each of the two tables are the Ten
+Commandments, four times repeated, and in such wise were they engraved that the
+letters were legible on both sides, for, like the tables, the writing and the
+pencils for inscription, too, were of heavenly origin. Between the separate
+commandments were noted down all the precepts of the Torah in all their
+particulars, although the tables were not more than six hands in length and as
+much in width. [258] It is another of the attributes of the tables, that
+although they are fashioned out of the hardest stone, they can still be rolled
+up like a scroll. [259] When God handed the tables to Moses, He seized them by
+the top third, whereas Moses took hold of the bottom third, but on third
+remained open, and it was in this way that the Divine radiance was shed upon
+Moses' face. [260]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap28"></a>THE GOLDEN CALF</h2>
+
+<p>
+When God revealed Himself upon Mount Sinai, all Israel sang a song of
+jubilation to the Lord, for their faith in God was on this occasion without
+bounds and unexampled, except possibly at the time of the Messiah, when they
+likewise will cherish this firm faith. The angels, too, rejoiced with Israel,
+only God was down-cast on this day and sent His voice "out of thickest
+darkness," in token of His sorrow. The angels hereupon said to God: "Is not the
+joy that Thou hast created Thine?" But God replied: "You do not know what the
+future will bring." He knew that forty days later Israel would give the lie to
+the words of God: "Thou shalt have no other gods before Me," and would adore
+the Golden Calf. [261] And truly, God had sufficient cause to grow sad at this
+thought, for the worship of the Golden Calf had more disastrous consequences
+for Israel than any other of their sins. God had resolved to give life
+everlasting to the nation that would accept the Torah, hence Israel upon
+accepting the Torah gained supremacy over the Angel of Death. But they lost
+this power when they worshipped the Golden Calf. As a punishment for this,
+their sin, they were doomed to study the Torah in suffering and bondage, in
+exile and unrest, amid cares of life and burdens, until, in the Messianic time
+and in the future world, God will compensate them for all their sufferings.
+[262] But until that time there is no sorrow that falls to Israel's lot that is
+not in part a punishment for their worship of the Golden Calf. [263]
+</p>
+
+<p>
+Strange as it may seem that Israel should set out to worship this idol at the
+very time when God was busied with the preparation of the two tables of the
+law, still the following circumstances are to be considered. When Moses
+departed from the people to hasten to God to receive the Torah, he said to
+them: "Forty days from to-day I will bring you the Torah." But at noon on the
+fortieth day Satan came, and with a wizard's trick conjured up for the people a
+vision of Moses lying stretched out dead on a bier that floated midway between
+earth and heaven. Pointing to it with their fingers, they cried: "This is the
+man Moses that bought us up out of the land of Egypt." [264] Under the
+leadership of the magicians Jannes and Jambres, they appeared before Aaron,
+saying: "The Egyptians were wont to carry their gods about with them, to dance
+and play before them, that each might be able to behold his gods; and now we
+desire that thou shouldst make us a god such as the Egyptians had." When Hur,
+the son of Miriam, whom Moses during his absence had appointed joint leader of
+the people with Aaron, owing to his birth which placed him among the notables
+of highest rank, beheld this, he said to them: "O ye frivolous ones, you are no
+longer mindful of the many miracles God wrought for you." In their wrath, the
+people slew this pious and noble man; and, pointing out his dead body to Aaron,
+they said to him threateningly: "If thou wilt make us a god, it is well, if not
+we will dispose of thee as of him." Aaron had no fear for his life, but he
+thought: "If Israel were to commit so terrible a sin as to slay their priest
+and prophet, God would never forgive them." He was willing rather to take a sin
+upon himself than to cast the burden of so wicked a deed upon the people. He
+therefore granted them their wish to make them a god, but he did it in such a
+way that he still cherished the hope that this thing might not come to pass.
+Hence he demanded from them not their own ornaments for the fashioning of the
+idol, but the ornaments of their wives, their sons, and their daughters,
+thinking: "If I were to tell them to bring me gold and silver, they would
+immediately do so, hence I will demand the earrings of their wives, their sons,
+and their daughters, that through their refusal to give up their ornaments, the
+matter might come to nought." But Aaron's assumption was only in part true; the
+women indeed did firmly refuse to give up their jewels for the making of a
+monster that is of no assistance to his worshippers. As a reward for this, God
+gave the new moons as holidays to women, and in the future world too they will
+be rewarded for their firm faith in God, in that, like the new moons, they too,
+may monthly be rejuvenated. But when the men saw that no gold or silver for the
+idol was forthcoming from the women, they drew off their own earrings that they
+wore in Arab fashion, and brought these to Aaron. [265]
+</p>
+
+<p>
+No living calf would have shaped itself out of the gold of these earrings, if a
+disaster had not occurred through an oversight of Aaron. For when Moses at the
+exodus of Israel from Egypt set himself to lifting the coffin of Joseph out of
+the depths of the Nile, he employed the following means: He took four leaves of
+silver, and engraved on each the image of one of the beings represented at the
+Celestial Throne, - the lion, the man, the eagle, and the bull. He then cast on
+the river the leaf with the image of the lion, and the waters of the river
+became tumultuous, and roared like a lion. He then threw down the leaf with the
+image of man, and the scattered bones of Joseph united themselves into an
+entire body; and when he cast in the third leaf with the image of the eagle,
+the coffin floated up to the top. As he had no use for the fourth leaf of
+silver with the image of the bull, he asked a woman to store it away for him,
+while he was occupied with the transportation of the coffin, and later forgot
+to reclaim the leaf of silver. This was now among the ornaments that the people
+brought to Aaron, and it was exclusively owing to this bull's image of magical
+virtues, that a golden bull arose out of the fire into which Aaron put the gold
+and silver. [266]
+</p>
+
+<p>
+When the mixed multitude that had joined Israel in their exodus from Egypt saw
+this idol conducting itself like a living being, they said to Israel: "This is
+thy God, O Israel." [267] The people then betook themselves to the seventy
+members of the Sanhedrin and demanded that they worship the bull that had led
+Israel out of Egypt. "God," said they, "had not delivered us out of Egypt, but
+only Himself, who had in Egypt been in captivity." The members of the Sanhedrin
+remained loyal to their God, and were hence cut down by the rabble. [268] The
+twelve heads of the tribes did not answer the summons of the people any more
+than the members of the Sanhedrin, and were therefore rewarded by being found
+worthy of beholding the Divine vision. [269]
+</p>
+
+<p>
+But the people worshipped not only the Golden Calf, they made thirteen such
+idols, one each for the twelve tribes, and one for all Israel. More than this,
+they employed manna, which God in His kindness did not deny them even on this
+day, as an offering to their idols. [270] The devotion of Israel to this
+worship of the bull is in part explained by the circumstance that while passing
+through the Red Sea, they beheld the Celestial Throne, and most distinctly of
+the four creatures about the Throne, they saw the ox. It was for this reason
+that they hit upon the notion that the ox had helped God in the exodus from
+Egypt, and for this reason did they wish to worship the ox beside God. [271]
+</p>
+
+<p>
+The people then wanted to erect an altar for their idol, but Aaron tried to
+prevent this by saying to the people: "It will be more reverential to your god
+if I build the altar in person," for he hoped that Moses might appear in the
+meantime. His expectation, however, was disappointed, for on the morning of the
+following day, when Aaron had at length completed the altar, Moses was not yet
+at hand, and the people began to offer sacrifices to their idol, and to indulge
+in lewdness. [272]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap29"></a>MOSES BLAMED FOR ISRAEL'S SIN</h2>
+
+<p>
+When the people turned from their God, He said to Moses, who was still in
+heaven: "'Go, get thee down; for thy people, which thou broughtest out of the
+land of Egypt, have corrupted themselves.'" Moses, who until then had been
+superior to the angels, now, owing to the sins of Israel, feared them greatly.
+The angels, hearing that God meant to send him from His presence, wanted to
+kill him, and only by clinging to the Throne of God, who covered him with His
+mantle, did he escape from the hands of the angels, that they might do him no
+harm. [273] He had particularly hard struggle with the five Angels of
+Destruction: Kezef, Af, Hemah, Mashhit, and Haron, whom God had sent to
+annihilate Israel. Moses then hastened to the three Patriarchs, Abraham, Isaac,
+and Jacob, and said to them: "If ye are men who are participators of the future
+life, stand by me in this hour, for your children are as a sheep that is led to
+the slaughter." The three Patriarchs united their prayers with those of Moses,
+who said to God; "Hast Thou not made a vow to these three to multiply their
+seed as the stars, and are they now to be destroyed?" In recognition of the
+merits of these three pious men, God called away three of the Angels of
+Destruction, leaving only two: whereupon Moses further importuned God: "For the
+vow Thou madest to Israel, take from them the angel Mashhit;" and God granted
+his prayer. Moses continued: "For the vow Thou madest me, take from them also
+the angel Haron." God now stood by Moses, so that he was able to conquer this
+angel, and he thrust him down deep into the earth in a spot that is possession
+of the tribe of Gad, and there held him captive.
+</p>
+
+<p>
+So long as Moses lived this angel was held in check by him, and if he tried,
+even when Israel sinned, to rise out of the depths, open wide his mouth, and
+destroy Israel with his panting, all Moses had to do was to utter the name of
+God, and Haron, or as he is sometimes called, Peor, was drawn once more into
+the depths of the earth. At Moses' death, God buried him opposite the spot
+where Peor is bound. For should Peor, if Israel sinned, reach the upper world
+and open his mouth to destroy Israel with his panting, he would, upon seeing
+Moses' grave, be so terror-stricken, that he would fall back into the depths
+once more. [274]
+</p>
+
+<p>
+Moses did indeed manage the Angels of Destruction, but it was a more difficult
+matter to appease God in His wrath. He addressed Moses harshly, crying: "The
+grievous sins of men had once caused Me to go down from heaven to see their
+doings. Do thou likewise go down from heaven now. It is fitting that the
+servant be treated as his master. Do thou now go down. Only for Israel's sake
+have I caused this honor to fall to thy lot, but now that Israel has become
+disloyal to Me, I have not further reason thus to distinguish thee." Moses
+hereupon answered: "O Lord of the world! Not long since didst Thou say to me:
+'Come now, therefore, and I will send thee that thou mayest bring forth My
+people out of Egypt;' and now Thou callest them my people. Nay, whether pious
+or sinful, they are Thy people still." Moses continued: "What wilt Thou now do
+with them?" God answered: "I will consume them, and I will make of thee a great
+nation." "O Lord of the world!" replied Moses, "If the three-legged bench has
+no stability, how then shall the one-legged stand? Fulfil not, I implore Thee,
+the prophecies of the Egyptian magicians, who predicted to their king that the
+star 'Ra'ah' would move as a harbinger of blood and death before the
+Israelites." [275] Then he began to implore mercy for Israel: "Consider their
+readiness to accept the Torah, whereas the sons of Esau rejected it." God: "But
+they transgressed the precepts of the Torah; one day were they loyal to Me,
+then instantly set to work to make themselves the Golden Calf." Moses:
+"Consider that when in Thy name I came to Egypt and announced to them Thy name,
+they at once believed in me, and bowed down their heads and worshipped Thee."
+God: "But they now bow down their heads before their idol." Moses: "Consider
+that they sent Thee their young men to offer Thee burnt offerings." God: "They
+now offered sacrifices to the Golden Calf." Moses: "Consider that on Sinai they
+acknowledged that Thou are their God." God: "They now acknowledge that the idol
+is their god."
+</p>
+
+<p>
+All these arguments with God did not help Moses; he even had to put up with
+having the blame for the Golden Calf laid on his shoulders. "Moses," said God,
+"when Israel was still in Egypt, I gave thee the commission to lead them out of
+the land, but not take with thee the mixed multitude that wanted to join them.
+But thou in thy clemency and humility didst persuade Me to accept the penitent
+that do penance, and didst take with thee the mixed multitude. I did as thou
+didst beg me, although I knew what the consequences would be, and it is now
+these people, 'thy people,' that have seduced Israel to idolatry." Moses now
+thought it would be useless to try to secure God's forgiveness for Israel, and
+was ready to give up his intercession, when God, who in reality meant to
+preserve Israel, but only like to hear Moses pray, now spoke kindly to Moses to
+let him see that He was not quite inaccessible to his exhortations, saying:
+"Even in Egypt did I foresee what this people would do after their deliverance.
+Thou foresawest only the receiving of the Torah on Sinai, but I foresaw the
+worship of the Calf as well." With these words, God let Moses perceive that the
+defection of Israel was no surprise to Him, as He had considered it even before
+the exodus from Egypt; hence Moses now gathered new courage to intercede for
+Israel. He said: "O Lord of the world! Israel has indeed created a rival for
+Thee in their idol, that Thou are angry with them. The Calf, I supposed, shall
+bid stars and moon to appear, while Thou makest the sun to rise; Thou shalt
+send the dew and he will cause the wind to blow; Thou shalt send down the rain,
+and he shall bid the plants to grow." God: "Moses, thou are mistaken, like
+them, and knowest not that the idol is absolutely nothing." "If so," said
+Moses, "why art Thou angry with Thy people for that which is nothing?"
+"Besides," he continued, "Thou didst say Thyself that it was chiefly my people,
+the mixed multitude, that was to blame for this sin, why then are Thou angry
+with Thy people? If Thou are angry with them only because they have not
+observed the Torah, then let me vouch for the observance of it on the part of
+my companions, such as Aaron and his sons, Joshua and Caleb, Jair and Machir,
+as well as many pious men among them, and myself." But God said: "I have vowed
+that 'He that sacrificeth unto any god, save unto the Lord only, he shall be
+utterly destroyed,' and a vow that has once passe My lips, I can not retract."
+Moses replied: "O Lord of the world! Has not Thou given us the law of
+absolution from a vow, whereby power is given to a learned man to absolve any
+one from his vows? But every judge who desires to have his decisions accounted
+valid, must subject himself to the law, and Thou who has prescribed the law of
+absolution from vows through a learned man, must subject Thyself to this law,
+and through me be absolved from Thy vow." Moses thereupon wrapped his robe
+about him, seated himself, and bade God let him absolve Him from his vow,
+bidding Him say: "I repent of the evil that I had determined to bring upon My
+people." Moses then cried out to Him: "Thou are absolved from Thine oath and
+vow." [276]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap30"></a>THE PUNISHMENT OF THE SINNERS</h2>
+
+<p>
+When Moses descended from Sinai, he there found his true servant Joshua, who
+had awaited him on the slope of the mountain throughout all the forty days
+during which Moses stayed in heaven, [277] and together they repaired to the
+encampment. On approaching it, they heard cries of the people, and Joshua
+remarked to Moses: "There is a noise of war in the camp," but Moses replied:
+"Is it possible that thou, Joshua, who art one day destined to be the leader of
+sixty myriads of people, canst not distinguish among the different kinds of
+dins? This is no cry of Israel conquering, nor of their defeated foe, but their
+adoration of an idol." [278] When Moses had now come close enough to the camp
+to see what was going on there, he thought to himself: "How now shall I give to
+them the tables and enjoin upon them the prohibition of idolatry, for the very
+trespassing of which, Heaven will inflict capital punishment upon them?" Hence,
+instead of delivering to them the tables, he tried to turn back, but the
+seventy elders pursued him and tried to wrest the tables from Moses. But his
+strength excelled that of the seventy others, and he kept the tables in his
+hands, although these were seventy Seah in weight. All at once, however, he saw
+the writing vanish from the tables, and at the same time became aware of their
+enormous weight; for while the celestial writing was upon them, they carried
+their own weight and did not burden Moses, but with the disappearance of the
+writing all this changes. Now all the more did Moses feel loath to give the
+tables without their contents to Israel, and besides he thought: "If God
+prohibited one idolatrous Israelite from partaking of the Passover feast, how
+much more would He be angry if I were now to give all the Torah to an
+idolatrous people?" Hence, without consulting God, he broke the tables. God,
+however, thanked Moses for breaking the tables. [279]
+</p>
+
+<p>
+Hardly had Moses broken the tables, when the ocean wanted to leave its bed to
+flood the world. Moses now "took the Calf which they had made, and burnt it in
+the fire, and ground it to powder, and strewed it upon the water," saying to
+the waters: "What would ye upon the dry land?" And the waters said: "The world
+stands only through the observance of the Torah, but Israel has not been
+faithful to it." Moses hereupon said to the water" "All that have committed
+idolatry shall be yours. Are you now satisfied with these thousands?" But the
+waters were not to be appeased by the sinners that Moses cast into them, and
+the ocean would not retreat to its bed until Moses made the children of Israel
+drink of it. [280]
+</p>
+
+<p>
+The drinking of these waters was one of the forms of capital punishment that he
+inflicted upon the sinners. When, in answer to Moses' call: "Who is on the
+Lord's side? Let him come unto me," all the sons of Levi gathered themselves
+together unto him - they who had not taken part in the adoration of the Golden
+Calf, - Moses appointed these Levites as judges, whose immediate duty it was to
+inflict the lawful punishment of decapitation upon all those who had been seen
+by witnesses to be seduced to idolatry after they had been warned not to do so.
+Moses gave the command as though he had been commissioned to do so by God. This
+was not actually so, but he did it in order to enable the judges appointed by
+him to punish all the guilty in the course of one day, which otherwise, owing
+to the procedure of Jewish jurisprudence, could not well have been possible.
+Those who, according to the testimony of witnesses, had been seduced to
+idolatry, but who could not be proven to have been warned beforehand, were not
+punished by temporal justice, they died of the water that Moses forced them to
+drink; for this water had upon them the same effect as the curse-bringing water
+upon the adulterous woman. But those sinners, too, against whom no witnesses
+appeared, did not escape their fate, for upon them God sent the plague to carry
+them off. [281]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap31"></a>MOSES INTERCEDES FOR THE PEOPLE</h2>
+
+<p>
+Those who were executed by these judgements numbered three thousand, so that
+Moses said to God: "O Lord of the world! Just and merciful art Thou, and all
+Thy deeds are deeds of integrity. Shall six hundred thousand people - not to
+mention all who are below twenty years of age, and all the many proselytes and
+slaves - perish for the sake of three thousand sinners?" God could no longer
+withhold His mercy, and determined to forgive Israel their sins. [282] It was
+only after long and fervent prayers that Moses succeeded in quite propitiating
+God, and hardly had he returned from heaven, when he again repaired thither to
+advance before God his intercession for Israel. He was ready to sacrifice
+himself for the sake of Israel, and as soon as punishment had been visited on
+the sinners, he turned to God with the words: "O Lord of the world! I have now
+destroyed both the Golden Calf and its idolaters, what cause for ill feeling
+against Israel can now remain? The sins these committed came to pass because
+Thou hadst heaped gold and silver upon them, so that the blames is not wholly
+theirs. 'Yet now, if Thou wilt, forgive their sin; and if not, blot me, I pray
+Thee, out of Thy book which Thou has written.'" [283]
+</p>
+
+<p>
+These bold words of Moses were not without consequences for him, for although
+God thereupon replied: "Whosoever hath sinned against Me, him will I blot out
+of My blood," still it was on account of this that his name was omitted from
+one section of the Pentateuch. [284] But for Israel his words created an
+instant revulsion of feeling in God, who now addressed him kindly, and promised
+that he would send His angel, who would lead the people into the promised land.
+These words indicated to Moses that God was not yet entirely appeased, and he
+could further see this in the punishment that fell upon Israel on that day.
+Their weapons, which every man among them had received at the revelation on
+Sinai, and which had miraculous virtues, having the name of God engraved upon
+them, were taken from them by the angels, and their robes of purple likewise.
+When Moses saw from this that God's wrath was still upon Israel, and that He
+desired to have nothing further to do with them, he removed his tent a mile
+away from the camp, saying to himself: "The disciple may not have intercourse
+with people whom the master has excommunicated."
+</p>
+
+<p>
+Not only the people went out o this tent whenever they sought the Lord, but the
+angels also, the Seraphim, and the heavenly hosts repaired thither, the sun,
+the moon, and the other heavenly bodies, all of whom knew that God was to be
+found there, and that the tent of Moses was the spot where they were to appear
+before their Creator. God, however, was not at all pleased to see Moses keep
+himself aloof from the people, and said to him: "According to our agreement, I
+was to propitiate thee every time thou wert angry with the people, and thou
+wert to propitiate Me when My wrath was kindled against them. What is now to
+become of these poor people, if we be both angry with them? Return, therefore,
+into the camp to the people. But if thou wilt not obey, remember that Joshua is
+in the camp at the sanctuary, and he can well fill thy place." Moses replied:
+"It is for Thy sake that I am angry with them, and now I see that still Thou
+canst not forsake them." "I have," said God, "already told thee, that I shall
+send and angel before them." But Moses, by no means content with this
+assurance, continued to importune God not to entrust Israel to an angel, but to
+conduct and guide them in person. [285]
+</p>
+
+<p>
+Forty days and forty nights, from the eighteenth day of Tammus to the
+twenty-eight day of Ab, did Moses stay in heaven, [286] beseeching and
+imploring God to restore Israel once more entirely into His favor. But all his
+prayers and exhortations were in vain, until at the end of forty days he
+implored God to set the pious deeds of the three Patriarchs and of the twelve
+sons of Jacob to the account of their descendants; and only then was his prayer
+answered. H said: "If Thou art angry with Israel because they transgressed the
+Ten Commandments, be mindful for their sake of the ten tests to which Thou
+didst subject Abraham, and through which he nobly passed. If Israel deserves at
+Thy hands punishment by fire for their sin, remember the fire of the limekiln
+into which Abraham let himself be cast for the glory of Thy name. If Israel
+deserves death by sword, remember the readiness with which Isaac laid down his
+neck upon the altar to be sacrificed to Thee. If they deserve punishment by
+exile, remember for their sake how their father Jacob wandered into exile from
+his paternal home to Haran." Moses furthermore said to God: "Will the dead ever
+be restored to life?" God in surprise retorted: "Hast thou become a heretic,
+Moses, that thou dost doubt the resurrection?" "If," said Moses, "the dead
+never awaken to life, then truly Thou art right to wreak vengeance upon Israel;
+but if the dead are to be restored to life hereafter, what wilt Thou then say
+to the fathers of this nation, if they ask Thee what has become of the promise
+Thou hadst made to them? I demand nothing more for Israel," Moses continued,
+"than what Thou were willing to grant Abraham when he pleaded for Sodom. Thou
+wert willing to let Sodom survive if there were only ten just men therein, and
+I am now about to enumerate to Thee ten just men among the Israelites: myself,
+Aaron, Eleazar, Ithamar, Phinehas, Joshua, and Caleb." "But that is only
+seven," objected God. Moses, not at all abashed, replied: "But Thou hast said
+that the dead will hereafter be restored to life, so count with these the three
+Patriarchs to make the number ten complete." Moses' mention of the names of the
+three Patriarchs was of more avail than all else, and God granted his prayer,
+forgave Israel their transgression, and promised to lead the people in person.
+[287]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap32"></a>THE INSCRUTABLE WAYS OF THE LORD</h2>
+
+<p>
+Moses still cherished three other wishes: that the Shekinah might dwell with
+Israel; that the Shekinah might not dwell with other nations; and lastly, that
+he might learn to know the ways of the Lord whereby He ordained good and evil
+in the world, sometimes causing suffering to the just and letting the unjust
+enjoy happiness, whereas at other times both were happy, or both were destined
+to suffer. Moses laid these wishes before God in the moment of His wrath, hence
+God bade Moses wait until His wrath should have blown over, and then He granted
+him his first two wishes in full, but his third in part only. [288] God showed
+him the great treasure troves in which are stored up the various rewards for
+the pious and the just, explaining each separated one to him in detail: in this
+one were the rewards of those who give alms; in that one, of those who bring up
+orphans. In this way He showed him the destination of each one of the
+treasures, until at length they came to one of gigantic size. "For whom is this
+treasure?" asked Moses, and God answered: "Out of the treasures that I have
+shown thee I give rewards to those who have deserved them by their deeds; but
+out of this treasure do I give to those who are not deserving, for I am
+gracious to those also who may lay no claim to My graciousness, and I am
+bountiful to those who are not deserving of My bounty."
+</p>
+
+<p>
+Moses now had to content himself with the certainty that the pious were sure of
+their deserts; without, however, learning from God, how it sometimes comes to
+pass that evil doers, too, are happy. For God merely stated that He also shows
+Himself kind to those who do not deserve it, but without further assigning the
+why and the wherefore. But the reward to the pious, too, was only in part
+revealed to him, for he beheld the joys of Paradise of which they were to
+partake, but not the real reward that is to follow the feast in Paradise; for
+truly "eye hath not seen, beside the Lord, what He hath prepared for him that
+waiteth for Him." [289]
+</p>
+
+<p>
+By means of the following incident God showed Moses how little man is able to
+fathom the inscrutable ways of the Lord. When Moses was on Sinai, he saw from
+that station a man who betook himself to a river, stooped down to drink, lost
+his purse, and without noticing it went his way. Shortly after, another man
+cam, found the money, pocketed it, and took to his heels. When the owner of the
+purse became aware of his loss, he returned to the river, where he did not find
+his money, but saw a man, who came there by chance to fetch water. To him he
+said: "Restore to me the money that a little while ago I left here, for none
+can have taken it if not thou." When the man declared that he had found none of
+the money nor seen any of it, the owner slew him. Looking with horror and
+amazement on this injustice on earth, Moses said to God: "I beseech Thee, show
+my Thy ways. Why has this man, who was quite innocent, been slain, and why hath
+the true thief gone unpunished?" God replied: "The man who found the money and
+kept it merely recovered his own possession, for he who had lost the purse by
+the river, had formerly stolen it from him; but the one who seemed to be
+innocently slain is only making atonement for having at one time murdered the
+father of his slayer." [290] In this way, God granted the request of Moses, "to
+show him His ways," in part only. He let him look into the future, and let him
+see every generation and it sages, every generation and its prophets, every
+generation and its expounders of the Scriptures, every generation and its
+leaders, ever generation and its pious men. But when Moses said: "O Lord of the
+world! Let me see by what law Thou dost govern the world; for I see that many a
+just man is lucky, but many a one is not; many a wicked man is lucky, but many
+a one is not; many a rich man is happy, but many a one is not; many a poor man
+is happy, but many a one is not;" then God answered: "Thou canst not grasp all
+the principles which I apply to the government of the world, but some of them
+shall I impart to thee. When I see human beings who have no claim to
+expectations from Me either for their own deeds or for those of their fathers,
+but who pray to Me and implore Me, then do I grant their prayers and give them
+what they require from subsistence." [291]
+</p>
+
+<p>
+Although God had now granted all of his wishes, still Moses received the
+following answer to his prayer, "I beseech Thee, show me Thy glory": "Thou
+mayest not behold My glory, or else thou wouldst perish, but in consideration
+of My vow to grant thee all thy wishes, and in view of the fact that thou are
+in possession of the secret of My name, I will meet thee so far as to satisfy
+thy desire in part. Lift the opening of the cave, and I will bid all the angels
+that serve Me pass in review before thee; but as soon as thou hearest the Name,
+which I have revealed to thee, know then that I am there, and bear thyself
+bravely and without fear.' [292]
+</p>
+
+<p>
+God has a reason for not showing His glory to Moses. He said to him: "When I
+revealed Myself to thee in the burning bush, thou didst not want to look upon
+Me; now thou are willing, but I am not." [293]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap33"></a>THE THIRTEEN ATTRIBUTES OF GOD</h2>
+
+<p>
+The cave in which Moses concealed himself while God passed in review before him
+with His celestial retinue, was the same in which Elijah lodged when God
+revealed Himself to him on Horeb. If there had been in it an opening even as
+tiny as a needle's point, both Moses and Elijah would have been consumed by the
+passing Divine light, [294] which was of an intensity so great that Moses,
+although quite shut off in the cave, nevertheless caught the reflection of it,
+so that from its radiance his face began to shine. [295] Not without great
+danger, however, did Moses earn this distinction; for as soon as the angels
+heard Moses request God to show him His glory, they were greatly incensed
+against him, and said to God: "We, who serve Thee night and day, may not see
+Thy glory, and he, who is born of woman, asks to see it!" In their anger they
+made ready to kill Moses, who would certainly have perished, had not God's hand
+protected him from the angels. Then God appeared in the cloud.
+</p>
+
+<p>
+It was the seventh time that He appeared on earth, [296] and taking the guise
+of a precentor of a congregation, He said to Moses: "Whenever Israel hath
+sinned, and calleth Me by the following thirteen attributes, I will forgive
+them their sins. I am the Almighty God who provides for all creatures. I am the
+Merciful One who restrains evil from human kind. I am the Gracious One who
+helps in time of need. I am the Long-Suffering to the upright as well as to the
+wicked. I am Bountiful to those whose own deed do not entitle them to lay claim
+to rewards. I am Faithful to those who have a right to expect good from Me; and
+preserve graciousness unto the two-thousandth generation. I forgive misdeeds
+and even atrocious actions, in forgiving those who repent." [297] When Moses
+heard this, and particularly that God is long-suffering with sinners, [298] he
+prayed: "O forgive, then, Israel's sin which they committed in worshipping the
+Golden Calf." Had Moses now prayed, "Forgive the sins of Israel unto the end of
+all time," God would have granted that too, as it was a time of mercy; but as
+Moses asked forgiveness for this one sin only, this one only was pardoned, and
+God said: "I have pardoned according to thy word." [298]
+</p>
+
+<p>
+The day on which God showed Himself merciful to Moses and to His people, was
+the tenth day of Tishri, the day on which Moses was to receive the tables of
+the law from God for the second time, and all Israel spent it amid prayer and
+fasting, that the evil spirit might not again lead them astray. Their ardent
+tears and exhortations, joined with those of Moses, reached heaven, so that God
+took pity upon them and said to them: "My children, I swear by my lofty Name
+that these your tears shall be tears of rejoicing for you; that this day shall
+be a day of pardon, of forgiveness, and of the canceling of sins for you, for
+your children, and your children's children to the end of all generations."
+[300]
+</p>
+
+<p>
+This day was not set for the annual Day of Atonement, without which the world
+could not exist, and which will continue even in the future world when all
+other holy days will cease to be. The Day of Atonement, however, is not only a
+reminiscence of the day on which God was reconciled to Israel and forgave them
+their sins, but it is also the day on which Israel finally received the Torah.
+[301] For after Moses has spent forty days in prayer, until God finally forgave
+Israel their sins, he began to reproach himself for having broken the tables of
+the law, saying" "Israel asked me to intercede for them before God, but who
+will, on account of my sin, intercede before God for my sake?" Then God said to
+him: "Grieve not for the loss of the first two tables, which contained only the
+Ten Commandments. The second tables that I am now ready to give thee, shall
+contain Halakot, Midrash, and Haggadot." [302]
+</p>
+
+<p>
+At the new moon of the month Elul, Moses had the trumpet sounded throughout the
+camp, announcing to the people that he would once more betake himself to God
+for forty days to receive the second tables from Him, so that they might be
+alarmed by his absence; and he stayed in heaven until the tenth day of Tishri,
+on which day he returned with the Torah and delivered it to Israel. [303]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap34"></a>THE SECOND TABLES</h2>
+
+<p>
+Whereas the first tables had been given on Mount Sinai amid great ceremonies,
+the presentation of the second tables took place quietly, for God said: "There
+is nothing lovelier than quiet humility. The great ceremonies on the occasion
+of presenting the first tables had the evil effect of directing an evil eye
+toward them, so that they were finally broken." [304] In this also were the
+second tables differentiated from the first, that the former were the work of
+God, and the latter, the work of man. God dealt with Israel like the king who
+took to himself to wife and drew up the marriage contract with his own hand.
+One day the king noticed his wife engaged in very intimate conversation with a
+slave; and enraged at her unworthy conduct, he turned here out of his house.
+Then he who had given the bride away at the wedding came before the king and
+said to him: "O sire, dost thou not know whence thou didst take thy bride? She
+had been brought up among the slaves, and hence is intimate with them." The
+king allowed himself to be appeased, saying to the other: "Take paper and let a
+scribe draw up a new marriage contract, and here take my authorization, signed
+in my own hand." Just so did Israel fare with their God when Moses offered the
+following excuse for their worship of the Golden Calf: "O Lord, dost Thou not
+know whence Thou hast brought Israel, out of a land of idolaters?" God replied:
+"Thou desirest Me to forgive them. Well, then, I shall do so, now fetch Me
+hither tables on which I may write the words that were written on the first.
+But to reward thee for offering up thy life for their sake, I shall in the
+future send thee along with Elijah, that both of you together may prepare
+Israel for the final deliverance." [305]
+</p>
+
+<p>
+Moses fetched the tables out of a diamond quarry which God pointed out to him,
+and the chips that fell, during the hewing, from the precious stone made a rich
+man of Moses, so that he now possessed all the qualifications of a prophet -
+wealth, strength, humility, and wisdom. In regard to the last-named be it said,
+that God given in Moses' charge all the fifty gates of wisdom except one.
+</p>
+
+<p>
+As the chips falling from the precious stone were designed for Moses alone, so
+too had originally the Torah, written on these tables, been intended only Moses
+and his descendants; but he was benevolent of spirit, and imparted the Torah to
+Israel. [306] The wealth that Moses procured for himself in fashioning the
+Torah, was a reward for having taken charge of the corpse of Joseph while all
+the people were appropriating to themselves the treasures of Egyptians. God now
+said: "Moses deserves the chips from the tables. Israel, who did not occupy
+themselves with labors of piety, carried off the best of Egypt at the time of
+their exodus. Shall Moses, who saw to the corpse of Joseph, remain poor?
+Therefore will I make him rich through these chips." [307]
+</p>
+
+<p>
+During the forty days he spent in heaven, Moses received beside the two tables
+all the Torah - the Bible, Mishnah, Talmud, and Haggadah, yea, even all that
+ever clever scholars would ask their teacher was revealed to him. When he now
+received the command from God to teach all this to Israel, he requested God to
+write down all the Torah and to give it to Israel in that way. But God said:
+"Gladly would I give them the whole in writing, but it is revealed before Me
+that the nations of the world will hereafter read the Torah translated into
+Greek, and will say: 'We are the true Israel, we are the children of God.' Then
+I shall say to the nations: 'Ye claim to be MY children, do ye not know that
+those only are My children to whom I have confided My secret, the oral
+teaching?'" This was the reason why the Pentateuch only was given to Moses in
+writing, and the other parts of the Torah by word of mouth. Hence the covenant
+God made with Israel reads: "I gave ye a written and an oral Torah. My covenant
+with you says that ye shall study the written Torah as a written thing, and the
+oral as an oral; but in case you confound the one with the other you will not
+be rewarded. For the Torah's sake alone have I made a covenant with you; had ye
+not accepted the Torah, I should not have acknowledged you before all other
+nations. Before you accepted the Torah, you were just like all other nations,
+and for the Torah's sake alone have I lifted you above the others. Even your
+king, Moses, owes the distinction he enjoys in this world and in the world
+hereafter to the Torah alone. Had you not accepted the Torah, then should I
+have dissolved the upper and the under worlds into chaos." [308]
+</p>
+
+<p>
+Forty days and forty nights Moses now devoted to the study of the Torah, and in
+all the time he ate no bread and drank no water, acting in accordance with the
+proverb, "If thou enterest a city, observe its laws." The angels followed this
+maxim when they visited Abraham, for they there ate like men; and so did Moses,
+who being among angels, like the angels partook of no food. He received
+nourishment from radiance of the Shekinah, which also sustains the holy Hayyot
+that bear the Throne. Moses spent the day in learning the Torah from God, and
+the night in repeating what he had learned. In this way he set an example for
+Israel, that they might occupy themselves with the Torah by night and by day.
+</p>
+
+<p>
+During this time Moses also wrote down the Torah, although the angels found it
+strange that God should have given him the commission to write down the Torah,
+and gave expression to their astonishment in the following words, that they
+addressed to God: "How is it that Thou givest Moses permission to write, so
+that he may write whatever he will, and say to Israel, 'I gave you the Torah, I
+myself wrote it, and then gave it to you?'" But God answered: "Far be it from
+Moses to do such a thing, he is a faithful servant!"
+</p>
+
+<p>
+When Moses had complete the writing of the Torah, he wiped his pen on the hair
+of his forehead, and from this heavenly ink that cleaved to his forehead
+originated the beams of light that radiated from it. [309] In this way God
+fulfilled to Moses the promise: "Before all thy people I will do marvels, such
+as have not been done in all the earth, nor in any nation." [310] On Moses'
+return from heaven, the people were greatly amazed to see his face shining, and
+there was fear, too, in their amazement. This fear was a consequence of their
+sin, for formerly they had been able to bear without fear the sight of "the
+glory of the Lord that was like devouring fire," although it consisted of seven
+sheaths of fire, laid one over another; but after their transgression they
+could not even bear to look upon the countenance of the man who had been the
+intermediator between themselves and God. [311] But Moses quieted them, and
+instantly set about imparting to the people the Torah he had received from God.
+</p>
+
+<p>
+His method of instruction was as follows: first came Aaron, to whom he imparted
+the word of God, and as soon as he had finished with Aaron, came the sons of
+Aaron, Eleazar and Ithamar, and he instructed them, while Aaron sat at his
+right hand, listening. When he had finished with the sons of Aaron, the elders
+appeared to receive instruction, while Eleazar sat at the right hand of his
+father, and Ithamar at the left hand of Moses, and listened; and when he had
+finished with the elders, the people came and received instruction, whereupon
+Moses withdrew. Then Aaron went over what had been taught, and his sons
+likewise, and the elders, until every one, from Aaron down to every man out of
+the people, had four times repeated what he had learned, for in this way had
+God bidden Moses impress the Torah four times upon Israel. [312]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap35"></a>THE CENSUS OF THE PEOPLE</h2>
+
+<p>
+At sight of the rays that emanated from Moses' face, the people said to him:
+"We were humbled by God owing to that sin we had committed. God, thou sayest,
+had forgiven us, and is reconciled to us. Thou, Moses, were include in our
+humiliation, and we see that He has once more exalted thee, whereas, in spite
+of the reconciliation with God, we remain humbled." Hereupon Moses betook
+himself to God and said; "When Thou didst humble them, Thou didst humble me
+also, hence shouldst Thou now raise them too, if Thou has raised me." God
+replied: "Truly, as I have exalted thee, so will I exalt them also; record
+their number, and through this show the world how near to My heart is the
+nation that before all others acknowledged Me as their king, singing by the Red
+Sea: 'This is my God, and I will exalt Him.'" Moses then said to God: "O Lord
+of the world! Thou hast so many nation in Thy world, but Thou carest nothing
+about recording their numbers, and only Israel dost Thou bid me count." God
+replied: "All these multitudes do not belong to Me, they are doomed to the
+destruction of Gehenna, but Israel is My possession, and as a man most prizes
+the possession he paid for most dearly, so is Israel most dear to Me, because I
+have with great exertions made it My own." [313] Moses further said to God: "O
+Lord of the world! To our father Abraham Thou made the following promises: 'And
+I will make thy seed as the stars in the heavens,' but now Thou biddest me
+number Israel. If their forefather Abraham could not count them, how, then,
+should I?" But God quieted Moses, saying: "Thou needest not actually count
+them, but if thou wouldst determine their number, add together the numerical
+value of the names of the tribes, and the result will be their number." And
+truly in this way did Moses procure the sum total of the Jews, which amounted
+to sixty myriads less three thousand, the three thousand having been swept away
+by the plague in punishment for their worship of the Golden Calf. Hence the
+difference between the number at the exodus from Egypt, when Moses had counted
+them for the first time, and the number at the second census, after the losses
+incurred by the plague. God treated Israel as did that king his herd, who
+ordered the shepherds tell the tale of the sheep when he heard that wolves had
+been among them and had killed some, having this reckoning made in order to
+determine the amount of his loss.
+</p>
+
+<p>
+The occasions on which, in the course of history, Israel were numbered, are as
+follows: Jacob counted his household upon entering Egypt; Moses counted Israel
+upon the exodus from Egypt; after the worship of the Golden Calf; at the
+arrangement into camp divisions; and at the distribution of the promised land.
+Saul twice instituted a census of the people, the first time when he set out
+against Nahash, the Ammonite, and the second time when he set out in war upon
+Amalek. It is significant of the enormous turn in the prosperity of the Jews
+during Saul's reign, that at the first census every man put down a pebble, so
+that the pebbles might be counted, but at the second census the people were so
+prosperous that instead of putting down a pebble, every man brought a lamb.
+There was a census in the reign of David, which, however, not having been
+ordered by God, had unfortunate consequences both for the king and for the
+people. Ezra instituted the last census when the people returned from Babylon
+to the Holy Land. Apart from these nine censuses, God will Himself count His
+people in the future time when their number will be so great that no mortal
+will be able to count them. [314]
+</p>
+
+<p>
+There was an offering to the sanctuary connected with the second census in
+Moses' time, when every one above twenty years of age had to offer up half a
+shekel. For God said to Moses: "They indeed deserve death for having made the
+Golden Calf, but let each one offer up to the Eternal atonement money for his
+soul, and in this way redeem himself from capital punishment." When the people
+heard this, they grieved greatly, for they thought: "In vain did we exert
+ourselves in taking booty from the Egyptians, if we are not to yield up our
+hard-earned possessions as atonement money. The law prescribes that a man pay
+fifty shekels of silver for dishonoring a woman, and we who have dishonored the
+word of God, should have to pay at least an equal amount. The law furthermore
+decrees that if an ox kill a servant, his owner shall pay thirty shekels of
+silver, hence every Israelite should have to discharge such a sum, for 'we
+changed our glory into the similitude of an ox that eateth grass.' But these
+two fines would not suffice, for we slandered God, He who brought us out of
+Egypt, by calling out to the Calf, 'This is thy God, that brought thee up out
+of Egypt,' and slander is punishable by law with one hundred shekels of
+silver." God who knew their thoughts, said to Moses: "Ask them why they are
+afraid. I do not ask of them to pay as high a fine as he who dishonors or
+seduces a woman, nor the penalty of a slanderer, nor that of the owner of a
+goring ox, all that I ask of them is this," and hereupon he showed Moses at the
+fire a small coin that represented the value of half a shekel. This coin each
+one of those who had passed through the Red Sea was to give as an offering.
+</p>
+
+<p>
+There were several reasons why God asked particularly for the value of half a
+shekel as a penalty. As they committed their sin, the worship of the Golden
+Calf, in the middle, that is the half of the day, so they were to pay half of a
+shekel; and, furthermore, as they committed their sin in the sixth hour of the
+day, so were they to pay half a shekel, which is six grains of silver. This
+half shekel, furthermore, contains ten gerahs, and is hence the corresponding
+fine for those who trespassed the Ten Commandments. The half shekel was also to
+be an atonement for the sin committed by the ten sons of Jacob, who sold their
+brother Joseph as a slave, for whom each had received half a shekel as his
+share. [315]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap36"></a>THE ERECTION OF THE TABERNACLE COMMANDED</h2>
+
+<p>
+When, on that memorable Day of Atonement, God indicated His forgiveness to
+Israel with the words, "I have forgiven them according as I have spoken," Moses
+said: "I now feel convinced that Thou hast forgiven Israel, but I wish Thou
+wouldst show the nations also that Thou are reconciled with Israel." For these
+were saying: "How can a nation that heard God's word on Sinai, 'Thou shalt have
+no other gods before Me,' and that forty days later called out to the Calf,
+'This is thy god, O Israel,' expect that God would ever be reconciled to them?"
+God therefore said to Moses: "As truly as thou livest, I will let My Shekinah
+dwell among them, so that all my know that I have forgiven Israel. My sanctuary
+in their midst will be a testimony of My forgiveness of their sins, and hence
+it may well be called a 'Tabernacle of Testimony.'" [316]
+</p>
+
+<p>
+The erection of a sanctuary among Israel was begun in answer to a direct appeal
+from the people, who said to God: "O Lord of the world! The kings of the
+nations have palaces in which are set a table, candlesticks, and other royal
+insignia, that their king may be recognized as such. Shalt not Thou, too, our
+King, Redeemer, and Helper, employ royal insignia, that all the dwellers of the
+earth may recognize that Thou are their King?" God replied: "My children, the
+kings of the flesh and blood need all these things, but I do not, for I need
+neither food nor drink; nor is light necessary to Me, as can well be seen by
+this, that My servants, the sun and the moon, illuminate all the world with the
+light they receive from Me; hence ye need do none of these things for Me, for
+without these signs of honor will I let all good things fall to your lot in
+recognition of the merits of your fathers." But Israel answered: "O Lord of the
+world! We do not want to depend on our fathers. 'Doubtless Thou are our Father,
+though Abraham be ignorant of us, and Israel acknowledge us not." God hereupon
+said: "If you now insist upon carrying out your wish, do so, but do it in the
+way I command you. It is customary in the world that whosoever had a little
+son, cares for him, anoints him, washes him, feeds him, and carries him, but as
+soon as the son is come of age, he provides for his father a beautiful
+dwelling, a table, and a candlestick. So long as you were young, did I provide
+for you, washed you, fed you with bread and meat, gave you water to drink, and
+bore you on eagles' wings; but now that you are come of age, I wish you to
+build a house for Me, set therein a table and a candlestick, and make an altar
+of incense within it." [317] God then gave them detailed instruction for
+furnishing the Tabernacle, saying to Moses; "Tell Israel that I order them to
+build Me a tabernacle not because I lack a dwelling, for, even before the world
+had been created, I had erected My temple in the heavens; but only as a token
+of My affection for you will I leave My heavenly temple and dwell among you,
+'they shall make Me a sanctuary, that I may dwell among them.'"
+</p>
+
+<p>
+At these last words Moses seized by a great fear, such as had taken possession
+of him only on two other occasions. Once, when God said to him, "Let each give
+a ransom for his soul," when, much alarmed, he said: "If a man were to give all
+that he hath for his soul, it would not suffice." God quieted him with the
+words, "I do not ask what is due Me, but only what they can fulfil, half a
+shekel will suffice." Then again, fear stirred Moses when God said to him:
+"Speak to Israel concerning My offering, and My bread for My sacrifices made by
+fire," and he said trembling, "Who can bring sufficient offerings to Thee?
+'Lebanon is not sufficient to burn, nor the beast thereof sufficient for a
+burnt offering.'" Then again God quieted him with the words, "I demand not
+according to what is due Me, but only that which they can fulfil, one sheep as
+a morning sacrifice, and one sheep as an evening sacrifice." The third time,
+God was in the midst of giving Moses instructions concerning the building of
+the sanctuary, when Moses exclaimed in fear: "Behold, the heaven and heaven of
+heavens cannot contain Thee, how much less this sanctuary that we are to build
+Thee?" And this time also God quieted him with the words, "I do not ask what is
+due Me, but only that which they can fulfil; twenty boards to the north, as
+many to the south, eight in the west, and I shall then so draw My Shekinah
+together that it may find room under them." [318] God was indeed anxious to
+have a sanctuary erected to Him, it was the condition on which He led them out
+of Egypt, [319] yea, in a certain sense the existence of all the world depended
+on the construction of the sanctuary, for when the sanctuary had been erected,
+the world stood firmly founded, whereas until then it had always been swaying
+hither and thither. [320] Hence the Tabernacle in its separate parts also
+corresponded to the heaven and the earth, that had been created on the first
+day. As the firmament had been created on the second day to divide the waters
+which were under the firmament from the waters which were above, so there was a
+curtain in the Tabernacle to divide between the holy and the most holy. As God
+created the great sea on the third say, so did He appoint the laver in the
+sanctuary to symbolize it, and as He had on that day destined the plant kingdom
+as nourishment for man, so did He now require a table with bread in the
+Tabernacle. The candlestick in the Tabernacle corresponded to the two luminous
+bodies, the sun and the moon, created on the fourth day; and the seven branches
+of the candlestick corresponded to the seven planets, the Sun, Venus, Mercury,
+the Moon, Saturn, Jupiter, and Mars. Corresponding to the birds created on the
+fifth day, the Tabernacle contained the Cherubim, that had wings like birds. On
+the sixth, the last day of creation, man had been created in the image of God
+to glorify his Creator, and likewise was the high priest anointed to minister
+in the Tabernacle before the Lord and Creator. [321]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap37"></a>THE MATERIALS FOR THE CONSTRUCTION OF THE TABERNACLE</h2>
+
+<p>
+When, on the Day of Atonement, God said to Moses, "Let them make Me a
+sanctuary, that I may dwell among them," that the nations of the world might
+see that He has forgiven Israel their sin, the worship of the Golden Calf, it
+was gold He bade them bring for the adornment of the sanctuary. God said: "The
+gold of the Tabernacle shall serve as an expiation for the gold they employed
+in the construction of the Golden Calf. Besides gold, let them bring Me twelve
+other materials for the construction of the Tabernacle: 'silver, brass, and
+blue, and purple, and scarlet, fine linen, and goats' hair, and rams' skins
+dyed red, and badgers' skins, and shittim wood, oil for the light, spices for
+anointing-oil, and for sweet incense, onyx stones and stones to be set in the
+ephod and in the breastplate.'" To these instructions, God added these words:
+"But do not suppose that you are giving Me these thirteen objects as gifts, for
+thirteen deed did I perform for you in Egypt, which these thirteen objects now
+repay. For 'I clothed you with broidered work, and shod you with badgers'
+skins, and girded you about with fine linen, and I covered you with silk. I
+decked you also with ornaments, and I put bracelets upon your arms, and chains
+about your necks. And I put jewels on your foreheads, and earrings in your
+ears, and a beautiful crown upon your heads.' But in the future world, in
+return for these thirteen offerings to the Tabernacle, you shall receive
+thirteen gifts from Me, when 'I shall create upon every dwelling place of Mount
+Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a
+flaming fire by night, for upon all the glory shall be a defence. And there
+shall be a tabernacle for a shadow in the daytime from the heat, and for a
+place of refuge, and for a covert, from storms and from rain.'" God continued:
+"Give your contributions to the sanctuary with a willing heart. Do not think
+that you need give anything out of your pockets, for all you have belongs to
+Me, through whom you received it in you passage through the Red Sea, when you
+took their wealth from the Egyptians. [322] I demand nothing from the other
+nations, but from you I do so, because it was I that led you out of Egypt. But
+you shall erect a sanctuary to Me not in this world only, but in the future
+world also. At first the Torah dwelt with Me, but now that it is in your
+possession, you must let Me dwell among you with the Torah."
+</p>
+
+<p>
+Through the various objects God bade them dedicate to the sanctuary, the course
+of their history was indicated. The gold signified their yoke under Babylon,
+"the head of golds;" the silver pointed toward the sovereignty of Persia and
+Media, who through silver tried to bring about the destruction of Israel; brass
+stood for the Greek Empire, that like this metal is of inferior quality, its
+rule also was less significant than that of its predecessors in the sovereignty
+over the world; the ram's skins dyed red indicate the sovereignty of "red
+Rome." God now said to Israel: "Although you now behold the four nations that
+will hold sway over you, still shall I send you help out of your bondage, 'oil
+for the light,' the Messiah, who will enlighten the eyes of Israel, and who
+will make use of 'spices for anointing-oil,' for he will anoint the high
+priest, that once again 'I may accept you with your sweet savour.'" [323]
+</p>
+
+<p>
+When Moses was in heaven, God showed him the Tabernacle, as well as models for
+all the holy vessels therein, hence Moses naturally supposed that he was
+destined to be the builder of the Tabernacle. But he was mistaken, for when he
+was about to leave heaven, God said to Moses: "Thee have I appointed king, and
+it does not behoove a king to execute works in person, but to give people
+directions. Therefore thou are not to execute the building of the Tabernacle in
+person, but thou art to give them thy directions to be executed." Moses now
+asked God whom he should select as the man to carry out his orders, whereupon
+God fetched out the book of Adam and laid it before Moses. In this book he
+found recorded all the generations, from the creation of the world to the
+resurrection of the dead, and the kings, leaders, and prophets set down beside
+every generation. Then God said to Moses: "In that hour did I decree every
+man's calling, and Bezalel was then appointed to his task." [324]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap38"></a>BEZALEL</h2>
+
+<p>
+Bezalel was, first of all, of a noble line. His father Hur was a son of Caleb
+from his union with Miriam, Moses' sister, that Hur who gave his life to
+restrain Israel from the worship of the Golden Calf. As a reward for his
+martyrdom, his son Bezalel was to build the Tabernacle, and one of his later
+descendants, King Solomon, was to build the Temple at Jerusalem. Bezalel was
+not only of a distinguished family, he was himself a man of distinction,
+possessed of wisdom, insight, and understanding. By means of these three God
+created the world; Bezalel erected the Tabernacle. Through their aid was the
+Temple complete, and even in the future world will it be wisdom, insight, and
+understanding, these three that God will employ to set up the new Temple.
+Bezalel, furthermore, had wisdom in the Torah, insight into the Halakah, and
+understanding in the Talmud, [325] but more than this, he was well versed in
+secret lore, knowing as he did the combination of letters by means of which God
+created heaven and earth. The name Bezalel, "in the shadow of God," was most
+appropriate for this man whose wisdom made clear to him what none could know
+save one who dwelt "in the shadow of God."
+</p>
+
+<p>
+Moses had an instant opportunity of testing the wisdom of this builder
+appointed by God. God had bidden Moses first to erect the Tabernacle, then the
+Holy Ark, and lastly to prepare the furnishings of the Tabernacle; but Moses,
+to put Bezalel's wisdom to the test, ordered him to construct first the Holy
+Ark, then the furnishings of the Tabernacle, and only then the sanctuary.
+Hereupon wise Bezalel said to Moses: "O our teacher Moses, it is the way of man
+first to build his house, and only then to provide its furnishings. Thou
+biddest me first provide furnishings and then build a sanctuary. What shall I
+do with the furnishings when there is no sanctuary ready to receive them?"
+Moses, delighted with Bezalel's wisdom, replied: "Now truly, the command was
+given just as thou sayest. Wert thou, perchance, 'in the shadow of God,' that
+thou knewest it?"
+</p>
+
+<p>
+Although God knew that Bezalel was the right man for the erection of the
+Tabernacle, still He asked Moses, "Dost thou consider Bezalel suited to this
+task?" Moses replied: "O Lord of the world! If Thou considerest him suitable,
+then surely do I!" But God said: "Go, nevertheless, and ask Israel if they
+approve My choice of Bezalel." Moses did as he was bidden, and the people
+assented in these words: "If Bezalel is judged good enough by God and by thee,
+assuredly he is approved by us." [326] As the builder of the Tabernacle, God
+gave Bezalel five other names to bear. He called him Reaiah, "to behold," for
+Bezalel was beheld by God, by Moses, and by Israel, as the one who had been
+decreed for his activity since the beginning of the world. He called him "the
+son of Shobal," because he had erected the Tabernacle that towered high, like a
+dove-cote. He called him Jahath, "the Trembler," because he made the sanctuary,
+the seat of the fear of God. He called him Ahamai, because, through his work,
+the sanctuary, Israel, and God were united; and finally Lahad, as the one who
+brought splendor and loftiness it Israel, for the sanctuary is the pride and
+splendor of Israel.
+</p>
+
+<p>
+At the side of Bezalel, the noble Judean, worked Oholiab, of the insignificant
+tribe of Dan, to show that "before God, the great and the lowly are equal." And
+as the Tabernacle rose, thanks to the combined efforts of a Judean and a
+Danite, so too did the Temple of Jerusalem, which was built at the command of
+the Judean Solomon by the Danite Hiram. [327] As the head-workers of the
+Tabernacle were filled with the holy spirit of God in order to accomplish their
+task aright, so too were all who aided in its construction, yes, even the
+beasts that were employed on this occasion possessed wisdom, insight, and
+understanding. [328]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap39"></a>THE ARK WITH THE CHERUBIM</h2>
+
+<p>
+The very first thing that Bezalel constructed was the Ark of the Covenant,
+contrary to Moses' order, first to erect the Tabernacle and then to supply its
+separate furnishings. He succeeded in convincing Moses that it was the proper
+thing to begin with the Ark, saying: "What is the purpose of this Tabernacle?"
+Moses: "That God may let His Shekinah rest therein, and so teach the Torah to
+His people Israel." Bezalel: "And where dost thou keep the Torah?" Moses: "As
+soon as the Tabernacle shall have been complete, we shall make the Ark for
+keeping the Torah." Bezalel: "O our teacher Moses, it does not become the
+dignity of the Torah that in the meanwhile it should lie around like this, let
+us rather first make the Ark, put the Torah into it, and then continue with the
+erection of the Tabernacle, for the Tabernacle exists only for the sake of the
+Torah." Moses saw the justice of this argument, and Bezalel began his work with
+the construction of the Ark. In this he followed the example of God, who
+created light before all the rest of the creation. So Bezalel first constructed
+the Ark that contains the Torah, the light that illuminates this world and the
+other world; and only then followed the rest. [329] The Ark consisted of three
+caskets, a gold one, the length of then spans and a fractional part; within
+this a wooden one, nine spans long, and within this wooden one, one of gold,
+eight spans long, so that within and without the wooden was overlaid with the
+golden caskets. The Ark contained the two tables of the Ten Commandments as
+well as the Ineffable Name, and all His other epithets. The Ark was an image of
+the celestial Throne, and was therefore the most essential part of the
+Tabernacle, so that even during the march it was spread over with a cloth
+wholly of blue, because this color is similar to the color of the celestial
+Throne. It was through the Ark, also, that all the miracles on the way through
+the desert had been wrought. Two sparks issued from the Cherubim that shaded
+the Ark, and these killed all the serpents and scorpions that crossed the path
+of the Israelites, and furthermore burned all thorns that threatened to injure
+the wanderers on their march through the desert. The smoke rising from these
+scorched thorns, moreover, rose straight as a column, and shed a fragrance that
+perfumed all the world, so that the nations exclaimed: "Who is this that cometh
+out of the wilderness like pillars of smoke, perfumed with myrrh and
+frankincense, with all powders of the merchant?" [330]
+</p>
+
+<p>
+Apart from this Ark, which was kept in the Tabernacle, they had another ark, in
+which were contained the tables broken by Moses, which they carried with them
+whenever they went to war. [331] The Ark that Bezalel constructed was also used
+again in Solomon's Temple, for he retained the Ark used by Moses in the
+Tabernacle, even though all the other furnishings of the Temple were fashioned
+anew. It remained there up to the time of the destruction of the Temple by
+Nebuchadnezzar, when it was concealed under the pavement of the wood-house,
+that it might not fall into the hands of the enemy. This place remained a
+secret for all time. Once a priest, noticing about the wood-house that
+something lay hidden under it, called out to his colleagues, but was suddenly
+stricken dead before divulging the secret. [332]
+</p>
+
+<p>
+On the Ark were the Cherubim with their faces of boys and their wings. Their
+number was two, corresponding to the two tables, and to the two sacred names of
+God, Adonai and Elohim, which characterized Him as benevolent and as powerful.
+The face of each Cherub measured one span, and the wings extended each ten
+spans, making twenty-two spans in all, corresponding to the twenty-two letters
+of the Hebrew alphabet. [333] It was "from between the two Cherubim" that God
+communed with Moses, for the Shekinah never wholly descended to earth any more
+than any mortal ever quite mounted into the heaven, even Moses and Elijah stood
+a slight distance from heaven; for, "The heaven, even the heavens, are the
+Lord's: but the earth hath He given to the children of men." Therefore God
+chose the Cherubim that were ten spans above the earth as the place where the
+Shekinah betook itself to commune with Moses. [334] The heads of the Cherubim
+were slightly turned back, like that of a scholar bidding his master farewell;
+but as a token of God's delight in His people Israel, the faces of the
+Cherubim, by a miracle, "looked one to another" whenever Israel were devoted to
+their Lord, yea, even clasped one another like a loving couple. During the
+festivals of the pilgrimage the priest used to raise the curtain from the Holy
+of Holies to show the pilgrims how much their God loved them as they could see
+in the embrace of the two Cherubim. [335]
+</p>
+
+<p>
+A tow-fold miracle came to pass when the Cherubim were brought into the Temple
+by Solomon: the two staves that were attached to the Ark extended until they
+touched the curtain, so that two protuberances like a woman's breasts became
+visible at the back of it, and the wings of the Cherubim furthermore extended
+until they reached the ceiling of the Holy of Holies. [336]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap40"></a>THE TABLE AND THE CANDLESTICK</h2>
+
+<p>
+While the number of Cherubim was the same in the Temple as in the Tabernacle,
+Solomon had, on the other hand, ten tables set up in the Temple in place of the
+one fashioned by Moses. This was because the one table sufficed to bring
+sustenance to Israel so long as they were maintained by manna in the desert;
+but as the demand for food was greater after they settled in the promised land,
+Solomon had ten tables set up. But in the Temple also did the table of Moses
+retain its ancient significance, for only upon it was the shewbread placed, and
+it stood in the center, whereas the tables fashioned by Solomon stood five to
+the south and five to the north. For from the south come "the dews of blessing
+and the rains of plenty," while all evil comes from the north; hence Solomon
+said: "The tables on the south side shall cause the rains of plenty and the
+dews of blessing to come upon the earth, while the tables on the north side
+shall keep off all evil from Israel." [337]
+</p>
+
+<p>
+Moses had great difficulty with the construction of the candlestick, for
+although God had given him instructions about it, he completely forgot these
+when he descended from heaven. He hereupon betook himself to God once more to
+be shown, but in vain, for hardly had he reached earth, when he again forgot.
+When he betook himself to God the third time, God took a candlestick of fire
+and plainly showed him every single detail of it, that he might now be able to
+reconstruct the candlestick for the Tabernacle. When he found it still hard to
+form a clear conception of the nature of the candlestick, God quieted him with
+these words" "Go to Bezalel, he will do it aright." And indeed, Bezalel had no
+difficulty in doing so, and instantly executed Moses' commission. Moses cried
+in amazement: "God showed me repeatedly how to make the candlestick, yet I
+could not properly seize the idea; but thou, without having had it shown thee
+by God, couldst fashion it out of thy own fund of knowledge. Truly dost thou
+deserve thy name Bezalel, 'in the shadow of God,' for thou dost act as if thou
+hadst been 'in the shadow of God' while He was showing me the candlestick."
+[338]
+</p>
+
+<p>
+The candlestick was later set up in the Temple of Solomon, and although he set
+up ten other candlesticks, still this one was the first to be lighted. Solomon
+chose the number ten because it corresponds to the number of Words revealed on
+Sinai; and each of these candlesticks had seven lamps, seventy in all, to
+correspond to the seventy nations. For while these lamps burned the power of
+these nations was held in check, but on the day on which these lamps are
+extinguished the power of the nations is increased. [339] The candlestick stood
+toward the south, and the table to the north of the sanctuary, the table to
+indicate the delights of which the pious would partake in Paradise, which lies
+to the north; the light of the candlestick to symbolize the light of the
+Shekinah, for in the future world there will be but one delight, to gaze at the
+light of the Shekinah. [340] On account of its sacredness the candlestick was
+one of the five sacred objects that God concealed at the destruction of the
+Temple by Nebuchadnezzar, and that He will restore when in His loving-kindness
+He will erect His house and Temple. These sacred objects are: the Ark, the
+candlestick, the fire of the altar, the Holy Spirit of prophecy, and the
+Cherubim. [341]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap41"></a>THE ALTAR</h2>
+
+<p>
+One of the most miraculous parts of the Tabernacle was the altar. For when God
+bade Moses make an altar of shittim wood and overlay it with brass, Moses said
+to God: "O Lord of the world! Thou badest me make the altar of wood and overlay
+it with brass, but Thou didst also bid me have 'a fire kept burning upon the
+altar continually.' Will not the fire destroy the overlay of brass, and then
+consume the wood of the altar?" God replied: "Moses, thou judgest by the laws
+that apply to men, but will these also apply to Me? Behold, the angels that are
+of burning flame. Beside them are My store-houses of snow and My store-houses
+of hail. Doth the water quench their fire, or doth their fire consume the
+water? Behold, also, the Hayyot that are of fire. Above their heads extends a
+terrible sea of ice that no mortal can traverse in less than five hundred
+years. Yet doth the water quench their fire, or doth their fire consume the
+water? For, 'I am the Lord who maketh peace between these elements in My high
+places.' But thou, because I have bidden thee to have 'a fire kept burning upon
+the altar continually,' art afraid that the wood might be consumed by the fire.
+Dead things come before Me, and leave Me imbued with life, and thou are afraid
+the wood of the altar might be consumed! Thine own experience should by now
+have taught thee better; thou didst pierce the fiery chambers of heaven, thou
+didst enter among the fiery hosts on high, yea, thou didst even approach Me,
+that 'am a consuming fire.' Surely thou shouldst then have been consumed by
+fire, but thou wert unscathed because thou didst go into the fire at My
+command; no more shall the brass overlay of the altar be injured by fire, even
+though it be no thicker than a denarium."
+</p>
+
+<p>
+In the words, "Dead things come before Me and leave Me imbued with life," God
+alluded to the three following incidents. The rod of Aaron, after it had lain
+for a night in the sanctuary, "brought forth buds, and bloomed blossoms, and
+even yielded almonds." The cedars that Hiram, king of Tyre, sent to Solomon for
+the building of the Temple, as soon as the incense of the sanctuary reached
+them, thrilled green anew, and throughout centuries bore fruits, by means of
+which the young priests sustained themselves. Not until Manasseh brought the
+idol into the Holy of Holies, did these cedars wither and cease to bear fruit.
+The third incident to which God alludes was the stretching of the staves of the
+Ark when Solomon set them in the Holy of Holies, and the staves, after having
+been apart of the Ark for four hundred and eighty years, suddenly extended
+until they touched the curtain.
+</p>
+
+<p>
+Solomon erected a new altar for offerings, but knowing how dear to God was the
+altar erected by Moses, the brazen altar, he at least retained the same name
+for his altar. But in the following words it is evident how much God prized the
+altar erected by Moses, for He said: "To reward Israel for having had 'a fire
+kept burning upon the altar continually,' I shall punish 'the kingdom laden
+with crime' by fire 'that shall not be quenched night or day; the smoke thereof
+shall go up forever.'" [342]
+</p>
+
+<p>
+Beside the brazen altar there was also one of gold, which corresponded to the
+human soul, while the former corresponded to the body; and as gold is more
+valuable than brass, so also is the soul greater than the body. But both altars
+were used daily, as man must also serve his Maker with both body and soul. On
+the brazen altar sacrifices were offered, as the body of man, likewise, is
+nourished by food; but on the golden altar, spices and sweet incense, for the
+soul takes delight in perfumes only. [343]
+</p>
+
+<p>
+The materials employed for the constructions of the Tabernacle, the skins and
+the wood, were not of the common order. God created the animal Tahash
+exclusively for the needs of the Tabernacle, for it was so enormous that out of
+one skin could be made a curtain, thirty cubits long. This species of animal
+disappeared as soon as the demands of the Tabernacle for skins were satisfied.
+The cedars for the Tabernacle, also, were obtained in no common way, for whence
+should they have gotten cedars in the desert? They owed these to their ancestor
+Jacob. When he reached Egypt, he planted a cedar-grove and admonished his sons
+to do the same, saying: "You will in the future be released from bondage in
+Egypt, and God will then demand that you erect Him a sanctuary to thank Him for
+having delivered you. Plant cedar trees, then, that when God will bid you build
+Him a sanctuary, you may have in your possession the cedars required for its
+construction." His sons acted in accordance with the bidding of their father,
+and upon leaving Egypt took along the cedars for the anticipated erection of
+the sanctuary. Among these cedars was also that wonderful cedar out of which
+was wrought "the middle bar in the midst of the boards, that reached from end
+to end," and which Jacob took with him from Palestine when he emigrated to
+Egypt, and then left to remain among his descendants. When the cedars were
+selected for the construction of the Tabernacle, they intoned a song of praise
+to God for this distinction.
+</p>
+
+<p>
+But not all the twenty-four species of cedar might be used for the Tabernacle,
+nay, not even the seven most excellent among them were found worthy, but only
+the species shittim might be used. For God, who foresees all, knew that Israel
+would in the future commit a great sin at Shittim, and therefore ordained that
+shittim wood be used for the Tabernacle to serve as atonement for the sin
+committed at Shittim. Shittim furthermore signifies "follies," hence Israel
+were to construct the place of penance for their folly in adoring the Golden
+Calf, out of shittim wood, to atone for this "folly." And finally, the letters
+of which the wood "Shittim" is composed, stand for Shalom, "peace," Tobah,
+"good," Yesh'uah. "salvation," and Mehillah, "forgiveness." [344] The boards
+that were made for the Tabernacle out of shittim wood never decayed, but endure
+in all eternity. [345]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap42"></a>THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE</h2>
+
+<p>
+The separate parts of the Tabernacle had each a symbolical significance, for to
+all that is above there is something corresponding below. There are stars
+above, but likewise below, where "a star shall come out of Jacob;" God has His
+hosts above, and likewise below, His people Israel, "the hosts of the Lord;"
+above there are Ofannim, and on earth likewise there is an Ofan; above, God has
+Cherubim, and likewise below in the sanctuary of Israel; God hath His dwelling
+above, but likewise below; and, lastly, God hath stretched out the heavens
+above like a curtain, and below, in the sanctuary, were curtains of goats'
+hair. [346]
+</p>
+
+<p>
+The number of curtains, also, corresponds to those in heaven, for just as there
+are eleven upper heavens, so also were there eleven curtains of goats' hair.
+[347] The size of the Tabernacle was seventy cubits, corresponding to the
+seventy holy days celebrated annually by the Jews, to wit: fifty-two Sabbaths,
+seven days of Passover, eight of Tabernacles, and a day each for Pentecost, the
+Day of Atonement, and New Year's Day. The number of vessels amounted to seventy
+also; as likewise God, Israel, and Jerusalem bear seventy names; and as,
+correspondingly, in the time between the building of the first and of the
+second Temple, there were seventy consecutive Sanhedrin. [348]
+</p>
+
+<p>
+Like the Tabernacle, so the altar, too had its symbolical significance. Its
+length and its breadth were five cubits each, corresponding respectively to the
+five Commandments on the two tables of the law. Its height was three cubits,
+corresponding to the three deliverers God sent to deliver Israel from Egypt, -
+Moses, Aaron, and Miriam. It had four horns in the corners thereof, to atone
+for the sins of the people that on Sinai receive four horns, "the horn of the
+Torah," "the horn of the Shekinah," "the horn of Priesthood," and "the horn of
+the Kingdom." [349]
+</p>
+
+<p>
+In the Tabernacle, as later in the Temple, gold, silver, and brass were
+employed, but not iron. God meant to indicate by the exclusion of iron that "in
+the future time," "the golden Babylon, the silver Media, and the brazen
+Greece," would be permitted to bestow the gifts on the new Temple, but not "the
+iron Rome." It is true that Babylon also destroyed the sanctuary of God, like
+Rome, but not with such fury and such thorough-going wrath as Rome, whose sons
+cried: "Raze it, raze it, even to the foundations thereof," and for this reason
+Rome may not contribute to the Messianic Temple. And as God will reject the
+gifts of Rome, so also will the Messiah, to whom all the nations of the earth
+will have to offer gifts. Egypt will come with her gifts, and although the
+Messiah will at first refuse to accept anything from the former taskmaster of
+Israel, God will say to him: "The Egyptians granted My children an abode in
+their land, do not repulse them." Then the Messiah will accept their gift.
+After Egypt will follow her neighbor, Ethiopia, with her gifts, thinking that
+if the Messiah accepted gifts from the former taskmaster of Israel, he will
+also accept gifts from her. Then the Messiah will also accept Ethiopia's gifts.
+After these two kingdoms will follow all others with their gifts, and all will
+be accepted save those from Rome. This kingdom will be sorely disappointed,
+for, depending upon their kinship with Israel, they will expect kind treatment
+from the Messiah, who had graciously received the other nations not connected
+with Israel. But God will call out to the Messiah: "Roar at this monster that
+devours the fat of nations, that justifies its claims for recognition through
+being a descendant of Abraham by his grandson Esau, the nation that forgives
+all for the sake of money, that kept Israel back from the study of the Torah,
+and tempted them to deeps that are in accord with the wishes of Satan." [350]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap43"></a>THE PRIESTLY ROBES</h2>
+
+<p>
+Simultaneously with the construction of the Tabernacle and its vessels, were
+fashioned the priestly robes for Aaron and his sons. It was at this time that
+God made known Aaron's appointment to the office of high priest, saying: "Go
+and appoint a high priest." Moses: "Out of which tribe?" God: "Of the tribe of
+Levi." Moses was most happy upon hearing that the high priest was to be chosen
+out of his tribe, and his joy was increased when God added: "Appoint thy
+brother Aaron as high priest." This choice of Aaron was, of course, also a
+disappointment to Moses, who had hoped God would appoint him as His high
+priest, but God had designed this dignity for Aaron to reward him for his pious
+deeds when Israel worshipped the Golden Calf. For when Moses returned from
+Sinai and saw the Calf fashioned by Aaron, he thought his brother was no better
+than the rest of the people, and had, like them, devoted himself to idolatry.
+But God knew that Aaron's participation in the construction of the Calf was
+merely due to the pious motive of delaying the people until Moses should
+return, hence He even then said to Aaron: "I am fully aware of they motive,
+and, as truly as thou livest, I shall appoint thee as warden over the
+sacrifices that My children offer Me." In consideration of Moses' feelings, God
+gave into his hands the appointment of Aaron, saying to him: "I might have
+installed thy brother as high priest without having informed thee of it, but I
+relinquish his appointment to thee, that thou mayest have an opportunity of
+showing the people thy humility, in that thou dost not seek this high office
+for thyself." [351] At God's bidding, Aaron and his two sons were now chosen as
+priest, and, moreover, not for a limited period, but Aaron and his house were
+invested with the priesthood for all eternity. As soon as these were installed
+as priests, Moses set to work to instruct them thoroughly in the priestly laws.
+[352]
+</p>
+
+<p>
+God ordered the following eight garments as Aaron's garb: coat, breeches,
+mitre, girdle, breastplate, ephod, robe, and golden plate; but his sons needed
+only the first four garments. All these garments had expiatory virtues, and
+each expiated a definite sin. The coat atoned for murder, the breeches for
+unchastity, the mitre for pride, the girdle for theft, the breastplate for
+partial verdicts, the ephod for idolatry, the bells on the robe for slander,
+and the golden plate for effrontery. [353]
+</p>
+
+<p>
+The breastplate and the ephod were set with precious stones, which were the
+gifts of the noble to the sanctuary, though, to be exact, they were in reality
+a gift from God. For precious stones and pearls had rained down with the manna,
+which the noble among Israel had gathered up and laid away until the Tabernacle
+was erected, when they offered them as gifts. [354]
+</p>
+
+<p>
+The ephod had only two precious stones, one on each shoulder, and on each of
+these stones were engraved the names of the six tribes in the following order:
+Reuben, Levi, Issachar, Naphtali, Gad, Jehoseph, on the right shoulder-piece;
+Simeon, Judah, Zebulun, Dan, Asher, Benjamin, on the left shoulder. The name
+Joseph was spelled Jehoseph, a device by which the two stones had exactly the
+same number of letters engraved upon them. [355] On the breast plate were
+twelve precious stones, on which the names of the three Patriarchs preceded
+those of the twelve tribes, and at the end were engraved the words, "All these
+are the twelve tribes of Israel." [356]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap44"></a>THE STONES IN THE BREASTPLATE</h2>
+
+<p>
+The twelve stones differed not only in color, but also in certain qualities
+peculiar to each, and both quality and color had especial reference to the
+tribe whose name it bore. Reuben's stone was the ruby, that has the property,
+when grated by a woman and tasted by her, of promoting pregnancy, for it was
+Reuben who found the mandrakes which induce pregnancy.
+</p>
+
+<p>
+Simeon's stone was the smaragd, that has the property of breaking as soon as an
+unchaste woman looks at it, a fitting stone for the tribe whose sire, Simeon,
+was kindles to wrath by the unchaste action of Shechem. It was at the same time
+a warning to the tribe of Simeon, that committed whoredom at Shittim with the
+daughters of Moab, to be mindful of chastity, and like its stone, to suffer no
+prostitution.
+</p>
+
+<p>
+Levi's stone was the carbuncle, that beams like lightning, as, likewise, the
+faces of that tribe beamed with piety and erudition. This stone has the virtue
+of making him who wears it wise; but true wisdom is the fear of God, and it was
+this tribe alone that did not join in the worship of the Golden Calf.
+</p>
+
+<p>
+Judah's stone was the green emerald, that has the power of making its owner
+victorious in battle, a fitting stone for this tribe from which springs the
+Jewish dynasty of kings, that routed its enemies. The color green alludes to
+the shame that turned Judah's countenance green when he publicly confessed his
+crime with Tamar.
+</p>
+
+<p>
+Issachar's stone was the sapphire, for this tribe devoted themselves completely
+to the study of the Torah, and it is this very stone, the sapphire, out of
+which the two tables of the law were hewn. This stone increases strength of
+vision and heals many diseases, as the Torah, likewise, to which this tribe was
+so devoted, enlightens the eye and makes the body well.
+</p>
+
+<p>
+The white pearl is the stone of Zebulun, for with his merchant ships he sailed
+the sea and drew his sustenance from the ocean from which the pearl, too, is
+drawn. The pearl has also the quality of bringing its owner sleep, and it is
+all the more to the credit of this tribe that they nevertheless spent their
+nights on commercial ventures to maintain their brother-tribe Issachar, that
+lived only for the study of the Torah. The pearl is, furthermore, round, like
+the fortune of the rich, that turns like a wheel, and in this way the wealthy
+tribe of Zebulun were kept in mind of the fickleness of fortune.
+</p>
+
+<p>
+Dan's stone was a species of topaz, in which was visible the inverted face of a
+man, for the Danites were sinful, turning good to evil, hence the inverted face
+in their stone.
+</p>
+
+<p>
+The turquoise was Naphtali's stone, for it gives its owner speed in riding, and
+Naphtali was "a hind let loose."
+</p>
+
+<p>
+Gad's stone was the crystal, that endows its owner with courage in battle, and
+hence served this warlike tribe that battled for the Lord as an admonition to
+fear none and build on God.
+</p>
+
+<p>
+The chrysolite was Asher's stone, and as this stone aids digestion and makes
+its owner sturdy and fat, so were the agricultural products of Asher's tribe of
+such excellent quality that they made fat those who ate of them.
+</p>
+
+<p>
+Joseph's stone was the onyx, that has the virtue of endowing him who wears it
+with grace, and truly, by his grace, did Joseph find favor in the eyes of all.
+</p>
+
+<p>
+Jasper was Benjamin's stone, and as this stone turns color, being now red, now
+green, now even black, so did Benjamin's feelings vary to his brothers.
+Sometimes he was angry with them for having sold into slavery Joseph, the only
+other brother by his mother Rachel, and in this mood he came near betraying
+their deed to his father; but, that he might not disgrace his brothers, he did
+not divulge their secret. To this discretion on his part alludes the Hebrew
+name of his stone, Yashpeh, which signifies, "There is a mouth," for Benjamin,
+though he had a mouth, did not utter the words that would have covered his
+brothers with disgrace. [357]
+</p>
+
+<p>
+The twelve stones in the breastplate, with their bright colors, were of great
+importance in the oracular sentences of the high priest, who by means of these
+stones made the Urim and Tummim exercise their functions. For whenever the king
+or the head of the Sanhedrin wished to get directions from the Urim and Tummim
+he betook himself to the high priest. The latter, robed in his breastplate and
+ephod, bade him look into his face and submit his inquiry. The high priest,
+looking down on his breastplate, then looked to see which of the letters
+engraved on the stones shone out most brightly, and then constructed the answer
+out of these letters. Thus, for example, when David inquired of the Urim and
+Tummim if Saul would pursue him, the high priest Abiathar beheld gleaming forth
+the letter Yod in Judah's name, Resh in Reuben's name, and Dalet in Dan's name,
+hence the answer read as follows: Yered, "He will pursue."
+</p>
+
+<p>
+The information of this oracle was always trustworthy, for the meaning of the
+name Urim and Tummim is in the fact that "these answers spread light and
+truth," but not every high priest succeeded in obtaining them. Only a high
+priest who was permeated with the Holy Spirit, and over whom rested the
+Shekinah, might obtain an answer, for in other cases the stones withheld their
+power. But if the high priest was worthy, he received an answer to every
+inquiry, for on these stones were engraved all the letters of the alphabet, so
+that all conceivable words could be constructed from them. [358]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap45"></a> THE COMPLETION OF THE TABERNACLE</h2>
+
+<p>
+On the eleventh day of Tishri Moses assembled the people, and informed them
+that it was God's wish to have a sanctuary among them, and each man was bidden
+to bring to the sanctuary any offering he pleased. At the same time he
+impressed upon them that, however pious a deed participation in the
+construction of the Tabernacle might be, still they might under no
+circumstances break the Sabbath to hasten to building of the sanctuary. Moses
+thereupon expounded to them the kind of work that was permissible on the
+Sabbath, and the king that was prohibited, for there were not less then
+thirty-nine occupations the pursuit of which on the Sabbath was punishable by
+death. [359] Owing to the importance of keeping the Sabbath, Moses imparted the
+precepts concerning it directly to the great masses of the people that he had
+gathered together, and not to the elders alone. In this he acted according to
+God's command, who said to him: "Go, Moses, call together great assemblages and
+announce the Sabbath laws to them, that the future generations may follow thy
+example, and on Sabbath days assemble the people in the synagogues and instruct
+them in the Torah, that they may know what is prohibited and what is permitted,
+that My name may be glorified among My children." In the spirit of this command
+did Moses institute that on every holy day there might be preaching in the
+synagogues, and instruction concerning the significance of the special holy
+day. He summoned the people to these teachings with the words: "If you will
+follow my example, God will count it for you as if you had acknowledged God as
+your king throughout the world." [360]
+</p>
+
+<p>
+The stress laid on the observance of the Sabbath laws was quite necessary, for
+the people were so eager to deliver up their contributions, that on the Sabbath
+Moses had to have an announcement proclaimed that they were to take nothing out
+of their houses, as the carrying of things on the Sabbath is prohibited. [361]
+For Israel is a peculiar people, that answered the summons to fetch gold for
+the Golden Calf, and with no less zeal answered the summons of Moses to give
+contributions for the Tabernacle. They were not content to bring things out of
+their houses and treasuries, but forcibly snatched ornaments from their wives,
+their daughters, and their sons, and brought them to Moses for the construction
+of the Tabernacle. In this way they thought they could cancel their sin in
+having fashioned the Golden Calf; then had they used their ornaments in the
+construction of the idol, and now they employed them for the sanctuary of God.
+[362]
+</p>
+
+<p>
+The women, however, were no less eager to contribute their mite, and were
+especially active in producing the woolen hangings. They did this in no
+miraculous a way, that they spun the wool while it was still upon the goats.
+[363] Moses did not at first want to accept contributions from the women, but
+these brought their cloaks and their mirrors, saying: "Why dost thou reject our
+gifts? If thou doest so because thou wantest in the sanctuary nothing that
+women use to enhance their charms, behold, here are our cloaks that we use to
+conceal ourselves from the eyes of the men. But if thou are afraid to accept
+from us anything that might be not our property, but our husbands', behold,
+here are our mirrors that belong to us alone, and not to our husbands." When
+Moses beheld the mirrors, he waxed very angry, and bade the women to be driven
+from him, exclaiming: "What right in the sanctuary have these mirrors that
+exist only to arouse sensual desires?" But God said to Moses: "Truly dearer to
+Me than all other gifts are these mirrors, for it was these mirrors that
+yielded Me My hosts. When in Egypt the men were exhausted from their heavy
+labors, the women were wont to come to them with food and drink, take out their
+mirrors, and caressingly say to their husbands: 'Look into the mirror, I am
+much more beautiful than thou,' and in this way passion seized the men so that
+they forgot their cares and united themselves with their wives, who thereupon
+brought many children into the world. Take now these mirrors and fashion out of
+them the laver that contains the water for the sanctifying of the priests."
+Furthermore out of this laver was fetched the water that a woman suspected of
+adultery had to drink to prove her innocence. As formerly the mirrors had been
+used to kindle conjugal affection, so out of them was made the vessel for the
+water that was to restore broken peace between husband and wife.
+</p>
+
+<p>
+When Moses upon God's command made known to the people that whosoever was of a
+willing heart, man or woman, might bring an offering, the zeal of the women was
+so great, that they thrust away the men and crowded forward with their gifts,
+[364] so that in two days all that was needful for the construction of the
+Tabernacle was in Moses' hands. The princes of the tribes came almost too late
+with their contributions, and at the last moment they brought the precious
+stones for the garments of Aaron, that they might not be entirely unrepresented
+in the sanctuary. But God took their delay amiss, and for this reason they
+later sought to be the first to offer up sacrifices in the sanctuary. [365]
+</p>
+
+<p>
+After everything had been provided for the construction of the Tabernacle,
+Bezalel set to work with the devotion of his whole soul, and as a reward for
+this, the Holy Scriptures speak of him only as the constructor of the
+sanctuary, although many others stood by him in this labor. He began his work
+by fashioning the boards, then attended to the overlaying of them, and when he
+had completed these things, he set to work to prepare the curtains, then
+completed the Ark with the penance-cover belonging to it, and finally the table
+for the shewbread, and the candlestick. [366]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap46"></a>THE SETTING UP OF THE TABERNACLE</h2>
+
+<p>
+The work on the Tabernacle progressed rapidly, for everything was ready in the
+month of Kislew, but it was not set up until three months later. The people
+were indeed eager to set up the sanctuary at once and to dedicate it, but God
+bade Moses wait until the first day of the month of Nisan, because that was
+Isaac's birthday, and God wished the joy of dedication to take place on this
+day of joy. The mockers among Israel, of course, to whom this was not known,
+made fun of Moses, saying: "Of course, is it possible that the Shekinah should
+rest over the work of Amram's sons?" [357]
+</p>
+
+<p>
+In regard to the Tabernacle, Moses had to suffer much besides from the
+fault-finders and wicked tongues. If he showed himself upon the street, they
+called out to one another: "See what a well-fed neck, what sturdy legs the son
+of Amram has, who eats and drinks from our money!" The other would answer:
+"Dost thou believe that one who has construction of the Tabernacle in his hands
+will remain a poor man?" Moses said nothing, but resolved, as soon as the
+Tabernacle should have been completed, to lay an exact account before the
+people, which he did. But when it came to giving his account, he forgot one
+item of seven hundred seventy-five shekels which he had expended for hooks upon
+which to hang the curtains of the Tabernacle. Then, as he suddenly raised his
+eyes, he saw the Shekinah resting on the hooks and was reminded of his omission
+of this expenditure. Thereafter all Israel became convinced that Moses was a
+faithful and reliable administrator. [358]
+</p>
+
+<p>
+As the people had brought much more material than was necessary for the
+Tabernacle, Moses erected a second Tabernacle outside the encampment on the
+spot where God had been accustomed to reveal Himself to him, and this
+"Tabernacle of revelation" was in all details like the original sanctuary in
+the camp. [359]
+</p>
+
+<p>
+When everything was ready, the people were very much disappointed that the
+Shekinah did not rest upon their work, and the betook themselves to the wise
+men who had worked on the erection of the Tabernacle, and said to them: "Why do
+ye sit thus idle, set up the Tabernacle, that the Shekinah may dwell among us."
+These now attempted to put up the Tabernacle, but did not succeed, for hardly
+did they believe it was up, when it fell down again. Now all went to Bezalel
+and his assistant Oholiab, saying to them: "Do you now set up the Tabernacle,
+you who constructed it, and perhaps it will then stand." But when even these
+two master-builders did not succeed in setting up the Tabernacle, the people
+began to find fault, and say: "See now what the son of Amram has brought upon
+us. We spent our money and went through a great deal of trouble, all because he
+assured us that the Holy One, blessed be He, would descend from His place with
+the angels and dwell among us under 'the hangings of goats' hair,' but it has
+all been in vain." The people now went to Moses, saying: "O our teacher Moses,
+we have done all thou has bidden us do, we gave all thou didst ask of us. Look
+now upon this completed work, and tell us if we have omitted aught, or have
+done aught we should have refrained from doing, examine it with care and answer
+us." Moses had to admit that all had been done according to his instructions.
+"But if it be so," continued the people, "why then cannot the Tabernacle stand?
+Bezalel and Oholiab failed to set it up, and all the wise men as well!" This
+communication sorely grieved Moses, who could not understand why the Tabernacle
+could not be set up. But God said to him: "Thou wert sorry to have had no share
+in the erection of the Tabernacle, which the people supplied with material, and
+on which Bezalel, Oholiab, and the other wise men labored with the work of
+their hands. For this reason did it come to pass that none could set up the
+Tabernacle, for I want all Israel to see that it cannot stand if thou dost not
+set it up." Moses replied: "O Lord of the world! I do not know how to put it
+up." But God answered: "Go, get busy with its setting-up, and while thou art
+busy at it, it will rise of its own accord." And so it came to pass. Hardly had
+Moses put his hand upon the Tabernacle, when it stood erect, and the rumors
+among the people that Moses had arbitrarily put up the Tabernacle without the
+command of God ceased forevermore. [370]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap47"></a>THE CONSECRATION OF THE PRIESTS</h2>
+
+<p>
+Before the sanctuary and its vessels were dedicated for service, they were
+anointed with holy oil. On this occasion the miracle came to pass that twelve
+lugs of oil sufficed not only to anoint the sanctuary and its vessels, and
+Aaron and his two sons throughout the seven days of their consecration, but
+with this same oil were anointed all the successors of Aaron in the office of
+high priest, and several kings until the days of Josiah.
+</p>
+
+<p>
+An especial miracle occurred when Aaron was anointed and on his pointed beard
+two drops of holy oil hung pendant like two pearls. These drops did not even
+disappear when he trimmed his beard, but rose to the roots of the hair. Moses
+at first feared that the useless waste of these drops of holy oil on Aaron's
+beard might be considered sacrilege, but a Divine voice quieted him. A Divine
+voice quieted Aaron, also, who likewise feared the accident that had turned the
+holy oil to his personal use. [371]
+</p>
+
+<p>
+The anointing of Aaron and his two sons was not the only ceremony that
+consecrated them as priests, for during a whole week did they have to live near
+the Tabernacle, secluded from the outer world. During this time Moses performed
+all priestly duties, even bringing sacrifices for Aaron and his sons, and
+sprinkling them with the blood of these sacrifices. [372] It was on the
+twenty-third day of Adar that God bade Moses consecrate Aaron and his sons as
+priests, saying to him: "Go, persuade Aaron to accept his priestly office, for
+he is a man whom shuns distinctions. But effect his appointment before all
+Israel, that he may be honored in this way, and at the same time warn the
+people that after the choice of Aaron none may assume priestly rights. Gather
+thou all the congregation together unto the door of the Tabernacle." At these
+last words Moses exclaimed: "O Lord of the world! How shall I be able to
+assemble before the door of the Tabernacle, a space that measures only two
+seah, sixty myriads of adult men and as many youths?" But God answered: "Dost
+thou marvel at this? Greater miracles than this have I accomplished. The heaven
+was originally as thin and as small as the retina of the eye, still I caused it
+to stretch over all the world from one end to the other. In the future world,
+too, when all men from Adam to the time of the Resurrection will be assembled
+in Zion, and the multitude will be so great that one shall call to the other,
+'The place is too strait for me, give place to me that I may dwell,' on that
+day will I so extend the holy city that all will conveniently find room there."
+[373]
+</p>
+
+<p>
+Moses did as he was bidden, and in presence of all the people took place the
+election of Aaron and his sons as priests, whereupon these retired for a week
+to the door of the Tabernacle. During this week, in preparing the burnt
+offering and the sin offering, Moses showed his brother Aaron and Aaron's sons
+how to perform the different priestly functions in the sanctuary. Moses made a
+sin offering because he feared that among the gifts out of which the sanctuary
+had been constructed, there might have been ill-gotten gains, and God loves
+justice and hates loot as an offering, Moses through a sin offering sought to
+obtain forgiveness for a possible wrong. During this week, however, the
+sanctuary was only temporarily used. Moses would set it up mornings and
+evenings, then fold it together again, and it was not until this week had
+passed that the sanctuary was committed to the general use. After that it was
+not folded together except when they moved from on encampment to another. [374]
+</p>
+
+<p>
+These seven days of retirement were assigned to Aaron and his sons not only as
+a preparation for their regular service, they had another significance also.
+God, before bringing the flood upon the earth, observed the seven days
+preceding as a week of mourning, and in the same way He bade Aaron and his sons
+live in absolute retirement for a week, as is the duty of mourners, for a heavy
+loss awaited them - the death of Nadab and Abihu, which took place on the
+joyous day of their dedication. [375]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap48"></a>THE DAY OF THE TEN CROWNS</h2>
+
+<p>
+The first day of Nisan was an eventful day, "a day that was distinguished by
+ten crowns." It was the day on which the princes of the tribes began to bring
+their offerings; it was the first day on which Shekinah came to dwell among
+Israel; the first day on which sacrifice on any but the appointed place was
+forbidden; the first day on which priests bestowed their blessing upon Israel;
+the first day for regular sacrificial service; the first day on which the
+priests partook of certain portions of the offering; the first day on which the
+heavenly fire was seen on the altar; it was besides the first day of the week,
+a Sunday, the first day of the first month of the year. [376]
+</p>
+
+<p>
+It was on this day after "the week of training" for Aaron and his sons that God
+said to Moses: "Thinkest thou that thou are to be high priest because thou hast
+been attending to priestly duties during this week? Not so, call Aaron and
+announce to him that he has been appointed high priest, and at the same time
+call the elders and in their presence announce his elevation to this dignity,
+that none may say Aaron himself assumed this dignity." [377] Following the
+example of God, who on Sinai distinguished Aaron before all others, saying,
+"And thou shalt come up, thou and Aaron with thee, but let not the priests and
+the people break through," Moses went first to Aaron, then to Aaron's sons, and
+only then to the elders, to discuss with them the preparations for the
+installation of Aaron into office. [378]
+</p>
+
+<p>
+When Moses approached Aaron with the news of God's commission to appoint him as
+high priest, Aaron said: "What! Thou hadst all the labor of erecting the
+Tabernacle, and I am now to be its high priest!" But Moses replied: "As truly
+as thou livest, although thou art to be high priest, I am as happy as if I had
+been chosen myself. As thou didst rejoice in my elevation, so do I now rejoice
+in thine." [379] Moses continued: "My brother Aaron, although God had become
+reconciled to Israel and has forgiven them their sin, still, through thy
+offering must thou close the mouth of Satan, that he may not hate thee when
+thou enterest the sanctuary. Take then a young calf as a sin-offering, for as
+thou didst nearly lose thy claim to the dignity of high priest through a calf,
+so shalt thou now through the sacrifice of a calf be established in thy
+dignity." Then Moses turned to the people, saying: "You have two sins to atone
+for: the selling of Joseph, whose coat you fathers smeared with the blood of a
+kid to convince their father that its owner had been torn to pieces by a wild
+beast, and the sin you committed through the worship of the Golden Calf. Take,
+then, a kid to atone for the guilt you brought upon yourselves with a kid, and
+take a calf to atone for the sin you committed through a calf. But to make sure
+that God had become reconciled to you, offer up a bull also, and thereby
+acknowledge that you are slaughtering before God your idol, the bull that you
+had erstwhile worshipped." The people, however, said to Moses: "What avails it
+this nation to do homage to its king, who is invisible?" Moses replied: "For
+this very reason did God command you to offer these sacrifices, so that He may
+show Himself to you." At these words they rejoiced greatly, for through them
+they knew that God was now completely reconciled to them, and they hastened to
+bring the offerings to the sanctuary. Moses admonished them with the words:
+"See to it now that you drive evil impulse from your hearts, that you now have
+but one thought and one resolution, to serve God; and that your undivided
+services are devoted singly and solely to the one God, for He is the God of
+gods and the Lord of lords. If you will act according to my words, 'the glory
+of the Lord shall appear unto you.'"
+</p>
+
+<p>
+But Aaron in his humility still did not dare to enter on his priestly
+activities. The aspect of the horned altar filled him with fear, for it
+reminded him of the worship of the bull by Israel, an incident in which he felt
+he had not been altogether without blame. Moses had to encourage him to step up
+to the altar and offer the sacrifices. After Aaron had offered up the
+prescribed sacrifices, he bestowed his blessing upon the people with lifted
+hands, saying: "The Eternal bless thee and keep thee: The Eternal make His face
+shine upon thee and be gracious unto thee: The Eternal lift up His countenance
+upon thee and give thee peace."
+</p>
+
+<p>
+In spite of the offerings and the blessings, there was still no sign of the
+Shekinah, so that Aaron, with a heavy heart, thought, "God is angry with me,
+and it is my fault that the Shekinah had not descended among Israel, I merely
+owe it to my brother Moses that to my confusion I entered the sanctuary, for my
+service did not suffice to bring down the Shekinah." Upon this Moses went with
+his brother into the sanctuary a second time, and their united prayers had the
+desired effect, there came "a fire out from before the Lord, and consumed upon
+the altar well-neigh one hundred and sixteen years, and neither was the wood of
+the altar consumed, nor its brazen overlay molten.
+</p>
+
+<p>
+When the people saw the heavenly fire, the evident token of God's grace and His
+reconciliation with them, they shouted, and fell on their faces, and praised
+God, intoning in His honor a song of praise. Joy reigned not only on earth, but
+in heaven also, for on this day God's joy over the erection of the sanctuary
+was as great as had been His joy on the first day of creation over His works,
+heaven and earth. [380] For, in a certain sense, the erection of the Tabernacle
+was the finishing touch to the creation of the world. For the world exists for
+the sake of three things, the Torah, Divine service, and works of love. From
+the creation of the world to the revelation on Sinai the world owed its
+existence to the love and grave of God; from the revelation to the erection of
+the sanctuary, the world owed its existence to the Torah and to love, but only
+with the erection of the Tabernacle did the world secure its firm basis, for
+now it had three feet whereupon to rest, the Torah, Divine service, and love.
+From another point of view, too, is the day of consecration of the sanctuary to
+be reckoned with the days of creation, for at the creation of the world God
+dwelt with mortals and withdrew the Shekinah to heaven only on account of the
+sin of the first two human beings. But on the day of consecration of the
+Tabernacle the Shekinah returned to its former abode, the earth. The angels
+therefore lamented on this day, saying: "Now God will leave the celestial hosts
+and will dwell among mortals." God indeed quieted them with the words, "As
+truly as ye live, My true dwelling will remain on high," but He was not quite
+in earnest when He said so, for truly earth is His chief abode. Only after the
+Tabernacle on earth had been erected did God command the angels to build one
+like it in heaven, and it is this Tabernacle in which Metatron offers the souls
+of the pious before God as an expiation for Israel, at the time of the exile
+when His earthly sanctuary is destroyed.
+</p>
+
+<p>
+This day marks an important change in the intercourse between God and Moses.
+Before this, the voice of God would strike Moses' ear as if conducted through a
+tube, and on such an occasion the outer would recognized only through Moses'
+reddened face that he was receiving a revelation; now, at the consecration of
+the sanctuary, this was changed. For when, on this day, he entered the
+sanctuary, a sweet, pleasant and lovely voice rang out toward him, whereupon he
+said: "I will hear what God the Lord will speak." Then he heard the words:
+"Formerly there reigned enmity between Me and My children, formerly there
+reigned anger between Me and My children, formerly there reigned hatred between
+Me and My children; but now love reigns between Me and My children, friendship
+reigns between Me and My children, peace reigns between Me and My children."
+</p>
+
+<p>
+It was evident that peace reigned, for on this day the undisturbed freedom of
+movement over the world, which had until then been accorded the demons, was
+taken from them. Until then these were so frequently met with, that Moses
+regularly recited a special prayer whenever going to Mount Sinai, entreating
+God to protect him from the demons. But as soon as the Tabernacle had been
+erected, they vanished. Not entirely, it is true, for even now these pernicious
+creatures may kill a person, especially within the period from the seventeenth
+day of Tammuz to the ninth day of Ab, when the demons exercise their power. The
+most dangerous one among them is Keteb, the sight of whom kill men as well as
+animals. He rolls like a ball and had the head of a calf with a single horn on
+his forehead.
+</p>
+
+<p>
+Just as God destroyed the power of these demons through the Tabernacle, so too,
+through the priestly blessing that He bestowed upon His people before the
+consecration of the sanctuary, did He break the spell of the evil eye, which
+might otherwise have harmed them now as it had done at the revelation on Sinai.
+The great ceremonies on that occasion had turned the eyes of all the world upon
+Israel, and the evil eye of the nations brought about the circumstance of the
+breaking of the two tables. As God blessed His people on this occasion, so too
+did Moses, who upon the completion of the Tabernacle blessed Israel with the
+words: "The Eternal God of you fathers make you a thousand times so many more
+as ye are, and bless you, as He hath promised you!" The people made answer to
+this blessing, saying: "Let the beauty of the Lord our God be upon us: and
+establish Thou the work of our hands upon us; yea the work of our hands
+establish Thou it." [381]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap49"></a>THE INTERRUPTED JOY</h2>
+
+<p>
+The happiest of women on this day was Elisheba, daughter of Amminadab, for
+beside the general rejoicing at the dedication of the sanctuary, five
+particular joys fell to her lot: her husband, Aaron, was high priest; her
+brother-in-law, Moses, king; her son, Eleazar, head of the priests; her
+grandson, Phinehas, priest of war; and her brother, Nahshon, prince of his
+tribe. But how soon was her joy turned to grief! Her two sons, Nadab and Abihu,
+carried away by the universal rejoicing at the heavenly fire, approached the
+sanctuary with the censers in their hands, to increase God's love for Israel
+through this act of sacrifice, but paid with their lives for this offering.
+From the Holy of Holies issued two flames of fire, as thin as threads, then
+parted into four, and two each pierced the nostrils of Nadab and Abihu, whose
+souls were burnt, although no external injury was visible. [382]
+</p>
+
+<p>
+The death of these priests was not, however, unmerited, for in spite of their
+piety they had committed many a sin. Even at Sinai they had not conducted
+themselves properly, for instead of following the example of Moses, who had
+turned his face away from the Divine vision in the burning bush, they basked in
+the Divine vision of Mount Sinai. Their fate had even been decreed, but God did
+not want to darken the joy of the Torah by their death, hence He waited for the
+dedication of the Tabernacle. On this occasion God acted like the king who,
+discovering on the day of his daughter's wedding that the best-man was guilty
+of a deadly sin, said: "If I cause the best-man to be executed on the spot, I
+shall cast a shadow on my daughter's joy. I will rather have him executed on my
+day of gladness than on hers." God inflicted the penalty upon Nadab and Abihu
+"in the day of gladness of His heart," and not on the day on which the Torah
+espoused Israel.
+</p>
+
+<p>
+Among the sins for which they had to atone was their great pride, which was
+expressed in several ways. They did not marry, because they considered no woman
+good enough for them, saying: "Our father's brother is king, our father is high
+priest, our mother's brother is prince of his tribe, and we are heads of the
+priests. What woman is worthy of us?" And many a woman remained unwed, waiting
+for these youths to woo her. In their pride they even went so far in sinful
+thoughts as to wish for the time when Moses and Aaron should die and they would
+have the guidance of the people in their hands. But God said: "'Boast not
+thyself of to-morrow;' many a colt has died and his hide had been used as cover
+for his mother's back." Even in the performance of the act that brought death
+upon them, did they show their pride, for they asked permission of neither
+Moses nor Aaron whether they might take part in the sacrificial service. What
+is more, Nadab and Abihu did not even consult with each other before starting
+out on this fatal deed, they performed it independently of each other. Had they
+previously taken counsel together, or had they asked their father and their
+uncle, very likely they would never have offered the disastrous sacrifice. For
+they were neither in a proper condition for making an offering, nor was their
+offering appropriate. They partook of wine before entering the sanctuary, which
+if forbidden to priests; they did not wear the prescribed priestly robes, and,
+furthermore, they had not sanctified themselves with water out of the laver for
+washing. They made their offering, moreover, in the Holy of Holies, to which
+admittance had been prohibited, and used "strange fire," and the offering was
+all in all out of place because they had had no command from God to offer up
+incense at that time. Apart from this lists of sins, however, they were very
+pious men, and their death grieved God more than their father Aaron, not alone
+because it grieves God to see a pious father lose his sons, but because they
+actually were worthy and pious youths. [383]
+</p>
+
+<p>
+When Aaron heard of the death of his sons, he said: "All Israel saw Thee at the
+Red Sea as well as at Sinai without suffering injury thereafter; but my sons,
+whom Thou didst order to dwell in the Tabernacle, a place that a layman may not
+enter without being punished by death - my sons entered the Tabernacle to
+behold Thy strength and Thy might, and they died!" God hereupon said to Moses:
+"Tell Aaron the following: 'I have shown thee great favor and have granted thee
+great honor through this, that thy sons have been burnt. I assigned to thee and
+thy sons a place nearer to the sanctuary, before all others, even before thy
+brother Moses. But I have also decreed that whosoever enters the Tabernacle
+without having been commanded, he shall be stricken with leprosy. Wouldst thou
+have wished thy sons, to whom the innermost places had been assigned, to sit as
+lepers outside the encampment as a penalty for having entered the Holy of
+Holies?" When Moses imparted these words to his brother, Aaron said: "I thank
+Thee, O God, for that which Thou hast shown me in causing my sons to die rather
+then having them waste their lives as lepers. It behooves me to thank Thee and
+praise Thee, 'because Thy lovingkindness is better than life, my lips shall
+praise Thee.'" [384]
+</p>
+
+<p>
+Moses endeavored to comfort his brother in still another way, saying: "Thy sons
+died to glorify the name of the Lord, blessed be His name, for on Sinai God
+said to me: 'And there will I meet with the children of Israel, the Tabernacle
+shall be sanctified by those that glorify Me.' I knew that this sanctuary of
+God was to be sanctified by the death of those that stood near it, but I
+thought either thou or I was destined for this, but now I perceive that thy
+sons were nearer to God than we." These last words sufficed to induce Aaron to
+control his grief over the loss of his sons, and like the true wise man he
+silently bore the heavy blow of fate without murmur or lament. God rewarded him
+for his silence by addressing him directly, and imparting an important priestly
+law to him.
+</p>
+
+<p>
+Aaron could not take part in the burial of Nadab and Abihu, for a high priest
+is not permitted to take part in a funeral procession, even if the deceased be
+a near kinsman. Eleazar and Ithamar, also, the surviving sons of Aaron, were
+not permitted to mourn or attend the funeral on the day of their dedication as
+priests, so that Aaron's cousins, the Levites Mishael and Elzaphan, the next of
+kin after these had to attend to the funeral. These two Levites were the sons
+of a very worthy father, who was not only by descent a near kinsman of Aaron,
+but who was also closely akin to Aaron in character. As Aaron pursued peace, so
+too did his uncle Uzziel, father to Mishael and Elzaphan. Being Levites they
+might not enter the place where the heavenly fire had met their cousins, hence
+an angel had thrust Nadab and Abihu out of the priestly room, and they did not
+die until they were outside it, so that Mishael and Elzaphan might approach
+them. [385]
+</p>
+
+<p>
+Whereas the whole house of Israel was bidden to bewail the death of Nadab and
+Abihu, for "the death of a pious man is greater misfortune to Israel than the
+Temple's burning to ashes," [386] - Aaron and his sons, on the other hand, were
+permitted to take no share in the mourning, and Moses bade them eat of the
+parts of the offering due them, as if nothing had happened. Now when Moses saw
+that Aaron had burnt to ashes one of the three sin offerings that were offered
+on that day, without himself or his sons having partaken of it, his wrath was
+kindled against his brother, but in consideration of Aaron's age and his office
+Moses addressed his violent words not to Aaron himself, but to his sons. He
+reproached them with having offended against God's commandment in burning one
+sin offering and eating of the other two. He asked them, besides, if they were
+not wise enough to profit by the example of their deceased brothers, who paid
+for their arbitrary actions with their lives, particularly since they also had
+been doomed to death, and owed their lived only to his prayer, which had power
+to preserve for their father half the number of sons. Moses' reproof, however,
+was unjustified, for Aaron and his sons had done what the statutes required,
+but Moses had on this occasion, as on two others, owing to his wrath, forgotten
+the laws which he himself had taught Israel. Hence Aaron opposed him decidedly
+and pointed out his error to him. Moses, far from taking Aaron's reprimand
+amiss, caused a herald to make an announcement throughout the camp: "I have
+falsely interpreted the law, and Aaron, my brother, has corrected me. Eleazar
+and Ithaman also knew the law, but were silent out of consideration for me." As
+a reward for their considerateness, God thereupon revealed important laws to
+Moses with a special injunction to tell them to Aaron as well as to Eleazar and
+Ithamar. [387]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap50"></a>THE GIFTS OF THE PRINCES</h2>
+
+<p>
+When Moses called on the people to make their offerings for the erection of the
+sanctuary, it sorely vexed the princes of the tribes that he had not summoned
+them particularly. Hence they withheld their contributions, waiting for the
+people to give according to their powers, so that they might step in and make
+up the deficiency, and all should observe that without them the Tabernacle
+could not have been completed. But they were mistaken, for in their ready
+devotion the people provided all needful things for the sanctuary, and when the
+princes of the tribes perceived their mistake and brought their contributions,
+it was too late. All that they could do was to provide the jewels for the robes
+of the high priest, but they could no longer take a hand in the erection of the
+Tabernacle. On the day of the dedication they tried to make partial amends for
+letting slip their opportunity, by following the advice of the tribe of
+Issachar, renowned for wisdom and erudition, to bring wagons for the
+transportation of the Tabernacle. These princes of the tribes were no upstarts
+or men newly risen to honor, they were men who even in Egypt had been in office
+and exposed to the anger of the Egyptians; they had also stood at Moses' side
+when he undertook the census of the people. They now brought as an offering to
+Moses six covered wagons, fully equipped, and even painted blue, the color of
+the sky, and also twelve oxen to draw the wagons. The number of wagons as well
+as of oxen had been set with purpose. The six wagons corresponded to the six
+days of creation; to the six Mothers, Sarah, Rebekah, Rachel, Leah, Billhah,
+and Zilpah; to the six laws that the Torah prescribes exclusively for the king;
+to the six orders of the Mishnah, and to the six heavens. The number of the
+oxen corresponded to the twelve constellations, and to the twelve tribes. Moses
+did not at first want to accept the teams, but God not only bade him accept
+them, He also ordered him to address the princes kindly, and to thank them for
+their gifts. Moses now even thought the Shekinah had deserted him and would
+rest on the princes of the tribes, assuming that they had received direct
+communication from God to make this offering to the sanctuary. But God said to
+Moses: "If it had been a direct command from Me, then I should have ordered
+thee to tell them, but they did this on their own initiative, which indeed
+meets with My wish." Moses now accepted the gifts, not without misgivings,
+fearing lest a wagon should break, or an ox die, leaving the tribe or that
+unrepresented by a gift. But God assured him that no accident should occur to
+either wagon or ox, — yes, a great miracle came to pass in regard to these
+wagons and oxen, for the animals live forever without ailing or growing old,
+and the wagons likewise endure to all eternity.
+</p>
+
+<p>
+Moses then distributed the wagons among the Levites so that the division of the
+sons of Gershon received two wagons, with the transportation of the heavy
+portions of the Tabernacle, boards, bars, and similar things, whereas the
+former, having the lighter portions, had enough with two wagons. The third
+division of Levites, the sons of Kohath, received no wagons, for they were
+entrusted with the transportation of the Holy Ark, which might not be lifted
+upon a wagon, but was to be borne upon their shoulders. David, who forgot to
+observe this law and had the Ark lifted upon a wagon, paid heavily for his
+negligence, for the priests who tried to carry the Ark to the wagon were flung
+down upon the ground. Ahithophel then called David's attention to the need of
+following the example of Kohath's sons, who bore the Ark on their shoulders
+through the desert, and David ordered them to do the same.
+</p>
+
+<p>
+But the princes of the tribes were not content with having provided the means
+for transporting the sanctuary, they wanted to be the first, on the day of
+dedication, to present offerings. As with the wagons, Moses was doubtful
+whether or not to permit them to bring their offerings, for theses were of an
+unusual kind that were not ordinarily permissible. But God bade him accept the
+dedication offerings of the princes, though Moses was still in doubt whether to
+let all the twelve princes make their offerings on the same day, or to set a
+special day for each, and if so, in what order they should make their
+offerings. God thereupon revealed to him that each one of the princes of the
+tribes were to sacrifice on a special day, and that Nahshon, the prince of
+Judah, was to make the start. He was rewarded in this way for the devotion he
+had shown God during the passage through the Red Sea. When Israel, beset by the
+Egyptians, reached the sea, the tribes among themselves started quarreling who
+should first go into the sea. Then suddenly Nahshon, the prince of Judah,
+plunged into the sea, firmly trusting that God would stand by Israel in their
+need. [388]
+</p>
+
+<p>
+Nahshon's offering was one silver changer that had been fashioned for the
+sanctuary, the weight whereof was an hundred and thirty shekels; on bowl of
+equal size, but of lighter weight, of seventy shekels; both of them full of
+fine flour mingles with oil for a meat offering. Furthermore, one spoon of ten
+shekels of gold, full of incense; on young bullock, the picked of his herd; one
+excellent ram, and one lamb a year old, these three for a burnt offering; and a
+kid of the goats for a sin offering, to atone for a possible uncleanness in the
+sanctuary. These sacrifices and gifts Nahshon offered out of his own
+possessions, not out of those of his tribe. God's acceptance of the offerings
+of the princes of the tribes shows how dear they were to God; for at no other
+time was and individual allowed to offer up incense, as Nahshon and his fellows
+did. They also brought sin offerings, which is ordinarily not permitted unless
+on is conscious of having committed a sin. Finally the prince of the tribe of
+Ephraim brought his offering on the seventh day of the dedication, which was on
+a Sabbath, though ordinarily none but the daily sacrificed may be offered on
+the Sabbath. [389]
+</p>
+
+<p>
+The offerings of all the princes of the tribes were identical, but they had a
+different significance for each tribe. From the time of Jacob, who foretold it
+to them, every tribe knew his future history to the time of the Messiah, hence
+at the dedication every prince brought such offerings as symbolized the history
+of his tribe.
+</p>
+
+<p>
+Nahshon, the prince of Judah, brought a silver charger and a silver bowl, the
+one to stand for the sea, the other for the mainland, indicating that out of
+his tribe would spring such men as Solomon and the Messiah, who would rule over
+all the world, both land and sea. The golden spoon of ten shekels signified the
+ten generations from Perez, son of Judah, to David, first of Judean kings, all
+whose actions were sweet as the incense contained in the spoon. The three burnt
+offerings, the bullock, the ram, and the lamb, corresponded to the three
+Patriarchs, Abraham, Isaac, and Jacob, whereas the kid of the goats was to
+atone for the sin of Judah, who sought to deceive his father with the blood of
+a kid. The two oxen of the peace offering pointed to David and Solomon, and the
+three small cattle of the peace offering, the rams, the goats, and the lambs,
+corresponded to the descendants and successors of these two Judean kings, who
+may also be classified in three groups, the very pious, the very wicked, and
+those who were neither pious nor wicked.
+</p>
+
+<p>
+On the second day of the dedication appeared the prince of the tribe of Reuben
+and wanted to present his offering, saying: "Tis enough that Judah was
+permitted to offer sacrifice before me, surely it is not time for our tribe to
+present our offerings." But Moses informed him that God had ordained that the
+tribes should present offerings in the order in which they moved through the
+desert, so that the tribe of Issachar followed Judah. This tribe had altogether
+good claims to be among the first to offer sacrifices, for, in the first place,
+this tribe devoted itself completely to the study of the Torah, so that the
+great scholars in Israel were among them; and then, too, it was this tribe that
+had proposed to the others that bringing of the dedication offerings. As this
+was the tribe of erudition, its gifts symbolized things appertaining to the
+Torah. The silver charger and the silver bowl corresponded to the written and
+to the oral Torah; and both vessels alike are filled with fine flour, for the
+two laws are not antagonistic, but form a unity and contain the loftiest
+teachings. The fine flour was mingled with oil, just as knowledge of the Torah
+should be added to good deeds; for he who occupies himself with the Torah, who
+works good deeds, and keeps himself aloof from sin, fills his Creator with
+delight. The golden spoon of ten shekels symbolizes the two tables on which God
+with His palm wrote the Ten Commandments, and which contained between the
+commandments all the particulars of the Torah, just as the spoon was filled
+with incense. The three burnt offerings, the bullock, the ram, and the lamb
+corresponded to the three groups of priests, Levites and Israelites, whereas
+the kid of the goats alluded to the proselytes, for the Torah was revealed not
+only for Israel but for all the world; and "a proselyte who studies the Torah
+is no less than a high priest." The two oxen of the peace offering corresponded
+to the oral and the written Torah, the study of which brings peace on earth and
+peace in heaven. [390]
+</p>
+
+<p>
+After Nahshon, the temporal king, and Nethanel the spiritual king, came the
+turn of Eliab, the prince of the tribe of Zebulun. This tribe owed its
+distinction to the circumstance that it followed commerce and through the
+profits thereof was enabled to maintain the tribe of Issachar, which, entirely
+devoted to study, could not support itself. The charger and bowl that he
+presented to the sanctuary symbolize the food and drink with which Zebulun
+provide the scholar-tribe Issachar. The spoon indicated the border of the sea,
+which Jacob in his blessing had bestowed on Zebulun as his possession, and the
+ten shekels of its weight corresponded to the ten words of which this blessing
+consisted. The tow oxen point to the two blessings which Moses bestowed upon
+Zebulun, as the three small cattle, the ram, the goat, and the lamb,
+corresponded to the three things which gave Zebulun's possessions distinction
+before all others, the tunny, the purple snail, and white glass. [391]
+</p>
+
+<p>
+After the tribes that belonged to Judah's camp division had brought their
+offerings, followed Reuben and the tribes belonging to his division. The gifts
+of the tribe of Reuben symbolized the events in the life of their forefather
+Reuben. The silver charger recalled Reuben's words when he saved Joseph's life,
+whom the other brothers wanted to kill, for "the tongue of the just is as
+choice silver." The silver bowl, from which was sprinkled the sacrificial
+blood, recalled the same incident, for it was Reuben who advised his brothers
+to throw Joseph into the pit rather than to kill him. The spoon of ten shekels
+of gold symbolized the deed of Reuben, who restrained Jacob's sons from
+bloodshed, hence the gold out of which the spoon was fashioned had a blood-red
+color. The spoon was filled with incense, and so too did Reuben fill his days
+with fasting and prayer until God forgave his sin with Billhah, and "his prayer
+was set forth before God as incense." As penance for this crime, Reuben offered
+the kid of goats as a sin offering, whereas the two oxen of the peace offering
+corresponded to the two great deeds of Reuben, the deliverance of Joseph, and
+the long penance for his sin. [392]
+</p>
+
+<p>
+Just as Reuben interceded to save his brother Joseph's life so did Simeon rise
+up for his sister Dinah when he took vengeance upon the inhabitants of Shechem
+for the wrong they had done her. Hence the prince of the tribe of Simeon
+followed the prince of the tribe of Reuben. As the sanctuary was destined to
+punish unchastity among Israel, so were the gifts of the tribe whose sire
+figured as the avenger of unchastity symbolical of the different parts of the
+Tabernacle. The charger corresponded to the court that surrounded the
+Tabernacle, and therefore weighed one hundred and thirty shekels, to correspond
+to the size of the court that measured one hundred cubits, of which the
+Tabernacle occupied thirty. The bowl of seventy shekels corresponded to the
+empty space of the Tabernacle. These two, the charger and the bowl, were filled
+with fine flour mingled with oil, because in the court of the Tabernacle were
+offered up meat offerings, mingled with oil, whereas in the Tabernacle was the
+shewbread of fine flour, and the candlestick filled with oil. The spoon of ten
+shekels of gold corresponded to the scroll of the Torah and the tables with the
+Ten Commandments that rested in the Ark. The sacrificial animals, the bullock,
+the ram, the lamb, and the kid corresponded to the four different kinds of
+curtains and hangings that were used in the sanctuary, and that were fashioned
+our of the hides of these animals. The two oxen of the peace offering pointed
+to the two curtains, the one in front of the Tabernacle, the other in front of
+the court, whereas the three kinds of small cattle that were used as offerings
+corresponded to the three curtains of the court, one to the north, one to the
+south, one to the west of it; and as each of these was five cubits long, so
+were five of each kind presented as offerings. [393]
+</p>
+
+<p>
+As Simeon, sword in hand, battled for his sister, so, by force of arms, did the
+tribe of Gad set out to gain the land beyond the Jordan for their brethren.
+Therefore did their prince follow Shelumiel, prince of Simeon, with his
+offerings. This tribe, so active in gaining the promised land, symbolized in
+its gifts the exodus from Egypt, which alone made possible the march of
+Palestine. The charger of the weight of a hundred and thirty shekels alluded to
+Jochebed, who at the age of one hundred and thirty years bore Moses, who had
+symbolical connection with the bowl, for he was thrown into the Nile. This bowl
+weighed seventy shekels, as Moses extended his prophetic spirit over the
+seventy elders; and as the bowl was filled with fine flour, so did Moses'
+prophetic spirit in no way diminish because the seventy elders shared in
+prophecy. The three burnt offerings recalled the three virtues Israel possessed
+in Egypt, which were instrumental in their deliverance - they did not alter
+their Hebrew names, they did not alter their Hebrew language, and they lived a
+live of chastity. The sin offerings were to atone for the idolatry to which
+they were addicted in Egypt, so that God did not permit their deliverance until
+they had renounced idolatry. The two oxen of the peace offering corresponded to
+Jacob and Joseph, for whose sake God had delivered Israel out of Egypt. They
+brought, besides, fifteen heads of small cattle as sacrifice, because God was
+mindful of His vow to the three Patriarchs and the twelve fathers of the
+tribes, and released Israel out of bondage. [394]
+</p>
+
+<p>
+A special distinction was granted to the tribe of Ephraim, for God allowed
+their prince to make his offering on the Sabbath, a day on which otherwise none
+but the daily offerings were allowed to be offered. This distinction the tribe
+of Ephraim owed to its ancestor Joseph in recognition of his strict observance
+of the Sabbath as governor of Egypt. The gifts of this tribe represent the
+history of Jacob and of Joseph, for the descendants of the latter owed much to
+Jacob's love for his son Joseph. The charger alluded to Jacob, the bowl to
+Joseph, and as both these vessels were filled with fine flour mingled with oil,
+so too were both Jacob and Joseph very pious men, and the course of their lives
+ran evenly. The spoon symbolized Jacob's right hand, which he laid on the head
+of Ephraim to bless him; the spoon was filled with incense; Jacob laid his
+right hand upon Ephraim and not upon his elder brother Manasseh because he knew
+that the former was worthy of the distinction. The three burnt offerings
+corresponded to the three Patriarchs, whereas the kid of goats stood for
+Joseph, whose coat had been smeared with a kid's blood. The two oxen of the
+peace offering indicated the two blessings that the sons of Joseph had received
+from their grandfather, Jacob, and the three kinds of small cattle that were
+offered as peace offerings corresponded to the three generations of Ephraim
+that Joseph was permitted to see before his death. [395]
+</p>
+
+<p>
+Joseph not only observed the Sabbath, he was also chaste, not to be tempted by
+Potiphar's wife, and he was faithful in the service of his master. God
+therefore said to Joseph: "Thou hast kept the seventh commandment, 'Thou shalt
+not commit adultery,' and has not committed adultery with Potiphar's wife; and
+thou hast also kept the following commandment, the eighth, 'Thou shalt not
+steal,' for thou didst still neither Potiphar's money nor his conjugal
+happiness, hence there will come a time when I shall give thee the reward due
+thee. When, hereafter, the princes of the tribes will offer their offerings at
+the dedication of the altar, the two princes among thy descendants shall one
+after the other offer their offerings, the one on the seventh, the other on the
+eighth day of the dedication, as a reward because thou didst observe the
+seventh and the eighth commandments." The prince of the tribe of Manasseh now
+followed that of Ephraim, trying like the preceding, symbolically to represent
+Jacob's and Joseph's lives. The charger, one hundred and thirty shekels in
+weight, indicated that Jacob at the age of one hundred and thirty years
+migrated to Egypt for the sake of Joseph. The bowl of seventy shekels
+corresponded to Joseph who caused seventy souls of the Hebrews to migrated to
+Egypt. The spoon of ten shekels of gold indicated the ten portions of land that
+fell to Manasseh. The three burnt offerings corresponded to the three
+generations of Manasseh that Joseph was permitted to see before his death,
+whereas the kid of the goats recalled Jair, son of Manasseh, who died
+childless. The two oxen of the peace offering indicated that the possessions of
+the tribe of Manasseh were to be divided into two parts, one on this side the
+Jordan, and one beyond it. The three kinds of small cattle for peace offerings
+corresponded to the triple attempt of Joseph to influence his father in favor
+of Manasseh, whereas the five head of each indicated the five daughters of
+Zelophehad, the only women who, like men, received their shares in the
+distribution of the promised land. [396]
+</p>
+
+<p>
+As the sanctuary stood first in Shiloh, Joseph's possession, then in Jerusalem,
+Benjamin's possession, so did this tribe with its sacrifices follow Joseph's
+tribes. The charger signified Rachel, the mother of Benjamin, who bore him to
+Jacob when he was a hundred years old, and in memory of this, as well as of
+Benjamin's attainment of thirty years when he came to Egypt, the weight of the
+charger amounted to one hundred and thirty shekels. The bowl indicated the cup
+Joseph employed to discover his brothers' sentiments toward Benjamin, and both
+vessels, charger and cup, were filled with fine flour, for both Joseph's and
+Benjamin's lands were found worthy being sited for God's sanctuary. The spoon
+of then shekels of gold full of incense corresponded to the ten sons of
+Benjamin, all of whom were pious men. The three burnt offering corresponded to
+the three temples erected in Jerusalem, Benjamin's property, the Temple of
+Solomon, the Temple of the exiles returned from Babylon, and the Temple to be
+erected by the Messiah. The sin offering, the kid of the goats, points to the
+building of the Temple by the wicked king Herod, who atoned for his execution
+of the learned men by the erection of the santuary. The two oxen of the peace
+offering corresponded to the two deliverers of the Jews that sprang from the
+tribe of Benjamin, Mordecai, and Esther. The five heads each of the three kinds
+of small cattle for a peace offering symbolized the triple distinction of
+Benjamin and his tribe by five gifts. The gift of honor that Joseph gave his
+brother Benjamin five times exceeded that of all his other brothers; when
+Joseph made himself known to his brothers, he gave Benjamin five changes of
+raiment, and so too did the Benjamite Mordecai receive from Ahasuerus five
+garments of state. [397]
+</p>
+
+<p>
+In his blessing Jacob likened Dan to Judah, hence the tribe of Dan stood at the
+head of the fourth camp of Israel, and their prince offered his gifts before
+those of Asher and Naphtali. Jacob in his blessing to Dan thought principally
+of the great hero, Samson, hence the gifts of this tribe allude chiefly to the
+history of this Danite judge. Samson was a Nazirite, and to this alluded the
+silver charger for storing bread, for it is the duty of a Nazirite, at the
+expiration of the period of his vow, to present bread as an offering. To
+Samson, too, alluded the bowl, in Hebrew called Mizrak, "creeping," for he was
+lame of both feet, and hence could only creep and crawl. The spoon of ten
+shekels of gold recalled the ten laws that are imposed upon Nazirites, and that
+Samson had to obey. The three burnt offerings had a similar significance, for
+Samson's mother received three injunctions from the angel, who said to her
+husband, Manoah: "She may not eat of anything that cometh of the vine, neither
+let her drink wine or strong drink, nor eat any unclean thing." The sin
+offering, which consisted of a kid, called in Hebrew, Sa'ir, corresponded to
+the admonition given to Samson's mother, not to shave his hair, in Hebrew
+Se'ar. The two oxen corresponded to the two pillars of which Samson took hold
+to demolish the house of the Philistines; whereas the three kinds of small
+cattle that were presented as offerings symbolized the three battles that
+Samson undertook against the Philistines. [398]
+</p>
+
+<p>
+The judge must pronounce judgement before it be executed, hence, too, the tribe
+of Asher, "the executors of justice," followed Dan, the judges. The name Asher
+also signifies "good fortune," referring to the good fortune of Israel that was
+chosen to the God's people, and in accordance with this name also do the gifts
+of the prince of the tribe of Asher allude to the distinction of Israel. The
+charger, one hundred and thirty shekels of silver in weight, corresponds to the
+nations of the world, whom, however, God repudiated, choosing Israel in their
+stead. The bowl of seventy shekels corresponds to the seventy pious souls of
+whom Israel consisted when they moved to Egypt. Both vessels were filled with
+fine flour. God sent His prophets to the other nations as well as to Israel,
+but Israel alone declared itself willing to accept the Torah. This nation
+accepted "the spoon of then shekels of gold filled with incense," every man
+among them being willing to accept the Ten Commandments and the Torah. The
+three burnt offerings corresponded to the three crowns that Israel received
+from their God, the crown of the Torah, the crown of the Priesthood, and the
+crown of the Kingdom, for which reason also golden crowns were fashioned on the
+Ark in which the Torah was kept, on the altar on which the priests offered
+sacrifices, and on the table that symbolized the kingdom. But the highest of
+all is the crown of a good name, which a man earns through good deeds, for the
+crucial test is not the study of the Torah, but the life conforming to it. For
+this reason also there was a sin offering among the offerings, corresponding to
+the crown of good deeds, for these alone can serve as an expiation. The two
+oxen indicate the two Torot that God gave His people, the written and the oral,
+whereas the fifteen peace offerings of small cattle correspond to the three
+Patriarchs and the twelve fathers of the tribes, for these fifteen God had
+chosen. [399]
+</p>
+
+<p>
+As Jacob blessed after Asher and the Naphtali, so too did these two tribes
+succeed each other in the offerings at the dedication of the Tabernacle.
+Naphtali, Jacob's son, was a very affectionate son, who was ever ready to
+execute his father's every command. The prince of the tribe of Naphtali
+followed his ancestor's example, and by his gifts to the sanctuary sought to
+recall the three Patriarchs and their wives. "One silver charger, the weight
+whereof was an hundred and thirty shekels," symbolized Sarah, who was unique
+among her sex in her piety, and who almost attained the age of hundred and
+thirty years. A silver bowl for sprinkling blood recalled Abraham, who was
+thrown far away form his home. The weight of the bowl was seventy shekels, as
+Abraham also was seventy years old when God made with him the covenant between
+the pieces. The charger and the bowl were both filled with fine flour mingled
+with oil, as also Abraham and Sarah were imbued with a love for good and pious
+deeds. The spoon of ten shekels of gold alludes to Abraham as well, for Abraham
+conquered the evil inclination and resisted the ten temptations, whereas the
+three burnt offerings and the sin offering corresponded to the offerings made
+by Abraham at the covenant between the pieces. The two oxen for the peace
+offering indicate Isaac and Rebekah, whereas the three kinds of small cattle
+allude to Jacob, Leah, and Rachel, but the sum total of the offerings of these
+three species was fifteen, corresponding to these three and the twelve fathers
+of the tribes. [400]
+</p>
+
+<p>
+Apart from the significance that the offerings of the tribal princes had for
+each individual tribe respectively, they also symbolized the history of the
+world from the time of Adam to the erection of the Tabernacle. The silver
+charger indicated Adam, who lived nine hundred and thirty years, and the
+numerical equivalent of the letters of Kaarat Kesef, "silver charger," amounts
+to the same. Corresponding to the weight of "an hundred and thirty shekels,"
+Adam begat his son Seth, the actual father of the future generations, at the
+age of a hundred and thirty years. The silver bowl alludes to Noah, for, as it
+weighed seventy shekels, so too did seventy nations spring from Noah. Both
+these vessels were filled with fine flour, as Adam and Noah were both full of
+good deeds. The spoon "of ten shekels of gold" corresponded to the ten words of
+God by which the world was created, to the ten Sefirot, to the ten lists of
+generations in the Scriptures, to the ten essential constituent parts of the
+human body, to the ten miracles God wrought for Israel in Egypt, to the ten
+miracles Israel experienced by the Red Sea. The three burnt offerings were
+meant to recall the three Patriarchs. The kid of goats indicated Joseph; the
+two oxen corresponded to Moses and Aaron; the five rams to the five
+distinguished sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara; whereas the
+five goats and the five lambs symbolized the five senses of mankind by means of
+which the existence of things is determined.
+</p>
+
+<p>
+The sum total of the gifts of the twelve princes of the tribes had also a
+symbolical significance. The twelve chargers correspond to the twelve
+constellations; the twelve bowls of the twelve months; the twelve spoons to the
+twelve guides of men, which are: the heart, that bestows understanding and
+insight; the kidneys, that give counsels, good as well as evil; the mouth, that
+cuts all kinds of food; the tongue, that renders speech impossible; the palate,
+that tastes the flavors of food; the windpipe, that renders possible breathing
+and the utterance of sounds; the esophagus, that swallows food and drink; the
+lungs, that absorbs fluids; the liver, that promotes laughter; the crop, that
+grinds all food; and the stomach, that affords pleasant sleep. "All the silver
+of the vessels that weighed two thousand and four hundred shekels" corresponded
+to the years that had passed from the creation of the world to the advent of
+Moses in the fortieth year of his life. All the gold of the spoons, the weight
+of which was an hundred and twenty shekels, corresponds to the years of Moses'
+life, for he died at the age of a hundred and twenty. [401]
+</p>
+
+<p>
+The different species of animals offered as sacrifices corresponded to the
+different ranks of the leaders of Israel. The twelve bullocks to the kings, the
+twelve rams to the princes of the tribes, the twelve kids of the goats to the
+governors, and the twelve sheep to the government officials. The twenty-four
+oxen for a peace offering corresponded to the books of the Scriptures, and the
+divisions of the priests, and were also meant to serve as atonement for the
+twenty-four thousand men, who, owing to their worship of Peor, died of the
+plague. The sixty rams of the peace offering corresponded to the sixty myriads
+of Israel's fighting hosts; the sixty he-goats to the sixty empires; and the
+sixty he-lambs to the building of the second Temple that measured sixty cubits
+in height and sixty in width. [402]
+</p>
+
+<p>
+The gifts of the twelve princes of the tribes were not only equal in number,
+but also in the size and width of the objects bestowed, every tribe making
+exactly the same offering to the sanctuary. None among them wished to outrival
+the others, but such harmony reigned among them and such unity of spirit that
+God valued the service of each as if he had brought not only his own gifts but
+also those of his companions. As a reward for this mutual regard and
+friendship, God granted them the distinction of permitting them to present
+their offerings even on the Sabbath day. [403]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap51"></a>THE REVELATIONS IN THE TABERNACLE</h2>
+
+<p>
+"Honor pursues him who tries to escape it." Moses in his humility felt that his
+mission as leader of the people ended with the erection of the Tabernacle, as
+Israel could now satisfy all their spiritual needs without his aid. But God
+said: "As truly as thou livest, I have for thee a far greater task than any
+thou hast yet accomplished, for thou shalt instruct My children about 'clean
+and unclean,' and shalt teach them how to offer up offerings to Me." God
+hereupon called Moses to the Tabernacle, to reveal to him there the laws and
+teachings. [404] Moses in his humility did not dare to enter the Tabernacle, so
+that God had to summon him to enter. Moses, however, could not enter the
+sanctuary while a cloud was upon it, this being a sign "that the demons held
+sway," but waited until the cloud had moved on. The voice that called Moses
+came from heaven in the form of a tube of fire and rested over the two
+Cherubim, whence Moses perceived its sound. This voice was a powerful as at the
+revelation at Sinai when the souls of all Israel escaped in terror, still it
+was audible to none but Moses. Not even the angels heard it, for the words of
+God were destined exclusively for Moses. Aaron, too, with the exception of
+three cases in which God revealed Himself to him, never received His commands
+except through the communications of Moses. God would call Moses twice
+caressingly words by name, and when he had answered, "Here am I," God's words
+were revealed to him, and every commandment as a special revelation. God always
+allowed a pause to take place between the different laws to be imparted, that
+Moses might have time rightly to grasp what was told him. [405]
+</p>
+
+<p>
+On the first day of the dedication of the Tabernacle, not lest than eight
+important sections of laws were communicated to Moses by God. [406] As a reward
+for his piety, Aaron and his descendants to all eternity received the laws of
+sanctity, which are a special distinction of the priests, [407] and these laws
+were revealed on this day. It was on this day, also, that Aaron and his sons
+received the gifts of the priests, for although even at the revelation on Sinai
+Israel had set them aside, still they were not given to Aaron and his sons
+until this day when the sanctuary was anointed. [408]
+</p>
+
+<p>
+The second law revealed on this day was the separation of the Levites from
+among the children of Israel, that they might be dedicated to the sanctuary.
+"For God elevated no man to an office unless He has tried him and found him
+worthy of his calling." He did not say, "and the Levites shall be Mine," before
+He had tried this tribe, and found them worthy. In Egypt none but the tribe of
+Levi observed the Torah and clung to the token of the Abrahamic covenant, while
+the others tribes, abandoning both Torah and token of covenant, like the
+Egyptians, practiced idolatry. In the desert, also, it was this tribe alone
+that did not take part in the worship of the Golden Calf. Justly, therefore,
+did God's choice fall upon this godly tribe, who on this day were consecrated
+as the servants of God and His sanctuary. [409]
+</p>
+
+<p>
+The ceremonies connected with the consecration of the Levites had much in
+common with the regulations for cleansing of lepers. Originally, the firstborn
+had been the servants of the sanctuary, but, owing to the worship of the Golden
+Calf, they lost this prerogative, and the Levites replaced them. It was for
+this reason that the Levites were obliged to observe regulations similar to
+those for the cleansing of lepers, because they took the place of men who by
+their sins had defiled themselves. The offerings that the Levites brought on
+this occasion consisted of two bullocks, on for a burnt offering whenever the
+congregation, seduced by others, commits idolatry; and Israel would not have
+worshipped the Golden Calf had not the mixed multitude misled them. "But
+whosoever worships an idol, by this act renounces the whole Torah," hence did
+the Levites have to offer up another bullock for a sin offering, in accordance
+with the law that "if the whole congregation of Israel have done somewhat
+against any of the commandments of the Lord concerning things which should not
+be done, and are guilty, then they shall offer up a young bullock for the sin."
+As the Levites had been chosen "to do the service of the children of Israel in
+the Tabernacle of the congregation, and to make an atonement for the children
+of Israel," God ordered all the congregation of Israel to be present at the
+consecration of the Levites, for whosoever had a sin offering up for himself
+must in person bring it to the Tabernacle. Therefore, too, did the elders of
+Israel have to put their hands upon the Levites, according to the prescription
+that the elders must put their hands upon the sin of the congregation. Aaron,
+like the elders, participated in the ceremony of the consecration, lifting up
+every single Levite as a token that he was now dedicated to the sanctuary.
+[410] Aaron's extraordinary strength is proven by the fact that he was able to
+lift up twenty-tow thousand men in one day. [411]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap52"></a> THE CLEANSING OF THE CAMP</h2>
+
+<p>
+The third law revealed on this day was the command that the children of Israel
+put out of the camp every leper and every unclean person. When Israel moved out
+of Egypt, the majority of the people were afflicted with physical defects and
+diseases, contracted during their work on the structures they had been
+compelled to erect in Egypt. One had his hand crushed by a falling stone,
+another's eye blinded by splashing of loam. It was a battered and crippled host
+that reached Sinai, eager to receive the Torah, but God said: "Does it become
+the glory of the Torah that I should bestow it on a race of cripples? Nor do I
+want to await the coming of another, sound generation, for I desire no further
+delay of the revelation of the Torah." Hereupon God sent angels to heal all
+among Israel that were diseased or afflicted with defects, so that all the
+children of Israel were sound and whole when they received the Torah. They
+remained in this condition until they worshipped the Golden Calf, when all
+their diseases returned as a punishment for their defection from God. Only the
+women, during their stay in the desert, were exempt from the customary ailments
+to which women are subject, as a reward for being the first who declared
+themselves ready to accept the Torah. When the Tabernacle had been consecrated,
+God now said to Moses: "So long as you had not yet erected the Tabernacle, I
+did not object to having the unclean and the lepers mingle with the rest of the
+people, but now that the sanctuary is erected, and that My Shekinah dwells
+among you, I insist upon your separating all these from among you, that they
+may not defile the camp in the midst of which I dwell."
+</p>
+
+<p>
+The law in regard to lepers was particularly severe, for they were denied the
+right of staying within the camp, whereas the unclean were prohibited merely
+from staying near the sanctuary. [412] The lepers were the very ones who had
+worshipped the Golden Calf, and had as a consequence been smitten with this
+disease, and it was for this reason that God separated them from the community.
+Thirteen sins are punished with leprosy by God: blasphemy, unchastity, murder,
+false suspicion, pride, illegal appropriation of the rights of others, slander,
+theft, perjury, profanation of the Divine Name, idolatry, envy, and contempt of
+the Torah. Goliath was stricken with leprosy because he reviled God; the
+daughters of Zion became leprous in punishment of their unchastity; leprosy was
+Cain's punishment for the murder of Abel. When Moses said to God, "But behold,
+they will not believe me," God replied: "O Moses, art thou sure that they will
+not believe thee? They are believers and the sons of believers. Thou who didst
+suspect them wrongly, put not they hand into thy bosom,…..and he put his hand
+into his bosom: and when he took it out, behold, his hand was leprous as snow.
+" Uzziah presumed upon the rights of the priesthood, and went into the Temple
+to burn incense upon the altar of incense. He was just about to commit the
+offence, when "the leprosy brake forth in his forehead." Leprosy fell upon
+Naaman, who had grown arrogant because of his heroic deeds. For slandering
+Moses Miriam became leprous as snow; and Gehazi was punished by leprosy because
+he frustrated the purpose of Elisha, who desired to accept nothing from Naaman
+in order that the cure might redound to the glory of God. [413]
+</p>
+
+<p>
+Another important law revealed on this day referred to the celebration of "the
+second Passover feast." Mishael and Elzaphan, who had attended to the burial of
+Nadab and Abihu, were godly men, anxious to fulfil the commandments of God,
+hence they went to the house where Moses and Aaron instructed the people, and
+said to them: "We are defiled by the dead body of a man; wherefore are we kept
+back that we may not offer an offering of the Lord in His appointed season
+among the children of Israel?" Moses at first answered that they might not keep
+the Passover owing to their condition of uncleanness, but they argued with him,
+asking that even if, owing to their condition, they might not partake of the
+sacrificial meat, they might, at least, be permitted to participate in the
+offering of the paschal lamb by having the blood of the offering sprinkled for
+them. Moses admitted that he could not pass judgement on this case before
+receiving instruction concerning it from God. For Moses had the rare privilege
+of being certain of receiving revelations from God whenever he applied to Him.
+He therefore bade Mishael and Elzaphan await God's judgement concerning their
+case, and sentence was indeed revealed immediately. [414]
+</p>
+
+<p>
+It was on this day also that God said to Moses: "A heavy blow of fate had
+fallen upon Aaron to-day, but instead of murmuring he thanked Me for the death
+that robbed him of his two sons, which proves his trust in My justice toward
+them, who had deserved punishment more severe. Go then, and comfort him; and at
+the same time tell him 'that he come not at all times into the holy place
+within the vail before the mercy seat, which is upon the Ark.'" These last
+words greatly aggrieved Moses, who not thought: "Woe is me! For it seems as if
+Aaron had lost his rank, since he may not at all times enter the sanctuary. The
+statement of the periods for his admission into the sanctuary is also so
+indeterminate that I am not at all sure whether they are to recur hourly, or
+daily, or annually, every twelve years, perhaps even seventy, or not at all."
+But God replied: "Thou art mistaken, I was not thinking of fixing a certain
+time. Whether hour, or day or year, for Aaron may enter the sanctuary at any
+time, but when he does so, he must observe certain ceremonies." The ceremonies
+that Aaron, as well as every other high priest, had to perform on the Day of
+Atonement before his entrance into the Holy of Holies were symbolical of the
+three Patriarchs, of the four wives of the Patriarchs, and of the twelve
+tribes. Only by depending upon the merits of these pious men and women might
+the high priest venture to enter the Holy of Holies without having to fear the
+angels that filled this space. These were obliged to retreat upon the entrance
+of the high priest, and even Satan had to flee whenever he beheld the high
+priest, and did not dare to accuse Israel before God. [415]
+</p>
+
+<p>
+Aaron's grief about the death of his sons was turned to joy when God, on the
+day of their death, granted him the distinction of receiving a direct
+revelation from the Lord, which prohibited both him and his sons from drinking
+wine or strong drink when they went into the Tabernacle. [416]
+</p>
+
+<p>
+On this day, also, Moses received the revelation concerning the red heifer,
+whose significance was never vouchsafed to any other human being beside
+himself. On the following day, under the supervision of Eleazar, Aaron's son,
+it was slaughtered and burned. Although, beside this one, a number of other red
+heifers were provided in future generations, this one was distinguished by
+having its ashes kept forever, which, mingled with the ashes of other red
+heifers, were always used for the purification of Israel. But it is in this
+world alone that the priest can purify the unclean by sprinkling with this
+water of purification, whereas in the future world God will sprinkle clean
+water upon Israel, "that thy may be cleansed from all their filthiness, and
+from all their idols." [417]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap53"></a> THE LIGHTING OF THE CANDLESTICK</h2>
+
+<p>
+The eighth law revealed on this day was the lighting of the candlestick. After
+all the princes of the tribes had brought their gifts to the sanctuary, and God
+had bidden Moses to let them offer each his offering, one a day, throughout
+twelve days, Aaron, profoundly agitated, thought: "Woe is me! It seems as if,
+owing to my sin, my tribe has been excluded by God from participating in the
+dedication of the sanctuary." Hereupon God said to Moses: "Go to Aaron and say
+to him, 'Do not fear that thou art slighted, and art deemed inferior to the
+other princes of the tribes. Thou, on the contrary, shalt enjoy a greater glory
+than all of these, for thou art to light the lamps of the candlestick in the
+sanctuary.'" When Israel heard God's command that the lights of the sanctuary
+be lighted, they said: "O Lord of the world! Thou biddest us make a light for
+Thee that are the light of the world, and with whom light dwelleth." But God
+replied: "Not because I need your light do I bid you burn lamps before Me, but
+only the I might thereby distinguish you in the eyes of the nations that will
+say, 'Behold the people of Israel, that hold up a light before Him who
+bestoweth light upon the world.' By your own eye-sight can you see how little
+need I have of your light. You have the white of the eye and the black of the
+eye, and it is by means of this dark part of the eye that you are enabled to
+see, and not through the light part of the white of the eye. How should I, that
+am all light, have need of your light!" God furthermore said: "A mortal of
+flesh and blood lights one light by means of another that is burning, I have
+brought forth light out of darkness: 'In the beginning darkness was upon the
+face of the deep,' whereupon I spake, 'Let there be light: and there was
+light.' Shall I now be in need of your illumination? Nay, I commanded you to
+light the candles in the sanctuary that I might distinguish you and give you
+another opportunity of doing a pious deed, the execution of which I will reward
+in the future world by letting a great light shine before you; and,
+furthermore, if you will let the candles shine before Me in My sanctuary, I
+shall protect from all evil your spirit, 'the candle of the Lord.'" [418]
+</p>
+
+<p>
+Simultaneously with the command to light the sanctuary, Moses received the
+instruction to celebrate the Sabbath by the lighting of candles, for God said
+to him: "Speak unto the children of Israel; if you will observe My command to
+light the Sabbath candles, I shall permit you to live to see Zion illuminated,
+when you will no longer require the light of the sun, but My glory will shine
+before you so that the nations will follow your light." [419]
+</p>
+
+<p>
+Aaron was distinguished not only by being selected to dedicate the sanctuary
+through the lighting of the candles, God ordered Moses to communicate to his
+brother the following revelation: "The sanctuary will on another occasion also
+be dedicated by the lighting of the candles, and then it will be done by the
+descendants, the Hasmoneans, for whom I will perform miracles and to whom I
+will grant grace. Hence there is greater glory destined for thee than for all
+the other princes of the tribes, for their offerings to the sanctuary shall be
+employed only so long as it endures, but the lights of the Hanukkah festival
+will shine forever; and, moreover, thy descendants shall bestow the priestly
+blessing upon Israel even after the destruction of the Temple." [420]
+</p>
+
+<p>
+The candlestick that Aaron lighted in the sanctuary, was not the common work of
+mortal hands, but was wrought by a miracle. When God bade Moses fashion a
+candlestick, he found it difficult to execute the command, not knowing how to
+set to work to construct it in all its complicated details. God therefore said
+to Moses: "I shall show thee a model." He then took white fire, red fire, and
+green fire, and black fire, and out these four kinds of fires He fashioned a
+candlestick with its bowls, its knops, and its flowers. Even then Moses was not
+able to copy the candlestick, whereupon God drew its design upon his palm,
+saying to him: "look at this, and imitate the design I have drawn on thy palm."
+But even that did not suffice to teach Moses how to execute the commission,
+whereupon God bade him cast a talent of gold into the fire. Moses did as he was
+bidden, and the candlestick shaped itself out of the fire. As on this occasion,
+so upon other occasions also did God have to present the things tangibly before
+Moses in order to make certain laws intelligible to him. In this way, for
+example, at the revelation concerning clean and unclean animals, God showed one
+specimen of each to Moses, saying: "This ye shall eat, and this ye shall not
+eat." [421]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap54"></a> THE TWELVE PRINCES OF THE TRIBES</h2>
+
+<p>
+God in His love for Israel had frequent censuses taken of them, so that He
+might accurately estimate His possession. In scarcely half a year they were
+twice counted, once shortly before the erection of the Tabernacle, and the
+second time a month after its dedication. [422] On the first day of the month
+of Iyyar, Moses received instructions to take a census of all men over twenty
+who were physically fit to go to war. He was ordered to take Aaron as his
+assistant, so that in case he should overlook some of the men Aaron might
+remind him of them, for "two are better than one." They were also to take as
+their subordinate assistants Eleazar and Ithamar, Aaron's sons, and a man each
+from the several tribes. These twelve men were appointed not only to conduct
+the census, but also to look after the spiritual welfare of their respective
+tribes, the sins of which would be upon their heads unless, with all their
+powers, they strove to prevent them. Moses and Aaron nevertheless adjured the
+princes of the tribes, in spite of their high rank, not to tyrannize over the
+people, whereas, on the other hand, they admonished the people to pay all due
+respect to their superiors. [423]
+</p>
+
+<p>
+The names of these twelve princes of the tribes indicated the history of the
+tribes they represented. The prince of the tribe Reuben was called Elizur, "my
+God is a rock," referring to the ancestor of this tribe, Reuben, Jacob's son,
+who sinned, but, owing to his penance, was forgiven by God, who bore his sin as
+a rock bears the house built upon it. The name of Elizur's father was Shedeur,
+"cast into the fire," because Reuben was converted to repentance and atonement
+through Judah, who confessed his sin when his daughter-in-law Tamar was about
+to be cast into the fire.
+</p>
+
+<p>
+The prince of the tribe of Simeon was named Shelumiel, "my God is peace," to
+indicate that in spite of the sin of Zimri, head of this tribe, through whom
+four and twenty thousand men among Israel died, God nevertheless made peace
+with this tribe.
+</p>
+
+<p>
+The prince of the tribe of Judah bore the name Nahshon, "wave of the sea," the
+son of Amminadab, "prince of My people," because the prince received this
+dignity as a reward for having plunged into the waves of the Red Sea to glorify
+God's name.
+</p>
+
+<p>
+The tribe of Issachar had for its prince Nethanel, "God gave," for this tribe
+devoted its life to the Torah given by God to Moses. Accordingly Nethanel was
+called the son of Zuar, "burden," for Issachar assumed the burden of passing
+judgement on the lawsuits of the other tribes.
+</p>
+
+<p>
+Corresponding to the occupation of the tribe of Zebulun, its prince was called
+Eliab, "the ship," son of Helon, "the sand," for this tribe spent its life on
+ships, seeking "treasures hidden in the sand."
+</p>
+
+<p>
+Elishama, son of Ammihud, the name of the prince of the tribe of Ephraim,
+points to the history of Joseph, their forefather. God said: "Elishama, 'he
+obeyed Me,' who bade him be chaste and not covet his master's wife that wanted
+to tempt him to sin, and Ammihud, 'Me he honored,' and none other."
+</p>
+
+<p>
+The other tribe of Joseph, Manasseh, also named their prince in reference to
+their forefather, calling him Gamaliel, son of Pedahzur, which signifies, "God
+rewarded Joseph for his piety by releasing him from bondage and making him
+ruler over Egypt."
+</p>
+
+<p>
+The prince of the tribe of Benjamin was named Abidan, "my father decreed," son
+of Gideoni, "mighty hosts," referring to the following incident. When Rachel
+perceived that she would die at the birth of her son, she called him "son of
+faintness," supposing that a similar fate would overtake him, and that he was
+doomed through weakness to die young. But Jacob, the child's father, decreed
+otherwise, and called him Benjamin, "son of might and of many years."
+</p>
+
+<p>
+The prince of the tribe of Dan bore the name Ahiezer, "brother of help," son of
+Ammishaddai, "My people's judge," because he was allied with the helpful tribe
+of Judah at the erection of the Tabernacle, and like this ruling tribe brought
+forth a mighty judge in the person of Samson.
+</p>
+
+<p>
+The tribe of Asher was distinguished by the beauty of its women, which was so
+excellent that even the old among them were fairer and stronger than the young
+girls of the other tribes. For this reason kings chose the daughters of this
+tribe to be their wives, and these, through their intercession before the
+kings, saved the lives of many who had been doomed to death. Hence the name of
+the prince of the tribe of Asher, Pagiel, "the interceder," son of Ochran, "the
+afflicted," for the women of the tribe of Asher, through their intercession,
+obtained grace for the afflicted.
+</p>
+
+<p>
+The prince of the tribe of Gad bore the name Eliasaph, "God multiplied;" son of
+Deuel, "God is a witness." To reward them for passing over the Jordan and not
+returning to their property on this side of the river until the promised land
+was won, their wealth was multiplied by God; for when, upon returning, they
+found the enemy at home, God aided them and they gained all their enemies
+possessions. God was furthermore witness that this tribe had no wicked motive
+when they erected an altar on their land.
+</p>
+
+<p>
+The prince of the tribe of Naphtali was called Ahira, "desirable meadow," son
+of Enan, "clouds;" for the land of this tribe was distinguished by its
+extraordinary excellence. Its products were exactly what their owners
+"desired," and all this owing to the plenty of water, for the "clouds" poured
+plentiful rain over their land.
+</p>
+
+<p>
+At the census of the people the tribes were set down in the order in which they
+put up their camp and moved in their marches. The tribes of Judah, Issachar,
+and Zebulun formed the first group, the royal tribe of Judah being associated
+with the tribe of learned men, Issachar, and with Zebulun, which through its
+generosity enabled Issachar to devote itself to the study of the Torah. The
+second group consisted of Reuben, Simeon, and Gad. The sinful tribe of Simeon
+was supported on the right by the penance of Reuben and on the left by the
+strength of Gad. The tribes of Ephraim, Manasseh, and Benjamin formed a group
+by themselves, for these before all the other tribes were destined to appear
+gloriously against Amalek. The Ephraimite Joshua was the first who was
+victorious against Amalek, the Benjamite Saul followed his example in his war
+against Agag, king of Amalek, and, under the leadership of men out of the tribe
+of Manasseh, the tribe of Simeon at the time of king Jehoshaphat succeeded in
+destroying the rest of the Amalekites, and to take possession formed the last
+group, and for the following reason were united in this way. The tribe of Dan
+had already at the time of the exodus from Egypt been possessed of the sinful
+thought to fashion an idol. To counteract this "dark thought" Asher was made
+its comrade, from whose soil came "the oil for lighting;" and that Dan might
+participate in the blessing, Naphtali, "full with the blessing of the Lord,"
+became its second companion. [424]
+</p>
+
+<p>
+At this third census the number of men who were able to go to war proved to be
+exactly the same as the second census, taken in the same year. Not one among
+Israel had died during this period, from the beginning of the erection of the
+Tabernacle to its dedication, when the third census took place. [425] But no
+conclusive evidence concerning the sum total of the separate tribes can be
+drawn from this number of men able to go to war, because the ration of the two
+sexes varied among the different tribes, as, for example, the female sex in the
+tribe of Naphtali greatly outnumbered the male. [426]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap55"></a>THE CENSUS OF THE LEVITES</h2>
+
+<p>
+Moses at the census did not take into consideration the tribe of Levi, because
+God had not commanded him to select a prince for this tribe as for all others,
+hence he drew the conclusion that they were not to be counted. Naturally he was
+not sure of his decision in this matter, and wavered whether or not to include
+the Levites in the number, when God said to him: "Do not muster the tribe of
+Levi, nor number them among the children of Israel." At these words Moses was
+frightened, for he feared that his tribe was considered unworthy of being
+counted with the rest, and was therefore excluded by God. But God quieted him,
+saying: "Do not number the Levites among the children of Israel, number them
+separately." There was several reasons for numbering the Levites separately.
+God foresaw that, owing to the sin of the spies who were sent to search the
+land, all men who were able to go to war would perish in the wilderness, "all
+that were numbered of them, according to their whole number, from twenty years
+old and upward." Now had the Levites been included in the sum total of Israel,
+the Angel of Death would have held sway over them also, wherefore God excluded
+them from the census of all the tribes, that they might in the future be exempt
+from the punishment visited upon the others, and might enter the promised land.
+The Levites were, furthermore, the body-guard of God, to whose care the
+sanctuary was entrusted - another reason for counting them separately. God in
+this instance conducted Himself like the king who ordered one of his officers
+to number his legions, but added: "Number all the legions excepting only the
+legion that is about me." [427]
+</p>
+
+<p>
+The extent of God's love for Levi is evident through the command given to
+Moses, to number in the tribe of Levi "all males from a month old and upward,"
+whereas in the other tribes none were numbered save men able to go to war, from
+twenty years and upward. Upon other occasions God had even the embryos among
+the Levites numbered. This occurred upon Jacob's entrance into Egypt, when the
+number seventy for his family was attained only by including Jochebed who was
+still in the womb; and similarly at a future time upon the return of the exiles
+from Babylon. For at that time only twenty-three of the priestly sections
+returned, hence to complete their number they had to include Bigvai, who
+belonged to the missing section, even though he was still in the womb. [428]
+</p>
+
+<p>
+When Moses was ordered to number among the Levites all children from a month
+old and upward, he said to God: "Thou biddest me count them from a month old
+and upward. Shall I now wander about their courts and houses and count each
+child, seeing that Thou givest me such a command?" But God replied: "Do thou
+what thou canst do, and I will do what I can do." It now came to pass that
+whenever Moses betook himself to a Levite tent he found the Shekinah awaiting
+him, tell him exactly the number of children without his having to count them.
+[429]
+</p>
+
+<p>
+In the choice of this tribe God showed His preference for the seventh, for Levi
+was the seventh pious man, starting from Adam, to wit: Adam, Noah, Enoch,
+Abraham, Isaac, Jacob, and Levi. As in this instance, so in many others did God
+indicate His love for the seventh. He sits enthroned in the seventh heaven; of
+the seven worlds the seventh alone is inhabited by human beings; of the early
+generations the seventh was the most excellent, for it produces Enoch. Moses,
+seventh among the Patriarch, was judged worthy of receiving the Torah. David,
+seventh son of Jesse, was chosen as king. In periods of time, also, the seventh
+was the favorite. The seventh day is the Sabbath; the seventh month, Tishri, is
+the month of the holy days; the seventh year is the Sabbatical year of rest,
+and every seventh Sabbatical year of rest is the year of jubilee. [430]
+</p>
+
+<p>
+Another reason for numbering even the youngest boys among the Levites was that
+the tribe of Levi as a whole had the responsibility of atoning for the sin of
+the first-born among the children of Israel. For it was these who until the
+time of the worship of the Golden Calf performed the services of the
+priesthood, and their privilege was taken from them owing to this, their sin.
+This prerogative was then conferred upon the tribe of Levi, who, moreover,
+dedicating themselves, man for man, to the service of the Lord, served as an
+atonement for the first-born of Israel, that they might not be destroyed as
+they deserved. [431]
+</p>
+
+<p>
+The exchange of Levites in place of the first-born did, however, present a
+difficulty. For God had communicated the number of Levites to Moses in the
+following way: "Their number amounts to as many as the number of My legion."
+For, when God came down upon Sinai, twenty-two thousand angels surrounded Him,
+and just as many men did the Levites number. Outside of these there were three
+hundred first-born among the Levites that could not well be offered in exchange
+for the first-born among the other tribes, because their standing was the same
+as theirs. As the number of first-born among the other tribes exceeded the
+number of Levites by two hundred seventy-three, this surplus remained without
+actual atonement. Hence God ordered Moses to take from them five shekels apiece
+by the poll as redemption money, and give it to the priests. The sum was fixed
+upon by God, who said: "Ye sold the first-born of Rachel for five shekels, and
+for this reason shall ye give as redemption money for every first-born among ye
+five shekels."
+</p>
+
+<p>
+To avoid quarrels among the first-born, as otherwise each one would try to lay
+the payment of redemption money upon his neighbor, Moses wrote upon twenty-two
+thousand slips of paper the word "Levi," and upon two hundred seventy-three the
+words "five shekels," all of which were then thrown into an urn and mixed. Then
+every first-born had to draw one of the slips. If he drew a slip with "Levi" he
+was not obliged to remit any payment, but if he drew "five shekels," he had to
+pay that sum to the priests. [432]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap56"></a>THE FOUR DIVISIONS OF THE LEVITES</h2>
+
+<p>
+Apart from the census of all male Levites, Moses now took another census of the
+men from the ages of thirty to fifty, for only at this age were the Levites
+permitted to perform service in the Tabernacle throughout their march through
+the desert, a law that indeed ceased to hold good when Israel settled in the
+Holy Land. [433] These officiating Levites, as well as the priests, were
+divided by Moses into eight sections, a number that was not doubled until the
+prophet Samuel increased it to sixteen, to which David again added eight, so
+that there were later twenty-four divisions among the Levites and priests.
+[434]
+</p>
+
+<p>
+The most distinguished among the Levites were the sons of Kohath, whose charge
+during the march through the desert was the Holy of Holies, and among the
+vessels particularly the Holy Ark. This latter was a dangerous trust, for out
+of the staves attached to it would issue sparks that consumed Israel's enemies,
+but now and then this fire wrought havoc among the bearers of the Ark. It
+therefore became a customary thing, when the camp was about to be moved, for
+Kohath's sons to hasten into the sanctuary and seek to pack up the different
+portions of it, each one planning cautiously to shift the carrying of the Ark
+upon another. But this even more kindled God's anger against them, and He slew
+many of the Kohathites because they ministered to the Ark with an unwilling
+heart. To avert the danger that threatened them, God ordered Aaron and his sons
+to enter first into the sanctuary, and "to appoint to the Kohathites, every
+one, his service and his burden, that they might not go in to see when the holy
+things are covered, lest they die." This was done because previous to this
+command the sons of Kohath had been accustomed to feast their eyes on the sight
+of the Ark, which brought them instantaneous death. But, according to this
+order, Aaron and his sons first took apart the different portions of the
+sanctuary, covered the Ark, and not till then called the sons of Kohath to bear
+the burden.
+</p>
+
+<p>
+During the march the Levites might wear no shoes, but had to walk barefoot
+because they carried and ministered to holy objects. The Kohathites had,
+moreover, to walk backwards, for they might not turn their backs to the Holy
+Ark. They were, furthermore, owing to their offices as bearers of the Ark,
+distinguished by being the first of the Levites to be numbered in the census,
+although in other respects the sons of Gershon led, for Gershon was the
+first-born of Levi. [435]
+</p>
+
+<p>
+When giving the commission to count the sons of Kohath, God explicitly
+mentioned that Moses should undertake the census with Aaron, but He did not do
+so when He ordered the numbering of the sons of Gershon. Moses now thought that
+God had done this intentionally because the former were directly under Aaron's
+supervision while the Gershonites were not. Nevertheless, out of respect to his
+brother, he bade his brother, as well as, out of courtesy, the princes of the
+tribes to be present at the numbering of the Levites, but he did not tell Aaron
+that he did so in the name of God. In this Moses erred, for God wished Aaron to
+be present at the numbering of the Levites. For this reason, when He ordered
+the census of the third division, Merari's sons, to be taken, He expressly
+mentioned Aaron's name. At the apportionment of the service among the
+individual Levites, however, Aaron paid attention only to the sons of Kohath,
+each of whom had his special task allotted to him, whereas Moses appointed
+their tasks to the sons of Gershon and Merari. [436] The highest chief of the
+Levites, however, was Eleazar, who was "to have the oversight of them that keep
+the charge of the santuary." But despite his high position, Eleazar was modest
+enough to participate in the service in person. During their marches from place
+to place, he himself would carry all needful things for the daily offering. In
+his right hand he carried the oil for the candlestick, in his left hand the
+incense, on his are the things that were made in the pans, and, attached to his
+girdle, the phial with the oil for ointment. [437] Ithamar, Eleazar's brother,
+also had a duty in the sanctuary, for it was he to whom the guidance of the
+service of Gershon's and Merari's sons was assigned. For these must perform
+none but the service God had specially assigned to them, as no Gershonite might
+perform the duty of a Merarite, and vice versa, and each individual, too, had
+his special duty, that no quarrel might arise among them. [438]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap57"></a> THE FOUR STANDARDS</h2>
+
+<p>
+When God appeared upon Sinai, He was surrounded by twenty-two thousand angels,
+all in full array and divided into groups, each of which had its own standard.
+Looking upon these angel hosts, Israel wished like them to be divided into
+groups with standards, and God fulfilled their wish. After Moses had completed
+the census of the people, God said to Him: "Fulfill their wish and provide them
+with standards as they desire. 'Every man of the children of Israel shall pitch
+by his own standard, with the ensign of their father's house; far off about the
+Tabernacle of the congregation shall they pitch.'" This commission greatly
+agitated Moses, who thought: "Now will there be much strife among the tribes.
+If I bid the tribe of Judah pitch in the East, it will surely state its
+preference for the South, and every tribe will likewise choose any direction
+but the one assigned to it." But God said to Moses: "Do not concern thyself
+with the position of the standards of the tribes, for they have no need of thy
+direction. Their father Jacob before his death ordered them to group themselves
+about the Tabernacle just as his sons were to be grouped about his bier at the
+funeral procession." When Moses now told the people to divide themselves in
+groups round about the Tabernacle, they did it in the manner Jacob had bidden
+them. [439]
+</p>
+
+<p>
+"The Lord by wisdom hath founded the earth; by understanding hath He
+established the heavens." The division of the tribes of Israel according to
+four standards, as well as their subdivision at each standard, is not arbitrary
+and accidental, it corresponds to the same plan and direction as that of which
+God made use in heaven. The celestial Throne is surrounded by four angels: to
+the right Michael, in front Gabriel, to the left Uriel, and to the rear
+Raphael. To these four angels corresponded the four tribes of Reuben, Judah,
+Dan, and Ephraim, the standard bearers. Michael earned his name, "Who is like
+unto God," by exclaiming during the passage of Israel through the Red Sea, "Who
+is like unto Thee, O Lord, among the gods?" and he made a similar statement
+when Moses completed the Torah, saying: "There is none like unto the God of
+Jeshurun." In the same way Reuben bore upon his standard the words, "Hear, O
+Israel: the Lord our God is one Lord," hence Reuben's position with his
+standard to the right of the sanctuary corresponded exactly to Michael's post
+at the right of the celestial Throne. Gabriel, "God is mighty," stands in front
+of the Throne, as Judah, "mightiest among his brethren," was the standard
+bearer in front of the camp. Dan, the tribe "from which emanated dark sin,"
+stood at the left side of the camp with his standard, corresponding to the
+angel Uriel, "God is my light," for God illuminated the darkness of sin by the
+revelation of the Torah, in the study of which this angel instructed Moses, and
+devotion to which is penance for sin. The tribe of Ephraim was the standard
+bearer to the rear of the camp, occupying the same position as Raphael, "God
+heals," holds the celestial Throne; for this tribe, from which sprang Jeroboam,
+was in need of God's healing for the wound that this wicked king dealt Israel.
+[440]
+</p>
+
+<p>
+God had other reasons for the divisions of the tribes that He decreed, for He
+said to Moses: "In the East whence comes the light shall the tribe of Judah,
+whence arises the light of sovereignty, pitch its camp, and with them the tribe
+of Issachar, with whom dwells the light of the Torah, and Zebulum, shining
+through the wealth. From the South come the dews of blessing and the rains of
+plenty, hence shall Reuben pitch on this side, for this tribe owes its
+existence to the penitent deeds of its forefather, penance being that which
+causes God to send His blessing upon the world. Beside Reuben shall stand the
+warlike tribe of Gad, and between these two Simeon, in order that this tribe,
+made weak by its sins, might be protected on either side by the piety of Reuben
+and the heroism of Gad. In the West are storehouses of snow, the storehouses of
+hail, of cold, and of heat, and as powerless as are mortals against these
+forces of nature, so ineffectual shall be the enemies of the tribes of Ephraim,
+Manasseh, and Benjamin, for which reason their post was to the West of the
+camp. From the North comes the darkness of sin, for this tribe alone will
+declare itself willing to accept the idols of Jeroboam, hence its place is to
+the North of the camp. To illuminate its darkness, put beside it shining Asher,
+and Naphtali, filled with God's plenty." [441]
+</p>
+
+<p>
+The four standards were distinguished from one another by their different
+colors, and by the inscriptions and figures worked upon each. The color of
+Judah's standard corresponded to the color of the three stones in the
+breastplate of the high priest, on which were engraved the names of Judah,
+Issachar, and Zebulun, and was composed of red, green, and fiery red. Judah's
+name, as well as Issachar's and Zebulun's, was inscribed on the banner, and
+beside the names was this inscription: "Rise up, Lord, and let Thine enemies be
+scattered; and let them that hate Thee flee before Thee." The standard of
+Reuben, about which gathered also the tribes of Simeon and Gad, was the color
+of the emerald, the sapphire, and the sabhalom, for on these three stones were
+the names of these tribes engraved on the breastplate of the high priest.
+Besides the names of Reuben, Simeon, and Gad the following device was wrought
+on the second standard, "Hear, O Israel: the Lord our God is one Lord." The
+third standard, around which rallied the tribes of Ephraim, Manasseh, and
+Benjamin, bore the color of the diamond, the turquoise, and the amethyst, for
+on these three stones in the high priest's breastplate were engrave the names
+of these three tribes. On this standard beside the names of these three tribes
+was the motto, "And the cloud of the Lord was upon them by day, when they went
+out of camp." As on the breastplate of the high priest the stones chrysolite,
+beryl and panther-stone bore the names of Dan, Asher, and Naphtali, so too did
+the fourth standard, round which these three tribes gathered, bear a color
+resembling these three stones. This standard contained the names of Dan, Asher,
+and Naphtali, and the device: "Return, O Lord, unto the many thousands of
+Israel." [442]
+</p>
+
+<p>
+The standards had also other distinguishing characteristics. Judah's standard
+bore in its upper part the figure of a lion, for its forefather had been
+characterized by Jacob as "a lion's whelp," and also sword-like hooks of gold.
+On these hooks God permitted a strip of the seventh cloud of glory to rest, in
+which were visible the initials of the names of the three Patriarchs, Abraham,
+Isaac, and Jacob, the letters being radiations from the Shekinah. Reuben's
+standard had in its upper part the figure of a man, corresponding to the
+mandrakes that Reuben, forefather of this tribe, found, for this plant had the
+form of a manikin. The hooks on this standard were like those on the standard
+of Judah, but the second letters of the names of the three Patriarchs, Bet,
+Zade, and 'Ayyin were seen above them in the cloud. In the standard of Ephraim
+was fashioned the form of a fish, for Jacob had blessed the forefather of this
+tribe by telling him to multiply like a fish; in all other respects it was like
+the other two standards, save the above the sword-like hooks of gold were seen
+the third letters in the names of the Patriarchs, Resh, Het, and Kof. Dan's
+standard contained the form of a serpent, for "Dan shall be a serpent by the
+way," was Jacob's blessing for this tribe; and the gleaming letters over the
+hooks were: Mem for Abraham, Kof for Isaac, and Bet for Jacob. The letter He of
+Abraham's name was not indeed visible over the standards, but was reserved by
+God for a still greater honor. For, over the Holy Ark, God let a pillar of
+cloud rest, and in this were visible the letter Yod and He, spelling the name
+Yah, by means of which God had created the world. This pillar of cloud shed
+sunlight by day and moonlight by night, so that Israel, who were surrounded by
+clouds, might distinguish between night and day. These two sacred letters, Yod,
+He, would on week-days fly about in the air over the four standards, hovering
+now upon this, now upon that. But as soon as Friday was over and the Sabbath
+began, these letters stood immovable on the spot where they chanced to be at
+that moment, and remained in this rigid position from the first moment of the
+Sabbath to the last.
+</p>
+
+<p>
+Whenever God wanted Israel to break up camp and move on, He would send on from
+its place over the Ark the cloud in which beamed the two sacred letters Yod and
+He in the direction in which Israel was to march, and the four strips of cloud
+over the standards would follow. As soon as the priests saw the clouds in
+motion, they blew the trumpets as a signal for starting, and the winds
+thereupon from all sides breathed myrrh and frankincense. [443]
+</p>
+
+<p>
+Although it was the clouds that gave the signal for taking down and pitching
+tents, still they always awaited the word of Moses. Before starting the pillar
+of cloud would contract and stand still before Moses, waiting for him to say:
+"Rise up, Lord, and let Thine enemies be scattered; and let them that hate Thee
+flee before Thee," whereupon the pillar of cloud would be set in motion. It was
+the same when they pitched camp. The pillar of cloud would contract and stand
+still before Moses, waiting for him to say: "Return, O Lord, unto the many
+thousands of Israel," whereupon it would expand first over the tribes that
+belonged to the standard of Judah, and then over the sanctuary, within and
+without. [444]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap58"></a> THE CAMP</h2>
+
+<p>
+The camp was in the form of a square, twelve thousand cubits on each side, and
+in the middle was the space, four thousand cubits in size, for the sanctuary,
+and the dwelling place of priests and Levites. In the East of the sanctuary
+lived Moses, Aaron, and Aaron's sons; the Levites of the family of Kohath lived
+in the South, the sons of Gershon in the West, and the sons of Merari in the
+North. Each of theses divisions had for its dwelling place a space of a hundred
+cubits, while each group of three tribes that joined under one standard had a
+space of four thousand cubits. This was only for the dwelling place of the
+people, the cattle were outside the encampment, and the cloud of glory
+separated the dwelling places of the human beings from those of the animals.
+Rivers surrounded the camp from without, and so also were the different groups
+separated one from the other by rivers. But in order that on the Sabbath, when
+riding was prohibited, intercourse among the different parts of the camp might
+not be rendered impossible, there were bridges of boards over the rivers. The
+purple color of the cloud of glory was reflected in the waters of the rivers,
+so that it spread afar a radiance like that of the sun and the stars. The
+heathens, whenever they beheld these wondrous radiant waters, were frightened
+and feared Israel, but at the same time praised God for the miracles He wrought
+for Israel. [445]
+</p>
+
+<p>
+These were miracles that were visible to the outer world as well, but there
+were others that were known to Israel alone. During their forty years' march
+they had no need of change of raiment. The robe of purple which the angels
+clothed each one among them at their exodus from Egypt remained ever new; and
+as a snail's shell grows with it, so did their garments grow with them. Fire
+could not injure these garments, and though they wore the same things
+throughout forty years, still they were not annoyed by vermin, yes, even the
+corpses of this generation were spared by worms. [446]
+</p>
+
+<p>
+During their marches, as well as in their stay at a certain place, they had not
+only the four standards that divided them into four groups of three tribes
+each, each individual tribe had furthermore its own special spot and its
+special ensign. Reuben's flag was red, and on it were pictured mandrakes.
+Simeon's flag was green, with a picture of the city of Shechem upon it, for the
+forefather of the tribe had conquered this city. Judah's flag was azure, and
+bore the form of a lion. Issachar's flag was black, and had two figures, the
+sun and the moon, for from this tribe sprung the learned men who busied
+themselves with astronomy and the science of the calendar. Zebulun's flag was
+white, with the form of a ship, for this tribe devoted to navigation. Dan's
+flag had a color like a sapphire, with the figure of a serpent. Naphtali's flag
+was a dull red, the color of wine, and on it was the figure of a hind, in
+memory of its forefather, who was like "a hind let loose." Ashere's flag was
+red like fire, and had the token of an olive tree, because this tribe had much
+olive oil of excellent quality. The two tribes descended from Joseph, -
+Ephraim, and Manasseh - both flags of the same deep black color with a
+representation of Egypt, but they had other forms besides. Ephraim's had the
+picture of a bull, to symbolize Joshua, sprung of this tribe, whose glory was
+like "the firstling of his bullock, that pusheth the people together to the
+ends of the earth;" whereas Manasseh's was that of a unicorn, symbolizing the
+judge Gideon that sprang from this tribe, "who with his horns of unicorns
+pushed the people." Benjamin's flag had a color composed of all the other
+eleven colors, and a wolf for his token, Jacob having described this tribe a "a
+wolf that ravineth." The different colors of the flags corresponded to the
+colors of the stones set in the breastplate of the high priest, on which were
+engraved the names of the twelve tribes. Reuben's stone had a red color like
+his flag, Simeon's flag was green like the color of his stone, and in this way
+with all the tribes the color of stones and of flags harmonized. [447]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap59"></a> THE BLASPHEMER AND THE SABBATH-BREAKER</h2>
+
+<p>
+When Israel received the Torah from God, all the other nations envied them and
+said: "Why were these choosen by God out of all the nations?" But God stopped
+their mouths, replying: "Bring Me your family records, and My children shall
+bring their family records." The nations could not prove the purity of their
+families, but Israel stood without a blemish, every man among them ready to
+prove his pure descent, so that the nations burst into praise at Israel's
+family purity, which was rewarded by God with the Torah for this its
+excellence. [448]
+</p>
+
+<p>
+How truly chastity and purity reigned among Israel was shown by the division of
+the people into groups and tribes. Among all these thousands was found only a
+single man who was not of pure descent, and who therefore at the pitching of
+the standards could attach himself to none of the groups. This man was the son
+of Shelomith, a Danite woman, and the Egyptian, [449] whom Moses, when a youth
+of eighteen, had slain for having offered violence to Shelomith, the incident
+that had necessitated Moses' flight from Egypt. It had happened as follows:
+When Moses came to Goshen to visit his parents, he witnessed how an Egyptian
+struck an Israelite, and the latter, knowing that Moses was in high favor at
+Pharaoh's court, sought his assistance, appealing to him with these words: "O,
+my lord, this Egyptian by night forced his way into my house, bound me with
+chains, and in my presence offered violence to my wife. Now he wants to kill me
+besides." Indignant at this infamous action of the Egyptian, Moses slew him, so
+that the tormented Israelite might go home. The latter, on reaching his house,
+informed his wife that he intended getting a divorce from her, as it was not
+proper for a member of the house of Jacob to live together with a woman that
+had been defiled. When the wife told her brothers of her husband's intentions,
+they wanted to kill their brother-in-law, who eluded them only by timely
+flight. [450]
+</p>
+
+<p>
+The Egyptian's violence was not without issue, for Shelomith gave birth to a
+son whom she reared as a Jew, even though his father had been and Egyptian.
+When the division of the people according to the four standard took place, this
+son of Shelomith appeared among the Danites into whose division he meant to be
+admitted, pointing out to them that his mother was a woman of the tribe of Dan.
+The Danites, however, rejected him, saying: "The commandment of God says, 'each
+man by his own standard, with the ensign of his father's house.' Paternal, not
+maternal descent decides a man's admission to a tribe." As this man was not
+content with this answer, his case was brought to Moses' court, who also passed
+judgement against him. This so embittered him the he blasphemed the Ineffable
+Name which he had heard on Mount Sinai, and cursed Moses. He at the same time
+ridiculed the recently announced law concerning the shewbread that was to be
+set on the table in the sanctuary every Sabbath, saying: "It behooves a king to
+eat fresh bread daily, and no stale bread." [451]
+</p>
+
+<p>
+At the same time as the crime blasphemy was committed by the son of Shelomith,
+Zelophehad committed another capital crime. On a Sabbath day he tore trees out
+of the ground although he had been warned by witnesses not to break the
+Sabbath. The overseers whom Moses had appointed to enforce the observance of
+the Sabbath rest seized him and brought him to the school, where Moses, Aaron,
+and other leaders of the people studied the Torah.
+</p>
+
+<p>
+In both these cases Moses was uncertain how to pass judgement, for, although he
+knew that capital punishment must follow the breaking of the Sabbath, still the
+manner of capital punishment in this case had not yet been revealed to him.
+Zelophehad was in the meantime kept in prison until Moses should learn the
+details of the case, for the laws says that a man accused of a capital charge
+may not be given liberty of person. The sentence that Moses received from God
+was to execute Zelophehad in the presence of all the community by stoning him.
+This was accordingly done, and after the execution his corps was for a short
+time suspended from the gallows. [452]
+</p>
+
+<p>
+The sin of the Sabbath-breaker was the occasion that gave rise to God's
+commandment of Zizit to Israel. For He said to Moses, "dost thou know how it
+came to pass that this man broke the Sabbath?" Moses: "I do not know." God: "On
+week days he wore phylacteries on his head and phylacteries on his arm to
+remind him of his duties, but on the Sabbath day, on which no phylacteries may
+be worn, he had nothing to call his duties to his mind, and he broke the
+Sabbath. God now, Moses, and find for Israel a commandment the observance of
+which is not limited to week days only, but which will influence them on
+Sabbath days and on holy days as well." Moses selected the commandment of
+Zizit, the sight of which will recall to the Israelites all the other
+commandments of God. [453]
+</p>
+
+<p>
+Whereas in the case of the Sabbath breaker Moses had been certain that the sin
+was punishable by death, and had been certain that the sin was punishable by
+death, and had been in doubt only concerning the manner of execution, in the
+case of the blasphemer matters were different. Here Moses was in doubt
+concerning the nature of the crime, for he was not even sure if it was at all a
+capital offence. Hence he did not have these two men imprisoned together,
+because one of them was clearly a criminal, whereas the status of the other was
+undetermined. But God instructed Moses that the blasphemer was also to be
+stoned to death, and that this was to be the punishment for blasphemers in the
+future. [454]
+</p>
+
+<p>
+There were two other cases beside these two in Moses' career on which he could
+not pass judgement without appealing to God. These were the claims of
+Zelophehad's daughters to the inheritance of their father, and the case of the
+unclean that might not participate in the offering of the paschal lamb. Moses
+hastened in his appeal to God concerning the two last mentioned cases, but took
+his time with the two former, for on these depended human lives. In this Moses
+set the precedent to the judges among Israel to dispatch civil cases with all
+celerity, but to proceed slowly in criminal cases. In all these cases, however,
+he openly confessed that he did not at the time know the proper decision,
+thereby teaching the judges of Israel to consider it no disgrace, when
+necessary, to consult others in cases when they were not sure of true
+judgement. [455]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap60"></a> THE UNGRATEFUL MULTITUDE</h2>
+
+<p>
+When God commanded Israel to set out from Sinai and continue their march, the
+Israelites were glad, for during their stay in that place they had throughout
+eleven days received new laws daily, and they hoped that after having departed
+from the holy mountain they would receive no further laws. Hence, instead of
+making a day's march from Sinai, as God had commanded them, they marched
+incessantly for three days, in order to be as far as possible from the holy
+spot. They behaved like a boy who runs quickly away after dismissal from
+school, that his teacher might not call him back. Although this antipathy to
+His laws vexed God, He did not therefore forsake them, but let the Ark move
+before them as long as they desired to continue the march. For it was by this
+token that the Israelites knew that the Shekinah was among them, as God had
+promised them. As often as they broke camp or pitched camp Moses would say to
+them: "Do what the Shekinah within the Ark bids you do." But they would not
+believe Moses that the Shekinah dwelt among them unless he spoke the words:
+"Rise up, Lord, and let Thine enemies be scattered; and let them that hate Thee
+flee before Thee," whereupon the Ark would begin to move, and they were
+convinced of the presence of the Shekinah. The Ark furthermore gave the signal
+for breaking camp by soaring up high, [456] and then swiftly moving before the
+camp at a distance of three days' march, until it found a suitable spot upon
+which Israel might encamp. [457]
+</p>
+
+<p>
+Hardly had they departed from Sinai when they once more began to lead the
+wicked course of life that they had for a time abandoned. They began to seek a
+pretext to renounce God and again to be addicted to idolatry. [458] They
+complained about the forced marches which at God's command they had been
+obliged to make after their departure from Sinai, and in this way showed their
+ingratitude to God who wanted them as quickly as possible to reach the Holy
+Land, and for this reason allowed them to cover an eleven days' distance in
+three days. [459] Their murmurs and complaints, however, were not silent, but
+quite loud, for they were anxious that God should hear their wicked words. In
+punishment for their defamation of the Divine glory, God sent upon them a fire
+emanating from the very glory. [460]
+</p>
+
+<p>
+Upon twelve occasions did God send a Divine fire upon earth, six times as a
+token of honor and distinction, but as many times as a punishment. To the first
+class belong the fire at the consecration of the Tabernacle, at the offering of
+Gideon as at that of Manoah and of David; at the dedication of Solomon's
+Temple, and at the offering of Elijah upon Mount Carmel. The six fatal fires
+are the following: the fire that consumed Nadab and Abihu; that which wrought
+havoc among the murmuring and complaining multitude; the fire that consumed the
+company of Korah; the fire that destroyed Job's sheep, and the two fires that
+burned the first and second troops which Ahaziah sent against Elijah. [461]
+</p>
+
+<p>
+This celestial fire wrought the greatest havoc among the idolatrous tribe of
+Dan, and among the mixed multitude that had joined the Israelites upon their
+exodus from Egypt. [462] The elders of the people turned to Moses, saying:
+"Rather deliver us as a sheep to the slaughter, but not to a celestial fire
+that consumes earthly fire." [463] They should by right have prayed to God
+themselves, but in this instance they were like the king's son who had kindled
+his father's anger against him, and who not hastened to his father's friend,
+begging him to intercede for him. So did Israel say to Moses: "Go thou to God
+and pray for us." Moses instantly granted their wish, and God without delay
+heard Moses' prayer and halted the destroying fire. [464] But God did not
+simply take the fire away from Israel and put it elsewhere, for it was of such
+a nature that it would gradually have spread on all sides and finally have
+destroyed everything. It had in this way caused the destruction in Israel, for,
+beginning at one end of the camp, it spread so rapidly that one could at not
+time tell how far it had gone. That the presence of this Divine fire might
+continue to restrain Israel from sin, God did not allow it to rise back to
+heaven, but it found its place on the altar of the Tabernacle, where it
+consumed all the offerings that were brought during Israel's stay in Egypt.
+This is the same fire that destroyed Aaron's sons as well as Korah's company,
+and it is the Divine fire that every mortal beholds in the moment of his death.
+[465]
+</p>
+
+<p>
+On this occasion also it was evident that pious men are greater than the
+angels, for Moses took bundles of wool and laid them upon the Divine fire,
+which thereupon went out. [466] He then said to the people: "If you repent of
+your sin, then the fire will go out, but otherwise it will burst forth and
+consume you." [467]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap61"></a> THE FLESH-POTS OF EGYPT</h2>
+
+<p>
+Not mindful of the punishment by fire, Israel still did not mend their ways,
+but soon again began to murmur against God. As so often before, it was again
+the mixed multitude that rebelled against God and Moses, saying: "Who shall
+give up flesh to eat? We remember the fish that we did eat in Egypt freely; the
+cucumbers, and the melons, and the leeks, and the onions, and the garlic. But
+now our soul is dried away: there is nothing at all, beside this manna before
+our eyes." But all this murmuring and these complaints were only a pretext to
+sever themselves from God, for first of all, they actually possessed many herds
+and much cattle, enough plentifully to satisfy their lusting after flesh if
+they had really felt it; and manna, furthermore, had the flavor of every
+conceivable kind of food, so all they had to do while eating it was to wish for
+a certain dish and they instantly perceived in manna the taste of the desired
+food. It is true that manna never gave them the flavor of the five vegetables
+they mentioned, but they should have been grateful to God for sparing them the
+taste of these vegetables injurious to health. Here they showed their
+perversity in being dissatisfied with measures for which they should have been
+grateful to God. Manna displeased them because it did not contain the flavor
+injurious to health, and they also objected to it because it remained in their
+bodies, wherefore they said: "The manna will swell in our stomachs, for can
+there be a human being that takes food without excreting it!" God had, as a
+special mark of distinction, given them this food of the angels, which is
+completely dissolved in the body, and of which they could always partake
+without injury to their health. It is a clear proof of the excellent taste of
+manna that a later time, when the last manna fell on the day of Moses' death,
+they ate of it for forty days, and would not make use of other food until the
+manna had been exhausted to the last grain, clearly showing that the taking of
+any different food was disagreeable. But while manna was at hand in abundance,
+they complained about seeing before them, morning and evening, no other food
+than manna. [468]
+</p>
+
+<p>
+The true state of affairs was that they had a lurking dissatisfaction with the
+yoke of the law. It is certain that they had not had in Egypt better food for
+which they now longed, for their taskmasters, far from giving them dainties,
+gave them not even straw for making bricks. But in Egypt they had lived
+undisturbed by laws, and it was this unrestrained life that they desired back.
+Especially hard for them were the new laws on marriage, for in Egypt they had
+been accustomed to marry those closely related by blood, from whom they were
+now obliged to separate. They now trooped together in families, and awaiting
+the moment when Moses, about to leave the house of study, would have to pass
+them, they began to murmur publicly, [469] accusing him of being to blame for
+all the sufferings they had been obliged to bear. Upon his advice, they said,
+had they abandoned a most fruitful land, and instead of enjoying the great
+fortune promised to them, they were now wandering about in misery, suffering
+thirst from lack of water, and were apprehensive of dying of starvation in case
+the supply of manna should cease. When these and similar abuses were uttered
+against Moses, one out of the people stepped forth and exhorted them not so
+soon to forget the many benefactions they had known from Moses, and not to
+despair of God's aid and support. But the multitude upon this became even more
+excited, and raged and shouted more violently than ever against Moses. [470]
+This conduct of Israel called forth God's wrath, but Moses, instead of
+interceding for the people, began to complain of their treatment of him, and
+announced to God that he could not now execute the commission he had undertaken
+in Egypt, namely, to lead Israel in spite of all reverses, until he had reached
+the promised land. He now begged God to relieve him of the leadership of the
+people in some way, and at the same time to stand by him in his present
+predicament, that he might satisfy the people's desire for flesh. [471]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap62"></a>THE APPOINTMENT OF THE SEVENTY ELDERS</h2>
+
+<p>
+The sad predicament of Moses on this occasion is partly traceable to the fact
+that he had to face alone the murmurs and complaints of the people without the
+accustomed assistance of the seventy elders. Since the exodus from Egypt the
+seventy elders of the people had always been at his side, but these had
+recently been killed by the fire from heaven at Taberah, so that he now stood
+all alone. This death overtook the elders because like Nadab and Abihu they had
+not shown sufficient reverence in ascending Mount Sinai on the day of the
+revelation, when, in view of the Divine vision, they conducted themselves in an
+unseemly manner. Like Nadab and Abihu the elder would have received
+instantaneous punishment for their offense, had not God been unwilling to spoil
+the joyful day of the revelation by their death. But they had to pay the
+penalty nevertheless: Nadab and Abihu, by being burned at the consecration of
+the Tabernacle, and the elders similarly, at Taberah. [472]
+</p>
+
+<p>
+As Moses now utterly refused to bear the burden of the people alone, God said
+to him: "I gave thee sufficient understanding and wisdom to guide My children
+alone, that thou mightest be distinguished by this honor. Thou, however,
+wishest to share this guidance with others. Go, then, and expect no help from
+Me, 'but I will take of the spirit that is upon thee and will put it upon them;
+and they shall bear the burden of the people with thee, that thou bear it not
+thyself alone'" [473]
+</p>
+
+<p>
+God bade Moses choose as his helpers in the guidance of the people such men as
+had already been active leaders and officers in Egypt. In the days of Egyptian
+bondage it frequently happened that the officers of the children of Israel were
+beaten if the people had not fulfilled their task in making bricks, but "he
+that is willing to sacrifice himself for the benefit of Israel shall be
+rewarded with honor, dignity, and the gift of the Holy Spirit." The officers
+suffered in Egypt for Israel, and were now found worthy of having the Holy
+Spirit come upon them. [474] God moreover said to Moses: "With kindly words
+welcome the elders to their new dignity, saying, 'Hail to you that are deemed
+worthy by God of being fit for this office.' At the same time, however, speak
+seriously with them also, saying, 'Know ye that the Israelites are a
+troublesome and stiff-necked people, and that you must ever be prepared to have
+them curse you or cast stones at you'"
+</p>
+
+<p>
+God commanded the selection of the elders to take place at the Tabernacle, that
+Israel might reverence them, saying, "Surely these are worthy men," but they
+were not permitted with Moses to enter the Tabernacle and hear God's word. The
+people were however mistaken in assuming that God's word reached the ears of
+the elders, for He spoke with Moses alone, even though the prophetic spirit
+came upon them also. [475]
+</p>
+
+<p>
+Now when Moses wished to proceed to the selection of the seventy elders, he was
+in a sore predicament because he could not evenly divide the number seventy
+among the twelve tribes, and was anxious to show no partiality to one tribe
+over another, which would lead to dissatisfaction among Israel. Bezalel, son of
+Uri, however, gave Moses good advice. He took seventy slips of paper on which
+was written "elder," and with them two blank slips, and mixed all these in an
+urn. Seventy-two elders, six to each tribe, now advance and each drew a slip.
+Those whose slips were marked "elder" were elected, while those who had drawn
+blank slips were rejected, but in such a wise that they could not well accuse
+Moses of partiality. [476]
+</p>
+
+<p>
+By this method of appointment, it came to pass that there were six elders for
+each tribe except the tribe of Levi. The names of those chosen were: from the
+tribe of Reuben, - Hanoch, Carmi, Pallu, Zaccur, Eliab, Nemuel; from the tribe
+of Simeon, - Jamin, Jachin, Zohar, Ohad, Shaul, Zimri; from the tribe of Levi,
+- Amram, Hananiah, Nethanel, Sithri; from the tribe of Judah, - Zerah, Dan,
+Jonadab, Bezalel, Shephatiah, Nahshon; from the tribe of Issachar, - Zuar,
+Uzza, Igal, Palti, Othniel, Haggi; from the tribe of Zebulun, - Sered, Elon,
+Sodi, Oholiab, Elijah, Nimshi; from the tribe of Benjamin, - Senaah, Kislon,
+Elidad, Ahitub, Jediael, Mattaniah; from the tribe of Joseph, - Jair, Joezer,
+Malchiel, Adoniram, Abiram, Sethur; from the tribe of Dan, - Gedaliah, Jogli,
+Ahinoam, Ahiezer, Daniel, Seraiah; from the tribe of Naphtali, - Elhanan,
+Eliakim, Elishama, Semachiah, Zabdi, Johanan; from the tribe of Gad, - Haggai,
+Zarhi, Keni, Mattathiah, Zechariah, Shuni; from the tribe of Asher, - Pashhur,
+Shelomi, Samuel, Shalom, Shecaniah, Abihu. [477]
+</p>
+
+<p>
+Moses gathered these seventy elders of novel extraction and of lofty and pious
+character round about the tent in which God used to reveal Himself, bidding
+thirty of them take their stand on the south side, thirty on the northern, and
+ten on the eastern, whereas he himself stood on the western side. For this tent
+was thirty cubits long and ten cubits wide, so that a cubit each was
+apportioned to the elders. [478] God was so pleased with the appointment of the
+elders that, just as on the day of the revelation, He descended from heaven and
+permitted the spirit of prophecy to come upon the elders, so that they received
+the prophetic gift to the end of their days, as God had put upon them of the
+spirit of Moses. But Moses' spirit was not diminished by this, he was like a
+burning candle from which many others are lighted, but which is not therefore
+diminished; and so likewise was the wisdom of Moses unimpaired. Even after the
+appointment of the elders did Moses remain the leader of the people, for he was
+the head of this Sanhedrin of seventy members which he guided and directed.
+[479]
+</p>
+
+<p>
+The position of the elders was not of the same rank as that of Moses, for he
+was the king of Israel, and it was for this reason that God had bidden him to
+secure trumpets, to use them for the calling of the assembly, that this
+instrument might be blown before him as before a king. Hence shortly before
+Moses' death these trumpets were recalled from use, for his successor Joshua
+did not inherit from him either his kingly dignity or these royal insignia. Not
+until David's time were the trumpets used again which Moses had fashioned in
+the desert. [480]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap63"></a>ELDAD AND MEDAD</h2>
+
+<p>
+When Moses had completed the appointment of the elders and had asked them to
+accompany him to the Tabernacle, there to receive the Holy Spirit, Eldad and
+Medad, two of these elders, in their humility, did not obey his summons, but
+hid themselves, deeming themselves unworthy of this distinction. God rewarded
+them for their humility by distinguishing them five-fold above the other
+elders. These prophesied what would take place on the following day, announcing
+the appearance of the quails, but Eldad and Medad prophesied what was still
+veiled in the distant future. The elders prophesied only on this one day, but
+Eldad and Medad retained the gift for life. The elders died in the desert,
+whereas Eldad and Medad were the leaders of the people after the death of
+Joshua. The elders are not mentioned by name in the Scriptures, whereas theses
+two are called by name. The elders, furthermore, had received the prophetic
+gift from Moses, whereas Eldad and Medad received it directly from God. [481]
+</p>
+
+<p>
+Eldad now began to make prophecies, saying: "Moses will die, and Joshua the son
+of Nun will be his successor as leader of the people, whom he will lead into
+the land of Canaan, and to whom he will give it as a possession." Medad's
+prophecy was as follows: "Quails will come from the sea and will cover the camp
+of Israel, but they will bring evil to the people." Besides these prophecies,
+both together announced the following revelation: "At the end of days there
+will come up out of the land of Magog a king to whom all nations will do
+homage. Crowned kings, princes, and warriors with shields will gather to make
+war upon those returned from exile in the land of Israel. But God, the Lord,
+will stand by Israel in their need and will slay all their enemies by hurling a
+flame from under His glorious Throne. This will consume the souls in the hosts
+of the king of Magog, so that their bodies will drop lifeless upon the
+mountains of the land of Israel, and will become a prey to the beasts of the
+field and the fowls of the air. Then will all the dead among Israel arise and
+rejoice in the good that at the beginning of the world was laid up for them,
+and will receive the reward for their good deeds." [482]
+</p>
+
+<p>
+When Gershon, Moses' son, heard these prophecies of Eldad and Medad, he hurried
+to his father and told him of them. Joshua was now greatly agitated about the
+prophecy that Moses was to die in the desert and that he as to be his
+successor, and said to Moses: "O lord, destroy these people that prophesy such
+evil news!" But Moses replied: "O Joshua, canst thou believe that I begrudge
+thee thy splendid future? It is my wish that thou mayest be honored as much as
+I have been and that all Israel be honored like thee." [483]
+</p>
+
+<p>
+Eldad and Medad were distinguished not only by their prophetic gift, but also
+by their noble birth, being half-brothers of Moses and Aaron. When the marriage
+laws were revealed, all those who had been married to relatives by blood had to
+be divorced from them, so that Amram, too, had to be separated from his wife
+Jochebed, who was his aunt, and he married another woman. From this union
+sprang Eldad, "not of an aunt," and Medad, "in place of an aunt," so called by
+Amram to explain by these names why he had divorced his first wife, his aunt.
+[484]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap64"></a>THE QUAILS</h2>
+
+<p>
+The prophecy of these men concerning the quails turned out as they had
+predicted, the quails being, as God had foretold to Moses, no blessing for the
+people. For God said to Moses: "Tell the people to be prepared for impending
+punishment, they shall eat flesh to satiety, but then they shall loathe it more
+than they now lust for it. I know, however, how they came to have such desires.
+Because My Shekinah is among them they believe that they may presume anything.
+Had I removed My Shekinah from their midst they would never have cherished so
+foolish a desire." Moses, knowing that the granting of the people's wish would
+be disastrous to them, said to God: "O Lord, why, pray, dost Thou first give
+them flesh, and then, in punishment for their sin, slay them? Who ever heard
+any one say to an ass, 'Here is a measure of wheat; eat it, for we want to cut
+off they head?' Or to a man, 'Here is a loaf of bread for thee; take it, and go
+to hell with it?'" God replied: "Well, then, what wouldst thou do?" Moses: "I
+will go to them and reason with them that they may desist from their lusting
+after flesh." God: "I can tell thee beforehand that thy endeavors in this
+matter will be fruitless." Moses betook himself to the people, saying to them:
+"Is the Lord's hand waxed short? Behold, He smote the rock, that the waters
+gushed out, and the streams overflowed; He can give bread also; can He not
+provide flesh for His people?" The people, however, said: "Thou are only trying
+to soothe us; God cannot grant our wish." [485] But they erred vastly, for
+hardly had the pious among them retired to their tents, when upon the godless,
+who had remained in the open, came down quails in masses as thick as
+snowflakes, so that many more were kill by the descent of the quails than later
+by the tasting of them. The quails came in such masses that they completely
+filled the space between heaven and earth, so that they even covered the sun's
+disk, and settled down on the north side and the south side of the camp, as it
+were a day's journey, lying, however, not directly upon the ground but two
+cubits above it, that people might not have to stoop to gather them up.
+Considering this abundance, it is not surprising that even the halt that could
+not go far, and the lazy the would not, gathered each a hundred kor. These vast
+quantities of flesh did not, however, benefit them, for hardly had they tasted
+of it, when they gave up the ghost. This was the punishment for the grave
+sinners, while the better ones among them enjoyed the taste of the flesh for a
+month before they died, whereas the pious without suffering harm caught the
+quails, slaughtered them, and ate of them. This was the heaviest blow that had
+fallen upon Israel since their exodus from Egypt, and in memory of the many men
+who had died because of their forbidden lusting after flesh, they changed the
+name of the place where this misfortune occurred to Kibroth-hattaavah, "Graves
+of those who lusted." [486] The winds that went forth to bring the quails was
+so powerful a storm that it could have destroyed the world, so great was God's
+anger against the ungrateful people, and it was only due to the merits of Moses
+and Aaron that this wind finally left the world upon its hinges. [487]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap65"></a>AARON AND MIRIAM SLANDER MOSES</h2>
+
+<p>
+When the seventy elders were appointed, and the spirit of the Lord came upon
+them, all the women lighted the candles of joy, to celebrate by this
+illumination the elevation of these men to the dignity of prophets. Zipporah,
+Moses' wife, saw the illumination, and asked Miriam to explain it. She told her
+the reason, and added, "Blessed are the women who behold with their eyes how
+their husbands are raised to dignity." Zipporah answered, "It would be more
+proper to say, 'Woe to the wives of these men who must now abstain from all
+conjugal happiness!'" Miriam: "How does thou know this?" Zipporah: "I judge so
+from the conduct of thy brother, for ever since he was chosen to receive Divine
+revelations, he no longer knows his wife." [488] Miriam hereupon went to Aaron,
+and said to him: "I also received Divine revelations, but without being obliged
+to separated myself from my husband," whereupon Aaron agreed, saying" "I, too,
+received Divine revelations, without, however, being obliged to separated
+myself from my wife." Then both said: "Our fathers also received revelations,
+but without discontinuing their conjugal life. Moses abstains from conjugal
+joys only out of pride, to show how holy a man he is." Not only did they speak
+evil of Moses to each other, but hastened to him and told him to his face their
+opinion of his conduct. [489] But he, who could be self-assured and stern when
+it touched a matter concerning God's glory, was silent to the undeserved
+reproached they heaped upon him, knowing that upon God's bidding he had
+foresworn earthly pleasures. God therefore said: "Moses is very meek and pays
+no attention to the injustice meted out to him, as he did when My glory was
+detracted from, and boldly stepped forth and exclaimed, 'Who is on the Lord's
+side? Let him come unto me.' I will therefore now stand by him."
+</p>
+
+<p>
+It is quite true that this was not the only occasion on which Moses proved
+himself humble and gentle, for it was part of his character. Never among
+mortals, counting even the three Patriarchs, was there more meek a man than he.
+The angels alone excelled him in humility, but no human being; for the angels
+are so humble and meek, that when the assemble to praise God, each angel calls
+to the other and asks him to precede him, saying among themselves: "Be thou the
+first, thou are worthier than I." [490]
+</p>
+
+<p>
+God carried out His intention to uphold Moses' honor, for just as Aaron was
+with his wife and Miriam with her husband, a Divine call suddenly reached
+Amram's three children, one voice that simultaneously called, "Aaron!" "Moses!"
+and "Miriam!" - a miracle that God's voice alone can perform. The call went to
+Moses also, that the people might not think that Aaron and Miriam had been
+chosen to take Moses' place. He was ready to hearken to God's words, but not so
+his brother and his sister, who had been surprised in the state of uncleanness,
+and who therefore, upon hearing God's call, cried, "Water, water," that they
+might purify themselves before appearing before God. [491] They then left their
+tents and followed the voice until God appeared in a pillar of cloud, a
+distinction that was conferred also upon Samuel. The pillar of cloud did not,
+however, appear in the Tabernacle, where it always rested whenever God revealed
+Himself to Moses, and this was due to the following reasons. First of all, God
+did not want to create the impression of having removed Moses from his dignity,
+and of giving it to his brother and sister, hence He did not appear to them in
+the holy place. At the same time, moreover, Aaron was spared the disgrace of
+being reproached by God in his brother's presence, for Moses did not follow his
+brother and sister, but awaited God's word in the sanctuary. But there was
+still another reason why God did not want Moses to be present during His
+conference with Aaron and Miriam - "Never praise a man to his face." As God
+wanted to praise Moses before Aaron and Miriam, He preferred to do so in his
+absence. [492]
+</p>
+
+<p>
+Hardly had God addressed Aaron and Miriam, when they began to interrupt Him,
+whereupon He said to them: "Pray, contain yourselves until I have spoken." In
+these words He taught people the rule of politeness, never to interrupt. He
+then said: "Since the creation of the world hath the word of God ever appeared
+to any prophet otherwise than in a dream? Not so with Moses, to whom I have
+shown what is above and what is below; what it before and what it behind; what
+was and what will be. To him have I revealed all that is in the water and all
+that is upon the dry land; to him did I confide the sanctuary and set him above
+the angels. I Myself ordered him to abstain from conjugal life, and the word he
+received was revealed to him clearly and not in dark speeches, he saw the
+Divine presence from behind when It passed by him. Wherefore then were ye not
+afraid to speak against a man like Moses, who is, moreover, My servant? Your
+censure is directed to Me, rather than to him, for 'the receiver is no better
+than the thief,' and if Moses is not worthy of his calling, I, his Master,
+deserve censure." [493]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap66"></a>MIRIAM'S PUNISHMENT</h2>
+
+<p>
+God now gently rebuked Aaron and Miriam for their transgression, and did not
+give vent to His wrath until He had shown them their sin. This was an example
+to man never to show anger to his neighbor before giving his reason for his
+anger. The effects of God's wrath were shown as soon as He had departed from
+them, for while He was with them, His mercy exceeded His anger, and nothing
+happened to them, but when He was not long with them, punishment set in. Both
+Aaron and Miriam became leprous, for this is the punishment ordained for those
+who speak ill of their neighbors. [494] Aaron's leprosy, however, lasted for a
+moment only, for his sin had not been as great as that of his sister, who
+started the talk against Moses. His disease vanished as soon as he looked upon
+his leprosy. Not so with Miriam. Aaron in vain tried to direct his eyes upon
+her leprosy and in this way to heal her, for in her case the effect was the
+reverse; as soon as he looked upon her the leprosy increased, and nothing
+remained but to call for Moses' assistance, who was ready to give it before
+being called upon. [495] Aaron thereupon turned to his brother with the
+following words: "Think not that the leprosy is on Miriam's body only, it is as
+if it were on the body of our father Amram, of whose flesh and blood she is."
+Aaron did not, however, try to extenuate their sin, saying to Moses: "Have we,
+Miriam and I, ever done harm to a human being?" Moses: "No." Aaron: "If we have
+done evil to no strange people, how then canst thou believe that we wished to
+harm thee? For a moment only did we forget ourselves and acted in an unnatural
+way toward our brother. Shall we therefore lose our sister? If Miriam's leprosy
+doth not now vanish, she must pass all her life as a leper, for only a priest
+who is not a relative by blood of the leper may under certain conditions
+declare her clean, but all the priests, my sons and I, are her relatives by
+blood. The life of a leper is as of one dead, for as a corpse makes unclean all
+that comes in contact with it, so too the leper. Alas!" so Aaron closed his
+intercession, "Shall our sister, who was with us in Egypt, who with us intoned
+the song at the Red Sea, who took upon herself the instruction of the women
+while we instructed the men, shall she now, while we are about to leave the
+desert and enter the promised land, sit shut out from the camp?"
+</p>
+
+<p>
+These words of Aaron, however, were quite superfluous, for Moses had
+determined, as soon as his sister became diseased, to intercede for her with
+God, saying to himself: "It is not right that my sister should suffer and I
+dwell in contentment." [496] He now drew a circle about himself, stood up, and
+said a short prayer to God, which he closed with the words: "I will not go from
+this spot until Thou shalt have healed my sister. But if Thou do not heal her,
+I myself shall do so, for Thou hast already revealed to me, how leprosy arises
+and how it disappears." This prayer was fervent, spoken with his whole heart
+and soul, though very brief. Had he spoken long, some would have said: "His
+sister is suffering terribly and he, without heeding her, spends his time in
+prayer." Others again would have said: "He prayeth long for his sister, but for
+us he prayeth briefly." God said to Moses: "Why dost thou shout so?" Moses: "I
+know what suffering my sister is enduring. I remember the chain which my hand
+was chained, for I myself once suffered from this disease." God: "If a king, or
+if her father had but spit in her face, should she not be ashamed seven days?
+I, the King of kings, have spit in her face, and she should be ashamed at least
+twice seven days. For thy sake shall seven days be pardoned her, but the other
+seven days let her be shut out from the camp." For want of priest who,
+according to the tenets of the law, must declare a leper clean after the
+healing, God Himself assumed this part, declaring Miriam unclean for a week,
+and clean after the passing of that period. [497]
+</p>
+
+<p>
+Although leprosy came to Miriam as a punishment for her sin, still this
+occasion served to show how eminent a personage she was. For the people were
+breaking camp and starting on the march when, after having saddled their beasts
+of burden for the march, upon turning to see the pillar of cloud moving before
+them, they missed the sight of it. They looked again to see if Moses and Aaron
+were in the line of procession, but they were missing, nor was there anywhere
+to be seen a trace of the well that accompanied them on their marches. Hence
+they were obliged to return again to camp, where they remained until Miriam was
+healed. The clouds and the well, the sanctuary and the sixty myriads of the
+people, all had to wait a week in this spot until Miriam recovered. Then the
+pillar of cloud moved on once more and the people knew that they had not been
+permitted to proceed on their march only because of this pious prophetess. This
+was a reward for the kind deed Miriam had done when the child Moses was thrown
+into the water. Then Miriam for some time walked up and down along the shore to
+wait the child's fate, and for this reason did the people wait for her, nor
+could they move on until she had recovered. [498]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap67"></a>THE SENDING OF THE SPIES</h2>
+
+<p>
+The punishment that God brought upon Miriam was meant as a lesson of the
+severity with which God punishes slander. For Miriam spoke no evil of Moses in
+the presence of any one except her brother Aaron. She had moreover no evil
+motive, but a kindly intention, wishing only to induce Moses to resume his
+conjugal life. She did not even dare to rebuke Moses to his face, and still,
+even in spite of her great piety, Miriam was not spared this heavy punishment.
+[499] Her experience, nevertheless, did not awe the wicked man who, shortly
+after this incident, made an evil report of the promised land, and by their
+wicked tongues stirred up the whole people in rebellion against God, so that
+they desired rather to return to Egypt than to enter Palestine. The punishment
+that God inflicted upon the spies as well as upon the people they had seduced
+was well deserved, for had they not been warned of slander by Miriam's example,
+there might still have been some excuse. In that case they might have been
+ignorant of the gravity of the sin of slander, but now they had no excuse to
+offer. [500]
+</p>
+
+<p>
+When Israel approached the boundaries of Palestine, they appeared before Moses,
+saying: "We will send men before us, and they shall search out the land, and
+bring us word again by what way we must go up, and into what cities we shall
+come." This desire caused God to exclaim: "What! When you went through a land
+of deserts and of pits, you had no desire for scouts, but now that you are
+about to enter a land full of good things, now you wish to send out scouts. Not
+only was the desire in itself unseemly, but also the way in which they
+presented their request to Moses; for instead of approaching as they had been
+accustomed, letting the older men be the spokesmen of the younger they appeared
+on this occasion without guidance or order, the young crowding out the old, and
+these pushing away their leaders. [501] Their bad conscience after making this
+request - for they knew that their true motive was lack of faith in God -
+caused them to invent all sorts of pretexts for their plans. They said to
+Moses: "So long as we are in the wilderness, the clouds act as scouts for us,
+for they move before us and show us the way, but as these will not proceed with
+us into the promised land, we want men to search out the land for us." Another
+plea that they urged for their desire was this. They said: "The Canaanites fear
+an attack from us and therefore hid their treasures. This is the reason why we
+want to sent spies there in time, to discover for us where they are hiding
+their treasures." They sought in other ways to give Moses the impression that
+their one wish was exactly to carry out the law. They said: "Hast not thou
+taught us that an idol to which homage is no longer paid may be used, but
+otherwise it must be destroyed? If we now enter Palestine and find idols, we
+shall not know which of them were adored by the Canaanites and must be
+destroyed, and which of them were no longer adored, so that we might use them."
+Finally they said the following to Moses: "Thou, our teacher, hast taught us
+that God 'would little by little drive the Canaanites before us.' If this be
+so, we must send out spies to find out which cities we must attack first."
+[502] Moses allowed himself to be influenced by their talk, and he also liked
+the idea of sending out spies, but not wishing to act arbitrarily he submitted
+to God the desire of the people. God answered: "It is not the first time that
+they disbelieve My promises. Even in Egypt they ridiculed Me, it is now become
+a habit with them, and I know what their motive in sending spies is. If thou
+wishest to send spies do so, but do not pretend that I have ordered thee."
+</p>
+
+<p>
+Moses hereupon chose one man from every tribe with the exception of Levi, and
+sent these men to spy out the land. These twelve men were the most
+distinguished and most pious of their respective tribes, so that even God gave
+His assent to the choice of every man among them. [503] But hardly had these
+men been appointed to their office when they made the wicked resolve to bring
+up an evil report of the land, and dissuade the people from moving to
+Palestine. Their motive was a purely personal one, for they thought to
+themselves that they would retain their offices at the head of the tribes so
+long as they remained in the wilderness, but would be deprived of them when
+they entered Palestine. [504]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap68"></a>SIGNIFICANT NAMES</h2>
+
+<p>
+Significant of the wickedness of these men are their names, all of which point
+to their godless action. The representative of the tribe of Reuben was called
+Shammua, the son of Zaccur, because he did not obey God, which was counted
+against him just as if he had pursued sorcery. Shaphat, the son of Hori, was
+Simeon's representative. His name signifies, "He did not conquer his evil
+inclination, and hence went out empty-handed, without having received a
+possession in the land of Israel." The tribe of Issachar was represented by
+Igal, the son of Joseph. He bore this name because he soiled the reputation of
+the Holy Land, and therefore died before his time. Benjamin's representative
+was Palti, the son of Raphu, so called because "he spat out the good qualities
+that had previously been his, and therefore wasted away." The name of Gaddiel,
+the son of Sodi, Zebulun's representative, signifies, "He spoke infamous things
+against God in executing the secret plan of the spies." Manasseh's
+representative, Gaddi, the son of Susi, was so called because he blasphemed God
+and aroused His wrath; for it was he who said of the land, "it eateth up its
+inhabitants." But the worst one among them was Ammiel, the son of Gemalli, the
+representative of Dan, for it was he who said, "The land is so strong that not
+even God could go up against it," hence his name, which means, "He cast a
+shadow upon God's strength," and he was punished according to his wicked words,
+for he did not enter the promised land. Asher's representative was Sethur, the
+son of Michael, who had resolved to act against God and instead of saying, "Who
+is like unto God?" he said, "Who is God?" Naphtali's representative was named
+Nahbi, the son of Vophsi, for he suppressed the truth, and faith found no room
+in his mouth, for he brought forth lies against God. The last of these spies,
+Gad's representative, bore the name Geuel, the son of Machi, for he was humbled
+because he urged untruths against God.
+</p>
+
+<p>
+As the ten sinners were name in accordance with their actions, so too did the
+names of the two pious spies among them correspond to their pious actions.
+Judah's representative was name Caleb, the son of Jephunneh, because "he spoke
+what he felt in his heart and turned aside from the advice of the rest of the
+spies." The pious representative of Ephraim was Hoshea, the son of Nun, a
+fitting name for him, for he was full of understanding and was not caught like
+a fish by the spies. Moses who perceived, even when he sent out the spies, the
+evil intentions they harbored, changed Hoshea's name to Joshua, saying: "May
+God stand by thee, that thou mayest not follow the counsel of the spies." [505]
+</p>
+
+<p>
+This change of name that was brought about by the prefixing of the letter Yod
+at last silenced the lamentations of this letter. For ever since God had
+changed Sarai's name to Sarah, the letter Yod used to fit about the celestial
+Throne and lament: "Is it perchance because I am the smallest among the letters
+that Thou has taken me away from the name of the pious Sarah?" God quieted this
+letter, saying: "Formerly thou wert in a woman's name, and, moreover, at the
+end. I will not affix thee to a man's name, and, moreover, at the beginning."
+This promise was redeemed when Hoshea's name was changed to Joshua. [506]
+</p>
+
+<p>
+When the spies set out on their way, they received instructions from Moses how
+to conduct themselves, and what in particular, they were to note. He ordered
+them not to walk on the highways, but to go along private pathways, for
+although the Shekinah would follow them, they were still to incur no needless
+danger. If they entered a city, however, they were not to slink like thieves in
+alleyways, but to show themselves in public and answer those who asked what
+they wanted by saying: "We came only to buy some pomegranates and grapes." They
+were emphatically to deny that they had any intention of destroying the idols
+or of felling the sacred trees. Moses furthermore said: "Look about carefully
+what manner of land it is, for some lands produce strong people and some weak,
+some lands produce many people and some few. If you find the inhabitants
+dwelling in open places, then know that they are mighty warriors, and depending
+upon their strength have no fear of hostile attack. If, however, they live in a
+fortified place, they are weaklings, and in their fear of strangers seek
+shelter within their walls. Examine also the nature of the soil. If it be hard,
+know then that it it fat; but if it be soft, it is lean." [507] Finally he bade
+them inquire whether Job was still alive, for if he was dead, then they
+assuredly needed not to fear the Canaanites, as there was not a single pious
+man among them whose merits might be able to shield them. [508] And truly when
+the spies reached Palestine, Job died, and they found the inhabitants of the
+land at his grave, partaking of the funeral feast. [509]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap69"></a>THE SPIES IN PALESTINE</h2>
+
+<p>
+On the twenty-seventh day of Siwan Moses sent out the spies from Kadesh-Barnea
+in the wilderness of Paran, [510] and following his directions they went first
+to the south of Palestine, the poorest part of the Holy Land. Moses did like
+the merchants, who first show the poorer wares, and then the better kind; so
+Moses wished the spies to see better parts of the land the farther they
+advanced into it. When they reached Hebron, they could judge what a blessed
+land this was that had been promised them, for although Hebron was the poorest
+tract in all Palestine, it was still much better than Zoan, the most excellent
+part of Egypt. When, therefore, the sons of Ham built cities in several lands,
+it was Hebron that they erected first, owing to its excellence, and not Zoan,
+which they built in Egypt fully seven years later.
+</p>
+
+<p>
+Their progress through the land was on the whole easy, for God had wished it
+so, that as soon as the spies entered a city, the plague struck it, and the
+inhabitants, busied with the burial of their dead, had neither time nor
+inclination to concern themselves with the strangers. [511] Although they met
+with no evil on the part of the inhabitants, still the sight of the three
+giants, Ahiman, Sheshai, and Talmai inspired them with terror. These were so
+immensely tall that the sun reached only to their ankles, and they received
+their names in accordance with their size and strength. The strongest among
+them was Ahiman, beholding whom one fancied oneself standing at the foot of a
+mountain that was about to fall, and exclaimed involuntarily, "What is this
+that is coming upon me?" Hence the name Ahiman. Strong as marble was the second
+brother, wherefore he was called Sheshai, "marble." The mighty strides of the
+third brother threw up plots from the ground when he walked, hence he was
+called Talmi, "plots." [512] Not only the sons of Anak were of such strength
+and size, but his daughters also, whom the spies chanced to see. For when these
+reached the city inhabited by Anak, that was called Kiriath-Arba, "City of
+Four," because the giant Anak and his three sons dwelt there, they were struck
+with such terror by them that they sought a hiding place. But what they had
+believed to be a cave was only the rind of a huge pomegranate that the giant's
+daughter had thrown away, as they later, to their horror, discovered. For this
+girl, after having eaten the fruit, remembered that she must not anger her
+father by letting the rind lie there, so she picked it up with the twelve men
+in it as one picks up an egg shell, and threw it into the garden, never
+noticing that she had thrown with it twelve men, each measuring sixty cubits in
+height. When they left their hiding place, they said to one another: "Behold
+the strength of these women and judge by their standard the men!" [513]
+</p>
+
+<p>
+They soon had an opportunity of testing the strength of the men, for as soon as
+the three giants heard of the presence of the Israelite men, they pursued them,
+but the Israelites found out with what manner of men they were dealing even
+before the giants had caught up with them. One of the giants shouted, and the
+spies fell down as men dead, so that it took a long time for the Canaanites to
+restore them to life by the aid of friction and fresh air. The Canaanites
+hereupon said to them: "Why do you come here? Is not the whole world your
+God's, and did not He parcel it out according to His wish? Came ye here with
+the purpose of felling the sacred trees?" The spied declared their innocence,
+whereupon the Canaanites permitted them to go their ways unmolested. As a
+reward for this kind deed, the nation to which these giants belonged has been
+preserved even to this day. [514]
+</p>
+
+<p>
+They would certainly not have escaped from the hands of the giants, had not
+Moses given them two weapons against them, his staff and the secret of the
+Divine Name. These two brought them salvation whenever they felt they were in
+danger from the giants. For these were none other than the seed of the angels
+fallen in the antediluvian era. Sprung from their union with the daughters of
+men, and being half angels, half men, these giants were only half mortal. They
+lived very long, and then half their body withered away. Threatened by an
+eternal continuance of this condition, half life, and half death, they
+preferred either to plunge into the sea, or by magic herb which they knew to
+put an end to their existence. [515] They were furthermore of such enormous
+size that the spies, listening one day while the giants discussed them, heard
+them say, pointing to the Israelites: "There are grasshoppers by the trees that
+have the semblance of men," for "so they were in their sight." [516]
+</p>
+
+<p>
+The spies, with the exception of Joshua and Caleb, had resolved from the start
+to warn the people against Palestine, and so great was their influence that
+Caleb feared he would yield to it. He therefore hastened to Hebron where the
+three Patriarchs lie, and, standing at their graves, said: "Joshua is proof
+against the pernicious influence of the spies, for Moses had prayed to God for
+him. Send up prayers now, my fathers, for me, that God in His mercy may keep me
+far from the counsel of the spies." [517]
+</p>
+
+<p>
+There had always been a clash between Caleb and his comrades during their
+crossing through Palestine. For whereas he insisted upon taking along the
+fruits of the land to show their excellence to the people, they strongly
+opposed this suggestion, wishing as they did to keep the people from gaining an
+impression of the excellence of the land. Hence they yielded only when Caleb
+drew his sword, saying: "If you will not take of the fruits, either I shall
+slay you, or you will slay me." They hereupon cut down a vine, which was so
+heavy that eight of them had to carry it, putting upon each the burden of one
+hundred and twenty seah. The ninth spy carried a pomegranate, and the tenth a
+fig, which they brought from a place that had once belonged to Eshcol, one of
+Abraham's friends, but Joshua and Caleb carried nothing at all, because it was
+not consistent with their dignity to carry a burden. [518] This vine was of
+such gigantic size that the wine pressed from its grapes sufficed for all the
+sacrificial libations of Israel during the forty years' march. [519]
+</p>
+
+<p>
+After the lapse of forty days they returned to Moses and the people, after
+having crossed through Palestine from end to end. By natural means it would
+not, of course, have been possible to traverse all the land in so short a time,
+by God made it possible by "bidding the soil to leap for them," and they
+covered a great distance in a short time. God knew that Israel would have to
+wander in the wilderness forty years, a year for every day the spies had spent
+in Palestine, hence He hastened their progress through the land, that Israel
+might not have to stay too long in the wilderness. [520]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap70"></a>THE SLANDEROUS REPORT</h2>
+
+<p>
+When Moses heard that the spies had returned from their enterprise, he went to
+his great house of study, where all Israel too assembled, for it was a square
+of twelve miles, affording room to all. [521] There too the spies betook
+themselves and were requested to give their report. Pursuing the tactics of
+slanderers, they began by extolling the land, so that they might not by too
+unfavorable a report arouse the suspicion of the community. They said: "We came
+unto the land whither thou sentest us, and surely it floweth with milk and
+honey." This was not an exaggeration, for honey flowed from the trees under
+which the goats grazed, out of whose udders poured mile, so that both mile and
+honey moistened the ground. But they used these words only as an introduction,
+and the passed on to their actual report, which they had elaborated during
+those forty days, and by means of which they hoped to be able to induce the
+people to desist from their plan of entering Palestine. [522] "Nevertheless,"
+they continued, "the people be strong that dwell in the land, and the cities
+are walled, and very great: and moreover we saw children of Anak there."
+Concerning the latter they spoke an untruth with the intention of inspiring
+Israel with fear, for the sons of Anak dwelt in Hebron, whither Caleb alone had
+gone to pray at the graves of the Patriarchs, [523] at the same time as the
+Shekinah went there to announce to the Patriarch that their children were now
+on the way to take possession of the land which had been promised to them of
+yore. [524] To intensify to the uttermost their fear of the inhabitants of
+Palestine, they furthermore said: "The Amalekites dwell in the land of the
+South." They threatened Israel with Amalek as one threatens a child with a
+strap that had once been employed to chastise him, for they had had bitter
+experiences with Amalek. The statement concerning Amalek was founded on fact,
+for although southern Palestine had not originally been their home, still they
+had recently settled there in obedience to the last wish of their forefather
+Esau, who had bidden them cut off Israel from their entrance into the promised
+land. "If, however," continued the spies in their report, "you are planning to
+enter the land from the mountain region in order to evade Amalek, let us inform
+you that the Hittites, and the Jebussites, and the Amorites dwell in the
+mountains; and if you plan to go there by sea, let us inform you that the
+Canaanites dwell by the sea, and along the Jordan." [525]
+</p>
+
+<p>
+As soon as the spies had completed their report, Joshua arose to contradict
+them, but they gave him no chance to speak, calling out to him: "By what right
+dost thou, foolish man, presume to speak? Thou hast neither sons nor daughters,
+so what dost thou care if we perish in our attempt to conquer the land? We, on
+the other hand, have to look out for our children and wives." Joshua,
+therefore, very much against his will, had to be silent. Caleb now considered
+in what way he could manage to get a hearing without being shouted down as
+Joshua had been.
+</p>
+
+<p>
+Caleb had given his comrades an entirely false impression concerning his
+sentiments, for when these formed the plan to try to make Israel desist from
+entering Palestine, they drew him into their council, and he pretended to agree
+with them, whereas he even then resolved to intercede for Palestine. Hence,
+when Caleb arose, the spies were silent, supposing he would corroborate their
+statements, a supposition which his introductory words tended to strengthen. He
+began: "Be silent, I will reveal the truth. This is not all for which we have
+to thank the son of Amram." But to the amazement of the spies, his next words
+praised, not blamed, Moses. He said: "Moses - it is he who drew us up out of
+Egypt, who clove the sea for us, who gave us manna as food." In this way he
+continued his eulogy on Moses, closing with the words: "We should have to obey
+him even if he bade us ascend to heaven upon ladders!" [526] These words of
+Caleb were heard by all the people, for his words were so mighty that they
+could be heard twelve miles off. It was this same powerful voice that had saved
+the life of the spies. For when the Canaanites first took note of them and
+suspected them of being spies, the three giants, Ahiman, Sheshai, and Talmai
+pursued them and caught up with them in the plain of Judea. When Caleb, hidden
+behind a fence, saw that the giants were at their heels, he uttered such a
+shout that the giants fell down in a swoon because of the frightful din. When
+they had recovered, the giants declared that they had pursued the Israelites
+not because of the fruits, but because they had suspected them of the wish to
+burn their cities. [527]
+</p>
+
+<p>
+Caleb's mighty voice did not, however, in the least impress the people or the
+spies, for the latter, far from retracting their previous statements, went so
+far as to say: "We be not able to go up against the people; for they are
+stronger than we, they are so strong that even God can not get at them. The
+land through which we had gone to search it is a land that eateth up the
+inhabitants thereof through disease; and all the people that we saw in it are
+men of wicked traits. And here we saw men upon sight of whom we almost swooned
+in fright, the giants, the sons of Anak, which come of giants: and we were in
+our own sight as grasshoppers, and so we were in their sight." [528] At these
+last words, God said: "I have not objection to your saying, 'We were in our own
+sight as grasshoppers,' but I take it amiss if you say, 'And so we were in
+their sight,' for how can you tell how I made you appear in their sight? How do
+you know if you did not appear to them to be angels?" [529]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap71"></a>THE NIGHT OF TEARS</h2>
+
+<p>
+The words of the spies were heard by willing ears. The people believed them
+implicitly, and when called to task by Moses, replied: "O our teacher Moses, if
+there had been only two spies or three, we should have had to give credence to
+their words, for the law tells us to consider the testimony of even two as
+sufficient, whereas in this case there are fully ten! [530] Our brethren have
+made us faint of heart. Because the Lord hated us, He hath brought us forth out
+of the land of Egypt, to deliver us into the hand of the Amorites, to destroy
+us." By these words the Israelites revealed that they hated God, and for this
+reason did they believe that they were hated by Him, for "whatever a man
+wisheth his neighbor, doth he believe that his neighbor wisheth him." They even
+tried to convince Moses that God hated them. They said: "If an earthly king has
+two sons and two fields, on watered by a river, and the other dependent upon
+rains, will he not five the one that is watered by the river to his favorite
+son, and give the other, less excellent field to his other son? God led us out
+of Egypt, a land that is not dependent upon rain, only to give us the land of
+Canaan, which produces abundantly only if the rains fall." [531]
+</p>
+
+<p>
+Not only did the spies in the presence of Moses and Aaron voice their opinion
+that is was not advisable to attempt conquering Palestine, but they employed
+every means of inciting the people into rebellion against Moses and God. On the
+following evening every one of them betook himself to his house, donned his
+mourning cloths, and began to weep bitterly and to lament. Their housemates
+quickly ran toward them and in astonishment asked their reason for these tears
+and lamentations. Without interrupting their wailings, they answered" "Woe is
+me for ye, my sons, and woe is me for ye, my daughters and daughters-in-law,
+that are doomed to be dishonored by the uncircumcised and to be given as a prey
+to their lusts. These men that we have beheld are not like unto mortals. Strong
+and mighty as angels are they; one of them might well slay a thousand of us.
+How dare we look into the iron faces of men so powerful that a nail of theirs
+is sufficient to stop up a spring of water!" At these words all the household,
+sons, daughters, and daughters-in-law, burst into tears and loud lamentations.
+Their neighbors came running to them and joined in the wails and sobs until
+they spread throughout all the camp, and all the sixty myriads of people were
+weeping. When the sound of their weeping reached heaven, God said: "Ye weep
+to-day without a cause, I shall see to it that in the future ye shall have a
+cause to weep on this day." It was then that God decreed to destroy the Temple
+on the ninth day of Ab, the day on which Israel in the wilderness wept without
+cause, so that this day became forever a day of tears. [532]
+</p>
+
+<p>
+The people were not, however, content with tears, they resolved to set up as
+leaders in place of Moses and Aaron, Dathan and Abiram, and under their
+guidance to return to Egypt. [533] But worse than this, not only did they
+renounce their leader, but also their God, for they denied Him and wished to
+set up and idol for their God. [534] Not only the wicked ones among them such
+as the mixed multitude demurred against Moses and Aaron, but those also who had
+heretofore been pious, saying: "Would to God that we had died in the land of
+Egypt! Or would to God we had died in this wilderness!" When Joshua and Caleb
+heard these speeches of the people teeming with blasphemy, they rent their
+garments and tried to restrain the people from their sinful enterprise,
+exhorting them particularly to have fear of the Canaanites, because the time
+was at hand when God had promised Abraham to give the land of Canaan to his
+descendants, and because there were no pious men among the inhabitants of the
+land for whose sake God would have been willing to leave it longer in their
+possession. They also assured the people that God had hurled from heaven the
+guardian angel of the inhabitants of Palestine, so that they were now impotent.
+[535] The people, however, replied: "We do not believe you; the other spies
+have our weal and woe more at heart than you." [536] Nor were the admonitions
+of Moses of more avail, even though he brought them a direct message from God
+to have no fear of the Canaanites. In vain did he say to them, "He who wrought
+all those miracles for you in Egypt and during your stay in the wilderness will
+work miracles for you as well when you will enter the promised land. Truly the
+past ought to inspire you with trust in the future." The only answer the people
+had to this was, "Had we heard this report of the land from strangers, we
+should not have given it credit, but we have heard it from men whose sons are
+our sons, and whose daughters are our daughters." [537] In their bitterness
+against their leaders they wanted to lay hands upon Moses and Aaron, whereupon
+God sent His cloud of glory as a protection to them, under which they sought
+refuge. But far from being brought to a realization of their wicked enterprise
+by this Divine apparition, they cast stones at the cloud, hoping in this way to
+kill Moses and Aaron. This outrage on their part completely wore out God's
+patience, and He determined upon the destruction of the spies, and a severe
+punishment of the people misled by them. [538]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap72"></a>INGRATITUDE PUNISHED</h2>
+
+<p>
+God now appeared to Moses, bidding him convey the following words to the
+people: "You kindle My anger on account of the very benefits I conferred upon
+you. When I clove the sea for you that you might pass through, while the
+Egyptians stuck in the loam at its bottom, you said to one another, 'In Egypt
+we trod loam, and He led us out of Egypt, only that we might again tread it.' I
+gave you manna as food, which made you strong and fat, but you, perceiving of
+it, said: 'How comes it to pass that twenty days a human being dies if after
+four or five days he does not excrete food he had taken. Surely we are doomed
+to die.' When the spies came to Palestine, I arranged it so that as soon as
+they entered the city its king or governor dies, in order that the inhabitants,
+occupied with the burial of their ruler, might not take account of the spies'
+presence and kill them. Instead of being thankful for this, the spies returned
+and reported, 'The land through which we have gone to search it, is a land that
+eateth up the inhabitants thereof.' To you I gave the Torah; for your sake I
+said to the Angel of Death, 'Continue to hold sway over the rest of the world,
+but not over this nation that I have chosen as My people.' Truly I had hopes
+that after all this you would sin no more, and like Myself and the angels would
+live eternally, without ever tasting death. You, however, in spite of the great
+opportunity that I offered you, conducted yourselves like Adam. Upon him also
+did I lay a commandment, promising him life eternal on condition he observed
+it, but he brought ruin upon himself by trespassing My commandment and eating
+of the tree. To him I said, 'Dust thou art, and unto dust shalt thou return.'
+Similar was My experience with you. I said, 'You are angels,' but you conducted
+yourselves like Adam in your sins, and hence like Adam you must die. I had
+thought and hoped you would follow example of the Patriarchs, but you act like
+the inhabitants of Sodom, who in punishment for their sins were consumed by
+fire." [539] "If," continued God, turning to Moses, "they suppose that I have
+need of swords or spears to destroy them, they are mistaken. As through the
+word I created the world, so can I destroy the world by it, which would be a
+proper punishment for them. As through their words and their talk they angered
+Me, so shall the word kill them, and thou shalt be their heir, for 'I will make
+of thee a greater nation and mightier than they.'" [540] Moses said: "If the
+chair with three legs could not withstand the moment of Thy wrath, how then
+shall a chair that have but one leg endure? Thou are about to destroy the seed
+of the three Patriarchs; how then may I hope that my seed is to fare better?
+This is not the only reason for which Thou shouldst preserve Israel, as there
+are other considerations why Thou shouldst do so. Were Thou to destroy Israel,
+the Edomites, Moabites, and all the inhabitants of Canaan would say [541] that
+Thou hadst done this only because Thou wert not able to maintain Thy people,
+and therefore Thou didst destroy them. These will furthermore declare that the
+gods of Canaan are mightier than those of Egypt, that Thou hadst indeed
+triumphed over the river gods of Egypt, but that Thou wert not the peer of the
+rain gods of Canaan. Worse even than this, the nations of the world will accuse
+Thee of continuous cruelty, saying, 'He destroyed the generation of the flood
+through water; He rased to the ground the builders of the tower, as well as the
+inhabitants of Sodom; and no better then theirs was the fate of the Egyptians,
+whom He drowned in the sea. Now He hath also ruined Israel whom He had called,
+'My firstborn son,' like Lilith who, when she can find no strange children,
+slays her own. So did He slay His own son." [542] Moses furthermore said:
+"Every pious man makes a point of cultivating a special virtue. Do Thou also in
+this instance bring Thy special virtue to bear." God: "And what is My special
+virtue?" Moses: "Long-suffering, love, and mercy, for Thou art wont to be
+long-suffering with them that kindle Thy wrath, and to have mercy for them. In
+Thy very mercy is Thy strength best shown. Mete out to Thy children, then,
+justice in small measure only, but mercy in great measure." [543]
+</p>
+
+<p>
+Moses well knew that mercy was God's chief virtue. He remembered that he had
+asked God, when he interceded for Israel after their sin of the Golden Calf,
+"Pray tell me by what attribute of Thine Thou rulest the world." God answered:
+"I rule the world with loving-kindness, mercy, and long-suffering." "Can it
+be," said Moses, "that Thy long-suffering lets sinners off with impunity?" To
+this question Moses had received no answer, hence he felt he might now say to
+God: "Act now as Thou didst then assent. [544] Justice, that demands the
+destruction of Israel, is on one side of the scales, but it is exactly balance
+by my prayer on the other side. Let us now see how the scales will balance."
+God replied: "As truly as thou livest, Moses, thy prayer shall dip the scales
+to the side of mercy. For thy sake must I cancel My decision to annihilate the
+children of Israel, so that the Egyptians will exclaim, 'Happy the servant to
+whose wish his master defers.' I shall, however, collect My debt, for although
+I shall not annihilate Israel all at once, they shall make partial annual
+payments during the following forty years. Say to them, 'Your carcasses shall
+fall in this wilderness; and all that were numbered of you, according to your
+whole number, from twenty years old and upward, which have murmured against Me.
+And your children shall be wanderers in the wilderness forty years, and shall
+bear you whoredoms, until your carcasses be consumed in the wilderness.'" [545]
+</p>
+
+<p>
+This punishment was not, however, as severe as it might appear, for none among
+them died below the ages of sixty, whereas those who had at the time of the
+exodus from Egypt been either below twenty or above sixty were entirely exempt
+from this punishment. Besides only such were smitten as had followed the
+counsel of the spies, whereas the others, and the Levites and the women were
+exempt. [546] Death, moreover, visited the transgressors in such fashion that
+they were aware it was meant as punishment for their sins. Throughout all the
+year not one among them died. On the eighth day of the month of Ab, Moses would
+have a herald proclaim throughout the camp, "Let each prepare his grave." They
+dug their graves, and spent there the following night, the same night on which,
+following the counsel of the spies, they had revolted against God and Moses. In
+the morning a herald would once more appear and cry: "Let the living separate
+themselves from the dead." Those that were still alive arose, but about fifteen
+thousand of them remained dead in their graves. After forty years, however,
+when the herald repeated his customary call the ninth day of Ab, all arose, and
+there was not a single dead man among them. At first they thought they had made
+a miscalculation in their observation of the moon, that is was not the ninth
+day of Ab at all, and that this was the reason why their lives had been spared.
+Hence they repeated their preparations for death until the fifteenth day of Ab.
+Then the sight of the full moon convinced them that the ninth day of Ab had
+gone by, and that their punishment had been done away with. In commemoration of
+the relief from this punishment, they appointed the fifteenth day of Ab to be a
+holy day. [547]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap73"></a>THE YEARS OF DISFAVOR</h2>
+
+<p>
+Although God had now cancelled His resolution to annihilate Israel, He was not
+yet quite reconciled with them, and they were out of favor during the following
+years of their march through the desert, as was made evident by several
+circumstances. During these years of disfavor the north wind did not blow, with
+the result that the boys who were born in the desert could not be circumcised,
+as the absence of the wind produced and excessively high temperature, a
+condition that made it very dangerous for the young boys to have this operation
+performed upon them. [548] As the law, however, prohibits the offering of the
+paschal lamb unless the boys have been circumcised, Israel could not properly
+observe the feast of Passover after the incident of the spies. [549] Moses also
+felt the effects of the disfavor, for during this time he received from God
+none but the absolutely essential directions, and no other revelations. This
+was because Moses, like all other prophets, received this distinction only for
+the sake of Israel, and when Israel was in disgrace, God did not communicate
+with him affectionately. [550] Indeed Moses' fate, to die in the desert without
+entering the promised land, had been decreed simultaneously with the fate of
+the generation led by him out of Egypt. [551]
+</p>
+
+<p>
+But the most terrible punishment of all fell upon the spies who, with their
+wicked tongues, had brought about the whole disaster. God repaid them measure
+for measure. Their tongues stretched to so great a length that they touched the
+navel; and worms crawled out of their tongues, and pierced the navel; in this
+horrible fashion these men died. [552] Joshua and Caleb, however, who had
+remained true to God and had not followed the wicked counsel of their
+colleagues, were not only exempted from death, but were furthermore rewarded by
+God, by receiving in the Holy Land the property that had been allotted to the
+other spies. [553] Caleb was forty years of age at the time when he was sent
+out as a spy. He had married early, and at the age of ten had begot a son,
+still at the age of eighty-five he was sturdy enough to enjoy his possession in
+the Holy Land. [554]
+</p>
+
+<p>
+God's mercy is also extended to sinners, hence He bade Moses say to the people:
+"The Amalekites and the Canaanites are now dwelling in the valley, to-morrow
+turn you, and get you into the wilderness by the way of the Red Sea." God did
+this because He had firmly resolved, in the event of a war between Israel and
+the inhabitants of Palestine, not to aid the former. Knowing that in this cast
+their annihilation was sure, He commanded them to make no attempt to enter the
+land by force. [555] "It had been My intention," said God, "to exalt you, but
+now if you were to attempt to make war upon the inhabitants of Palestine, you
+would suffer humiliation." The people did not, however, hearken to the words of
+God that Moses communicated to them, and all at once formed in battle array in
+order to advance against the Amorites. They thought that after they had
+confessed their sin of having been misled by the spies, God would stand by them
+in their battles, so they said to Moses: "Surely these few drops have not
+filled the bucket." Their transgression against God seemed to them only a
+peccadillo that had long since been forgiven. They were, however, mistaken.
+Like bees the enemies swarmed down upon them, and whereas these had in former
+times fallen dead of fright upon hearing the names of the Israelites, now a
+blow from them sufficed to kill the Israelites. Their attempt to wage war
+without the Holy Ark in their midst proved a miserable failure. Many of them,
+and Zelophehad among these, met their death, and as many others returned to
+camp covered with wounds. The wailing and weeping of the people was of no
+avail, God persisted in His resolve, and they brought upon themselves grave
+punishment for this new proof of disobedience, for God said to Moses: "If I
+were to deal with them now in accordance with strict justice, they should never
+enter the land. After a while, however, I shall let them 'possess the land,
+which I sware unto their fathers to give unto them.'" [556]
+</p>
+
+<p>
+In order to comfort and encourage Israel in their dejection, Moses received
+directions to announce the law of sacrifices, and other precepts laid down for
+the life in the Holy Land, that the people might see that God did not mean to
+be angry with them forever. When Moses announced the laws to them, a dispute
+arose between the Israelites and the proselytes, because the former declared
+that they alone and not the others were to make offerings to God in His
+sanctuary. God hereupon called Moses, and said to him: "Why do these always
+quarrel one with another?" Moses replied: "Thou knowest why." God: "Have I not
+said to thee, 'One law and one ordinance shall be for you and for the stranger
+that sojourneth with you?'" [557]
+</p>
+
+<p>
+Although the forty years' march through the desert was a punishment for the sin
+of Israel, still it had one advantage. At the time when Israel departed from
+Egypt, Palestine was in poor condition; the trees planted in the time of Noah
+were old and withered. Hence God said: "What! Shall I permit Israel to enter an
+uninhabitable land? I shall bid them wander in the desert for forty years, that
+the Canaanites may in the meantime fell the old trees and plant new ones, so
+that Israel, upon entering the land, may find it abounding in plenty." So did
+it come to pass, for when Israel conquered Palestine, they found the land not
+only newly cultivated, [558] but also filled to overflowing with treasures. The
+inhabitants of this land were such misers that they would not indulge in a drop
+of oil for their gruel; if an egg broke, they did not use it, but sold it for
+cash. The hoardings of these miserly Canaanites God later gave to Israel to
+enjoy and to use. [559]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap74"></a>THE REBELLION OF KORAH</h2>
+
+<p>
+The Canaanites were not the only ones who did not enjoy their wealth and money,
+for a similar fate was decreed for Korah. He had been the treasurer of Pharaoh,
+and possessed treasures so vast that he employed three hundred white mules to
+carry the keys of his treasures: but "let not the rich man boast of his
+riches," for Korah through his sin lost both life and property. Korah had
+obtained possession of his riches in the following way: When Joseph, during the
+lean years, through the sale of grain amassed great treasures, he erected three
+great buildings, one hundred cubits wide, one hundred cubits long, and one
+hundred cubits wide, one hundred high, filled them with money and delivered
+them to Pharaoh, being too honest to leave even five silver shekels of this
+money to his children. Korah discovered one of these three treasuries. On
+account of his wealth he became proud, and his pride brought about his fall.
+[560] He believed Moses had slighted him by appointing his cousin Elizaphan as
+chief of the Levite division of Kohathites. He said: "My grandfather had four
+sons, Amram, Ishar, Hebron, and Uzziel. Amram, as the firstborn, had privileges
+of which his sons availed themselves, for Aaron is high priest and Moses is
+king; but have not I, the son of Izhar, the second son of Kohath, the rightful
+claim to be prince of the Kohathites? Moses, however, passed me by and
+appointed Elizaphan, whose father was Uzziel, the youngest son of my
+grandfather. Therefore will I now stir up rebellion against Moses, and
+overthrow all institutions founded by him." Korah was far too wise a man to
+believe that God would permit success to a rebellion against Moses, and stand
+by indifferently, but the very insight that enabled him to look into the future
+became his doom. He saw with his prophetic eye that Samuel, a man as great as
+both Aaron and Moses together, would be one of his descendants; and furthermore
+that twenty-four descendants of his, inspired by the Holy Spirit, would compose
+psalms and sing them in the Temple. This brilliant future of his descendants
+inspired him with great confidence in his undertaking, for he thought to
+himself that God would not permit the father of such pious men to perish. His
+eye did not, however, look sharply enough into the future, or else he would
+also have known that his sons would repent of the rebellion against Moses, and
+would for this reason be deemed worthy of becoming the fathers of prophets and
+Temple singers, whereas he was to perish in this rebellion. [561]
+</p>
+
+<p>
+The names of this unfortunate rebel corresponded to his deed and to his end. He
+was called Korah, "baldness," for through the death of his horde he caused a
+baldness in Israel. He was the son of Izhar, "the heat of the noon," because he
+caused the earth to be made to boil "like the heat of noon;" and furthermore he
+was designated as the son of Kohath, for Kohath signifies "bluntness," and
+through his sin he made "his children's teeth be set on edge." His description
+as the son of Levi, "conduct," points to his end, for he was conducted to hell.
+[562]
+</p>
+
+<p>
+Korah, however, was not the only one who strove to overthrow Moses. With him
+were, first of all, the Reubenites, Dathan and Abiram, who well deserve their
+names, for the one signifies, "transgressor of the Divine law," and the other,
+"the obdurate." There were, furthermore, two hundred fifty men, who by their
+rank and influence belonged to the most prominent people in Israel; among them
+even the princes of the tribes. In the union of the Reubenites with Korah was
+verified the proverb, "Woe to the wicked, woe to his neighbor." For Korah, one
+of the sons of Kohath, had his station to the south of the Tabernacle, and as
+the Reubenites were also encamped there, a friendship was struck up between
+them, so that they followed him in his undertaking against Moses. [563]
+</p>
+
+<p>
+The hatred Korah felt against Moses was still more kindled by his wife. When,
+after the consecration of the Levites, Korah returned home, his wife noticed
+that the hairs of his head and of his body had been shaved, and asked him who
+had done all this to him. He answered, "Moses," whereupon his wife remarked:
+"Moses hates thee and did this to disgrace thee." Korah, however, replied:
+"Moses shaved all the hair of his own sons also." But she said: "What did the
+disgrace of his own sons matter to him if he only felt he could disgrace thee?
+He was quite ready to make that sacrifice." [564] As at home, so also did Korah
+fare with others, for, hairless as he was, no one at first recognized him, and
+when people at last discovered who was before them, they asked him in
+astonishment who had so disfigured him. In answer to their inquiries he said,
+"Moses did this, who besides took hold of my hands and feet to lift me, and
+after he had lifted me, said, 'Thou art clean.' But his brother Aaron he
+adorned like a bride, and bade him take his place in the Tabernacle."
+Embittered by what they considered as insult offered him by Moses, Korah and
+his people exclaimed: "Moses is king, his brother did he appoint as high
+priest, his nephews as heads of the priests, he allots to the priest the heave
+offering and many other tributes." [565] Then he tried to make Moses appear
+ridiculous in the eyes of the people. Shortly before this Moses had read to the
+people the law of the fringes in the borders of their garments. Korah now had
+garments of purple made for the two hundred fifty men that followed him, all of
+whom were chief justices. Arrayed thus, Korah and his company appeared before
+Moses and asked him if they were required to attach fringes to the corners of
+these garments. Moses answered, "Yea." Korah then began this argument. "If,"
+said he, "one fringe of purple suffices to fulfil this commandment, should not
+a whole garment of purple answered the requirements of the law, even if there
+be no special fringe of purple in the corners?" He continued to lay before
+Moses similar artful questions: "Must a Mezuzah be attached to the doorpost of
+the house filled with the sacred Books?" Moses answered, "Yea," Then Korah
+said: "The two hundred and seventy sections of the Torah are not sufficient,
+whereas the two sections attached to the door-post suffice!" Korah put still
+another question: "If upon a man's skin there show a bright spot, the size of
+half a bean, is he clean or is he unclean?" Moses: "Unclean." "And," continued
+Korah, "if the spot spread and cover all the skin of him, is he then clean or
+unclean?" Moses: "Clean." "Laws so irrational," said Korah, "cannot possibly
+trace their origin from God. The Torah that thou didst teach to Israel is not
+therefore God's work, but thy work, hence art thou no prophet and Aaron is no
+high priest!" [566]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap75"></a> KORAH ABUSES MOSES AND THE TORAH</h2>
+
+<p>
+Then Korah betook himself to the people to incite them to rebellion against
+Moses, and particularly against the tributes to the priests imposes upon the
+people by him. That the people might now be in a position to form a proper
+conception of the oppressive burden to these tasks, Korah told them the
+following tale that he had invented: "There lived in my vicinity a widow with
+two daughters, who owned for their support a field whose yield was just
+sufficient for them to keep body and soul together. When this woman set out to
+plow her field, Moses appeared and said: 'Thou shalt not plow with an ox and an
+ass together.' When she began to sow, Moses appeared and said: 'Thou shalt not
+sow with divers seeds.' When the first fruits showed in the poor widow's field,
+Moses appeared and bade her bring it to the priests, for to them are due 'the
+first of all the fruit of the earth'; and when at length the time came for he
+to cut it down, Moses appeared and ordered her 'not wholly to reap the corners
+of the field, not to gather the gleanings of the harvest, but to leave them for
+the poor.' When she had done all that Moses had bidden her, and was about to
+thrash the grain, Moses appeared once more, and said: 'Give me the heave
+offerings, the first and the second tithes to the priest.' When at last the
+poor woman became aware of the fact that she could not now possibly maintain
+herself from the yield of the field after the deduction of all the tributes
+that Moses had imposed upon her, she sold the field and with the proceeds
+purchased ewes, in the hope that she might now undisturbed have the benefit of
+the wool as well as the younglings of the sheep. She was, however, mistaken.
+When the firstling of the sheep was born, Aaron appeared and demanded it, for
+the firstborn belongs to the priest. She had a similar experience with the
+wool. At shearing time Aaron reappeared and demanded 'the first of the fleece
+of the sheep,' which, according to Moses' law, was his. But not content with
+this, he reappeared later and demanded one sheep out of every ten as a tithe,
+to which again, according to the law, he had a claim. This, however, was too
+much for the long-suffering woman, and she slaughtered the sheep, supposing
+that she might now feel herself secure, in full possession of the meat. But
+wide of the mark! Aaron appeared, and, basing his claim on the Torah, demanded
+the shoulder, the two cheeks, and the maw. 'Alas!' exclaimed the woman, 'The
+slaughtering of the sheep did not deliver me out of thy hands! Let the meat
+then be consecrated to the sanctuary.' Aaron said, 'Everything devoted in
+Israel is mine. It shall then be all mine.' He departed, taking with him the
+meat of the sheep, and leaving behind him the widow and her daughters weeping
+bitterly. Such men," said Korah, concluding his tale, "are Moses and Aaron, who
+pass their cruel measures as Divine laws." [567]
+</p>
+
+<p>
+Pricked on by speeches such as these, Korah's horde appeared before Moses and
+Aaron, saying: "Heavier is the burden that ye lay upon us than was that of the
+Egyptians; and moreover as, since the incident of the spies, we are forced
+annually to offer as a tribute to death fifteen thousand men, it would have
+been better for us had we stayed in Egypt." They also reproached Moses and
+Aaron with an unjustified love of power, saying: "Upon Sinai all Israel heard
+the words of God, 'I am thy Lord.' Wherefore then lift ye up yourselves above
+the congregation of the Lord?" [568] They knew no bounds in their attacks upon
+Moses, they accused him of leading an immoral life and even warned their wives
+to keep far from him. [569] They did not, moreover, stop short at words, but
+tried to stone Moses, [570] when at last he sought protection from God and
+called to Him for assistance. He said: "I do not care if they insult me or
+Aaron, but I insist that the insult of the Torah be avenged. 'If these men die
+the common death of all men,' I shall myself become a disbeliever and declare
+the Torah was not given by God." [571]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap76"></a> MOSES PLEADS IN VAIN WITH KORAH</h2>
+
+<p>
+Moses took Korah's transgression much to heart, for he thought to himself that
+perhaps, after the many sins of Israel, he might not succeed in obtaining God's
+pardon for them. He did not therefore have this matter decided immediately, but
+admonished the people to wait until the following day, having a lingering hope
+that Korah's horde, given time for calm reflection, might themselves perceive
+their sin to which an excess of drink might have carried them away. Hence he
+said to them: "I may not now appear before the Lord, for although He partakes
+of neither food nor drink, still He will not judge such actions of ours as we
+have committed after feasting and revelling. But 'to-morrow the Lord will show
+who are His.' [572] Know ye now that just as God has set definite bounds in
+nature between day and night, between light and darkness, so also has He
+separated Israel from the other nations, and so also has he separated Aaron
+from the rest of Israel. If you can obliterate the boundary between light and
+darkness, then only you remove the boundary of separation between Israel and
+the rest, but not otherwise. Other nations have many religions, many priests,
+and worship in many temples, but we have one God, one Torah, one law, one
+altar, and one high priest, whereas ye are two hundred fifty men, each of whom
+is imbued with the desire of becoming the high priest, as I too should like to
+be high priest, if such a thing were possible. But to prove Aaron's claim to
+his dignity, 'this do; take you censers, Korah, and all his company; and put
+fire therein, and put incense upon them before the Lord to-morrow.' The
+offering of incense is the most pleasant offering before the Lord, but for him
+who hath not been called this offering holds a deadly poison, for it consumed
+Nadab and Abihu. But I exhort ye not to burden your souls with a deadly sin,
+for none but the man God will choose as high priest out of the number of you
+will remain alive, all others will pay with their lives at the offering of
+incense." These last words of Moses, however, far from restraining them, only
+strengthened Korah in his resolve to accomplish his undertaking, for he felt
+sure that God would choose him, and none other. He had a prophetic presentiment
+that he was destined to be the forefather of prophets and Temple singers, and
+for this reason thought he was specially favored by God.
+</p>
+
+<p>
+When Moses perceived that Korah was irreclaimable, he directed the rest of his
+warning to those other Levites, the men of Korah's tribe, who, he feared, would
+join Korah in his rebellion. He admonished them to be satisfied with the honors
+God had granted them, and not to strive for priestly dignity. He concluded his
+speech with a last appeal to Korah to cause no schism in Israel, saying; "Had
+Aaron arbitrarily assumed the priestly dignity, you would do right to withstand
+his presumption, but it was God, whose attributes are sublimity, strength, and
+sovereignty, who clothed Aaron with this dignity, so that those who are against
+Aaron are in reality against God." Korah made no answer to all these words,
+thinking that the best course for him to follow would be to avoid picking an
+argument with so great a sage as Moses, feeling sure that in such a dispute he
+should be worsted and, contrary to his own conviction, be forced to yield to
+Moses.
+</p>
+
+<p>
+Moses, seeing that is was useless to reason with Korah, sent a messenger to
+Dathan and Abiram, [573] summoning them to appear before his court. He did this
+because the law required that the accused be summoned to appear before the
+judge, before the judgement may be passed upon him, and Moses did not wish
+these men to be punished without a hearing. [574] These, however, made answer
+to the messenger sent by Moses, "We will not come up!" This shameless answer
+held an unconscious prophecy. They went not up, but, as their end showed, down,
+to hell. Not only, moreover, did they refuse to comply with Moses' demand, they
+sent the following message in answer to Moses: "Why dost thou set thyself up as
+master over us? What benefit didst thou bring to us? Thou didst lead us out of
+Egypt, a land 'like the garden of the Lord,' but hast not brought us to Canaan,
+leaving us in the wilderness where we are daily visited by the plague. Even in
+Egypt didst thou try to assume the leadership, just as thou doest not. Thou
+didst beguile the people in their exodus from Egypt, when thou didst promise to
+lead them to a land of milk and honey; in their delusion they followed thee and
+were disappointed. Now dost thou attempt to persuade us as thou didst persuade
+them, but thou shalt not succeed, for we will not come and obey thy summons."
+[575]
+</p>
+
+<p>
+The shamelessness of these two men, who declined even to talk about their
+transgression with Moses, aroused his wrath to the uttermost, for a man does
+get a certain amount of satisfaction out of discussing the dispute with this
+opponents, whereas he feels badly if he cannot discuss the matter. In his anger
+he said to God: "O Lord of the world! I well know that these sinners
+participated in the offerings of the congregation that were offered for all
+Israel, but as they have withdrawn themselves from the community, accept not
+Thou their share of the offering and let it not be consumed by the heavenly
+fire. It was I whom they treated so, I who took no money from the people for my
+labors, even when payment was my due. It is customary for anyone who works for
+the sanctuary to receive pay for his work, but I traveled to Egypt on my own
+ass, and took none of theirs, although I undertook the journey in their
+interests. It is customary for those that have a dispute to go before a judge,
+but I did not wait for this, and went straight to them to settle their
+disputes, never declaring the innocent guilty, or the guilty innocent."
+</p>
+
+<p>
+When he now perceived that his words had no effect upon Korah and his horde, he
+concluded his words with a treat to the ring leaders: "Be thou and all thy
+company before the Lord, thou and they, and Aaron, to-morrow."
+</p>
+
+<p>
+Korah spent the night before the judgement in trying to win over the people to
+his side, and succeeded in so doing. He went to all the other tribes, saying to
+them: "Do not think I am seeking a position of honor for myself. No, I wish
+only that this honor may fall to the lot of each in turn, whereas Moses is now
+king, and his brother high priest." On the following morning, all the people,
+and not Korah's original company alone, appeared before the Tabernacle and
+began to pick quarrels with Moses and Aaron. Moses now feared that God would
+destroy all the people because they had joined Korah, hence he said to God: "O
+Lord of the world! If a nation rebels against a king of flesh and blood because
+ten or twenty men have cursed the king or his ambassadors, then he sends his
+hosts to massacre the inhabitants of the land, innocent as well as guilty, for
+he is not able with certainty to tell which among them honored the king and
+which among them cursed him. But Thou knowest the thought of man, and what his
+heart and kidneys counsel him to do, the workings of Thy creatures' minds lie
+open before Thee, so that Thou knowest who had the spirit of each one.' Shall
+one man sin, and wilt thou be wroth with all the congregation?'" God hereupon
+said to Moses [576] "I have heard the prayer for the congregation. Say then, to
+them, 'Get you up from about the Tabernacle of Korah, Dathan, and Abiram.'"
+[577]
+</p>
+
+<p>
+Moses did not immediately carry out these instructions, for he tried once again
+to warn Dathan and Abiram of the punishment impending upon them, but they
+refused to give heed to Moses, and remained within their tents. "Now," said
+Moses, "I have done all I could, and can do nothing more." Hence, turning to
+the congregation, he said: [578] "Depart, I pray you, from the tents of these
+wicked men, that even in their youth deserved death as a punishment for their
+actions. In Egypt they betrayed the secret of my slaying an Egyptian: at the
+Red Sea it was they that angered God by their desire to return to Egypt; in
+Alush they broke the Sabbath, and now they trooped together to rebel against
+God. They now well deserve excommunication, and the destruction of all their
+property. 'Touch, therefore, nothing of theirs, lest ye be consumed in all
+their sins.'" [579]
+</p>
+
+<p>
+The community obeyed the words of Moses and drew back from the dwellings of
+Dathan and Abiram. These, not at all cowed, were not restrained from their
+wicked intention, but stood at the doors of their tents, abusing and
+calumniating Moses. Moses hereupon said to God: "If these men die upon their
+beds like all men, after physicians have attended to them and acquaintances
+have visited them, then shall I publicly avow 'that the Lord hath not sent me'
+to do all these works, but that I have done them of mine own mind." God
+replied: "What wilt thou have Me do?" Moses: "If the Lord hath already provided
+the earth with a mouth to swallow them, it is well, if not, I pray Thee, do so
+now." God said: "Thou shalt decree a thing, and it shall be established unto
+thee." [580]
+</p>
+
+<p>
+Moses was not the only one to insist upon exemplary punishment of the horde of
+Korah. Sun and Moon appeared before God, saying: "If Thou givest satisfaction
+to the son of Amram, we shall set out on our course around the world, but not
+otherwise." God, however, hurled lightnings after them, that they might go
+about their duties, saying to them: "You have never championed My cause, but
+not you stand up for a creature of flesh and blood." Since that time Sun and
+Moon have always to be driven to duty, never doing it voluntarily because they
+do not wish to look upon the sins of man upon earth.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap77"></a> KORAH AND HIS HORDE PUNISHED</h2>
+
+<p>
+God did not gainsay satisfaction of His faithful servant. The mouth of hell
+approached the spot upon which Dathan, Abiram, and their families stood, [581]
+and the ground under their feet grew so precipitous that they were not able to
+stand upright, but rolled to the opening and went quickly into the pit. Not
+these wicked people alone were swallowed by the earth, but their possessions
+also. Even their linen that was the launderer's or a pin belonging to them
+rolled toward the mouth of the earth and vanished therein. [582] Nowhere upon
+earth remained a trace of them or of their possessions, and even their names
+disappeared from the documents upon which they were written. [583] They did
+not, however, meet an immediate death, but sank gradually into the earth, the
+opening of which adjusted itself to the girth of each individual. The lower
+extremities disappeared first, then the opening widened, and the abdomen
+followed, until in this way the entire body was swallowed. While they were
+sinking thus slowly and painfully, they continued to cry: "Moses is truth and
+his Torah is truth. We acknowledge that Moses is rightful king and true
+prophet, that Aaron is legitimate high priest, and that the Torah has been
+given by God. Now deliver us, O our teacher Moses!" These words were audible
+throughout the entire camp, so that all might be convinced of the wickedness of
+Korah's undertaking. [584]
+</p>
+
+<p>
+Without regard to these followers of Korah, who were swallowed up by the earth,
+the two hundred and fifty men who had offered incense with Aaron found their
+death in the heavenly fire that came down upon their offering and consumed
+them. But he who met with the most terrible form of death was Korah. Consumed
+at the incense offering, he then rolled in the shape of a ball of fire to the
+opening in the earth, and vanished. There was a reason for this double
+punishment of Korah. Had he received punishment by burning alone, then those
+who had been swallowed by the earth, and who had failed to see Korah smitten by
+the same punishment, would have complained about God's injustice, saying: "It
+was Korah who plunged us into destruction, yet he himself escaped it." Had he,
+on the other hand, been swallowed by the earth without meeting death by fire,
+then those whom the fire had consumed would have complained about God injustice
+that permitted the author of their destruction to go unpunished. Now, however,
+both those who perished by fire and those who were swallowed up by the earth
+witnessed their leader share their punishment. [585]
+</p>
+
+<p>
+This terrible death did not, however, suffice to atone for the sins of Korah
+and his company, for their punishment continues in hell. They are tortured in
+hell, and at the end of thirty days, hell again casts them up near to the
+surface of the earth, on the spot where they had been swallowed. Whosoever on
+that day puts his ear to the ground upon that spot hears the cry. "Moses is
+truth, and his Torah is truth, but we are liars." Not until after the
+Resurrection will their punishment cease, for even in spite of their grave sin
+they were not given over to eternal damnation.
+</p>
+
+<p>
+For a time Korah and his company believed that they should never know relief
+from these tortures of hell, but Hannah's words encouraged them not to despair.
+In reference to them she announced the prophecy, "The Lord bringeth low, to
+Sheol, and lifteth up." At first they had no real faith in this prophecy, but
+when God destroyed the Temple, and sank its portals deep into the earth until
+they reached hell, Korah and his company clung to the portals, saying: "If
+these portals return again upward, then through them shall we also return
+upward." God hereupon appointed them as keepers of these portals over which
+they will have to stand guard until they return to the upper world. [586]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap78"></a> ON AND THE THREE SONS OF KORAH SAVED</h2>
+
+<p>
+God punished discord severely, for although the decree of Heaven does not
+otherwise punish any one below twenty years of age, at Korah's rebellion the
+earth swallowed alive even children that were only a day old - men, women, and
+children, all together. [587] Out of all the company of Korah and their
+families only four persons escaped ruin, to wit: On, the son of Peleth, and
+Korah's three sons. As it was Korah's wife who through her inciting words
+plunged her husband into destruction, so to his wife does On owe his salvation.
+Truly to these two women applies the proverb: "Every wise woman buildeth her
+house: but the foolish plucketh it down with her own hands." On, whose
+abilities had won him distinction far beyond that of his father, had originally
+joined Korah's rebellion. When he arrived home and spoke of it to his wife, she
+said to him: "What benefit shalt thou reap from it? Either Moses remains master
+and thou art his disciple, or Korah becomes master and thou art his disciple."
+On saw the truth of this argument, but declared that he felt it incumbent upon
+himself to adhere to Korah because he had given him his oath, which he could
+not now take back. His wife quieted him, however, entreating him to stay at
+home. To be quite sure of him, however, she gave him wine to drink, whereupon
+he fell into a deep sleep of intoxication. His wife now carried out her work of
+salvation, saying to herself: "All the congregation are holy, and being such,
+they will approach no woman whose hair is uncovered." She now showed herself at
+the door of the tent with streaming hair, and whenever one out of the company
+of Korah, about to go to On, saw the woman in this condition, he started back,
+and owing to this schemer husband had no part in the rebellion. When the earth
+opened to swallow Korah's company, the bed on which On still slept began to
+rock, and to roll to the opening in the earth. On's wife, however, seized it,
+saying: "O Lord of the world! My husband made a solemn vow never again to take
+part in dissensions. Thou that livest and endurest to all eternity canst punish
+him hereafter if ever he prove false to his vow." God heard her plea, and On
+was saved. She now requested On to go to Moses, but he refused, for he was
+ashamed to look into Moses' face after he had rebelled against him. His wife
+then went to Moses in his stead. Moses at first evaded her, for he wished to
+have nothing to do with women, but as she wept and lamented bitterly, she was
+admitted and told Moses all that had occurred. He now accompanied her to her
+house, at the entrance of which he cried: "On, the son of Peleth, step forth,
+God will forgive thee thy sins." It is with reference to this miraculous
+deliverance and to his life spent in doing penance that this former follower of
+Korah was called On, "the penitent," son of Peleth, "miracle." His true name
+was Nemuel, the son of Eliab, a brother of Dathan and Abiram. [588]
+</p>
+
+<p>
+More marvelous still than that of On was the salvation of Korah's three sons.
+For when the earth yawned to swallow Korah and his company, these cried: "Help
+us, Moses!" The Shekinah hereupon said: "If these men were to repent, they
+should be saved; repentance do I desire, and naught else." Korah's three sons
+now simultaneously determined to repent their sin, but they could not open
+their mouths, for round about them burned the fire, and below them gaped hell.
+[589] God was, however, satisfied with their good thought, and in the sight of
+all Israel, for their salvation, a pillar arose in hell, upon which they seated
+themselves. There did they sit and sing praises and song to the Lord sweeter
+than ever mortal ear had heard, so that Moses and all Israel hearkened to them
+eagerly. They were furthermore distinguished by God in receiving from Him the
+prophetic gift, and they then announced in their songs events that were to
+occur in the future world. They said: "Fear not the day on which the Lord will
+'take hold of the ends of the earth, and the wicked be shaken out of it,' for
+the pious will cling to the Throne of Glory and will find protection under the
+wings of the Shekinah. Fear not, ye pious men, the Day of Judgement, for the
+judgement of sinners will have as little power over you as it had over us when
+all the others perished and we were saved." [590]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap79"></a> ISRAEL CONVINCED OF AARON'S PRIESTHOOD</h2>
+
+<p>
+After the death of the two hundred and fifty followers of Korah, who perished
+at the offering of incense, Eleazar, the son of Aaron, was ordered "to take up
+the censers out of the burning," in which the souls, not the bodies of the
+sinners were burned, [591] that out of these brasen plates he made a covering
+for the altar. Eleazar, and not his father, the high priest, received this
+commission, for God said: "The censer brought death upon two of Aaron's sons,
+therefore let the third now fetch forth the censer and effect expiation for the
+sinners." [592] The covering of the altar fashioned out of the brass of these
+censers was "to be a memorial unto the children of Israel, to the end that no
+stranger, which is not of the seed of Aaron, come near to burn incense before
+the Lord." Such a one was not, however, to be punished like Korah and his
+company, but in the same way as Moses had once been punished by God, with
+leprosy. This punishment was visited upon king Uzziah, who tried to burn
+incense in the Temple, asserting that it was the king's task to perform the
+service before the King of all. The heavens hastened to the scene to consume
+him, just as the celestial fire had once consumed the two hundred and fifty
+men, who had wrongfully assumed the rights of priesthood; the earth strove to
+swallow him as it had once swallowed Korah and his company. But a celestial
+voice announced: "Upon none save Korah and his company came punishments like
+these, upon no others. This man's punishment shall be leprosy." Hence Uzziah
+became a leper. [593]
+</p>
+
+<p>
+Peace was not, however, established with the destruction of Korah and his
+company, for on the very day that followed the terrible catastrophe, there
+arose a rebellion against Moses, that was even more violent than the preceding
+one. For although the people were now convinced that nothing came to pass
+without the will of God, still they thought God was doing all this for Moses'
+sake. Hence they laid at his door God's violent anger against them, blaming not
+the wickedness of those who had been punished, but Moses, who, they said, had
+excited God's revengefulness against them. They accused Moses of having brought
+about the death of so many of the noblest among them as a punishment for the
+people, only that they might not again venture to call him to account, and that
+he might thereby ensure his brother's possession of the priestly office, since
+no one would hereafter covet it, seeing that on its account the noblest among
+them had met so terrible a fate. The kinsmen of those who had perished stirred
+the flame of resentment and spurred on the people to set a limit to Moses' love
+of power, insisting that the public welfare and the safety of Israel demanded
+such measures. [594] These unseemly speeches and their unceasing, incorrigible
+perverseness brought upon them God's wrath to such a degree that He wanted to
+destroy them all, and bade Moses and Aaron go away from the congregation that
+He might instantly set about their ruin.
+</p>
+
+<p>
+When Moses saw that "there was wrath gone out from the Lord, and the plague was
+begun," he called Aaron to him, saying: "Take thy censer and put fire therein
+from off the altar, and lay incense thereon, and carry it quickly unto the
+congregation, and make atonement for them." This remedy against death Moses had
+learned from the Angel of Death himself at the time he was staying in heaven to
+receive the Torah. At that time he had received a gift from each one of the
+angels, and that of the Angel of Death had been the revelation of the secret
+that incense can hold him at bay. [595] Moses, in applying this remedy, had in
+mind also the purpose of showing the people the injustice of their superstition
+concerning the offering of incense. They called it death-bearing because it had
+brought death upon Nadab and Abihu, as well as upon the two hundred and fifty
+followers of Korah. He now wished to convince them that it was this very
+incense that prevented the plague, and to teach them that it is sin that brings
+death. [596] Aaron, however, did not know why he employed incense, and
+therefore said to Moses: "O my lord Moses, hast thou perchance my death in
+view? My sons were burned because they put strange fires into the censers.
+Shall I now fetch holy fire from the altar and carry it outside? Surely I shall
+meet death through this fire!" Moses replied: "Go quickly and do as I have
+bidden thee, for while thou dost stand and talk, they die." Aaron hastened to
+carry out the command given to him, saying: "Even if it be my death, I obey
+gladly if I can only serve Israel thereby." [597]
+</p>
+
+<p>
+The Angel of Death had meanwhile wrought terrible havoc among the people, like
+a reaper mowing down line after line of them, allowing not one of the line he
+touched to escape, whereas, on the other hand, not a single man died before he
+reached the row in which the man stood. Aaron, censer in hand, now appeared,
+and stood up between the ranks of the living and those of the dead, holding the
+Angel of Death at bay. The latter now addressed Aaron, saying: "Leave me to my
+work, for I have been sent to do it by God, whereas thou dost bid me stop in
+the name of a creature that is only of flesh and blood." Aaron did not,
+however, yield, but said: "Moses acts only as God commands him, and if thou
+wilt not trust him, behold, God and Moses are both in the Tabernacle, let us
+both betake ourselves thither." The Angel of Death refused to obey his call,
+whereupon Aaron seized him by force and, thrusting the censer under his face,
+dragged him to the Tabernacle where he locked him in, so that death ceased.
+[598]
+</p>
+
+<p>
+In this way Aaron paid off a debt to Moses. After the worship of the Golden
+Calf, that came to pass not without some guilt on Aaron's part, God had decreed
+that all four of Aaron's sons were to die, but Moses stood up between the
+living and the dead, and through his prayer succeeded in saving two out of the
+four. In the same way Aaron now stood up between the living and the dead to
+ward off from Israel the Angel of Death. [599]
+</p>
+
+<p>
+God in His kindness now desired the people once and for all to be convinced of
+the truth that Aaron was the elect, and his house the house of priesthood,
+hence he bade Moses convince them in the following fashion. Upon God's command,
+he took a beam of wood, divided it into twelve rods, bade every prince of a
+tribe in his own hand write his name on one of the rods respectively, and laid
+up the rods over night before the sanctuary. Then the miracle came to pass that
+the rod of Aaron, the prince of the tribe of Levi, bore the Ineffable Name
+which caused the rod to bloom blossoms over night and to yield ripe almonds.
+When the people, who all night had been pondering which tribe should on the
+morrow be proven by the rod of its prince to be the chosen one, betook
+themselves early in the morning to the sanctuary, and saw the blossoms and
+almonds upon the rod of Aaron, they were at last convinced that God had
+destined the priesthood for his house. The almonds, which ripen more quickly
+than any other fruit, at the same time informed them that God would quickly
+bring punishment upon those who should venture to usurp the powers of
+priesthood. Aaron's rod was then laid up before the Holy Ark by Moses. It was
+this rod, kings used until the time of the destruction of the Temple, when, in
+miraculous fashion, it disappeared. Elijah will in the future fetch it forth
+and hand it over to the Messiah. [600]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap80"></a> THE WATERS OF MERIBAH</h2>
+
+<p>
+Korah's rebellion took place during Israel's sojourn in Kadesh-Barnea, whence,
+a short time before, the spies had been sent out. They remained in this place
+during nineteen years, and then for as long a time wandered ceaselessly from
+place to place through the desert. [601] When at last the time decreed by God
+for their stay in the wilderness was over, and the generation that God had said
+must die in the desert had paid its penalty for its sin, they returned again to
+Kadesh-Barnea. They took delight in this place endeared to them by long years
+of habitation, and settled down in the expectation of a cheerful and agreeable
+time. But the prophetess Miriam now dies, and the loss of the woman, who
+occupied a place as high as that of her brothers, Moses and Aaron, at once
+became evident in a way that was perceived by the pious as well as by the
+godless. She was the only woman who died during the march through the desert,
+and this occurred for the following reasons. She was a leader of the people
+together with her brothers, and as these two were not permitted to lead the
+people into the promised land, she had to share their fate. The well,
+furthermore, that had provided Israel with water during the march through the
+desert, had been a gift of God to the people as a reward for the good deeds of
+this prophetess, and as this gift had been limited to the time of the march
+through the desert, she had to die shortly before the entrance into the
+promised land.
+</p>
+
+<p>
+Hardly had Miriam died, when the well also disappeared and a dearth of water
+set in, that all Israel might know that only owing to the merits of the pious
+prophetess had they been spared a lack of water during the forty years of the
+march. [602] While Moses and Aaron were now plunged in deep grief for their
+sister's death, a mob of the people collected to wrangle with them on account
+of the dearth of water. Moses, seeing the multitudes of people approaching from
+the distance, said to his brother Aaron: "What may all these multitudes
+desire?" The other replied: "Are not the children of Abraham, Isaac, and Jacob
+kind-hearted people and the descendants of kind-hearted people? They come to
+express their sympathy." Moses, however, said: "Thou are not able to
+distinguish between a well-ordered procession and this motley multitude; were
+these people assembled in an orderly procession, they would move under the
+leadership of the rules of thousands and the rulers of hundreds, but behold,
+they move in disorderly troops. How then can their intentions be to console
+with us!" [603]
+</p>
+
+<p>
+The two brothers were not long to remain in doubt concerning the purpose of the
+multitude, for they stepped up to them and began to pick a quarrel with Moses,
+saying: "It was a heavy blow for us when fourteen thousand and seven hundred of
+our men died of the plague; harder still to bear was the death of those who
+were swallowed up by the earth, and lost their lives in an unnatural way; the
+heaviest blow of all, however, was the death of those who were consumed at the
+offering of incense, whose terrible end is constantly recalled to us by the
+covering of the altar, fashioned out of the brasen plates that came of the
+censers used by those unfortunate ones. But we bore all these blows, and even
+wish we had all perished simultaneously with them instead of becoming victims
+to the tortures of death by thirst." [604]
+</p>
+
+<p>
+At first they directed their reproaches against Moses alone, since Aaron, on
+account of his extraordinary love of peace and his kind-heartedness, was the
+favorite of the people, but once carried away by suffering and rage, they
+started to hurl their accusations against both of the brothers, saying:
+"Formerly your answer to us had always been that sorrows came upon us and that
+God did not stand by us because there were sinful and godless men among us. Now
+that we are 'a congregation of the Lord,' why have ye nevertheless led us to
+this poor place where there is not water, without which neither man nor beast
+can live? Why do not ye exhort God to have pity upon us since the well of
+Miriam had vanished with her death?" [605]
+</p>
+
+<p>
+"A righteous man regardeth the life of his beast," and the fact that these
+people, so near to death, still considered the sufferings of their beasts shows
+that they were, notwithstanding their attitude toward Moses and Aaron, really
+pious men. And, in truth, God did not take amiss their words against Moses and
+Aaron, "for God holds no man accountable for that which he utters in distress."
+For the same reason neither Moses nor Aaron made reply to the accusations
+hurled against them, but hastened to the sanctuary to implore God's mercy for
+His people. They also considered that the holy place would shelter them in case
+the people meant to lay hands upon them. God actually did appear at once, and
+said to them: "Hasten from this place; My children die of thirst, and ye have
+nothing better to do than to mourn the death of an old woman!" [606] He then
+bade Moses "to speak unto the rock that it may give forth water," but impressed
+upon them the command to bring forth neither honey nor oil out of the rock, but
+water only. This was to prove God's power, who can pour out of the rock not
+only such liquids as are contained in it, but water too, that never otherwise
+issues from a rock. He also ordered Moses to speak to the rock, but not to
+smite it with his rod. "For," said God, "the merits of them that sleep in the
+Cave of Machpelah suffice to cause their children to receive water out of the
+rock." [607]
+</p>
+
+<p>
+Moses then fetched out of the Tabernacle the holy rod on which was the
+Ineffable Name of God, and, accompanied by Aaron, betook himself to the rock to
+bring water out of it. [608] On the way to the rock all Israel followed him,
+halting at any rock by the way, fancying that they might fetch water out of it.
+The grumblers now went about inciting the people against Moses, saying: "Don't
+you know that the son of Amram had once been Jethro's shepherd, and all
+shepherds have knowledge of the places in the wilderness that are rich in
+water? Moses will now try to lead us to such a place where there is water, and
+then he will cheat us and declare he had causes the water to flow out of a
+rock. If he actually is able to bring forth water out of rocks, then let him
+fetch it out of any one of the rocks upon which we fix." Moses could easily
+have done this, for God said to him: "Let them see the water flow out of the
+rock they have chosen," but when, on the way to the rock, he turned around and
+perceived that instead of following him they stood about in groups around
+different rocks, each group around some rock favored by it, he commanded them
+to follow him to the rock upon which he had fixed. They, however, said: "We
+demand that thou bring us water out of the rock we have chosen, and if thou
+wilt not, we do not care to fetch water out of another rock." [609]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap81"></a> MOSES' ANGER CAUSES HIS DOOM</h2>
+
+<p>
+Throughout forty years Moses had striven to refrain from harshly addressing the
+people, knowing that if but a single time he lost patience, God would cause him
+to die in the desert. On this occasion, however, he was mastered by his rage,
+and shouted at Israel the words: "O ye madmen, ye stiffnecked ones, that desire
+to teach their teacher, ye that shoot upon your leaders with your arrows, do ye
+think that out of this rock that ye have chosen, we shall be able to bring
+forth water? [610] I vow that I shall let water flow out of that rock only that
+I have chosen." He addressed these harsh words not to a few among Israel, but
+to all the people, for God had brought the miracle to pass that the small space
+in front of the rock held all Israel. Carried away by anger, Moses still
+further forgot himself, and instead of speaking to the rock as God had
+commanded him, he struck a rock chosen by himself. [611] As Moses had not acted
+according to God's command, the rock did not at once obey, and sent forth only
+a few drops of water, so that the mockers cried: "Son of Amram, is this for the
+sucklings and for them that are weaned from the milk?" Moses now waxed angrier
+still, and for a second time smote the rock, from which gushed streams so
+mighty that many of his enemies me their death in the currents, and at the same
+time water poured out of all the stones and rocks of the desert. [612] God here
+upon said to Moses: "Thou and Aaron believed Me not, I forbade you to smite the
+rock, but thou didst smite it; ye sanctified Me not in the eyes of the children
+of Israel because ye did not fetch water out of any one of the rocks, as the
+people wished; ye trespassed against Me when ye said, 'Shall we bring forth
+water out of this rock?' and ye acted contrary to My command because ye did not
+speak to the rock as I had bidden ye. I vow, therefore, that 'ye shall not
+bring this assembly into the land which I have given them,' and not until the
+Messianic time shall ye two lead Israel to the Holy Land." [613] God
+furthermore said to Moses: "Thou shouldst have learned from the life of Ishmael
+to have greater faith in Me; I bade the well to spring up for him, even though
+he was only a single human being, on account of the merits of his father
+Abraham. How much more than hadst thou a right to expect, thou who couldst
+refer to the merits of the three Patriarchs as well as to the people's own, for
+they accepted the Torah and obeyed many commandments. Yea, even from thine own
+experience shouldst thou have drawn greater faith in My will to aid Israel.
+When in Rephidim thou didst say to Me, 'They be almost ready to stone me,' did
+not I not reply to thee, 'Why dost thou accuse My children? God with thy rod
+before the people, and thou shalt smite the rock, and there shall come water
+out of it.' If I wrought for them miracles such as these when they had not yet
+accepted the Torah, and did not yet have faith in Me, shouldst thou not have
+known how much more I would do for them now?" [614]
+</p>
+
+<p>
+God "taketh the wise in their own craftiness." He had long before this decreed
+that Moses die in the desert, and Moses' offense in Kadesh was only a pretext
+God employed that He might not seem to be unjust. But He gave to Moses himself
+the true reason why He did not permit him to enter the promised land, saying:
+"Would it perchance redound to thy glory if thou wert to lead into the land a
+new generation after thou hadst led out of Egypt the sixty myriads and buried
+them in the desert? People would declare that the generation of the desert has
+no share in future world, therefore stay with them, that at their head thou
+mayest after the Resurrection enter the promised land." [615] Moses now said to
+God: "Thou hast decreed that I die in the desert like the generation of the
+desert that angered Thee. I implore Thee, write in Thy Torah wherefore I have
+been thus punished, that future generations may not say I had been like the
+generations of the desert." God granted this wish, and in several passages of
+the Scriptures set forth what had really been the offense on account of which
+Moses had been prohibited from entering the promised land. [616] It was due
+only to the transgression at the rock in Kadesh, where Moses failed to sanctify
+God in the eyes of the children of Israel; and God was sanctified by allowing
+justice to take its course without respect of persons, and punishing Moses.
+Hence this place was called Kadesh, "sanctity," and En Mishpat, "fountain of
+justice," because on this spot judgement was passed upon Moses, and by this
+sentence God's name was sanctified. [617]
+</p>
+
+<p>
+As water had been the occasion for the punishment of Moses, God did not say
+that that which He had created on the second day of the creation "was good,"
+for on that day He had created water, and that which brought about Moses' death
+was not good. [618]
+</p>
+
+<p>
+If the death doomed for Moses upon this occasion was a very severe punishment,
+entirely out of proportion to his offense, then still more so was the death
+destined for Aaron at the same time. For he had been guilty of no other offense
+than that of joining Moses at his transgression, and "who so joins a
+transgressor, is as bad as the transgressor himself." On this occasion, as
+usual, Aaron showed his absolute devotion and his faith in God's justice. He
+might have said, "I have not sinned; why am I to be punished?" but he conquered
+himself and put up no defense, wherefore Moses greatly praised him. [619]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap82"></a> EDOM'S UNBROTHERLY ATTITUDE TOWARD ISRAEL</h2>
+
+<p>
+From Kadesh Moses sent ambassadors to the king of Edom, requesting him to
+permit Israel to travel through his territory. "For," thought Moses, "When our
+father Jacob with only a small troop of men planned to return to his father's
+house, which was not situated in Esau's possessions, he previously sent a
+messenger to him to ask his permission. How much more then does it behoove us,
+a people of great numbers, to refrain from entering Edom's territory before
+receiving his sanction to do so!"
+</p>
+
+<p>
+Moses' ambassadors had been commissioned to bear the following message to the
+king of Edom: "From the time of our grandfather Abraham, there was a promissory
+note to be redeemed, for God had imposed it upon him that in Egypt his seed
+should be enslaved and tortured. It had been thy duty, as well as ours, to
+redeem this note, and thou knowest that we have done our duty whereas thou wert
+not willing. God had, as thou knowest, promised Abraham that those who had been
+in bondage in Egypt should receive Canaan for their possession as a reward.
+That land, therefore, is ours, who were in Egypt, and thou who didst shirk the
+redemption of the debt, hast now claim to our land. Let us then pass through
+thy land until we reach ours. [620] Know also that the Patriarchs in their
+grave sympathized with our sufferings in Egypt, and whenever we called out to
+God He heard us, and sent us one of His ministering angels to lead us out of
+Egypt. Consider, then, that all thy weapons will avail thee naught if we
+implore God's aid, who will then at once overthrow thee and thy hosts, for this
+is our inheritance, and 'the voice of Jacob' never proves ineffectual. [621]
+That thou mayest not, however, plead that our passage through thy land will
+bring thee only annoyances and no gain, I promise thee that although we draw
+drink out of a well that accompanies us on our travels, and are provided with
+food through the manna, we shall, nevertheless, by water and food from thy
+people, that ye may profit by our passage."
+</p>
+
+<p>
+This was no idle promise, for Moses had actually asked the people to be liberal
+with their money, that the Edomites might not take them to be poor slaves, but
+might be convinced that in spite of their stay in Egypt, Israel was a wealthy
+nation. Moses also pledged himself to provide the cattle with muzzles during
+their passage through Edom, that they might do no damage to the land of the
+dwellers there. With these words he ended his message to the king of Edom: "To
+the right and to the left of thy land may we pillage and slaughter, but in
+accord with God's words, we may not touch thy possession." But all these
+prayers and pleadings of Moses were without avail, for Edom's answer was in the
+form of a threat: "Ye depend upon your inheritance, upon 'the voice of Jacob'
+which God answers, and I too shall depend upon my inheritance, 'the hand and
+sword of Esau.'" Israel now had to give up their attempt to reach their land
+through Edom's territory, not, however, through fear, but because God had
+prohibited them from bringing war upon the Edomites, even before they had heard
+from the embassy that Edom had refused them the right of passage.
+</p>
+
+<p>
+The neighborhood of the godless brings disaster, as Israel was to experience,
+for they lost the pious Aaron on the boundary of Edom, and buried him on Mount
+Hor. The cloud that used to precede Israel, had indeed been accustomed to level
+all the mountains, that they might move on upon level ways, but God retained
+three mountains in the desert: Sinai, as the place of the revelation; Nebo, as
+the burial-place of Moses; and Hor, consisting of a twin mountain, as a
+burial-place for Aaron. Apart from these three mountains, there were none in
+the desert, but the cloud would leave little elevations on the place where
+Israel pitched camp, that the sanctuary might thereupon be set up. [622]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap83"></a> THE THREE SHEPHERDS</h2>
+
+<p>
+Aaron died four months after the death of his sister Miriam, whereas Moses died
+nearly a year after his sister. Her death took place on the first day of Nisan,
+and that of Moses on the seventh day of Adar in the same year. Although the
+death of these three did not take place in the same month, God spoke of them
+saying, "And I cut off the three shepherds in one month," for He had determined
+upon their death in one month. [623] It is God's way to classify people into
+related groups, and the death of these three pious ones was not determined upon
+together with hat of the sinful generation of wanderers in the desert, but only
+after this generations had died, was sealed the doom of the three. [624] Miriam
+died first, and the same fate was decreed for her brothers as a consequence of
+her death.
+</p>
+
+<p>
+Miriam's death plunged all into deep mourning, Moses and Aaron wept in their
+apartments and the people wept in the streets. For six hours Moses was ignorant
+of the disappearance of Miriam's well with Miriam's death, until the Israelites
+went to him, saying, "How long wilt thou sit here and weep?" He answered,
+"Shall I not weep for my sister, who had died?" They replied, "While thou are
+weeping for one soul, weep at the same time for us all." "Why?" asked he. They
+said, "We have no water to drink." Then he rose up from the ground, went out
+and saw the well without a drop of water. He now began to quarrel with them,
+saying, "Have I not told ye, 'I am not able to bear you myself alone'? Ye have
+rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens,
+princes, chiefs, elders, and magnates, let these attend to your needs." Israel,
+however, said: "All rests with thee, for it is thou who didst lead us out of
+Egypt and brought 'us in unto this evil place; it is no place of seed or of
+figs, or of vines, or of pomegranates; neither is there any water to drink.' If
+thou wilt give us water, it is well, if not, we shall stone thee." When Moses
+heard this, he fled from them and betook himself to the Tabernacle. There God
+said to him: "What ails thee?" and Moses replied: "O Lord of the world! Thy
+children want to stone me, and had I not escaped, they would have stoned me by
+now." God said: "Moses, how much longer wilt thou continue to calumniate My
+children? Is it not enough that at Horeb thou didst say, 'They be ready to
+stone me,' whereupon I answered thee, 'Go up before them and I will see whether
+they stone thee or not!' 'Take the rod and assemble the congregation, thou and
+Aaron thy brother, and speak ye unto the rock before their eyes, that it give
+forth its water.'"
+</p>
+
+<p>
+Moses now went to seek for the rock, followed by all Israel, for he did not
+know which was the rock out of which God had said water was to flow. [625] For
+the rock out of which Miriam's well flowed vanished among the rest of the rocks
+in such a way that Moses was not able to distinguish it among the number. [626]
+On the way they saw a rock that dripped, and they took up their places in front
+of it. When Moses saw that the people stood still, he turned around and they
+said to him: "How long wilt thou lead us on?" Moses: "Until I fetch ye forth
+water out of the rock." The people: "Give us water at once, that we may drink."
+Moses: "How long do ye quarrel? Is there a creature in all the world that so
+rebels against its Maker as ye do, when it is certain that God will give ye
+water out of a rock, even though I do not know which one that may be!" The
+people: "Thou wert a prophet and our shepherd during our march through the
+desert, and now thou sayest, 'I know not out of which rock God will give ye
+water.'"
+</p>
+
+<p>
+Moses hereupon assembled them about a rock, saying to himself: "If I now speak
+to the rock, bidding it bring forth water, and it bring forth none, I shall
+subject myself to humiliation in the presence of the community, for they will
+say, 'Where is thy wisdom?'" Hence he said to the people: "Ye know that God can
+perform miracles for ye, but He hath hidden from me out of which rock He will
+let the water flow forth. For whenever the time comes that God wished a man not
+to know, then his wisdom and understanding are of no avail to him." Moses then
+lifted his rod and let it quietly slide down upon the rock which he laid it,
+uttering, as if addressing Israel, the words, "Shall we bring you forth water
+out of this rock?" The rock of its own accord now began to give forth water,
+whereupon Moses struck upon it with his rod, but then water no longer flowed
+forth, but blood. Moses hereupon said to God: "This rock brings forth no
+water," and God instantly turned to the rock with the question: "Why dost thou
+bring forth not water, but blood?" The rock answered: "O Lord of the world! Why
+did Moses smite me?" When God asked Moses why he had smitten the rock, he
+replied: "That it might bring forth water." God, however, said to Moses: "Had I
+bidden thee to smite the rock? I had only said, 'Speak to it.'" Moses tried to
+defend himself by saying, "I did speak to it, but it brought forth nothing."
+"Thou," God replied, "hast given Israel the instruction, 'In righteousness
+shalt thou judge thy neighbor'; why then, didst not thou judge the rock 'in
+righteousness,' the rock that in Egypt supported thee when out of it thou didst
+such honey? Is this the manner in which thou repayest it? Not only wert thou
+unjust to the rock, but thou didst also call My children fools. If then thou
+are a wise man, it does not become thee as a wise man to have anything further
+to do with fools, and therefore thou shalt not with them learn to know the land
+of Israel." [627] At the same time God added, "Neither thou, nor thy brother,
+nor thy sister, shall set foot upon the land of Israel." For even in Egypt God
+had warned Moses and Aaron to refrain from calling the Israelites fools, and as
+Moses, without evoking a protest from Aaron, at the water of Kadesh, called
+them fools, the punishment of death was decreed for him and his brother. [628]
+When God had informed Moses of the impending punishment due to him and his
+brother, He turned to the rock, saying: "Turn thy blood into water," and so it
+came to pass. [629]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap84"></a> PREPARING AARON FOR IMPENDING DEATH</h2>
+
+<p>
+As a sign of especial favor God communicates to the pious the day of their
+death, that they may transmit their crowns to their sons. But God considered it
+particularly fitting to prepare Moses and Aaron for impending death, saying:
+"These two pious men throughout their lifetime did nothing without consulting
+Me, and I shall not therefore take them out of this world without previously
+informing them." [630]
+</p>
+
+<p>
+When, therefore, Aaron's time approached, God said to Moses: "My servant Moses,
+who hast been 'faithful in all Mine house,' I have an important matter to
+communicate to thee, but it weighs heavily upon Me." Moses: "What is it?" God:
+"Aaron shall be gathered unto his people; for he shall not enter into the land
+which I have given unto the children of Israel, because ye rebelled against My
+word at the waters of Meribah." Moses replied: "Lord of the world! It is
+manifest and known before the Throne of Thy glory, that Thou art Lord of all
+the world and of Thy creatures that in this world Thou hast created, so that we
+are in Thy hand, and in Thy hand it lies to do with us as Thou wilt. I am not,
+however, fit to go to my brother, and repeat to him Thy commission, for he is
+older than I, and how then shall I presume to go up to my older brother and
+say, 'Go up unto Mount Hor and die there!'" God answered Moses: "Not with the
+lip shalt thou touch this matter, but 'take Aaron and Eleazar his son, and
+bring them up unto Mount Hor.' Ascend thou also with them, and there speak with
+thy brother sweet and gentle words, the burden of which will, however, prepare
+him for what awaits him. Later when ye shall all three be upon the mountain,
+'strip Aaron of his garments, and put them upon Eleazar his son, and Aaron
+shall be gathered unto his people, and shall die there.' [631] As a favor to Me
+prepare Aaron for his death, for I am ashamed to tell him of it Myself." [632]
+</p>
+
+<p>
+When Moses heard this, there was a tumult in his heart, and he knew not what to
+do. He wept so passionately that his grief for the impending loss of his
+brother brought him to the brink of death himself. As a faithful servant of
+God, however, nothing remained for him to do, but to execute his Master's
+command, hence he betook himself to Aaron to the Tabernacle, to inform him of
+his death.
+</p>
+
+<p>
+Now it had been customary during the forty years' march through the desert for
+the people daily to gather, first before the seventy elders, then under their
+guidance before the princes of the tribes, then for all of them to appear
+before Eleazar and Aaron, and with these to go to Moses to present to him their
+morning greeting. On this day, however, Moses made a change in this custom, and
+after having wept through the night, at the cock's crow summoned Eleazar before
+him and said to him: "Go and call to me the elders and the princes, for I have
+to convey to them a commission from the Lord." Accompanied by these men, Moses
+not betook himself to Aaron who, seeing Moses when he arose, asked: "Why hast
+thou made a change in the usual custom?" Moses: "God hath bidden me to make a
+communication to thee." Aaron: "Tell it to me." Moses: "Wait until we are out
+of doors." Aaron thereupon donned his eight priestly garments and both went
+out.
+</p>
+
+<p>
+Now it had always been the custom for Moses whenever he went from his house to
+the Tabernacle to walk in the center, with Aaron at his right, Eleazar at his
+left, then the elders at both sides, and the people following in the rear. Upon
+arriving within the Tabernacle, Aaron would seat himself as the very nearest at
+Moses' right hand, Eleazar at his left, and the elders and princes in front. On
+this day, however, Moses changed this order; Aaron walked in the center, Moses
+at his right hand, Eleazar at his left, the elders and princes at both sides,
+and the rest of the people following.
+</p>
+
+<p>
+When the Israelites saw this, they rejoiced greatly, saying: "Aaron now has a
+higher degree of the Holy Spirit than Moses, and therefore does Moses yield to
+him the place of honor in the center." The people loved Aaron better than
+Moses. [633] For ever since Aaron had become aware that through the
+construction of the Golden Calf he had brought about the transgression of
+Israel, it was his endeavor through the following course of life to atone for
+his sin. He would go from house to house, and whenever he found one who did not
+know how to recite his Shema', he taught him the Shema'; if one did not know
+how to pray he taught him how to pray; and if he found one who was not capable
+of penetrating into the study of the Torah, he initiated him into it. [634] He
+did not, however, consider his task restricted 'to establishing peace between
+God and man,' but strove to establish peace between the learned and the
+ignorant Israelites, among the scholars themselves, among the ignorant, and
+between man and wife. [635] Hence the people loved him very dearly, and
+rejoiced when they believed he had now attained a higher rank than Moses.
+</p>
+
+<p>
+Having arrived at the Tabernacle, Aaron now wanted to enter, but Moses held him
+back, saying: "We shall now go beyond the camp." When they were outside the
+camp, Aaron said to Moses: "Tell me the commission God hath given thee." Moses
+answered: "Wait until we reach the mountain." At the foot of the mountain Moses
+said to the people: "Stay here until we return to you; I, Aaron, and Eleazar
+will go to the top of the mount, and shall return when we shall have heard the
+Divine revelation." All three now ascended.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap85"></a>AARON'S DEATH</h2>
+
+<p>
+Moses wanted to inform his brother of his impending death, but knew not how to
+go about it. At length he said to him: "Aaron, my brother, hath God given
+anything into thy keeping?" "Yes," replied Aaron. "What, pray?" asked Moses.
+Aaron: "The altar and the table upon which is the shewbread hath He given into
+my charge." Moses: "It may be that He will now demand back from thee all that
+He hath given into thy keeping." Aaron: "What, pray?" Moses: "Hath He not
+entrusted a light to thee?" Aaron: "Not one light only but all seven of the
+candlestick that now burn in the sanctuary." Moses had, of course, intended to
+call Aaron's attention to the soul, "the light of the Lord," which God had
+given into his keeping and which He now demanded back. As Aaron, in his
+simplicity, did not notice the allusion, Moses did not go into further
+particulars, but remarked to Aaron: "God hath with justice called thee an
+innocent, simple-hearted man."
+</p>
+
+<p>
+While they were thus conversing, a cave opened up before them, whereupon Moses
+requested his brother to enter it, and Aaron instantly acquiesced. Moses was
+now in a sad predicament, for, to follow God's command, he had to strip Aaron
+of his garments and to put them upon Eleazar, but he knew not how to broach the
+subject to his brother. He finally said to Aaron: "My brother Aaron, it is not
+proper to enter the cave into which we now want to descend, invested in the
+priestly garments, for they might there become unclean; the cave is very
+beautiful, and it is therefore possible that there are old graves in it." Aaron
+replied, "Thou art right." Moses then stripped his brother of his priestly
+garments, and put them upon Aaron's son, Eleazar. [636]
+</p>
+
+<p>
+As it would have been improper if Aaron had been buried quite naked, God
+brought about the miracle that, as soon as Moses took off one of Aaron's
+garments, a corresponding celestial garment was spread over Aaron, and when
+Moses had stripped him of all his priestly garments, he found himself arrayed
+in eight celestial garments. A second miracle came to pass in the stripping of
+Aaron's garments, for Moses was enabled to take off the undermost garments
+before the upper. This was done in order to satisfy the law that priests may
+never use their upper garments as undergarments, a thing Eleazar would have had
+to do, had Moses stripped off Aaron's outer garments first and with these
+invested his son. [637]
+</p>
+
+<p>
+After Eleazar had put on the high priest's garments, Moses and Aaron said to
+him: "Wait for us here until we return out of the cave," and both entered it.
+At their entrance they beheld a couch spread, a table prepared, and a candle
+lighted, while ministering angels surrounded the couch. Aaron then said to
+Moses: "How long, O my brother, wilt thou still conceal the commission God hath
+entrusted to thee? Thou knowest that He Himself, when for the first time He
+addressed thee, with His own lips declared of me, 'When he seeth thee, he will
+be glad in his heart.' Why, then, dost thou conceal the commission God hath
+entrusted to thee? Even if it were to refer to my death, I should take it upon
+myself with a cheerful countenance." Moses replied: "As thou thyself dost speak
+of death, I will acknowledge that God's words to me do concern thy death, but I
+was afraid to make it known to thee. But look now, thy death is not as that of
+the other creatures of flesh and blood; and not only is thy death a remarkable
+one, but see! The ministering angels have come to stand by thee in thy parting
+hour." [638]
+</p>
+
+<p>
+When he spoke of the remarkable death that awaited Aaron, Moses meant to allude
+to the fact that Aaron, like his sister Miriam and later Moses, was to die not
+through the Angel of Death, but by a kiss from God. [639] Aaron, however, said:
+"O my brother Moses, why didst not thou make this communication to me in the
+presence of my mother, my wife, and my children?" Moses did not instantly reply
+to this question, but tried to speak words of comfort and encouragement to
+Aaron, saying: "Dost thou not know, my brother, that thou didst forty years ago
+deserve to meet thy death when thou didst fashion the Golden Calf, but then I
+stood before the Lord in prayer and exhortation, and saved thee from death. And
+now I pray that my death were as thine! For when thou diest, I bury thee, but
+when I shall die, I shall have no brother to bury me. When thou diest, thy sons
+will inherit thy position, but when I die, strangers will inherit my place."
+With these and similar words Moses encouraged his brother, until he finally
+looked forward to his end with equanimity.
+</p>
+
+<p>
+Aaron lay down upon the adorned couch, and God received his soul. Moses then
+left the cave, which immediately vanished, so that none might know or
+understand how it had happened. When Eleazar saw Moses return alone, he said to
+him: "O my teacher, where is my father?" Moses replied: "He has entered
+Paradise." Then both descended from the mountain into the camp. [640] When the
+people saw Moses and Eleazar return without Aaron, they were not at all in the
+mood to lend faith to the communication of Aaron's death. They could not at all
+credit that a man who had overcome the Angel of Death was now overcome by him.
+Three opinions were then formed among the people concerning Aaron's absence.
+Some declared that Moses had killed Aaron because he was jealous of his
+popularity; some thought Eleazar had killed his father to become his successor
+as high priest; and there was also some who declared that he had been removed
+from earth to be translated to heaven. Satan had so incited the people against
+Moses and Eleazar that they wanted to stone them. Moses hereupon prayed to God,
+saying: "Deliver me and Eleazar from this unmerited suspicion, and also show to
+the people Aaron's bier, that they may not believe him to be still alive, for
+in their boundless admiration for Aaron they may even make a God of him." God
+then said to the angels: "Lift up on high the bier upon which lies My friend
+Aaron, so that Israel may know he is dead and my not lay hand upon Moses and
+Eleazar." The angels did as they were bidden, [641] and Israel then saw Aaron's
+bier floating in the air, while God before it and the angels behind intoned a
+funeral song for Aaron. God lamented in the words, "He entereth into peace;
+they rest in their beds, each one that walketh in his uprightness," whereas the
+angels said: "The law of truth was in his mouth, and unrighteousness was not
+found in his lips: he walked with Me in peace and uprightness, and did turn
+many away from iniquity."
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap86"></a> THE GENERAL MOURNING FOR AARON</h2>
+
+<p>
+When Israel beheld the funeral rites prepared in honor of Aaron by God and by
+the angels, they also prepared a funeral ceremony of thirty days in which all
+the people, men and women, adults and children, took part. [642] This universal
+mourning had its foundation not only in Israel's emulation of the Divine
+mourning and of the ceremonies arranged by Moses and Eleazar, or in their wish
+to show their reverence for the deceased high priest, but first and foremost in
+the truth that the people deeply loved Aaron and deeply felt his death. They
+mourned for him even more than they did later for Moses; for the latter only a
+part of the people shed tears, but for Aaron, everyone. Moses, as a judge, was
+obliged to mete out justice to the guilty, so that he had enemies among the
+people, men who could not forget that he had pronounced them guilty in court.
+Moses, furthermore, was sometimes severe with Israel when he held up to them
+their sins, but never Aaron. The latter "loved peace and pursued peace, loved
+men and brought them near to the Torah. In his humility, he did not consider
+his dignity hurt by offering greetings first even to the lowliest, yes, he did
+not even fail in offering his greeting when he was certain that the man before
+him was wicked and godless. The lament of the angels for Aaron as one "who did
+turn many away from iniquity" was therefore well justified. This kindliness of
+his led many a sinner to reform, who at the moment when he was about to commit
+a sin thought to himself: "How shall I be able to lift up my eyes to Aaron's
+face? I, to whom Aaron was so kind, blush to do evil." Aaron recognized his
+especial task as that of the peace-maker. If he discovered that two men had
+fallen out, he hastened first to the one, then to the other, saying to each:
+"My son, dost thou not know what he is doing with whom thou hast quarreled? He
+beats at his heart, rends his garments in grief, and says, 'Woe is me! How can
+I ever again lift up my eyes and look upon my companion against whom I have
+acted so?'" Aaron would then speak to each separately until both the former
+enemies would mutually forgive each other, and as soon as they were again face
+to face salute each other as friends. If Aaron heard that husband and wife
+lived in discord, he would hasten to the husband, saying: "I come to thee
+because I hear that thou and thy wife live in discord, wherefore thou must
+divorce her. Keep in mind, however, that if thou shouldst in place of thy
+present wife marry another, it is very questionable if thy second wife will be
+as good as this one; for at your first quarrel she will throw up to thee that
+thou art a quarrelsome man, as was shown by thy divorce from thy first wife."
+Many thousands of unions were saved from impending rupture by the efforts and
+urgings of Aaron, and the sons born to the couples brought together anew
+usually received Aaron's name, owing, as they did, their existence to his
+intercession. Not less than eighty thousand youths bearing his name took part
+in the mourning for Aaron. [643]
+</p>
+
+<p>
+When Moses beheld the deep-felt sorrow of the heavenly beings and of men for
+Aaron, he burst into passionate weeping, and said: "Woe is me, that am now left
+all alone! When Miriam died, none came to show her the last marks of honor, and
+only I, Aaron, and his sons stood about her bier, wept for her, mourned her,
+and buried her. At Aaron's death, I and his sons were present at his bier to
+show him the last marks of honor. But alas! How shall I fare? Who will be
+present at my death? I have neither father nor mother, neither brother nor
+sister, - who then will weep for me?" God, however, said to him: "Be not
+afraid, Moses, I Myself shall bury thee amid great splendor, and just as the
+cave in which Aaron lied has vanished, that none may know the spot where Aaron
+is buried, so too shall no mortal know thy burial place. As the Angel of Death
+had no power over Aaron, who died 'by the kiss,' so shall the Angel of Death
+have no power over thee, and thou shalt die 'by the kiss.'" Moses grew calm at
+these words, knowing at last that he had his place among the blessed pious.
+Blessed are thy, for not only does God in person gather them to Him, but as
+soon as they are dead, the angels go joyously to meet them and with beaming
+faces go to greet them, saying, "Enter into peace." [644]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap87"></a> THE FALSE FRIENDS</h2>
+
+<p>
+When Moses and Eleazar returned from the mountain without Aaron, Israel said to
+Moses: "We shall not release thee from this spot until thou showest us Aaron,
+dead or alive." Moses prayed to God, and He opened the cave and all Israel saw
+within it Aaron, lying dead upon a bier. They instantly felt what they had lost
+in Aaron, for when they turned to look at the camp, they saw that the clouds of
+glory that had covered the site of the camp during their forty years' march had
+vanished. They perceived, therefore, that God had sent these clouds for Aaron's
+sake only, and hence, with Aaron's death, had caused them to vanish. These
+among Israel who had been born in the desert, having now, owing to the
+departure of the clouds of glory, for the first time beheld the sun and moon,
+wanted to fall down before them and adore them, for the clouds had always
+hidden the sun and the moon from them, and the sight of them made a most awful
+impression upon them. But God said to them: "Have I not commanded you in My
+Torah: 'Take ye therefore good heed unto yourselves…lest thou lift up thine
+eyes unto heaven, and when thou seest the sun and the moon and the stars, even
+all the host of heaven, thou be drawn away and worship them, and serve them?'
+For it is God that led thee out of the furnace of Egypt, that thou mightest be
+the people of His inheritance." [645]
+</p>
+
+<p>
+The disappearance of the clouds of glory inspired Israel with terror, for now
+they were unaided against the attacks of enemies, whereas none had been able to
+enter into the camp of Israel while the clouds covered them. This fear was not,
+indeed, ungrounded, for hardly did Amalek learn that Aaron was dead and that
+the clouds of glory had vanished, when he at once set about harassing Israel.
+[646] Amalek acted in accordance with the counsel his grandsire Esau had given
+him, for his words to his grandson had been: "In spite of all my pains, I did
+not succeed in killing Jacob, therefore be thou mindful of avenging me upon his
+descendants." "But how, alas!" said Amalek, "Shall I be able to compete with
+Israel?" Esau made answer: "Look well, and as soon as thou seest Israel
+stumble, leap upon them." Amalek looked upon this legacy as the guiding star of
+his actions. When Israel trespassed, saying with little faith, "Is the Lord
+among us, or not?" Amalek instantly appeared. Hardly had Israel been tempted by
+its spies wickedly to exclaim, "Let us make a captain, and let us return into
+Egypt," when Amalek was upon the scene to battle with Israel. In later times
+also Amalek followed this policy, and when Nebuchadnezzar moved to Jerusalem in
+order to destroy it, Amalek took up his position one mile away from the holy
+city, saying: "If Israel should conquer, I should declare that I had come to
+assist them, but should Nebuchadnezzar be victorious, then shall I cut off the
+flight of the fleeing Israelites." His hopes were realized, for Nebuchadnezzar
+was victorious, and standing at the crossway, he cut down the fleeing
+Israelites, and added insult to injury by hurling invectives against God and
+the people, and ridiculing them.
+</p>
+
+<p>
+When, after Aaron's death, Amalek no longer considered Israel dangerous, since
+the clouds had disappeared, he instantly set about making war upon them. Amalek
+did not, however, go in open warfare against Israel, but tried through craft to
+attain what he dared not hope for in open warfare. Concealing their weapons in
+their garments, the Amalekites appeared in Israel's camp as if they meant to
+condole with them for Aaron's death, and the unexpectedly attacked them. Not
+content with this, the Amalekites disguised themselves in Canaanite costume and
+spoke the speech of the latter, so that the Israelites might not be able to
+tell if they had before them Amalekites, as their personal appearance seemed to
+show, or Canaanites, as their dress and speech indicated. The reason for this
+disguise was that Amalek knew that Israel had inherited the legacy from their
+ancestor Isaac that God always answered their prayer, hence Amalek said: "If we
+now appear as Canaanites, they will implore God to send them aid against the
+Canaanites, and we shall slay them." But all these wiles of Amalek were of no
+avail. Israel couched their prayer to God in these words: "O Lord of the world!
+We know not with what nation we are now waging war, whether with Amalek or with
+Canaan, but whichsoever nation it be, pray visit punishment upon it." [647] God
+heard their prayer and, promising to stand by them, ordered them totally to
+annihilate their enemy, saying: "Although ye are now dealing with Amalek, do
+not treat him like Esau's other sons, against whom ye may not war, but try
+totally to destroy them, as if they were Canaanites." Israel acted according to
+this command, slaying the Amalekites in battle, and dedicating their cities to
+God. [648] Amalek's only gain in this enterprise was that, at the beginning of
+the war, they seized a slave woman who had once belonged to them, but who later
+passed over into the possession of the Israelites. [649]
+</p>
+
+<p>
+For Israel this attack of Amalek had indeed serious consequences, for as soon
+as they perceived the approach of the enemy, they were afraid to continue the
+march to Palestine, being now no longer under the protection of the clouds,
+that vanished with Aaron's death; hence they determined to return to Egypt.
+They actually carried out part of this project by retreating eight stations,
+but the Levites pursued them, and in Moserah there arose a bitter quarrel
+between those who wanted to return to Egypt and the Levites who insisted upon
+the continuance of the march to Palestine. Of the former, eight tribal
+divisions were destroyed in this quarrel, five Benjamite, and one each of the
+Simeonite, Gadite, and Asherite divisions, while of the Levites one division
+was completely extirpated, and three others decimated in such a way that they
+did not recover until the days of David. The Levites were finally victorious,
+for even their opponents recognized that it had been folly on their part to
+desire to return to Egypt, and that their loss had been only a punishment
+because they had not arranged a mourning ceremony adequate to honor a man of
+Aaron's piety. They thereupon celebrated a grand mourning ceremony for Aaron in
+Moserah, and it is for this reason that people later spoke of this place as the
+place where Aaron died, because the great mourning rites took place there.
+[650]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap88"></a> THE BRAZEN SERPENT</h2>
+
+<p>
+Owing to the king of Edom's refusal to permit Israel to pass through his land,
+they were obliged, at the very point when they believed themselves at the end
+of their march, to continue it, so as to go around the land of Edom. The
+people, weary of the many years' marches, now became peevish, saying: "We had
+already been close to the promised land, and now must turn about once more! It
+was the same with our fathers who, close to their goal, had to turn back and
+roam about for thirty-eight years. Thus will it be with us!" [651] In their
+dejection they set about murmuring against God and Moses, "master and servant
+being to them as one." They complained that they were entirely thrown upon
+manna as a means of sustenance. This last mentioned complaint came from those
+in regard to whom God had vowed that they should never see the land which He
+had sworn unto the Patriarchs. These people could not bear the sight of the
+products of Palestine's soil, dying as soon as they beheld them. Now that they
+had arrived at the outskirts of the promised land, the merchants brought into
+the camp of the Israelites the native products, but these, unable to partake of
+them, still had to continue to gather sustenance exclusively from manna. [652]
+</p>
+
+<p>
+Then a voice sounding from the heavens became audible upon earth, making this
+announcement: "Come hither and behold, O ye men! Come hither and hearken, ye
+the serpent with the words, 'Dust shalt thou eat,' yet it complained not of its
+food. But ye, My people that I have led out of Egypt, for whom I caused manna
+to rain down from heaven, and quails to fly from the sea, and a spring to gush
+forth from the abyss, ye do murmur against Me on account of manna, saying, 'Our
+soul loatheth this light bread.' Let now the serpents come, that complained
+not, even though whatever food they ate tasted only of the dust, and let them
+bite those who murmur though they have a food that possesses every conceivable
+flavor. [653] The serpent, which was the first creature to slander its Maker
+and was therefore punished, shall now punish this people, which, not profiting
+by the example of the serpent's punishment, blasphemes its Creator by declaring
+that the heavenly food that He sends them would finally bring them death." The
+very serpents that during the forty years' march had been burned by the cloud
+of glory and lay heaped up high round about the camp, these same serpents now
+bit the people so terribly that their poison burned the souls of those whom
+they attacked. [654]
+</p>
+
+<p>
+When Moses betook himself to those who had been bitten, hearing that they were
+too ill to come to him, [655] they, conscious of their guilt, said to him: "We
+have sinned, because we have spoken against the Lord and against thee; pray
+unto the Lord, that He take away the serpents from us." Such was the meekness
+of Moses, that he instantly forgave the people's transgression in regard to
+himself, and at once implored God's aid. God also, however, forgave their sin
+as soon as they had shown penitence, and thus set an example to man likewise to
+grant forgiveness when it is requested.
+</p>
+
+<p>
+As a healing for those who had been bitten, God now bade Moses to make a
+serpent of brass, and put it upon a pole, that it might come to pass that every
+one who was bitten might look upon it and live. Moses did as he was bidden, and
+made a serpent of brass. As soon as he hurled it on high, it remained floating
+in the air, so that all might be able to look upon it. [656] He mad the serpent
+brass, because in Hebrew Nahash signifies "snake" and Nehoshet, "brass"; hence
+Moses made the serpent of a substance that had a sound similar to that of the
+object fashioned out of it. [657] It was not, however, the sight of the serpent
+of brass that brought with it healing and life; but whenever those who had been
+bitten by the serpents raised their eyes upward and subordinated their hearts
+to the will of the heavenly Father, they were healed; if they gave no thought
+to God, they perished. [658]
+</p>
+
+<p>
+Looking upon the serpent of brass brought about healing not only to those who
+had been bitten by serpents, but also to those who had been bitten by dogs or
+other animals. The cure of the latter was effected even more quickly than that
+of the former, for a casual glance sufficed for them, whereas the former were
+healed only after a long and insistent gaze. [659]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap89"></a> AT ARNON</h2>
+
+<p>
+The murmurs of the people, on account of which God sent upon them the serpents,
+took place in Zalmonah, a place where grew only thorns and thistles. Thence
+they wandered on to Punon, where God's punishment overtook them. [660] In the
+following two stations also, in Oboth and Iye-abarim, they continued their
+hostile actions against God, who for this reason was full of wrath against
+them, and did not look upon them again with favor until they reached Arnon.
+[661] God's favor was instantly shown during Israel's passage through the
+valley of Arnon, where He wrought for Israel miracles as great as those of yore
+at the passage through the Red Sea. This valley was formed by two lofty
+mountains that lay so close together that people upon the two summits of them
+could converse with one another. But in passing from one mountain to the other,
+one had to cover a distance of seven miles, having first to descend into the
+valley, and then again to ascend the other mountain. The Amorits, knowing that
+Israel should now have to pass through the valley, assembled in innumerable
+multitudes, and a part of them hid in the caves, of which there were many on
+the slopes of the mountain, while another part of them awaited Israel in the
+valley below, hoping to attack and destroy them unexpectedly from above and
+from below in their passage through the valley. God, however, frustrated this
+plan, bringing it to pass that Israel did not descend into the valley at all,
+but stayed above, through the following miracle. For whereas the mountain on
+the one side of the valley was full of caves, the other consisted entirely of
+pointed rocks; and God moved this rocky mountain so close up to the other, that
+the jutting rocks of the one entered into the caves of the other, and all the
+Amorites that were concealed within them were crushed.
+</p>
+
+<p>
+It was the rocky mountain that was moved, and not the other, for this same
+rocky mountain was the beginning of the promised land, and at the approach of
+Israel from the other mountain, which was Moabite, the land leaped to meet
+them, for it awaited them most longingly.
+</p>
+
+<p>
+An old proverb says: "If you give a piece of bread to a child, tell its mother
+about it." God, likewise, wanted Israel to know the great miracles He had
+accomplished for their sake, for they had no inkling of the attack the heathens
+had planned to make upon them. God therefore bade the well that had reappeared
+since their stay in Beeroth to flow past the caves and wash out parts of the
+corpses in great numbers. When Israel not turned to look upon the well, they
+perceived it in the valley of the Arnon, shining like the moon, and drawing
+corpses with it. Not until then did they discover the miracles that had been
+wrought for them. Not only did the mountains at first move together to let them
+pass, and then again move apart, but God saved them from great peril. They now
+intoned a song of praise to the well that revealed to them the great miracle.
+[662]
+</p>
+
+<p>
+When, at the passage through the Red Sea, Israel wanted to intone a song of
+praise, Moses did not let them do it alone, but first sang to them the song
+they were to sing to the Lord. For then Israel was young, and could only repeat
+what its teacher Moses sang before them, but when the nation reached Arnon, it
+was fully grown, after its forty years' march through the desert. Now the
+Israelites sang their own song, saying: "O Lord of the world! It behooves Thee
+to work miracles for us, whereas it is our duty to intone to Thee songs of
+praise." Moses had no part in the song of praise to the well, for the well had
+given occasion to his death in the desert, and no man can be expected to sing
+about his executioner. As Moses wanted have nothing to do with this song, God
+demanded that His own name also be not mentioned in it, acting in this
+instances like the king who was invited to a prince's table, but refused the
+invitation when he learned that his friend was not to be present at the feast.
+[663] The song to the well was as follows: "This is the well that the
+Patriarchs of the world, Abraham, Isaac, and Jacob, have digged, the princes
+olden times have searched, the heads of the people, the lawgivers of Israel,
+Moses and Aaron, have made its water to run with their staves. In the desert
+Israel received it as a gift, and after they had received it, it followed
+Israel upon all their wanderings, to lofty mountains and deep valleys. Not
+until they came to the boundary of Moab did it disappear, because Israel did
+not observe the words of the Torah." [664]
+</p>
+
+<p>
+Israel sang a song to the well alone, and not to manna, because they had on
+several occasions railed against the heavenly food, and therefore God said: "I
+do not wish ye to find fault with manna, nor yet to have ye praise it now," and
+He would not permit them to sing a song of praise to manna. [665]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap90"></a> SIHON, THE KING OF THE AMORITES</h2>
+
+<p>
+The crushing of those concealed in the caves of the mountain at Arnon was only
+the beginning of the miracles God wrought for Israel during their conquest of
+the land. It was at Arnon, too, that Sihon, the king of the Amorites, and his
+people who, hardly a month after Aaron's death, rushed upon Israel, were
+completely destroyed by them. [666] This Amorite king, and likewise Og, the
+king of Basham, were sons of Ahiah, whose father Shemhazai was one of the
+fallen angels. [667] In accordance with his celestial origin Sihon was a giant
+who none could withstand, for he was of enormous stature, taller than any tower
+in all the world, his thigh-bone alone measuring eighteen cubits, according to
+the big cubit of that time. [668] In spite of his huge size he was also fleet
+of foot, wherefore he was called Sihon, "foal," to indicate the celerity with
+which he moved, for his true name was Arad. [669]
+</p>
+
+<p>
+Moses was sorely afraid of waging war against this giant, but God put Sihon's
+and Og's guardian angels in chains, and then said to Moses: "Behold, I have
+begun to deliver up Sihon and his land before thee: begin to possess, that thou
+mayest inherit his land." For indeed after the angels of Sihon and his people
+had fallen, Moses had nothing more to fear, for his enemies were thus delivered
+into his hands. [670] God assured Moses that "He would begin to put the dread
+of him and the fear of him upon the peoples that are under the whole heaven,"
+by bidding the sun to stand still during his war against Sihon, that all the
+world might see that God battled for Moses. [671]
+</p>
+
+<p>
+Moses now asked if he might before waging war send ambassadors to Sihon to
+request him to permit Israel to pass through the land. God replied: "How now! I
+commanded thee, 'Rise up, contend with him in battle, begin to possess his
+land!' and thou wantest to send him messengers of peace?" Moses, however,
+replied: "I desire only to follow Thy example when Thou didst wish to lead
+Israel out of Egypt, and yet didst send me to Pharaoh with the message to let
+Israel, Thy people, pass out, even though Thou couldst have consumed all of
+Egypt with one flash of lightning. When Thou didst reveal the Torah, too, Thou
+didst offer it to the heathen nations for acceptance before giving it to
+Israel." God saw the justice of Moses' words, and commanded him never in the
+future to declare war upon a city before previously urging the people to
+surrender in peace. [672]
+</p>
+
+<p>
+Moses hereupon sent a missive to Sihon in which he requested him to permit
+Israel to pass through the land, promising him that he would see to it that the
+people should go along by the king's highway, so that he need have no cause to
+fear any deeds of violence upon married women, or seductions of girls. [673]
+"We shall even," continued Moses, "pay for the water that is otherwise given
+freely, and likewise [674] buy food-stuffs from thee at good prices." [675]
+This letter to Sihon contained at its close, notwithstanding, the communication
+that the Israelites would bring war upon Sihon in case he did not permit them
+to pass through. Moses' assumption, however, that Sihon should permit Israel to
+pass through sounded in Sihon's ears like a summons to the keeper of a vineyard
+to permit one to harvest it. Sihon's answer therefore was as follows: "I and my
+brother Og receive tribute from all the other Canaanite kings to keep off their
+enemies from access to the land, and now you ask me to give you free access to
+Canaan!"
+</p>
+
+<p>
+War between Sihon and Moses ensued, and ended in a brilliant victory for
+Israel. [676] Sihon and his son, who equaled him in heroic strength, found
+their death in this fray. [677] God had so brought it to pass that Israel had
+no need of laboriously waging war upon one city after another in Sihon's land,
+He had brought all the hosts of this Amorite king together into Heshbon. When
+this city therefore and the hosts within it were destroyed, all the rest of
+Sihon's land lay open before them. Israel's victory was all the more marvelous,
+because Heshbon was an exceptionally well fortified city, so that, had gnats
+been its inhabitants, it could not have been captured by mortal means, much
+less so when manned by the hero Sihon and his heroic warriors. [678] This
+victory was made possible only by the fact that God visited them with
+convulsions so terrible that they rolled up and writhed in pain, unable to
+stand in the battle lines, so that Israel could cut them down while they were
+half dead from convulsive pains. [679] God also drew masks over their faces, so
+that they could not see plainly, and taking one another for Israelites, slew
+their own people. [680]
+</p>
+
+<p>
+With the fall of Heshbon Israel came into possession of all the land of Sihon,
+with the exception of Jazer, and Moses therefore sent spies to that city. The
+men whom he sent there, Caleb and Phinehas, were not only capable warriors, but
+also pious men. They said: "Moses once sent spies who brought great misfortune
+upon all their generations, we will attack this city, trusting in God, and we
+are sure we shall not perish, because Moses has prayed for our welfare." They
+thereupon attacked Jazer, conquered it, and when upon the day after Moses had
+sent them out they returned to him, they informed him that they had conquered
+Jazer and slain its inhabitants. [681]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap91"></a> THE GIANT OG</h2>
+
+<p>
+The war with Sihon took place in the month of Elul. In the following month of
+Tishri they rested on account of the holy days, but immediately after these
+they set out to battle against Og. [682] This king did not hasten to his
+brother's aid, although he was only one day's distance from him, for he felt
+sure Sihon could conquer Israel without his assistance. [683] He erred in this,
+however, as in some other matters. In the war of the four kings against the
+five, it was Og who had brought to Abraham news of his nephew Lot's bondage,
+assuming that Abraham would surely hasten to his kinsman's aid, be killed in
+battle, and thus enable Og to get possession of the beautiful Sarah. God,
+however, leaves no man unrewarded or unpunished. To reward him for hastening
+with quick steps to advise Abraham of Lot's captivity, God granted him life for
+five hundred years, but he was eventually killed because it was only a wicked
+motive that had induced him to perform this service for Abraham. He did not, as
+he had hoped, gain Sarah, but was slain by her descendant Moses. [684]
+</p>
+
+<p>
+The battle against Og took place in Edrei, the outskirts of which Israel
+reached toward nightfall. On the following morning, however, barely at gray
+dawn, Moses arose and prepared to attack the city, but looking toward the city
+wall, he cried in amazement, "Behold, in the night they have built up a new
+wall about the city!" Moses did not see clearly in the misty morning, for there
+was no wall, but only the giant Og who sat upon the wall with his feet touching
+the ground below. [685] Considering Og's enormous stature, Moses' mistake was
+pardonable, for as a grave-digger of later times related, Og's thigh-bone alone
+measured more than three parasangs. "Once," so records Abba Saul, "I hunted a
+stag which fled into the thigh bone of a dead man. I pursued it and ran along
+three parasangs of the thigh-bone, yet had not reached its end." This
+thigh-bone, as was later established, was Og's. [686]
+</p>
+
+<p>
+This giant never in all his days made use of a wooden chair or bed, as these
+would have broken down beneath his weight, but sat upon iron chairs and lay
+upon iron beds. He was not only of gigantic build and strength, but of a
+breadth also that was completely out of proportion even with his height, for
+his breadth was one half his height, whereas the normal proportion of breadth
+to height is as one to three. [687] In his youth Og had been a slave to
+Abraham, who had received him as a gift from Nimrod, for Og is none other than
+Eliezer, Abraham's steward. One day, when Abraham rebuked him and shouted at
+him, Eliezer was so frightened that one of his teeth fell out, and Abraham
+fashioned out of it a bed in which he always slept. Og daily devoured a
+thousand oxen or an equal number of other animals, and drank correspondingly,
+requiring daily not less than a thousand measures of liquids. [688] He remained
+in Abraham's service until Isaac's marriage, when Abraham gave him his freedom
+as a reward for having undertaken the labor of wooing Rebekah for his son, and
+of fetching her to his house. God also rewarded him in this world, that this
+wicked wight might not lay claim to a reward in the world to come. He therefore
+made a king of him. [689] During his reign he founded sixty cities, that he
+surrounded with high walls, the lowest of which was not less than sixty miles
+in height. [690]
+</p>
+
+<p>
+Moses now feared to wage war against Og, not only on account of his giant
+strength and huge size, which Moses had now witnessed with his own eyes, but he
+also thought: "I am only one hundred and twenty years old, whereas he is more
+than five hundred. Surely he could never have attained so great an age, had he
+not performed meritorious deeds." [691] Moses also remembered that Og was the
+only giant that had escaped the hand of Amraphel, and he perceived in this a
+token of God's special favor toward Og. [692] Moses feared, moreover, that
+Israel in the recent war against Sihon might have committed sins, so that God
+would not now stand by them. "The pious are always afraid of the consequences
+of sin, and therefore do not rely upon the assurances God had made to them;"
+hence Moses now feared to advance upon Og even though God had promised him aid
+against his enemies. [693] God, however, said to him: "What is thy hand, [694]
+his destruction has been decreed since the moment when he looked with evil eyes
+upon Jacob and his family when they arrived in Egypt." For even then God had
+said to him: "O thou wicked knave, why dost thou look upon them with all evil
+eye? Verily, thine eye shall burst, for thou shalt fall into their hands."
+[695]
+</p>
+
+<p>
+Og met his death in the following fashion. When he discovered that Israel's
+camp was three parasangs in circumference, he said: "I shall now tear up a
+mountain of three parasangs, and cast it upon Israel's camp, and crush them."
+He did as he had planned, pulled up a mountain of three parasangs, laid it upon
+his head, and came marching in the direction of the Israelite camp, to hurl it
+upon them. But what did God do? He caused ants to perforate the mountain, so
+that is slipped from Og's head down upon his neck, and when he attempted to
+shake it off, he teeth pushed out and extended to left and right, and did not
+let the mountain pass, so that he now stood there with the mountain, unable to
+throw it from him. When Moses saw this, he took an axe twelve cubits long,
+leaped ten cubits into the air, and dealt a blow to Og's ankle, which caused
+the giant's death. [696]
+</p>
+
+<p>
+This was the end of the last of the giants, who was not only last in time, but
+also in significance, for despite his height and strength, he was the most
+insignificant of the giants who perished in the flood. [697]
+</p>
+
+<p>
+With Og's death all his lands fell to the lot of the Israelites without another
+sword's stroke, for God has so ordained it that al of Og's warriors were with
+him at his encounter with Israel, and after Israel had conquered these, only
+women and children remained in all the land. Had Israel been obliged to advance
+upon every city individually, they would never have finished, on account of the
+number of the cities and the strength of the hosts of the Amorites. [698]
+</p>
+
+<p>
+Not alone Sihon and Og, the kings of the Amorites, were such giants and heroes,
+but all the Amorites. When Hadrian conquered Jerusalem, he boasted of his
+victory, whereupon Rabba Johanan, the son of Zakkai, said to hi: "Boast not of
+thy victory over Jerusalem, for, had not God conquered it for thee, thou
+shouldst never have gained it." He thereupon led Hadrian to a cave where he
+showed him the corpses of the Amorites, each of which was eighteen cubits, and
+said: "When we were worthy of victory, these fell into our hands, but now, on
+account of our sins, dost thou rule over us." [699]
+</p>
+
+<p>
+The victory over Sihon and his hosts was as great as that over Pharaoh and his
+hosts, and so was the victory over Og and his hosts. Each of these victories
+was as important as that over the thirty-one kings that Joshua later captured,
+and it would well have behooved Israel to sing songs of praise to their Lord as
+after Pharaoh's destruction. David later made good this omission, for he
+intoned a song of praise in gratitude for the victory God had lent to Israel
+over Sihon and Og. [700]
+</p>
+
+<p>
+Without direct assistance from God these victories would not have been
+possible, but He sent hornets upon them, and their destruction was irrevocable.
+Two hornets pursued ever Amorite; one bit one eye, the second the other eye,
+and the poison of these little creatures consumed those bitten by them. [701]
+These hornets remained on the east side of the Jordan, and did not pursue
+Israel's march to the regions west of the Jordan, nevertheless they wrought
+great havoc among the Canaanites of the region west of the Jordan. The hornets
+stood on the eastern bank of the Jordan, and spat their venom across to the
+opposite bank, so that the Canaanites that were hit became blind and were
+disarmed. [702]
+</p>
+
+<p>
+When God promised Moses to send an angel to Israel, he declined the offer with
+the words: "If Thy presence go not with me, carry us not up hence," whereupon
+God replied: "Thou complainest because I desire to send only an angel to assist
+thee to conquer the land. As truly as thou livest, I shall now send thee not
+even an angel, but a hornet to destroy the enemies of Israel. It is, however,
+for thy sake alone that I deliver the enemy into Israel's hands, and not as if
+Israel deserved it through their own good deeds." [703]
+</p>
+
+<p>
+Og's bed, fashioned out of ivory, that measured nine arms' length, taking the
+giant's arm as a standard, [704] Og had preserved in the Ammonite city Rabbah,
+for he knew that Israel would penetrate neither to the land of the Ammonites
+nor of the Moabites, because God had prohibited them from coming too close to
+Lot's descendants. [705] He likewise forbade them to wage war with the
+Edomites; in this way Esau, a son kind to his father Isaac, was rewarded by not
+having his descendants, the Edomites, molested by Israel. God said to Israel:
+"In this world ye shall have no sway over the mountain Seir, Edom's realm, but
+in the future world, when ye shall be released, then shall ye obtain possession
+of it. Until then, however, beware of the sons of Esau, even when they fear ye,
+much more so when ye shall dwell scattered among them." [706]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap92"></a> MOSES' SPEECH OF ADMONITION</h2>
+
+<p>
+As Abraham before his death spoke to his son Isaac, he to his son Jacob, and
+Jacob in turn to his sons, words admonishing them to walk in the ways of the
+Lord, so Moses also did not depart from this world without previously calling
+Israel to account for their sins, and admonishing them to observe the
+commandments of the Lord. Moses' speech of admonition had a greater effect than
+the revelation of the Decalogue upon Mount Sinai, for whereas Israel, shortly
+after they had said on Sinai, "We shall do according as we have heard,"
+transgressed by worshipping the Golden Calf, Moses' words of admonition had
+left a powerful impression upon them, and he restored them to God and the
+Torah. God therefore said, "As a reward to thee because thy words of
+exhortation have brought Israel to follow Me, I shall designate these words as
+thine, even though thou didst speak them only in execution of My command."
+</p>
+
+<p>
+Moses did not, however, make his speech of exhortation to the people until
+after the victory of Sihon and Og, for Moses thought: "Were I to have called
+them to account before these victories, they would have answered, 'He is trying
+to recall to us our sins because he is unable to lead us into the promised land
+against Sihon and Og, and he is seeking our sins as an excuse.'" But after
+Moses had proven what he could do, he could safely venture to recall to the
+people their sins. [707] He now assembled all classes of Israel, the nobles as
+well as the common people, saying to them: "I will now give you a severe rebuke
+for your sins, and if any one have something to offer as an excuse, let him now
+advance it." In this way he shut off the possibility of their saying later on,
+"Had we heard the words of the son of Amram, we should have answered each word
+fourfold and fivefold."
+</p>
+
+<p>
+Moses now recounted the ten temptations with which they tempted God: how at the
+Red Sea they had repented having followed Him, and had even turned back three
+stations on the way to Egypt; how even after the miracle that clove the Red sea
+for them, they had so little faith in God as to say, "Just as at this spot we
+passed unharmed through the Red Sea, so also did the Egyptians in another part
+of it." At Marah and at Rephidim they tried God on account of the dearth of
+water, and as they twice rebelled against God on account of water, so also did
+they on account of manna. They infringed upon the two laws God had given them
+in regard to manna, storing it from one day to the next, and going to gather it
+on the Sabbath, although God had strictly forbidden both. On account of their
+lust for flesh also they twice transgressed, murmuring for flesh at the same
+time as they received manna, although manna completely satisfied their needs;
+and after God had granted their wish and had sent them quails, they remains
+content for a short time only, and then again demanded quails, until God
+granted them that wish also. "But the worst of all," Moses told them, "was the
+worship of the Golden Calf. And not only that, but again in Paran, misled by
+the spies, ye transgressed in desiring to make an idol, and under its guidance
+to return to Egypt."
+</p>
+
+<p>
+Moses then pointed out to them that it was owing to their sin that they had
+strayed about in the desert for forty years, for otherwise God would have
+brought them to Palestine on the same day as He had led them out of Egypt. He
+not only reproached Israel with the sins they had committed against God, but
+also with the evil they had worked Moses himself, mentioning how they had
+thrown their infants into his lap, saying, "What food hast thou for these?"
+[708] On this occasion it was evident how good and pious a nation was that
+before Moses, for all the sins he enumerated to them had been committed not by
+them, but by their fathers, all of whom had in the meantime died, yet they were
+silent, and made no answer to this severe reprimand their leader gave them.
+[709] Moses did not, however, merely admonish the people to walk in the ways of
+the Lord, but he said to Israel: "I am near to death, Whosoever hath learned
+from me a verse, a chapter, or a law, let him come to me and learn it anew,"
+whereupon he repeated all the Torah, [710] and that, too, in the seventy
+languages of the world, that not Israel alone but all the heathen peoples, too,
+might hear the teachings of God. [711]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap93"></a> BALAK, KING OF MOAB</h2>
+
+<p>
+"God allows nothing to stay unrewarded, not even a respectable word remains
+without its reward." The older of Lot's two daughters had called her son that
+was conceived in guilt, Moab, "by the father," whereas the younger, for the
+sake of decency, called her son Ammon, "son of my people," and she was rewarded
+for her sense of propriety. For when Moses wanted to overrun the descendants of
+Lot with war, God said to him: "My plans differ from thine. Two doves shall
+spring from this nation, the Moabite Ruth and the Ammonite Naomi, and for this
+reason must these two nations be spared."
+</p>
+
+<p>
+The treatment God bade Israel accord to these two nations was not, however,
+uniform. In regard to Moab, God said, "Vex not Moab, neither contend with them
+in battle," which portended that Israel was not to wage war against the
+Moabites, but that they might rob them or reduce them to servitude. In regard
+to the sons of Ammon, on the other hand, God forbade Israel to show these
+descendants of Lot's younger daughter even the slightest sign of hostility, or
+in any way to alarm them, so that Israel did not even show themselves in battle
+array to the Ammonites. [712]
+</p>
+
+<p>
+Israel's hostile, though not warlike, attitude toward Moab inspired these
+people and their kings with great fear, so much so that they seemed to be
+strangers in their own land, fearing as they did that they should have to fare
+like the Egyptians; for the Israelites had come to Egypt as strangers, but had
+in time possessed themselves of the land so that the Egyptians had to rent
+their dwelling-places from them. Their fear was still further increased by
+their belief that Israel would pay no attention to God's command to them not to
+wage war against Lot's descendants. This assumption of theirs was based on the
+fact the Israel had taken possession of the kingdoms of Sihon and Og, even
+though these had originally been part of Ammon's and Moab's possessions. [713]
+Heshbon, Sihon's capital city, had formerly belonged to Moab; but the Amorites,
+thanks to Balaam and his father Beor's support, had taken from Moab these and
+some other regions. The Amorites had hired these two sorcerers to curse Moab,
+with the result that the Moabites were miserably defeated in the war against
+Sihon. "Woe to thee, Moab! Thou art undone, O people of Chemosh!" These and
+similar utterances were the ominous words that Balaam and his father employed
+against Moab. [714] Chemosh was a black stone in the form of a woman, that the
+Moabites worshipped as their god. [715]
+</p>
+
+<p>
+As part of Moab passed into Sihon's possession so did a part of Ammon fall into
+Og's hands, and because Israel had appropriated these land, the Moabites feared
+they would filch from them all their land. In great alarm they therefore
+gathered together in their fastnesses, in which they knew themselves to be safe
+from Israel's attacks. [716] Their fear was in reality quite without
+foundation, for Israel never dreamed of transgressing God's command by waging
+war upon Lot's descendants. They might without compunction keep the former
+provinces of Moab and Ammon because they took them not from these, but from
+Sihon and Og, who had captured them. [717]
+</p>
+
+<p>
+At this time the king of Moab was Balak, who was formerly a vassal of Sihon,
+and in that capacity was known as Zur. After Sihon's death he was chosen king,
+though he was not worthy of a rank so high. Favored by fortune, he received
+royal dignity, a position that his father had never filled. [718] Balak was a
+fitting name for this king, for he set about destroying the people of Israel,
+wherefore he was also called the son of Zippor, because he flew as swiftly as a
+bird to curse Israel. [719] Balak was a great magician, who employed for his
+sorcery the following instrument. He constructed a bird with its feet, trunk,
+and head of gold, its mouth of silver, and its wings of bronze, and for a
+tongue he supplied it with the tongue of the bird Yadu'a. This bird was now
+placed by a window where the sun shone by day and the moon by night, and there
+it remained for seven days, throughout which burnt offerings were offered
+before it, and ceremonies performed. At the end of this week, the bird's tongue
+would begin to move, and if pricked by a golden needle, would divulge great
+secrets. It was this bird that had imparted to Balak all his occult lore. One
+day, however, a flame that suddenly leaped up burned the wings of this bird,
+which greatly alarmed Balak, for he thought that Israel's proximity had
+destroyed his instrument of sorcery. [720]
+</p>
+
+<p>
+The Moabites now perceiving that Israel conquered their enemies by supernatural
+means said, "Their leader had been bred in Midian, let us therefore inquire of
+the Midianites about his characteristics." When the elders of Midian were
+consulted, they replied, "His strength abides in his mouth." "Then," said the
+Moabites, "we shall oppose to him a man whose strength lies in his mouth as
+well," and the determined to call upon Balaam's support. The union of Moab and
+Midian establishes the truth of the proverb: "Weasel and Cat had a feast of
+rejoicing over the flesh of the unfortunate Dog." For there had always been
+irreconcilable enmity between Moab and Midian, but they united to bring ruin
+upon Israel, just as Weasel and Cat had united to put an end to their common
+enemy Dog. [721]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap94"></a> BALAAM, THE HEATHEN PROPHET</h2>
+
+<p>
+The man whom the Moabites and Midianites believed to be Moses' peer was none
+other than Laban, Israel's arch-enemy, who in olden days had wanted to root out
+entirely Jacob and all his family, [722] and who had later on incited Pharaoh
+and Amalek against the people of Israel to bring about their destruction. [723]
+Hence, too, the name Balaam, "Devourer of Nations," for he was determined to
+devour the nation of Israel. [724] Just at this time Balaam was at the zenith
+of his power, for his curse had brought upon the Moabites their defeat at the
+hands of Sihon, and his prophecy that his compatriot Balak should wear the
+royal crown had just been fulfilled, so that all the kings sent ambassadors to
+seek advice from him. He had gradually developed from an interpreter of dreams
+to a sorcerer, and had not attained the still greater dignity of prophet, thus
+even surpassing his father, who had indeed been prophet too, but not so notable
+a one as his son. [725]
+</p>
+
+<p>
+God would permit the heathens to have no ground for exculpation, for saying in
+the future world, "Thou hadst kept us far from Thee." To them, as well as to
+Israel, he gave kings, sages, and prophets; but whereas the former showed
+themselves worthy of their high trust, the latter proved themselves unworthy of
+it. Both Solomon and Nebuchadnezzar were rulers over all the world: the former
+built the Temple and composed many hymns and prayers, the latter destroyed the
+Temple and cursed and blasphemed the Lord, saying, "I will ascend above the
+heights of the clouds; I will be like the Most High." Both David and Haman
+received great treasures from God, but the former employed them to secure a
+site for God's sanctuary, whereas the latter with his tried to destroy the
+whole nation. Moses was Israel's prophet, and Balaam was prophet of the
+heathens: but how great a contrast between these two! Moses exhorted his people
+to keep from sin, whereas Balaam counseled the nations to give up their moral
+course of life and to become addicted to lewdness. Balaam was also different
+from the Israelite prophet in his cruelty. They had such pity for the nations
+that misfortune among the heathens caused them suffering and sorrow, whereas
+Balaam was so cruel that he wanted to destroy an entire nation without any
+cause.
+</p>
+
+<p>
+Balaam's course of life and his actions show convincingly why God withdrew from
+the heathen the gift of prophecy. [726] For Balaam was the last of the heathen
+prophets. Shem had been the first whom God had commissioned to communicate His
+words to the heathens. This was after the flood, when God said to Shem: 'Shem,
+had My Torah existed among the previous ten generations, I suppose I should not
+have destroyed the world by the flood. Go now, announce to the nations of the
+earth My revelations, ask them if they will not accept My Torah." Throughout
+four hundred years did Shem go about as a prophet, but the nations of the earth
+did not heed him. The prophets that labored after him among the heathens were
+Job and his four friends, Eliphaz, Zophar, Bildad, and Elihu, as well as
+Balaam, all of whom were descendants of Nahor, Abraham's brother, from his
+union with Milcah. In order that the heathens might not say, "Had we had a
+prophet like Moses, we should have received the Torah," God gave them Balaam as
+a prophet, who in no way was inferior to Moses either in wisdom or in the gift
+of prophecy. Moses was indeed the greatest prophet among the Israelites, but
+Balaam was his peer among the heathens. But although Moses excelled the heathen
+prophet in that God called him without any previous preparation, whereas the
+other could obtain Divine revelations only through sacrifices, still Balaam had
+one advantage over the Israelite prophet. Moses had to pray to God "to shew him
+His ways," whereas Balaam was the man who could declare of himself that he
+"knew the knowledge of the Most High." But because, in spite of his high
+prophetic dignity, Balaam had never done anything good or kind, but through his
+evil tongue had almost destroyed all the world, God vowed a vow to His people
+that He would never exchange them for any other people or nation, and that He
+would never permit them to dwell in any land other than Palestine. [727]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap95"></a> BALAK'S MESSENGERS TO BALAAM</h2>
+
+<p>
+Balak now sent messengers to Balaam with the following message: "Think not that
+I ask thy help against Israel exclusively in my own interests, and that thou
+canst expect from me alone honor and rewards for thy service, but rest assured
+that all nations will then honor thee, that Canaanites as well as Egyptians
+will cast themselves at thy feet when thou shalt have destroyed Israel. This
+people that hath gone out of Egypt hath covered with earth Sihon and Og, the
+eyes that guarded the whole land, and now they are about to destroy us as well.
+They are not, indeed, greater heroes than we, nor are their host more numerous
+than ours, but they conquer as soon as they open their lips in prayer, and that
+we cannot do. Try now to see if I may not gradually become their master, so
+that I may at least lead a certain per cent of them to destruction, be it only
+a twenty-fourth part of them."
+</p>
+
+<p>
+Balak himself was even a greater magician and soothsayer than Balaam, but he
+lacked the gift of properly grasping prophetic observations. He knew through
+his sorcery that he was to be the cause of the death of twenty-four thousand
+Israelites, but he did not know in what way Israel was to suffer so great a
+loss, hence he requested Balaam to curse Israel, hoping by this curse to be
+able to restrain Israel from entering the Holy Land.
+</p>
+
+<p>
+Balak's messengers to Balaam consisted of the elders of Moab and Midian. The
+latter were themselves great magicians, and by their art established the truth,
+that should Balaam obey Balak's summons, their mission against Israel would be
+successful, but should he hesitate even for a moment to follow them, nothing
+was to be expected from him. When they now reached Balaam and he bade them stay
+over night to await his answer, the elders of Midian instantly returned, for
+they knew that they had now nothing to expect from him. [728] They said: "Is
+there such a father as hates his son? God is the father of Israel, He loves
+them. Shall He now, owing to a curse from Balaam turn His love into hatred?"
+[729] Indeed, had the matter depended on Balaam's wishes, he would doubtless
+instantly have acquiesced and followed Balak's summons, for he hated Israel
+more than Balak, and was much pleased with the commission of the Moabite king.
+The elders that Balak had sent had besides in their possession all needful
+instruments of magic, so that Balaam might have no excuse for not instantly
+following them, but Balaam had, of course, to bide his time and first find out
+if God would permit him to go to Balak, hence he bade the Moabite messengers
+stay over night, because God never appears to heathen prophets save at night.
+As Balaam expected, God appeared by night and asked Balaam, "Who are these
+people with thee?"
+</p>
+
+<p>
+Balaam was one of the three men whom God put to the test and who miserably
+failed to pass it. When God appeared to Cain and asked, "Where is Abel thy
+brother?" he tried to deceive God. He should have replied, "Lord of the world!
+What is hidden and what is open, both alike are known to Thee. Why then dost
+Thou inquire after my brother?" But instead of this he replied, "I know not. Am
+I my brother's keeper?" God therefore said to him: "Thou hast spoken thin own
+sentence. The voice of thy brother's blood crieth unto Me from the ground, and
+now cursed art thou." Hezekiah acted like Cain when the messengers from the
+king of Babylon came to him, and Isaiah the prophet asked him, "What said these
+men? And from whence came they unto thee?" Hezekiah should have answered, "Thou
+art a prophet of God, why dost thou ask me?" But instead of giving this answer,
+he replied haughtily and boastfully, "They are come from a far country unto me,
+even from Babylon." On account of this haughty answer Isaiah announced to the
+king this prophecy: "Behold, the days come, that all that is in thine house
+shall be carried to Babylon; and of thy sons that shall issue from thee, they
+shall be eunuchs in the palace of the king of Babylon."
+</p>
+
+<p>
+The scoundrel Balaam, too, should have made answer to God's question, "What men
+are these with thee?" by saying, "Lord of the world! Everything lies open
+before Thee, and nothing is hidden from Thee, why then dost Thou ask me?" But
+he, on the other hand, made quite a different answer and started to boast,
+saying to God: "Although Thou dost not distinguish me, and dost not spread my
+fame over the world, still the kings seek me: Balak, the king of Moab, hath
+sent to ask me to curse Israel." Then God said, "Because thou speakest thus,
+thou shalt not curse the people," and added, "O thou wicked rascal! I said of
+Israel, He that toucheth them, toucheth the apple of My eye,' and yet thou
+wishest to touch them and curse them! Therefore shall thine eye be blinded."
+[730] Thus Balaam became blind of one eye, as he had already been lame of one
+foot. [731] Balaam now perceiving that God did not wish him to curse Israel
+said, "If it be so, then I shall bless them." God: "They have not need of thy
+blessing, for they are blessed." God said to Balaam as one says to a bee:
+"Neither thy honey nor thy sting."
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap96"></a> BALAAM ACCEPTS BALAK'S INVITATION</h2>
+
+<p>
+On the following morning Balaam gave the elders of Moab his answer, saying that
+he would not follow Balak's call, but not betraying to them the truth, that God
+hat forbidden him to curse Israel. He said instead, "God said to me, 'Go not
+with these men, for that would be beneath thy dignity, but await nobler
+ambassadors.'" [732] Balaam's plan was to insult Balak, so that he should send
+no further messengers to him, and no one might discover that he could
+accomplish nothing beyond the word of God. His expectations, however, were
+disappointed. The ambassadors in their turn, not quite painstaking in their
+representation of the truth, told their king that Balaam considered it beneath
+his dignity to appear in their escort, making no mention of God, but speaking
+as if the refusal came simply and exclusively from Balaam. [733]
+</p>
+
+<p>
+Balak thereupon sent more honorable ambassadors to Balaam, until he was at last
+obliged to admit that he could undertake nothing against God's command. Even
+then, it is true, he did not admit that his acceptance or refusal of Balak's
+invitation depended entirely upon God, but declared that he could, if he
+wished, do as he chose, but did not choose to transgress God's prohibition. In
+his second embassy Balak promised Balaam more for his service than he had
+offered him the first time. Balaam's answer was as follows: "If Balak would
+give me his house full of silver and gold, I cannot go beyond the word of the
+Lord my God." These words characterize the man, who had three bad qualities: a
+jealous eye, a haughty spirit, and a greedy soul. His jealousy was the reason
+why he wanted to curse Israel, whom he envied for their good fortune; in his
+haughtiness, he told the first messengers the falsehood that God would not let
+him go with them because it would be beneath his dignity; and his avarice was
+expressed in his answer to the second embassy in which he not only
+surreptitiously mentioned Balak's gold and silver, but spoke his mind by
+explaining to them that their master could not adequately compensate him for
+his service, saying, "If Balak were to hire hosts against Israel, his success
+would still be doubtful, whereas he should be certain of success if he hired
+me!"
+</p>
+
+<p>
+He did not, however, give even the second embassy a decisive answer, but said
+to them also, "I cannot go beyond the word of the Lord my God, to do less or
+more. Now therefore I pray you, tarry ye also here this night, that I may know
+what the Lord will speak unto me more." These words of his held unconscious
+prophecies: "I cannot go beyond the word of the Lord," was as much as to say
+that he could not put the blessings of God to Israel to naught. "Tarry ye also
+here this night," contained the prophecy that this second embassy would be as
+much disappointed as the first, for although Balaam accompanied the second
+messengers, still he had no power to curse Israel, but only to bless them.
+Finally, the words, "What the Lord will speak unto me more," held a prediction
+that God would bestow even more benedictions upon the Israelites through him.
+</p>
+
+<p>
+"God permits man to go upon the way he chooses to go." When God appeared to
+Balaam the first time he said to him, "Thou shalt not go with them;" but when
+Balaam still did not relinquish his desire to go to Balak, God would not
+interfere. Hence, at His second appearance, God said to Balaam, "If the men be
+come to call thee, rise up, go with them; but only the word which I speak unto
+thee, that shalt thou do." [734]
+</p>
+
+<p>
+"Audacity prevails even before God." Balaam's steadfast insistence upon his
+wish wrested from God his consent to Balaam's journey to Moab. [735] He warned
+him of its consequences, saying to him: "I take no pleasure in the destruction
+of sinners, but if thou are bound to go to thy destruction, do so! Whosoever
+leads righteous men astray upon an evil way, will fall into the ditch of his
+own digging!" Balaam was misled by God's behavior toward him, and thus plunged
+into destruction. When God first appeared to him and asked him, "What men are
+these with thee?" this blasphemer thought: "God know them not. It seems clear
+that there are times when He is not aware of what goes on, and I shall now be
+able to do with His children as I wish." Balaam was misled by God because he
+had with his words seduced to unchastity people who had up to his time lived in
+purity. [736] God's apparent change of decision, that first prohibited him from
+going to Balak, and then permitted him to do so, completely bewildered him, so
+that he thought, "God at first said to me, 'Go thou not with them,' but the
+second time He said, 'Go with them.' So too will He change His words, 'Curse
+them not,' into 'Curse them.'" Just as Balaam was confused by God, so too were
+the magicians that Balak had sent to him. At the first visit these had through
+their magic lore established that he would accept Balak's invitation, but God
+made him decline it; at the second time, on the other hand, they established
+that he would not accept the invitation, and God made him obey their summons.
+[737]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap97"></a>BALAAM'S ASS</h2>
+
+<p>
+Balaam could hardly await the morning, rejoicing no less than Balak's
+messengers at God's consent to his journey to Balak, and still hoping that he
+might succeed in bringing disaster upon Israel. In his haste to set out, he
+himself saddled his ass although he did not lack servants, whereupon God said:
+"O thou villain, their ancestor Abraham forestalled thee, for he too rose up
+early in the morning and in person saddled his ass to lead Isaac to sacrifice
+in fulfillment of the command that had reached him." [738]
+</p>
+
+<p>
+The ass that Balaam took with him had been created on the sixth day of the
+creation. He had received it as a gift from Jacob, that he might not give evil
+counsel to Pharaoh concerning Jacob's children. It was upon his advice,
+nevertheless, that Pharaoh forced the Israelites to make bricks. [739] He took
+his two sons, Jannes and Jambres, [740] for it behooves a noble man always to
+have at least two companions upon any journey that he undertakes. [741]
+</p>
+
+<p>
+Although God had now granted him permission to go on the journey, still His
+wrath was kindled when he set out. God said, "Behold, this man! He knows that I
+read each man's heart, and knows also that he departeth only to curse Israel."
+[742] This wickedness on his part had the result that even the Angel of Mercy
+turned against him as an enemy, standing in his way. At first the ass alone
+perceived the angel, and not Balaam, for God has so arranged it that human
+beings may not perceive the angels that surround them or else they would
+through terror lose their reason. [743] The ass, on the other hand, instantly
+perceived the angel. He at first stood in her way as she was in the middle of
+the road, so that she could turn aside on both sides; then she perceived him
+when the road narrowed, and she could turn to one side only; and finally she
+reached a spot where there was no road at all to which she could turn either on
+this side or on that. This was to teach Balaam the following lesson: if he
+wished to curse Abraham's children, he should have leeway on both sides,
+Ishmael's children and Keturah's children; if he wanted to curse Isaac's
+children, one side would still be open to him, Esau's children; but if he
+wanted to curse Jacob's children, he should never bring it to pass, for they
+are protected on both sides, on the one hand by Abraham and Isaac, on the other
+by Jacob and Levi, while God watches over them from above. "The wall on this
+side, and on that side," through which place he had to pass, were furthermore
+to indicate to him that he could not become master over Israel, who have in
+their possession the tables of the law, "that were written on both their
+sides." When the ass reached the wall that Jacob and Laban had erected as a
+token that they "would never pass over it for harm," she thrust her feet
+against it, to punish him for having broken his agreement with Jacob. [744]
+</p>
+
+<p>
+Balaam, who had with blows attempted to make the ass walk straight ahead, flew
+into a rage when she lay down altogether and would not budge from the spot, so
+that he smote her all the more. Then the Lord opened the mouth of the ass, and
+permitted her to use speech, a gift that she had possessed ever since her
+creation, but had not until then used. [745] She said, "What have I done unto
+thee, that thou has smitten me these three times?" The first words of the ass
+were so chosen as to call Balaam's attention to the wickedness and uselessness
+of his undertaking against Israel; "Three times" was to remind him that he
+wished to curse a nation that "three times" in every year arranged pilgrimages
+to the Lord. The ass's speech was altogether to serve as a warning to Balaam to
+beware of his mouth, and not to curse Israel. The ass, through her speaking,
+was to instruct him that the mouth and the tongue are in God's hand.
+</p>
+
+<p>
+Balaam answered the ass in the language in which she had addressed him, in
+Hebrew, which he did not, however, speak fluently. He said, "Because thou hast
+mocked me: I would there were a sword in mine hand, for now I had killed thee."
+The ass thereupon replied, "Thou canst not kill me save with a sword in thy
+hand; how then wilt thou destroy an entire nation with thy mouth!" Balaam was
+silent, knowing no reply. [746] The ass did not only make him ridiculous in the
+eyes of the elders of Moab that accompanied him, but she also exposed him as a
+liar. For when the ambassadors asked him why he had not chosen a horse rather
+than an ass for his journey, he answered that his saddle horse was in the
+pasture. Then the ass interrupted him, saying, "Am not I thine ass upon which
+thou hast ridden all thy life long?" Balaam: "I use thee as a beast of burden,
+but not for the saddle." The ass: "Nay, upon me has thou ridden since thine
+earliest day, and thou hast always treated me with as much affection as a man
+treats his wife." Balaam had now to admit that the ass had spoken the truth.
+[747]
+</p>
+
+<p>
+Balak's princes were much amazed at this extraordinary miracle, but the ass
+died the moment she had spoken what she had to say. God did this for two
+reasons, firstly because He feared that the heathens might worship this ass
+were she to stay alive; and secondly because God wanted to spare Balaam the
+disgrace of having people point to his ass and say, "This is she that worsted
+Balaam." By this action it can be seen how highly God prizes the honor or pious
+men, if He even sought to spare the honor of this villain. It is out of
+consideration to mankind, also, that God has closed the mouth of animals, for
+were they to speak, man could not well use them for his service, since the ass,
+the most stupid of all animals, when she spoke, confounded Balaam, the wisest
+of the wise.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap98"></a>BALAAM RUNS INTO HIS OWN DESTRUCTION</h2>
+
+<p>
+While all this was going on, Balaam still did not perceive that God's angel
+stood before him. God meant to show him that in His hand is not only the tongue
+of man, but his eye as well, so that as long as He chooses, man will fail to
+see what is directly before his nose. But God suddenly permitted Balaam to see
+the angel with a sword drawn in his hand, and Balaam fell flat on his face.
+[748] For, being uncircumcised, Balaam might not listen to the words of God or
+of an angel, standing erect; hence, upon perceiving the angel, who instantly
+began to address him, Balaam cast himself upon the ground. [749] The sword in
+the angel's hand did not signify that he meant to strike Balaam, for a breath
+from his mouth would have sufficed to kill myriads, but it was to point out the
+following truth to Balaam: "The mouth was given to Jacob, but to Esau and to
+the other nations, the sword. Thou are about to change thy profession, and to
+go out against Israel with his own weapon, and therefore shalt thou find death
+through the sword that is thy own weapon." [750]
+</p>
+
+<p>
+The angel now said to Balaam: "If I have been commissioned to demand
+restitution from thee for the injustice thou hast offered to the ass, that can
+show neither meritorious deeds of her own nor of her fathers, how much the more
+must I stand up as the avenger of an entire nation, that have their own merits
+and can refer to the merits of their fathers. But to return to the ass, why
+didst thou smite her, that turned from the road only because she saw me and was
+frightened?" Balaam was a shrewd sinner, for he knew that Divine punishment
+could be averted only by penitence, and that the angels have no power to touch
+a man who, after sinning, says, "I have sinned." Hence he said to the angel, "I
+have sinned," but added, "I did not set out until God said to me, 'Rise up, go
+with them;' and now thou sayest to me, 'Return.' But this is the Lord's way.
+Did He not also at first tell Abraham to sacrifice his son, and then He caused
+an angel to call out to him, 'Lay not thine hand upon the lad?' It is His
+custom first to give a command, and the through an angel to recall it. So also
+did He indeed say to me, 'Go with them;' but if it displeaseth thee, I shall
+turn back." [751] The angel replied: "All that I have done was to thy
+advantage, but if thou are bound to plunge into destruction, do so, go with
+these people, but destruction is decreed for all of you. Think not, however,
+that thou shalt do as thou wilt, for thou shalt have to say what I desire thee
+to speak, and to restrain what I wish to remain unuttered."
+</p>
+
+<p>
+In spite of the warnings he had received from God and the angel, he was not to
+be restrained from taking this fatal step, but in his hatred toward Israel
+still cherished the hope that he should succeed in obtaining God's consent to
+curse Israel, and he continued his journey in this happy expectation. [752]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap99"></a>BALAAM WITH BALAK</h2>
+
+<p>
+Whensoever God wished to humble an evil-doer, He at first exalts him, to fill
+him with pride. So too He humbled Balaam after exalting him, for at first Balak
+had sent princes of little distinction to him, whereupon God said to him, "Thou
+shalt not go with them." When, however, he sent many renowned princes to him,
+God said to Balaam, "Go with them," but this journey brought him nothing but
+humiliation and ruin, for he fared in accordance with the proverb, "Pride goeth
+before destruction, and an haughty spirit before a fall." God does this so that
+men might not say, "Whom hath God destroyed? Surely not that insignificant
+person," hence God exalts sinners before their fall. [753]
+</p>
+
+<p>
+When Balaam approached the Moabite boundaries, he sent messengers to Balak to
+announce his arrival, and Balak went forth to his country's border to meet him.
+Pointing to the boundary lines, Balak said to Balaam: "These have been fixed
+since Noah's days, that no nation might push into the realm of another, but
+Israel set out to destroy the boundaries, as their attitude toward Sihon and Og
+shows, into whose kingdoms they entered." [754] He then greeted him with the
+words: "Did I not twice sent unto thee to call thee? Wherefore camest not thou
+unto me? Am I not able indeed to promote thee to honor?" Balak unconsciously
+uttered a prophecy, for in truth Balaam went hence in disgrace and dishonor,
+and not covered with glory, as he could not fulfil the other's wish to curse
+Israel. [755] It should now have been Balaam's duty, had he really desired to
+be of service to the king of Moab, to say to him, "Why dost thou attempt to do
+what will bring thee misfortune, and finally utter ruin?" But he spoke quite
+differently instead, boastfully bragging with his gift of prophecy, pointing
+out that he was the last prophet among the heathens. "And," continued he, "I,
+the last prophet among the heathens, shall thus counsel thee. The ancestor of
+that nation erected to God an altar upon which, thrice annually, he offered up
+seven oxen and seven rams; do thou, then, erect seven altars, and offer up on
+each seven oxens and seven rams." God laughed when he heard this counsel,
+saying: "Every beast of the forest is Mine, and the cattle upon a thousand
+hills. I know all the fowls of the mountains: and the wild beasts of the field
+are Mine. If I were hungry, I would not tell thee: for the world is Mine, and
+the fullness thereof. Will I eat the flesh of bulls, or drink the blood of
+goats?" [756]
+</p>
+
+<p>
+Balak led his guest from the border-line to the interior of the land, taking
+pains to show him great multitudes of the people, having bazaars erected for
+that purpose. Pointing to these multitudes, among which there were also may
+children, Balak said, "Look thou, how Israel plan to destroy these multitudes
+of people that have done them no injury."
+</p>
+
+<p>
+Balak slew for Balaam's welcome one ox and one sheep, proving the proverb, "The
+pious promise little and do much, the wicked promise much and do little." Balak
+had sent word to Balaam, saying, "I will promote thee unto very great honor;"
+yet when he arrived, he offered him for food only one ox and one sheep.
+Suppressing his rage, Balaam thought, "Is that all that he offers me! He will
+have to pay for this to-morrow," for he instantly determined to have him offer
+up many sacrifices on the following day to punish him for having treated him in
+so niggardly a fashion.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap100"></a>BALAAM'S SACRIFICES REFUSED</h2>
+
+<p>
+On the following morning Balak took Balaam and brought him upon into the high
+places of Baal. For Balak was even a greater magician and soothsayer than
+Balaam, who allowed himself like a blind man to be led by him. He led him to
+this spot because through his magic lore he knew that Israel was to suffer a
+great misfortune upon the heights of Baalpeor, and he thought it was to be
+Balaam's curse that would effect this disaster upon them. The relation of these
+two men to each other was like that between two men, one of whom has a knife in
+his hand, but does not know what part of the body to strike for slaughter, and
+the other knows the part of the body, but has no knife. Balak knew the place
+where disaster awaited Israel, but did not know how it was to be brought about,
+whereas Balaam knew how evil is conjured up, but did not know the places set
+for disaster, to which Balak had to lead him. [757] Balaam's superiority over
+Balak and the other magicians lay in this, that he could accurately determine
+the moment in which God is wrathful, and it was for this reason that his curse
+was always effective because he knew how to curse at the very instant of God's
+anger. It is true that God is angry for one instant every day, to wit, during
+the third hour of the day, when the kings with crowns upon their head worship
+the sun, but this moment is of infinitesimally short duration. Fully
+eighty-five thousand and eighty-eight such moments make an hour, so that no
+mortal save Balaam had ever been able to fix that moment, although this point
+of time has its outward manifestations in nature, for while it lasts, the
+cock's comb becomes absolutely white, without even the smallest stripe of red.
+God's love for Israel, however, is so great that during the time that Balaam
+prepared to curse Israel, He did not wax angry at all, so that Balaam waited in
+vain for the moment of wrath. [758]
+</p>
+
+<p>
+Balaam now tried to obtain God's consent for Israel's curse through sacrifices,
+and hence bade Balak erect seven altars upon the high place of Baal,
+corresponding to the seven altars that since Adam had been erected by seven
+pious men, to wit: Adam, Abel, Noah, Abraham, Isaac, Jacob, and Moses. When the
+altars had been erected, he said to God: "Why didst Thou favor these people, if
+not for the sacrificed that they offered Thee? Were it not better for Thee to
+be adored by seventy nations than by one?" But the Holy Spirit answered,
+"'Better is a dry morsel and quietness therewith, than an house full of
+sacrifices and strife.' Dearer to Me is a dry offering of meal than all these
+many flesh offerings by which thou strivest to stir up strife between Me and
+Israel."
+</p>
+
+<p>
+Now was Balaam's fate decided, for by his conduct he put himself into direct
+opposition to God, and hence his destruction was decreed, [759] and from that
+moment the holy spirit of prophecy left him and he was nothing more than a
+magician. For Israel's sake, however, God granted him the honor of His
+revelation, but He did so grudgingly, as one loathes to touch an unclean thing.
+Hence He would not permit Balaam to come to Him, but rather appeared to Balaam.
+God's different treatment of Balaam and of Moses at the revelation is evident,
+for whereas the latter betook himself to the sanctuary to hear God's words, the
+former received God's revelation at any place whatsoever. It characterizes
+God's attitude toward them. Two men once knocked at a magnate's door, the one
+being a friend, who had a request to make, and the other a leprous beggar. The
+magnate said, "Let my friend enter, but I shall send the beggar's alms to the
+door, that he may not enter and pollute my palace." God called Moses to Him,
+whereas He did not desire Balaam to come to Him, but betook Himself there.
+[760]
+</p>
+
+<p>
+He found Balaam at the seven altars that he had erected, and said to him, "What
+doest thou here?" whereupon Balaam answered, "I have erected for Thee as many
+altars as the three fathers of Israel, and I have offered upon them bullocks
+and rams." God, however, said to him: "'Better is a dinner of herbs where love
+is, than a stalled ox and hatred therewith.' Pleasanter to Me is the meal of
+unleavened bread and herbs that the Israelites took in Egypt, than the bullocks
+that thou offerest out of enmity. O thou knave, if I wished for offerings, I
+should order Michael and Gabriel to bring them to Me, thou are mistaken if thou
+believest that I should accept offerings from the nations of the world, for I
+have vowed a vow to accept such from Israel alone." [761] God thereupon handed
+him over to an angel who entered and settled in his throat, and would not
+permit Balaam to speak when he wanted to curse Israel. [762]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap101"></a>BALAAM EXTOLS ISRAEL</h2>
+
+<p>
+Balaam now turned back to Balak, who awaited him with his princes. He now
+wanted to begin to curse Israel, but his mouth, far from being able to utter
+the words, was on the contrary compelled to praise and bless Israel. [763] He
+said: "I found myself upon the high places, in company with the Patriarchs, and
+thou, Balak, hast cast me down from the heights; through thee did I lose the
+gift of prophecy. Both of us are ungrateful men if we wish to undertake evil
+against Israel, for, had it not been for their father Abraham, for whose sake
+God saved Lot out of the ruin of the cities, there should not be no Balak, for
+thou are one of Lot's descendants. And had it not been for Jacob, I, Laban's
+descendant, should not now be on earth, for no sons were born unto Laban until
+after Jacob had come into his house. [764] Thou didst bring me out of Aram to
+curse Israel, but it was this land that their father Abraham left, laden with
+blessings, and it was this land also that their father Jacob entered, laden
+with blessings. Shall now a curse come upon them from this land? [765] How can
+I curse them if he that curseth them bringeth a curse upon himself? Thou,
+moreover, wishest me even to curse Jacob. Hadst thou urged me to curse a nation
+that were only the descendants of Abraham or of Isaac, I might have been able
+to do so; but to curse Jacob's descendants is as bad as if a man were to come
+to a king and say to him, 'The crown that thou wearest upon thy head is
+worthless.' Would such a man be permitted to live? 'The Lord's portion is His
+people; Jacob is the lot of His inheritance.' 'In Israel,' said the Lord, 'will
+I be glorified.' How now should I curse them? How shall I curse whom God hath
+not cursed? Even when they have been worthy of a curse, they have not been
+cursed. When Jacob went in to receive the blessings, he went in through craft
+and said to his father, 'I am Esau, thy firstborn.' Doth not he deserve a curse
+out of whose mouth issueth a lie? Yet, far from being cursed, he was even
+blessed. Ordinarily a legion that stirs up sedition against their king is
+declared guilty by death, but Israel had denied God, saying, 'These be thy
+gods, O Israel.' Should they not then have been destroyed? God, however, did
+not even at that moment withdraw from them His love, but left to them the
+clouds of glory, manna, and the well, even after they had adored the Calf.
+Howsoever often they sinned and God threatened them with a curse, still He did
+not say that He would bring it upon them, whereas in His promises of blessings
+He always tells them that He Himself would send them upon Israel. How shall I
+curse when God doth not curse! [766]
+</p>
+
+<p>
+"Israel is a nation of whom God thought even before the creation of the world.
+It is the rock upon which the world is founded. For, when God was considering
+the scheme of the creation, He thought, 'How can I create the world if the
+idolatrous generation of Enosh and the generation of the flood will arouse My
+anger?' He was about to desist from the creation of the world, when He saw
+before Him Abraham's form, and He said, 'Now I have a rock upon which I can
+build, one upon which I can found the world.' [767] How, too, should I curse
+this nation that are protected and surrounded by the merits of the Patriarchs
+and the wives of the Patriarchs as if by lofty mountains and steep hills, so
+that if Israel sin, God forgives them as soon as Moses prays to Him to be
+mindful of the Patriarchs! [768]
+</p>
+
+<p>
+"I was in error when I believed Israel could be easily attacked, but now I know
+that they have taken deep root in the earth, and cannot be uprooted. God
+forgives them many sins out of consideration for their having preserved the
+token of the Abrahamic covenant; and as powerless as I am to curse them alone,
+just as powerless am I to curse them together with another nation, for 'it is a
+people that shall dwell alone, and shall not be reckoned among the nations.'
+Israel is distinguished from all other nations by their custom, by their food,
+by the token of the covenant upon their bodies, and by the token upon their
+doorposts, wherefore God doth not judge them at the same time with other
+nations, for He judges the latter in the darkness of the night, but the former
+in bright daylight. Israel is a separate people, alone they enjoy the blessings
+God gives them, no other nation rejoices with Israel. So too in the Messianic
+time Israel will quite alone rejoice in delights and pleasures, whereas in the
+present world it may also partake of the universal welfare of the nations.
+[769]
+</p>
+
+<p>
+"I am not able to accomplish anything against a nation that zealously fulfils
+God's commandments, and that owes its existence to the devotion with which the
+wives of the Patriarchs obeyed the commandments of God. [770] 'Let me die the
+death of the righteous, and let my last end be like his!'" Balaam in these
+words spoke an unconscious prophecy, to wit, that he should be entitled to
+participate in the fate of the righteous, to his share in the future world, if
+he died the death of the righteous, a natural death, but not otherwise. He
+died, however, a violent death, and thus lost his share in the future world.
+[771]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap102"></a>BALAAM'S HOPES DISAPPOINTED</h2>
+
+<p>
+When Balak saw that Balaam, instead of cursing, praised and exalted Israel, he
+led him to the top of Pisgah, hoping that he might there succeed in cursing
+Israel. By means of his sorcery, Balak had discovered that Pisgah was to be a
+place of misfortune for Israel, hence he thought the Balaam would there utter
+his curse against Israel. He was, however, mistaken; the disaster that there
+awaited Israel was the death of their leader Moses, who died there, and God
+refused to grant Balaam's wish on this spot also.
+</p>
+
+<p>
+God indeed appeared to Balaam, but what He said to him was: "Go again unto
+Balak, and bless Israel." Balaam now did not wish to return to Balak at all, to
+disappoint him a second time, but God compelled him to return to Balak and
+communicate to him the blessings of Israel. Balaam now turned back to Balak,
+whom he found standing by his burnt offering. But whereas on the first occasion
+the king had awaited Balaam, surrounded by all his princes, Balaam now saw only
+a few notables surrounding Balak. Most of the princes had deserted their king
+without awaiting Balaam, for they expected nothing further from him after the
+first disappointment he had caused them. Balak as well did not now receive him
+as kindly, but mockingly asked, "What hath the Lord spoken?" hinting in this
+way that Balaam was unable to say what he wished, but only what God willed.
+</p>
+
+<p>
+Balaam replied to these scornful words of Balak: "Rise up, Balak. Thou mayest
+not be seated when God's words are spoken. God is not like a man of flesh and
+blood, that makes friends and disowns them, as soon as he finds such as are
+better than they. God is not so, for He doth not cancel the vow He had made to
+the Patriarchs, for He promised to bestow Canaan upon their descendants, and He
+fulfilleth His promise. He always fulfils what He hath promised to Israel, but
+allows the evil with which He threatens them to be unfulfilled as soon as they
+repent them of their sins. God sees not their sins, but He seeth their good
+deeds. Thou, Balak, sayest to me, 'Come, curse Jacob for me,' but a thief can
+enter a vineyard that hath a keeper only if the keeper sleeps, but 'He that
+keepeth Israel neither sleepeth nor slumbereth,' and how then can I enter their
+vineyard? If, however, thou dost think that I cannot harm Israel on account of
+Moses, who is their keeper, know then that his successor will be as invincible
+as he, for through the sound of trumpets he will overthrow the walls of
+Jericho.
+</p>
+
+<p>
+"Thou, Balak, furthermore sayest, 'A people hath gone forth out of Egypt,' but
+they have not only gone forth, 'God brought them forth out of Egypt,' [772] who
+combines in Himself the powers of the angels and of the invisible demons. [773]
+Swift as the flight of a bird doth fortune as well as misfortune come upon
+Israel; if they sin, God suddenly plunges them down, but if they act well in
+the sight of the Lord, God exalts them as quickly as a cloud. Thou, Balak, hast
+repeatedly tried to discover in what spot thou shouldst be able to work them
+woe, but they will have nothing to do with sorceries, they baffle and put to
+naught the sorceries and prophecies of other nations by their pious deeds. When
+they set forth into battle, they practice no magic, but the high priest, clad
+in the Urim and Tummin, consults God about the outcome of the battle. There
+will even be a time when Israel will sit before the Lord like a pupil before
+his master, and will receive the revelation of the secrets of the Torah from
+him, so that even the angels will consult Israel concerning the secrets
+revealed to them by God, for the angels are not permitted to approach God as
+closely as the Israelites in the Messianic time.
+</p>
+
+<p>
+"There is not indeed upon the earth a nation like Israel. The last thing they
+do before going to sleep is to devote themselves to the study of the Torah and
+the fulfillment of its laws, and this also is their first occupation upon
+awakening. As soon as they arise, they recite the Shema' and adore God, and not
+until after they have done this, do they go about their business. If evil
+spirits come to attack them, or if disaster threatens them, they worship their
+God, and as soon as they utter the words, 'The Lord our God is one Lord,' the
+harmful spirits become powerless against them and whisper after them the words,
+'Praised be the Name of the Glory of His Kingdom, for ever and ever.' When at
+night they retire, they against recite the Shema', whereupon the angels of the
+day pass on the trust of guarding them to the angels of night, and when, upon
+awakening they again worship their Lord, the angels of the night again pass
+them on to be guarded by the angels of day." [774]
+</p>
+
+<p>
+When Balak for the second time saw that Balaam, instead of cursing, blessed
+Israel, he brought him to the top of Peor, thinking that peradventure it would
+please God to have him curse them from thence. For by his sorcery Balak had
+discovered that a great disaster was to fall upon Israel on the top of Peor,
+and thought that this disaster might be their curse from Balaam. He was,
+however, mistaken in this supposition, for the disaster in that spot was none
+other than Israel's sin with the daughters of Moab, and God's punishment for
+this. [775]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap103"></a>CURSES TURNED TO BLESSINGS</h2>
+
+<p>
+Balaam, on the other hand, made no further attempts to induce God to curse
+Israel, but thought he might be able to bring misfortune upon Israel by
+enumerating the sins they had committed in the desert, and in this way to
+conjure up God's wrath against them. But the desert had also been the place
+where Israel had accepted the Torah, hence the mention of the desert called up
+God's love instead of His wrath. [776] Balaam himself, when he let his eyes
+wander over the camp of Israel, and perceived how their tents were so pitched
+that no one might see what was going on in the homes of the others, found
+himself compelled to burst into praises of Israel; [777] and, under the
+inspiration of the prophetic spirit, the curses he had intended to speak were
+changed in his mouth into blessings, and he spoke of the extent and importance
+of the kingdom of Israel. [778] But whereas Moses blessed his people in a low,
+quiet voice, Balaam spoke his words of blessing in a very loud voice, so that
+all the other nations might hear and out of envy make war upon Israel. Balaam's
+blessings were therefore accounted to him not as blessings, but as curses. God
+said: "I have promised Abraham, 'And I will bless them that bless thee, and him
+that curseth thee will I curse,' hence will I account Balaam's blessings as
+curses." [779] And indeed all of Balaam's blessing later turned to curses,
+except his blessing that houses of teaching and of prayer should never be
+missing among Israel. [780]
+</p>
+
+<p>
+The words that Balaam announced were heard by all the inhabitants of the earth,
+such power did God lend to his voice, for He knew that at some future time
+there would be a man born of woman who would pass himself for a god and would
+mislead all the world. Hence God permitted all the world to hear Balaam's
+words, that said: "God is not a man, and the man that passeth himself for God
+lieth. But he that will mislead the world by declaring that he will disappear
+for a time and then reappear will promise what he can never fulfil. Woe then to
+that nation that will lend ear to the man who will pass himself for God." [781]
+Balaam furthermore announced the events that would come to pass at the time of
+David's sovereignty; and also what will happen at the end of days, in the time
+of Messiah, when Rome and all other nations will be destroyed by Israel,
+excepting only the descendants of Jethro, who will participate in Israel's joy
+and sorrows. [782] Yea, the Kenites are to be the ones to announce to Israel
+the arrival of the Messiah, and the sons of the Kenite Jonadab are to be the
+first at the time of the Messiah to bring offerings at the Temple and to
+announce to Jerusalem its deliverance. [783] This was Balaam's last prophecy.
+After this, the prophetic spirit left Balaam, and God in this way granted
+Moses' wish to reserve the gift of prophecy as a special distinction to Israel.
+Balaam was the last prophet of the nations. [784]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap104"></a>BALAAM'S WICKED COUNSEL</h2>
+
+<p>
+Although Balaam had not been able to fulfil Balak's wish and curse Israel,
+still he did not leave him before giving him advice as to how he might bring
+ruin to Israel, saying: "The God of this people loathes unchastity; but they
+are very eager to possess linen garments. Pitch tents, then, and at their
+entrances have old women offer these articles for sale. Induce them in this way
+to enter the interior of the tents where they will be surprised by young
+harlots, who will seduce them to unchastity, so that God may punish them for
+their sin." [785]
+</p>
+
+<p>
+"Throw the stick up in the air it will always return to its original place."
+The Moabite nation that owes its existence to the illegal relations of Lot with
+his daughter could not deny its origin, and followed Balaam's counsel to tempt
+Israel to unchastity. They pitched tents, filled them with pretty women, whom
+they provided with valuable things, and had old women take up their posts at
+the doors of the tents, whose task it was to lure the passing Israelites into
+the interior. If an Israelite passed to buy something of the Moabites, the old
+women at the entrance to the tent would thus address him, "Dost thou not wish
+to buy linen garments that were made in Bet-Shan?" Then they would show him a
+sample of the goods, and name the price, and finally add, "Go within, and thou
+wilt see wares still more beautiful." If he went within, he was received by a
+young woman who was richly adorned and perfumed, who would at first set for him
+a price much lower than the value of the goods, and then invite him to do as if
+he were at home, and to choose the article he liked best. While he sat there,
+he was treated with wine, and the young woman invited him to drink with the
+words: "Why do we love ye while you hate us? Are we not all descendants of one
+man? Was not Terah our ancestor as much as yours? If thou wilt not eat of our
+sacrifices or what we have cooked, here are calves and fowl that thou mayest
+slaughter in accordance with thy law." But as soon as the Israelite had allowed
+himself to be persuaded to drink, he was absolutely in the hands of the
+shameless woman. Intoxicated with wine, his passion for the woman was soon
+kindled, but she agreed to satisfy his desires only after he had first
+worshipped Peor, the god of the Moabites. Now the worship of this idol
+consisted in nothing else than the complete baring of the body, hence the
+Israelites, seeing no evil in it, declared themselves willing to follow the
+summons of the Moabite women; and in this way they were seduced both to
+unchastity and to idolatry by the Moabite women. At first the men were ashamed
+and committed this whoredom with the Moabite women in secret, but they soon
+lost this feeling of shame and betook themselves two by two to their lewd
+actions. [786]
+</p>
+
+<p>
+Israel's moral degeneration is to be partly explained by this, that the place
+where they found themselves was apt to tempt them to lewdness. For there are
+springs whose waters have various effects upon those who partake of them. One
+kind of water strengthens, another weakens; one makes beautiful, another makes
+ugly; one makes chaste, another brings about lewdness. Now there was in
+Shittim, where the Israelites then dwelt, the "Well of Lewdness," out of which
+the inhabitants of Sodom had erstwhile fetched water, but from which, since the
+destruction of the sinful cities, no one had drunk, and for this reason the
+people had until then been chaste. But Israel, as soon as they tasted of this
+water, gave up their chaste manner of life. This disastrous spring will lose
+its force only in the Messianic time when God will cause it to dry up. [787]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap105"></a>PHINEHAS, ZEALOUS FOR GOD</h2>
+
+<p>
+When the people's shamelessness became more and more widespread, God commanded
+Moses to appoint judges to punish the sinners, and as it was difficult to
+discover these through the agency of witnesses, God marked them by causing the
+cloud of glory that lay spread over the camp of Israel to disappear from the
+sinners. Those that were not covered by the cloud of glory were thus clearly
+marked as sinners. [788] God appointed as judges and executioners the seven
+myriads eight thousand six hundred officers of the people, giving them the
+order that each of them execute two sinners. [789] These carried out Moses'
+command and stoned the sinners, whose corpses then hung upon the gallows for a
+few minutes. This was the legal punishment, for these sinners had not only
+committed whoredom with the women of Moab, but had worshipped the Moabit idol
+Peor; and idolatry is punishable with death by stoning. [790]
+</p>
+
+<p>
+While the judges administered their stern offices, the tribe of Simeon
+approached their prince, Zimri, and said to him, "People are being executed,
+and thou sittest still as if nothing were going on." He thereupon took with him
+twenty-four thousand men, and betook himself to Cozbi, Balak's daughter, and
+without considering God or men, he requested her in the presence of many people
+to yield herself to him, to satisfy his evil desires. Now Balak had ordered his
+daughter Cozbi to employ her beauty only for the sake of enticing Moses,
+thinking, "Whatever evil may be decreed by God against Israel, Moses will be
+brought to naught, but if my daughter should succeed in seducing him to sin,
+then all Israel will be in my hand." Hence Cozbi said to Zimri: "My father
+ordered me to be obedient to the wishes of Moses alone, and to none other; for
+he is a king, and so is my father, and a king's daughter is fit for none but a
+king." Zimri, however, replied: "I am a greater man the Moses, for he is chief
+only of the third tribe of Israel, whereas I am prince of the tribe of Simeon,
+the second of the Israelite tribes, and if thou wilt, I will convince thee that
+I am a greater man than Moses, for I will take thee to myself in his presence,
+without paying attention to his prohibition."
+</p>
+
+<p>
+Zimri then seized Cozbi by the locks of her hair, and brought her before Moses,
+whom he then addressed as follows: "Tell me, son of Amram, is this woman
+permitted me, or is she forbidden me?" Moses said, "She is forbidden to thee."
+Zimri answered: "Art thou really the faithful expounder of the Torah, whose
+reliability God praised with the words, 'He is faithful in all Mine house?' How
+then canst thou assert that she is forbidden me, for then thy wife would be
+forbidden to thee, for she is a Midianite like this woman, and this one is a
+noble woman of a noble family, whereas thy wife is the daughter of an
+idolatrous priest." At those words, Moses, Eleazar, and the elders began to
+weep, for they knew not how to make answer to Zimri's insolent words, nor what
+they could do to restrain this sinner from the accomplishment of his sin. God
+said to Moses: "Where is thy wisdom? Thou didst need to utter only one word,
+and Korah and all his company were swallowed by the earth. Canst thou now do
+nothing better than to weep?" The Holy Spirit exclaimed at Moses' perplexity
+and silence, "The stouthearted are spoiled, they have slept their sleep." [791]
+</p>
+
+<p>
+God, who calls the pious to strict account, punished Moses for the lack of
+decision that he displayed on this occasion, by leaving his burial-place
+unknown to mankind. [792] While Moses and other pious men were irresolute and
+deliberated whether or not Zimri deserved death, Phinehas said to Moses: "O my
+great-uncle, didst thou not teach me, when thou didst return from Mount Sinai,
+that is was the zealot's task for the sake of God's law to slay those who
+commit unchastity with non-Jewish women?" Phinehas took the liberty of pointing
+out the law to his teacher Moses who had forgotten it, because, "when God's
+name is profaned, no man should consider the respect due to a teacher,"
+wherefore Phinehas thought now only of establishing God's law, and in doing
+this it was necessary to recall it to Moses' mind. Moses indeed did not take it
+all amiss, but said to Phinehas, "Let the reader of the letter be its bearer
+also," words by which he called upon Phinehas himself to visit punishment upon
+the sinners. [793]
+</p>
+
+<p>
+Phinehas was now for a time in doubt whether he should dare to punish the
+sinners, for it was to be expected that he would eventually meet his death in
+this way, being one against two, Zimri and his mistress Cozbi. When, however,
+the plague that God had sent upon Israel on account of their sins spread more
+and more rapidly, Phinehas determined to risk his life in trying to kill the
+sinners. "For," said he to himself, "the horse goes willingly into battle, and
+is ready to be slain only to be of service to its master. How much more does it
+behoove me to expose myself to death in order to sanctify God's name!" [794] He
+found himself all the more impelled to act thus because he could not well leave
+the punishment of the sinners to others. He said: "The tribe of Reuben can
+effect nothing in this instance, because their grandsire Reuben was himself
+suspected of an unchaste action; nothing is to be expected from the tribe of
+Simeon, for it follows the sinful example of its prince Zimri; the tribe of
+Judah cannot well be of use in this matter, because their grandsire Judah
+committed unchastity with his daughter-in-law Tamar; Moses himself is doomed to
+impotence because his wife Zipporah is a Midianite woman. Hence there remains
+nothing but for me to interpose." [795]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap106"></a>TWELVE MIRACLES</h2>
+
+<p>
+Phinehas now, prepared at the risk of his own life to punish Zimri for his sin,
+left the house of teaching where he had until now debated the case of Zimri
+with Moses and all other pious men, and had himself provided with a lance,
+having none with him because no armed man may enter a house of teaching. That
+his weapon might not betray him, he detached the upper iron part of the lance
+and hid it in his bosom, and leaned upon the wooden shaft as if it were a
+staff. [796] When he reached the house where Zimri and Cozbi were giving
+extravagant play to their passions, the people said to him, "Whence, Phinehas,
+and whither?" He replied, "Do ye not know that the tribe of Levi is always to
+be found where the tribe of Simeon is?" Then they permitted him to enter the
+house, but said, "It seems that even the Pharisees now permit intercourse with
+the heathen women." When Phinehas had entered, he drew his lance, "and thrust
+both of them through, the man of Israel, and the woman through her belly."
+[797]
+</p>
+
+<p>
+Phinehas's fear that these two might attack him was not realized, for God
+performed no less than twelve miracles for Phinehas, which not only made it
+impossible for the sinners to attack him, but also showed the people that his
+action found favor in the sight of the Lord. The first miracle was that an
+angel would not allow the sinful couple to separate when Phinehas surprised
+them; the second miracle was that the angel stopped their mouths so that they
+could not cry out for help; the third miracle was that Phinehas's lance struck
+the man's and the woman's pudenda; the fourth miracle was that the upper, iron
+part of the lance extended, so that Phinehas could at one thrust pierce the man
+as well as the woman; the fifth miracle was that Phinehas's arm was
+sufficiently strong to lift both upon the point of his lance; the sixth miracle
+was that the wooden shaft of the lance sustained the weight of two persons; the
+seventh miracle was that the two bodies remained poised upon the lance and did
+not fall off; the eighth miracle was that the angel turned the shameless pair
+around, so that all might see that Phinehas had surprised them in flagranti;
+the ninth miracle was that no blood flowed from them although they had been
+thrust through, or else Phinehas would have been polluted; the tenth miracle
+was that the shameless couple did not give up the ghost so long as Phinehas
+bore them upon the point of his lance, as he would otherwise have been polluted
+by their corpses; the eleventh miracle was that the angel raised the doorposts
+of the room so that Phinehas might pass through with the sinners upon the point
+of his lance, and the twelfth miracle was that when the tribe of Simeon
+prepared to avenge Prince Zimri's death upon Phinehas, the angel sent a plague
+upon them, so that they were impotent against him. [798]
+</p>
+
+<p>
+Phinehas was not, however, content with having punished the sinners, but tried
+also to reconcile God with Israel. He threw the two dead bodies upon the
+ground, saying to God, "Why, alas! Hast Thou on account of the sins of these
+two slain twenty-four thousand Israelites!" For this was the number that had
+been snatched away by the plague that God had sent upon Israel for their sins.
+The angels now wanted to plunge Phinehas into death for his bold words, but God
+bade them desist, saying, "Leave him in peace, he is a zealot, the son of a
+zealot, and an appeaser of wrath, the son of an appeaser of wrath." [799]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap107"></a>PHINEHAS REWARDED</h2>
+
+<p>
+While God expressed His entire satisfaction with Phinehas's act, if found many
+adversaries among Israel, who would scornfully call after him, "Behold, this
+man, the grandson of one who fattened calves to offer them up to an idol,
+daring to slay a prince among Israel!" This spiteful remark referred to the
+fact that Phinehas was descended on his mother's side not only from Joseph, but
+from Jethro also who, before his conversion to Judaism, had been a priest of
+idols. God therefore said to Moses, "Phinehas the son of Eleazar, the son of
+Aaron the priest, hast turned My wrath away from the children of Israel, hence
+I offer him My greeting of peace, for it was he who, zealous for My sake,
+preserved the seed of Abraham." The reason God designated Phinehas as the son
+of Eleazar and the grandson of Aaron was that He wanted to stop the mouths of
+Phinehas's detractors, who pretended that he was nothing but a grandson of the
+heathen priest Jethro, ignoring the fact that he was at the same time the
+grandson of Aaron, the high priest before the Lord. [800] God was not content
+with the greeting of peace, but bade Moses tell Phinehas: "With thy mouth hast
+thou defended Israel, therefore as thy priest's portion shalt thou receive the
+jawbone of animals; with thy lance didst thou aim at the bellies of the
+shameless couple, hence shalt thou receive the bellies of the animals; and as
+with thy arm thou didst labor to slay the sinners, so for thy portion shalt
+thou receive the shoulder of the animals. As, moreover, thou didst strive to
+make peace among mankind, so shalt thou bestow the priestly blessing upon My
+children, and bless them with peace." [801] As a reward for his pious deed
+Phinehas was appointed by God as a priest with all the rights of priesthood,
+that enabled him to lay claim to the twenty-four tributes to priests. [802]
+</p>
+
+<p>
+But the highest reward to Phinehas was that God granted him everlasting
+priesthood. For Phinehas is none other than the prophet of Elijah. His task it
+is to make atonement for Israel, and without tasting of death, he constantly
+discharges the duties of his everlasting priesthood until the resurrection of
+the dead, offering up daily two sacrifices for the children of Israel, and upon
+the skins of these animals recording the events of each day. [803] God
+furthermore said to Phinehas: "Thou hast in this world established peace
+between Me and Israel; in the future world also shalt thou establish peace
+between Me and them." He was therefore destined to be the forerunner of the
+Messiah to establish before his coming peace on earth. [804]
+</p>
+
+<p>
+When Israel addicted themselves to an immoral life at shittim, the nations of
+the world rejoiced greatly, for they knew that God had distinguished Israel
+before all other nations, and had given them the Torah, only because their life
+had been moral. "Now," said they, "the crown has been taken from Israel's head,
+their pride is departed, for now they are no better then we." God, however,
+raised up Israel from their fall by sending the plague upon the sinners at
+Shittim, and thus purified Israel from them, so that they could again, as of
+yore, be proud of their family purity, through which they had been
+distinguished from all other nations.
+</p>
+
+<p>
+God therefore ordered them to take a census, to show in this way that Israel
+remained true to the traditions of their ancestor Abraham by keeping their
+family life pure. [805] This census showed that several tribes had lost entire
+divisions since the time that passed between the entrance of Israel into Egypt,
+and their entrance into the promised land. Among the tribes that had perished
+were such as had already lost their lives in Egypt, those, namely, who had died
+during the days of darkness because they were such sinners that they did not
+want to leave Egypt. But heaviest of all were the losses in the tribes of
+Benjamin and of Simeon, for in the battle between the Levites and the other
+tribes after Aaron's death, when the latter, for fear of the Canaanites, wanted
+to return to Egypt, the Benjamites lost no less than seven divisions. All of
+the twenty-four thousand men that died from the plague at Shittim belonged,
+however, to the tribe of Simeon which, at the end of the march through the
+desert, had dwindles down to less than half its number. The tribe of Dan, on
+the other hand, had turned out to be very fruitful, for whereas at the entrance
+of Egypt it had consisted of only one division, it later exceeded in number all
+the other tribes, except the tribe of Judah. [806]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap108"></a>THE DAUGHTERS OF ZELOPHEHAD</h2>
+
+<p>
+But there was another purpose beside that of establishing Israel's family
+purity in taking the census at Arbot-Moab. For when God at the exodus from
+Egypt put his people into Moses' hands, He entrusted them to him after having
+counted them, and not when Moses was about to depart from this world, he wanted
+to return the flock that God had entrusted to him, truly numbered, into God's
+hand. [807]
+</p>
+
+<p>
+After the number of the nation had been determined, God ordered Moses to divide
+the promised land among them according to their numbers. [808] Jacob had indeed
+upon his death-bed determined what parts of the land were to fall to the lot of
+each tribe, but in order that the tribes might not quarrel among themselves,
+God decreed that the assignments be made by lot. [809] After the conquest of
+the land Joshua and Eleazar saw to the drawing of lots. On this occasion the
+miracle came to pass that whenever Eleazar drew a lot from the urn, the lot
+itself announced the words, "I am the lot of Thus-and-So." In this way was
+avoided the possibility of having the malcontents declare that Eleazar had, at
+the drawing of lots, been partial to his friends and had assigned to them the
+lots they wished for. [810]
+</p>
+
+<p>
+When Zelophehad's daughters, that had lived piously and wisely like their
+father and their ancestors, heard that the land was being divided among the
+male members of the tribe, but not among the female, they took counsel
+together, discussing what they could do, so that they might not find themselves
+come out empty-handed. They said: "God's love is not like the love of a mortal
+father; the latter prefers his sons to his daughters, but He that created the
+world extends His love to women as well as to men, 'His tender mercies are over
+all His works.'" They now hoped that God would take pity on them and give them
+their share of the promised land, which they loved with as great devotion as
+their grandsire Joseph, who had upon his death-bed exhorted his children to
+transfer his body to the Holy Land. [811]
+</p>
+
+<p>
+Being wise and learned, they waited for a propitious time to lay their case
+before Moses, and opportunity which they found when Moses in house of teaching
+recited the law concerning the levirate marriage. They now advanced and said:
+"If we are as good as our brothers, then do we lay claim to our father's
+inheritance, and to his share of the land; but if we are not to be considered
+as sons, then should our mother have to marry her brother-in-law, as our father
+has left no issue, since we do not count." [812] They furthermore pointed out
+that their father had been neither one of the spies nor one of Korah's
+followers, who had, owing to their sins, lost claim to their share of the land,
+[813] but that he had found his death when a number of men, in spite of Moses'
+warnings, had presumed to storm the mountain occupied by the Amalekites and the
+Canaanites. [814] "Had our father," continued they, "left behind him a son, and
+the latter were now also dead, then should we lay no claim to inheritance if
+this son had left a living child, were it even a daughter; but as we are our
+father's only descendants, give us, we pray, 'a possession among the brethren
+of our father.'"
+</p>
+
+<p>
+The fervent longing of these women to have a share in the Holy Land shows how
+much better and more pious were the women of this generation than the men. The
+latter said, "Let us make a captain, and let us return to Egypt," whereas the
+women said, "Give us a possession among the brethren of our father." [815] But
+not only during the rebellion that was kindled by the spies did the women
+remain true to Moses and to their God, but on other occasions also it was they
+who tried to build up what the men had torn down. at the worship of the Golden
+Calf, too, they tried to restrain the men from sin, hence it was the men only
+that had to die in the desert because they had been tempted to rebellion by the
+spies, whereas the women entered into the promised land. [816] Among them also
+there was even to be found a woman as old as Jochebed - the daughter of Levi by
+his union with Otah - who survived her sons Moses and Aaron, as well as her
+daughter Miriam, and who was permitted to enter the promised land at the age of
+two hundred and fifty years. [817]
+</p>
+
+<p>
+The daughters of Zelophehad did not bring their request directly to Moses, but
+at first urged their plea before the lowest officers, the captains of tens.
+These, however, said: "This is an important matter since it touches upon laws
+of inheritance, hence it does not become us to decide this matter; greater men
+than we must settle it." Hence they sent them to the captains of fifties. When
+these saw that out of consideration for them the captains of tens would not
+pass judgement, they sent the daughters of Zelophehad on to the captains of
+hundreds, that were their superiors. But these too, out of consideration for
+the higher judges, would not settle this matter, and so the daughters of
+Zelophehad came to the captains of thousands, who sent them to the princes of
+the tribes, until they came at last to the highest authority, to Moses. Now
+Moses might well have decided this case without further ado, but in his
+meekness he thought, "There is still a higher authority than I, to wit, God,"
+and he bade them await God's judgement. [818] The answer that he received from
+God was as follows: "The daughters of Zelophehad have the law on their side,
+for what they desire is in accordance with the law that was written in heaven
+by Me; give them therefore their father's inheritance, and also two parts of
+their grandfather Hepher's possessions, for their father Zelophehad was his
+firstborn and was therefore entitled to a double share." [819]
+</p>
+
+<p>
+The daughters of Zelophehad, who in spite of their years - the youngest of them
+had attained forty - had not yet been married, now entered into wedlock, and
+according to God's bidding that Moses communicated to them, they married their
+uncle's sons, although they were free to marry whomsoever they chose. [820]
+</p>
+
+<p>
+"God works good through the good, and evil through the evil." The chapter of
+the laws of God that was published by Moses as an addition to the incident of
+Zelophehad's daughters would have been given without them also, but God
+rewarded these women for their piety by making them the direct occasion of this
+chapter of the law. [821] At the same time this case of these women was to
+teach several lessons to Moses. He who, since he had been made God's messenger
+to the people, had lived apart from his wife was not to grow too conceited on
+account of the sacrifice he had made to his sacred calling; hence in the last
+year of his life there appeared before him the daughters of Zelophehad, who of
+their own accord had not married because they had not found mates that they
+considered suitable. Then, too, Moses could not answer the legal question that
+the daughters of Zelophehad had presented to him, and had to ask God's counsel,
+which was a second lesson to Moses. At the appointment of the elders, Moses
+earnestly told them, "The cause that is too hard for ye, bring to me, and I
+will hear it," and in punishment of these boastful words God so brought it to
+pass that he could give no answer to this request of the women, whereupon God
+said to him, "Didst not thou say, 'the cause that is too hard for ye, bring it
+to me?' and now thou canst not properly settle this legal question of the
+women."
+</p>
+
+<p>
+A similar punishment for a similar offense was visited upon David who, well
+aware of his erudition, said, "The laws of the Torah do I grasp as easily and
+as quickly as songs." God then said, "As truly as thou livest, thou shalt
+hereafter forget a Biblical law that even the school children know." So, too,
+it came to pass that when he had the Holy Ark fetched from Gibeah to Zion, he
+forgot the Biblical instruction that the Ark may be carried only upon the
+shoulder, and had it lifted upon a wagon. Then occurred the miracle that the
+Ark leaped of itself into the air, whereas the oxen that pulled the wagon fell
+down, whereupon Uzzah, to whom the transportation of the Ark had been
+entrusted, stretched out his hand to prevent the Ark from falling and himself
+fell dead upon the ground, for "a sin that is committed is ignorance of the law
+is accounted as if it had been intentional." Uzzah should have been mindful of
+the law that the Ark was not to be lifted upon a cart, hence his punishment.
+God thereupon said to David, "Didst thou not say, 'Thy statutes have been my
+songs?' and thou hast not even mastered the words of the Bible, 'Unto the sons
+of Kohath he gave none: because the service of the sanctuary belonged unto
+them; they bare it upon their shoulders.'"
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap109"></a>THE APPOINTMENT OF JOSHUA</h2>
+
+<p>
+When Moses heard God's decision in the case of the daughters of Zelophehad,
+which turned out in their favor so that they inherited their father's property,
+he thought, "This s a propitious time to urge a plea before the Lord, for if
+daughters are to inherit their father, then must my sons inherit my office."
+[822] He then began to pray to God that his successors, who, he hoped, were
+also to be his descendants, might be worthy leaders of their people. He said:
+"O my Lord, before whom come the spirits of all human beings, so that Thou
+knowest the spirit of each - whose spirit is proud, and whose spirit is meek;
+whose spirit is patient and whose spirit is restive; mayest Thou set over Thy
+community a man who is gifted with strength, with wisdom, with beauty, and with
+decorum, so that his conduct may not give offense to the people. [823] O Lord
+of the world! Thou knowest each man's views, and knowest that each man has a
+view of his own, hence, as I am about to depart from this world, I pray Thee,
+appoint a leader over them that will know how to deal with each man according
+to his views." [824]
+</p>
+
+<p>
+Moses, being a truly pious man, thought when he saw his end approach, not of
+himself, but of the welfare of the community, for whom he implored a good and
+worthy leader. [825] Hence he furthermore said to God: "Let not my successor
+share my fate, for although I accepted the guidance of the people only after
+long hesitation, owing to Thy urgings and requests, still I shall not be
+permitted to lead them into the promised land. Mayest Thou then deal
+differently with my successor than Thou hast dealt with me, and permit him not
+only to lead the people in the desert, but to take them into the promised land.
+[826] He, however, shall be a man 'which may go out before them,' who, unlike
+the kings of the heathens, that sent their legions to war but themselves remain
+at home, shall himself lead Israel to war. But he shall also be a man 'which
+may come in before them;' may it be granted him to see the number of those
+returning from war no less than that of those going into war. O Lord of the
+world!" continued Moses, "Thou hast led Israel out of Egypt, not to punish them
+for their sins, but to forgive them, and Thou hast not led them out of Egypt
+that they may be without leaders, but that they may indeed have leaders. I
+insist, therefore, that Thou shouldst tell me whether or not Thou wilt grant
+them a leader."
+</p>
+
+<p>
+This is one of the five occasions upon which Moses implored God to give him an
+answer to his question. When he saw that his appearance before Pharaoh only
+occasioned him to bring greater and greater cruelties upon Israel, he said to
+God, "Tell me if Thou wilt now deliver them, or not." He also demanded God's
+answer to the question, "Shall I now fall into their hands or not?" when at
+Rephindim, on account of the dearth of water, he was threatened by the people.
+The third occasion was when he prayed to God for Miriam's recovery, and said,
+"Tell me, wilt Thou heal her or not?" And lastly when, after long and fervent
+prayer, he asked God whether he should be permitted to enter into the Holy
+Land, he said, "Let me know if I am to enter the Holy Land or not." [827]
+</p>
+
+<p>
+God fulfilled this wish of Moses, saying: "Thou hast now requested to be
+informed concerning thy immediate successor. I shall do more than this, and
+show thee all the judges and prophets that I will allow to arise for My
+children from not on to the resurrection of the dead." Then He showed Moses his
+successor Joshua, his successor's successor, Othniel, and all the other judges
+and prophets. Then God added these words: "Of all these that I have shown thee,
+each will have his individual spirit and his individual knowledge, but such a
+man as thou now wishest for thy successor, whose spirit is to embrace in itself
+the spirits of sixty myriads of Israel, so that he may speak to each one of
+them according to his understanding, such a man as this will not arise until
+the end of time. The Messiah will be inspired with a spirit that in itself will
+embrace the spirits of all mankind.
+</p>
+
+<p>
+But now, concerning thy immediate successor, know then that he that watcheth
+the fig tree shall eat of its fruits, and he that waiteth upon his master will
+be promoted to honor, and thy sons shall not inherit the leadership because
+they concerned themselves little with the Torah. Joshua shall be thy successor,
+who served thee with devotion and showed thee great veneration, for at morn and
+eve he put up the benches in thy house of teaching and spread the carpets over
+them; he served thee as far as he was able, and Israel shall now know that he
+will therefore receive his reward. [828] Take then Joshua, a man such as thou
+didst wish as a successor, whom thou hast proven, and who knows how to deal
+with people of every tendency, 'and lay thy hand upon him.' Give him an
+opportunity, while thou art still alive, to speak in public and to pronounce
+the law, so that Israel may not after thy death contemptuously say of thy
+successor, 'As long as his teacher was alive, he dared not pronounce judgement,
+and now he wishes to do so!' [829] Although Joshua, who is not of thy kin, is
+to be thy successor, I shall nevertheless be mindful of the law that 'no
+inheritance shall remove from one tribe to another tribe,' for the dignity of
+leadership is to be reserved for thy family; Joshua 'shall stand even before
+Eleazar the priest, thy brother's son, who shall ask counsel for him according
+to the judgement of the Urim.'" [830]
+</p>
+
+<p>
+After Moses in kindly words had induced Joshua to accept the leadership after
+his death, pointing out to him the great rewards that in the future world await
+the leaders of Israel, 'he took Joshua, and set him before Eleazar the priest,
+and before all the congregation,' that all might thereafter acknowledge him as
+his successor. [831] He then bade Joshua, who had been sitting on the floor
+like all the rest, rise and set himself upon a bench beside him. Joshua seated
+himself with the words, "Blessed be the Lord that hath through Moses bestowed
+the Torah upon Israel." [832] Moses honored Joshua furthermore by interrupting
+his discourse as soon as Joshua enter the house of teaching, and resuming it
+only when he had taken his seat. [833] Moses also bade a herald proclaim
+throughout the camp, "This man Joshua is worthy of being appointed by God as
+His shepherd." [834]
+</p>
+
+<p>
+Moses distinguished Joshua not because God had ordered him to do so, but
+because he was sincerely glad to pass his dignity on to him, just as a father
+is glad to leave his possessions to his son. So, too, whereas God had bidden
+Moses to lay only one hand upon Joshua's head and in this way put his honor
+upon him, Moses fulfilled God's command by laying both his hands upon Joshua,
+and by this action bestowed upon him not only insight and understanding, but
+also a radiant countenance like that of Moses, from whose face issued rays like
+those of the sun. In giving all these qualities to Joshua, Moses lost nothing.
+Moses' wisdom was like a torch, whereas Joshua's may be compared to a candle
+only, and just as a torch loses none of its intensity if a candle is lighted
+therefrom, so little was Moses' wisdom diminished by the wisdom he gave to
+Joshua. [835] The rays, too, that emanated from Joshua's countenance were
+weaker than those from Moses', and not until the crossing of the Jordan did
+they attain their full intensity, so that upon beholding them, "the people
+feared him as they feared Moses." [836]
+</p>
+
+<p>
+Joshua's appointment by God as Moses' successor had been Moses' most cherished
+wish, but he had not ventured to give expression to it, for he was mindful of
+the punishment God had sent over him when he had entreated Him to sent Aaron
+instead of himself to deliver Israel out of Egypt, and from that time he feared
+to make any proposals whatsoever to God. He was like the child who had once
+been burned by a coal, and the seeing a brightly sparkling jewel, took it to be
+a burning coal, and dared not touch it. [837]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap110"></a>MOSES' LEGACY TO JOSHUA</h2>
+
+<p>
+After Moses had announced Joshua as his successor before all the congregation,
+he disclosed to him that the course of his own life was run, and that he would
+now depart to his fathers. At his inheritance he gave to Joshua a book of
+prophecy, which Joshua was to anoint with cedar-oil, and in an earthen vessel
+to lay upon the spot that from the creation of the world God had created for
+it, so that His name might there be invoked. This book contained in brief
+outline the history of Israel from the entrance into the promised land to the
+establishment of God's kingdom upon earth, when, in wrath and indignation on
+account of His children, the Lord will rise from His Throne of power and
+proceed from His holy dwelling.
+</p>
+
+<p>
+When Joshua heard the words of Moses as they are written in his Holy
+Scriptures, he rent his garments and fell at Moses' feet, who, himself in
+tears, yet comforted him. Joshua, however, said: "How canst thou comfort me
+concerning the bitter word that thou hast spoken, which abound in sobs and
+tears, that thou are to depart from thy people? What place will receive thee?
+What monument will point to thy grave? Or who will dare to remove thy corpse
+from one place to another as if it were an ordinary mortal's? All dying men
+receive a grave upon earth according to their rank, but thy grave extends from
+sunrise to sunset, from South to North; all the world is thy tomb. Thou goest.
+Who not, O master, shall care for this people? Who shall take pity upon them
+and be a guide upon their way? Who shall pray for them incessantly, that I may
+lead them into the land of their fathers? How shall I provide food for them
+according to their wish, or drink according to their desire? From the beginning
+they numbered sixty myriads, and now, thanks to thy prayers, they have greatly
+multiplied. Whence shall I draw insight and understanding to give them
+judgement and counsel? Even the kings of the Amorites, hearing that we desire
+to attack them, will say, 'Let us not set out against them, for there is now no
+longer among them the many-sided, incomprehensible and sacred spirit, worthy of
+the Lord, the ever-faithful master of the word, the Divine prophet of all the
+world, the most consummate master of this age. If now our enemies once more
+transgress before the Lord, they will have no defender to offer up prayers for
+them before God, as Moses had done, the great messenger who at all hours of the
+day kneeled down and prayed, lifting up his eyes to Him who rules all the
+world, and constantly reminding Him of His covenant with the Patriarchs, and
+appeasing Him with invocation.' For thus will the Amorites speak saying, 'He is
+no longer among them; arise then and let us wipe them from the face of the
+earth.' But what then, O my lord Moses, will become of this people?"
+</p>
+
+<p>
+When Joshua has spoken these words, he cast himself once more at Moses' feet.
+Moses seized his hand, raised him to a seat before them, and answered him,
+saying: "Do not underestimate thyself, O Joshua, but be light of heart, and pay
+heed to my words. All the nations that dwell in the universe hath God created,
+and us also. Them and us did He foresee from the beginning of the creation of
+the universe even unto the end of the world, and He overlooked nothing, even
+down to the smallest, but He at the same time foresaw and foredoomed
+everything. All that was to happen in this universe did God foresee and
+foredoom, and lo! it cometh to pass. He appointed me for them and for their
+sins, that for them I might make prayer and exhortation. Not for my fitness or
+my strength was I chosen, but only through the grace of His mercy and His
+long-suffering. For I assure thee, Joshua, not on account of the excellence of
+this people wilt thou destroy the heathens; all the fastnesses of heaven and
+the foundations of the universe were created and approved by God, and are
+beneath the ring of His right hand. Those, therefore, that maintain and fulfil
+God's commandments thrive and prosper, but those who sin and neglect the
+commandments will now receive the promised possessions, and will be punished by
+the heathens with many plagues. But that He should wholly destroy or abandon
+them is impossible, for God will step forth, who foresaw everything even to
+eternity, and whose covenant is firmly founded, in accordance with the oath
+which He swore to the Patriarchs. Then the hands of the angel will be filled
+and he will be appointed chief, and he will forthwith avenge them of their
+enemies." [838]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap111"></a>MOSES' LAST CAMPAIGN</h2>
+
+<p>
+Balaam's prophecy, "He shall not lie down until he eat of the prey, and drink
+the blood of the slain," was very quickly fulfilled. Shortly before his death,
+before he lay down to everlasting sleep, it was granted Moses to rejoice in the
+death of Balaam and the five Midianite kings allied to him. [839] Israel's
+sinful profanation at Shittim, occasioned by Balaam's wicked advice, sorely
+smote Moses' heart. God had appointed Moses as lord of the angels, who through
+fire and cloud had to step aside to make room for him and let him pass, yea, at
+his appearance they rose from their seats to do him honor. As he had power over
+the angels, so too did he rule the sea, which he clove at will and then
+commanded to resume its former guise, and the treasures of hail, which he
+employed to sent hail over the Egyptians. Now this man, who was sovereign over
+the angels and over the forces of nature, could only weep when Israel committed
+whoredom with the daughters of Moab and Midian. To comfort Moses, God now said:
+"As truly as thou livest, thou shalt not depart out of this world until thou
+shalt have avenged those who tempted Israel to sin. 'Avenge the children of
+Israel of the Midianites: afterward shalt thou be gathered unto thy people.'"
+[840] God at the same time reproached Moses for his despair and lack of energy
+at Shittim, saying: "When all the tribes of Israel, save the tribe of Levi,
+were against thee, thou didst not then lack courage to stand up against all the
+people on account of the worship of the Golden Calf; how much more then at
+Shittim, when all Israel save only one tribe, the tribe of Simeon, were on thy
+side, shouldst thou have proven thyself sufficiently strong to keep back the
+sinners from their sin!" [841] When Moses received the command to wage war upon
+the people that had tempted Israel to sin, he said to God: "Yesterday didst
+Thou say to me, 'Vex not Moab,' and now Thou sayest, 'Avenge the children of
+Israel.'" God, however, replied: "When I said, 'Vex not Moab,' I named these
+people after their grandsire, the son of Lot, but not that through their own
+fault they have lost the claim to kind treatment from Israel, I shall no longer
+think of their grandsire Abraham's kinsman, but shall call them Midianim, 'they
+that lost their claim.'" [842]
+</p>
+
+<p>
+Lot's descendants now not only had no further claims to exemption, but a
+command was given to Moses to treat them with still greater hostility than the
+other nations. Until then it had been Israel's duty not to fight against a city
+of the heathens unless they had first proclaimed peace to it and the heathens
+had refused to accept it, but now they were instantly to proceed to hostility;
+and whereas they had formerly been prohibited from destroying the trees that
+surrounded a city, they were now ruthlessly to destroy all that lay in their
+path. This wrath of God against those who had tempted Israel to sin was
+justified, for "the tempter to sin is him of this world alone, but he that
+tempts another deprives him of this world and the world beyond." Two nations,
+the Egyptians and the Edomites, attacked Israel with the sword, but God
+nevertheless said, " Thou shalt not abhor an Edomite; thou shalt not abhor an
+Egyptian." The Moabites and Ammonites, on the other hand, tempted Israel to
+sin, hence God's word concerning them was as follows: "An Ammonite or Moabite
+shall not enter into the assembly of the Lord, even to the tenth generation."
+[843]
+</p>
+
+<p>
+Israel received the command to make war upon the Midianites at the same time as
+that to fight the Moabites, but whereas Moses at once waged war against Midian,
+it was not until David's time that a relentless war was waged against Moab.
+There was several reasons why the Midianites were to receive their punishment
+before the Moabites. Firstly, Moab's hatred against Israel was not quite
+without foundation, for although the Israelites had not attacked them in war,
+still they had inspired them with great fear by pillaging the Moabite region,
+hence the Moabites tried by every means to be rid of Israel. Midian, on the
+other hand, had no cause for undertaking hostilities against Israel, and yet
+they not only joined the Moabites, but outdid them in their hatred against
+Israel. Furthermore Moab wanted to kill Israel, but Midian wanted to tempt them
+to sin, which is worse than death. [844] The delay in punishing Moab also
+corresponded in other ways to God's plan, for the Moabite Ruth was destined to
+become the mother of the dynasty of David, hence God said to Israel: "Wait yet
+a while in this matter of the war against the Moabites: I have lost something
+valuable among them. As soon as I have found it, ye shall avenge yourselves of
+them." [845]
+</p>
+
+<p>
+God indicated that the war against Midian would be Moses' last in these words,
+"Avenge the children of Israel of the Midianites: afterward shalt thou be
+gathered unto thy people." The connection between the war and Moses' death is
+as follows. When God announced to Moses that he was to die on this side of the
+Jordan, Moses implored God with the words: "O Lord of the world! Is it right
+that death should so soon overtake me, that have seen Thy ways, Thy actions,
+and Thy path?" God replied, saying: "Moses, if a long life were better for men,
+surely I should not then have permitted thy ancestors to taste of death; but it
+is better for thee if thou are taken from this world than if thou wert to
+remain in it." Moses was not, however, satisfied with this answer from God,
+whereupon God said: "Well then, thou mayest live many years longer, yea, thou
+shalt live even to a thousand years, but know thou that Israel will not then
+conquer their foes, and that Midian will not be brought under their yoke." In
+this way was Moses made to yield by God, for he thought, "Whether I die to-day
+or to-morrow matters little, for death will come to me at last. I would rather
+see Israel conquer their foes and bring Midian under their yoke than that I
+should live longer." God therefore bade Moses avenge Israel of the Midianites,
+if he was thereupon ready to die. [846]
+</p>
+
+<p>
+Moses then thought: "I know that if I were now to go into battle against the
+Midianites, the people would declare that I wished for my own death, since God
+made it dependent upon the punishing of the Midianites, and my life is assured
+me as long as ever I wish to put it off." This consideration did not, however,
+determine him, for, fully aware that his enterprise of war would hasten his
+death, he nevertheless set about the execution of this war as soon as God
+commanded him. Wherever the execution of a Divine command, or the possibility
+of furthering Israel's cause was concerned, Moses gave no thought to himself,
+even though it touched his life. Not so Joshua. When he came to Canaan, he
+thought: "If I wage an incessant war upon the Canaanites, I shall certainly die
+as soon as I shall have conquered them, for Moses also died immediately after
+his conquest of Midian." He therefore proceeded very slowly in his conquest of
+the Holy Land, so that he might be sure of a long life. But, "however many
+thought there may be in man's heart, God's words prevails," and whereas Joshua
+hoped to become very aged, he died ten years before the time God had originally
+allotted to him, for, although he would otherwise have attained his master's
+age, he now died at the age of a hundred and ten. [847]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap112"></a>THE COMPLETE ANNIHILATION OF MIDIAN</h2>
+
+<p>
+Whereas Moses, disregarding the expected consequences of the war upon himself,
+gladly went into battle, Israel did not want to obey his summons to war. The
+people of whom Moses had on one occasion said, "They be almost ready to stone
+me," when they now learned that their leader Moses was to die at the end of
+this war, tried to evade it, saying that they preferred to forego impending
+victory rather than to lose their leader, and each one hid himself, so as not
+to be picked out for this war. God therefore bade Moses cast lots to decide
+their going into battle, and those whose lots were drawn had to follow the call
+to arms even against their will. Moses' summons to battle was as follows: "Arm
+ye men from among you for the war, to execute the Lord's vengeance on Midain."
+Moses spoke of the Lord's revenge, whereas God designated this war against
+Midian as Israel's revenge. For Moses said to God: "Lord of the world! If we
+had worshipped the stars and planets, the Midianites should not have hated us,
+they hate us only on account of the Torah and the commandments that Thou hast
+given us, hence must Thou avenge Thyself of them." [848]
+</p>
+
+<p>
+Moses did not in person lead the war against Midian, for he was mindful of the
+proverb, "Cast no stone into the well from which thou hast drawn water," and he
+who as a fugitive from Egypt had sought refuge in Midian, did not wish to make
+war upon that land. He relinquished the leadership of the people to Phinehas,
+for "he that beginneth a good deed shall also complete it," and it was Phinehas
+who had begun God's war against the Midianites by slaying the princess Cozbi,
+Zimri's mistress, hence the task of completing this war fell to his lot.
+Phinehas, as a descendant of Joseph, had, moreover, a special reason for
+wishing to take revenge upon the Midianites, as those had been Midianites who
+had sold Joseph as a slave in Egypt. [849]
+</p>
+
+<p>
+The forces under Phinehas's command consisted of thirty-six thousand men, one
+third to take active part in battle, one third to guard the baggage, and one
+third to pray, whose duty it was in the course of battle to implore God to lend
+victory to the warriors of Israel. Moses passed on to Phinehas not only the
+Holy Ark, which Israel always takes into battle, but also the Urim and Tummim,
+that he might, if necessary, consult God. [850] Outside of this Phinehas also
+received the gold plate of the mitre from the high priest's forehead, for Moses
+said to him: "The knave Balaam will by means of his sorceries fly into the air,
+and will even enable the five Midianite kings to fly with him, therefore shall
+ye hold up to them the plate of pure gold upon which is engraved God's name,
+and they will fall to earth." They did as Moses commanded, and truly Balaam and
+the five kings fell to earth. They then executed Balaam according to the four
+forms prescribed by the Jewish laws. They hanged him, kindled a fire beneath
+the gallows, struck off his head with a sword, and then dropped him from the
+gallows into the fire below. [851] Although Israel undertook the war against
+Midian upon God's bidding, to take vengeance for the wrong that had been done
+them, still their method of warfare was most humane. They attacked the cities
+of the Midianites from three sides only, so as not entirely to cut off flight.
+Victory was on the side of Israel, into whose possession fell the cities with
+all their temples, idols, and palaces. The same fate overtook all the five
+kings of Midian. All were slain alike just as all had made a common cause of
+the wish to destroy Israel. Balaam who had come to Midian from his home in
+Mesopotamia in order to receive his reward for his counsel not to fight Israel,
+but to tempt them to sin, instead of a reward, met with death at the hands of
+the Jews. [852]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap113"></a>THE GRUESOME END OF BALAAM</h2>
+
+<p>
+This arch-magician at first tried to escape Israel's power by sorcery. For when
+he saw Phinehas and the leaders of the hosts of Israel, he flew into the air,
+[853] a feat which he accomplished by magic arts, but particularly through the
+assistance of his wizard sons, Jannes and Jambres. At the sight of Balaam
+flying high in the air, Phinehas shouted to his army, "Is there any one among
+us who is able to fly after this villain?" The Danite Zaliah, a past master in
+the art of sorcery, followed this summons, and flew high into the air. Balaam,
+however, surpassed him, and took a path in the air on which Zaliah could not
+follow, and after the former had soared through five different layers of air,
+he had quite vanished from Zaliah's ken, who knew not what to do. Phinehas,
+however, came to his aid. By means of a magical invocation he dispelled the
+clouds that covered Balaam, and then Zaliah forced Balaam to descend to earth
+and appear before Phinehas. [854] He began to implore Phinehas to spare his
+life, promising never again to try to curse Israel, but Phinehas replied: "Art
+not thou the Aramean Laban who tried to destroy our father Jacob? Then thou
+didst pass on to Egypt to destroy Jacob's seed, and when they removed from
+Egypt thou didst incite the wicked Amalek to harass us, and not thou didst
+attempt to curse Israel. But when thou sawest that thy endeavor to curse them
+was without avail, since God would not hear thee, thou gavest Balak the
+despicable advice to deliver up the daughters of his land to prostitution, and
+thereby to tempt Israel to sin, and wert in part successful, for twenty-four
+thousand Israelites died in consequence of their sin with the daughters of
+Moab. In vain therefore dost thou plead that thy life by spared." He then
+ordered Zaliah to kill Balaam, admonishing him, however, to be sure not to kill
+him through the holy name of God, as it does not befit so great a sinner to
+meet his death in such a way. Zaliah now tried in vain to kill Balaam, for
+through his magic wiles he was proof against every weapon, until Phinehas at
+last gave Zaliah a sword on both sides of which was engraved a serpent, with
+the words, "Kill him with that to which he belongs - through this he will die,"
+and with this sword Balaam was killed. [855]
+</p>
+
+<p>
+His corpse was not buried, but his bones rotted, and from then arose several
+species of harmful snakes, that bring disaster to human beings; and even the
+worms that devoured his flesh were turned into snakes. The magicians made use
+of these snakes for three different types of enchantment, for the heads, the
+bodies, and the tails, had each a different effect. One of the questions that
+the Queen of Sheba put to Solomon was how to withstand these three different
+kinds of enchantment, and the wise king knew even this secret, which he then
+imparted to her. [856]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap114"></a>THE VICTORIOUS RETURN FROM THE WAR</h2>
+
+<p>
+After the close of the campaign against Midian, the warriors returned with rich
+spoils to the camp of Israel, but they were such pious and honorable men that
+they did not lay claim to the booty, but rendered it all up, so that it might
+be impartially divided among all. [857] As there were honest and conscientious
+in their relations between man and man, so likewise were they very strict in
+their observance of religious statutes. Throughout the time of war not a single
+one of them neglected even the slightest religious ceremony, were it only to
+put on the phylactery of the forehead before that of the arm. [858] But they
+were especially careful never again to be tempted by the Midianite women. If
+they entered a house to take its treasures from it, they did so in pairs, one
+blackening the faces of the women, and the other seizing their ornaments. In
+vain would the Midianite women cry, "Are we not creatures of God, that ye treat
+us thus?" whereupon the Israelites would say, "Were not ye the cause that so
+many of us found their death?" Justly therefore could these pious men say to
+Moses: "Thy servants have taken the sum of the men of war which are under our
+charge, and not one among us had committed a sin or an unchaste action. We have
+therefore brought the Lord's oblation to make atonement for our souls." Moses
+thereupon said in surprise, "Ye contradict yourselves, what need of atonement
+is there if no man among you is guilty of sin?" They replied: "It is true, our
+teacher Moses, two by two did we approach the women, one blackening their
+faces, and the other taking off their ear-rings, but even though we committed
+no sin with the Midianite women, still the heat of passion was kindled in us
+when we took hold of the women, and therefore by an offering do we seek to make
+atonement." Moses thereupon set out to praise them, saying: "Even the common
+men among you are filled with good and pious deeds, for a man that was under
+conditions that enabled him to sin, but controlled himself, had done a pious
+deed, not to speak of the pious and chaste men among you whose pious deeds are
+legion." [859]
+</p>
+
+<p>
+As among those who had been slain in Midian there was a Jewish apostate, the
+warriors were polluted, and hence might not enter the camp, but had to stay
+without. Moses in his meekness did not, however, wait for them to come to him,
+but hastened to them. When, however, he heard that they had killed only the men
+but not the women, his wrath was kindled against the leaders of the army, for,
+"Upon the leaders falls the blame for the faults of the people." He reproached
+them, pointing out to them that it had been the women who really had brought
+disaster upon Israel at Shittim. But Phinehas replied: "Our teacher Moses, we
+acted according to thy instructions, thou didst bid us only 'avenge ourselves
+of the Midianites,' but madest not mention of the women of Midian." [860] Moses
+then ordered them to execute all the women of the Midianites that were ripe for
+marriage, but to spare the young girls. In order to determine the difference in
+age, all were led past the gold plate of the mitre on the high priest's
+forehead, and this had the effect of making those who had been doomed to death
+grow pale. [861]
+</p>
+
+<p>
+In punishment for Moses' outburst of anger God caused him to forget to
+communicate to the soldiers outside the camp the laws of purification. These
+were then announced by Eleazar, Aaron's son. It was not, however, proper for
+him to pronounce a law in the presence of his teacher Moses, and he was
+accordingly punished for his lack of reverence to his teacher Moses. God had
+previously said that whenever Joshua wanted to inquire of God, he was "to stand
+before Eleazar the priest, and inquire of him by judgement of the Urim and
+Tummin." But this did not come about. In all his long career, Joshua had no
+need of asking Eleazar's counsel, so that the latter lost the honor that had
+been intended from him. [862]
+</p>
+
+<p>
+The occasion that led to the war against Midian had been Israel's seduction by
+the Midianite women, but these had succeeded only by having first intoxicated
+the sinners with wine. Phinehas, to make sure that this might not be repeated
+in the future, put the earthly as well as the heavenly ban upon all those who
+should drink the wine of the heathens, for the latter used it only as libations
+to their idols and for immoral purposes. In pronouncing this ban, he called
+upon the Ineffable Name and upon the holy writing of the two tables against its
+transgressors. [863]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap115"></a>WEALTH THAT BRINGETH DESTRUCTION</h2>
+
+<p>
+God gave three gifts to the world, wisdom, strength and wealth. If they come
+from God, they are a blessing, otherwise they bring ruin. The world had two
+great sages, Balaam among the Gentiles, and Ahithophel among the Jews, but both
+of these, on account of their wisdom, lost this world as well as the world
+beyond. There were two great heroes in the world, Samson in Israel, and Goliath
+among the Gentiles, but both met death on account of their strength. There were
+two wealthy men in the world, Korah among the Jews, and Haman among the
+Gentiles, and both perished on account of their wealth. A similar fate overtook
+the two and a half tribes that stayed on the hither side of the Jordan. These
+had grown very rich in cattle through the spoils of the Midianites, and
+therefore preferred the pasture land on the hither side of the Jordan as their
+inheritance. But later on their wealth brought them destruction, because,
+choosing on their brethren, they were afterwards the first that were driven
+from their dwelling place into exile. [864]
+</p>
+
+<p>
+How intent these people were upon their possessions is shown in the words with
+which they presented their wish to Moses, saying, "We will build sheepfolds
+here for our cattle, and cities for our little ones," showing that they rated
+the cattle higher than their children, for they thought of the animals before
+they considered their children. Moses did not indeed call them to account for
+this, but showed them in unmistakable words that it was their duty first to
+consider men and then animals, by saying in his reply to these tribes, "Build
+you cities for your little ones, and folds for your sheep." [865]
+</p>
+
+<p>
+The land which these tribes had selected was indeed of great excellence, as
+even the names of the cities indicate. One was called Ataroth, "garlanded with
+fruits;" a second, Dibon, "flowing with honey;" a third, Jazer, "help," for its
+possession was a great help to those who owned it. These other cities in this
+region that were names on account of the excellence of the soil were: Nimrah,
+"gaily colored," for the ground of this city was gaily colored with fruits;
+Sebam, "perfume," whose fruits scattered a fragrance like perfume; and Nebo,
+"produce," because it was distinguished for its excellent product. [866] This
+last mentioned city, like Baalmeon, did not retain its name when it passed into
+Israel's possession, for they wanted to have not cities that bore the names of
+idols, and therefore gave them new names. [867] Many another town as well
+received a new name from the Israelites, just as Nobah gave his own name to the
+city of Kenath that he had gained by arms, hoping in this way to immortalize
+his name, for he had no children. His name was, however, not preserved in this
+way, for after the death of the conqueror, the old name of Kenath returned
+again. [868]
+</p>
+
+<p>
+It was among the possessions of these two and a half tribes also that Moses
+shortly before his death founded the cities of refuge. Moses in this instance
+illustrates the proverb, "Whosoever loves pious deeds, never has enough of
+them." Although God had told Moses that he would never cross to the other side
+of the Jordan, he still insisted upon at least determining the site for the
+asylum in the region of the East Jordan. God gave Moses the law concerning the
+cities of refuge in accordance with Israel's wish. For the people said to God:
+"Lord of the world! Thou didst promise us a long course of life as a reward for
+fulfilling the commandments, but supposing now that a man hath slain another
+unintentionally, and the avenger of the blood slays him, he will die before his
+time." God then said to Moses: "As truly as thou livest, they speak wisely.
+Appoint therefore several cities for cities of refuge, 'that the manslayer
+might flee thither, which slayeth his neighbor unawares.'" Moses rejoiced
+greatly at this statute, and instantly set about its execution, for "he that
+hath tasted of a food knoweth its flavor," and Moses who had erstwhile been
+obliged to flee on account of having slain an Egyptian, knew the feelings of
+the man who is pursued on account of a manslaughter that he had committed
+unawares. [869]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap116"></a>MOSES' DEATH IRREVOCABLY DOOMED</h2>
+
+<p>
+When God in wrath against Moses and Aaron vowed, "Therefore ye shall not bring
+this assembly into the land which I have given them," Moses forbore to implore
+God to do away with this sentence, acting in accordance with the percept, "Do
+not attempt to dissolve thy neighbor's vow in the moment he hath made it."
+Moses waited forty years before he approached God with the request to permit
+him to enter the promised land with Israel. [870] This occurred when he had
+received God's command to appoint Joshua as his successor, for he now perceived
+that God had actually resolved to execute His sentence. [871] For although God
+had ten times decreed that Moses was to die in the desert, still Moses had not
+troubled much about it, even when the resolution had been sealed in the
+heavenly court. He thought: "How often did Israel sin, and yet, when I prayed
+for them, He annulled the punishment He had decreed; surely God should accept
+my prayer, if I - a man who never sinned - should pray to Him." [872] Moses had
+also a special reason for assuming that God had changed His determination
+concerning him, and would not permit him to enter the promised land, for he had
+been permitted to enter the part of Palestine lying on this side of the Jordan,
+the land of Sihon and of Og, and from this he reasoned that God had not
+irrevocably decreed punishment for him, and that it might therefore now be
+recalled [873] He was strengthened in this assumption by the fact that after
+the conquest of the east-Jordanic region God revealed to him the instructions
+as to how the land was to be divided, and it seemed to him as if he were in
+person to carry out these instructions. He was, however, mistaken, for shortly
+after these laws had been revealed to him, God informed him that he was to look
+upon the promised land from Mount Abarin, as he should never enter it. [874]
+</p>
+
+<p>
+When God saw that Moses was not much concerned about the impending punishment,
+He sealed the command He had issued against him, and swore by His Ineffable
+Name that Moses should not march into the land. Moses thereupon put on
+sackcloth, threw himself upon the ashes, and prayed not less than fifteen
+hundred prayers for the annulment of the Divine resolve against him. He drew a
+circle about himself, stood in the center of it, and said, "I will not move
+from this spot until judgement shall have been suspended." Heaven and earth, as
+well as all the forms of creation, trembled and said, "Perhaps it is God's wish
+to destroy this world, to create a new universe." But a voice sounded from
+heaven and said: "God's wish to destroy the world has not yet come, the
+commotion in nature is due to this that 'in God's hand is the soul of all
+living things and the spirit of all flesh,' even the spirit of the man Moses,
+whose end is not at hand."
+</p>
+
+<p>
+God then bade them proclaim in heaven, and in all the celestial courts of
+justice, that they should not accept Moses' prayers, and that no angel was to
+carry Moses' prayer to Him, because Moses' doom of death had been sealed by
+Him. God quickly called before Him the Angel Akraziel, who is the celestial
+herald, and bade him proclaim the following in heaven: "Descend at once and
+lock every single gate in heaven, that Moses' prayer may not ascend into it."
+Then, at Moses' prayer, trembled heaven and earth, all the foundations thereof
+and the creatures therein, for his prayer was like a sword that slashed and
+rends, and can in no wise be parried, for in it was the power of the Ineffable
+Name that Moses had learned from his teacher Zagzagel, the teacher and scribe
+of the celestial beings. But when the Galgalim and Seraphim saw that God did
+not accept Moses' prayer, and without taking consideration of him did not grant
+his prayer for longer life, they all opened their mouths, saying: "Praised be
+the glory of the Lord from its place, for there is no injustice before Him, no
+forgetfulness, no respect of persons toward the small or the great." [875]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap117"></a>MOSES' PRAYER FOR SUSPENSION OF JUDGMENT</h2>
+
+<p>
+Moses began his long but fruitless prayer by saying: "Lord of the world!
+Consider how much I had to bear for the sake of Israel until they became the
+people of Thy claim and of Thy possession. I suffered with them, shall I not
+then take part in their rejoicing? Look Thou, by forbidding me to enter the
+promised land, Thou givest the lie to Thy Torah, for it says, 'In his day thou
+shalt give the laborer his hire.' Where, then, is my hire for the forty years
+during which I labored for the sake of Thy children, and for their sake
+suffered much sorrow in Egypt, in the desert, and at the giving of the Torah
+and the commandments? With them I suffered pain, shall not I behold their good
+fortune as well? But Thou tellest me that I may not cross the Jordan! All the
+time that we were in the desert I could not sit quietly in the academy,
+teaching and pronouncing judgement, but not that I should be able to do so,
+Thou tellest me that I may not." [876]
+</p>
+
+<p>
+He continued: "May the mercy in Thee precede Thy justice, so that my prayer may
+be answered, for I well know that 'there is no mercy in justice,' [877] Thou
+Thyself didst tell me when I asked Thee how Thou didst conduct the world, 'I
+owe nothing to any creature, and what I do for them is a free gift on My part,'
+therefore as a free gift, grant now my prayer to me. [878] Thou Thyself didst
+point out to me that it is Thy desire that people should pray to Thee to cancel
+punishment that was laid upon them. When Israel committed that terrible sin,
+the worship of the Golden Calf, Thou didst say to me, 'Let Me alone, that I may
+destroy them, and blot out their name from under heaven.' I then thought, 'Who
+can restrain God, that He should say, "Let Me?" It is plain that He desires me
+to pray for His children;' and I prayed, and was answered. The prayer of the
+individual for the community was answered, but not so the prayer of the
+community for the one individual! Is it because I called Israel, 'rebels?' But
+in this I only followed Thy example, for Thou too didst call them, 'the sons of
+rebellion.' [879]
+</p>
+
+<p>
+"Thou didst call me, as well as Leviathan, thy servant; I sent up prayers to
+Thee, and Leviathan likewise, and him didst Thou answer, for Thou madest a
+covenant with him that Thou keepest, but the covenant that Thou madest with me
+Thou breakest, for Thou didst say, 'Die in the mount whither thou goest up.' In
+the Torah Thy words are: 'If the servant shall plainly say, I love my master,
+my wife, and my children; I will not go out free: then his master shall bring
+him unto the judges; and he shall serve him for ever.' I implore Thee now,
+'hear my cry, O God; attend unto my prayer.' [880] Thou are not in the position
+of a judge of flesh and blood who, when granting a prayer, has to consider that
+he may be compelled by his superior to repeal his answer, Thou canst do what
+Thou wilt, for where on earth or in heaven is there one so mighty that he can
+do such deed as Thine in Egypt, or who can perform such mighty deeds as Thou
+didst at the Red Sea? [881] I pray Thee, therefore, let me behold the land
+that, in spite of the slander of the spies, I praised, and Jerusalem and the
+Temple also. [882]
+</p>
+
+<p>
+"When, in answer to the proposition Thou madest me to go into Egypt and deliver
+Israel, I said, 'I can not do it, for I made a vow to Jethro never to leave
+him,' Thou didst release me from that vow. O Lord of the world! As then Thou
+didst absolve me of my vow, saying, 'Go, return into Egypt,' so do Thou now
+absolve Thyself from Thy vow, and permit me to enter the land of Israel." Then
+God answered: "Thou hast a master to absolve thee from thy vow, but I have no
+master." [883] Moses then said: "Thy judgement against me reads that I shall
+not as king enter the promised land, for to me and to Aaron Thou didst say, "Ye
+shall not bring this assembly into the land which I have given them.' Permit me
+then, at least, to enter it as a common citizen." "That," said the Lord, "is
+impossible. The king shall not enter it degraded to the rank of a common
+citizen." "Well, then," said Moses, "if I may not even go into the land as a
+common citizen, let me at least enter into the promised land by the Paneas
+Grotto, that runs from the east bank to the west bank of the Jordan." But this
+request, too, God denied him, saying, "Thou shalt not go from this bank of the
+Jordan to the other." "If this request also is to be denied me," begged Moses,
+"grant me at least that after my death my bones may be carried to the other
+side of the Jordan." But God said, "Nay, not even thy bones shall cross the
+Jordan." [884] "O Lord of the world!" exclaimed Moses, "If Joseph's bones were
+permitted to be carried into the promised land, why not mine?" God replied,
+"Whosoever acknowledges his country shall be buried therein, but whosoever does
+not acknowledge his country shall not be buried therein. Joseph pledged
+allegiance to his country when he said, 'For indeed I was stolen away out of
+the land of the Hebrews,' and therefore also does he deserve to have his bones
+brought to the land of Israel, but thou didst in silence hear the daughters of
+Jethro say to their father, 'An Egyptian delivered us out of the hands of the
+shepherds,' without correcting them by saying, 'I am a Hebrew;' and therefore
+shall not even thy bones be brought into the land of Israel." [885]
+</p>
+
+<p>
+Moses furthermore said to God: "O Lord of the world! With the word, 'Behold'
+did I begin Thy praise, saying, 'Behold, the heaven and the heaven of heavens
+is the Lord's' and with that very world, 'Behold,' dost thou seal my death,
+saying, 'Behold, thy days approach that thou must die.'" God replied to this:
+"A wicked man in his envy sees only the profits, but not the expenditures of
+his neighbor. Dost thou not recall that when I wanted to send thee to Egypt,
+thou didst also decline My request with the word, 'Behold,' saying, 'Behold,
+they will not believe me.' Therefore did I say, 'Behold, thy days approach that
+thou must die.'" [886] "As furthermore," continued God, "thou didst say to the
+sons of Levi when they asked thy forgiveness, 'Enough, ye take too much upon
+ye, ye sons of Levi,' so too shall I answer thy prayer for forgiveness, 'Let it
+suffice thee; speak no more unto Me of this matter.'"
+</p>
+
+<p>
+"O Lord of the world!" again pleaded Moses, "Wilt not Thou recall the time when
+thou didst say to me, 'Come now, therefore, and I will send thee unto Pharaoh,
+that thou mayest bring forth My people the children of Israel out of Egypt.'
+Let them be led by me into their land as I led them out of the land of
+bondage." But to this also God found a reply: "Moses, wilt not thou recall the
+time when thou didst say to Me, 'O my Lord, send, I pray Thee by the hand of
+him whom Thou wild send?' 'With the measure that a man uses, shall measure be
+given him.' [887] I announce death to thee with the word, 'Behold,' saying
+'Behold, thy days approach that thou must die,' because I wanted to point out
+to thee that thou diest only because thou are a descendant of Adam, upon whose
+sons I had pronounced death with the word, 'Behold,' saying to the angels:
+'Behold, the man is become as one of us, to know good and evil; and now, lest
+he put forth his hand, and take also of the tree of life, and eat, and live
+forever.'" [888]
+</p>
+
+<p>
+Moses then said, "O Lord of the world! To the first man didst Thou give a
+command that could easily be obeyed, and yet he disobeyed it, and thereby
+merited death; but I have not transgressed any of Thy commandments." God:
+"Behold, Abraham also, who sanctified My name in the world, died." Moses: "Yea,
+but from Abraham issued Ishmael, whose descendants arouse thy anger." God:
+"Isaac, also, who laid his neck upon the altar to be offered as a sacrifice to
+Me, died." Moses: "But from Isaac issued Esau who will destroy the Temple and
+burn Thy house." God: "From Jacob issued twelve tribes that did not anger Me,
+and ye he died." Moses: "But he did not ascend into heaven, his feet did not
+tread the clouds, Thou didst not speak with him face to face, and he did not
+receive the Torah out of Thy hand." God: "'Let it suffice thee; speak no more
+unto Me of this matter,' speak not many words, for only 'a fool multiplieth
+words.'" Moses: "O Lord of the world! Future generations will perchance say,
+'Had not God found evil in Moses, He would not have taking him out of the
+world.'" God: "I have already written in My Torah, 'And there hath not arisen
+since a prophet in Israel like unto Moses.'" Moses: "Future generations will
+perhaps say that I had probably acted in accordance with Thy will in my youth,
+while I was active as a prophet, but that in my old age, when my prophetic
+activities ceased, I no longer did Thy will."
+</p>
+
+<p>
+Moses: "Lord of the world! Let me, I pray, enter into the Land, live there two
+or three years, and then die." God: "I have resolved that thou shalt not go
+there." Moses: "If I may not enter it in my lifetime, let me reach it after my
+death." God: "Nay, neither dead nor alive shalt thou go into the land." Moses:
+"Why this wrath against me?" God: "Because ye sanctified Me not in the midst of
+the children of Israel." Moses: "With all Thy creatures dost Thou deal
+according to Thy quality of mercy, forgiving them their sins, once, twice, and
+thrice, but me Thou wilt not forgive even one single sin!" God: "Outside of
+this sin of which thou are aware, thou hast committed six other sins with which
+I have not until now reproached thee. At the very first, when I appeared to
+thee, thou didst say, 'O my Lord, send I pray Thee, by the hand of him whom
+Thou wilt send,' and didst refuse to obey My command to go to Egypt. Secondly
+thou didst say, 'For since I came to Pharaoh to speak in Thy name, he hath evil
+entreated this people; neither hast Thou delivered Thy people at all,' accusing
+Me thereby of having only harmed Israel, instead of aiding them. Thirdly didst
+thou say, 'If these men die the common death of all men, then the Lord hath not
+sent me,' so that thou didst arouse doubts among Israel if thou wert really My
+ambassador. Fourthly didst thou say, 'But if the Lord make a new thing,'
+doubting if God could do so. Fifthly didst thou say to Israel, 'Hear now, ye
+rebels,' and in this way didst insult My children. Sixthly didst thou say, 'And
+behold, ye are risen up in your fathers' stead, an increase of sinful men.'
+Were Abraham, Isaac, and Jacob, Israel's fathers, perchance sinful men, that
+thou didst thus address their children?" Moses: "I only followed Thy example,
+for Thou, too, didst say, 'The censers of these sinners.'" God: "But I did not
+characterize their fathers as sinners."
+</p>
+
+<p>
+Moses: "O Lord of the world! How often did Israel sin before Thee, and when I
+begged and implored mercy for them, Thou forgavest them, but me Thou wilt not
+forgive! For my sake Thou forgavest the sins of sixty myriads, and not thou
+wilt not forgive my sin?" God: "The punishment that is laid upon the community
+is different from the punishment that is laid upon the individual, for I am not
+so severe in my treatment of the community as I am in dealing with an
+individual. But know, furthermore, that until now fate had been in thy power,
+but now fate is no longer in thy power."[889] Moses: "O Lord of the world! Rise
+up from the Throne of Justice, and seat Thyself upon the Throne of Mercy, so
+that in Thy mercy, Thou mayest grant me life, during which I may atone for my
+sins by suffering that Thou shalt bring upon me. Hand me not over to the sword
+of the Angel of Death. If Thou wild grant my prayer, then shall I sound Thy
+praises to all the inhabitants of the earth; I do not wish to die, 'but live
+and declare the works of the Lord.'" God replied: "'This is the gate of the
+Lord; the righteous shall enter into it,' this is the gate into which the
+righteous must enter as well as other creatures, for death had been decreed for
+man since the beginning of the world." [890]
+</p>
+
+<p>
+Moses, however, continued to importune God, saying: "With justice and with
+mercy hast Thou created the world and mankind, may mercy now conquer justice.
+In my youth Thou didst begin by showing me Thy power in the bush of thorns, and
+now, in my old age, I beseech Thee, treat me not as an earthly king treats his
+servant. When a king of flesh and blood had a servant, he loves him as long as
+he is young and strong, but casts him off when he is grown old. But Thou, 'cast
+me not off in the time of old age.' Thou didst show Thy power at the revelation
+of the Ten Commandments, and thy strong hand in the ten plagues that Thou didst
+bring upon Egypt. Thou didst create everything, and in Thy hand doth it lie to
+kill and to give life, there is none who can do these works, nor is there
+strength like Thine in the future world. Let me then proclaim Thy majesty to
+the coming generations, and tell them that through me Thou didst cleave the Red
+Sea, and give the Torah to Israel, that throughout forty years Thou didst cause
+manna to rain from heaven for Israel, and water to rise from the well." For
+Moses thought that if his life were spared, he should be able everlastingly to
+restrain Israel from sin and to hold them forever in faith to the one God. But
+God said: "' Let it suffice thee.' If thy life were to be spared, men should
+mistake thee, and make a god of thee, and worship thee." "Lord of the world!"
+replied Moses, "Thou didst already test me at the time when the Golden Calf was
+made and I destroyed it. Why then should I die?" God: "Whose son art thou?"
+Moses: "Amram's son." God: "And whose son was Amram?" Moses: "Izhar's son."
+God: "And whose son was he?" Moses: "Kohath's son." God: "And whose son was
+he?" Moses: "Levi's son." God: "And from whom did all of these descend?" Moses:
+"From Adam." God: "Was the life of any one of these spared?" Moses: "They all
+died." God: "And thou wishest to live on?" Moses: "Lord of the world! Adam
+stole the forbidden fruit and ate of it, and it was on this account that Thou
+didst punish him with death, but did I ever steal aught from Thee? Thou Thyself
+didst write of me, 'My servant Moses, who is faithful in all Mine house.'" God:
+"Art thou worthier than Noah?" Moses: "Yes; when Thou sentest the flood over
+his generation he did not beg Thy mercy for them, but I did say to Thee, 'Yet
+now, if Thou wilt forgive their sin; and if not, blot me, I pray Thee, out of
+Thy book which Thou hast written.'"
+</p>
+
+<p>
+God: "Was it I perchance, that counseled thee to slay the Egyptian?" Moses:
+"Thou didst slay all the firstborn of Egypt, and shall I die on account of one
+single Egyptian that I slew?" God: "Art thou perchance My equal? I slay and
+restore to life, but canst thou perchance revive the dead?" [891]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap118"></a>GOD TRIES TO COMFORT MOSES CONCERNING HIS DEATH</h2>
+
+<p>
+That Moses might not take his approaching end too much to heart, God tried to
+comfort him by pointing out to him that in his lifetime he had received such
+distinctions from his Creator as no man before him, and that still greater
+distinctions awaited him in the future world. God said: "Dost not thou remember
+the great honor I showed thee? Thou didst say to Me, 'Arise,' and I arose; thou
+saidst, 'Turn about,' and I turned about; for thy sake too did I invert the
+order of heaven and earth, for the order of heaven it is to send down dew and
+rain, and earth's order is it to produce bread, but thou didst say to Me, 'I do
+not wish it so, but bid heaven to send down bread, and earth to bring forth
+water,' and I acted in accordance with thy wish; I caused bread to rain from
+heaven, and the well 'sprung up.' Thou didst say, 'If the Lord make a new
+thing, and the ground open her mouth, and swallow them up, then ye shall
+understand that the Lord hath sent me,' and I fulfilled thy wish, and it
+swallowed them. I had also spoken, 'He that sacrificeth unto any god, save unto
+the Lord only, shall be utterly destroyed,' but when Israel sinned with the
+Golden Calf and I meant to deal with them according to My words, thou wouldst
+not let Me, saying: 'Pardon, I pray Thee, the iniquity of this people,' and I
+forgave them as thou didst ask Me. More than this, the Torah is named after Me,
+it is the Torah of the Lord, but I named it after Thy name, saying, 'It is the
+Torah of My servant Moses.' The children of Israel also are named after Me,
+'for unto Me the children of Israel are servants; they are My servants,' but I
+called them after thy name. I distinguished thee still more, for just as there
+is neither food nor drink for Me, so also didst thou stay in heaven forty days
+and forty nights, and in all that time, 'didst neither eat bread, nor drink
+water.' I am God, and see, 'I made thee a god to Pharaoh;' I have prophets, and
+thou hast a prophet, for I said to thee, 'and Aaron, thy brother, shall be thy
+prophet.' Again, no being may see Me, and thee too did I make so that 'the
+people were afraid to come nigh thee,' and as I said to thee, 'thou shalt see
+My back: but My face shall not be seen,' so too did the people see the back of
+thee. I glorified the Torah with twenty-two letters, and with all these letters
+did I glorify thee. I sent thee to Pharaoh, and thou didst lead Israel out of
+Egypt; through thee did I bestow the Sabbath upon Israel, and the law of
+circumcision; I gave thee the Ten Commandments, I covered thee with the cloud,
+I gave thee the two tables of stone, which thou didst break; I made thee unique
+in the world; I gave thee the Torah as an inheritance, and honored thee more
+than all the seventy elders."
+</p>
+
+<p>
+Moses had to acknowledge that extraordinary marks of honor had been his. He
+said: "Lord of the world! Thou didst set me on high, and didst bestow upon me
+so many benefits that I cannot enumerate one of a thousand, and all the world
+knows how Thou didst exalt me and honor me, and all the world knows as well
+that Thou art the One God, the only One in Thy world, that there is none beside
+Thee, and that there is nothing like Thee. Thou didst create those above and
+those below, Thou art the beginning and the end. Who can enumerate Thy deeds of
+glory? Do one of these, I beseech Thee, that I may pass over the Jordan." God
+said: "'Let it suffice, speak no more unto Me of this matter.' [892] It is
+better for thee to die here, than that thou shouldst cross the Jordan and die
+in the land of Israel. There in a tomb fashioned by men, on a bier made by men,
+and by the hands of men wouldst thou be buried; but now shalt thou be buried in
+a tomb fashioned by God, on a bier made by God, and shalt be buried by the
+hands of God. [893] O My son Moses, much honor had been stored up for thee in
+the future world, for thou wilt take part in all the delights of Paradise,
+where are prepared three hundred and ten worlds, which I have created for every
+pious man that through love of Me devoted himself to the Torah. And as in this
+world I appointed thee over the sixty myriads of Israel, so in the future world
+shall I appoint thee over the fifty-five myriads of pious men. Thy days, O
+Moses, will pass, when thou art dead, but thy light will not fade, for thou
+wilt never have need of the light of sun or moon or stars, nor wilt thou
+require raiment or shelter, or oil for thy head, or shoes for thy feet, for My
+majesty will shine before thee, My radiance will make thy face beam, My
+sweetness will delight thy palate, the carriages of My equipage shall serve as
+vehicles for thee, and one of My many scepters upon which is engraved the
+Ineffable Name, one that I had employed in the creation of the world, shall I
+give to thee, the image of which I had already given thee in this world." [894]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap119"></a>THE INTERCESSIONS FOR MOSES</h2>
+
+<p>
+When Moses saw that God lent no ear to his prayers, he sought to invoke God's
+mercy through the pleadings of others. "To everything there is a season, and a
+time to every purpose under the heaven." So long as the course of Moses' days
+had not yet been run, everything was in his power, but when his time was over,
+he sought for some one to appeal to God's mercy for him. He now betook himself
+to Earth and said: "O Earth, I pray thee, implore God's mercy for me. Perhaps
+for thy sake will He take pity upon me and let me enter into the land of
+Israel." Earth, however, replied: "I am 'without form and void,' and then too I
+shall son 'wax old like a garment.' How then should I venture to appear before
+the King of kings? Nay, thy fate is like mine, for 'dust thou art, and unto
+dust shalt thou return.'"
+</p>
+
+<p>
+Moses hastened to Sun and Moon, and implored them to intercede for him with
+God, but they replied: "Before we pray to God for thee, we must pray for
+ourselves, for 'the moon shall be confounded, and the sun ashamed.'"
+</p>
+
+<p>
+Moses then took his request to the Stars and the Planets, but these, too,
+replied: "Before we venture to plead for thee, we must plead for ourselves, for
+'all the host of heaven shall be dissolved.'"
+</p>
+
+<p>
+Moses then went to the Hills and the Mountains, beseeching them, "Pray appeal
+to God's mercy for me," and they, too, replied: "We too have to implore God's
+mercy for ourselves, for He said, 'The mountains shall depart, and the hills be
+removed.'"
+</p>
+
+<p>
+He then laid his plea before Mount Sinai, but the latter said: "Didst thou not
+see with thine eyes and record in the Torah that, 'Mount Sinai was altogether
+in smoke, because the Lord descended upon it in a fire?' How then shall I
+approach the Lord?"
+</p>
+
+<p>
+He then went to the Rivers, and sought their intercession before the Lord, but
+they replied: "'The Lord made a way in the sea, and a path in the mighty
+waters.' We cannot save ourselves out of His hand, and how then should we aid
+thee?"
+</p>
+
+<p>
+Then he went to the Deserts, and to all the Elements of Nature, but in vain
+sought to secure their aid. Their answer was : "All go unto one place; all are
+of the dust, and turn to dust again."
+</p>
+
+<p>
+The Great Sea was the last to which he brought his request, but it replied:
+"Son of Amram, what ails thee today? Art not thou the son of Amram that
+erstwhile came to me with a staff, beat me, and clove me into twelve parts,
+while I was powerless against thee, because the Shekinah accompanied thee at
+thy right hand? What has happened, then, that thou comest before me now
+pleading?" Upon being reminded of the miracles that he had accomplished in his
+youth, Moses burst into tears and said, "Oh, that I were as in months past, as
+in the days when God preserved me!" And turning to the sea, he made answer: "In
+those days, when I stood beside thee, I was king of the world, and I commanded,
+but not I am a suppliant, whose prayers are unanswered." [895]
+</p>
+
+<p>
+When Moses perceived the Heaven and Earth, Sun and Moon, Stars and Planets,
+Mountains and Rivers turned a deaf ear to his prayers, he tried to implore
+mankind to intercede for him before God. He went first to his disciple Joshua,
+saying: "O my son, be mindful of the love with which I treated thee by day and
+by night, teaching thee mishnah and halakah, and all arts and sciences, and
+implore now for my sake God's mercy, for perhaps through thee He may take pity
+upon me, and permit me to enter the land of Israel." Joshua began to weep
+bitterly, and beat his palms in sorrow, but when he wanted to begin to pray,
+Samael appeared and stopped his mouth, saying, "Why dost thou seek to oppose
+the command of God, who is 'the Rock, whose work is perfect, and all whose ways
+are judgement?'" Joshua then went to Moses and said, "Master, Samael will not
+let me pray." At these words Moses burst into loud sobs, and Joshua, too, wept
+bitterly.
+</p>
+
+<p>
+Moses then went to his brother's son, Eleazar, to whom he said: "O my son, be
+mindful of the days when God was angry with thy father on account of the making
+of the Golden Calf, and I save him through my prayer. Pray now thou to God for
+me, and perhaps God will take pity upon me, and let me enter into the land of
+Israel." But when Eleazar, in accordance with Moses' wish, began to pray,
+Samael appeared and stopped his mouth, saying to him, "How canst thou think of
+disregarding God's command?" Then Eleazar reported to Moses that he could not
+pray for him.
+</p>
+
+<p>
+He now tried to invoke Caleb's aid, but him, too, Samael prevented from praying
+to God. Moses then went to the seventy elders and the other leaders of the
+people, he even implored every single man among Israel to pray for him, saying:
+"Remember the wrath which the Lord nursed against your fathers, but I brought
+it to pass that God relinquished His plan to destroy Israel, and forgave Israel
+their sins. Now, I pray ye, betake yourselves to the sanctuary of God and
+exhort His pity for me, that He may permit me to enter into the land of Israel,
+for 'God never rejects the prayer of the multitude.'"
+</p>
+
+<p>
+When the people and their leaders heard these words of Moses, they broke out
+into mournful weeping, and in the Tabernacle with bitter tears they entreated
+God to answer Moses' prayer, so that their cries rose even to the Throne of
+Glory. But then one hundred and eighty four myriads of angels under the
+leadership of the great angels Zakun and Lahash descended and snatched away the
+words of the suppliants, that they might not reach God. The angel Lahash indeed
+tried to restore to their place the words which the other angels had snatched
+away, so that they might reach God, but when Samael learned of this, he
+fettered Lahash with chains of fire and brought him before God, where he
+received sixty blows of fire and was expelled from the inner chamber of God
+because, contrary to God's wish, he had attempted to aid Moses in the
+fulfillment of his desire. When Israel now saw how the angels dealt with their
+prayers, they went to Moses and said, "The angels will not let us pray for
+thee." [896]
+</p>
+
+<p>
+When Moses saw that neither the world nor mankind could aid him, he betook
+himself to the Angel of the Face, to whom he said, "Pray for me, that God may
+take pity upon me, and that I may not die." But the angel replied: "Why, Moses,
+dost thou exert thyself in vain? Standing behind the curtain that is drawn
+before the Lord, I heard that thy prayer in this instance is not to be
+answered." Moses now laid his hand upon his head and wept bitterly, saying, "To
+whom shall I now go, that he might implore God's mercy for me?"
+</p>
+
+<p>
+God was now very angry with Moses because he would not resign himself to the
+doom that had been sealed, but His wrath vanished as soon as Moses spoke the
+words: "The Lord, the Lord, a God full of compassion and gracious, slow to
+anger, and plenteous in mercy and truth; keeping mercy for thousands, forgiving
+iniquity and transgression and sin." God now said kindly to Moses: "I have
+registered two vows, one that thou are to die, and the second that Israel is to
+perish. I cannot cancel both vows, if therefore thou choosest to live, Israel
+must be ruined." "Lord of the world!" replied Moses, "Thou approachest me
+artfully; Thou seizest the rope at both ends, so that I myself must now say,
+'Rather shall Moses and a thousand of his kind perish, than a single soul out
+of Israel!' But will not all men exclaim, 'Alas! The feet that trod the
+heavens, the face that beheld the Face of the Shekinah, and the hands that
+received the Torah, shall not be covered with dust!'" God replied: "Nay, the
+people will say: ' If a man like Moses, who ascended into heaven, who was peer
+of the angels, with whom God spoke face to face, and to whom He gave the Torah
+- if such a man cannot justify himself before God, how much less can an
+ordinary mortal of flesh and blood, who appears before God without having done
+good deeds or studied the Torah, justify himself?' I want to know," He added,
+"why thou are so much aggrieved at thy impending death." Moses: "I am afraid of
+the sword of the Angel of Death." God: "If this is the reason then speak no
+more in this matter, for I will not deliver thee into his hand." Moses,
+however, would not yield, but furthermore said, "Shall my mother Jochebed, to
+whom my life brought so much grief, suffer sorrow after my death also?" God:
+"So was it in My mind even before I created the world, and so is the course of
+the world; every generation has its learned men, every generation has its
+leaders, every generation has its guides. Up to now it was thy duty to guide
+the people, but not the time it ripe for thy disciple Joshua to relieve thee of
+the office destined for him." [897]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap120"></a>MOSES SERVES JOSHUA</h2>
+
+<p>
+Moses now said to himself: "If God has determined that I may not enter the land
+of Israel, and I am thus to lose the reward for the many precepts that may be
+observed only in the Holy Land, for no other reason than because the time has
+come for my disciple Joshua to go to the front of Israel and lead them into the
+land, then were it better for me to remain alive, to enter the land, and
+relinquish to Joshua the leadership of the people." What now did Moses do? From
+the first day of Shebat to the sixth of Adar, the day before his death, he went
+and served Joshua from morning until evening, as a disciple his mater. These
+thirty-six days during which Moses served his former disciple corresponded to
+the equal number of years during which he had been served by Joshua.
+</p>
+
+<p>
+The way in which Moses ministered to Joshua was as follows. During the period
+he arose at midnight, went to Joshua's door, opened it with a key, and taking a
+shirt from which he shook out the dust, laid it near to Joshua's pillow. He
+then cleaned Joshua's shoes and placed them beside the bed. Then he took his
+undergarment, his cloak, his turban, his golden helmet, and his crown of
+pearls, examined them to see if they were in good condition, cleaned and
+polished them, arranged them aright, and laid them on a golden chair. He then
+fetched a pitcher of water and a golden basin and placed them before the golden
+chair, so to wash himself. He then caused Joshua's rooms, which he furnished
+like his own, to be swept and put into order, the ordered the golden throne to
+be brought in, which he covered with a linen and a woolen cloth, and with other
+beautiful and costly garments, as in the custom with kings. After all these
+preparations had been made, he bade the herald proclaim: "Moses stands at
+Joshua's gate and announces that whosoever wishes to hear God's word should
+betake himself to Joshua, for he, according to God's word, is the leader of
+Israel."
+</p>
+
+<p>
+When the people heard the herald, they trembled and shook, and pretended to
+have a headache, so that they might not have to go to Joshua. Every one of them
+said, in tears, "Woe to thee, O land, when thy king is a child!" But a voice
+from heaven resounded, crying, "When Israel was a child, then I loved him," and
+Earth, too, opened her mouth, and said, "I have been young, and now am old, yet
+have I not seen the righteous forsaken." While the people refused to lend ear
+to the herald's summons, the elders of Israel, the leaders of the troops, the
+princes of the tribes, and the captains of thousands, of hundreds, and of tens
+appeared at Joshua's tent, and Moses assigned to each his place according to
+his rank.
+</p>
+
+<p>
+In the meantime approached the hour when Joshua was wont to arise, whereupon
+Moses entered his room and extended his hand to him. When Joshua saw that Moses
+served him, he was ashamed to have his master minister to him, and taking the
+shirt out of Moses' hand, and dressing himself, trembling, he cast himself to
+Moses' feet and said: "O my master, be not the cause wherefore I should die
+before half my time is done, owing to the sovereignty God has imposed upon me."
+But Moses replied: "Fear not, my son, thou sinnest not if thou are served by
+me. With the measure wherewith thou didst mete out to me, do I mete out to
+thee; as with a pleasant face thou didst serve me, so shall I serve thee. It
+was I that taught thee, 'Love thy neighbor as thyself,' and also, 'Let thy
+pupil's honor be as dear to thee as thine own.'" Moses did not rest until
+Joshua seated himself upon the golden chair, and then Moses served Joshua, who
+still resisted, in every needful way. After he was through with all this, he
+laid upon Joshua, who still resisted, his rays of majesty, which he had
+received from his celestial teacher Zagzagel, scribe of the angels, at the
+close of his instruction in all the secrets of the Torah.
+</p>
+
+<p>
+When Joshua was completely dressed and ready to go out, they reported to him
+and to Moses that all Israel awaited them. Moses thereupon laid his hand upon
+Joshua to lead him out of the tent, and quite against Joshua's wish insisted
+upon giving precedence to him as they stepped forth. When Israel saw Joshua
+precede Moses, they all trembled, arose, and made room for these two to proceed
+to the place of the great, where stood the golden throne, upon which Moses
+seated Joshua against his will. All Israel burst into tears when they saw
+Joshua upon the golden throne, and he said amid tears, "why all this greatness
+and honor to me?" [898]
+</p>
+
+<p>
+In this way did Moses spend the time from the first day of Shebat to the sixth
+of Adar, during which time he expounded the Torah to the sixty myriads of
+Israel in seventy languages.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap121"></a>THE LAST DAY OF MOSES' LIFE</h2>
+
+<p>
+On the seventh day of Adar, Moses knew that on this day he should have to die,
+for a heavenly voice resounded, saying, "Take heed to thyself, O Moses, for
+thou hast only one more day to live." [899] What did Moses now do? On this day
+he wrote thirteen scrolls of the Torah, twelve for the twelve tribes, and one
+he put into the Holy Ark, so that, if they wished to falsify the Torah, the one
+in the Ark might remain untouched. Moses thought, "If I occupy myself with the
+Torah, which is the tree of life, this day will draw to a close, and the
+impending doom will be as naught." God, however, beckoned to the sun, which
+firmly opposed itself to Moses, saying, "I will not set, so long as Moses
+lives." [900] When Moses had completed writing the scrolls of the Torah, not
+even half the day was over. He then bade the tribes come to him, and from his
+hand receive the scrolls of the Torah, admonishing the men and women separately
+to obey the Torah and its commands. The most excellent among the thirteen
+scrolls was fetched by Gabriel, who brought it to the highest heavenly court to
+show the piety of Moses, who had fulfilled all that is written in the Torah.
+Gabriel passed with it through all the heavens, so that all might witness
+Moses' piety. It is this scroll of the Torah out of which the souls of the
+pious read on Monday and Thursday, as well as on the Sabbath and holy days.
+</p>
+
+<p>
+Moses on this day showed great honor and distinction to his disciple Joshua in
+the sight of all Israel. A herald passed before Joshua through all the camp,
+proclaiming, "Come and hear the words of the new prophet that hath arisen for
+us to-day!" All Israel approached to honor Joshua. Moses then gave the command
+to fetch hither a golden throne, a crown of pearls, a royal helmet, and a robe
+of purple. He himself set up the rows of benches for the Sanhedrin, for the
+heads of the army, and for the priests. Then Moses betook himself to Joshua,
+dressed him, put the crown on his head, and bade him be seated upon the golden
+throne to deliver from it a speech to the people. Joshua then spoke the
+following words which he first whispered to Caleb, who then announced it in a
+loud voice to the people. He said: "Awaken, rejoice, heavens of heavens, ye
+above; sound joyously, foundations of earth, ye below. Awaken and proclaim
+aloud, ye orders of creation; awaken and sing, ye mountains everlasting. Exult
+and shout in joy, ye hills of earth, awaken and burst into songs of triumph, ye
+hosts of heaven. Sing and relate, ye tents of Jacob, sing, ye dwelling place of
+Israel. Sing and hearken to all the words that come from your King, incline you
+heart to all His words, and gladly take upon yourselves and your souls the
+commandments of your God. Open your mouth, let your tongue speak, and give
+honor to the Lord that is your Helper, give thanks to your Lord and put your
+trust in Him. For He is One, and hath no second, there is none like Him among
+the gods, not one among the angels is like Him, and beside Him is there none
+that is your Lord. To His praise there are no bounds; to His fame no limit, no
+end; to His miracles no fathoming; to His works no number. He kept the oath
+that He swore to the Patriarchs, through our teacher Moses. He fulfilled the
+covenant with them, and the love and the vow He had made them, for He delivered
+us through many miracles, led us from bondage to freedom, clove for us the sea,
+and bestowed upon us six hundred and thirteen commandments."
+</p>
+
+<p>
+When Joshua had completed his discourse, a voice resounded from heaven, and
+said to Moses, "Thou hast only five hours more of life." Moses called out to
+Joshua, "Stay seated like a king before the people!" Then both began to speak
+before all Israel; Moses read out the text and Joshua expounded. There was no
+difference of opinion between them, and the words of the two matched like the
+pearls in a royal crown. But Moses' countenance shone like the sun, and
+Joshua's like the moon.
+</p>
+
+<p>
+While Joshua and all Israel still sat before Moses, a voice from heaven became
+audible and said, "Moses, thou hast now only four hours of life." Now Moses
+began to implore God anew: "O Lord of the world! If I must die only for my
+disciple's sake, consider that I am willing to conduct myself as if I were his
+pupil; let it be as if he were high priest, and I a common priest; he is king,
+and I his servant." God replied: "I have sworn by My great name, which ' the
+heaven and heaven of heavens cannot contain,' that thou shalt not cross the
+Jordan." Moses: "Lord of the world! Let me at least, by the power of the
+Ineffable Name, fly like a bird in the air; or make me like a fish transform my
+two arms to fins and my hair to scales, that like a fish I may leap over the
+Jordan and see the land of Israel." God: "If I comply with thy wish, I shall
+break My vow." Moses: "Lord of the world! Lead me upon the pinions of the
+clouds about three parasangs high beyond the Jordan, so that the clouds be
+below me, and I from above may see the land." God replied: "This, too, seems to
+Me like a breaking of My vow." Moses: "Lord of the world! Cut me up, limb by
+limb, throw me over the Jordan, and then revive me, so that I may see the
+land." God: "That, too, would be as if I had broken My vow." Moses: "Let me
+skim the land with my glance." God: "In this point will I comply with thy wish.
+'Thou shalt see the land before thee; but thou shalt not go thither.'" God
+thereupon showed him all the land of Israel, and although it was a square of
+four hundred parasangs, still God imparted such strength to Moses' eyes that he
+could oversee all the land. What lay in the deep appeared to him above, the
+hidden was plainly in view, the distant was close at hand, and he saw
+everything. [901]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap122"></a>MOSES BEHOLDS THE FUTURE</h2>
+
+<p>
+Pointing to the land, God said: "'This is the land which I sware unto Abraham,
+unto Isaac, and unto Jacob, saying, I will give it unto thy seed;' to them did
+I promise it, but to thee do I show it." But he saw not only the land. God
+pointed with His finger to every part of the Holy Land, and accurately
+described it to Moses, saying, "This is Judah's share, this Ephraim's," and in
+this way instructed him about the division of the land. Moses learned from God
+the history of the whole land, and the history of every part of it. God showed
+it to him as it would appear in its glory, and how it would appear under the
+rule of strangers. God revealed to him not only the complete history of Israel
+that was to take place in the Holy Land, but also revealed to him all its
+creation to the Day of Judgement, when the resurrection of the dead will take
+place. Joshua's war with the Canaanites, Israel's deliverance from the
+Philistines through Samson, the glory of Israel in David's reign, the building
+of the Temple under Solomon, and its destruction, the line of kings from the
+house of David, and the line of prophets from the house of Rahab, the
+destruction of Gog and Magog on the plain of Jericho, all this and much more,
+was it given Moses to see. And as God showed him the events in the world, so
+too did he show him Paradise with its dwellers of piety, and hell with the
+wicked men that fill it. [902]
+</p>
+
+<p>
+The place whence Moses looked upon the Holy Land was a mountain that bore four
+names: Nebo, Abarim, Hor, and Pisgah. The different appellations are due to the
+fact that the kingdoms accounted it as a special honor to themselves if they
+had possessions in the Holy Land. This mountain was divided among four
+kingdoms, and each kingdom had a special name for its parts. [903] The most
+appropriate name seems to be Nebo, for upon it died three sinless nebi'im,
+"prophets," Moses, Aaron and Miriam.
+</p>
+
+<p>
+To this mountain, upon God's command, Moses betook himself at noon of the day
+on which he died. On this occasion, as upon two others, God had His commands
+executed at noon to show mankind that they could not hinder the execution of
+God's orders, even if they chose to do so. Had Moses gone to die on Mount Nebo
+at night, Israel would have said: "He could well do so in the night when we
+knew of nothing. Had we known that he should go to Nebo to his death, we should
+not have let him go. Verily, we should not have permitted him to die, who led
+us out of Egypt, who clove the sea for us, who caused manna to rain down and
+the well to spring up, who bade the quails to fly to us, and performed many
+other great miracles." God therefore bade Moses go to his grave on mount Nebo
+in bright daylight, at noon hour, saying, "Let him who wishes to prevent it try
+to do so."
+</p>
+
+<p>
+For a similar reason did Israel's exodus from Egypt take place in the noon
+hour, for, had they departed at night, the Egyptians would have said: "They
+were able to do this in the darkness of the night because we knew nothing of
+it. Had we known, we should not have permitted them to depart, but should have
+compelled them by force of arms to stay in Egypt." God therefore said: "I shall
+lead out Israel to the noon hour. Let him who wishes to prevent it try to do
+so."
+</p>
+
+<p>
+Noah, too, entered the ark at the noon hour for a similar reason. God said: "If
+Noah enters the ark at night, his generation will declare: 'He could do so
+because we were not aware of it, or we should not have permitted him to enter
+the ark alone, but should have taken our hammers and axes, and crushed the
+ark.' Therefore," said God, "do I wish him to enter the ark at the noon hour.
+Let him who wishes to prevent it try to do so."
+</p>
+
+<p>
+God's command to Moses to betake himself to Mount Nebo, and there to die, was
+couched in the following words: means not destruction, but elevation. 'Die in
+the mount whither thou goest up;' go up all alone, and let no one accompany
+thee. Aaron's son Eleazar accompanied him to his tomb, but no man shall witness
+the distinction and reward that await thee at thy death. There shalt thou be
+gather to thy people, to the fathers of Israel, Abraham, Isaac, and Jacob, and
+to thy fathers, Kohath and Amram, as well as to thy brother Aaron and thy
+sister Miriam, just as Aaron thy brother died in mount Hor, and was gathered
+unto his people." For when Aaron was to die, Moses drew off one by one his
+garments, with which he invested Aaron's son Eleazar, and after he had taken
+off all his garments, he clothed him in his death robe. Then he said to Aaron:
+"Aaron, my brother, enter the cave," and he entered. "Get upon the couch," said
+Moses, and Aaron did so. "Close thine eyes," and he closed them. "Stretch out
+thy feet," and Aaron did so, and expired. At sight of this painless and
+peaceful death, Moses said: "Blessed is the man that dies such a death!" When
+therefore Moses' end drew nigh, God said: "Thou shalt die the death that thou
+didst wish, as peacefully and with as little pain as thy brother Aaron." [904]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap123"></a>MOSES MEETS THE MESSIAH IN HEAVEN</h2>
+
+<p>
+Moses received still another special distinction on the day of his death, for
+on that day God permitted him to ascend to the lofty place of heaven, and
+showed him the reward that awaited him in heaven, and the future. The Divine
+attribute of Mercy appeared there before him and said to him: "I bring glad
+tidings to thee, at which thou wilt rejoice. Turn to the Throne of Mercy and
+behold!" Moses turned to the Throne of Mercy and saw God build the Temple of
+jewels and pearls, while between the separate gems and pearls shimmered the
+radiance of the Shekinah, brighter than all jewels. And in this Temple he
+beheld the Messiah, David's son, and his own brother Aaron, standing erect, and
+dressed in the robe of the high priest. Aaron then said to Moses: "Do not draw
+near, for this is the place where the Shekinah dwells, and know that no one may
+enter here before he have tasted of death and his soul have been delivered to
+the Angel of Death."
+</p>
+
+<p>
+Moses now fell upon his face before God, saying, "Permit me to speak to Thy
+Messiah before I die." God then said to Moses: "Come, I shall teach thee My
+great name, that the flames of the Shekinah consume thee not." When the
+Messiah, David's son, and Aaron beheld Moses approach them, they knew that God
+had taught him the great name, so they went to meet him and saluted him with
+the greeting: "Blessed be he that cometh in the name of the Lord." Moses
+thereupon said to Messiah: "God told me that Israel was to erect a Temple to
+Him upon earth, and I now see Him build His own Temple, and that, too, in
+heaven!" The Messiah replied: "Thy father Jacob saw the Temple that will be
+erected on earth, and also the Temple that God rears with His own hand in
+heaven, and he clearly understood that it was the Temple God constructed with
+His own hand in heaven as house of jewels, of pearls, and of the light of the
+Shekinah, that was to be preserved for Israel to all eternity, to the end of
+all generations. This was in the night when Jacob slept upon a stone, and in
+his dream beheld one Jerusalem upon earth, and another in heaven. God then said
+to Jacob, 'My son Jacob, to-day I stand above thee as in the future thy
+children will stand before Me.' At the sight of these two Jerusalems, the
+earthly and the heavenly, Jacob said: 'The Jerusalem on earth is nothing, this
+is not the house that will be preserved for my children in all generations, but
+in truth that other house of God, that He builds with His own hands.' But if
+thou sayest," continued the Messiah, "that God with His own hands builds
+Himself a Temple in heaven, know then that with His hands also He will build
+the Temple upon earth."
+</p>
+
+<p>
+When Moses heard these words from the mouth of the Messiah, he rejoiced
+greatly, and lifting up his face to God, he said, "O Lord of the world! When
+will this Temple built here in heaven come down to earth below?" God replied:
+"I have made known the time of the event to no creature, either to the earlier
+ones or to the later, how then should I tell thee?" Moses said: "Give me a
+sign, so that out of the happenings in the world I may gather when that time
+will approach," God: "I shall first scatter Israel as with a shovel over all
+the earth, so that they may be scattered among all nations in the four corners
+of the earth, and then shall I "set My hand again the second time,' and gather
+them in that migrated with Jonah, the son of Amittai, to the land of Pathros,
+and those that dwell in the land of Shinar, Hamath, Elam, and the islands of
+the sea."
+</p>
+
+<p>
+When Moses had heard this, he departed from heaven with a joyous spirit. The
+Angel of Death followed him to earth, but could not possess himself of Moses'
+soul, for he refused to give it up to him, delivering it to none but God
+Himself. [905]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap124"></a>THE LAST HOURS OF MOSES</h2>
+
+<p>
+When Moses had finished looking upon the land and the future, he was one hour
+nearer to death. A voice sounded from heaven and said, "Make no fruitless
+endeavors to live." Moses, however, did not desist from prayer, saying to God:
+"Lord of the world! Let me stay on this side of the Jordan with the sons of
+Reuben and the sons of God, that I may be as one of them, while Joshua as king
+at the head of Israel shall enter into the land beyond the Jordan." God
+replied: "Dost thou wish Me to make as naught the words in the Torah that read,
+'Three times in the year all thy males shall appear before the Lord God?' If
+Israel sees that thou dost not make a pilgrimage to the sanctuary, they will
+say, 'If Moses, through whom the Torah and the laws were given to us, does not
+make the pilgrimage to the sanctuary, how much less do we need to do so!' Thou
+wouldst then cause nonobservance of My commandments. I have, furthermore,
+written in the Torah through thee, 'At the end of every seven years, in the set
+time of the year of release, when all Israel is come to appear before the Lord
+thy God, in the place which He shall choose, thou shalt read this law before
+all Israel in their hearing.' If thou wert to live thou shouldst put Joshua's
+authority in the eyes of all Israel to naught, for they would say, 'Instead of
+learning the Torah and hearing it from the mouth of the disciple, let us rather
+go to the teacher and learn from him.' Israel will then abandon Joshua and go
+to thee, so that thou wouldst cause rebellion against My Torah, in which is
+written that the king shall read before all Israel the Torah in the set time of
+the year of release." [906]
+</p>
+
+<p>
+In the meanwhile still another hour had passed, and a voice sounded from heaven
+and said: "How long wilt thou endeavor in vain to avert the sentence? Thou has
+not only two hours more of life." The wicked Samael, head of evil spirits, had
+eagerly awaited the moment of Moses' death, for he hoped to take his soul like
+that of all other mortals, and he said continually, "When will the moment be at
+hand when Michael shall weep and I shall triumph?" When now only two hours
+remained before Moses' death, Michael, Israel's guardian angel, began to weep,
+and Samael was jubilant, for now the moment he had awaited so long was very
+close. But Michael said to Samael: "'Rejoice not against me, mine enemy: when I
+fall, I shall arise; when I sit in darkness, the Lord shall be a light unto
+me.' Even if I fell on account of Moses's death, I shall arise again through
+Joshua when he will conquer the one and thirty kings of Palestine. Even if I
+sit in darkness owing to the destruction of the first and second Temples, the
+Lord shall be my light on the day of the Messiah."
+</p>
+
+<p>
+In the meanwhile still another hour had passed, and a voice resounded from
+heaven and said, "Moses, thou hast only one hour more of life!" Moses thereupon
+said: "O Lord of the world! Even if Thou wilt not let me enter into the land of
+Israel, leave me at least in this world, that I may live, and not die." God
+replied, "If I should not let thee die in this world, how then can I revive
+thee hereafter for the future world? Thou wouldst, moreover, then give the lie
+to the Torah, for through thee I wrote therein, 'neither is there any that can
+deliver out of My hand.'" Moses continued to pray: "O Lord of the world! If
+thou dost not permit me to enter into the land of Israel, let me live like the
+beasts of the field, and feed on herbs, and drink water, let me live and see
+the world: let me be as one of these." But God said, "Let it suffice thee!"
+Still Moses continued: "If Thou wilt not grant me this, let me at least live in
+this world like a bird that flies in the four directions of the world, and each
+day gathers its food from the ground, drinks water out of the streams, and at
+eve returns to its nest." But even this last prayer of his was denied, for God
+said, "Thou hast already made too many words." [907]
+</p>
+
+<p>
+Moses now raised up his voice in weeping, and said, "To whom shall I go that
+will now implore mercy to me?" He went to every work of creation and said,
+"Implore mercy for me." But all replied: "We cannot even implore mercy for
+ourselves, for God 'hath made everything beautiful in its time,' but afterward,
+'all go unto one place, all are of the dust, and all turn to dust again,' 'for
+the heaven shall vanish away like smoke, and the earth shall wax old like a
+garment.'"
+</p>
+
+<p>
+When Moses saw that none of the works of creation could aid him, he said: "He
+is 'the Rock, His work is perfect, for all His ways are judgement: A God of
+faithfulness and without iniquity, just and right is He.'"
+</p>
+
+<p>
+When Moses saw that he could not escape death, he called Joshua, and in the
+presence of all Israel addressed him as follows: "Behold, my son, the people
+that I deliver into thy hands, is the people of the Lord. It is still in its
+youth, and hence is inexperienced in the observance of its commandments;
+beware, therefore, lest thou speak harshly to them, for they are the children
+of the Holy One, who called them, 'My firstborn son, Israel'; and He loved them
+before all other nations." But God, on the other hand, at once said to Joshua:
+"Joshua, thy teacher Moses has transferred his office to thee. Follow now in
+his footsteps, take a rod and hit upon the head, 'Israel is a child, hence I
+love him,' and 'withhold not correction from the child.'" [908]
+</p>
+
+<p>
+Joshua now said to Moses: "O my teacher Moses, what will become of me? If I
+give to the one a share upon a mountain, he will be sure to want one in the
+valley, and he to whom I give his share in the valley will wish it to be upon a
+mountain." Moses, however, quieted him, saying, "Be not afraid, for God hath
+assured me that there will be peace at the distribution of the land." Then
+Moses said: "Question me regarding all the laws that are not quite clear to
+thee, for I shall be taken from thee, and thou shalt see me no more." Joshua
+replied, "When, O my master, by night or by day, have I ever left thee, that I
+should be in doubt concerning anything that thou hast taught me?" Moses said,
+"Even if thou hast no questions to ask to me, come hither, that I may kiss
+thee." Joshua went to Moses, who kissed him and wept upon his neck, and a
+second time blessed him, saying, "Mayest thou be at peace, and Israel be at
+peace with thee." [909]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap125"></a>THE BLESSING OF MOSES</h2>
+
+<p>
+The people now came to Moses and said, "The hour of thy death is at hand," and
+he replied: "Wait until I have blessed Israel. All my life long they had no
+pleasant experiences with me, for I constantly rebuked them and admonished them
+to fear God and fulfil the commandments, therefore do I not now wish to depart
+out of this world before I have blessed them." [910] Moses had indeed always
+cherished the desire of blessing Israel, but the Angel of Death had never
+permitted him to satisfy his wish, so shortly before dying, he enchained the
+Angel of Death, cast him beneath his feet, and blessed Israel in spite of their
+enemy, saying, "Save Thy people, and bless Thine inheritance: feed them also,
+and bear them up for ever." [911]
+</p>
+
+<p>
+Moses was not the first to bestow blessings, as former generations had also
+done so, but no blessing was as effective as his. Noah blessed his sons, but it
+was a divided blessing, being intended for Shem, whereas Ham, instead of being
+blessed, was cursed. Isaac blessed his sons, but his blessings led to a
+dispute, for Esau envied Jacob his blessings. Jacob blessed his sons, but even
+his blessing was not without a blemish, for in blessing he rebuked Reuben and
+called him to account for the sins he had committed. Even the number of Moses'
+blessings excelled that of his predecessors. For when God created the world, He
+blessed Adam and Eve, and this blessing remained upon the world until the
+flood, when it ceased. When Noah left the ark, God appeared before him and
+bestowed upon him anew the blessing that had vanished during the flood, and
+this blessing rested upon the world until Abraham came into the world and
+received a second blessing from God, who said, "And I will make of thee a great
+nation, and I will bless them that bless thee, and curse him that curseth
+thee." God then said to Abraham: "Henceforth it no longer behooves Me to bless
+My creatures in person, but I shall leave the blessings to thee: he whom thou
+blessest, shall be blessed by Me." Abraham did not, however, bless his own son
+Isaac, in order that the villain Esau might not have a share in that blessing.
+Jacob, however, received not only two blessings from his father, but one other
+besides from the angel with whom he wrestled, and one from God; and the
+blessing also that had been Abraham's to bestow upon his house went to Jacob.
+When Jacob blessed his sons, he passed on to them the five blessings he had
+received, and added one other. Balaam should really have blessed Israel with
+seven benedictions, corresponding to the seven altars he had erected, but he
+envied Israel greatly, and blessed them with only three blessings. God
+thereupon said: "Thou villain that begrudgest Israel their blessings! I shall
+not permit thee to bestow upon Israel all the blessing that are their due.
+Moses, who had 'a benevolent eye,' shall bless Israel." And so, too, it came to
+pass. Moses added a seventh blessing to the six benedictions with which Jacob
+had blessed his twelve sons. This was not, however, the first time that Moses
+blessed the people. He blessed them at the erection of the Tabernacle, then at
+its consecration, a third time at the installation of the judges, and a fourth
+time on the day of his death. [912]
+</p>
+
+<p>
+Before bestowing his blessing upon Israel, however, Moses intoned a song in
+God's praise, for it is fitting to glorify God's name before asking a favor of
+Him, and as Moses was about to ask God to bless Israel, he first proclaimed His
+grandeur and His majesty. [913]
+</p>
+
+<p>
+He said: "When God first revealed Himself to Israel to bestow the Torah upon
+them, He appeared to them not from one direction, but from all four at once. He
+'came from Sinai,' which is in the South, 'and rose from Seir unto them,' that
+is in the East; 'He shined forth from mount Paran,' that is in the North, 'and
+he came from the ten thousands of holy' angels that dwell in the West. [914] He
+proclaimed the Torah not only in the language of Sinai, that is Hebrew, but
+also in the tongue of Seir, that is Roman, as well as in Paran's speech, that
+is Arabic, and in the speech of Kadesh, that is Aramaic, for He offered the
+Torah not to Israel alone, but to all the nations of the earth. These, however,
+did not want to accept it, hence His wrath against them, and His especial love
+for Israel who, despite their awed fear and trembling upon God's appearance on
+Sinai, still accepted the Torah. [915] Lord of the World!" continued Moses,
+"When Israel shall have been driven out of their land, be mindful still of the
+merits of their Patriarchs and stand by them, deliver them in Thy mercy from
+'the yoke of the nations,' and from death, and guide them in the future world
+as Thou didst lead them in the desert." [916]
+</p>
+
+<p>
+At these words Israel exclaimed, "The Torah that Moses brought to us at the
+risk of his life is our bride, and no other nation may lay claim to it. [917]
+Moses was our king when the seventy elders assembled, and in the future the
+Messiah will be our king, surrounded by seven shepherds, and he will gather
+together once more the scattered tribes of Israel." [918] Then Moses said: "God
+first appeared in Egypt to deliver His people, then at Sinai to give them the
+Torah, and He will appear a third time to take vengeance at Edom, and will
+finally appear to destroy Gog." [919]
+</p>
+
+<p>
+After Moses had praised and glorified God, he began to implore His blessing for
+the tribes. His first prayer to God concerned Reuben, for whom he implored
+forgiveness for his sin with Bilhah. He said: "May Reuben come to life again in
+the future world for his good deed in saving Joseph, and may he not remain
+forever dead on account of his sin with Bilhah. May Reuben's descendants also
+be heroes in war, and heroes in their knowledge of the Torah." God granted this
+prayer and forgave Reuben's sin in accordance with the wish of the other
+tribes, who begged God to grant forgiveness to their eldest brother. [920]
+Moses at once perceived that God had granted his prayer, for all the twelve
+stones in the high priest's breastplate began to gleam forth, whereas formerly
+Reuben's stone had given forth no light. [921] When Moses saw that God had
+forgiven Reuben's sin, he at once set about trying to obtain God's pardon for
+Judah, saying, "Was it not Judah that through his penitent confession of his
+sin with his daughter-in-law Tamar induced Reuben, too, to seek atonement and
+repentance!" The sin for which Moses asked God to forgive Judah was that he had
+never redeemed his promise to bring Benjamin back to his father. Owing to this
+sin, his corpse fell to pieces, so that its bones rolled about in their coffin
+during the forty years' march in the desert. But as soon as Moses prayed to
+God, saying, "Hear, Lord, the voice of Judah," the bones joined together once
+more, but his sin was not quite forgiven, for he was not yet admitted to the
+heavenly academy. Therefore Moses continued to pray: "Bring him in unto his
+people," and he was admitted. It did not, indeed, benefit him, for in
+punishment of his sin, God brought it to pass that he could not follow the
+discussion of the scholars in heaven, much less take part in them, whereupon
+Moses prayed: "Let his hands be sufficient for him," and them he no longer sat
+as one dumb in the heavenly academy. But still his sin was not quite forgiven,
+for Judah could not succeed in being victorious in the disputes of the learned,
+hence Moses prayed, "And Thou shalt be an help against his adversaries." It was
+only then that Judah's sin was quite forgiven, and that he succeeded in
+disputes with his antagonists in the heavenly academy. [922]
+</p>
+
+<p>
+As Moses prayed for Judah, so too did he pray for his seed, and especially for
+David and the royal dynasty of David. He said: "When David, king of Israel,
+shall be in need, and shall pray to Thee, then, 'Hear, Lord, his voice, and
+Thou shalt be an help against his adversaries,' 'bring him' then back 'to his
+people' in peace; and when alone he shall set out into battle against Goliath,
+'let his hands be sufficient for him, and Thou shalt be an help against his
+adversaries.'" Moses at the same time prayed God to stand by the tribe of
+Judah, whose chief weapon in war was the bow, that their 'hands might be
+sufficient,' that they might vigorously and with good aim speed the arrow.
+</p>
+
+<p>
+As Moses had never forgiven Simeon their sin with the daughters of Moab, he
+bestowed upon them no blessing, but this tribe also was not quite forgotten,
+for he included this tribe in his blessing for Judah, praying to God, that He
+might hear Judah's voice whenever he should pray for the tribe of Simeon when
+they should be in distress, and that furthermore He should give them their
+possession in the Holy Land beside Judah's. [923]
+</p>
+
+<p>
+Simeon and Levi "drank out of the same cup," for both together in their wrath
+slew the inhabitants of Shechem, but whereas Levi made amends for his sin,
+Simeon added another new one. It was the Levites who, in their zeal for God,
+slew those that worshipped the Golden Calf; it was a Levite, Phinehas,
+moreover, who in his zeal for God slew the wicked prince of the tribe of
+Simeon, and his mistress. Hence Moses praised and blessed the tribe of Levi,
+whereas he did not even consider Simeon with a word.
+</p>
+
+<p>
+His words first referred to Aaron, prince of the tribe of Levi. He said: "Well
+may Thy Urim and Tummim belong to Aaron, who ministered services of love to Thy
+children, who stood every test that Thou didst put upon him, and who at the
+'waters of rebellion' became the victim of a wrong accusation." God had then
+decreed against Aaron that he was to die in the desert, although not he, but
+Moses had trespassed against Him, saying to Israel, "Hear now, ye rebels." As
+Aaron, prince of the tribe of Levi, when Israel was still in Egypt, declaimed
+passionately against the people because they worshipped idols, so too all the
+tribe of Levi stood up by God's standard when Israel worshipped the Golden Calf
+in the desert, and slew the idolaters, even if they were their half-brothers or
+their daughters sons. The Levites also were the only ones who, in Egypt as in
+the desert, remained true to God and His teachings, did not abandon the token
+of the covenant, and were not tempted to rebellion by the spies. "Hence,"
+continued Moses, "shall the Levites be the only ones from whose mouth shall
+issue judgement and instruction for Israel. 'Thy shall put incense' in the Holy
+of Holies, 'and whole burnt offerings upon His altar.' Their sacrifices shall
+reconcile Israel with God, and they themselves shall be blessed with earthly
+goods. Thou, Lord, 'smitest through the loins of them that rise up against
+them' that dispute the priestly rights of this tribe, Thou didst destroy Korah,
+and they 'that hated them' like king Uzziah, 'shall not rise again.' [924]
+'Bless, Lord, the substance of the Levites who give from the tithes that they
+receive one-tenth to the priests. Mayest Thou accept sacrifice from the hands
+of the priest Elijah upon mount Carmel, 'smite the loins' of his enemy Ahab,
+break the neck of the latter's false prophets, and may the enemies of the high
+priest Johanan rise not again." [925]
+</p>
+
+<p>
+"Benjamin," said Moses, "is the beloved of the Lord, whom he will always
+shield, and in whose possession the sanctuary shall stand, in this world as
+well as in the time of the Messiah, and in the future world." [926]
+</p>
+
+<p>
+Moses blessed Joseph's tribe with the blessing that their possession might be
+the most fruitful and blessed land on earth; dew shall ever be there, and many
+wells spring up. It shall constantly be exposed to the gentle influences of sun
+and moon, that the fruits may ripen early. "I wish him," said Moses, "that the
+blessings given him by the Patriarchs and the wives of the Patriarchs may be
+fulfilled." And so, too, it came to pass, for the land of the tribe of Joseph
+possessed everything, and nothing within it was lacking. This was the reward to
+Joseph for having fulfilled the will of God that was revealed to Moses in the
+bush of thorns; and also because as king of Egypt he treated his brothers with
+high honors although they had thrust him from their midst. Moses furthermore
+blessed Joseph by promising him that, as he had been the first of Jacob's sons
+to come to Egypt, he was also to be the first in the future world to appear in
+the Holy Land. Moses proclaimed the heroism of Joseph's seed in the words: "As
+it is a vain thing to try to force the firstling bullock to labor, so little
+shall Joseph's sons be yoked into service by the empires; as the unicorn with
+his horns pushes away all other animals, so, too, shall Joseph's sons rule the
+nations, even to the ends of the earth. The Ephraimite Joshua shall destroy
+myriads of heathens, and the Manassite Gideon thousands of them." [927]
+</p>
+
+<p>
+Zebulun was the tribe that before all the other tribes devoted itself to
+commerce, and in this way acted as the agent between Israel and the other
+nations, selling the products of Palestine to the latter, and foreign wares to
+the former. Hence the blessing that Moses bestowed upon them. "'Rejoice,
+Zebulun, in thy going out' on commercial enterprises; at thy instance shall
+many nations pray upon the sacred mountain of the Temple and offer their
+sacrifices." For the people that came into Zebulun's realms on matters of
+business used to go from thence to Jerusalem to look upon the sanctuary of the
+Jews, and many of them were converted through the grand impression that the
+life in the holy city made upon them. Moses furthermore blessed this tribe by
+giving them an estate by the sea, which might yield them costly fish and the
+purple shell, and the sand of whose shores might furnish them the material for
+glass. The other tribes were therefore dependent upon Zebulun for these
+articles, which they could not obtain from any one else, for whosoever
+attempted to rob Zebulun of them, was doomed to bad luck in business. It is the
+"Sea of Chaifa" also, within Zebulun's territory, where all the treasures of
+the ocean were brought to shore; for whenever a ship is wrecked at sea, the
+ocean sends it and its treasures to the sea of Chaifa, where it is hoarded for
+the pious until the Judgement Day. [928] One other blessing of Zebulun was that
+it would always be victorious in battle, whereas the tribe of Issachar, closely
+bound up with it, was blessed by its distinction in the "tents of learning."
+For Issachar was "the tribe of scholars and of judges," wherefore Moses blessed
+them, saying that in "the future time," Israel's great house of instruction as
+well as the great Sanhedrin would be located in this tribe. [929]
+</p>
+
+<p>
+The tribe of Gad, dwelling on the boundary of the land of Israel, received the
+benediction that in "the future time" it would be as strong in battle as it had
+been at the first conquest of Palestine, and would hereafter stand at the head
+of Israel on their return to the Holy Land, as it had done on their first
+entrance into the land. Moses praised this tribe for choosing its site on this
+side the Jordan because that place had been chosen to hold Moses' tomb. Moses
+indeed died on mount Nebo, which is Reuben's possession, but his body was taken
+from Nebo by the pinions of the Shekinah, and brought to Gad's territory, a
+distance of four miles, amid the lamentations of the angels, who said, "He
+shall enter into peace and rest in his bed." [930]
+</p>
+
+<p>
+Dan, who like Gad had his territory on the boundary of the land, was also
+blessed with strength and might, that he might ward off the attacks of Israel's
+enemies. He was also blessed in receiving his territory in the Holy Land in two
+different sections of it. [931]
+</p>
+
+<p>
+Naphtali's blessing read: "O Naphtali, satisfied with favor, and full with the
+blessing of the Lord: possess thou the west and the south." This blessing was
+verified, for the tribe of Naphtali had in its possession an abundance of fish
+and mushrooms, so that they could maintain themselves without much labor; and
+the valley of Gennesaret furthermore was their possession, whose fruits were
+renowned for their extraordinary sweetness. But Naphtali was blessed not with
+material blessings only, but also with spiritual; for it was the great house of
+instruction at Tiberias to which Moses alluded when he said of Naphtali, "he is
+'full with the blessings of the Lord.'" [932]
+</p>
+
+<p>
+Moses called Asher the favorite of his brethren, for it was this tribe that in
+the years of release provided nourishment for all Israel, as its soil was so
+productive that what grew of its own accord sufficed to sustain all. But Moses
+blessed Asher in particular with a land rich in olives, so that oil flowed in
+streams through Asher's land. Hence Moses blessed him the words: "The treasures
+of all lands shall flow to thee, for the nations shall give thee gold and
+silver for thine oil." He blessed Asher moreover with many sons, [933] and with
+daughters that preserved the charms of youth in their old age. [934]
+</p>
+
+<p>
+As Moses uttered eleven benedictions, so likewise did he compose eleven psalms,
+corresponding to the eleven tribes blessed by him. [935] These psalms of Moses
+were later received into David's Psalter, where the psalms of Adam,
+Melchizedek, Abraham, Solomon, Asaph, and the three sons of Korah also found
+their place. [936] Moses' first psalms says, "'Thou turnest man to destruction;
+and sayest, Return, ye children of men,' and forgivest the forefather of the
+tribe of Reuben who sinned, but returned again to God." Another one of Moses'
+psalms reads, "He that dwelleth in the secret place of the most High shall
+abide under the shadow of the Almighty," which corresponds to the tribe of Levi
+that dwelled in the sanctuary, the shadow of the Almighty. To the tribe of
+Judah, whose name signifies, "Praise the Lord," belongs the psalm, "It is a
+good thing to give thanks unto the Lord." The psalm: "The Lord is apparelled
+with majesty," is Benjamin's, for the sanctuary stood in his possession, hence
+this psalm closes with the words, "Holiness becometh Thine house, O Lord,
+forevermore." The psalm: "O Lord, Thou God to whom vengeance belongeth; Thou
+God to whom vengeance belongeth, shine forth," was composed by Moses for the
+tribe of Gad; for Elijah, a member of this tribe, was to destroy the
+foundations of the heathens, and to wreak upon them the vengeance of the Lord.
+To the tribe of learned men, Issachar, goes the psalm: "O come, let us sing
+unto the Lord: let us make a joyful noise to the rock of our salvation," for it
+is this tribe that occupy themselves with the Torah, the book of praise. [937]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap126"></a>MOSES PRAYS FOR DEATH</h2>
+
+<p>
+Moses still had many other blessings for every single tribe, but when he
+perceived that his time had drawn to a close, he included them all in one
+blessing, saying, [938] "Happy art thou, O Israel: Who is like unto thee, a
+people saved by the Lord, the shield of thy help, and that is the sword of thy
+excellency!" With these words he at the same time answered a question that
+Israel had put to him, saying, "O tell us, our teacher Moses, what is the
+blessing that God will bestow upon us in the future world?" He replied: "I
+cannot describe it to you, but all I can say is, happy ye that such is decreed
+for ye!" Moses at the same time begged God that in the future world He might
+restore to Israel the heavenly weapon that He had taken from them after the
+worship of the Golden Calf. God said, "I swear that I shall restore it to
+them." [939]
+</p>
+
+<p>
+When Moses had finished his blessing, he asked Israel to forgive his sternness
+toward them, saying: "Ye have had much to bear from me in regard to the
+fulfillment of the Torah and its commandments, but forgive me now." They
+replied: "Our teacher, our lord, it is forgiven." It was not their turn to ask
+his forgiveness, which they did in these words: "We have often kindled thine
+anger and have laid many burdens upon thee, but forgive us now." He said, "It
+is forgiven."
+</p>
+
+<p>
+In the meanwhile people came to him and said, "The hour has come in which thou
+departest from the world." Moses said, "Blessed be His name that liveth and
+endureth in all eternity!" Turning to Israel, he then said, "I pray ye, when ye
+shall have entered into the land of Israel, remember me still, and my bones,
+and say, 'Woe to the son of Amram that ran before us like a horse, but whose
+bones remained in the desert.'" Israel said to Moses: "O our teacher, what will
+become of us when thou art gone?" He replied: "While I was with ye, God was
+with ye; yet think not that all the signs and miracles that He wrought through
+me were performed for my sake, for much rather were they done for your sake,
+and for His love and mercy, and if ye have faith in Him, He will work your
+desires. [940] 'Put not your trust in princes, nor in the son of man, in whom
+there is no help,' for how could ye expect help from a man, a creature of flesh
+and blood, that cannot shield himself from death? Put, therefore, your trust in
+Him through whose word arose the world, for He liveth and endureth in all
+eternity. Whether ye be laden with sin, or not, 'pour your heart before Him,'
+and turn to Him." Israel said: "'The Lord, He is God; the Lord, He is God.' God
+is our strength and our refuge." [941]
+</p>
+
+<p>
+Then a voice sounded from heaven and said, "Why, Moses, dost thou strive in
+vain? Thou had but one-half hour more of life in the world." Moses, to whom God
+had now shown the reward of the pious in the future world, and the gates of
+salvation and of consolation that He would hereafter open to Israel, now said:
+"Happy art thou, O Israel: who is like unto thee, a people saved by the Lord!"
+He then bade farewell to the people, weeping aloud. He said: "Dwell in peace, I
+shall see ye again at the Resurrection," and so he went forth from them,
+weeping aloud. Israel, too, broke into loud lamentations, so that their weeping
+ascended to the highest heavens.
+</p>
+
+<p>
+Moses took off his outer garment, rent his shirt, strewed dust upon his head,
+covered it like a mourner, and in this condition betook himself to his tent
+amid tears and lamentations, saying: "Woe to my feet that may not enter the
+land of Israel, woe to my hands that may not pluck of its fruits! Woe to my
+palate that may not taste the fruits of the land that flows with milk and
+honey!" [942]
+</p>
+
+<p>
+Moses then took a scroll, wrote upon it the Ineffable Name, and the book of the
+song, and betook himself to Joshua's tent to deliver it to him. [943] When he
+arrived at Joshua's tent, Joshua was seated, and Moses remained standing before
+him in a bowed attitude without being noticed by Joshua. For God brought this
+to pass in order that Moses, on account of this disrespectful treatment, might
+himself wish for death. For when Moses had prayed to God to let him live, were
+it only as a private citizen, God granted his prayer, saying to him, "If thou
+hast no objection to subordinating thyself to Joshua, then mayest thou live,"
+and in accordance with this agreement, Moses had betaken himself to hear
+Joshua's discourse.
+</p>
+
+<p>
+The people who had gathered as usual before Moses' tent to hear from him the
+word of God, failed to find him there, and hearing that he had gone to Joshua,
+went there likewise, where they found Moses standing and Joshua seated. "What
+art thou thinking of," they called out to Joshua, "that thou art seated, while
+thy teacher Moses stands before thee in a bowed attitude and with folded
+hands?" In their anger and indignation against Joshua, they would instantly
+have slain him, had not a cloud descended and interposed itself between the
+people and Joshua. When Joshua noticed that Moses stood before him, he
+instantly arose, and cried in tears: "O my father and teacher Moses, that like
+a father didst rear me from my youth, and that didst instruct me in wisdom, why
+dost thou do such a thing as will bring upon me Divine punishment?" The people
+now besought Moses as usual to instruct them in the Torah, but he replied, "I
+have no permission to do so." They did not, however, cease importuning him,
+until a voice sounded from heaven and said, "Learn from Joshua." The people now
+consented to acknowledge Joshua as their teacher, and seated themselves before
+him to hear his discourse. Joshua now began his discourse with Moses sitting at
+his right, and Aaron's sons, Eleazar and Ithamar, at this left. But hardly had
+Joshua begun his lecture with the words, "Praised be God that taketh delight in
+the pious and their teachings," when the treasures of wisdom vanished from
+Moses and passed over into Joshua's possession, so that Moses was not even able
+to follow his disciple Joshua's discourse. When Joshua had finished his
+lecture, Israel requested Moses to review with them what Joshua had taught, but
+he said, "I know not how to reply to your request!" He began to expound
+Joshua's lecture to them, but could not, for he had not understood it. He now
+said to God: "Lord of the world! Until not I wished for life, but now I long to
+die. Rather a hundred deaths, than one jealousy." [944]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap127"></a>SAMAEL CHASTISED BY MOSES</h2>
+
+<p>
+When God perceived that Moses was prepared to die, He said to the angel
+Gabriel, "Go, fetch Me Moses' soul." But he replied, "How should I presume to
+approach and take the soul of him that outweighs sixty myriads of mortals!" God
+then commissioned the angel Michael to fetch Moses' soul, but he amid tears
+refused on the same grounds as Gabriel. God then said to the angel Zagzagel,
+"Fetch Me Moses' soul!" He replied, "Lord of the world! I was his teacher and
+he my disciple, how then should I take his soul!" [945] Then Samael appeared
+before God and said: "Lord of the world! Is Moses, Israel's teacher, indeed
+greater than Adam whom thou didst create in Thine image and Thy likeness? Is
+Moses greater, perchance, than Thy friend Abraham, who to glorify Thy name cast
+himself into the fiery furnace? Is Moses greater, perchance, than Isaac, who
+permitted himself to be bound upon the altar as a sacrifice to Thee? Or is he
+greater than Thy firstborn Jacob, or than his twelve sons, Thy saplings? Not
+one of them escaped me, give me therefore permission to fetch Moses' soul." God
+replied: "Not one of all these equals him. How, too, wouldst thou take his
+soul? From his face? How couldst thou approach his face that had looked upon My
+Face! From his hands? Those hands received the Torah, how then shouldst thou be
+able to approach them! From his feet? His feet touched My clouds, how then
+shouldst thou be able to approach them! Nay, thou canst not approach him at
+all." But Samael said, "However it be, I pray Thee, permit me to fetch his
+soul! " God said, "Thou had My consent." [946]
+</p>
+
+<p>
+Samael now went forth from God in great glee, took his sword, girded himself
+with cruelty, wrapped himself in wrath, and in a great rage betook himself to
+Moses. When Samael perceived Moses, he was occupied in writing the Ineffable
+Name. Dart of fire shot from his mouth, the radiance of his face and of his
+eyes shone like the sun, so that he seemed like an angel of the hosts of the
+Lord, and Samael in fear and trembling thought, "It was true when the other
+angels declared that they could not seize Moses' soul!"
+</p>
+
+<p>
+Moses who had known that Samael would come, even before his arrival, now lifted
+his eyes and looked upon Samael, whereupon Samael's eyes grew dim before the
+radiance of Moses' countenance. He fell upon his face, and was seized with the
+woes of a woman giving birth, so that in his terror he could not open his
+mouth. Moses therefore addressed him, saying: "Samael, Samael! 'There is no
+peace, saith my God, to the wicked!' Why dost thou stand before me? Get thee
+hence at once, or I shall cut off thy head." In fear and trembling Samael
+replied: "Why art thou angry with me, my master, give me thy soul, for thy time
+to depart from the world is at hand." Moses: "Who sent thee to me?" Samael: "He
+that created the world and the souls." Moses: "I will not give thee my soul."
+Samael: "All souls since the creation of the world were delivered into my
+hands." Moses: "I am greater than all others that came into the world, I have
+had a greater communion with the spirit of God than thee and thou together."
+Samael: "Wherein lies thy preeminence?" Moses: "Dost thou not know that I am
+the son of Amram, that came circumcised out of my mother's womb, that at the
+age of three days not only walked, but even talked with my parents, that took
+no milk from my mother until she received her pay from Pharaoh's daughter? When
+I was three months old, my wisdom was so great that I made prophecies and said,
+'I shall hereafter from God's right hand receive the Torah.' At the age of six
+months I entered Pharaoh's palace and took off the crown from his head. When I
+was eighty years old, I brought the ten plagues upon Pharaoh and the Egyptians,
+slew their guardian angel, and led the sixty myriads of Israel out of Egypt. I
+then clove the sea into twelve parts, led Israel through the midst of them, and
+drowned the Egyptians in the same, and it was not thou that took their souls,
+but I. It was I, too, that turned the bitter water into sweet, that mounted
+into heaven, and there spoke face to face with God! I hewed out two tables of
+stone, upon which God at my request wrote the Torah. One hundred and twenty
+days and as many nights did I dwell in heaven, where I dwelled under the Throne
+of Glory; like an angel during all this time I ate no bread and drank no water.
+I conquered the inhabitants of heaven, made known there secrets to mankind,
+received the Torah from God's right hand, and at His command wrote six hundred
+and thirteen commandments, which I then taught to Israel. I furthermore waged
+war against the heroes of Sihon and Og, that had been created before the flood
+and were so tall that the waters of the flood did not even reach their ankles.
+In battle with them I bade sun and moon to stand still, and with my staff slew
+the two heroes. Where, perchance, is there in the world a mortal who could do
+all this? How darest thou, wicked one, presume to wish to seize my pure soul
+that was given me in holiness and purity by the Lord of holiness and purity?
+Thou hast no power to sit where I sit, or to stand where I stand. Get thee
+hence, I will not give thee my soul."
+</p>
+
+<p>
+Samael now in terror returned to God and reported Moses' words to Him. God's
+wrath against Samael was now kindled, and He said to him: "Go, fetch Me Moses
+soul, for if thou dost not do so, I shall discharge thee from thine office of
+taking men's souls, and shall invest another with it." Samael implored God,
+saying: "O Lord of the world, whose deed are terrible, bid me go to Gehenna and
+there turn uppermost to undermost, and undermost to uppermost, and I shall at
+once do so without a moment's hesitation, but I cannot appear before Moses."
+God: "Why not, pray?" Samael: "I cannot do it because he is like the princes in
+thy great chariot. Lightning-flashes and fiery darts issue from his mouth when
+he speaks with me, just as it is with the Seraphim when they laud, praise and
+glorify Thee. I pray Thee, therefore, send me not to him, for I cannot appear
+before him." But God in wrath said to Samael: "Go, fetch Me Moses' soul," and
+while he set about to execute God's command, the Lord furthermore said: "Wicked
+one! Out of the fire of Hell was thou created, and to the fire of Hell shalt
+thou eventually return. First in great joy didst thou set out to kill Moses,
+but when thou didst perceive his grandeur and his greatness, thou didst say, 'I
+cannot undertake anything against him.' It is clear and manifest before Me that
+thou wilt now return from him a second time in shame and humiliation."
+</p>
+
+<p>
+Samael now drew his sword out of its sheath and in a towering fury betook
+himself to Moses, saying, "Either I shall kill him or he shall kill me." When
+Moses perceived him he arose in anger, and with his staff in his hand, upon
+which was engraved the Ineffable Name, set about to drive Samael away. Samael
+fled in fear, but Moses pursued him, and when he reached him, he struck him
+with his staff, blinded him with the radiance of his face, and then let him run
+on, covered with shame and confusion. He was not far from killing him, but a
+voice resounded from heaven and said, "Let him live, Moses, for the world is in
+need of him," so Moses had to content himself with Samael's chastisement. [947]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap128"></a>GOD KISSES MOSES' SOUL</h2>
+
+<p>
+In the meanwhile Moses' time was at an end. A voice from heaven resounded,
+saying: "Why, Moses, dost thou strive in vain? Thy last second is at hand."
+Moses instantly stood up for prayer, and said: "Lord of the world! Be mindful
+of the day on which Thou didst reveal Thyself to me in the bush of thorns, and
+be mindful also of the day when I ascended into heaven and during forty days
+partook of neither food nor drink. Thou, Gracious and Merciful, deliver me not
+into the hand of Samael." God replied: "I have heard thy prayer. I Myself shall
+attend to thee and bury thee." Moses now sanctified himself as do the Seraphim
+that surround the Divine Majesty, whereupon God from the highest heavens
+revealed Himself to receive Moses' soul. When Moses beheld the Holy One,
+blessed he His Name, he fell upon his face and said: "Lord of the world! In
+love didst Thou create the world, and in love Thou guidest it. Treat me also
+with love, and deliver me not into the hands of the Angel of Death." A heavenly
+voice sounded and said: "Moses, be not afraid. 'Thy righteousness shall go
+before thee; the glory of the Lord shall be thy reward.'"
+</p>
+
+<p>
+With God descended from heaven three angels, Michael, Gabriel, and Zagzagel.
+Gabriel arranged Moses' couch, Michael spread upon it a purple garment, and
+Zagzagel laid down a woolen pillow. God stationed Himself over Moses' head,
+Michael to his right, Gabriel to his left, and Zagzagel at his feet, whereupon
+God addressed Moses: "Cross thy feet," and Moses did so. He then said, "Fold
+thy hands and lay them upon thy breast," and Moses did so. Then God said,
+"Close thine eyes," and Moses did so. Then God spake to Moses' soul: "My
+daughter, one hundred and twenty years had I decreed that thou shouldst dwell
+in this righteous man's body, but hesitate not now to leave it, for thy time is
+run." The soul replied: "I know that Thou art the God of spirits and of souls,
+and that in Thy hand are the souls of the living and of the dead. Thou didst
+create me and put me into the body of this righteous man. Is there anywhere in
+the world a body so pure and holy as this it? Never a fly rested upon it, never
+did leprosy show itself upon it. Therefore do I love it, and do not wish to
+leave it." God replied: "Hesitate not, my daughter! Thine end hath come. I
+Myself shall take thee to the highest heavens and let thee dwell under the
+Throne of My Glory, like the Seraphim, Ofannim, Cherubim, and other angels."
+But the soul replied: "Lord of the world! I desire to remain with this
+righteous man; for whereas the two angels Azza and Azazel when they descended
+from heaven to earth, corrupted their way of life and loved the daughters of
+the earth, so that in punishment Thou didst suspend them between heaven and
+earth, the son of Amram, a creature of flesh and blood, from the day upon which
+Thou didst reveal Thyself from the bush of thorns, has lived apart from his
+wife. Let me therefore remain where I am." [948] When Moses saw that his soul
+refused to leave him, he said to her: "Is this because the Angel of Death
+wished to show his power over thee?" The soul replied: "Nay, God doth not wish
+to deliver me into the hands of death." Moses: "Wilt thou, perchance, weep when
+the others will weep at my departure?" The soul: "The Lord 'hath delivered mine
+eyes from tears.'" Moses: "Wilt thou, perchance, go into Hell when I am dead?"
+The soul: "I will walk before the Lord in the land of the living." When Moses
+heard these words, he permitted his soul to leave him, saying to her: "Return
+unto thy rest, O my soul; for the Lord hath dealt bountifully with thee." [949]
+God thereupon took Moses' soul by kissing him upon the mouth. [950]
+</p>
+
+<p>
+Moses activity did not, however, cease with his death, for in heaven he is one
+of the servants of the Lord. [951] God buried Moses' body in a spot that
+remained unknown even to Moses himself. Only this is know concerning it, that a
+subterranean passage connects it with the graves of the Patriarchs. [952]
+Although Moses' body lies dead in its grave, it is still as fresh as when he
+was alive. [953]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap129"></a>THE MOURNING FOR MOSES</h2>
+
+<p>
+When Moses died, a voice resounded from heaven throughout all the camp of
+Israel, which measured twelve miles in length by twelve in width, and said,
+"Woe! Moses is dead. Woe! Moses is dead." All Israel who, throughout thirty
+days before Moses' decease, had wept his impending death now arranged a three
+months' time of mourning for him. [954] But Israel were not the only mourners
+for Moses, God himself wept for Moses, saying, "Who will rise up for Me against
+the evil-doers? Who will stand up for Me against the workers of iniquity?"
+Metatron appeared before God and said: "Moses was thine when he lived, and he
+is Thine in his death." God replied: "I weep not for Moses' sake, but for the
+loss Israel suffered through his death. How often had they angered Me, but he
+prayed for them and appeased My wrath." The angels wept with God, saying, "But
+where shall wisdom be found?" The heavens lamented: "The godly man is perished
+out of the earth." The earth wept: "And there is none upright among men."
+Stars, planets, sun, and moon wailed: "The righteous perisheth, and no man
+layeth it to heart," and God praised Moses' excellence in the words: "Thou hast
+said of Me, 'The Lord He is God: there is none else,' and therefore shall I say
+of thee, 'And there arose not a prophet in Israel like unto Moses.'" [955]
+</p>
+
+<p>
+Among mortals, it was particularly Jochebed, Moses' mother, and Joshua, his
+disciple, that deeply mourned Moses' death. They were not indeed certain if
+Moses were dead, hence they sought him everywhere. Jochebed went first to Egypt
+and said to that land, "Mizraim, Mizraim, hast thou perchance seen Moses?" But
+Mizraim replied, "As truly as thou livest, Jochebed, I have not seen him since
+the day when he slew all the firstborn here." Jochebed then betook herself to
+the Nile, saying, "Nile, Nile, hast thou perchance seen Moses?" But Nile
+replied, "As truly as thou livest, Jochebed, I have not seen Moses since the
+day when he turned my water to blood." Then Jochebed went to the sea and said,
+"Sea, sea, hast thou perchance seen Moses?" The sea replied, "As truly as thou
+livest, Jochebed, I have not seen him since the day when he led the twelve
+tribes through me." Jochebed thereupon went to the desert and said, "Desert,
+desert, hast thou perchance seen Moses?" The desert replied, "As truly as thou
+livest, Jochebed, I have not seen him since the day whereupon he caused manna
+to rain down upon me." Then Jochebed went to Sinai, and said, "Sinai, Sinai,
+hast thou perchance seen Moses?" Sinai said, "As truly as thou livest,
+Jochebed, I have not seen him since the day whereon he descended from me with
+the two tables of the law." Jochebed finally went to the rock and said, "Rock,
+rock, hast thou perchance seen Moses?" The rock replied, "As truly as thou
+livest, I have not seen him since the day when with his staff he twice smote
+me." [956]
+</p>
+
+<p>
+Joshua, too, sought his teacher Moses in vain, and in his grief for Moses'
+disappearance he rent his garments, and crying aloud, called ceaselessly, "'My
+father, my father, the chariot of Israel and the horsemen thereof.' 'But where
+shall wisdom be found?'" But God said to Joshua: "How long wilt thou continue
+to seek Moses in vain? He is dead, but indeed it is I that have lost him, and
+not thou." [957]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap130"></a>SAMAEL'S VAIN SEARCH</h2>
+
+<p>
+Samael, the Angel of Death, had not heard that God had taken Moses' soul from
+his body and received it under the Throne of Glory. Believing that Moses was
+still among the living, he betook himself to Moses' house in order to seize his
+soul, for he feared to return before God without having executed His command to
+take Moses' soul. He did not, however, find Moses in his accustomed place, so
+he hastened into the land of Israel, thinking, "Long did Moses pray to be
+permitted to enter this land, and perhaps he is there." He said to the land of
+Israel, "Is Moses perchance with thee?" But the land replied, "Nay, he is not
+found in the land of the living."
+</p>
+
+<p>
+Samael then thought: "I know that God once said to Moses, 'Lift up thy rod and
+divide the sea,' so perhaps he is by the sea." He hastened to the sea and said,
+"Is Moses here?" The sea replied: "He is not here, and I have not seen him
+since the day when he clove me into twelve parts, and with the twelve tribes
+passed through me."
+</p>
+
+<p>
+Samael then betook himself to Gehenna asking, "Hast thou seen Moses, the son of
+Amram?" Gehenna replied, "With mine ears have I heard the cry, but I have not
+seen him."
+</p>
+
+<p>
+He betook himself to Sheol, Abaddon, and Tit-ha-Yawen, to whom he said, "Have
+ye seen the son of Amram?" They replied: "Through Pharaoh, king of Egypt, have
+we heard his call, but we have not seen him."
+</p>
+
+<p>
+He betook himself to the Abyss and asked, "Hast thou seen the son of Amram?"
+The answer arose, "I have not seen him, but heard indeed his call."
+</p>
+
+<p>
+He asked Korah's sons, that dwell with the Abyss, "Have ye seen the son of
+Amram?" They replied. "We have not seen him since the day upon which at Moses'
+bidding the earth opened its mouth and swallowed us."
+</p>
+
+<p>
+He betook himself to the clouds of glory and asked, "Is Moses perchance with
+you?" They answered, "He is his from the eyes of all living."
+</p>
+
+<p>
+He went to the heavens and asked, "Have ye seen the son of Amram?" The answer
+was, "We have not seen him since at God command he mounted to us to receive the
+Torah."
+</p>
+
+<p>
+He hastened to Paradise, but when the angels that guard its gates beheld
+Samael, they drove him away and said, "Wicked one! Wicked one! 'This is the
+gate of the Lord; the righteous shall enter into it.'" Samael thereupon flew
+over the gates of Paradise and asked Paradise, "Hast thou perchance seen
+Moses?" Paradise answered, "Since in Gabriel's company he visited me to look
+upon the reward of the pious, I have not seen him."
+</p>
+
+<p>
+He went to the tree of life, but even at the distance of three hundred
+parasangs, it cried out to him: "Approach me not." He therefore asked from
+afar, "Hast thou seen the son of Amram?" The tree replied, "Since the day on
+which he came to me to cut him a staff, I have not seen him."
+</p>
+
+<p>
+He betook himself to the tree of the knowledge of good and evil, and said,
+"Hast thou seen the son of Amram?" The tree replied, "Since the day on which he
+came to me to get a writing reed, wherewith to write the Torah, I have not seen
+him."
+</p>
+
+<p>
+He betook himself to the mountains with his query. These replied, "Since he
+hewed the two tables out of us, we have not seen him."
+</p>
+
+<p>
+He went to the deserts and asked, "Have ye seen the son of Amram?" These
+replied, "Since he has ceased to lead Israel to pasture upon us, we have not
+seen him."
+</p>
+
+<p>
+He betook himself to mount Sinai, for he thought God had formerly commanded
+Moses to ascend it, and that he might now be there. He asked Sinai, "Hast thou
+seen the son of Amram?" Sinai said, "Since the day on which out of God's right
+hand he received the Torah upon me, I have not seen him."
+</p>
+
+<p>
+He betook himself to the birds and said, "Have ye seen Moses?" They replied,
+"Since the say whereupon he separated the birds into clean and unclean we have
+not seen him." He went to the quadrupeds and asked: "Have ye seen Moses?" They
+answered: "Since the day on which he determined which beasts might be eaten,
+and which might not, we have not seen him." [958] The answer of the birds and
+beasts referred to the day on which God assembled all the species of animals,
+led them before Moses, and instructed him which of these were clean and which
+were not, which might, and which might not be eaten. [959]
+</p>
+
+<p>
+Samael then betook himself to the "Court of the Dead," where the angel Dumah
+guards the souls of the deceased, and asked the angel, "Hast thou seen the son
+of Amram?" He replied: "I heard the words of lamentation for him in heaven, but
+I have not seen him."
+</p>
+
+<p>
+He betook himself to the angels and asked, "Have ye seen the son of Amram?"
+These made the same reply as Dumah, and advised him to go to the mortals, who
+might possibly give him information concerning Moses' whereabouts.
+</p>
+
+<p>
+He betook himself to the mortals and asked, "Where is Moses?" These replied:
+"Our teacher Moses is not like human beings. He is the peer of the angels of
+ministry, for he ascended into heaven and dwelt in heaven like the angels, 'he
+hath gathered the wind in his fists' like an angel, and God took his soul to
+Himself in the place of His sanctity. What connection then hast thou with the
+son of Amram?" [960]
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap131"></a>MOSES EXCELS ALL PIOUS MEN</h2>
+
+<p>
+The special distinction that God granted to Moses at his death was well
+merited, for Moses outweighed all other pious men. [961] When Moses died, Adam
+appeared and said, "I am greater than thou, for I was created in God's image."
+But Moses replied: "I am nevertheless superior to thee, for the glory that thou
+didst receive from God was taken from thee, whereas I retained the radiance of
+my face forever."
+</p>
+
+<p>
+Noah then said to Moses: "I am greater than thou, for I was preserved out of
+the generation of the flood." Moses replied: "I am superior to thee, for thou
+didst save thyself alone, and hadst not the power to save thy generations, but
+I saved myself and also saved my generation at the time when they transgressed
+with the Golden Calf."
+</p>
+
+<p>
+Abraham said to Moses, "I am greater than thou, for I fed the wanderers."
+Moses: "I am superior to thee, for thou didst feed the uncircumcised whereas I
+fed the circumcised; and thou, moreover, didst feed them in a land of
+habitations, whereas I fed Israel in the desert."
+</p>
+
+<p>
+Isaac said to Moses: "I am greater than thou, for I bared my neck upon the
+altar and beheld the Face of the Shekinah." Moses replied: "Still am I superior
+to thee, for thou didst indeed behold the Face of the Shekihah, but thine eyes
+grew dim, whereas I talked with the Shekinah face to face, and yet neither did
+mine eyes grow dim nor my strength wane."
+</p>
+
+<p>
+Jacob said, "I am greater than thou, for I wrestled with the angel and
+conquered him." Moses replied: "Thou didst wrestle with the angel upon thy
+territory, but I mounted to the angels into their own territory, and still they
+feared me." [962]
+</p>
+
+<p>
+Joseph said to Moses, "I am greater than thou, for my master's wife could not
+tempt me to sin." Moses replied: "Still am I superior to thee, for thou didst
+restrain thyself from a strange woman, whereas I abstained from intercourse
+with my own wife." [963]
+</p>
+
+<p>
+The degreed of Moses' superiority over the other pious men can be seen by
+following. Adam died because he has been seduced by the serpent, whereas Moses
+fashioned a serpent out of brass at sight of which everyone that had been
+bitten by a snake recovered. Noah offered a sacrifice to God that was accepted,
+but he himself was not admitted to God's presence. When Moses, on the other
+hand, offered a sacrifice in Israel's name, God said to him, "Know that twice
+daily I shall dwell with ye." Abraham had been the cause for Israel's bondage
+in Egypt, for that was the punishment for his words, "'Whereby shall I know
+that I shall inherit 'the land?" Moses, on the other hand, it was that
+delivered Israel out of Egyptian bondage. Jacob indeed conquered in his
+struggle with the angel, but the blow that the angel dealt him put Jacob's
+thigh out of joint forever, whereas Moses inspired the angels with such fear
+that as soon as they beheld him in heaven, they fled.
+</p>
+
+<p>
+But Moses not only surpassed all other human beings, he surpassed also the
+entire creation that God had brought forth in six days. On the first day God
+created light, but Moses mounted into heaven and seized the spiritual light,
+the Torah. On the second day God created the firmament, whereby He decreed that
+the earth was not to enter the realm of the firmament, nor the firmament the
+realm of the earth, but Moses scaled the firmament even though he belonged to
+earth. On the third day God created the sea, but as soon as the sea caught
+sight of Moses, it retreated before him affrighted. On the fourth day God
+created the sun and the moon to illuminate the earth, but Moses said to God: "I
+do not wish sun and moon to give light to Israel, Thou Thyself shalt do so,"
+and God granted his prayer. On the fifth day God created the animals, but Moses
+slaughtered whatever animals he wanted for Israel's needs. When, therefore, God
+laid all the objects of creation on one side of the scales, and Moses upon the
+other, Moses outweighed them. [964] Moses was justly called, "the man of God,"
+for he was half man and half God. [965]
+</p>
+
+<p>
+But not in this world alone was Moses the great leader and teacher of his
+people, he shall be the same in the future world, in accordance with the
+promise God made him shortly before his death. God said: "Thou that didst lead
+My children in this world, shalt also lead them in the future world. [966]
+</p>
+
+</div><!--end chapter-->
+
+<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK THE LEGENDS OF THE JEWS, VOLUME III ***</div>
+<div style='text-align:left'>
+
+<div style='display:block; margin:1em 0'>
+Updated editions will replace the previous one&#8212;the old editions will
+be renamed.
+</div>
+
+<div style='display:block; margin:1em 0'>
+Creating the works from print editions not protected by U.S. copyright
+law means that no one owns a United States copyright in these works,
+so the Foundation (and you!) can copy and distribute it in the United
+States without permission and without paying copyright
+royalties. Special rules, set forth in the General Terms of Use part
+of this license, apply to copying and distributing Project
+Gutenberg&#8482; electronic works to protect the PROJECT GUTENBERG&#8482;
+concept and trademark. Project Gutenberg is a registered trademark,
+and may not be used if you charge for an eBook, except by following
+the terms of the trademark license, including paying royalties for use
+of the Project Gutenberg trademark. If you do not charge anything for
+copies of this eBook, complying with the trademark license is very
+easy. You may use this eBook for nearly any purpose such as creation
+of derivative works, reports, performances and research. Project
+Gutenberg eBooks may be modified and printed and given away--you may
+do practically ANYTHING in the United States with eBooks not protected
+by U.S. copyright law. Redistribution is subject to the trademark
+license, especially commercial redistribution.
+</div>
+
+<div style='margin:0.83em 0; font-size:1.1em; text-align:center'>START: FULL LICENSE<br />
+<span style='font-size:smaller'>THE FULL PROJECT GUTENBERG LICENSE<br />
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK</span>
+</div>
+
+<div style='display:block; margin:1em 0'>
+To protect the Project Gutenberg&#8482; mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase &#8220;Project
+Gutenberg&#8221;), you agree to comply with all the terms of the Full
+Project Gutenberg&#8482; License available with this file or online at
+www.gutenberg.org/license.
+</div>
+
+<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
+Section 1. General Terms of Use and Redistributing Project Gutenberg&#8482; electronic works
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.A. By reading or using any part of this Project Gutenberg&#8482;
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement. If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or
+destroy all copies of Project Gutenberg&#8482; electronic works in your
+possession. If you paid a fee for obtaining a copy of or access to a
+Project Gutenberg&#8482; electronic work and you do not agree to be bound
+by the terms of this agreement, you may obtain a refund from the person
+or entity to whom you paid the fee as set forth in paragraph 1.E.8.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.B. &#8220;Project Gutenberg&#8221; is a registered trademark. It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement. There are a few
+things that you can do with most Project Gutenberg&#8482; electronic works
+even without complying with the full terms of this agreement. See
+paragraph 1.C below. There are a lot of things you can do with Project
+Gutenberg&#8482; electronic works if you follow the terms of this
+agreement and help preserve free future access to Project Gutenberg&#8482;
+electronic works. See paragraph 1.E below.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.C. The Project Gutenberg Literary Archive Foundation (&#8220;the
+Foundation&#8221; or PGLAF), owns a compilation copyright in the collection
+of Project Gutenberg&#8482; electronic works. Nearly all the individual
+works in the collection are in the public domain in the United
+States. If an individual work is unprotected by copyright law in the
+United States and you are located in the United States, we do not
+claim a right to prevent you from copying, distributing, performing,
+displaying or creating derivative works based on the work as long as
+all references to Project Gutenberg are removed. Of course, we hope
+that you will support the Project Gutenberg&#8482; mission of promoting
+free access to electronic works by freely sharing Project Gutenberg&#8482;
+works in compliance with the terms of this agreement for keeping the
+Project Gutenberg&#8482; name associated with the work. You can easily
+comply with the terms of this agreement by keeping this work in the
+same format with its attached full Project Gutenberg&#8482; License when
+you share it without charge with others.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.D. The copyright laws of the place where you are located also govern
+what you can do with this work. Copyright laws in most countries are
+in a constant state of change. If you are outside the United States,
+check the laws of your country in addition to the terms of this
+agreement before downloading, copying, displaying, performing,
+distributing or creating derivative works based on this work or any
+other Project Gutenberg&#8482; work. The Foundation makes no
+representations concerning the copyright status of any work in any
+country other than the United States.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E. Unless you have removed all references to Project Gutenberg:
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.1. The following sentence, with active links to, or other
+immediate access to, the full Project Gutenberg&#8482; License must appear
+prominently whenever any copy of a Project Gutenberg&#8482; work (any work
+on which the phrase &#8220;Project Gutenberg&#8221; appears, or with which the
+phrase &#8220;Project Gutenberg&#8221; is associated) is accessed, displayed,
+performed, viewed, copied or distributed:
+</div>
+
+<blockquote>
+  <div style='display:block; margin:1em 0'>
+    This eBook is for the use of anyone anywhere in the United States and most
+    other parts of the world at no cost and with almost no restrictions
+    whatsoever. You may copy it, give it away or re-use it under the terms
+    of the Project Gutenberg License included with this eBook or online
+    at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you
+    are not located in the United States, you will have to check the laws
+    of the country where you are located before using this eBook.
+  </div>
+</blockquote>
+
+<div style='display:block; margin:1em 0'>
+1.E.2. If an individual Project Gutenberg&#8482; electronic work is
+derived from texts not protected by U.S. copyright law (does not
+contain a notice indicating that it is posted with permission of the
+copyright holder), the work can be copied and distributed to anyone in
+the United States without paying any fees or charges. If you are
+redistributing or providing access to a work with the phrase &#8220;Project
+Gutenberg&#8221; associated with or appearing on the work, you must comply
+either with the requirements of paragraphs 1.E.1 through 1.E.7 or
+obtain permission for the use of the work and the Project Gutenberg&#8482;
+trademark as set forth in paragraphs 1.E.8 or 1.E.9.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.3. If an individual Project Gutenberg&#8482; electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any
+additional terms imposed by the copyright holder. Additional terms
+will be linked to the Project Gutenberg&#8482; License for all works
+posted with the permission of the copyright holder found at the
+beginning of this work.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.4. Do not unlink or detach or remove the full Project Gutenberg&#8482;
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg&#8482;.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.5. Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg&#8482; License.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.6. You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including
+any word processing or hypertext form. However, if you provide access
+to or distribute copies of a Project Gutenberg&#8482; work in a format
+other than &#8220;Plain Vanilla ASCII&#8221; or other format used in the official
+version posted on the official Project Gutenberg&#8482; website
+(www.gutenberg.org), you must, at no additional cost, fee or expense
+to the user, provide a copy, a means of exporting a copy, or a means
+of obtaining a copy upon request, of the work in its original &#8220;Plain
+Vanilla ASCII&#8221; or other form. Any alternate format must include the
+full Project Gutenberg&#8482; License as specified in paragraph 1.E.1.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.7. Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg&#8482; works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.8. You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg&#8482; electronic works
+provided that:
+</div>
+
+<div style='margin-left:0.7em;'>
+    <div style='text-indent:-0.7em'>
+        &#8226; You pay a royalty fee of 20% of the gross profits you derive from
+        the use of Project Gutenberg&#8482; works calculated using the method
+        you already use to calculate your applicable taxes. The fee is owed
+        to the owner of the Project Gutenberg&#8482; trademark, but he has
+        agreed to donate royalties under this paragraph to the Project
+        Gutenberg Literary Archive Foundation. Royalty payments must be paid
+        within 60 days following each date on which you prepare (or are
+        legally required to prepare) your periodic tax returns. Royalty
+        payments should be clearly marked as such and sent to the Project
+        Gutenberg Literary Archive Foundation at the address specified in
+        Section 4, &#8220;Information about donations to the Project Gutenberg
+        Literary Archive Foundation.&#8221;
+    </div>
+
+    <div style='text-indent:-0.7em'>
+        &#8226; You provide a full refund of any money paid by a user who notifies
+        you in writing (or by e-mail) within 30 days of receipt that s/he
+        does not agree to the terms of the full Project Gutenberg&#8482;
+        License. You must require such a user to return or destroy all
+        copies of the works possessed in a physical medium and discontinue
+        all use of and all access to other copies of Project Gutenberg&#8482;
+        works.
+    </div>
+
+    <div style='text-indent:-0.7em'>
+        &#8226; You provide, in accordance with paragraph 1.F.3, a full refund of
+        any money paid for a work or a replacement copy, if a defect in the
+        electronic work is discovered and reported to you within 90 days of
+        receipt of the work.
+    </div>
+
+    <div style='text-indent:-0.7em'>
+        &#8226; You comply with all other terms of this agreement for free
+        distribution of Project Gutenberg&#8482; works.
+    </div>
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.9. If you wish to charge a fee or distribute a Project
+Gutenberg&#8482; electronic work or group of works on different terms than
+are set forth in this agreement, you must obtain permission in writing
+from the Project Gutenberg Literary Archive Foundation, the manager of
+the Project Gutenberg&#8482; trademark. Contact the Foundation as set
+forth in Section 3 below.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.F.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.F.1. Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+works not protected by U.S. copyright law in creating the Project
+Gutenberg&#8482; collection. Despite these efforts, Project Gutenberg&#8482;
+electronic works, and the medium on which they may be stored, may
+contain &#8220;Defects,&#8221; such as, but not limited to, incomplete, inaccurate
+or corrupt data, transcription errors, a copyright or other
+intellectual property infringement, a defective or damaged disk or
+other medium, a computer virus, or computer codes that damage or
+cannot be read by your equipment.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the &#8220;Right
+of Replacement or Refund&#8221; described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg&#8482; trademark, and any other party distributing a Project
+Gutenberg&#8482; electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from. If you
+received the work on a physical medium, you must return the medium
+with your written explanation. The person or entity that provided you
+with the defective work may elect to provide a replacement copy in
+lieu of a refund. If you received the work electronically, the person
+or entity providing it to you may choose to give you a second
+opportunity to receive the work electronically in lieu of a refund. If
+the second copy is also defective, you may demand a refund in writing
+without further opportunities to fix the problem.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.F.4. Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you &#8216;AS-IS&#8217;, WITH NO
+OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
+LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.F.5. Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of
+damages. If any disclaimer or limitation set forth in this agreement
+violates the law of the state applicable to this agreement, the
+agreement shall be interpreted to make the maximum disclaimer or
+limitation permitted by the applicable state law. The invalidity or
+unenforceability of any provision of this agreement shall not void the
+remaining provisions.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg&#8482; electronic works in
+accordance with this agreement, and any volunteers associated with the
+production, promotion and distribution of Project Gutenberg&#8482;
+electronic works, harmless from all liability, costs and expenses,
+including legal fees, that arise directly or indirectly from any of
+the following which you do or cause to occur: (a) distribution of this
+or any Project Gutenberg&#8482; work, (b) alteration, modification, or
+additions or deletions to any Project Gutenberg&#8482; work, and (c) any
+Defect you cause.
+</div>
+
+<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
+Section 2. Information about the Mission of Project Gutenberg&#8482;
+</div>
+
+<div style='display:block; margin:1em 0'>
+Project Gutenberg&#8482; is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of
+computers including obsolete, old, middle-aged and new computers. It
+exists because of the efforts of hundreds of volunteers and donations
+from people in all walks of life.
+</div>
+
+<div style='display:block; margin:1em 0'>
+Volunteers and financial support to provide volunteers with the
+assistance they need are critical to reaching Project Gutenberg&#8482;&#8217;s
+goals and ensuring that the Project Gutenberg&#8482; collection will
+remain freely available for generations to come. In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg&#8482; and future
+generations. To learn more about the Project Gutenberg Literary
+Archive Foundation and how your efforts and donations can help, see
+Sections 3 and 4 and the Foundation information page at www.gutenberg.org.
+</div>
+
+<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
+Section 3. Information about the Project Gutenberg Literary Archive Foundation
+</div>
+
+<div style='display:block; margin:1em 0'>
+The Project Gutenberg Literary Archive Foundation is a non-profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service. The Foundation&#8217;s EIN or federal tax identification
+number is 64-6221541. Contributions to the Project Gutenberg Literary
+Archive Foundation are tax deductible to the full extent permitted by
+U.S. federal laws and your state&#8217;s laws.
+</div>
+
+<div style='display:block; margin:1em 0'>
+The Foundation&#8217;s business office is located at 809 North 1500 West,
+Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
+to date contact information can be found at the Foundation&#8217;s website
+and official page at www.gutenberg.org/contact
+</div>
+
+<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
+Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation
+</div>
+
+<div style='display:block; margin:1em 0'>
+Project Gutenberg&#8482; depends upon and cannot survive without widespread
+public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine-readable form accessible by the widest
+array of equipment including outdated equipment. Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+</div>
+
+<div style='display:block; margin:1em 0'>
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States. Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements. We do not solicit donations in locations
+where we have not received written confirmation of compliance. To SEND
+DONATIONS or determine the status of compliance for any particular state
+visit <a href="https://www.gutenberg.org/donate/">www.gutenberg.org/donate</a>.
+</div>
+
+<div style='display:block; margin:1em 0'>
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+</div>
+
+<div style='display:block; margin:1em 0'>
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States. U.S. laws alone swamp our small staff.
+</div>
+
+<div style='display:block; margin:1em 0'>
+Please check the Project Gutenberg web pages for current donation
+methods and addresses. Donations are accepted in a number of other
+ways including checks, online payments and credit card donations. To
+donate, please visit: www.gutenberg.org/donate
+</div>
+
+<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
+Section 5. General Information About Project Gutenberg&#8482; electronic works
+</div>
+
+<div style='display:block; margin:1em 0'>
+Professor Michael S. Hart was the originator of the Project
+Gutenberg&#8482; concept of a library of electronic works that could be
+freely shared with anyone. For forty years, he produced and
+distributed Project Gutenberg&#8482; eBooks with only a loose network of
+volunteer support.
+</div>
+
+<div style='display:block; margin:1em 0'>
+Project Gutenberg&#8482; eBooks are often created from several printed
+editions, all of which are confirmed as not protected by copyright in
+the U.S. unless a copyright notice is included. Thus, we do not
+necessarily keep eBooks in compliance with any particular paper
+edition.
+</div>
+
+<div style='display:block; margin:1em 0'>
+Most people start at our website which has the main PG search
+facility: <a href="https://www.gutenberg.org">www.gutenberg.org</a>.
+</div>
+
+<div style='display:block; margin:1em 0'>
+This website includes information about Project Gutenberg&#8482;,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+</div>
+
+</div>
+
+</body>
+
+</html>
+
+
diff --git a/LICENSE.txt b/LICENSE.txt
new file mode 100644
index 0000000..6312041
--- /dev/null
+++ b/LICENSE.txt
@@ -0,0 +1,11 @@
+This eBook, including all associated images, markup, improvements,
+metadata, and any other content or labor, has been confirmed to be
+in the PUBLIC DOMAIN IN THE UNITED STATES.
+
+Procedures for determining public domain status are described in
+the "Copyright How-To" at https://www.gutenberg.org.
+
+No investigation has been made concerning possible copyrights in
+jurisdictions other than the United States. Anyone seeking to utilize
+this eBook outside of the United States should confirm copyright
+status under the laws that apply to them.
diff --git a/README.md b/README.md
new file mode 100644
index 0000000..c1471d3
--- /dev/null
+++ b/README.md
@@ -0,0 +1,2 @@
+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #2881 (https://www.gutenberg.org/ebooks/2881)
diff --git a/old/2881-0.txt b/old/2881-0.txt
new file mode 100644
index 0000000..c327c93
--- /dev/null
+++ b/old/2881-0.txt
@@ -0,0 +1,14341 @@
+The Project Gutenberg eBook of The Legends of the Jews — Volume 3, by Louis Ginzberg
+
+This eBook is for the use of anyone anywhere in the United States and
+most other parts of the world at no cost and with almost no restrictions
+whatsoever. You may copy it, give it away or re-use it under the terms
+of the Project Gutenberg License included with this eBook or online at
+www.gutenberg.org. If you are not located in the United States, you
+will have to check the laws of the country where you are located before
+using this eBook.
+
+Title: The Legends of the Jews — Volume 3
+
+Author: Louis Ginzberg
+
+Release Date: October, 2001 [eBook #2881]
+[Most recently updated: March 11, 2021]
+
+Language: English
+
+Character set encoding: UTF-8
+
+Produced by: David Reed
+
+*** START OF THE PROJECT GUTENBERG EBOOK THE LEGENDS OF THE JEWS, VOLUME III ***
+
+
+
+
+THE LEGENDS OF THE JEWS VOLUME III
+BIBLE TIMES AND CHARACTERS FROM THE EXODUS TO
+THE DEATH OF MOSES
+
+BY LOUIS GINZBERG
+
+
+
+
+TRANSLATED PROM THE GERMAN MANUSCRIPT BY
+PAUL RADIN
+
+REVISER AND PROOF-READER OF VOLUME III, DOCTOR
+ISAAC HUSIK
+
+
+
+
+To MY MOTHER
+ON THE OCCASION OF HER SEVENTIETH BIRTHDAY
+
+PREFACE
+
+"When Israel went out of Egypt, the house of Jacob from a People
+of strange language, Jacob was His sanctuary and Israel His
+dominion. Jewish legend attempts to describe how God's
+sanctuary, the religion of Israel and His dominion, the beginnings
+of Israel as a nation, arose in the time between the Exodus from
+Egypt and the entrance into the Holy Land.
+
+Moses is regarded not only as the greatest religious guide of Israel,
+but also as its first national leader; he is "the wisest (If the wise,
+the father of the prophets," as well as " king in Jeshiurun, when the
+heads of the people and the tribes of Israel gathered together."
+hence his unique position in Jewish legend, neither Abraham, the
+friend of God, nor Solomon, the wisest of all men, nor Elijah, the
+helper in time of need. can lay claim to such a position.
+
+Great religious and national institutions like the Sabbath, the
+sanctuary, and many other " commandments of God revealed to
+Moses " stand in a special relation to his life and work. The
+sanctification of the Sabbath became quite a living thing to him
+through the miracle of the Manna, and the first sanctuary was
+actually erected by Moses. The life of Moses ceased, therefore, to
+be a thing of the past and became closely interwoven with the
+every-day life of the nation.
+
+The most natural way for the popular mind to connect existing
+conditions with the past is the symbolic method. The present
+volume contains, therefore, a number of symbolic explanations of
+certain laws, as, for instance, the symbolical significance of the
+Tabernacle, which, properly speaking, do not belong to the domain
+of legend. The life of Moses, as conceived by Jewish legend,
+would, however, have been in complete if the lines between
+Legend and Symbolism had been kept too strictly. With this
+exception the arrangement and presentation of the material in the
+third volume is the same as that in the two preceding ones.
+
+LOUIS G1NZBERG.
+NEW YORK, March 2, 1911
+
+CONTENTS
+PREFACE
+MOSES IN THE WILDERNESS.
+The Long Route--Pharaoh Pursues the Hebrews--The Sea Divided
+--The Passage through the Red Sea--The Destruction of the
+Fgyptians--The Song at the Sea-- The Awful Desert--The Heavenly
+Food--The Gathering of the Manna--Miriam' s Well--Amalek's
+War against Israel--Amalek Defeated--Jethro--Installation of
+Elders--Jethro Rewarded--The Time is at Hand--The Gentiles Refuse
+the Torah The Contest of the Mountains--The Torah Offered to
+Israel-- Israel Prepares for the Revelation--The Revelation on
+Mount Sinai--The First Commandment--The Other
+Commandments Revealed on Sinai--The Unity of the Ten
+Commandments--Moses Chosen as Intermediator--Moses and the
+Angels Strive for the Torah--Moses Receives the Torah--The
+Golden Calf--Moses Blamed for Israel's Sin--The Punishment of
+the Sinners-- Moses Intercedes for the People--The Inscrutable
+Ways of the Lord--The Thirteen Attributes of God--The Second
+Tables--The Census of the People--The Erection of the Tabernacle
+Commanded--The Materials for the Construction of theTabernacle
+--Bezalel--The Ark with the Cherubim--The Table and the
+Candlestick--The Altar--The Symbolical Significance of the
+Tabernacle--The Priestly Robes--The Stones in the
+Breastplate--The Completion of the Tabernacle--The Setting up of
+the Tabernacle--The Consecration of the Priests--The Day of the
+Ten Crowns--The Interrupted Joy--The Gifts of the Princes--The
+Revelations in theTabernacle--The Cleansing of the Camp--The
+Lighting of the Candlestick--The Twelve Princes of the Tribes--
+The Census of the Levites--The Four Divisions of the Levites--The
+Four Standards--Thc Camp--The BIasphemer and the
+Sabbath-breaker--The Ungrateful Multitude--The Flesh-pots of
+Egypt--The Appointment of the Seventy Elders--Eldad and Medad
+--The Quails--Aaron and Miriam Slander Moses--Miriam's
+Punishment--The Sending of the Spies--Significant Names--The
+Spies in Palestine--The Slanderous Report--The Night of Tears--
+Ingratitude Punished--The Years of Disfavor--The Rebellion of
+Korah--Korah Abuses Moses and the Torah Moses Pleads in Vain
+with Korah--Korah and His Horde Punished--On and the Three
+Sons of Korah Saved--Israel Convinced of Aaron's Priesthood--The
+Waters of Meribah--Moses' Anger Causes His Doom--Edom's
+Unbrotherly Attitude toward Israel--The Three
+Shepherds--Preparing Aaron for Impending Death--Aaron's
+Death--The General Mourning for Aaron--The False Friends--The
+Brazen Serpent--At Arnon--Sihon, the King of the Amorites--The
+Giant Og--Moses'  Speech of Admonition--Balak, King of
+Moab--Balaam, the Heathen Prophet--Balak's Messengers to
+Bahaam-- Balaam Accepts Balak's Invitation--Baiaam's Ass--
+Balaam Runs into His Own Destruction--Balaam with Balak
+Balaam's Sacrifices Refused--Balaam Extols Israel--Balaam's
+Hopes Disappointed--Curses Turned into Blessings--Balaam's
+Wicked Counsel--Phinehas, Zealous for God--Twelve
+Miracles--Phinehas Rewarded--The Daughters of Zelophmehad
+The appointment of Joshua--Moses' Legacy to Joshua--Moses' last
+campaign--The Complete Annihilation of Midian--The Gruesome
+End of Balaam-- The Victorious Return from the War--Wealth that
+Bringeth Destruction--Moses' Death Irrevocably Doomed--Moses'
+Prayer for Suspension of Judgment--God Tries to Comfort Moses
+Concerning His Death--The Intercessions for Moses--Moses
+Serves Joshua--The Last Day of Moses' Life--Moses Beholds the
+Future--Moses Meets the Messiah in Heaven--The Last Hours of
+Moses The Blessing of Moses--Moses Prays for Death--Samuel
+Chastised by Moses--God Kisses Moses' Soul--The Mourning for
+Moses--Samuel's Vain Search--Moses Excels All Pious Men.
+
+MOSES IN THE WILDERNESS
+THE LONG ROUTE
+PHARAOH PURSUES THE HEBREWS
+THE SEA DIVIDED
+THE PASSAGE THROUGH THE RED SEA
+THE DESTRUCTION OF THE EGYPTIANS
+THE SONG AT THE SEA
+THE AWFUL DESERT
+THE HEAVENLY FOOD
+THE GATHERING OF THE MANNA
+MIRIAM'S WELL
+AMALEK' WAR AGAINST ISRAEL
+AMALEK DEFEATED
+JETHRO
+INSTALLATION OF ELDERS
+JETHRO REWARDED
+THE TIME IS AT HAND
+THE GENTILES REFUSE THE TORAH
+THE CONTEST OF THE MOUNTAINS
+THE TORAH OFFERED TO ISRAEL
+ISRAEL PREPARES FOR THE REVELATION
+THE REVELATION ON MOUNT SINAI
+THE FIRST COMMANDMENT
+THE OTHER COMMANDMENTS REVEALED ON SINAI
+THE UNITY OF THE TEN COMMANDMENTS
+MOSES CHOSEN AS INTERMEDIATOR
+MOSES AND THE ANGELS STRIVE FOR THE TORAH
+MOSES RECEIVES THE TORAH
+THE GOLDEN CALF
+MOSES BLAMED FOR ISRAEL'S SIN
+THE PUNISHMENT OF THE SINNERS
+MOSES INTERCEDES FOR THE PEOPLE
+THE INSCRUTABLE WAYS OF THE LORD
+THE THIRTEEN ATTRIBUTES OF GOD
+THE SECOND TABLES
+THE CENSUS OF THE PEOPLE
+THE ERECTION OF THE TABERNACLE COMMANDED
+THE MATERIALS FOR THE CONSTRUCTION OF THE
+TABERNACLE
+BEZALEL
+THE ARK WITH THE CHERUBIM
+THE TABLE AND THE CANDLESTICK
+THE ALTAR
+THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE
+THE PRIESTLY ROBES
+THE STONES IN THE BREASTPLATE
+THE COMPLETION OF THE TABERNACLE
+THE SETTING UP OF THE TABERNACLE
+THE CONSECRATION OF THE PRIESTS
+THE DAY OF THE TEN CROWNS
+THE INTERRUPTED JOY
+THE GIFTS OF THE PRINCES
+THE REVELATIONS IN THE TABERNACLE
+THE CLEANSING OF THE CAMP
+THE LIGHTING OF THE CANDLESTICK
+THE TWELVE PRINCES OF THE TRIBES
+THE CENSUS OF THE LEVITES
+THE FOUR DIVISIONS OF THE LEVITES
+THE FOUR STANDARDS
+THE CAMP
+THE BLASPHEMER AND THE SABBATH-BREAKER
+THE UNGRATEFUL MULTITUDE
+THE FLESH-POTS OF EGYPT
+THE APPOINTMENT OF THE SEVENTY ELDERS
+ELDAD AND MEDAD
+THE QUAILS
+AARON AND MIRIAM SLANDER MOSES
+MIRIAM'S PUNISHMENT
+THE SENDING OF THE SPIES
+SIGNIFICANT NAMES
+THE SPIES IN PALESTINE
+THE SLANDEROUS REPORT
+THE NIGHT OF TEARS
+INGRATITUDE PUNISHED
+THE YEARS OF DISFAVOR
+THE REBELLION OF KORAH
+KORAH ABUSES MOSES AND THE TORAH
+MOSES PLEADS IN VAIN WITH KORAH
+KORAH AND HIS HORDE PUNISHED
+ON AND THE THE THREE SONS OF KORAH SAVED
+ISRAEL CONVINCED OF AARON'S PRIESTHOOD
+THE WATERS OF MERIBAH
+MOSES' ANGER CAUSES HIS DOOM
+EDOM'S UNBROTHERLY ATTITUDE. TOWARD ISRAEL
+THE THREE SHEPHERDS
+PREPARING AARON FOR IMPENDING DEATH
+AARON'S DEATH
+THE GENERAL MOURNING FOR AARON
+THE FALSE FRIENDS
+THE BRAZEN SERPENT
+AT ARNON
+SIHON, THE KING OF THE AMORITES
+THE GIANT OG
+MOSES' SPEECH OF ADMONITION
+BALAK, KING OF MOAB
+BALAAM, THE HEATHEN PROPHET
+BALAK'S MESSENGERS TO BALAAM
+BALAAM ACCEPTS BALAK'S INVITATION
+BALAAM'S ASS
+BALAAM RUNS INTO HIS OWN DESTRUCTION
+BALAAM WITH BALAK
+BALAAM'S SACRIFICES REFUSED
+BALAAM EXTOLS ISRAEL
+BALAAM'S HOPES DISAPPOINTED
+CURSES TURNED TO BLESSINGS
+BALAAM'S WICKED COUNSEL
+PHINEHAS, ZEALOUS FOR GOD
+TWELVE MIRACLES
+PHINEHAS REWARDED
+THE DAUGHTERS OF ZELOPHEHAD
+THE APPOINTMENT OF JOSHUA
+MOSES' LEGACY TO JOSHUA
+MOSES' LAST CAMPAIGN
+THE COMPLETE ANNIHILATION OF MIDIAN
+THE GRUESOME END OF BALAAM
+THE VICTORIOUS RETURN FROM THE WAR
+WEALTH THAT BRINGETH DESTRUCTION
+MOSES' DEATH IRREVOCABLY DOOMED
+MOSES' PRAYER FOR SUSPENSION OF JUDGMENT
+GOD TRIES TO COMFORT MOSES CONCERNING HIS DEATH
+THE INTERCESSIONS FOR MOSES
+MOSES SERVES JOSHUA
+THE LAST DAY OF MOSES' LIFE
+MOSES BEHOLDS THE FUTURE
+MOSES MEETS THE MESSIAH IN HEAVEN
+THE LAST HOURS OF MOSES
+THE BLESSING OF MOSES
+MOSES PRAYS FOR DEATH
+SAMAEL CHASTISED BY MOSES
+GOD KISSES MOSES' SOUL
+THE MOURNING FOR MOSES
+SAMAEL'S VAIN SEARCH
+MOSES EXCELS ALL PIOUS MEN
+
+The Legends of the Jews Volume III
+Bible Times and Characters from the Exodus to the Death of
+Moses
+
+THE LONG ROUTE
+
+The exodus would have been impossible if Joseph's bones had
+remained behind. Therefore Moses made it his concern to seek
+their resting-place, while the people had but the one thought of
+gathering in the treasures of the Egyptians. [1] But it was not an
+easy matter to find Joseph's body. Moses knew that he had been
+interred in the mausoleum of the Egyptian kings, but there were so
+many other bodies there that it was impossible to identify it.
+Moses' mother Jochebed came to his aid. She led him to the very
+spot where Joseph's bones lay. As soon as he came near them, he
+knew them to be what he was seeking, by the fragrance they
+exhaled and spread around. [2] But his difficulties were not at an
+end. The question arose, how he was to secure possession of the
+remains. Joseph's coffin had been sunk far down into the ground,
+and he knew not how to raise it from the depths. Standing at the
+edge of the grave, he spoke these words. "Joseph, the time hath
+come whereof thou didst say, 'God will surely visit you, and ye
+shall carry up my bones from hence.'" No sooner had this reminder
+dropped from his lips than the coffin stirred and rose to the
+surface.
+
+And even yet the difficulties in Moses' way were not removed
+wholly. The Egyptian magicians had stationed two golden dogs at
+Joseph's coffin, to keep watch,. and they barked vehemently if
+anyone ventured close to it. The noise they made was so loud it
+could be heard throughout the land, from end to end, a distance
+equal to a forty day's journey. When Moses came near the coffin,
+the dogs emitted their warning sound, but he silenced them at once
+with words, "Come, ye people, and behold the miracle! The real,
+live dogs did not bark, and these counterfeit dogs produced by
+magic attempt it!" [3] What he said about real, live dogs and their
+refraining from barking had reference to the fact that the dogs of
+the Egyptians did not move their tongues against any of the
+children of Israel, through they had barked all the time the people
+were engaged in burying the bodies of their smitten first-born. As a
+reward God gave the Israelites the law, to cast to the dogs the flesh
+they themselves are forbidden to eat, for the Lord withholds due
+recompense from none of His creatures. [4] Indeed, the dogs
+received a double reward, for their excrements are used in tanning
+the hides from which the Torah scrolls are made, as well as the
+Mezuzot and the phylacteries. [5]
+
+Joseph's coffin in the possession of Moses, the march of the
+Israelites could begin. The Egyptians put no manner of obstacle in
+their way. Pharaoh himself accompanied them, to make sure that
+they were actually leaving the land, [6] and now he was so angry at
+his counselors for having advised against letting the Israelites
+depart that he slew them. [7]
+
+For several reasons God did not permit the Israelites to travel
+along the straight route to the promised land. He desired them to
+go to Sinai first and take the law upon themselves there, and,
+besides, the time divinely appointed for the occupation of the land
+by the Gentiles had not yet elapsed. Over and above all this, the
+long sojourn in the wilderness was fraught with profit for the
+Israelites, spiritually and materially. If they had reached Palestine
+directly after leaving Egypt, they would have devoted themselves
+entirely each to the cultivation of his allotted parcel of ground, and
+no time would have been left for the study of the Torah. In the
+wilderness they were relieved of the necessity of providing for
+their daily wants, and they would give all their efforts to acquiring
+the law. On the whole, it would not have been advantageous to
+process at once to the Holy Land and take possession thereof, for
+when the Canaanites heard that the Israelites were making for
+Palestine, they burnt the crops, felled the trees, destroyed the
+buildings, and choked the water springs, all in order to render the
+land uninhabitable. Hereupon God spake, and said: "I did not
+promise their fathers to give a devastated land unto their see, but a
+land full of all good things. I will lead them about in the
+wilderness for forty years, and meanwhile the Canaanites will have
+time to repair the damage they have done." [8] Moreover, the
+many miracles preformed for the Israelites during the journey
+through the wilderness had made their terror to fall upon the other
+nations, and their hearts melted, and there remained no more spirit
+in any man. They did not venture to attack the Israelites, and the
+conquest of the land was all the easier. [9]
+
+Nor does this exhaust the list of reasons for preferring the longer
+route through the desert. Abraham had sworn a solemn oath to live
+at peace with the Philistines during a certain period, and the end of
+the term had not yet arrived. Besides, there was the fear that the
+sight of the land of the Philistines would awaken sad recollections
+in the Israelites, and drive them back into Egypt speedily, for once
+upon a time it had been the scene of a bitter disappointment to
+them. they had spent one hundred and eighty years in Egypt, in
+peace and prosperity, not in the least molested by the people.
+Suddenly Ganon came, a descendant of Joseph, of the tribe of
+Ephraim, and he spake, "The Lord hat appeared unto me, and He
+bade me lead you forth out of Egypt." The Ephraimites were the
+only ones to heed his words. Proud of their royal lineage as direct
+descendants of Joseph, and confident to their valor in war, for they
+were great heroes, they left the land and betook themselves to
+Palestine. [10] They Carried only weapons and gold and silver.
+They had taken no provisions, because they expected to buy food
+and drink on the way or capture them by force if the owners would
+not part with them for money.
+
+After a day's march they found themselves in the neighborhood of
+Gath, at the place where the shepherds employed by the residents
+of the city gathered with the flocks. the Ephraimites asked them to
+sell them some sheep, which they expected to slaughter in order to
+satisfy their hunger with them, but the shepherds refused to have
+business dealings with them, saying, "Are the sheep ours, or does
+the cattle belong to us, that we could part with them for money?"
+Seeing that they could not gain their point by kindness, the
+Ephraimites used force. The outcries of the shepherds brought the
+people of Gath to their aid. A violent encounter, lasting a whole
+day, took place between the Israelites and the Philistines. The
+people of Gath realized that alone they would not be able to offer
+successful resistance to the Ephraimites, and they summoned the
+people of the other Philistine cities to join them. The following
+day an army of forty thousand stood ready to oppose the
+Ephraimites. Reduced in strength, as they were, by their three days'
+fast, they were exterminated root and branch. Only ten of them
+escaped with their bare life, and returned to Egypt, to bring
+Ephraim word of the disaster that had overtaken his posterity, and
+he mourned many days.
+
+This abortive attempt of the Ephraimites to leave Egypt was the
+first occasion for oppressing Israel. Thereafter the Egyptians
+exercised force and vigilance to keep them in their land. As for the
+disaster of the Ephraimites, it was well-merited punishment,
+because they had paid no heed to the wish of the father Joseph,
+who had adjured his descendants solemnly on his deathbed not to
+think of quitting the land until the redeemer should appear. Their
+death was followed by disgrace, for their bodies lay unburied for
+many years on the battlefield near Gath, and the purpose of God in
+directing the Israelites to choose the longer route from Egypt to
+Canaan, was to spare them the sight of those dishonored corpses.
+Their courage might have deserted them, and out of apprehension
+of sharing the fate of their brethren they might have hastened back
+to the land of slavery. [11]
+
+PHARAOH PURSUES THE HEBREWS
+
+When Pharaoh permitted Israel to depart, he was under the
+impression that they were going only a three days' journey into the
+wilderness for the purpose of offering sacrifices. He sent officers
+with them, whose duty was to bring them back at the appointed
+time. The exodus took place on a Thursday. On the following
+Sunday the king's watchers noticed that the Israelites, so far from
+preparing for a return, were making arrangements looking to a
+long sojourn in the desert. They remonstrated and urged them to go
+back. The Israelites maintained that Pharaoh had dismissed them
+for good, but the officers would not be put off with their mere
+assertions. They said, "Willy-nilly, you will have to do as the
+powers that be command." To such arrogance the Israelites would
+not submit, and they fell upon the officers, slaying some and
+wounding others. The maimed survivors went back to Egypt, and
+report the contumacy of the Israelites to Pharaoh. Meantime
+Moses, who did not desire the departure of his people to have the
+appearance of flight before the Egyptians, gave the signal to turn
+back to Pi-hahiroth. Those of little faith among the Israelites tore
+their hair and their garments in desperation, though Moses assured
+them that by the word of God they were free men, and no longer
+slaves to Pharaoh. [12] Accordingly, they retraced their steps to
+Pi-hahiroth, where two rectangular rocks form an opening, within
+which the great sanctuary of Baal-zephon was situated. The rocks
+are shaped like human figures, the one a man and the other a
+woman, and they were not chiseled by human hands, but by the
+Creator Himself. The place had been called Pithom in earlier
+times, but later, on account of the idols set up there, it received the
+name Hahiroth. Of set purpose God had left Baal-zephon
+uninjured, alone of all the Egyptian idols. He wanted the Egyptian
+people to think that this idol was possessed of exceeding might,
+which it exercised to prevent the Israelites from journeying on. To
+confirm them in their illusory belief, God caused wild beasts to
+obstruct the road to the wilderness, and they took it for granted
+that their idol Baal-zephon had ordained their appearance. [13]
+
+Pi-hahiroth was famous, besides, on account of the treasures
+heaped up there. The wealth of the world which Joseph had
+acquired through the sale of corn he had stored up during the seven
+years of plenty, he had divided into three parts. The first part he
+surrendered to Pharaoh. The second part he concealed in the
+wilderness, where it was found by Korah, though it disappeared
+again, not to come to view until the Messianic time, and then it
+will be for the benefit of the pious. The third part Joseph hid in the
+sanctuary of Baal-zephon, whence the Hebrews carried it off as
+booty. [14]
+
+When Amalek and the magicians brought the information to
+Pharaoh, that the Israelites had resolved not to return to Egypt, his
+heart and the heart of his whole people turned against them. The
+very counselors that had persuaded him to dismiss the children of
+Israel spake now as follows: " If we had only been smitten with the
+plaques, we could have resigned ourselves to our fate. Or if,
+besides being smitten with the plagues, we had been compelled to
+let the Hebrews depart from the land, that, too, we could have been
+borne with patience. But to be smitten with the plagues, to be
+compelled to let our slaves depart from us, and to sit by and see
+them go off with our riches, that is more than we can endure."
+
+Now that the children of Israel had gone from them the Egyptians
+recognized how valuable an element they had been in their
+country. In general, the time of the exodus of Israel was disastrous
+for their former masters. In addition to losing their dominion over
+the Israelites, the Egyptians had to deal with mutinies that broke
+out among many other nations tributary to them, for hitherto
+Pharaoh had been the ruler of the whole world. The king resorted
+to blandishments and promises, to induce the people to make war
+against the Israelites, saying, "As a rule the army marches forth
+first, and the king follows in security, but I will precede you; and
+as a rule the king has the first choice of the booty, and as much of
+it as he desires, but I will take no more than any one of you, and on
+my return from the war I will divide my treasures of silver, gold,
+and precious stones among you."
+
+In his zeal Pharaoh did not wait to have his chariot made ready for
+him he did it with his own hands, and his nobles followed his
+example. [15] Samael granted Pharaoh assistance, putting six
+hundred chariots manned with his own hosts at his disposal. [16]
+These formed the vanguard, and they were joined by all the
+Egyptians, with their vast assemblages of chariots and warriors, no
+less than three hundred of their men to one of the children of
+Israel, each equipped with their different sorts of weapons. The
+general custom was for two charioteers to take turns at driving a
+car, but to overtake the Israelites more surely and speedily,
+Pharaoh ordered three to be assigned to each. The result was that
+they covered in one day the ground which it had taken the
+Israelites three to traverse.
+
+The mind of the Egyptians was in no wise directed toward spoil
+and plunder in this expedition. Their sole and determined purpose
+was to exterminate Israel, kith and kin. As the heathen lay great
+stress upon omens when they are about to start out on a campaign,
+God caused all their preparations to proceed smoothly, without the
+slightest untoward circumstance. Everything pointed to a happy
+issue. [17] Pharaoh, himself an adept in magic, had a presentiment
+that dire misfortune would befall the children of Israel in the
+wilderness, that they would lose Moses there, and there the whole
+generation that had departed from Egypt would find its grave.
+Therefore he spoke to Dathan and Abiram, who remained behind
+in Egypt, saying: "Moses is leading them, but he himself knows not
+whither. Verily, the congregation of Israel will lift up their voice in
+the wilderness, and cry, and there they will be destroyed." He
+thought naturally that these visions had reference to an imminent
+future, to the time of his meeting with his dismissed slaves. But his
+error was profound - he was hurrying forward to his own
+destruction. [18]
+
+When he reached the sanctuary of Baal-zephon, Pharaoh, in his joy
+at finding him spared while all the other idols in Egypt had been
+annihilated, lost no time, but hastened to offer sacrifices to him,
+and he was comforted, "for," he said, "Baal-zephon approves my
+purpose of drowning the children of Israel in the sea." [19]
+
+When the Israelites beheld the huge detachments of the Egyptian
+army moving upon them, and when they considered that in Migdol
+there were other troops stationed, besides, more, indeed, than their
+own numbers, men, women, and children all told, great terror
+overwhelmed them. [20] What affrighted them most, was the sight
+of the Angel of Egypt darting through the air as he flew to the
+assistance of the people under his tutelage. They turned to Moses,
+saying: "What has thou done to us? Now they will requite us for all
+that hath happened - that their first-born were smitten, and that we
+ran off with their money, which was thy fault, for thou didst bid up
+borrow gold and silver from our Egyptian neighbors and depart
+with their property."
+
+The situation of the Israelites was desperate. Before them was the
+sea, behind them the Egyptians, on both sides the wild beasts of
+the desert. [21] The wicked among them spoke to Moses, saying,
+"While we were in Egypt, we said to thee and to Aaron, 'The Lord
+look upon you, and judge, because ye have made our savor to be
+abhorred in the eyes of Pharaoh and in the eyes of his servants, to
+put a sword in their hand to slay us.' Then there died many of our
+brethren during the days of darkness, which was worse than the
+bondage in which the Egyptians kept us. Nevertheless our fate in
+the desert will be sadder than theirs. They at least were mourned,
+and their bodies ere buried, but our corpses will lie exposed,
+consumed in the day by drought and by frost in the night."
+
+Moses in his wisdom knew how to pacify the thousands and
+myriads under his leadership. He impressed them with the words,
+"Fear ye not, stand still, and see the salvation of the Lord." "When
+will His salvation come?" questioned the people, and he told them
+it would appear the following day, but they protested, "We cannot
+wait until to-morrow." Then Moses prayed to God, and the Lord
+showed him the angel hosts standing ready to hasten to the
+assistance of the people. [22]
+
+They were not agreed as to what they were to do. There were four
+contending parties. The opinion of the first party was that they
+seek death by drowning in the sea; of the second, that they return
+to Egypt; the third was in favor of a pitched battle with the enemy,
+and the fourth thought it would be a good plan to intimidate the
+Egyptians by noise and a great hubbub. To the first Moses said,
+"Stand still, and see the salvation of the Lord;" to the second, "The
+Egyptians whom ye have seen to-day, ye shall see them again no
+more forever;" to the third, "The Lord shall fight for you;" and to
+the fourth, "Ye shall hold your peace." "What, then, shall we do?"
+these asked their leader, and Moses answered them, saying, "Ye
+shall bless, praise, extol, adore and glorify Him that is the Lord of
+war!" Instead of the sword and the five sorts of arms which they
+bore, they mad use of their mouth, and it was of greater avail than
+all possible weapons of war. The Lord hearkened unto their prayer,
+for which He had but been waiting. [23]
+
+Moses also addressed himself to God, saying: "O Lord of the
+world! I am like the shepherd who, having undertaken to pasture a
+flock, has been heedless enough to drive his sheep to the edge of a
+precipice, and then is in a despair how to get them down again.
+Pharaoh is behind my flock Israel, in the south is Baal-zephon, in
+the north Midgol, and before us the sea lies spread out. [24] Thou
+knowest, O Lord, that it is beyond human strength and human
+contrivance to surmount the difficulties standing in our way. Thine
+alone is the work of procuring deliverance for this army, which left
+Egypt at Thy appointment. We despair of all other assistance or
+device, and we have recourse only to our hope in Thee. If there be
+any escape possible, we look up to Thy providence to accomplish
+it for us." [25] With such words Moses continued to make fervent
+supplication to God to succor Israel in their need. But God cut
+short his prayer, saying: "Moses, My children are in distress - the
+sea blocks the way before them, the enemy is in hot pursuit after
+them, and thou standest here and prayest. Sometimes long prayer is
+good, but sometimes it is better to be brief. If I gathered the waters
+together unto one place, and let the dry land appear for Adam, a
+single human being, should I not do the same for this holy
+congregation? I will save them if only for the sake of the merits of
+Abraham, who stood ready to sacrifice his son Isaac unto Me, and
+for the sake of My promise to Jacob. The sun and the moon are
+witnesses that I will cleave the sea for the seed of the children of
+Israel, who deserve My help for going after Me in the wilderness
+unquestioningly. Do thou but see to it that they abandon their evil
+thought of returning to Egypt, and then it will not be necessary to
+turn to Me and entreat My help." [26]
+
+Moses, however, was still very much troubled in mind, on account
+of Samael, who had not left off lodging accusations before God
+against Israel since the exodus from Egypt. The Lord adopted the
+same procedure in dealing with the accuser as the experienced
+shepherd, who, at the moment of transferring his sheep across a
+stream, was faced by a ravening wolf. The shepherd threw a strong
+ram to the wolf, and while the two engaged in combat, the rest of
+the flock was carried across the water, and then the shepherd
+returned and snatch the wolf's supposed prey away from him.
+Samael said to the Lord: "Up to this time the children of Israel
+were idol worshippers, and now Thou proposest so great a thing as
+dividing the sea for them?" What did the Lord do? He surrendered
+Job to Samael, saying, "While he busies himself with Job, Israel
+will pass through the sea unscathed, and as soon as they are in
+safety, I will rescue Job from the hands of Samael." [27]
+
+Israel had other angel adversaries, besides. Uzza, the tutelary
+Angel of the Egyptians, appeared before God, and said, "O Lord of
+the world! I have a suit with this nation which Thou hast brought
+forth out to Egypt. If it seemeth well to Thee, let their angel
+Michael appear, and contend with me before Thee." The Lord
+summoned Michael, and Uzza stated his charges against Israel: "O
+Lord of the world! Thou didst decree concerning this people of
+Israel that is hall be held in bondage by my people, the Egyptians,
+for a period of four hundred years. But they had dominion over
+them only eighty-six years, therefore the time of their going forth
+hath not yet arrived. If it be Thy will, give me permission to take
+them back to Egypt, that they may continue in slavery for the three
+hundred and fourteen years that are left, and Thy word be fulfilled.
+As Thou are immutable, so let Thy decree be immutable!"
+
+Michael was silent, for he knew not how to controvert these words,
+and it seemed as if Uzza had won his suit. But the Lord Himself
+espoused the cause of Israel, and He said to Uzza: "The duty of
+serving thy nation was laid upon My children only on account of
+an unseemly word uttered by Abraham. When I spoke to him,
+saying, 'I am the Lord that brought thee out of Ur of the Chaldees,
+to give thee this land to inherit it,' he made answer, 'Whereby shall
+I know that I shall inherit it?' Therefore did I say to him, 'Thy seed
+shall be a stranger.' But it is well-known and manifest before Me
+that they were 'strangers' from the day of Isaac's birth, and.
+reckoning thence, the period of four hundred years has elapsed,
+and thou hast no right to keep My children in bondage any longer."
+[28]
+
+THE SEA DIVIDED
+
+God spake to Moses, saying, "Why dost thou stand here praying?
+My children's prayer has anticipated thine. For thee there is naught
+to do but lift up thy rod and stretch out thine hand over the sea, and
+divide it." Moses replied: "Thou commandest me to divide the sea,
+and lay bare the dry ground in the midst of it, and yet Thou didst
+Thyself make it a perpetual decree, that the sand shall be placed
+for the bound of the sea." And again God spake to Moses: "Thou
+has not read the beginning of the Torah. I, yea, I, did speak, 'Let
+the waters under the heaven be gathered together unto one place,
+and let the dry land appear,' and at that time I made the condition
+that the waters shall divide before Israel. [29] Take the rod that I
+gave unto thee, and go to the sea upon Mine errand, and speak
+thus: 'I am the messenger sent by the Creator of the world!
+Uncover thy paths, O sea, for My children, that they may go
+through the midst of thee on dry ground.'"
+
+Moses spoke to the sea as God had bidden him, but it replied, "I
+will not do according to thy words, for thou are only a man born of
+woman, and, besides, I am three days older than thou, O man, for I
+was brought forth on the third day of creation, and thou on the
+sixth." Moses lost no time, but carried back to God the words the
+sea has spoken, and the Lord said" "Moses, what does a master do
+with an intractable servant?" "He beats him with a rod," said
+Moses. "Do thus!" ordered God. "Lift up thy rod, and stretch out
+thine hand over the sea and divide it." [30]
+
+Thereupon Moses raised up his rod - the rod that had been created
+at the very beginning of the world, on which were graven in plain
+letters the great and exalted Name, the names of the ten plagues
+inflicted upon the Egyptians, and the names of the three Fathers,
+the six Mothers, and the twelve tribes of Jacob. This rod he lifted
+up, and stretched it out over the sea. [31]
+
+The sea, however, continued in its perverseness, and Moses
+entreated God to give His command direct to it. But God refused,
+saying: "Were I to command the sea to divide, it would never again
+return to its former estate. Therefore, do thou convey My order to
+it, that it be not drained dry forever. But I will let a semblance of
+My strength accompany thee, and that will compel its obedience."
+When the sea saw the Strength of God at the right hand of Moses,
+it spoke to the earth saying, "Make hollow places for me, that I
+may hide myself therein before the Lord of all created things,
+blessed be He." Noticing the terror of the sea, Moses said to it:
+"For a whole day I spoke to thee at the bidding of the Holy One,
+who desired thee to divide, but thou didst refuse to pay heed to my
+words; even when I showed thee my rod, thou didst remain
+obdurate. What hath happened now that thou skippest hence?" The
+sea replied, "I am fleeing, not before thee, but before the Lord of
+all created things, that His Name be magnified in all the earth."
+[32] And the waters of the Red Sea divided, and not they alone,
+but all the waters in heaven and on earth, in whatever vessel it
+was, in cisterns, in wells, in caves, in casks, in pitchers, in drinking
+cups, and in glasses, and none of these waters returned to their
+former estate until Israel has passed through the sea on dry land. [
+33]
+
+The angel Gabriel was eager to drown the Egyptians during the
+same night, but God bade him wait until early the next day, until
+the hour of the morning watch, when Abraham had made himself
+ready to set out for the sacrifice of his son. Gabriel succeeded,
+however, in holding back the turbulent water about to sweep over
+Israel. To the wall of water on the right, he called, "Beware of
+Israel, who will receive the law in time to come from the right
+hand of the Lord," and turning to the wall of water on the left, he
+said, "Beware of Israel, who will wind the phylacteries about their
+left hand in time to come." The water behind he admonished,
+"Beware of Israel, who will let the Zizit drop down upon their back
+in time to come," and to the water towering in front of them, he
+called, "Beware of Israel, who bear the sign of the covenant upon
+their bodies." [34]
+
+God caused the sea to go back by a strong east wind, the wind He
+always makes use of when He chastises the nations. The same east
+wind had brought the deluge; it had laid the tower of Babel in
+ruins; it was to cause the destruction of Samaria, Jerusalem, and
+Tyre; and it will, in future, be the instrument for castigating Rome
+drunken with pleasure; and likewise the sinners in Gehenna are
+punished by means of the east wind. All night long God made it to
+blow over the sea. To prevent the enemy from inflicting harm
+upon the Israelites, He enveloped the Egyptians in profound
+darkness, so impenetrable it could be felt, and none could move or
+change his posture. He that sat when it fell could not arise from his
+place, and he that stood could not sit down. Nevertheless, the
+Egyptians could see that the Israelites were surrounded by bright
+light, and were enjoying a banquet where they stood, and when
+they tried to speed darts and arrows against them, the missiles
+were caught up by the cloud and by the angels hovering between
+the two camps, and no harm came to Israel. [35]
+
+THE PASSAGE THROUGH THE RED SEA
+
+On the morning after the eventful night, though the sea was not yet
+made dry land, the Israelites, full of trust in God, were ready to
+cast themselves into its waters. The tribes contended with one
+another for the honor of being the first to jump. Without awaiting
+the outcome of the wordy strife, the tribe of Benjamin sprang in,
+and the princes of Judah were so incensed at having been deprived
+of pre-eminence in danger that they pelted the Benjamites with
+stones. God knew that the Judaeans and the Benjamites were
+animated by a praiseworthy purpose. The ones like the others
+desired but to magnify the Name of God, and He rewarded both
+tribes: in Benjamin's allotment the Shekinah took up her residence,
+and the royalty of Israel was conferred upon Judah.
+
+When God saw the two tribes in the waves of the sea, He called
+upon Moses, and said: "My beloved are in danger of drowning, and
+thou standest by and prayest. Bid Israel go forward, and thou lift
+up thy rod over the sea, and divide it." Thus it happened, and Israel
+passed through the sea with its water cleft in twain.
+
+The dividing of the sea was but the first of ten miracles connected
+with the passage of the Israelites through it. The others were that
+the waters united in a vault above their heads; twelve paths opened
+up, one for each of the tribes; the water became transparent as
+glass, and each tribe could see the others; the soil underfoot was
+dry, but it changed into clay when the Egyptians stepped upon it;
+the walls of water transformed into rocks, against which the
+Egyptians were thrown and dashed to death, while before the
+Israelites could slake their thirst; and, finally, the tenth wonder
+was, that this drinking water was congealed in the heart of the sea
+as soon as they had satisfied their need. [36]
+
+And there were other miracles, besides. The sea yielded the
+Israelites whatever their hearts desired. If a child cried as it lay in
+the arms of its mother, she needed but to stretch out her hand and
+pluck and apple or some fruit and quiet it. [37] The waters were
+piled up to the height of sixteen hundred miles, and they could be
+seen by all the nations of the earth. [38]
+
+The great wonder of Israel's passage through the sea took place in
+the presence of the three Fathers and the six Mothers, for God had
+fetched them out of their graves to the shores of the Red Sea, to be
+witnesses of the marvelous deeds wrought in behalf of their
+children. [39]
+
+Wonderful as were the miracles connected with the rescue of the
+Israelites from the waters of the sea, those performed when the
+Egyptians were drowned were no less remarkable. First of all God
+felt called upon to defend Israel's cause before Uzza, the Angel of
+the Egyptians, who would not allow his people to perish in the
+waters of the sea. He appeared on the spot at the very moment
+when God wanted to drown the Egyptians, and he spake: "O Lord
+of the world! Thou are called just and upright, and before Thee
+there is no wrong, no forgetting, no respecting of persons. Why,
+then, dost Thou desire to make my children perish in the sea?
+Canst Thou say that my children drowned or slew a single one of
+Thine? If it be on account of the rigorous slavery that my children
+imposed upon Israel, then consider that Thy children have received
+their wages, in that they took their silver and golden vessels from
+them."
+
+Then God convoked all the members of His celestial family, and
+He spake to the angel hosts: "Judge ye in truth between Me and
+yonder Uzza, the Angel of the Egyptians. At the first I brought a
+famine upon his people, and I appointed My friend Joseph over
+them, who saved them through his sagacity, and they all became
+his slaves. Then My children went down into their land as
+strangers, in consequence of the famine, and they made the
+children of Israel to serve with rigor in all manner of hard work
+there is in the world. They groaned on account of their bitter
+service, and their cry rose up to Me, and I sent Moses and Aaron,
+My faithful messengers, to Pharaoh. When they came before the
+king of Egypt, they spake to him, 'Thus said the Lord, the God of
+Israel, Let My people go, that they may hold a feast unto Me in the
+wilderness.' In the presence of the kings of the East and of the
+West, the sinner began to boast, saying: 'Who is the Lord, that I
+should hearken unto His voice, to let Israel go? Why comes He not
+before me, like all the kings of the world, and why doth He not
+bring me a present like the others? This God of whom you speak, I
+know Him not at all. Wait and let me search my lists, and see
+whether I can find His Name.' But his servants said, 'We have
+heard that He is the son of the wise, the son of ancient kings.' Then
+Pharaoh asked My messengers, 'What are the works of this God?'
+and they replied, 'He is the God of gods, the Lord of lords, who
+created the heaven and the earth.' But Pharaoh doubted their
+words, and said, 'There is no God in all the world that can
+accomplish such works besides me, for I made myself, and I made
+the Nile river.' Because he denied Me thus, I sent ten plagues upon
+him, and he was compelled to let My children go. Yet, in spite of
+all, he did not leave off from his wicked ways, and he tried to
+bring them back under his bondage. Now, seeing all that hath
+happened to him, and that he will not acknowledge Me as God and
+Lord, does he not deserve to be drowned in the sea with his host?"
+
+The Celestial family called out when the Lord had ended His
+defense, "Thou hast every right to drown him in the sea!"
+
+Uzza heard their verdict, and he said: "O Lord of all the worlds! I
+know that my people deserve the punishment Thou has decreed,
+but may it please Thee to deal with them according to Thy
+attribute of mercy, and take pity upon the work of Thy hands, for
+Thy tender mercies are over all Thy works!"
+
+Almost the Lord had yielded to Uzza's entreaties, when Michael
+gave a sign to Gabriel that mad him fly to Egypt swiftly and fetch
+thence a brick for which a Hebrew child had been used as a
+mortar. Holding this incriminating object in his had, Gabriel
+stepped into the presence of God, and said: "O Lord of the world!
+Wilt Thou have compassion with the accursed nation that has
+slaughtered Thy children so cruelly?" Then the Lord turned
+Himself away from His attribute of mercy, and seating Himself
+upon His throne of justice He resolved to drown the Egyptians in
+the sea. [40]
+
+The first upon whom judgement was executed was the Angel of
+Egypt - Uzza was thrown into the sea. [41] A similar fate overtook
+Rahab, the Angel of the Sea, with his hosts. Rahab had made
+intercession before God in behalf of the Egyptians. He had said:
+"Why shouldst Thou drown the Egyptians? Let is suffice the
+Israelites that Thou hast saved them out of the hand of their
+masters." At that God dealt Rahab and his army a blow, under
+which they staggered and fell dead, and then He cast their corpses
+in the sea, whence its unpleasant odor. [42]
+
+THE DESTRUCTION OF THE EGYPTIANS
+
+At the moment when the last of the Israelites stepped out of the
+bed of the sea, the first of the Egyptians set foot into it, but in the
+same instant the waters surged back into their wonted place, and
+all the Egyptians perished. [43]
+
+But drowning was not the only punishment decreed upon them by
+God. He undertook a thoroughgoing campaign against them. When
+Pharaoh was preparing to persecute the Israelites, he asked his
+army which of the saddle beasts was the swiftest runner, that one
+he would use, and they said: "There is none swifter than thy
+piebald mare, whose like is to be found nowhere in the world."
+Accordingly, Pharaoh mounted the mare, and pursued after the
+Israelites seaward. And while Pharaoh was inquiring of his army as
+to the swiftest animal to mount, God was questioning the angels as
+to the swiftest creature to use to the detriment of Pharaoh. And the
+angels answered: "O Lord of the world! All thing are Thine, and all
+are Thine handiwork. Thou knowest well, and it is manifest before
+Thee, that among all Thy creatures there is none so quick as the
+wind that comes from under the throne of Thy glory," and the Lord
+flew swiftly upon the wings of the wind. [44]
+
+The angels now advanced to support the Lord in His war against
+the Egyptians. Some brought swords, some arrows, and some
+spears. But God warded them off, saying, "Away! I need no help!"
+[45] The arrows sped by Pharaoh against the children of Israel
+were answered by the Lord with fiery darts directed against the
+Egyptians. Pharaoh's army advanced with gleaming swords, and
+the Lord sent out lightnings that discomfited the Egyptians.
+Pharaoh hurled missiles, and the Lord discharged hailstones and
+coals of fire against him. With trumpets, sackbuts, and horns the
+Egyptians made their assault, and the Lord thundered in the
+heavens, and the Most High uttered His voice. In vain the
+Egyptians marched forward in orderly battle array; the Lord
+deprived them of their standards, and they were thrown into wild
+confusion. [46] To lure them into the water, the Lord caused fiery
+steeds to swim out upon the sea, and the horses of the Egyptians
+followed them, each with a rider upon his back. [47]
+
+Now the Egyptians tried to flee to their land in their chariots drawn
+by she-mules. As they had treated the children of Israel in a way
+contrary to nature, so the Lord treated them now. Not the
+she-mules pulled the chariots but the chariots, though fire from
+heaven had consumed their wheels, dragged the men and the
+beasts into the water. The chariots were laden with silver, gold,
+and all sorts of costly things, which the river Pishon, as it flows
+forth from Paradise, carries down into the Gihon. Thence the
+treasures float into the Red Sea, and by its waters they were tossed
+into the chariots of the Egyptians. It was the wish of Israel, and for
+this reason He caused the chariots to roll down into the sea, and
+the sea in turn to cast them out upon the opposite shore, at the feet
+of the Israelites. [48]
+
+And the Lord fought against the Egyptians also with the pillar of
+cloud and the pillar of fire. The former made the soil miry, and the
+mire was heated to the boiling point by the latter, so that the hoofs
+of the horses dropped from their feet, and they could not budge
+from the spot. [49]
+
+The anguish and the torture that God brought upon the Egyptians
+at the Red Sea caused them by far more excruciating pain than the
+plagues they had endured in Egypt, for at the sea He delivered
+them into the hands of the Angels of Destruction, who tormented
+them pitilessly. Had God not endowed the Egyptians with a double
+portion of strength, they could not have stood the pain a single
+moment. [50]
+
+The last judgement executed upon the Egyptians corresponded to
+the wicked designs harbored against Israel by the three different
+parties among them when they set out in pursuit of their liberated
+slaves. The first party had said, "We will bring Israel back to
+Egypt;" the second had said, "We will strip them bare," and the
+third had said, "We will slay them all." The Lord blew upon the
+first with His breath, and the sea covered them; the second party
+He shook into the sea, and the third He pitched into the depths of
+the abyss. [51] He tossed them about as lentils are shaken up and
+down in a saucepan; the upper ones are made to fall to the bottom,
+the lower ones fly to the top. This was the experience of the
+Egyptians. And worse still, first the rider and his beast were
+whisked high up in the air, and then the two together, the rider
+sitting upon the back of the beast, were hurled to the bottom of the
+sea. [52]
+
+The Egyptians endeavored to save themselves from the sea by
+conjuring charms, for they were great magicians. Of the ten
+measures of magic allotted to the world, they had taken nine for
+themselves. And, indeed, they succeeded for the moment; they
+escaped out of the sea. But immediately the sea said to itself,
+"How can I allow the pledge entrusted to me by God to be taken
+from me?" And the water rushed after the Egyptians, and dragged
+back every man of them.
+
+Among the Egyptians were the two arch-magicians Jannes and
+Jambres. They made wings for themselves, with which they flew
+up to heaven. They also said to Pharaoh: "If God Himself hath
+done this thing, we can effect naught. But if this work has been put
+into the hands of His angel, then we will shake his lieutenants into
+the sea." They proceeded at once to use their magic contrivances,
+whereby they dragged the angels down. These cried up to God:
+"Save us, O God, for the waters are come in unto our soul! Speak
+Thy word that will cause the magicians to drown in the mighty
+waters." And Gabriel cried to God, "By the greatness of Thy glory
+dash Thy adversaries to pieces." Hereupon God bade Michael go
+and execute judgement upon the two magicians. The archangel
+seized hold of Jannes and Jambres by the locks of their hair, and
+he shattered them against the surface of the water. [53]
+
+Thus all the Egyptians were drowned. Only one was spared -
+Pharaoh himself. When the children of Israel raised their voices to
+sing a song of praise to God at the shores of the Red Sea, Pharaoh
+heard it as he was jostled hither and thither by the billows, and he
+pointed his finger heavenward, and called out: "I believe in Thee,
+O God! Thou art righteous, and I and My people are wicked, and I
+acknowledge now that there is no god in the world beside Thee."
+Without a moments delay, Gabriel descended and laid and iron
+chain about Pharaoh's neck, and holding him securely, he
+addressed him thus: "Villain! Yesterday thou didst say, 'Who is the
+Lord that I should hearken to His voice?' and now thou sayest, 'The
+Lord is righteous.'" With that he let him drop into the depths of the
+sea, and there he tortured him for fifty days, to make the power of
+God known to him. At the end of the time he installed him as king
+of the great city of Nineveh, and after the lapse of many centuries,
+when Jonah came to Nineveh, and prophesied the overthrow of the
+city on account of the evil done by the people, it was Pharaoh who,
+seized by fear and terror, covered himself with sackcloth, and sat
+in ashes, and with his own mouth made proclamation and
+published this decree through Nineveh: "Let neither man nor beast,
+herd nor flock, taste anything; let them not feed nor drink water;
+for I know there is no god beside Him in all the world, all His
+words are truth, and all His judgements are true and faithful."
+
+Pharaoh never died, and never will die. He always stands at the
+portal of hell, and when the kings of the nations enter, he makes
+the power of God known to them at once, in these words: "O ye
+fools! Why have ye not learnt knowledge from me? I am denied
+the Lord God, and He brought ten plagues upon me, sent me to the
+bottom of the sea, kept me there for fifty days, released me then,
+and brought me up. Thus I could not but believe in Him." [54]
+
+God caused the Egyptians to be washed ashore in their death
+struggle. There were four reasons for this. The Israelites were not
+to say that as they themselves had escaped, so also the Egyptians
+had passed through the sea dryshod, only the latter had gone in
+another direction, and therefore had vanished from sight. The
+Egyptians, on the other hand, were not to think that the children of
+Israel had been drowned in the sea like themselves. In the third
+place, the Israelites were to have, as their booty, the silver, gold,
+and other precious things with which the Egyptians were decked;
+and, finally, the Israelites were to enjoy the satisfaction of seeing
+their enemies suffer. With their finger thy could point them out
+one by one, saying, "This one way my taskmaster, who beat me
+with those fists of his at which the dogs are now gnawing, and
+yonder Egyptian, the dogs are chewing the feet with which he
+kicked me."
+
+As they lay on the shore in their last agony, they had to witness
+their own destruction and the victory of the Israelites, and they also
+beheld the suffering of their brethren that had remained behind in
+Egypt, for God poured out His punishment over the whole people,
+whether in Egypt or at the Red Sea. [55] As for the corpses by the
+shores of the sea, they did not remain unburied, the earth
+swallowed them, by way of reward for Pharaoh's having
+acknowledged the justice of the chastisement that had been
+inflicted upon king and people. Before their corpses had been
+disposed of in this way, there had been a quarrel between the earth
+and the sea. The sea said to the earth, "Take thy children unto
+thyself," and the earth retorted, "Keep those whom thou hast slain."
+The sea hesitated to do as the earth bade, for fear that God would
+demand them back on the day of judgement; and the earth
+hesitated, because it remembered with terror the curse that had
+been pronounced upon it for having sucked up Abel's blood. Only
+after God swore and oath, not to punish it for receiving the corpses
+of the Egyptians, would the earth swallow them. [56]
+
+THE SONG AT THE SEA
+
+Mighty is faith, for the spirit of God came upon the Israelites as a
+reward for their trust in God, and in His servant Moses; and it was
+in this exaltation that they sang to the Lord a song [57] that moved
+Him to grant forgiveness for all their sins. [58] This song was the
+second of the nine songs that in the course of history of Israel sang
+to their God. They assembled to sing the first in Egypt, on the
+night when they were freed from captivity; their second was the
+song of triumph by the Red Sea; their third, when the well sprang
+up in the wilderness; Moses sang the fourth before his death; the
+fifth was Joshua's song after his victory over the five Amorite
+Kings; Deborah and Barak sang the sixth when they conquered
+Sisera; the seventh was David's psalm of thanksgiving to God for
+his deliverance out of the hand of all his enemies; the eighth was
+Solomon's song at the dedication of the Temple; the ninth
+Jehoshaphat sang as, trusting in God, he went to battle against the
+Moabites and the Ammonites. The tenth and last song, however,
+will be that grand and mighty song, when Israel will raise their
+voice in triumph at their future deliverance, for that will be the
+final release of Israel for all time. [59]
+
+When Israel prepared to sound their praises to God for delivering
+them from destruction in the Red Sea, God, to show His
+recognition of Israel's fulfillment of the token of the Abrahamic
+covenant, bade the angels who came to intone their song, wait:
+"Let My children sing first," He said. This incident with the angels
+is like the story of the king who, upon returning from a victorious
+campaign, was told that his son and his servant were waiting with
+wreaths in their hands, and were asking who should first crown
+him. The king said, "O ye fools, to question if my servant should
+walk before my son! No, let my son come first!"
+
+This was the second time the angels were obliged to retire before
+Israel. When Israel stood by the Red Sea, before them the rolling
+waters, and behind them the hosts of Egypt, then, too, the angels
+appeared, to sing their daily song of praise to the Lord, but God
+called to them, "Forbear! My children are in distress, and you
+would sing!"
+
+But even after the men had completed their song, it was not yet
+given to the angels to raise their voices, for after the men followed
+the women of Israel, and only then came the turn of the angels.
+Then they began to murmur, and said, "Is it not enough that the
+men have preceded us? Shall the women come before us also?"
+But God replied, "As surely as ye live, so it is." [60]
+
+At first Israel requested their leader Moses to begin the song, but
+he declined, saying, "No, ye shall begin it, for it is a greater mark
+of honor to be praised by the multitude than by a single one." At
+once the people sang: "We will glorify the Eternal, for He has
+shown us signs and tokens. When the Egyptians passed the decree
+against us, and said, 'Every son that is born ye shall cast into the
+river,' our mothers went into the field, and Thou didst bid a sleep
+to fall upon them, and they bore us without any pain; and the
+angels descended from Heaven, washed and anointed us, and
+robed us in many-colored silken garments, and placed in our hands
+two lumps, one of butter and one of honey. When our mothers
+awoke and saw us washed, anointed, and clothed in silk, then they
+praised Thee, and said, 'Praise be God who has not turned His
+grace and His lasting love from the seed of our father Abraham;
+and now behold! they are in Thy hand, do with them as Thou wilt.'
+And they departed. When the Egyptians saw us, they approached
+to kill us, but Thou in Thy great mercy didst bid the earth swallow
+us and set us in another place, where we were not seen by the
+Egyptians, and lo! in this way didst Thou save us from their hand.
+When we grew up, we wandered in troops to Egypt, where each
+recognized his parents and his family. All this hast Thou done for
+us, therefore will we sing of Thee."
+
+Thereupon Moses said: "Ye have given thanks to the Holy One,
+blessed be He, and not I will praise His name, for to me also has
+He shown signs and tokens. The Lord is my strength and my song,
+and He is become my salvation; He is my God, and I will prepare
+Him and habitation; my father's God, and I will exalt Him." [61]
+
+The song by the Red Sea was as much the song of Moses as of all
+Israel, for the great leader counted as not less than all the other
+Israelites together, and, besides, [62] he had composed a large
+portion of the song. In virtue of the spirit of God that possessed
+them while they sang, Moses and the people mutually
+supplemented each other, so that, as soon as Moses spoke half the
+verse, the people repeated it, and linked the second complementary
+part to it. So Moses began with the half verse, "I will sing unto the
+Lord, for He hath triumphed gloriously," whereupon the people
+answered, "The horse and his rider hath He thrown into the sea."
+And in this wise developed the whole song. [63]
+
+But not alone the adults took part in this song, even the sucklings
+dropped their mothers' breasts to join in singing; yea, even the
+embryos in the womb joined the melody, and the angels' voices
+swelled the song. [64] God so distinguished Israel during the
+passage through the Red Sea, that even the children beheld His
+glory, yea, even the woman slave saw more of the presence of God
+by the Red Sea than the Prophet Ezekiel was ever permitted to
+behold. [65]
+
+They closed the song with the words: "Let us set the crown of glory
+upon the head of our Deliverer, who suffers all things to perish,
+but does not Himself decay, who changes all things, but is Himself
+unchanged. His is the diadem of sovereignty, for He is the King of
+kings in this world, and His is the sovereignty of the world to
+come; it is His and will be His in all eternity." [66] Thereupon
+Moses spake to Israel, "Ye have seen all the signs, all miracles and
+works of glory that the Holy One, blessed be He, hath wrought for
+you, but even more will He do for you in the world to come; for
+not like unto this world is the world of the hereafter; for in this
+world war and suffering, evil inclination, Satan, and the Angel of
+Death hold sway; but in the future would, there will be neither
+suffering nor enmity, neither Satan nor the Angel of Death, neither
+groans nor oppression, nor evil inclination." [67]
+
+As Moses and the race that wandered from Egypt with him sang a
+song to the Lord by the Red Sea, so shall they sing again in the
+world to come. In the world to come, all generations will pass
+before the Lord and will ask Him who should first intone the song
+of praise, whereupon He will reply: "In the past it was the
+generation of Moses that offered up to me a song of praise. Let
+them do it now once more, and as Moses conducted the song by
+the Red Sea, so shall he do in the world of the hereafter." [68]
+
+In other respects, too, it shall be in the world to come as it was at
+the time of the song by the sea. For when Israel intoned the song of
+praise, God put on a festive robe, on which were embroidered all
+the promises for a happy future to Israel. Among them were
+written: "Then shall thy light break forth as the morning"; "Then
+said they among the heathen. 'The Lord hath done great things for
+them,'" and many similar promises. But when Israel sinned, God
+rent the festive robe, and He will not restore it, or put it on until
+the coming of the future world. [69]
+
+After the men had completed the song, the women under the
+guidance of Miriam sang the same song to the accompaniment of
+music and dancing. The Israelites had had perfect faith, that God
+would perform for them miracles and deeds of glory, hence they
+had provided themselves with timbrels and with flutes, that they
+might have them at hand to glorify the anticipated miracles. [70]
+Then Miriam said to the women, "Let us sing unto the Lord, for
+strength and sublimity are His; He lords it over the lordly, and He
+resents presumption. He hurled Pharaoh's horses and chariots into
+the sea, and drowned them, because wicked Pharaoh in his
+presumption pursued God's people, Israel." [71]
+
+THE AWFUL DESERT
+
+Just as Israel had displayed sullenness and lack of faith upon
+approaching the sea, so did they upon leaving it. Hardly had they
+seen that the Egyptians met death in the waters of the sea, when
+they spoke to Moses, and said: "God had led us from Egypt only to
+grant us five tokens: To give us the wealth of Egypt, to let us walk
+in clouds of glory, to cleave the sea for us, to take vengeance on
+the Egyptians, and to let us sing Him a song of praise. Now that all
+this has taken place, let us return to Egypt." Moses answered: "The
+Eternal said, 'The Egyptians whom ye have seen to-day, yes shall
+see them again no more forever.'" But the people were not yet
+content, and said, "Now the Egyptians are all dead, and therefore
+we can return to Egypt." Then Moses said, "You must now redeem
+your pledge, for God said, 'When thou hast brought forth the
+people out of Egypt, ye shall serve God upon this mountain.'" Still
+the people remained headstrong, and without giving heed to
+Moses, they set out on the road to Egypt, under the guidance of an
+idol that they had brought with them out of Egypt, and had even
+retained during their passage through the sea. Only through sheer
+force was Moses able to restrain them from their sinful
+transgression. [72] This was the second of the ten temptations with
+which Israel tempted God during their wanderings through the
+desert. [73]
+
+There was one other difficulty with the people that Moses had to
+overcome: The sea cast up many jewels, pearls and other treasures
+that had belonged to the Egyptians, drowned in its waves, and
+Israel found it hard to tear themselves away from the spot that
+brought them such riches. Moses, however, said, "Do you really
+believe that the sea will continue to yield you pearls and jewels?"
+[74]
+
+From the sea they passed to the desert Shur, a horrible and
+dreadful wilderness, full of snakes, lizards, and scorpions,
+extending over hundreds of miles. So deadly is the nature of the
+snakes that dwell in the desert, that if one of them merely glides
+over the shadow of a flying bird, the bird falls into pieces. [75] It
+was in this desert that the following happened to King Shapor: A
+cohort that he sent through this desert was swallowed by a snake,
+and the same fate overtook a second and a third cohort. Upon the
+advice of his sages, he then filled the hides of animals with hot
+coals wrapped in straw, and had these cast before the snake until it
+expired. [76]
+
+It was then a proof of Israel's great faith in their God, that they
+obeyed Moses, and without murmur or delay followed him into
+this frightful wilderness. [77] Therefore did God reward them for
+their trust in Him, for not only were they not harmed by the snakes
+and scorpions during their many years stay in the desert, but they
+were even relieved of the fear of the reptiles, for as soon as the
+snakes saw the Israelites, they meekly lay down upon the sand.
+[78] For three days they marched through the desert,
+uncomplaining, but when their supply of water gave out, the
+people murmured against Moses, saying, "What shall we drink?"
+While crossing through the Red Sea they had provided themselves
+with water, for, miraculously, the sea flowed sweet for them; and
+now when the supply was becoming exhausted, they began to give
+expression to their dissatisfaction. On this occasion they again
+betrayed their faintheartedness, for instead of seeking advice from
+their leader Moses, they began to murmur against him and against
+God, even though at present they had not yet suffered from lack of
+water. So poorly did they stand the test to which God has put them,
+for in fact the very ground upon which they trod had running water
+beneath it, but they were not aware of this. God had desired to see
+how they would act under these conditions. [79]
+
+The people were all the more exasperated because their joy, when
+they sighted the springs and hastened to draw from the, turned to
+keenest disappointment when they tasted of the water and found it
+bitter. These deluded hopes cast them down spiritually as well as
+physically, and grieved them, not so much for their own sakes as
+for those of their young children, to whose pleas for water they
+could not listen without tears. Some of the thoughtless and fickle
+of faith among them uttered the accusation that even the former
+kindness had been granted them so much as a benefit, but rather
+with a view to the present and much greater privation. These said
+that death by the hand of the enemy is to be thrice preferred to
+perishing by thirst; for by the wise man, speedy and painless
+departure from life is in no way to be distinguished from
+immortality; the only real death, however, is slow and painful
+dying, for the dread lies not in being dead, but in dying.
+
+While they indulged in these lamentations, Moses prayed to God to
+forgive the faint of heart their unseemly words, and, furthermore,
+to supply the general want. [80] Mindful of the distress of the
+people, Moses did not pray long, but uttered his request in a few
+words; and quickly, as he had prayed, was his prayer answered.
+God bade him take a piece of a laurel tree, write upon it the great
+and glorious name of God, and throw it into the water, whereupon
+the water would become drinkable and sweet. [81]
+
+The ways of the Holy One, blessed be He, differ from the ways of
+man: Man turns bitter to sweet by the agency of some sweet stuff,
+but God transformed the bitter water through the bitter laurel tree.
+When Israel beheld this miracle, they asked forgiveness of their
+heavenly Father, and said: "O Lord of the world! We sinned
+against Thee when we murmured about the water." [82] Not
+through this miracle alone, however, has Marah become a
+significant spot for Israel, but, especially, because there God gave
+to Israel important percepts, like the Sabbath rest, marriage and
+civil laws, and said to the people: "If you will observe these
+statutes, you will receive many more, the Ten Commandments, the
+Halakot, and the Haggadot; the Torah, however, will bring you
+happiness and life. If you will diligently endeavor to walk through
+life uprightly, so that you will be virtuous in your dealing with
+men, I will value it as if you had fulfilled all commandments, and
+will put upon you none of those diseases that I brought Egypt. If,
+however, you will not be mindful of My laws, and will be visited
+by diseases, then will I be you physician and will make you well,
+for as soon as you will observe the laws, shall the diseases vanish."
+[83]
+
+The cause for the want of water at Marah had been that for three
+days the people had neglected the study of the Torah, and it was
+for this reason that the prophets and elders of Israel instituted the
+custom of reading from the Torah on Saturday, Monday and
+Thursday, at the public service, so that three days might never
+again pass without a reading from the Torah. [84]
+
+From Marah they moved on to Elim. From a distance palm trees
+made the place look inviting enough, but when the people came
+close, they were again disappointed; there were not more than
+three score and ten palm tress, and there were of stunted growth
+owing to a lack of water, for in spite of the presence of twelve
+wells of water, the soil was so barren and sandy that the wells were
+not sufficient to water it. [85] Here again the marvelous
+intercession of God in favor of the fate of Israel is shown, for the
+scant supply of water at Elim, which had hardly sufficed for
+seventy palm trees, satisfied sixty myriads of the wandering people
+that stayed there for several days. [86]
+
+The men of understanding could at this place see a clear allusion
+to the fortune of the people; for there are twelve tribes of the
+people, each of which, if it prove God-fearing, will be a well of
+water, inasmuch as its piety will constantly and continually bring
+forth beautiful deeds; the leaders of the people, however, are
+seventy, and they recall the noble palm tree, for in outward
+appearance as well as in its fruits, it is the most beautiful of trees,
+whose seat of life does not lie buried deep in the roots, as with
+other plants, but soars high, set like the heart in the midst of its
+branches, by which it is surrounded as a queen under the
+protection of her bodyguard. The soul of him who has tasted piety
+possesses a similar spirit; it has learned to look up and ascend, and
+itself ever busy with spiritual things and the investigation of
+Divine beauty, disdains earthly things, and considers them only a
+childish play, whereas that aspiration alone seems serious. [87]
+
+It was at Elim, where, at the creation of the world, God had made
+the twelve wells of water, and the seventy palm trees, to
+correspond to the twelve tribes and the seventy elders of Israel,
+that Israel first took up the study of the law, for there they studied
+the laws given them at Marah. [88]
+
+THE HEAVENLY FOOD
+
+The bread which Israel had taken along out of Egypt sufficed for
+thirty-one days, and when they had consumed it, the whole
+congregation of the children of Israel murmured against their
+leader Moses. It was not only immediate want that oppressed
+them, but despair of a food supply for the future; for when they
+saw the vast, extensive, utterly barren wilderness before them,
+their courage gave way, and they said: "We migrated, expecting
+freedom, and now we are not even free from the cares of
+subsistence; we are not, as out leader promised, the happiest, but
+in truth the most unfortunate of men. After our leader's words had
+keyed us to the highest pitch of expectation, and had filled out ears
+with vain hopes, he tortures us with famine and does not provide
+even the necessary food. With the name of a new settlement he has
+deceived this great multitude; after he had succeeded in leading us
+from a well-known to an uninhabited land, he now plans to send us
+to the underworld, the last road of life. [89] 'Would to God we had
+died by the hand of the Lord during the three days of darkness in
+the land of Egypt when we sat by the flesh-pots, and when we did
+eat bread to the full.'" In their exasperation they spoke untruths, for
+in reality they had suffered from want of food in Egypt, too, as the
+Egyptians had not given them enough to eat. [90]
+
+In spite of the railings against him, Moses was not so much
+indignant about their words as about the fickleness of the people.
+After those many quite extraordinary experiences they had no right
+to expect merely the natural and the probable, but should
+cheerfully have trusted him; for, truly, in the sight of all, they had
+been shown the most tangible proofs of his reliability. When, on
+the other hand, Moses considered their distress, he forgave them;
+for he told himself that a multitude is by nature fickle, and allows
+itself to be easily influenced by impressions of the moment, which
+cast the past into oblivion, and engender despair of the future. [91]
+
+God also forgave the unworthy conduct of Israel, and instead of
+being angry with them because they murmured against Him, when
+it should have been their duty to pray to Him, He was ready to
+grant them aid, saying to Moses, "They act according to their
+lights, and I will act according to Mine; not later than to-morrow
+morning manna will descend from heaven."
+
+As a reward for Abraham's readiness, in answer to the summons to
+sacrifice Isaac, when he said, "Here am I," God promised manna to
+the descendants of Abraham with the same words, "Here I am." In
+the same way, during their wanderings through the wilderness,
+God repaid the descendants of Abraham for what their ancestor
+had done by the angels who visited him. He himself had fetched
+bread for them, and likewise God Himself caused bread to rain
+from heaven; he himself ran before them on their way, and
+likewise God moved before Israel; he had water fetched for them,
+and likewise God, through Moses, caused water to flow from the
+rock; he bade them seek shade under the tree, and likewise God
+had a cloud spread over Israel. [92] Then God spoke to Moses: "I
+will immediately reveal Myself without Jacob, 'I will rain bread
+from My treasure in heaven for you; and the people shall go out
+and gather a certain rate every day.'"
+
+There were good reasons for not exceeding a day's ration in the
+daily downpour of manna. First, that they might be spared the need
+of carrying it on their wanderings; secondly, that they might daily
+receive it hot; and, lastly, that they might day by day depend upon
+God's aid, and in this way exercise themselves in faith. [93]
+
+While the people were still abed, God fulfilled their desire, and
+rained down manna for them. For this food had been created on
+the second day of creation, [94] and ground by the angels, it later
+descended for the wanderers in the wilderness. [95] The mills are
+stationed in the third heaven, where manna is constantly being
+ground for the future use of the pious; [96] for in the future world
+manna will be set before them. [97] Manna deserves its name,
+"bread of the angels," not only because it is prepared by them, but
+because those who partake of it become equal to the angels in
+strength, and, furthermore, like them, have no need of easing
+themselves, as manna is entirely dissolved in the body. Not until
+they sinned, did they have to ease themselves like ordinary
+mortals. [98]
+
+Manna also showed its heavenly origin in the miraculous flavor it
+possessed. There was no need of cooking or baking it, nor did it
+require any other preparation, and still it contained the flavor of
+every conceivable dish. One had only to desire a certain dish, and
+no sooner had he thought of it, than manna had the flavor of the
+dish desire. The same food had a different taste to every one who
+partook of it, according to his age; to the little children it tasted
+like milk, to the strong youths like bread, to the old men like
+honey, to the sick like barley steeped in oil and honey. [99]
+
+As miraculous as the taste of manna was it descent from heaven.
+First came a north wind to sweep the floor of the desert; then a rain
+to wash it quite clean; then dew descended upon it, which was
+congealed into a solid substance by the wind, that it might serve as
+a table for the heaven-descending gold. [100] But, that no insects
+or vermin might settle on the manna, the frozen dew formed not
+only a tablecloth, but also a cover for the manna, so that it lay
+enclosed there as in a casket, protected from soiling or pollution
+above and below.
+
+THE GATHERING OF THE MANNA
+
+With an easy mind every individual might perform his morning
+prayer in his house and recite the Shema', then betake himself to
+the entrance of his tent, and gather manna for himself and all his
+family. [101] The gathering of manna caused little trouble, and
+those among the people who were too lazy to perform even the
+slightest work, went out while manna fell, so that it fell straight
+into their hands. [102] The manna lasted until the fourth hour of
+the day, when it melted; but even the melted manna was not
+wasted, for out of it formed the rivers, from which the pious will
+drink in the hereafter. The heathen even then attempted to drink
+out of these streams, but the manna that tasted so deliciously to the
+Jews, had a quite bitter taste in the mouth of the heathen. Only
+indirectly could they partake of the enjoyment of manna: They
+used to catch the animals that drank the melted manna, and even it
+this form it was so delicious that the heathen cried, "Happy is the
+people that is in such a case." [103] For the descent of manna was
+not a secret to the heathen, as it settled at such enormous heights
+that the kings of the East and of the West could see how Israel
+received its miraculous food. [104]
+
+The mass of the manna was in proportion to its height, for as much
+descended day by day, as might have satisfied the wants of sixty
+myriads of people, through two thousand years. [105] Such
+profusion of manna fell over the body of Joshua alone, as might
+have sufficed for the maintenance of the whole congregation.
+[106] Manna, indeed, had the peculiarity of falling to every
+individual in the same measure; and when, after gathering, they
+measured it, they found that there was an omer for every man.
+
+Many lawsuits were amicably decided through the fall of manna. If
+a married couple came before Moses, each accusing the other of
+inconstancy, Moses would say to them, "To-morrow morning
+judgement will be given." If, then, manna descended for the wife
+before the house of her husband, it was known that he was in the
+right; but if her share descended before the house of her own
+parents, she was in the right. [107]
+
+The only days on which manna did not descend were the Sabbaths
+and the holy days, but then a double portion fell on the preceding
+day. These days had the further distinction that, while they lasted,
+the color of the manna sparkled more than usual, and it tasted
+better than usual. The people, however, were fainthearted, and on
+the very first Sabbath, they wanted to go out as usual to gather
+manna in the morning, although announcement had been made
+that God would send them no food on that day. Moses, however,
+restrained them. They attempted to do it again toward evening, and
+again Moses restrained them with the words, "To-day ye shall not
+find it in the field." At these words they were greatly alarmed, for
+they feared that they might not receive it any more at all, but their
+leader quieted them with the words, "To-day ye shall not find any
+of it, but assuredly to-morrow; in this world ye shall not receive
+manna on the Sabbath, but assuredly in the future world."
+
+The unbelieving among them did not hearken to the words of God,
+and went out on the Sabbath to find manna. Here-upon God said to
+Moses: "Announce these words to Israel: I have led you out of
+Egypt, have cleft the sea for you, have sent you manna, have
+caused the well of water to spring up for you, have sent the quails
+to come up to you, have battled for you against Amalek, and
+wrought other miracles for you, and still you do not obey My
+statutes and commandments. You have not even the excuse that I
+imposed full many commandments upon you, for all that I bade
+you do at Marah, was to observe the Sabbath, but you have
+violated it." "If," continues Moses, "you will observe the Sabbath,
+God will give you three festivals in the months of Nisan, Siwan,
+and Tishri; and as a reward for the observance of the Sabbath, you
+will receive six gifts from God: the land of Israel, the future world,
+the new world, the sovereignty of the dynasty of David, the
+institution of the priests and the Levites; and, furthermore, as a
+reward for the observance of the Sabbath, you shall be freed from
+the three great afflictions: from the sufferings of the times of Gog
+and Magog, from the travails of the Messianic time, and from the
+day of the great Judgement."
+
+When Israel heard these exhortations and promises, they
+determined to observe the Sabbath, and did so. [108] They did not
+know, to be sure, what they had lost through their violation of the
+first Sabbath. Had Israel then observed the Sabbath, no nation
+would ever have been able to exercise any authority over them.
+[109]
+
+This, moreover, was not the only sin that Israel committed during
+this time, for some among them also broke the other
+commandment in regard to manna, that it, not to store it away
+from day to day. These sinners were none other than the infamous
+pair, Dathan and Abiram, who did not hearken to the word of God,
+but saved the manna for the following day. But if they fancied they
+could conceal their sinful deed, they were mistaken, for great
+swarms of worms bred from the manna, and these moved in a long
+train from their tents to the other tents, so that everyone perceived
+what these two had done. [110]
+
+To serve future generations as a tangible proof of the infinite
+power of God, the Lord bade Moses lay an earthen vessel full of
+manna before the Holy Ark, and this command was carried out by
+Aaron in the second year of the wanderings through the desert.
+When, many centuries later, the prophet Jeremiah exhorted his
+contemporaries to study the Torah, and they answered his
+exhortations, saying, "How shall we then maintain ourselves?" the
+prophet brought forth the vessel with manna, and spoke to them,
+saying: "O generation, see ye the word of the Lord; see what it was
+that served your fathers as food when they applied themselves to
+the study of the Torah. You, too, will God support in the same
+way, if you will but devote yourselves to the study of the Torah.
+[111]
+
+When the imminent destruction of the Temple was announced to
+King Josiah, he concealed the Holy Ark, and with it also the vessel
+with manna, as well as the jug filled with sacred oil, which was
+used by Moses for anointing the sacred implements, and other
+sacred objects. In the Messianic time the prophet Elijah will
+restore all these concealed objects. [112]
+
+Israel received three gifts during their wanderings through the
+desert: the well, the clouds of glory, and the manna; the first for
+the merits of Miriam, the second for those of Aaron, and the third
+for those of Moses. When Miriam died, the well disappeared for a
+time, but it reappeared as a reward for the merits of Aaron and
+Moses; when Aaron dies, the clouds of glory disappeared for a
+time, but reappeared owing to the merits of Moses. But when the
+last-named died, the well, the clouds of glory, and the manna
+disappeared forever. [113] Throughout forty years, however,
+manna served them not only as food, but also as provender for
+their cattle, for the dew that preceded the fall of manna during the
+night brought grain for their cattle. [114] Manna also replaced
+perfume for them, for it shed and excellent fragrance upon those
+who ate of it. [115]
+
+In spite of all the excellent qualities of manna, they were not
+satisfied with it, and demanded that Moses and Aaron give them
+flesh to eat. These replied: "We might put up with you if you
+murmured only against us, but you murmur against the Eternal.
+Come forward, that you may hear the judgment of God." At once
+God appeared to Moses, and said to him: "It is revealed to Me
+what the congregation of Israel have said, and what they will say,
+but tell them this: You have demanded two things; you have
+desired bread, and I gave it to you, because man cannot exist
+without it; but now, filled to satiety, you demand flesh; this also
+will I give you, so that you might not say if your wish were denied.
+'God cannot grant it,' but at some future time you shall make
+atonement for it; I am a judge and shall assign punishment for
+this."
+
+In the meantime, however, God granted their wish, and toward
+evening thick swarms of quails came up from the sea, and covered
+the whole camp, taking their flight quite low, not two ells above
+the ground, so that they might be easily caught. Contrary to the
+manna, which fell in the morning, the quails did not come before
+evenfall; with a radiant countenance God gave them the former, as
+their desire for bread was justified, but with a darkened mien,
+under cover of night, He sent quails. [116] Now, because the one
+food came in the morning and the second in the evening, Moses
+instituted the custom among his people of taking two meals a day,
+one in the morning and one in the evening; and he set the meal
+with the use of meat for the evening. [117] At the same time he
+taught them the prayer in which they were to offer thanks after
+eating manna, which read: "Blessed be Thou, O God our Lord,
+King of the world, who in Thy bounty, dost provide for all the
+world; who, in Thy grace, goodwill, and mercy, dost grant food to
+every creature, for Thy grace is everlasting. Thanks to Thy bounty
+we have never lacked food, nor ever shall lack it, for Thy great
+name's sake. For Thou suppliest and providest for all; Thou are
+bountiful, and nourishest all Thy creatures which Thou has made.
+Blessed be Thou, O God, that dost provide for all." [118]
+
+MIRIAM'S WELL
+
+Relieved as they were of all the cares of subsistence through the
+gift of manna, it was plainly the duty of the Israelites to devote
+themselves exclusively to the study of the Torah. [119] When,
+therefore, they slackened in the performance of this duty,
+punishment in the form of lack of water immediately overtook
+them. This was the first time that they actually experienced this
+want, for at Marah nothing more than alarm that this need might
+come upon them, had caused them to murmur and complain. In
+their distress they once more unreasonably cast reproaches upon
+their leader, and disputed with him, saying: "Wherefore is this,
+children, that thou hast brought us up out of Egypt, to kill us, and
+our children, and our cattle with thirst?" Moses replied: "As often
+as you quarrel with me, you tempt God, but God performeth
+wonders and excellent deeds for you, as often as you dispute with
+me, that His name may sound in glory throughout the world."
+
+In spite of the injury they had done him, Moses prayed to God that
+He might aid them in their distress and also stand by him. "O Lord
+of the world!" said he, "I am surely doomed to die. Thou biddest
+me not to be offended with them, but if I obey Thy words, I shall
+certainly be killed by them." God, however, replied: "Try thou to
+act like Me; as I return good for evil, so do thou return to them
+good for evil, and forgive their trespass; go on before the people,
+and We shall see who dares touch thee." [120] Hardly had Moses
+shown himself to the people, when all of them rose reverently
+from their seats, whereupon God said to Moses: "How often have I
+told thee not to be angry with them, but to lead them, as a shepherd
+leads his flock; it is for their sake that I have set thee on this
+height, and only for their sake wilt thou find grace, goodwill, and
+mercy in My sight." [121]
+
+Then God bade him go with some elders to the rock on Horeb, and
+fetch water out of it. The elders were to accompany him there, that
+they might be convinced that he was not bringing water from a
+well, but smiting it from a rock. To accomplish this miracle, God
+bade him smite the rock with his rod, as the people labored under
+the impression that this rod could only bring destruction, for
+through its agency Moses had brought the ten plagues upon the
+Egyptians in Egypt, and at the Red Sea; now they were to see that
+it could work good also. [122] Upon God's bidding, Moses told the
+people to choose from which rock they wished water to flow,
+[123] and hardly had Moses touched with his sapphire rod the rock
+which they had chosen, when plenteous water flowed from it. The
+spot where this occurred, God called Massah, and Meribah,
+because Israel had there tried their God, saying, "If God is Lord
+over all, as over us; if He satisfies our needs, and will further show
+us that He knows our thoughts, then will we serve Him, but not
+otherwise." [124]
+
+The water that flowed for them on this spot served not only as a
+relief for their present need, but on this occasion there was
+revealed to them a well of water, which did not abandon them in
+all their forty years' wandering, but accompanied them on all their
+marches. [125] God wrought this great miracle for the merits of
+the prophetess Miriam, wherefore also it was called "Miriam's
+Well." [126] But his well dates back to the beginning of the world,
+for God created it on the second day of the creation, [127] and at
+one time it was in the possession of Abraham. It was this same
+well that Abraham demanded back from Abimelech, king of the
+Philistines, after the king's servants had violently taken it away.
+But when Abimelech pretended not to know anything about it,
+saying, "I wot not who hath done this thing," Abraham said: "Thou
+and I will send sheep to the well, and he shall be declared the
+rightful owner of the well, for whose sheep the water will spout
+forth to water them. And," continued Abraham, "from that same
+well shall the seventh generation after me, the wanderers in the
+desert, draw their supply." [128]
+
+This well was in the shape of a sieve-like rock, out of which water
+gushes forth as from a spout. It followed them on all their
+wanderings, up hill and down dale, and wherever they halted, it
+halted, too, and it settled opposite the Tabernacle. Thereupon the
+leaders of the twelve tribes would appear, each with his staff and
+chant these words to the well, "Spring up, O well, sing ye unto it;
+nobles of the people digged it by the direction of the lawgiver with
+their staves." Then the water would gush forth from the depths of
+the well, and shoot up high as pillars, then discharge itself into
+great streams that were navigable, and on these rivers the Jews
+sailed to the ocean, and hauled all the treasures of the world
+therefrom. [129]
+
+The different parts of the camp were separated by these rivers, so
+that women, visiting each other, were obliged to make use of
+ships. Then the water discharged itself beyond the encampment,
+where it surrounded a great plain, in which grew every conceivable
+kind of plant and tree; [130] and these trees, owing to the
+miraculous water, daily bore fresh fruits. [131] This well brought
+fragrant herbs with it, so that the women had no need of perfumes
+on the march, for the herbs they gathered served this purpose.
+[132] This well furthermore threw down soft, fragrant kinds of
+grass that served as pleasant couches for the poor, who had no
+pillows or bedclothes. [133] Upon the entrance to the Holy Land
+this well disappeared and was hidden in a certain spot of the Sea of
+Tiberias. Standing upon Carmel, and looking over the sea, one can
+notice there a sieve-like rock, and that is the well of Miriam. [134]
+Once upon a time it happened that a leper bathed at this place of
+the Sea of Tiberias, and hardly had he come in contact with the
+waters of Miriam's well when he was instantly healed. [135]
+
+AMALEK'S WAR AGAINST ISRAEL
+
+As a punishment because they had not had sufficient faith in God,
+and had doubted whether He could fulfill all their wishes, and had
+grown negligent in the study of the Torah and in the observance of
+the laws, God turned Amalek against them during their sojourn in
+Rephidim, where they had committed these sins. God dealt with
+them as did that man with his son, whom he bore through the river
+on his shoulders. Whenever the child saw something desirable, he
+said, "Father, buy it for me," and he fulfilled the child's wish. After
+the son had in this way received many beautiful things from his
+father, he called to a passing stranger with these words, "Hast thou
+perhaps seen my father?" Then, indignantly, the father said to his
+son: "O thou fool, that sittest on my shoulder! All that thou didst
+desire, did I procure for thee, and now dost thou ask of that man,
+'Hast thou seen my father?'" Thereupon the father threw the child
+off his shoulder, and a dog came and bit him. So did Israel fare.
+When they moved out of Egypt, God enveloped them in seven
+clouds of glory; they wished for bread, and He gave them manna;
+they wished for flesh, and He gave them quails. After all their
+wishes had been granted, they began to doubt, saying, "Is the Lord
+among us, or not?" Then God answered, "You doubt My power; so
+surely as you live shall you discover it; the dog will soon bite you."
+Then came Amalek. [136]
+
+This enemy of Israel bore the name Amalek to denote the rapidity
+with which he moved against Israel, for like a swarm of locusts he
+flew upon them; and the name furthermore designates the purpose
+of this enemy, who came to suck the blood of Israel. [137] This
+Amalek was a son of Eliphaz, the first-born son of Esau, and
+although the descendants of Jacob had been weaker and more
+insignificant in earlier times, Amalek had left them in peace, for
+he had excellent reasons to delay his attack. God had revealed to
+Abraham that his seed would have to serve in the land of the
+Egyptians, and had put the payment of this debt upon Isaac, and
+after his death, upon Jacob and his descendants. The wicked
+Amalek now said to himself, "If I destroy Jacob and his
+descendants, God will impose the Egyptians bondage upon, me,
+grandson of Esau, descendant of Abraham." Therefore he kept
+himself in restraint as long as Israel dwelt in Egypt, but only after
+the bondage predicted to the seed of Abraham had been served in
+full, did he set out to accomplish the war of annihilation against
+Israel, which his grandfather Esau had enjoined upon him. [138]
+
+No sooner had he heard of Israel's departure from Egypt, then he
+set out against them and met them by the Red Sea. There, indeed,
+he could work them no ill, for Moses uttered against him the
+Ineffable Name; and so great was his confusion, that he was forced
+to retreat without having effected his object. [139] Then, for some
+time, he tried lying hidden in ambush, and in this wise molesting
+Israel, but as length he gave up this game of hide-and-seek, and
+with a bold front revealed himself as the open enemy of Israel. Not
+alone, however, did he himself declare war upon Israel, but he also
+seduced all the heathen nations to assist him in his enterprise
+against Israel. Although these declined to war upon Israel, fearing
+that they might have to fare like the Egyptians, they agreed to the
+following plan of Amalek. He said: "Follow my expedition. Should
+Israel conquer me, there will still be plenty of time for you to flee,
+but should success crown my attempt, join your fate to mine, in my
+undertaking against Israel." So Amalek now marched from his
+settlement in Seir, which was no less than four hundred parasangs
+away from the encampment of the Jews; and although five nations,
+the Hittites, the Hivites, the Jebusites, the Amorites, and the
+Canaanites, had their dwellings between his home and the camp of
+the Jews, he insisted upon being the first to declare war upon
+Israel.
+
+God punished Israel, who had shown themselves an ungrateful
+people, by sending against them an enemy that was ungrateful, too,
+never recalling that he owed his life to the sons of Jacob, who had
+had him in their power after their brilliant victory over Esau and
+his followers. [140]
+
+In his expedition against Israel he made use of his kinsman. Before
+going over to open attack, he lured many unsuspecting Jews to
+death by his kindly words. He had fetched from Egypt the table of
+descent of the Jews; for every Jew had there to mark his name on
+the bricks produced by him, and these lists lay in the Egyptian
+archives. Familiar with the names of the different Jewish families,
+Amalek appeared before the Jewish camp, and calling the people
+by name, he invited them to leave the camp, and come out to him.
+"Reuben! Simeon! Levi! etc.," he would call, "come out to me,
+your brother, and transact business with me."
+
+Those who answered the enticing call, found certain death at his
+hands; and not only did Amalek kill them, but he also mutilated
+their corpses, following the example of his grandsire Esau, by
+cutting off a certain part of the body, and throwing it toward
+heaven with the mocking words, "Here shalt Thou have what Thou
+desirest." In this way did he jeer at the token of the Abrahamic
+covenant.
+
+So long as the Jews remained within the encampment, he could, of
+course, do them no harm, for the cloud enveloped them, and under
+its shelter they were as well fortified as a city that is surrounded by
+a solid wall. The cloud, however, covered those only who were
+pure, but the unclean had to stay beyond it, until they were
+cleansed by a ritual bath, and these Amalek caught and killed. The
+sinners, too, particularly the tribe of Dan, who were all
+worshippers of idols, were not protected by the cloud, and
+therefore exposed to the attacks of Amalek. [141]
+
+Moses did not himself set out to battle against this dangerous foe
+of Israel, but he sent his servant Joshua, and for good reasons.
+Moses knew that only a descendant of Rachel, like the Ephraimite
+Joshua, could conquer the descendant of Esau. All the sons of
+Jacob had taken part in the unbrotherly act of selling Joseph as a
+slave, hence none of their descendants might stand up in battle
+against the descendant of Esau; for they who had themselves acted
+unnaturally to a brother, could hardly hope for God's assistance in
+a struggle with the unbrotherly Edomites. Only the descendants of
+Joseph, the man who had been generous and good to his brothers,
+might hope that God would grant them aid against the unbrotherly
+descendants of Esau. In many other respects, too, Joseph was the
+opposite of Esau, and his services stood his descendants in good
+stead in their battles against the descendants of Esau. Esau was the
+firstborn of his father, but through his evil deeds he lost his
+birthright; Joseph, on the other hand, was the youngest of his
+father's sons, and through his good deeds was he found worthy of
+enjoying the rights of a firstborn son. Joseph had faith in the
+resurrection, while Esau denied it; hence God said, "Joseph, the
+devout, shall be the one to visit merited punishment on Esau, the
+unbelieving." Joseph associated with two wicked men, Potiphar
+and Pharaoh, yet he did not follow their example; Esau associated
+with two pious men, his father and his brother, yet he did not
+follow their example. "Hence," said God, "Joseph, who did not
+follow example of wicked men, shall visit punishment upon him
+who did not follow the example of pious men." Esau soiled his life
+with lewdness and murder; Joseph was chaste and shunned
+bloodshed, hence God delivered Esau's descendants into the hands
+of Joseph's descendants. And, as in the course of history only the
+descendants of Joseph were victorious over the descendants of
+Esau, so will it be in the future, at the final reckoning between the
+angel of Esau and the angels of the Jews. The angel of Reuben will
+be rebuffed by the angel of Esau with these words, "you represent
+on who had illegal relations with his father's wife"; the angels of
+Simeon and Levi will have the listen to this reproof, "You
+represent people who slew the inhabitants of Shechem"; the angel
+of Judah will be repulsed with the words, "Judah had illicit
+relations with his daughter-in-law." And the angels of the other
+tribes will be repulsed by Esau's angel, when he points out to them
+that they all took part in selling Joseph. The only one whom he
+will not be able to repulse will be Joseph's angel, to whom he will
+be delivered and by whom he will be destroyed; Joseph will b the
+flame and Esau the straw burned in the flame. [142]
+
+AMALEK DEFEATED
+
+Moses now instructed Joshua in regard to his campaign against
+Amalek, saying, "Choose us out men and go out, fight with
+Amalek." The words "choose us" characterize the modesty of
+Moses, who treated his disciple Joshua as an equal; in these words
+he has taught us that the honor of our disciples should stand as
+high as our own. Joshua did not at first want to expose himself to
+danger and leave the protection of the cloud, but Moses said to
+him, "Abandon the cloud and set forth against Amalek, if ever thou
+dost hope to set the crown upon thy head." He commanded him to
+choose his warriors from among the pious and God-fearing, and
+promised him that he would set a fast day for the following day,
+and implore God, in behalf of the good deeds of the Patriarchs and
+the wives of the Patriarchs, to stand by Israel in this war.
+
+Joshua acted in accordance with these commands [143] and set out
+against Amalek, to conquer whom required not only skillful
+strategy, but also adeptness in the art of magic. For Amalek was a
+great magician and knew that propitious and the unpropitious hour
+of each individual, and in this way regulated his attacks against
+Israel; he attacked that one at night, whose death had been
+predicted for a night, and him whose death had been preordained
+for a day did he attack by day.
+
+But in this art, too, Joshua was his match, for he, too, knew how to
+time properly the attack upon [144] individuals, and he destroyed
+Amalek, his sons, the armies he himself commanded, and those
+under the leadership of his sons. But in the very heat of battle,
+Joshua treated his enemies humanely, he did not repay like with
+like. Far was it from him to follow Amalek's example in mutilating
+the corpses of the enemy. Instead with a sharp sword he cut off the
+enemies' heads, an execution that does not dishonor.
+
+But only through the aid of Moses, did Joshua with his victory.
+Moses did not go out into battle, but through his prayer and
+through his influence upon the people in inspiring them with faith,
+the battle was won. While the battle raged between Israel and
+Amalek, Moses was stationed on a height, where, supported by the
+Levite Aaron and the Judean Hur, the representatives of the two
+noble tribes Levi and Judah, he fervently implored God's aid. He
+said: "O Lord of the world! Through me has Thou brought Israel
+out of Egypt, through me hast Thou cleft the sea, and through me
+has Thou wrought miracles; so do Thou now work miracles for
+me, and lend me victory to Israel, for I well know that while all
+other nations fight only to the sixth hour of the day, this sinful
+nation stand in battle ranks till sunset." Moses did not consider it
+sufficient to pray alone to God, but he raised his hands toward
+heaven as a signal for the whole nation to follow his example and
+trust in God. As often as he then raised his hands to heaven and the
+people prayed with him, trusting that God would lend them
+victory, they were indeed victorious; as often, however, as Moses
+let down his hands and the people ceased prayer, weakening in
+their faith in God, Amalek conquered. But it was hard for Moses
+constantly to raise his hands. This was God's way of punishing him
+for being somewhat negligent in the preparations for the war
+against Amalek. Hence Aaron and Hur were obliged to hold up his
+arms and assist him in his prayer. As, furthermore, he was unable
+to stand all that time, he seated himself on a stone, disdaining a
+soft and comfortable seat, saying, "So long as Israel is in distress, I
+shall share it with them." [145]
+
+At evenfall, the battle was not yet decided, therefore Moses prayed
+to God that He might stay the setting of the sun and thus enable
+Israel to draw the battle to a close. God granted this prayer, for the
+sun did not set until Israel had completely destroyed their enemy.
+Thereupon Moses blessed Joshua with the words, "Some day the
+sun shall stand still for thy sake, as it did to-day for mine," and this
+blessing was later fulfilled at Gibeon, when the sun stood still to
+help Joshua in his battle against the Amorites. [146]
+
+Although Amalek had not received the merited punishment from
+the hands of Joshua, still his enterprise against Israel had not been
+entirely unavailing. The miraculous exodus of Israel out of Egypt,
+and especially the cleaving of the sea, had created such alarm
+among the heathens, that none among them had dared to approach
+Israel. But this fear vanished as soon as Amalek attempted to
+compete in battle with Israel. Although he was terrible beaten, still
+the fear of the inaccessibility of Israel was gone. It was with
+Amalek as with that foolhardy wight who plunged into a
+scalding-hot tub. He scalded himself terribly, yet the tub became
+cold through his plunge into it. Hence God was not content with
+the punishment Amalek received in the time of Moses, but swore
+by His throne and by His right hand that He would never forget
+Amalek's misdeeds, that in this world as well as in the time of the
+Messiah He would visit punishment upon him, and would
+completely exterminate him in the future world. So long as the
+seed of Amalek exist, the face of God is, as it were, covered, and
+will only then come to view, when the seed of Amalek shall have
+been entirely exterminated.
+
+God had at first left the war against Amalek in the hands of His
+people, therefore He bade Joshua, the future leader of the people,
+never to forget the war against Amalek; and if Moses had listened
+intently, he would have perceived from this command of God that
+Joshua was destined to lead the people into the promised land. But
+later, when Amalek took part in the destruction of Jerusalem, God
+Himself took up the war against Amalek, saying, "By My throne I
+vow not to leave a single descendant of Amalek under the heavens,
+yea, no one shall even be able to say that this sheep or that wether
+belonged to an Amalekite." [147]
+
+God bade Moses impress upon the Jews to repulse no heathen
+should he desire conversion, but never to accept an Amalekite as a
+proselyte. It was in consideration of this word of God that David
+slew the Amalekite, who announced to him the death of Saul and
+Jonathan; for he saw in him only a heathen, although he appeared
+in the guise of a Jew. [148]
+
+Part of the blame for the destruction of Amalek falls upon his
+father, Eliphaz. He used to say to Amalek: "My son, dost thou
+indeed know who will posses this world and the future world?"
+Amalek paid no attention to his allusion to the future fortune of
+Israel, and his father urged it no more strongly upon him, although
+it would have been his duty to instruct his son clearly and fully. He
+should have said to him: "My son, Israel will posses this world as
+well as the future world; dig wells then for their use and build road
+for them, so that thou mayest be judged worthy to share in the
+future world." But as Amalek had not been sufficiently instructed
+by his father, in his wantonness he undertook to destroy the whole
+world. God, who tries the reins and the heart, said to him: "O thou
+fool, I created thee after all the seventy nations, but for thy sins
+thou shalt be the first to descend into hell." [149]
+
+To glorify the victory over Amalek, Moses built an altar, which
+God called "My Miracle," for the miracle God wrought against
+Amalek in the war of Israel was, as it were, a miracle for God. For
+so long as the Israelites dwell in sorrow, God feels with them, and
+a joy for Israel is a joy for God, hence, too, the miraculous victory
+over Israel's foe was a victory for God. [150]
+
+JETHRO
+
+"Smite a scorner, and the simple will beware." The destruction of
+Amalek brought Jethro to his senses. Jethro was originally in the
+same plot with Amalek, both having incited Pharaoh against Israel,
+but when he saw that Amalek lost this world and the other, he
+repented of his sinful ways, saying: "There is nothing left to me but
+to go over to the God of Israel"; [151] and although he dwelt in the
+greatest wealth and honor, he determined to set out for the desert,
+to Moses and his God. [152] Arrived at the camp of Israel, he
+could not enter it, for it was enveloped by a cloud that none could
+pierce, hence he wrote a letter to Moses and shot it off with an
+arrow, so that it fell into the camp. [153] The letter read: "I adjure
+thee, by thy two sons and by thy God, to come to meet me and
+receive me kindly. If thou wilt not do if for my sake, do it for thy
+wife's sake; and if thou wilt not do it for her sake, do it for thy
+sons' sake." For Jethro brought with him his daughter Zipporah,
+from whom Moses had been divorced, as well as her two sons, her
+only children, for after her separation from Moses, she had wed no
+other man.
+
+At first Moses was inclined to give no ear to this letter, but God
+said to him: "I, through whose word the world came into being, I
+bring men to Me and do not thrust them back. I permitted Jethro to
+approach Me, and did not push him from Me. So do thou, too,
+receive this man, who desires to betake himself under the wings of
+the Shekinah, let him approach, and do not repulse him." God
+herewith taught Moses that one should repulse with the left hand,
+and beckon with the right. [154]
+
+Moses, Aaron, Nadab, and Abihu, together with the seventy elders
+of Israel, carrying with them the sacred Ark, hastened to welcome
+Jethro kindly; and Moses so honored his father-in-law as to make
+an obeisance before him and kiss him. Before Moses told his
+father-in-law of the great miracles God had wrought for Egypt,
+such as the exodus from Egypt, the cleaving of the sea, the rain of
+manna, and the rest, he offered him the greeting of peace; for great
+is peace, that precedes event he praise of God. [155] After the
+peace-greeting, Moses, to draw his father-in-law nearer to true
+faith in God and His revelation, began to relate to him the miracles
+that God had wrought for them at the exodus from Egypt, during
+the passing through the Red Sea, and during the war with Amalek.
+He said, moreover, "In the manna that God gives us we perceive
+the taste of bread, of meat, of fish, in short, of all the dishes there
+are. Out of the well that God gives us we draw a drink that
+possesses the taste of old wine as well as new, of milk and of
+honey, in short, of all the beverages that exist." "We shall," Moses
+continued, "receive six other gifts from God, the land of Israel, the
+future world, the new world, the sovereignty of David, the
+institution of priests, and of Levites."
+
+When Jethro heard all this, he determined to become a Jew and to
+believe in the only God, and although he felt a pang at heart upon
+hearing that the Egyptians had perished - for no one should scoff at
+a heathen before a proselyte who is not a Jew of ten generation's
+standing - still he burst into a song of praise to God for the deeds
+He had one for His people. In truth, it reflects shame upon Moses
+and the sixty myriads of Jews that they had not given thanks to
+God for the release from Egypt, until Jethro came and did so. He
+said: "Praised be God who delivered Moses and Aaron, as well as
+the whole nation of Israel, from the bondage of Pharaoh, that great
+dragon, and of the Egyptians. Truly, great is the Lord before all
+gods, for whereas formerly not a single slave succeeded in
+escaping from Egypt, He led sixty myriads out of Egypt. There is
+no god whom I had not, at some time in my life, worshipped, but
+not I must admit that none is like the God of Israel. This God had
+not been unbeknown to me heretofore, but now I know Him better,
+for His fame will sound throughout the world, because He visited
+upon the Egyptians exactly what they had planned to undertake
+against Israel. They wanted to destroy Israel by water, and by
+water were they destroyed." [156]
+
+With sacrifices and a feast was the arrival of Jethro celebrated, for
+after he had made the burnt offering not far from the bush of
+thorns that had been unscathed by fire, Jethro prepared a feast of
+rejoicing for the whole people, [157] at which Moses did not
+consider it below the dignity to wait on the guests in person. In this
+he followed the example of Abraham, who in person waited on the
+three angels, though they appeared in the guise of idolatrous
+Arabs.
+
+Abraham like Moses sought to follow in the ways of the Lord, to
+provide each according to his wants, and to grant to everybody
+what he lacks, whether he be a righteous man, or an idolater, who
+through his sins conjures up God's wrath. [158]
+
+To this feast the people sat down according to their tribes. They
+ate, drank and were merry, while Aaron and Jethro with their
+relatives sang songs of thanksgiving to God, and praised Him as
+the Creator and Donor of their lives and their liberty. At the same
+time they gave due appreciation to Moses, through whose courage
+everything had happily come to pass. In his words of gratitude to
+Moses, Jethro also gave expression to many glorious eulogies on
+the people of Israel, but he especially extolled Moses, who through
+difficulties and dangers had shown so much courage in the
+salvation of his friends. [159]
+
+THE INSTALLATION OF ELDERS
+
+Jethro, who had come to Moses shortly before the revelation on
+Mount Sinai, stayed with his son-in-law for more than a year. In
+the first months, however, he had no opportunity of observing
+Moses in the capacity of judge, for Moses spent the time from the
+day of the revelation to the tenth day of Tishri almost entirely in
+heaven. Hence Jethro could not be present at a court proceeding of
+his before the eleventh day of Tishri, the first day after Moses'
+return from heaven. Jethro now perceived how Moses sat like a
+king upon his throne, while the people, who brought their lawsuits
+before him, stood around him. This so displeased him that he said
+to his son-in-law: "Why sittest thou thyself alone, and all the
+people stand by thee from morning until even?" Moses answered:
+"Because the people come unto me to enquire of God. It is not in
+my honor that they stand, but in honor of God, whose judgement
+they would know. When they are in doubt over a case of clean or
+unclean, or when there is a dispute between two parties, which
+they desire to have settled exactly according to the law, or in
+conformity with a compromise, they come to me; and when the
+parties at dispute leave me, they part as friends and no longer
+enemies. I expound to the people, besides, the words of God and
+His decisions."
+
+On the day that Moses again took up his activity as a judge, and
+Jethro had for the first time the chance of observing him, came the
+mixed multitude with the pleas that they, like the other Israelites,
+wanted their share in the Egyptians booty. Moses' method, first
+seen by him in practice, [160] struck Jethro as most absurd, and he
+therefore said: "The thing that thou doest is not good," through
+delicacy softening his real opinion, "It is bad" to "It is not good."
+[161] "The people," he continued, "will surely unbraid thee and
+Aaron, his two sons Nadab and Abihu, and the seventy elders, if
+thou continuest in this fashion. But if thou hearkenest now to my
+voice, thou wilt fare well, provided God approves of my plan. This
+is, that thou shalt be 'the vessel of the revelations of God,' and shalt
+lay the revelations of God before the people, as often as thou
+receivest them; so that they may understand the exposition of the
+Torah, as well as its decisions. And thou shalt instruct them how to
+pray in the synagogues, how to tend the sick, how to bury their
+dead, how to render the services of friendship to one another, how
+to practice justice, and how, in some cases, not to insist on strict
+justice. But as for trying the people as a judge, thou shouldst, in
+accordance with thy prophetic insight, choose men that are
+possessed of wisdom, fear of God, modesty, hate of covetousness,
+love of truth, love of humanity, and a good name, and these shall
+devote all their time to trials, and to the study of the study of the
+Torah. If God approve my plan, then wilt thou and Aaron, his sons
+and the seventy elders, and all the people dwell in peace." [162]
+
+This counsel of Jethro's found great favor in Moses' eyes, for he
+had been only too well aware of the difficulties and annoyances
+with which he had had to contend. The people were very
+disputatious, being willing to spend seventy silverlings in litigation
+costs for the sake of gaining one silverling, and did their utmost to
+lengthen their disputes at law. When on say that Moses was about
+to cast a decision against him, he demanded that his lawsuit be
+adjourned, declaring that had witnesses and other proofs, which he
+would bring forward on the next occasion. But they were not
+merely litigious and disputations, they were also spiteful, and
+vented their temper on Moses. If Moses went out early, they would
+say: "Behold the son of Amram, who betakes himself early to the
+gathering of manna, that he may get the largest grains." If he went
+out late, they would say: "Behold the son of Amram, he goes
+through the multitude, to gather in marks of hone." But if he chose
+a path aside from the crowd, they said: "Behold the son of Amram,
+who makes it impossible for us to follow the simple
+commandment, to hone a sage." Then Moses said: "If I did this you
+were not content, and if I did that you were not content! I can no
+longer bear you alone. 'The Eternal, your God, hath multiplied you,
+and behold, ye are this day as the stars of heaven for multitude.
+The Lord, God of you fathers, make you a thousand times so many
+as ye are, and bless you, as he hath promised you!"
+
+The Israelites were not content with this blessing of Moses, and
+said to him: "O our teacher Moses, we do not desire thee to bless
+us, we have had much greater blessings given to us. God spoke to
+our father Abraham: 'I will bless thee and in multiplying I will
+multiply thy seed as the stars of the heaven, and as the sand which
+is upon the sea shore,' and thou dost limit our blessings." Moses
+cried: "I am only a creature of flesh and blood, limited in my
+powers, hence is my blessing limited. I give you my blessing, but
+the blessing of God remains preserved for ye, and He will bless
+you unlimitedly, and multiply you as the fish of the sea and the
+sands on the seashore, as the star in the sky and the plants on the
+earth." [163]
+
+After he had bestowed his blessing upon them, he asked them to
+propose capable pious men, that he might appoint them as judges
+and leaders over them. He said: "If a man were to present himself
+to me as a candidate for this position of honor, I alone should not
+be able to decide to what tribe he belonged, and whence he came;
+but you know them, and hence it is advisable for you to propose
+them. Do not think, however, that I feel I must abide by your
+choice, for it depends solely upon me, whether or not I shall
+appoint them."
+
+The people were very eager to carry this plan of Moses into
+execution, and requested him to settle the matter as quickly as
+possible. But their motive was self-interested, for every one among
+them said: "Moses will now appoint about eighty thousand
+officials. If I myself should not be among them, surely my son will
+be, and if not he, my grandson, and with a gift of some kind it will
+be an easy matter to induce such a judge to look after my interests
+at court." Moses, of course, was not deceived about their true
+sentiments; still, he paid no further attention to them, and picked
+out the best men among the people, though they were not
+possessed of nearly all the good qualities Jethro had thought
+essential for judges and leaders of people. With kindly words he
+invited them to assume their offices, and said: "Blessed are ye that
+are judged worthy of being leader of the children of Abraham,
+Isaac, and Jacob, of a people whom God called His friends, His
+brothers, His flock, and other titles of love." He impressed upon
+them that they must possess much patience, and must not become
+impatient if a lawsuit is brought before them more than once.
+"Heretofore," he said, "you belonged to yourselves, but from now
+you belong to the people; for you judge between every man, and
+his brother and his neighbor. If ye are to appoint judges, do so
+without respect of persons. Do not say 'I will appoint that man
+because he is a handsome man or a strong man, because he is my
+kinsman, or because he is a linguist.' Such judges will declare the
+innocent guilty and the guilty innocent, not through wickedness,
+but through ignorance; and God will reckon the appointment of
+such judges against you, as a perversion of justice, on account of
+your respect of persons. If a wealthy man and a poor man come
+before you to court, do not say: 'Why should I insult the rich man
+for so small a matter? I will rather give judgement in his favor, and
+then, outside the court, tell him to give the poor man what he
+demands, as he is in the right.' But do not, on the other hand, if the
+poor man is in the wrong, say: 'The rich man is obliged to assist the
+poor anyhow, I will now decide in favor of the poor, that in a
+decent way he may, without begging, obtain money from his rich
+fellow-man.' Do not, moreover, say: 'I fear to pronounce
+judgement, lest that man kill my son, burn my barn, or destroy my
+plants,' for the judgement is God's."
+
+After these admonitions, Moses instructed the new judges in legal
+procedure, in both civil and criminal cases, and at the same time
+urged the people no to deny the judges the veneration due him.
+[164] For great is the importance of justice. For him who hates it,
+there is no remedy; but the judge who decides conscientiously is
+the true peacemaker, for the weal of Israel, of the commonwealth,
+and indeed of all living creatures. [165]
+
+JETHRO REWARDED
+
+Although the installation of elders on Moses' part came to pass in
+accordance with the command of God, still it was Jethro upon
+whose advice Moses besought God to lighten his burden, and to
+permit him partly to transfer the leadership of the people to others.
+[166] Hence he did not conceal the name of the adviser, but
+announced it to all the people, and immortalized him as such in the
+Holy Scriptures; for he deemed it praiseworthy to appreciate duly
+the merits of others. [167] It had, however, been part of God's
+scheme to reward Jethro for the love he bore the Torah; and for
+this reason did He allow it to come to pass that Moses had to have
+his attention called to the plan of installing the elders through his
+father-in-law, that the Holy Scriptures might devote a whole
+chapter to the plan of Jethro. [168]
+
+This, however, is not the only reward for Jethro's piety, who, in his
+love for the Torah, excelled all proselytes. A miracle occurred on
+the very first day of his arrival in camp for manna in his honor
+descended at the noon hour, the hour of his arrival; and, moreover,
+in as great quantities as was wont to rain down for sixty myriads of
+Israelites. He did not have to exert himself to gather the food, for it
+came over his body, so all he had to do was to carry his hand to his
+mouth to partake of it. [169] Jethro, nevertheless, did not remain
+with Moses, but returned to his native land. Moses, of course, tried
+to persuade his father-in-law to stay. He said to him: "Do not think
+that we shall continue to move thus slowly through the desert, nay,
+we shall now move directly to the promised land." Only to urge
+Jethro to stay longer with them did Moses use the words "we
+move," so that his father-in-law might believe that Moses too
+would enter the promised land, for otherwise he would hardly have
+allowed himself to be persuaded to join the march to Palestine.
+Moses continued: "I do not want to mislead thee, hence I will tell
+thee that the land will be divided only among the twelve tribes,
+and that thou has no claim to possession of lands; but God bade us
+be kind to the proselytes, and to thee we shall be kinder than to all
+other proselytes." Jethro, however, was not to be persuaded by his
+son-in-law, considering himself in duty bound to return to his
+native land. For the inhabitants of his city had for many years
+made a habit of having him store their valuable, as none possessed
+their confidence in such a measure as he. If he had stayed still
+longer with Moses, people would have declared that he had
+absconded with all these things and fled to Moses to share it with
+him, and that would have been a blot on his fair name and that of
+Moses. Jethro had furthermore made many debts during the year in
+which he came to Moses, for, owing to the hail God had sent upon
+Egypt before the exodus of Israel, a great famine had arisen in
+Jethro's home too, and he had found himself obliged to lend money
+for the support of the poor. If he were not now to return to his
+home, people would say that he had run away in order to evade his
+creditors, and such talk concerning a man of piety would have
+been desecration of the Divine Name. So he said to Moses: "There
+are people who have a fatherland, but no property there; there are
+also property-holders who have no family; but I have a fatherland,
+and have property there as well as a family; hence I desire to return
+to my fatherland, my property, and my family." But Moses would
+not yield so soon, and said to his father-in-law: "If thou dost not
+accompany us as a favor, I will command thee to do so, that the
+Israelites might not say thou hadst been converted to our religion
+only in the expectation of receiving a share in the promised land,
+but hadst returned to thy home when thou didst discover that
+proselytes have no claim on property in the Holy Land. Through
+thy refusal to move with us, thou wilt give the heathens an
+opportunity to say that the Jews do not accept proselytes, since
+they did not accept even their own king's father-in-law, but
+allowed him to return to his own land. Thy refusal will injure the
+glory of God, for the heathens will keep away from the true faith.
+But if thou wilt wander with us, I assure thee that they seed shall
+share with us the Temple, the Torah, and the future reward of the
+pious. How canst thou, moreover, who hast seen all the miracles of
+God wrought for us during the march through the desert; who wert
+a witness of the way in which even the Egyptians became fond of
+us - how canst thou now depart from us? It is a sufficient motive
+for thee to remain with us, in order to officiate as a member of the
+Sanhedrin, and teach the Torah. We, on our part, want to retain
+thee, only that thou mightest in difficult cases enlighten our eyes;
+for thou wert the man who gave us good and fair counsel, to which
+God Himself could not refuse His assent." Jethro replied: "A
+candle may glow in the dark, but not when the sun and the moon;
+of what avail would my candle-light be? I had, therefore, better
+return to my home city that I may make proselytes of its
+inhabitants, instruct them in the Torah, and lead them under the
+wings of the Shekinah." Amid great marks of honor, and provided
+with rich gifts, Jethro returned to his home, where he converted his
+kinsmen and his compatriots to the belief in the true God, as he
+had intended. [170]
+
+The descendants of Jethro later settled in Palestine, where the
+fruitful land of Jericho was allotted to them as a dwelling place.
+After the capture of Palestine, the tribes, by mutual consent,
+agreed that the fertile strip of land at Jericho should fall to the
+share of the tribe on whose land the Temple was to be erected. But
+when its erection was postponed for a long time, they agreed to
+allot this piece of land to Jethro's sons, because they, being
+proselytes, had no other possession in the Holy Land. Four hundred
+and eighty years did the descendants of Jethro dwell in Jericho,
+when, upon the erection of the Temple at Jerusalem, they
+relinquished it to the tribe of Judah, who claimed it as an
+indemnity for the site of the Temple. [171]
+
+Jethro's descendants inherited his devotion to the Torah, like him
+dedicating their lives entirely to its study. So long as Joshua lived,
+they sat at this master's feet, but when he died, they said: "We left
+our fatherland and came here only for the sake of studying the
+Torah; if we were now to spend our time in cultivating the soil,
+when should we study the Torah?" They therefore gave up their
+dwelling-place in Jericho, and moved to the cold barren
+wilderness, to Jabez, who there had his house of instruction. But
+when they there beheld the priests, the Levites, and the noblest of
+the Jews, they said, "How can we, proselytes, presume to sit beside
+these?" Instead of sitting within the house of instruction, they
+remained at the entrance of it, where they listened to the lectures,
+and in this manner made further progress in the study of the Torah.
+[172] They were rewarded for their piety, their prayer was heard
+by God, and their good deeds served as a protection to Israel; and
+on account of their pious actions they were called "the families of
+the scribes," the Tirathites, the Shimeathites, and the Suchathites,
+names designating their piety and devotion to the Torah.
+
+One of the descendants of Jethro was Jonadab, son of Rechab,
+who, when he heard from a prophet that God would destroy the
+Temple, bade all his children, as a toke of mourning, to drink no
+wine, use no oil for anointing themselves, nor cut their hair, nor
+dwell in houses. The Rechabites obeyed this command of their
+sire, and as a reward for this, God made a covenant with them that
+their descendants should always be members of the Sanhedrin, and
+teachers of Israel. The covenant with the Rechabites was even
+stronger than that with David, for to the house of the latter God
+promised to keep the covenant only if his descendants were pious,
+but He made an unconditional covenant with the Rechabites. God
+rewarded them for their devotion to Him in this way, although they
+did not belong to the Jewish nation. From this one can gather how
+great would have been their reward if they had been Israelites.
+[173]
+
+THE TIME IS AT HAND
+
+Moses sent his father-in-law Jethro back to his home, shortly
+before the revelation on Mount Sinai. He thought: "When God
+gave us a single commandment of the Torah in Egypt, the
+Passover, He said, 'There shall no stranger eat thereof.' Surely
+Jethro may not look on when God bestows on us the whole Torah."
+Moses was right: God did not want Jethro to be present at the
+revelation. He said: "Israel was in Egypt, bound to work with clay
+and bricks, at the same time as Jethro was sitting at home in peace
+and quiet. He who suffers with the community shall share their
+future joys, but he who does not share the sufferings of the
+community shall not take part in their rejoicing." [174]
+
+God had not only good cause to delay the giving of the Torah until
+after the departure of Jethro, but the time He chose to bestowing it
+was also chosen for a good reason. Just as a female proselyte, or a
+woman freed from captivity, or an emancipated slave, may not
+enter wedlock before she has for three months lived as a free
+Jewess, so God also waited three months after the deliverance of
+Israel from the bondage and the slavery of Egypt, before His union
+with Israel on Mount Sinai. [175] God furthermore treated His
+bride as did that king who went to the marriage ceremony only
+after he had overwhelmed his chosen bride with many gifts. So did
+Israel first receive manna, the well, and the quails, and not till then
+was the Torah granted them. Moses, who had received this
+promise when God had first appeared to him, viz., "When thou has
+brought forth the people out of Egypt, ye shall serve God upon this
+mountain" - waited most longingly for the promised time, saying,
+"When will this time come to pass?" When the time drew near,
+God said to Moses, "The time is at hand when I shall bring about
+something entirely new."
+
+This new miracle of which God spoke was the healing of all the
+sick among the Jews. God had wanted to give the Torah to the
+Jews immediately after the exodus from Egypt, but among them
+were found many that were lame, halt, or deaf; wherefore God
+said: "The Torah is without a blemish, hence would I not bestow it
+on a nation that has in it such as are burdened with defects. Nor do
+I want to wait until their children shall have grown to manhood,
+for I do not desire any longer to delay the delight of the Torah."
+For these reasons nothing was left Him to do, but to heal those
+afflicted with disease. In the time between the exodus from Egypt
+and the revelation on Mount Sinai, all the blind among the
+Israelites regained their sight, all the halt became whole, so that
+the Torah might be given to a sound and healthy people. God
+wrought for that generation the same miracle which He will
+hereafter bring about in the future world, when "the eyes of the
+blind shall be opened, the ears of the deaf shall be unstopped, the
+lame man leap as an hart, and the tongues of the dumb sing." [176]
+Not only physically was this generation free from blemishes, but
+spiritually, too, it stood on a high plane, and it was the combined
+merits of such a people that made them worthy of their high
+calling. Never before or after lived a generation as worthy as this
+of receiving the Torah. Had there been but one missing, God
+would not have given them the Torah: "for He layeth up wisdom
+for the righteous; He is a buckler to them that walk uprightly."
+[177]
+
+For one other reason did God delay the revelation of the Torah. He
+had intended giving them the Torah immediately after their exodus
+from Egypt, but at the beginning of the march through the desert,
+great discord reigned among them. Nor was harmony established
+until the new moon of the third month, when they arrived at Mount
+Sinai; whereupon God said: "The ways of the Torah are ways of
+loveliness, and all its paths are paths of peace; I will yield the
+Torah to a nation that dwells in peace and amity." [178] This
+decision of God, now to give them the Torah, also shows how
+mighty is the influence of penance. For they had been sinful upon
+their arrival at Mount Sinai, continuing to tempt God and doubting
+His omnipotence. After a short time, however, they changed in
+spirit; and hardly had they reformed, when God found them worthy
+of revealing to them the Torah.
+
+The third month was chosen for the revelation, because everything
+that is closely connected with the Torah and with Israel is triple in
+number. The Torah consists of three parts, the Pentateuch, the
+Prophets, and the Hagiographa; similarly the oral law consists of
+Midrash, Halakah, and Haggadah. The communications between
+God and Israel were carried on by three, Moses, Aaron, and
+Miriam. Israel also is divided into three divisions, priests, Levites,
+and laymen; and they are, furthermore, the descendants of the
+three Patriarchs, Abraham, Isaac, and Jacob. For God has a
+preference for "the third": It was the third of Adam's sons, Seth,
+who became the ancestor of humanity, and so too it was the third
+among Noah's sons, Shem, who attained high station. Among the
+Jewish kings, too, it was the third, Solomon, whom God
+distinguished before all others. The number three plays a
+particularly important part in the life of Moses. He belonged to the
+tribe of Levi, which is not only the third of the tribes, but has a
+name consisting of three letters. He himself was the third of the
+children of the family; his own name consists of three letters; in
+his infancy he had been concealed by his mother throughout three
+months; and in the third month of the year, after a preparation of
+three days, did he receive the Torah on a mountain, the name of
+which consists of three letters. [179]
+
+THE GENTILES REFUSE THE TORAH
+
+The mountain on which God made his revelation bears six names:
+It is called the Desert Sin, because God there announced His
+commandments; it is called the Desert Kadesh, because Israel was
+sanctified there; the Desert Kadmut because the pre-existing Torah
+was there revealed; the Desert Paran because Israel there was
+greatly multiplied; the Desert Sinai because the hatred of God
+against the heathens began there, for the reason that they would
+not accept the Torah; and for this same reason is it called Horeh,
+because the annihilation of the heathens was there decreed by God.
+[180] For the wrath of God against the heathens dates from their
+refusal to accept the Torah offered them.
+
+Before God gave Israel the Torah, He approached every tribe and
+nation, and offered them the Torah, that hereafter they might have
+no excuse to say, "Had the Holy one, blessed be He, desired to give
+us the Torah, we should have accepted it." He went to the children
+of Esau and said, "Will ye accept the Torah?" They answered Him,
+saying, "What is written therein?" He answered them, "Thou shalt
+not kill." Then they all said: "Wilt Thou perchance take from us
+the blessing with which our father Esau was blessed? For he was
+blessed with the words, 'By thy sword shalt thou live." We do not
+want to accept the Torah." Thereupon He went to the children of
+Lot and said to them, "Will ye accept the Torah?" They said,
+"What is written therein?" He answered, "Thou shalt not commit
+unchastity." They said: "From unchastity do we spring; we do no
+want to accept the Torah." Then He went to the children of
+Ishmael and said to them, "Do ye want to accept the Torah?" They
+said to Him, "What is written therein?" He answered, "Thou shalt
+not steal." They said: "Wilt Thou take from us the blessing with
+which our father was blessed? God promised him: 'His hand will
+be against every man.' We do not want to accept the Thy Torah."
+Thence He went to all the other nations, who likewise rejected the
+Torah, saying: "We cannot give up the law of our fathers, we do
+not want Thy Torah, give it to Thy people Israel." Upon this He
+came to Israel and spoke to them, "Will ye accept the Torah?"
+They said to Him, "What is written therein?" He answered, "Six
+hundred and thirteen commandments." They said: "All that the
+Lord has spoken will we do and be obedient." [181] "O Lord of the
+world!" they continued, "We acted in accordance with Thy
+commandments before they were revealed to us. Jacob fulfilled the
+first of the Ten Commandments by bidding his sons put away
+strange gods that were among them. Abraham obeyed the
+commandment not to take the name of the Lord in vain, for he
+said: 'I have lifted up mine hand unto the Lord, the most high God.'
+Joseph fulfilled the commandment to remember the Sabbath and
+keep it holy; and when his brothers came to him, he had everything
+for their welcome prepared on Friday. Isaac observed the law to
+honor his father and his mother, when he allowed Abraham to bind
+him on the altar as a sacrifice. Judah observed the commandment
+not to kill when he said to his brothers, 'What profit is it if we slay
+our brother and conceal his blood?' Joseph observed the law: 'Thou
+shalt not commit adultery,' when he repulsed the desire of the wife
+of Potiphar. The other sons of Jacob observed the commandment:
+'Thou shalt not steal,' saying: 'How then should we steal out of thy
+lord's house silver and gold?' Abraham observed the
+commandment: 'Thou shalt not bear false witness,' for he was a
+true witness, and bore witness before all the world that Thou art
+the Lord of all creation. It was Abraham, also, who observed the
+last of the Ten Commandments 'Thou shalt not covet,' saying: 'I
+will not take from a thread even to a shoe-latchet.'" [182]
+
+THE CONTEST OF THE MOUNTAINS
+
+While the nations and peoples were refusing to accept the Torah,
+the mountains among themselves were fighting for the honor of
+being chosen as the spot for the revelation. One said: "Upon me
+shall the Shekinah of God rest, and mine shall be this glory,"
+whereupon the other mountain replied: "Upon me shall the
+Shekinah rest, and mine shall be this glory." The mountain of
+Tabor said to the mountain of Hermon: "Upon me shall the
+Shekinah rest, mine shall be this glory, for in times of old, when in
+the days of Noah the flood came over the earth, all the mountains
+that are under the heavens were covered with water, whereas it did
+not reach my head, nay, not even my shoulder. All the earth was
+sunk under water, but I, the highest of the mountains, towered high
+above the waters, hence I am called upon to bear the Shekinah."
+Mount Hermon replied to Mount Tabor: "Upon me shall the
+Shekinah rest, I am the destined one, for when Israel wished to
+pass through the Red Sea, it was I who enabled them to do so, for I
+settled down between the two shores of the sea, and they moved
+from one side to the other, through my aid, so that not even their
+clothes became wet." Mount Carmel was quite silent, but settled
+down on the shore of the sea, thinking: "If the Shekinah is to
+repose on the sea, it will rest upon me, and if it is to repose on the
+mainland, it will rest upon me." Then a voice out of the high
+heavens rang out and said: "The Shekinah shall not rest upon these
+high mountains that are so proud, for it is not God's will that the
+Shekinah should rest upon high mountains that quarrel among
+themselves and look upon one another with disdain. He prefers the
+low mountains, and Sinai among these, because it is the smallest
+and most insignificant of all. Upon it will He let the Shekinah
+rest." [183] The other mountains hereupon said to God, "Is it
+possible that Thou are partial, and wilt give us no reward for our
+good intention?" God replied: "Because ye have striven in My
+honor will I reward ye. Upon Tabor will I grant aid to Israel at the
+time of Deborah, and upon Carmel will I give aid to Elijah." [184]
+
+Mount Sinai was given the preference not for its humility alone,
+but also because upon it there had been no worshipping of idols;
+whereas the other mountains, owing to their height, had been
+employed as sanctuaries by the idolaters. [185] Mount Sinai has a
+further significance, too, for it had been originally a part of Mount
+Moriah, on which Isaac was to have been sacrificed; but Sinai
+separated itself from it, and came to the desert. Then God said:
+"Because their father Isaac lay upon this mountain, bound as a
+sacrifice, it is fitting that upon it his children receive the Torah."
+Hence God now chose this mountain for a brief stay during the
+revelation, for after the Torah had been bestowed, He withdrew
+again to heaven. In the future world, Sinai will return to its original
+place, Mount Moriah, when "the mountain of the Lord's house
+shall be established in the top of the mountains, and shall be
+exalted above the hills." [186]
+
+Just as Sinai was chosen as the spot for the revelation owing to its
+humility, so likewise was Moses. When God said to Moses, "Go,
+deliver Israel," he in his great humility, said: "Who am I that I
+should go to Pharaoh and lead the children of Israel out of Egypt?
+There are nobler and wealthier than I." But God replied: "Thou are
+a great man, thee have I chosen out of all Israel. Of thee shall the
+prophet of the future say, 'I have laid help upon one that is mighty;
+I have exalted on chosen out of the people.'" Moses in his humility,
+however, still stood apart and would not accept the office offered
+him, until God said to him "Why dost thou stand apart? If they are
+not to be delivered by thee, by none other will they be delivered."
+When, likewise, at God's command Moses had erected the
+Tabernacle, he did not enter it, out of great humility, until God
+said to him, "Why dost thou stand outside? Thou are worthy to
+serve Me." [187]
+
+THE TORAH OFFERED TO ISRAEL
+
+On the second day of the third month, Moses received word form
+God to betake himself to Mount Sinai, for without this direct
+summons he would not have gone there. This time, as at all times,
+when God desired to speak with Moses, He twice called him by
+name, and after he had answered, "Here I am," God's revelation to
+him followed. [188] When Moses had been carried to God in a
+cloud, which was always ready to bear him to God and the restore
+him to men, God said to him: "Go and acquaint the women of
+Israel with the principles of Judaism, and try with kindly words to
+persuade them to accept the Torah; but expound the full contents
+of the Torah to the men, and with them speak solemn words
+concerning it."
+
+There were several reasons for his going to the women first. God
+said: "When I created the world, I gave My commandment
+concerning the forbidden fruit to Adam only, and not to his wife
+Eve, and this omission had the effect that she tempted Adam to
+sin. Hence it appears advisable that the women first hear My
+commandments, and the men will then follow their counsel." [189]
+God, furthermore, knew that women are more scrupulous in their
+observance of religious percepts, and hence He first addressed
+Himself to them. Then, too, God expected the women to instruct
+their children in the ways of the Torah, wherefore He sent His
+messenger first to them. [190]
+
+The words that Moses was to address to the women as well as to
+the men, to the Sanhedrin as well as to the people, were as follows:
+"You yourselves have seen - for it is not from writings, or through
+tradition, or from the mouths of others that ye learn it - what I did
+for you in Egypt; for although they were idolaters, slayers of men,
+and men of lewd living, still I punished them not for these sins, but
+only for the wrong done to you. But ye will I carry on the wings of
+eagles, on the day of the revelation at Sinai, and ye will I bring to
+Me when the Temple shall be erected. Since I have wrought for
+you so many miracles, even before you had received the Torah and
+observed the laws, how many more miracles will I work for you,
+when you will have received the Torah and observed the laws! The
+beginning of all things is hard, but as soon as you will have grown
+accustomed to obedience, all else will be easy to you. If you will
+now observe the Abrahamic covenant, the Sabbath, and the
+commandment against idolatry, then will you be My possession;
+for although everything belongs to Me, Israel will be My especial
+possession, because I led them out of Egypt, and freed them from
+bondage. With respect to Israel, God is like one who receive many
+fields as an heritage, but one he purchased himself, and the one he
+earned was dearest to his heart. I will reign alone over you, as My
+possession, I and none other, so long as you keep yourselves aloof
+from other peoples. If not, other peoples shall reign over you. But
+if you obey Me, you shall be a nation, not only free from care, but
+also a nation of priests, and a holy nation."
+
+If Israel had not sinned through worshipping the Golden Calf, there
+would be among them no caste of priests, the nation would have
+been a nation of priests, and it was only after their sin that the
+greater part of the people lost the right to priesthood.
+
+God now instructed Moses to transmit to the people His words
+without adding to them or diminishing from them, in the precise
+order and in the same tongue, the Hebrew. Moses hereupon betook
+himself to the people to deliver his message, without first seeing
+his family. He first addressed the word of God to the elders, for he
+never forgot the honor due the elders. Then, in simple and well
+arranged form, he repeated it to all the people, including the
+women. Joyfully and of his own impulse, every Israelite declared
+himself willing to accept the Torah, whereupon Moses returned to
+God to inform Him of the decision of the people. For although
+God, being omniscient, had no need of hearing from Moses the
+answer of the people, still propriety demands that one who is sent
+on a message return to make a report of his success to him who
+sent him. God hereupon said to Moses: "I will come to thee in a
+thick cloud and repeat to thee the commandments that I gave thee
+on Marah, so that what thou tellest them may seem to the people
+as important as what they hear from Me. But not only in thee shall
+they have faith, but also in the prophets and sages that will come
+after thee."
+
+Moses then returned to the people once more, and explained to
+them the serious effects that disregard of the law would have upon
+them. The first time he spoke to them about the Torah, he
+expounded its excellencies to them, so as to induce them to accept
+it; but now he spoke to them of the terrible punishments they
+would bring upon themselves, if they did not observe the laws. The
+people did not, however, alter their resolution, but were full of joy
+in the expectation of receiving the Torah. They only wished Moses
+to voice to God their desire to hear Him impart His words directly
+to them, so they said to Moses, "We want to hear the words of our
+King from Himself." They were not even content with this, but
+wanted to see the Divine presence, for "hearing is not like seeing."
+God granted both their wishes, and commanded Moses to tell them
+to prepare themselves during the next two days for receiving the
+Torah. [191]
+
+ISRAEL PREPARES FOR THE REVELATION
+
+Just as one who is to be admitted to Judaism must first submit to
+the three ceremonies of circumcision, baptism, and sacrifice, so
+Israel did not receive the Torah until they had performed these
+three ceremonies. They had already undergone circumcision in
+Egypt. Baptism was imposed upon them two days before the
+revelation on Mount Sinai. On the day preceding the revelation
+Moses recorded in a book the covenant between Israel and their
+God, and on the morning of the day of the revelation, sacrifices
+were offered as a strengthening of the covenant. [192]
+
+As there were no priests at that time, the service was performed by
+the elders of Israel, who in spite of their age performed their duty
+with youthful vigor. [193] Moses erected an altar on Mount Sinai,
+as well as twelve memorial pillars, one for each tribe, and then
+bade them bring bulls, as a burnt offering and a peace offering.
+[194] The blood of these animals was then separated exactly into
+two halves. This was attended to by the angel Michael, who guided
+Moses' hand, and so conducted the separation of the blood that
+there might be not a drop more in one half than in the other. God
+upon this said to Moses: "Sprinkle the one half of the blood upon
+the people, as a token that they will not barter My glory for the
+idols of other peoples; and sprinkle the other half on the altar, as a
+token that I will not exchange them for any other nation." Moses
+did as he was bidden, and lo! the miracle came to pass that the
+blood of a few animals sufficed to sprinkle every single Israelite.
+
+Before this covenant between God and Israel had been made,
+Moses read aloud to the people all of the Torah, that they might
+know exactly what they were taking upon themselves. This
+covenant was made a second time in the desert of Moab by Moses,
+and a third time by Joshua after the entrance into the promised
+land, on the mountains of Gerizim and Ebal. [195]
+
+Although the people had now clearly expressed their desire to
+accept the Torah, still God hesitated to give it to them, saying:
+"Shall I without further ado give you the Torah? Nay, bring Me
+bondsmen, that you will observe it, and I will give you the Torah."
+Israel: "O Lord of the world! Our fathers are bondsmen for us."
+God: "Your fathers are My debtors, and therefore not good
+bondsmen. Abraham said, 'Whereby shall I know it?' and thus
+proved himself lacking in faith. Isaac loved Esau, whom I hated,
+and Jacob did not immediately upon his return from Padan-Aram
+keep his vow that he had made upon his way there. Bring Me good
+bondsmen and I will give you the Torah." Israel: "Our prophets
+shall be our bondsmen." God: "I have claims against them, for 'like
+foxes in the deserts became your prophets.' Bring Me good
+bondsmen and I will give you the Torah." Israel: "We will give
+Thee our children as bondsmen." God: "Well, then, these are good
+bondmen, on whose bond I will give you the Torah." Hereupon the
+Israelites brought their wives with their babes at their breasts, and
+their pregnant wives, and God made the bodies of the pregnant
+women transparent as glass, and He addressed the children in the
+womb with these words: "Behold, I will give your fathers the
+Torah. Will you be surety for them that they will observe it?" They
+answered: "Yea." He furthermore said: "I am your God." They
+answered: "Yea." "Ye shall have no other gods." They said: "Nay."
+In this wise the children in the womb answered every
+commandment with "Yea," and every prohibition with "Nay." As it
+was the little children upon whose bond God gave His people the
+Torah, it comes to pass that many little children die when Israel
+does not observe the Torah. [196]
+
+
+THE REVELATION ON MOUNT SINAI
+
+From the first day of the third month, the day on which Israel
+arrived at Mount Sinai, a heavy cloud rested upon them, and every
+one except Moses was forbidden to ascend the mountain, yea, they
+durst not even stay near it, lest God smite those who pushed
+forward, with hail or fiery arrows. [197] The day of the revelation
+announced itself as an ominous day even in the morning, for
+diverse rumblings sounded from Mount Sinai. Flashes of lightning,
+accompanied by an ever swelling peal of horns, moved the people
+with mighty fear and trembling. God bent the heavens, moved the
+earth, and shook the bounds of the world, so that the depths
+trembled, and the heavens grew frightened. His splendor passed
+through the four portals of fire, earthquake, storm and hail. The
+kings of the earth trembled in their palaces, and they all came to
+the villain Balaam, and asked him if God intended the same fate
+for them as for the generation of the flood. But Balaam said to
+them: "O ye fools! The Holy One, blessed be He, has long since
+promised Noah never again to punish the world with a flood." The
+kings of the heathen, however, were not quieted, and furthermore
+said: "God has indeed promised never again to bring a flood upon
+the world, but perhaps He now means to destroy it by means of
+fire." Balaam said: "Nay, God will not destroy the world either
+through fire or through water. The commotion throughout nature
+was caused through this only, that He is not about to bestow the
+Torah upon His people. 'The Eternal will give strength unto His
+people.'" At this all the kings shouted, "May the Eternal bless His
+people with peace," and each one, quieted in spirit, went to his
+house. [198]
+
+Just as the inhabitants of the earth were alarmed at the revelation,
+and believed the end of all time had arrived, so too did the earth.
+She thought the resurrection of the dead was about to take place,
+and she would have to account for the blood of the slain that she
+had absorbed, and for the bodies of the murdered whom she
+covered. The earth was not calmed until she heard the first words
+of the Decalogue. [199]
+
+Although phenomena were perceptible on Mount Sinai in the
+morning, still God did not reveal Himself to the people until noon.
+For owing to the brevity of the summer nights, and the
+pleasantness of the morning sleep in summer, the people were still
+asleep when God had descended upon Mount Sinai. Moses betook
+himself to the encampment and awakened them with these words:
+"Arise from your sleep, the bridegroom is at hand, and is waiting
+to lead his bride under the marriage-canopy." Moses, at the head of
+the procession, hereupon brought the nation to its bridegroom,
+God, to Sinai, himself going up the mountain. [200] He said to
+God: "Announce Thy words, Thy children are ready to obey them."
+These words of Moses rang out near and far, for on the occasion,
+his voice, when he repeated the words of God to the people, had as
+much power as the Divine voice that he heard. [201]
+
+It was not indeed quite of their own free will that Israel declared
+themselves ready to accept the Torah, for when the whole nation,
+in two divisions, men and women, approached Sinai, God lifted up
+this mountain and held it over the heads of the people like a
+basket, saying to them: "If you accept the Torah, it is well,
+otherwise you will find you grave under this mountain." They all
+burst into tears and poured out their heart in contrition before God,
+and then said: "All that the Lord hath said, will we do, and be
+obedient." [202] Hardly had they uttered these words of
+submission to God, when a hundred and twenty myriads of angels
+descended, an provided every Israelite with a crown and a girdle of
+glory - Divine gifts, which they did not lose until they worshipped
+the Golden Calf, when the angels came and took the gifts away
+from them. [203] At the same time with these crowns and girdles
+of glory, a heavenly radiance was shed over their faces, but this
+also they later lost through their sins. Only Moses retained it,
+whose face shone so brightly, that if even to-day a crack were
+made in his tomb, the light emanating from his corpse would be so
+powerful that it could not but destroy all the world. [204]
+
+After God had bestowed upon Israel these wonderful gifts, He
+wanted to proceed to the announcement of the Torah, but did not
+desire to do so while Moses was with Him, that the people might
+not say it was Moses who had spoken out of the cloud. Hence He
+sought an excuse to be rid of him. He therefore said to Moses: "Go
+down, warn the people, that they shall not press forward to see, for
+if even one of them were to be destroyed, the loss to Me would be
+as great as if all creation had been destroyed. Bid Nadab and
+Abihu also, as well as the first born that are to perform priestly
+duties, beware that they do not press forward." Moses, however,
+desirous of remaining with God, replied: "I have already warned
+the people and set the bounds beyond which they may not
+venture." God hereupon said to Moses: "Go, descend and call upon
+Aaron to come up with thee, but let him keep behind thee, while
+the people do not move beyond the positions thou hadst assigned
+them." Hardly had Moses left the mountain, when God revealed
+the Torah to the people. [205]
+
+This was the sixth revelation of God upon earth since the creation
+of the world. The tenth and last is to take place on the Day of
+Judgement.
+
+The heavens opened and Mount Sinai, freed from the earth, rose
+into the air, so that its summit towered into the heavens, while a
+thick cloud covered the sides of it, and touched the feet of the
+Divine Throne. [206] Accompanying God on one side, appeared
+twenty-two thousand angels with crowns for the Levites, the only
+tribe that remained true to God while the rest worshipped the
+Golden Calf. On the second side were sixty myriads, three
+thousand five hundred and fifty angels, each bearing a crown of
+fire for each individual Israelite. Double this number of angels was
+on the third side, whereas on the fourth side they were simply
+innumerable. For God did not appear from one direction, but from
+all four simultaneously, which, however, did not prevent His glory
+from filling the heaven as well as all the earth. [207]
+In spite of these innumerable hosts of angels there was no
+crowding on Mount Sinai, no mob, there was room for all the
+angels that had appeared in honor of Israel and the Torah. They
+had, however, at the same time received the order to destroy Israel
+in case they intended to reject the Torah. [208]
+
+THE FIRST COMMANDMENT
+
+The first word of God on Sinai was Anoki, "It is I." It was not a
+Hebrew word, but and Egyptian word that Israel first heard from
+God. He treated them as did that king his home-coming son,
+whom, returning from a long stay over sea, he addressed in the
+language the son had acquired in a foreign land. So God addressed
+Israel in Egyptian, because it was the language they spoke. At the
+same time Israel recognized in this word "Anoki," that is was God
+who addressed them. For when Jacob had assembled his children
+around his death-bed, he warned them to be mindful of the glory of
+God, and confided to them the secrets that God would hereafter
+reveal to them with the word "Anoki." He said: "With the word
+'Anoki' He addressed my grandfather Abraham; with the word
+'Anoki' He addressed my father Isaac, and with the word 'Anoki' He
+addressed me. Know, then, that when He will come to you, and
+will so address, you, it will be He, but not otherwise." [209]
+
+When the first commandment had come out of the mouth of God
+thunder and lightning proceeded from His mouth, a torch was at
+His right, and a torch at His left, and His voice flew through the
+air, saying: "My people, My people, House of Israel! I am the
+Eternal, you God, who brought you out of the land of Egypt."
+When Israel heard the awful voice, they flew back in their horror
+twelve miles, until their souls fled from them. Upon this the Torah
+turned to God, saying: "Lord of the world! Hast Thou given me to
+the living, or to the dead?" God said: "To the living." The Torah:
+"But they are all dead." God: "For thy sake will I restore them to
+life." Hereupon He let fall upon them the dew that will hereafter
+revive the dead, and they returned to life.
+
+The trembling of heaven and earth that set in upon the perception
+of the Divine voice, alarmed Israel so greatly that they could
+hardly stand on their feet. God hereupon sent to every one of them
+two angels; on lay his hand upon the heart of each, that his soul
+might not depart, and on to lift the head of each, that he might
+behold his Maker's splendor. They beheld the glory of God as well
+as the otherwise invisible word when it emanated from the Divine
+vision, and rolled forward to their ears, whereupon they perceived
+these words: "Wilt thou accept the Torah, which contains two
+hundred and forty-eight commandments, corresponding to the
+number of the members of they body?" They answered: "Yea, yea."
+Then the word passed from the ear to the mouth; it kissed the
+mouth, then rolled again to the ear again to the ear, and called to it:
+"Wilt thou accept the Torah, which contains three hundred and
+sixty-five prohibitions, corresponding to the days of the year?" And
+when they replied, "Yea, yea," again the word turned from the ear
+to the mouth and kissed it. After the Israelites had in this wise
+taken upon themselves the commandments and the prohibitions,
+God opened the seven heavens and the seven earths, and said:
+"Behold, these are My witnesses that there is none like Me in the
+heights or on earth! See that I am the Only One, and that I have
+revealed Myself in My splendor and My radiance! If anyone
+should say to you, 'Go, serve other gods,' then say: 'Can one who
+has seen his Maker, face to face, in His splendor, in His glory and
+His strength, leave Him and become an idolater?' See, it is I that
+have delivered you out of the house of bondage; it is I that cleaved
+the seas before you and led you on dry land, while I submerged
+you enemies in the depths. [210] I am the God of the dry land as
+well as the sea, of the past as well as of the future, the God of this
+world as well as of the future worlds. [211] I am the God of all
+nations, but only with Israel is My name allied. If they fulfil My
+wishes, I, the Eternal, am merciful, gracious and long suffering,
+and abundant in goodness and truth; but if you are disobedient,
+then will I be a stern judge. If you had not accepted the Torah, no
+punishment could have fallen upon you were you not to fulfil it,
+but now that you have accepted it, you must obey it." [212]
+
+In order to convince Israel of the unity and uniqueness of God, He
+bade all nature stand still, that all might see that there is nothing
+beside Him. When God bestowed the Torah, no bird sang, no ox
+lowed, the Ofannim did not fly, the Seraphim uttered not their
+"Holy, holy, holy," the sea did not roar, no creature uttered a sound
+- all listened in breathless silence to the words announced by an
+echoless voice, "I am the Lord you God." [213]
+
+These words as well as the others, made know by God on Mount
+Sinai, were not heard by Israel alone, but by the inhabitants of all
+the earth. The Divine voice divided itself into the seventy tongues
+of men, so that all might understand it; but whereas Israel could
+listen to the voice without suffering harm, the souls of the
+heathens almost fled from them when they heard it. [214] When
+the Divine voice sounded, all the dead in Sheol were revived, and
+betook themselves to Sinai; for the revelation took place in the
+presence of the living as well as of the dead, yea, even the souls of
+those who were not yet born were present. Every prophet, every
+sage, received at Sinai his share of the revelation, which in the
+course of history was announced by them to mankind. [215] All
+heard indeed the same words, but the same voice, corresponding to
+the individuality of each, was God's way of speaking with them.
+And as the same voice sounded differently to each one, so did the
+Divine vision appear differently to each, wherefore God warned
+them not to ascribe the various forms to various beings, saying:
+"Do not believe that because you have seen Me in various forms,
+there are various gods, I am the same that appeared to you at the
+Red Sea as a God of war, and at Sinai as a teacher." [216]
+
+THE OTHER COMMANDMENTS REVEALED ON SINAI
+
+After Israel had accepted the first commandment with a "Yea,"
+God said: "As you have now acknowledged Me as you sovereign, I
+can now give you commands: Thou shalt not acknowledge the
+gods of other nations as such, for they bring no advantage to those
+who adore them; this thou shalt not do while I exist. I have given
+you my Torah in order to lend sovereignty to you, hence you must
+not kindle My wrath by breaking My covenant through idolatry.
+You shall not worship dead idols, but Him who kills and restores
+to life, and in whose hand are all living things. Do not learn the
+works of other nations, for their works are vanity. I, the Eternal,
+you God, rule over zeal and am not ruled by it; I wait until the
+fourth generation to visit punishment. But those who love Me, or
+fear Me, will I reward even unto the thousandth generation."
+
+When Moses heard these words, according to which God would
+visit upon the descendants the sins of their fathers only if the
+consecutive generations were one after another sinful, he cast
+himself upon the ground and thanked God for it; for he knew it
+never occurred among Israel that three consecutive generations
+were sinful. [217]
+
+The third commandment read: "O My people of Israel, none
+among you shall call the name of the Lord in vain, for he who
+swears falsely by the name of the Lord shall not go unpunished on
+the great Judgement Day." [218] Swearing falsely has terrible
+consequences not only for the one who does it, but it endangers all
+the world. For when God created the world, He laid over the abyss
+a shard, on which is engraved the Ineffable Name, that the abyss
+may not burst forth and destroy the world. But as often as on
+swears falsely in God's name, the letters of the Ineffable Name fly
+away, and as there is then nothing to restrain the abyss, the waters
+burst forth from it to destroy the world. This would surely come to
+pass, if God did not sent the angel Ya'asriel, who has charge of the
+seventy pencils, to engrave anew the Ineffable Name on the shard.
+[219]
+
+God said then to Israel, "If you accept My Torah and observe My
+laws, I will give you for all eternity a thing most precious that I
+have in My possession." "And what," replied Israel, "is that
+precious thing which Thou wilt give us if we obey Thy Torah?"
+God: "The future world." Israel: "But even in this world should we
+have a foretaste of that other." God: "The Sabbath will give you
+this foretaste. [220] Be mindful of the Sabbath on the seventh day
+of the creation of the world." For when the world was created, the
+seventh day came before God, and said to Him: "All that Thou has
+created is in couples, why not I?" Whereupon God replied, "The
+community of Israel shall be thy spouse." Of this promise that God
+had made to the seventy day, He reminded the people on Mount
+Sinai, when he gave them the fourth commandment, to keep the
+Sabbath holy. [221]
+
+When the nations of the earth heard the first commandment, they
+said: "There is no king that does not like to see himself
+acknowledged as sovereign, and just so does God desire His
+people to pledge unto Him their allegiance." At the second
+commandment they said: "No king suffers a king beside himself,
+nor does the God of Israel." At the third commandment they said:
+"Is there a king that would like to have people swear false oaths by
+his name?" At the fourth commandment they said: "No King
+dislikes to see his birthday celebrated." But when the people heard
+the fifth commandment, "Honor thy father and thy mother," they
+said: "According to our laws, if a man enrolls himself as a servant
+of the king, he thereby disowns his parents. God, however, makes
+it a duty to honor father and mother; truly, for this is honor due to
+Him." [222]
+
+It was with these words that the fifth commandment was
+emphasized: "Honor thy parents to whom thou owest existence, as
+thou honorest Me. Honor the body that bore thee, and the breasts
+that gave thee suck, maintain thy parents, for thy parents took part
+in thy creation." [223] For man owes his existence to God, to his
+father, and to his mother, in that he receives from each of his
+parents five of the parts of his body, and ten from God. The bones,
+the veins, the nails, the brain, and the white of the eye come from
+the father. The mother gives him skin, flesh, blood, hair, and the
+pupil of the eye. God gives him the following: breath, soul, light of
+countenance, sight, hearing, speech, touch, sense, insight, and
+understanding. [224] When a human being honors his parents, God
+says: "I consider it as if I had dwelled among men and they had
+honored Me," but if people do not honor their parents, God say: "It
+is good that I do not dwell among men, or they would have treated
+Me superciliously, too." [225]
+
+God not only commanded to love and fear parents as Himself, but
+in some respects He places the honor due to parents even higher
+than that due Him. A man is only then obliged to support the poor
+or to perform certain religious ceremonies, if he has the
+wherewithal, but it is the duty of each one even to go begging at
+men' doors, if he cannot otherwise maintain his parents. [226]
+
+The sixth commandment said: "O My people Israel, be no slayers
+of men, do not associate with murderers, and shun their
+companionship, that your children may not learn the craft of
+murder." As a penalty for deeds of murder, God will send a
+devastating war over mankind. [227] There are two divisions in
+Sheol, an inner and an outer. In the latter are all those who were
+slain before their time. There they stay until the course of the time
+predestined them is run; and every time a murder has been
+committed, God says: "Who has slain this person and has forced
+Me to keep him in the outer Sheol, so that I must appear
+unmerciful to have removed him from earth before his time?"
+[228] On the Judgement Day the slain will appear before God, and
+will implore Him: "O Lord of the world! Thou hast formed me,
+Thou hast developed me, Thou hast been gracious unto me while I
+was in the womb, so that I left it unharmed. Thou in Thy great
+mercy hast provided for me. O Lord of all worlds! Grant me
+satisfaction from this villain that knew no pity for me." Then God's
+wrath will be kindled against the murderer, into Gehenna will he
+throw him and damn him for all eternity, while the slain will see
+satisfaction given him, and be glad. [229]
+
+The seventh commandment says: "O My people of Israel, be not
+adulterers, nor the accomplices or companions of adulterers, that
+your children after you may not be adulterers. Commit no unchaste
+deeds, with your hands, feet, eyes, or ears, for as a punishment
+therefore the plague will come over the world." [230]
+
+This is the eighth commandment: "Be not thief, nor the accomplice
+or companion of thieves, that your children may not become
+thieves." As a penalty for robbery and theft famine will come upon
+the world. [231] God may forgive idolatry, but never theft, and He
+is always ready to listen to complaints against forgers and robbers.
+[232]
+
+The ninth commandment reads: "O My people of Israel, bear not
+false witness against your companions, for in punishment for this
+the clouds will scatter, so that there may be no rain, and famine
+will ensue owing to drought." God is particularly severe with a
+false witness because falsehood is the one quality that God did not
+create, but is something that men themselves produces. [233]
+
+The content of the tenth commandment is: "O My people Israel,
+covet not the possessions of your neighbors, for owing to this sin
+will the government take their possessions from the people, so that
+even the wealthiest will become poor and will have to go into
+exile." [234] The tenth commandment is directed against a sin that
+sometimes leads to a trespassing of all the Ten Commandments. If
+a man covets his neighbor's wife and commits adultery, he neglects
+the first commandment: "I am the Eternal, thy God," for he
+commits his crime in the dark and thinks that none sees him, not
+even the Lord, whose eyes float over all the world, and see good as
+well as evil. He oversteps the second commandment: "Thou shalt
+not have strange gods besides Me..., I am a jealous God," who is
+wroth against faithlessness, whether toward Me, or toward men.
+He breaks the third commandment: "Thou shalt not take the name
+of the Lord in vain," for he swears he has not committed adultery,
+but he did so. He is the cause of profanation of the Sabbath, the
+consecration of which God commands in the fourth
+commandment, because in his illegal relation he generates
+descendants who will perform priestly duties in the Temple on the
+Sabbath, which, being bastards, they have no right to do. The fifth
+commandment will be broken by the children of the adulterer, who
+will honor as a father a strange man, and will not even know their
+true father. He breaks the sixth commandment: "Thou shalt not
+kill," if he is surprised by the rightful husband, for every time a
+man goes to a strange woman, he does so with the consciousness
+that this may lead to his death or the death of his neighbor. The
+trespassing of the seventh commandment: "Thou shalt not commit
+adultery," is the direct outcome of a forbidden coveting. The
+eighth commandment: "Thou shalt not steal," is broken by the
+adulterer, for he steals another man's fountain of happiness. The
+ninth commandment" "Thou shalt not bear false witness," is
+broken by the adulterous woman, who pretends that the fruit of her
+criminal relations is the child of her husband. In this way, the
+breaking of the tenth commandment has not only led to all the
+other sins, but has also the evil effect that the deceived husband
+leaves his whole property to one who is not his son, so that the
+adulterer robs him of his possessions as well as of his wife. [235]
+
+THE UNITY OF THE TEN COMMANDMENTS
+
+The Ten Commandments are so closely interwoven, that the
+breaking of one leads to the breaking of another. But there is a
+particularly strong bond of union between the first five
+commandments, which are written on one table, and the last five,
+which were on the other table. The first commandment: "I am the
+Lord, thy God," corresponds to the sixth: "Thou shalt not kill," for
+the murderer slays the image of God. The second: "Thou shalt
+have no strange gods before me," corresponds to the seventh:
+"Thou shalt not commit adultery," for conjugal faithlessness is as
+grave a sin as idolatry, which is faithlessness to God. The third
+commandment: "Thou shalt not take the name of the Lord in vain,"
+corresponds to the eighth: "Thou shalt not steal," for theft leads to
+false oath. The fourth commandment: "Remember the Sabbath
+day, to keep it holy," corresponds to the ninth: "Thou shalt not bear
+false witness against thy neighbor," for he who bears false witness
+against his neighbor commits as grave a sin as if he had borne false
+witness against God, saying that He had not created the world in
+six days and rested on the seventh, the Sabbath. The fifth
+commandment: "Honor thy father and thy mother," corresponds to
+the tenth: "Covet not thy neighbor's wife," for one who indulges
+this lust produces children who will not honor their true father, but
+will consider a stranger their father. [236]
+
+The Ten Commandments, which God first revealed on Mount
+Sinai, correspond in their character to the ten words of which He
+had made use at the creation of the world. The first
+commandment: "I am the Lord, thy God," corresponds to the first
+word at the creation: "Let there be light," for God is the eternal
+light. The second commandment: "Thou shalt have no strange gods
+before me," corresponds to the second word: "Let there be a
+firmament in the midst of the waters, and let it divide the waters
+from the waters." For God said: "Choose between Me and the
+idols; between Me, the fountain of living waters, and the idols, the
+stagnant waters." The third commandment: "Thou shalt not take
+the name of thy God in vain" corresponds to the word: "Let the
+waters be gathered together," for as little as water can be gathered
+in a cracked vessel, so can a man maintain his possession which he
+has obtained through false oaths. The fourth commandment:
+"Remember to keep the Sabbath holy," corresponds to the word:
+"Let the earth bring forth grass," for he who truly observes the
+Sabbath will receive good things from God without having to labor
+for them, just as the earth produces grass that need not be sown.
+For at the creation of man it was God's intention that he be free
+from sin, immortal, and capable of supporting himself by the
+products of the soil without toil. The fifth commandment: "Honor
+thy father and thy mother," corresponds to the word: "Let there be
+lights in the firmament of the heaven," for God said to man: "I
+gave thee two lights, thy father and thy mother, treat them with
+care." The sixth commandment: "Thou shalt not kill," corresponds
+to the word: "Let the waters bring forth abundantly the moving
+creature," for God said: "Be not like the fish, among whom the
+great swallow the small." The seventh commandment: "Thou shalt
+not commit adultery," corresponds to the word: "Let the earth bring
+forth the living creature after his kind," for God said: "I chose for
+thee a spouse, abide with her." The eighth commandment: "Thou
+shalt not steal," corresponds to the word: "Behold, I have given you
+every herb-bearing seed," for none, said God, should touch his
+neighbor's goods, but only that which grows free as the grass,
+which is the common property of all. The ninth commandment:
+"Thou shalt not bear false witness against thy neighbor,"
+corresponds to the word: "Let us make man in our image." Thou,
+like thy neighbor, art made in My image, hence bear not false
+witness against thy neighbor. The tenth commandment: "Thou
+shalt not covet the wife of thy neighbor," corresponds to the tenth
+word of the creation: "It is not good for man to be alone," for God
+said: "I created thee a spouse, and let not one among ye covet his
+neighbor's wife." [237]
+
+MOSES CHOSEN AS INTERMEDIATOR
+
+After Israel had heard the Ten Commandments, they supposed that
+God would on this occasion reveal to them all the rest of the
+Torah. But the awful vision on Mount Sinai, where they heard the
+visible and saw the audible - the privilege was granted them that
+even the slave women among them saw more than the greatest
+prophet of later times - this vision has so exhausted them that they
+would surely have perished, had they heard another word from
+God. They therefore went to Moses and implored him to be the
+intermediator between them and God. God found their wish right,
+so that He not only employed Moses as His intermediator, but
+determined in all future times to send prophets to Israel as
+messengers of His words. Turning to Moses, God said: "All that
+they have spoken is good. If it were possible, I would even now
+dismiss the Angel of Death, but death against humanity has already
+been decreed by Me, hence it must remain. [238] Go, say unto
+them: 'Return to your tents,' but stay thou with Me." In these words
+God indicated to Israel that they might again enter upon conjugal
+relations, from which they has abstained throughout three days,
+while Moses should forever have to deny himself all earthly
+indulgences. [239]
+
+Moses in his great wisdom now knew how, in a few words, to
+calm the great excitement of the myriads of men, saying to them:
+"God gave you the Torah and wrought marvels for you, in order,
+through this and through the observances of the laws which He
+imposed upon you, to distinguish you before all other nations on
+earth. Consider, however, that whereas up to this time you have
+been ignorant, and your ignorance served as your excuse, you now
+know exactly what to do and what not to do. Until now you did not
+know that the righteous are to be rewarded and the godless to be
+punished in the future world, but now you know it. But as long as
+you will have a feeling of shame, you will not lightly commit
+sins." Hereupon the people withdrew twelve miles from Mount
+Sinai, while Moses stepped quite close before the Lord. [240]
+
+In the immediate proximity of God are the souls of the pious, a
+little farther Mercy and Justice, and close to these was the position
+Moses was allowed to occupy. [241] The vision of Moses, owing
+to his nearness to God, was clear and distinct, unlike that of the
+other prophets, who saw but dimly. He is furthermore
+distinguished from all the other prophets, that he was conscious of
+his prophetic revelations, while they were unconscious in the
+moments of prophecy. A third distinction of Moses, which he
+indeed shared with Aaron and Samuel, was that God revealed
+Himself to him in a pillar of cloud. [242]
+
+In spite of these great marks of favor to Moses, the people still
+perceived the difference between the first two commandments,
+which they heard directly from God, and those that they learned
+through Moses' intercession. For when they heard the words, "I am
+the Eternal, thy Lord," the understanding of the Torah became
+deep-rooted in their hearts, so that they never forgot what they thus
+learned. But they forgot some of the things Moses taught, for as
+man is a being of flesh and blood, and hence ephemeral, so are his
+teachings ephemeral. They hereupon came to Moses, saying: "O, if
+He would only reveal Himself once more! O that once more He
+would kiss us with the kisses of His mouth! O that understanding
+of the Torah might remain firm in our hearts as before!" Moses
+answered: "It is no longer possible now, but it will come to pass in
+the future world, when He will put His law in their inward parts,
+and write it in their hearts."
+
+Israel had another reason for regretting the choice of an
+intermediator between themselves and God. When they heard the
+second commandment: "Thou shalt have no strange gods beside
+Me," the evil impulse was torn out from their hearts. But as soon
+as they requested Moses to intercede for them, the evil impulse set
+in once more in its old place. In vain, however, did they plead with
+Moses to restore the former direct communication between them
+and God, so that the evil impulse might be taken from them. For he
+said: "It is no longer possible now, but in the future world He will
+'take out of your flesh the stony heart.'" [243]
+
+Although Israel had now heard only the first two commandments
+directly from God, still the Divine apparition had and enormous
+influence upon this generation. Never in the course of their lives
+was any physical impurity heard of among them, nor did any
+vermin succeed in infesting their bodies, and when they died, their
+corpses remained free from worms and insects. [244]
+
+MOSES AND THE ANGELS STRIVE FOR THE TORAH
+
+The day on which God revealed Himself on Mount Sinai was twice
+as long as ordinary days. For on that day the sun did not set, a
+miracle that was four times more repeated for Moses' sake. [245]
+When this long day had drawn to its close, Moses ascended the
+holy mountain, where he spent a week to rid himself of all mortal
+impurity, so that he might betake himself to God into heaven. At
+the end of his preparations, God called him to come to Him. [246]
+Then a cloud appeared and lay down before him, but he knew not
+whether to ride upon it or merely to hold fast to it. Then suddenly
+the mouth of the cloud flew open, and he entered into it, and
+walked about in the firmament as a man walks about on earth.
+Then he met Kemuel, the porter, the angel who is in charge of
+twelve thousand angels of destruction, who are posted at the
+portals of the firmament. He spoke harshly to Moses, saying:
+"What dost thou here, son of Amram, on this spot, belonging to the
+angels of fire?" Moses answered: "Not of my own impulse do I
+come here, but with the permission of the Holy One, to receive the
+Torah and bear it down to Israel." As Kemuel did not want to let
+him pass, Moses struck him and destroyed him out of the world,
+whereupon he went on his way until the angel Hadarniel came
+along.
+
+This angel is sixty myriads of parasangs taller than his fellows, and
+at every word that passes out of his mouth, issue twelve thousand
+fiery lightning flashes. When he beheld Moses he roared at him:
+"What dost thou here, son of Amram, here on the spot of the Holy
+and High?" When Moses heard his voice, he grew exceedingly
+frightened, his eyes shed tears, and soon he would have fallen from
+the cloud. But instantly the pity of God for Moses was awakened,
+and He said to Hadarniel: "You angels have been quarrelsome
+since the day I created you. In the beginning, when I wanted to
+create Adam, you raised complaint before Me and said, 'What is
+man that Thou are mindful of him!' and My wrath was kindled
+against you and I burned scores of you with My little finger. Now
+again ye commence strife with the faithful one of My house, whom
+I have bidden to come up here to receive the Torah and carry it
+down to My chosen children Israel, although you know that if
+Israel did not receive the Torah, you would no longer be permitted
+to dwell in heaven." When Hadarniel heard this, he said quickly to
+the Lord: "O Lord of the world! It is manifest and clear to Thee,
+that I was not aware he came hither with Thy permission, but since
+I now know it, I will be his messenger and go before him as a
+disciple before his master." Hadarniel hereupon, in a humble
+attitude, ran before Moses as a disciple before his master, until he
+reached the fire of Sandalfon, when he spoke to Moses, saying:
+"Go, turn about, for I may not stay in this spot, or the fire of
+Sandalfon will scorch me."
+
+This angel towers above his fellows by so great height, that it
+would take five hundred years to cross over it. He stands behind
+the Divine Throne and binds garlands for his Lord. Sandalfon does
+not know the abiding spot of the Lord either, so that he might set
+the crown on His head, but he charms the crown, so that it rises of
+its own accord until it reposes on the head of the Lord. As soon as
+Sandalfon bids the crown rise, the hosts on high tremble and
+shake, the holy animals burst into paeans, the holy Seraphim roar
+like lions and say: "Holy, holy, holy is the Lord of hosts, the whole
+earth is full of His glory." When the crown has reached the Throne
+of Glory, the wheels of the Throne are instantly set in motion, the
+foundations of its footstool tremble, and all the heavens are seized
+with trembling and horror. As soon as the crown now passes the
+Throne of Glory, to settle upon its place, all the heavenly hosts
+open their mouths, saying: "Praised be the glory of the Eternal
+from His place." And when the crown has reached its destination,
+all the holy animals, the Seraphim, the wheels of the Throne, and
+the hosts on high, the Cherubim and the Hashmalim speak with
+one accord: "The Eternal is King, the Eternal was King, the Eternal
+will be King in all eternity."
+
+Now when Moses beheld Sandalfon, he was frightened, and in his
+alarm came near to falling out of the cloud. In tears he imploringly
+begged God for mercy, and was answered. In His bountiful love of
+Israel, He Himself descended from the Throne of His glory and
+stood before Moses, until he had passed the flames of Sandalfon.
+
+After Moses had passed Sandalfon, he ran across Rigyon, the
+stream of fire, the coals of which burn the angels, who dip into
+them every morning, are burned, and then arise anew. This stream
+with the coals of fire is generated beneath the Throne of Glory out
+of the perspiration of the holy Hayyot, who perspire fire out of fear
+of God. God, however, quickly drew Moses past Rigyon without
+his suffering any injury.
+
+As he passed on he met the angel Gallizur, also called Raziel. He it
+is who reveals the teachings to his Maker, and makes known in the
+world what is decreed by God. For he stands behind the curtains
+that are drawn before the Throne of God, and sees and hears
+everything. Elijah on Horeb hears that which Raziel calls down
+into the world, and passes his knowledge on. This angel performs
+other functions in heaven. He stands before the Throne with
+outspread wings, and in this way arrests the breath of the Hayyot,
+the heat of which would otherwise scorch all the angels. He
+furthermore puts the coals of Rigyon into a glowing brazier, which
+he holds up to kings, lords, and princes, and from which their faces
+receive a radiance that makes men fear them. When Moses beheld
+him, he trembled, but God led him past unhurt.
+
+He then came to a host of Angels of Terror that surround the
+Throne of Glory, and are the strongest and mightiest among the
+angels. These now wished to scorch Moses with their fiery breath,
+but God spread His radiance of splendor over Moses, and said to
+him: "Hold on tight to the Throne of My Glory, and answer them."
+[247] For as soon as the angels became aware of Moses in heaven,
+they said to God: "What does he who is born of woman here?" And
+God's answer was as follows: "He has come to receive the Torah."
+They furthermore said: "O Lord, content Thyself with the celestial
+beings, let them have the Torah, what wouldst Thou with the
+dwellers of the dust?" Moses hereupon answered the angels: "It is
+written in the Torah: 'I am the Eternal, thy Lord, that have led thee
+out of the land of Egypt and out of the house of bondage.' Were ye
+perchance enslaved in Egypt and then delivered, that ye are in
+need of the Torah? It is further written in the Torah: 'Thou shalt
+have no other gods.' Are there perchance idolaters among ye, that
+ye are in need of the Torah? It is written: 'Thou shalt not utter the
+name of the Eternal, thy God, in vain,' Are there perchance
+business negotiations among ye, that ye are in need of the Torah to
+teach you the proper form of invocation? It is written: 'Remember
+to keep the Sabbath holy.' Is there perchance any work among you,
+that ye are in need of the Torah? It is written: 'Honor thy father and
+thy mother.' Have ye perchance parents, that ye are in need of the
+Torah? It is written: 'Thou shalt not kill.' Are there perchance
+murderers among ye, that ye are in need of the Torah? It is written:
+'Thou shalt not commit adultery.' Are there perchance women
+among ye, that ye are in need of the Torah? It is written: 'Thou
+shalt not steal.' Is there perchance money in heaven, that ye are
+need of the Torah? It is written: 'Thou shalt not bear false witness
+against thy neighbor.' Is there perchance any false witness among
+ye, that ye are in need of the Torah? It is written: 'Covet not the
+house of thy neighbor.' Are there perchance houses, fields, or
+vineyards among ye, that ye are in need of the Torah?" The angels
+hereupon relinquished their opposition to the delivering of the
+Torah into the hands of Israel, and acknowledged that God was
+right to reveal it to mankind, saying: "Eternal, our Lord, how
+excellent is Thy name in all the earth! Who hast set Thy glory
+upon the heavens."
+
+Moses now stayed forty days in heaven to learn the Torah from
+God. But when he started to descend and beheld the hosts of the
+angels of terror, angels of trembling, angels of quaking, and angels
+of horror, then through his fear he forgot all he had learned. For
+this reason God called the angel Yefefiyah, the prince of the
+Torah, who handed over to Moses the Torah, "ordered in all things
+and sure." All the other angels, too, became his friends, and each
+bestowed upon him a remedy as well as the secret of the Holy
+Names, as they are contained in the Torah, and as they are applied.
+Even the Angel of Death gave him a remedy against death. The
+applications of the Holy Names, which the angels through
+Yefefiyah, the prince of the Torah, and Metatron, the prince of the
+Face, taught him, Moses passed on to the high-priest Eleazar, who
+passed them to his son Phinehas, also known as Elijah. [248]
+
+MOSES RECEIVES THE TORAH
+
+When Moses reached heaven, he found God occupied ornamenting
+the letters in which the Torah was written, with little crown-like
+decorations, and he looked on without saying a word. God then
+said to him: "In thy home, do not people know the greeting of
+peace?" Moses: "Does it behoove a servant to address his Master?"
+God: "Thou mightest at least have wished Me success in My
+labors." Moses hereupon said: "Let the power of my Lord be great
+according as Thou hast spoken." [249] Then Moses inquired as the
+significance of the crowns upon the letter, and was answered:
+"Hereafter there shall live a man called Akiba, son of Joseph, who
+will base in interpretation a gigantic mountain of Halakot upon
+every dot of these letters." Moses said to God: "Show me this
+man." God: "Go back eighteen ranks." Moses went where he was
+bidden, and could hear the discussions of the teacher sitting with
+his disciples in the eighteenth rank, but was not able to follow
+these discussions, which greatly grieved him. But just then he
+heard the disciples questioning their master in regard to a certain
+subject: "Whence dost thou know this?" And he answered, "This is
+a Halakah given to Moses on Mount Sinai," and not Moses was
+content. Moses returned to God and said to Him: "Thou has a man
+like Akiba, and yet dost Thou give the Torah to Israel through
+me!" But God answered: "Be silent, so has it been decreed by Me."
+Moses then said: "O Lord of the world! Thou has permitted me to
+behold this man's learning, let see also the reward which will be
+meted out to him." God said: "Go, return and see." Moses saw
+them sell the flesh of the martyr Akiba at the meat market. He said
+to God: "Is this the reward for such erudition?" But God replied:
+"Be silent, thus have I decreed." [250]
+
+Moses then saw how God wrote the word "long-suffering" in the
+Torah, and asked: "Does this mean that Thou hast patience with
+the pious?" But God answered: "Nay, with sinners also am I
+long-suffering." "What!" exclaimed Moses, "Let the sinners
+perish!" God said no more, but when Moses implored God's mercy,
+begging Him to forgive the sin of the people of Israel, God
+answered him: "Thou thyself didst advice Me to have no patience
+with sinners and to destroy them." "Yea," said Moses, "but Thou
+didst declare that Thou art long-suffering with sinners also, let
+now the patience of the Lord be great according as Thou has
+spoken." [251]
+
+The forty days that Moses spent in heaven were entirely devoted to
+the study of the Torah, he learned the written as well as the oral
+teaching, yea, even the doctrines that an able scholar would some
+day propound were revealed to him. [252] He took an especial
+delight in hearing the teachings of the Tanna Rabbi Eliezer, and
+received the joyful message that this great scholar would be one of
+his descendants. [253]
+
+The study of Moses was so planned for the forty days, that by day
+God studied with him the written teachings, and by night the oral.
+In this way was he enabled to distinguish between night and day,
+for in heaven "the night shineth as the day." There were other signs
+also by which he could distinguish night from day; for if he heard
+the angels praise God with "Holy, holy, holy, is the Lord of hosts,"
+he knew that it was day; but if they praised Him with "Blessed be
+the Lord to whom blessing is due," he knew it was night. Then,
+too, if he saw the sun appear before God and cast itself down
+before Him, he knew that it was night; if, however, the moon and
+the stars cast themselves at His feet, he knew that it was day. He
+could also tell time by the occupation of the angels, for by day they
+prepared manna for Israel, and by night they sent it down to earth.
+The prayers he heard in heaven served him as another token
+whereby he might know the time, for if he heard the recitation of
+the Shema' precede prayer, he knew that it was day, but if the
+prayer preceded the recitation of the Shema', then it was night.
+[254]
+
+During his stay with Him, God showed Moses all the seven
+heavens, and the celestial temple, and the four colors that he was
+to employ to fit up the tabernacle. Moses found it difficult to retain
+the color, whereupon God said to him: "Turn to the right," and as
+he turned, he saw a host of angels in garments that had the color of
+the sea. "This," said God, "is violet." Then He bade Moses turn to
+the left, and there he saw angels dressed in red, and God said:
+"This is royal purple." Moses hereupon turned around to the rear,
+and saw angels robed in a color that was neither purple nor violet,
+and God said to him: "This color is crimson." Moses then turned
+about and saw angels robed in white, and God said to him: "This is
+the color of twisted linen." [255]
+
+Although Moses now devoted both night and day to the study of
+the Torah, he still learned nothing, for hardly had he learned
+something from God when he forgot it again. Moses thereupon
+said to God: "O Lord of the world! Forty days have I devoted to
+studying the Torah, without having profited anything by it." God
+therefore bestowed the Torah upon Moses, and now he could
+descend to Israel, for now he remembered all that he had learned.
+[256]
+
+Hardly had Moses descended from heaven with the Torah, when
+Satan appeared before the Lord and said: "Where, forsooth, is the
+place where the Torah is kept?" For Satan knew nothing of the
+revelation of God on Sinai, as God had employed him elsewhere
+on purposes, that he might not appear before him as an accuser,
+saying: "Wilt Thou give the Torah to a people that forty days later
+will worship the Golden Calf?" In answer to Satan's question
+regarding the whereabouts of the Torah, God said: "I gave the
+Torah to Earth." To earth, then, Satan betook himself with his
+query: "Where is the Torah?" Earth said: "God knows of its course,
+He knoweth its abiding-place, for 'He looketh to the ends of the
+earth, and seeth under the whole heaven.'" Satan now passed on to
+the sea to seek for the Torah, but the sea also said: "It is not with
+me," and the abyss said: "It is not in me." Destruction and death
+said: "We have heard the fame thereof with our ears." Satan now
+returned to God and said: "O Lord of the world! Everywhere have I
+sought the Torah, but I found it not." God replied: "Go, seek the
+son of Amram." Satan now hastened to Moses and asked him:
+"Where is the Torah that God hath given thee?" Whereupon Moses
+answered: "Who am I, that the Holy One, blessed be He, should
+have given me the Torah?" God hereupon spoke to Moses: "O
+Moses, thou utterest a falsehood." But Moses answered: "O Lord
+of the world! Thou hast in Thy possession a hidden treasure that
+daily delights Thee. Dare I presume to declare it my possession?"
+Then God said: "As a reward for thy humility, the Torah shall be
+named for thee, and it shall henceforth be known as the Torah of
+Moses." [257]
+
+Moses departed from the heavens with the two tables on which the
+Ten Commandments were engraved, and just the words of it are by
+nature Divine, so too are the tables on which they are engraved.
+These were created by God's own hand in the dusk of the first
+Sabbath at the close of the creation, and were made of a
+sapphire-like stone. On each of the two tables are the Ten
+Commandments, four times repeated, and in such wise were they
+engraved that the letters were legible on both sides, for, like the
+tables, the writing and the pencils for inscription, too, were of
+heavenly origin. Between the separate commandments were noted
+down all the precepts of the Torah in all their particulars, although
+the tables were not more than six hands in length and as much in
+width. [258] It is another of the attributes of the tables, that
+although they are fashioned out of the hardest stone, they can still
+be rolled up like a scroll. [259] When God handed the tables to
+Moses, He seized them by the top third, whereas Moses took hold
+of the bottom third, but on third remained open, and it was in this
+way that the Divine radiance was shed upon Moses' face. [260]
+
+THE GOLDEN CALF
+
+When God revealed Himself upon Mount Sinai, all Israel sang a
+song of jubilation to the Lord, for their faith in God was on this
+occasion without bounds and unexampled, except possibly at the
+time of the Messiah, when they likewise will cherish this firm
+faith. The angels, too, rejoiced with Israel, only God was
+down-cast on this day and sent His voice "out of thickest
+darkness," in token of His sorrow. The angels hereupon said to
+God: "Is not the joy that Thou hast created Thine?" But God
+replied: "You do not know what the future will bring." He knew
+that forty days later Israel would give the lie to the words of God:
+"Thou shalt have no other gods before Me," and would adore the
+Golden Calf. [261] And truly, God had sufficient cause to grow
+sad at this thought, for the worship of the Golden Calf had more
+disastrous consequences for Israel than any other of their sins. God
+had resolved to give life everlasting to the nation that would accept
+the Torah, hence Israel upon accepting the Torah gained
+supremacy over the Angel of Death. But they lost this power when
+they worshipped the Golden Calf. As a punishment for this, their
+sin, they were doomed to study the Torah in suffering and
+bondage, in exile and unrest, amid cares of life and burdens, until,
+in the Messianic time and in the future world, God will
+compensate them for all their sufferings. [262] But until that time
+there is no sorrow that falls to Israel's lot that is not in part a
+punishment for their worship of the Golden Calf. [263]
+
+Strange as it may seem that Israel should set out to worship this
+idol at the very time when God was busied with the preparation of
+the two tables of the law, still the following circumstances are to
+be considered. When Moses departed from the people to hasten to
+God to receive the Torah, he said to them: "Forty days from to-day
+I will bring you the Torah." But at noon on the fortieth day Satan
+came, and with a wizard's trick conjured up for the people a vision
+of Moses lying stretched out dead on a bier that floated midway
+between earth and heaven. Pointing to it with their fingers, they
+cried: "This is the man Moses that bought us up out of the land of
+Egypt." [264] Under the leadership of the magicians Jannes and
+Jambres, they appeared before Aaron, saying: "The Egyptians were
+wont to carry their gods about with them, to dance and play before
+them, that each might be able to behold his gods; and now we
+desire that thou shouldst make us a god such as the Egyptians
+had." When Hur, the son of Miriam, whom Moses during his
+absence had appointed joint leader of the people with Aaron,
+owing to his birth which placed him among the notables of highest
+rank, beheld this, he said to them: "O ye frivolous ones, you are no
+longer mindful of the many miracles God wrought for you." In
+their wrath, the people slew this pious and noble man; and,
+pointing out his dead body to Aaron, they said to him
+threateningly: "If thou wilt make us a god, it is well, if not we will
+dispose of thee as of him." Aaron had no fear for his life, but he
+thought: "If Israel were to commit so terrible a sin as to slay their
+priest and prophet, God would never forgive them." He was willing
+rather to take a sin upon himself than to cast the burden of so
+wicked a deed upon the people. He therefore granted them their
+wish to make them a god, but he did it in such a way that he still
+cherished the hope that this thing might not come to pass. Hence
+he demanded from them not their own ornaments for the
+fashioning of the idol, but the ornaments of their wives, their sons,
+and their daughters, thinking: "If I were to tell them to bring me
+gold and silver, they would immediately do so, hence I will
+demand the earrings of their wives, their sons, and their daughters,
+that through their refusal to give up their ornaments, the matter
+might come to nought." But Aaron's assumption was only in part
+true; the women indeed did firmly refuse to give up their jewels
+for the making of a monster that is of no assistance to his
+worshippers. As a reward for this, God gave the new moons as
+holidays to women, and in the future world too they will be
+rewarded for their firm faith in God, in that, like the new moons,
+they too, may monthly be rejuvenated. But when the men saw that
+no gold or silver for the idol was forthcoming from the women,
+they drew off their own earrings that they wore in Arab fashion,
+and brought these to Aaron. [265]
+
+No living calf would have shaped itself out of the gold of these
+earrings, if a disaster had not occurred through an oversight of
+Aaron. For when Moses at the exodus of Israel from Egypt set
+himself to lifting the coffin of Joseph out of the depths of the Nile,
+he employed the following means: He took four leaves of silver,
+and engraved on each the image of one of the beings represented at
+the Celestial Throne, - the lion, the man, the eagle, and the bull.
+He then cast on the river the leaf with the image of the lion, and
+the waters of the river became tumultuous, and roared like a lion.
+He then threw down the leaf with the image of man, and the
+scattered bones of Joseph united themselves into an entire body;
+and when he cast in the third leaf with the image of the eagle, the
+coffin floated up to the top. As he had no use for the fourth leaf of
+silver with the image of the bull, he asked a woman to store it
+away for him, while he was occupied with the transportation of the
+coffin, and later forgot to reclaim the leaf of silver. This was now
+among the ornaments that the people brought to Aaron, and it was
+exclusively owing to this bull's image of magical virtues, that a
+golden bull arose out of the fire into which Aaron put the gold and
+silver. [266]
+
+When the mixed multitude that had joined Israel in their exodus
+from Egypt saw this idol conducting itself like a living being, they
+said to Israel: "This is thy God, O Israel." [267] The people then
+betook themselves to the seventy members of the Sanhedrin and
+demanded that they worship the bull that had led Israel out of
+Egypt. "God," said they, "had not delivered us out of Egypt, but
+only Himself, who had in Egypt been in captivity." The members
+of the Sanhedrin remained loyal to their God, and were hence cut
+down by the rabble. [268] The twelve heads of the tribes did not
+answer the summons of the people any more than the members of
+the Sanhedrin, and were therefore rewarded by being found worthy
+of beholding the Divine vision. [269]
+
+But the people worshipped not only the Golden Calf, they made
+thirteen such idols, one each for the twelve tribes, and one for all
+Israel. More than this, they employed manna, which God in His
+kindness did not deny them even on this day, as an offering to their
+idols. [270] The devotion of Israel to this worship of the bull is in
+part explained by the circumstance that while passing through the
+Red Sea, they beheld the Celestial Throne, and most distinctly of
+the four creatures about the Throne, they saw the ox. It was for this
+reason that they hit upon the notion that the ox had helped God in
+the exodus from Egypt, and for this reason did they wish to
+worship the ox beside God. [271]
+
+The people then wanted to erect an altar for their idol, but Aaron
+tried to prevent this by saying to the people: "It will be more
+reverential to your god if I build the altar in person," for he hoped
+that Moses might appear in the meantime. His expectation,
+however, was disappointed, for on the morning of the following
+day, when Aaron had at length completed the altar, Moses was not
+yet at hand, and the people began to offer sacrifices to their idol,
+and to indulge in lewdness. [272]
+
+MOSES BLAMED FOR ISRAEL'S SIN
+
+When the people turned from their God, He said to Moses, who
+was still in heaven: "'Go, get thee down; for thy people, which thou
+broughtest out of the land of Egypt, have corrupted themselves.'"
+Moses, who until then had been superior to the angels, now, owing
+to the sins of Israel, feared them greatly. The angels, hearing that
+God meant to send him from His presence, wanted to kill him, and
+only by clinging to the Throne of God, who covered him with His
+mantle, did he escape from the hands of the angels, that they might
+do him no harm. [273] He had particularly hard struggle with the
+five Angels of Destruction: Kezef, Af, Hemah, Mashhit, and
+Haron, whom God had sent to annihilate Israel. Moses then
+hastened to the three Patriarchs, Abraham, Isaac, and Jacob, and
+said to them: "If ye are men who are participators of the future life,
+stand by me in this hour, for your children are as a sheep that is led
+to the slaughter." The three Patriarchs united their prayers with
+those of Moses, who said to God; "Hast Thou not made a vow to
+these three to multiply their seed as the stars, and are they now to
+be destroyed?" In recognition of the merits of these three pious
+men, God called away three of the Angels of Destruction, leaving
+only two: whereupon Moses further importuned God: "For the vow
+Thou madest to Israel, take from them the angel Mashhit;" and
+God granted his prayer. Moses continued: "For the vow Thou
+madest me, take from them also the angel Haron." God now stood
+by Moses, so that he was able to conquer this angel, and he thrust
+him down deep into the earth in a spot that is possession of the
+tribe of Gad, and there held him captive.
+
+So long as Moses lived this angel was held in check by him, and if
+he tried, even when Israel sinned, to rise out of the depths, open
+wide his mouth, and destroy Israel with his panting, all Moses had
+to do was to utter the name of God, and Haron, or as he is
+sometimes called, Peor, was drawn once more into the depths of
+the earth. At Moses' death, God buried him opposite the spot
+where Peor is bound. For should Peor, if Israel sinned, reach the
+upper world and open his mouth to destroy Israel with his panting,
+he would, upon seeing Moses' grave, be so terror-stricken, that he
+would fall back into the depths once more. [274]
+
+Moses did indeed manage the Angels of Destruction, but it was a
+more difficult matter to appease God in His wrath. He addressed
+Moses harshly, crying: "The grievous sins of men had once caused
+Me to go down from heaven to see their doings. Do thou likewise
+go down from heaven now. It is fitting that the servant be treated
+as his master. Do thou now go down. Only for Israel's sake have I
+caused this honor to fall to thy lot, but now that Israel has become
+disloyal to Me, I have not further reason thus to distinguish thee."
+Moses hereupon answered: "O Lord of the world! Not long since
+didst Thou say to me: 'Come now, therefore, and I will send thee
+that thou mayest bring forth My people out of Egypt;' and now
+Thou callest them my people. Nay, whether pious or sinful, they
+are Thy people still." Moses continued: "What wilt Thou now do
+with them?" God answered: "I will consume them, and I will make
+of thee a great nation." "O Lord of the world!" replied Moses, "If
+the three-legged bench has no stability, how then shall the
+one-legged stand? Fulfil not, I implore Thee, the prophecies of the
+Egyptian magicians, who predicted to their king that the star
+'Ra'ah' would move as a harbinger of blood and death before the
+Israelites." [275] Then he began to implore mercy for Israel:
+"Consider their readiness to accept the Torah, whereas the sons of
+Esau rejected it." God: "But they transgressed the precepts of the
+Torah; one day were they loyal to Me, then instantly set to work to
+make themselves the Golden Calf." Moses: "Consider that when in
+Thy name I came to Egypt and announced to them Thy name, they
+at once believed in me, and bowed down their heads and
+worshipped Thee." God: "But they now bow down their heads
+before their idol." Moses: "Consider that they sent Thee their
+young men to offer Thee burnt offerings." God: "They now offered
+sacrifices to the Golden Calf." Moses: "Consider that on Sinai they
+acknowledged that Thou are their God." God: "They now
+acknowledge that the idol is their god."
+
+All these arguments with God did not help Moses; he even had to
+put up with having the blame for the Golden Calf laid on his
+shoulders. "Moses," said God, "when Israel was still in Egypt, I
+gave thee the commission to lead them out of the land, but not take
+with thee the mixed multitude that wanted to join them. But thou
+in thy clemency and humility didst persuade Me to accept the
+penitent that do penance, and didst take with thee the mixed
+multitude. I did as thou didst beg me, although I knew what the
+consequences would be, and it is now these people, 'thy people,'
+that have seduced Israel to idolatry." Moses now thought it would
+be useless to try to secure God's forgiveness for Israel, and was
+ready to give up his intercession, when God, who in reality meant
+to preserve Israel, but only like to hear Moses pray, now spoke
+kindly to Moses to let him see that He was not quite inaccessible
+to his exhortations, saying: "Even in Egypt did I foresee what this
+people would do after their deliverance. Thou foresawest only the
+receiving of the Torah on Sinai, but I foresaw the worship of the
+Calf as well." With these words, God let Moses perceive that the
+defection of Israel was no surprise to Him, as He had considered it
+even before the exodus from Egypt; hence Moses now gathered
+new courage to intercede for Israel. He said: "O Lord of the world!
+Israel has indeed created a rival for Thee in their idol, that Thou
+are angry with them. The Calf, I supposed, shall bid stars and
+moon to appear, while Thou makest the sun to rise; Thou shalt
+send the dew and he will cause the wind to blow; Thou shalt send
+down the rain, and he shall bid the plants to grow." God: "Moses,
+thou are mistaken, like them, and knowest not that the idol is
+absolutely nothing." "If so," said Moses, "why art Thou angry with
+Thy people for that which is nothing?" "Besides," he continued,
+"Thou didst say Thyself that it was chiefly my people, the mixed
+multitude, that was to blame for this sin, why then are Thou angry
+with Thy people? If Thou are angry with them only because they
+have not observed the Torah, then let me vouch for the observance
+of it on the part of my companions, such as Aaron and his sons,
+Joshua and Caleb, Jair and Machir, as well as many pious men
+among them, and myself." But God said: "I have vowed that 'He
+that sacrificeth unto any god, save unto the Lord only, he shall be
+utterly destroyed,' and a vow that has once passe My lips, I can not
+retract." Moses replied: "O Lord of the world! Has not Thou given
+us the law of absolution from a vow, whereby power is given to a
+learned man to absolve any one from his vows? But every judge
+who desires to have his decisions accounted valid, must subject
+himself to the law, and Thou who has prescribed the law of
+absolution from vows through a learned man, must subject Thyself
+to this law, and through me be absolved from Thy vow." Moses
+thereupon wrapped his robe about him, seated himself, and bade
+God let him absolve Him from his vow, bidding Him say: "I repent
+of the evil that I had determined to bring upon My people." Moses
+then cried out to Him: "Thou are absolved from Thine oath and
+vow." [276]
+
+THE PUNISHMENT OF THE SINNERS
+
+When Moses descended from Sinai, he there found his true servant
+Joshua, who had awaited him on the slope of the mountain
+throughout all the forty days during which Moses stayed in heaven,
+[277] and together they repaired to the encampment. On
+approaching it, they heard cries of the people, and Joshua
+remarked to Moses: "There is a noise of war in the camp," but
+Moses replied: "Is it possible that thou, Joshua, who art one day
+destined to be the leader of sixty myriads of people, canst not
+distinguish among the different kinds of dins? This is no cry of
+Israel conquering, nor of their defeated foe, but their adoration of
+an idol." [278] When Moses had now come close enough to the
+camp to see what was going on there, he thought to himself: "How
+now shall I give to them the tables and enjoin upon them the
+prohibition of idolatry, for the very trespassing of which, Heaven
+will inflict capital punishment upon them?" Hence, instead of
+delivering to them the tables, he tried to turn back, but the seventy
+elders pursued him and tried to wrest the tables from Moses. But
+his strength excelled that of the seventy others, and he kept the
+tables in his hands, although these were seventy Seah in weight.
+All at once, however, he saw the writing vanish from the tables,
+and at the same time became aware of their enormous weight; for
+while the celestial writing was upon them, they carried their own
+weight and did not burden Moses, but with the disappearance of
+the writing all this changes. Now all the more did Moses feel loath
+to give the tables without their contents to Israel, and besides he
+thought: "If God prohibited one idolatrous Israelite from partaking
+of the Passover feast, how much more would He be angry if I were
+now to give all the Torah to an idolatrous people?" Hence, without
+consulting God, he broke the tables. God, however, thanked Moses
+for breaking the tables. [279]
+
+Hardly had Moses broken the tables, when the ocean wanted to
+leave its bed to flood the world. Moses now "took the Calf which
+they had made, and burnt it in the fire, and ground it to powder,
+and strewed it upon the water," saying to the waters: "What would
+ye upon the dry land?" And the waters said: "The world stands only
+through the observance of the Torah, but Israel has not been
+faithful to it." Moses hereupon said to the water" "All that have
+committed idolatry shall be yours. Are you now satisfied with
+these thousands?" But the waters were not to be appeased by the
+sinners that Moses cast into them, and the ocean would not retreat
+to its bed until Moses made the children of Israel drink of it. [280]
+
+The drinking of these waters was one of the forms of capital
+punishment that he inflicted upon the sinners. When, in answer to
+Moses' call: "Who is on the Lord's side? Let him come unto me,"
+all the sons of Levi gathered themselves together unto him - they
+who had not taken part in the adoration of the Golden Calf, -
+Moses appointed these Levites as judges, whose immediate duty it
+was to inflict the lawful punishment of decapitation upon all those
+who had been seen by witnesses to be seduced to idolatry after
+they had been warned not to do so. Moses gave the command as
+though he had been commissioned to do so by God. This was not
+actually so, but he did it in order to enable the judges appointed by
+him to punish all the guilty in the course of one day, which
+otherwise, owing to the procedure of Jewish jurisprudence, could
+not well have been possible. Those who, according to the
+testimony of witnesses, had been seduced to idolatry, but who
+could not be proven to have been warned beforehand, were not
+punished by temporal justice, they died of the water that Moses
+forced them to drink; for this water had upon them the same effect
+as the curse-bringing water upon the adulterous woman. But those
+sinners, too, against whom no witnesses appeared, did not escape
+their fate, for upon them God sent the plague to carry them off.
+[281]
+
+MOSES INTERCEDES FOR THE PEOPLE
+
+Those who were executed by these judgements numbered three
+thousand, so that Moses said to God: "O Lord of the world! Just
+and merciful art Thou, and all Thy deeds are deeds of integrity.
+Shall six hundred thousand people - not to mention all who are
+below twenty years of age, and all the many proselytes and slaves -
+perish for the sake of three thousand sinners?" God could no
+longer withhold His mercy, and determined to forgive Israel their
+sins. [282] It was only after long and fervent prayers that Moses
+succeeded in quite propitiating God, and hardly had he returned
+from heaven, when he again repaired thither to advance before
+God his intercession for Israel. He was ready to sacrifice himself
+for the sake of Israel, and as soon as punishment had been visited
+on the sinners, he turned to God with the words: "O Lord of the
+world! I have now destroyed both the Golden Calf and its
+idolaters, what cause for ill feeling against Israel can now remain?
+The sins these committed came to pass because Thou hadst heaped
+gold and silver upon them, so that the blames is not wholly theirs.
+'Yet now, if Thou wilt, forgive their sin; and if not, blot me, I pray
+Thee, out of Thy book which Thou has written.'" [283]
+
+These bold words of Moses were not without consequences for
+him, for although God thereupon replied: "Whosoever hath sinned
+against Me, him will I blot out of My blood," still it was on
+account of this that his name was omitted from one section of the
+Pentateuch. [284] But for Israel his words created an instant
+revulsion of feeling in God, who now addressed him kindly, and
+promised that he would send His angel, who would lead the people
+into the promised land. These words indicated to Moses that God
+was not yet entirely appeased, and he could further see this in the
+punishment that fell upon Israel on that day. Their weapons, which
+every man among them had received at the revelation on Sinai,
+and which had miraculous virtues, having the name of God
+engraved upon them, were taken from them by the angels, and
+their robes of purple likewise. When Moses saw from this that
+God's wrath was still upon Israel, and that He desired to have
+nothing further to do with them, he removed his tent a mile away
+from the camp, saying to himself: "The disciple may not have
+intercourse with people whom the master has excommunicated."
+
+Not only the people went out o this tent whenever they sought the
+Lord, but the angels also, the Seraphim, and the heavenly hosts
+repaired thither, the sun, the moon, and the other heavenly bodies,
+all of whom knew that God was to be found there, and that the tent
+of Moses was the spot where they were to appear before their
+Creator. God, however, was not at all pleased to see Moses keep
+himself aloof from the people, and said to him: "According to our
+agreement, I was to propitiate thee every time thou wert angry with
+the people, and thou wert to propitiate Me when My wrath was
+kindled against them. What is now to become of these poor
+people, if we be both angry with them? Return, therefore, into the
+camp to the people. But if thou wilt not obey, remember that
+Joshua is in the camp at the sanctuary, and he can well fill thy
+place." Moses replied: "It is for Thy sake that I am angry with
+them, and now I see that still Thou canst not forsake them." "I
+have," said God, "already told thee, that I shall send and angel
+before them." But Moses, by no means content with this assurance,
+continued to importune God not to entrust Israel to an angel, but to
+conduct and guide them in person. [285]
+
+Forty days and forty nights, from the eighteenth day of Tammus to
+the twenty-eight day of Ab, did Moses stay in heaven, [286]
+beseeching and imploring God to restore Israel once more entirely
+into His favor. But all his prayers and exhortations were in vain,
+until at the end of forty days he implored God to set the pious
+deeds of the three Patriarchs and of the twelve sons of Jacob to the
+account of their descendants; and only then was his prayer
+answered. H said: "If Thou art angry with Israel because they
+transgressed the Ten Commandments, be mindful for their sake of
+the ten tests to which Thou didst subject Abraham, and through
+which he nobly passed. If Israel deserves at Thy hands punishment
+by fire for their sin, remember the fire of the limekiln into which
+Abraham let himself be cast for the glory of Thy name. If Israel
+deserves death by sword, remember the readiness with which Isaac
+laid down his neck upon the altar to be sacrificed to Thee. If they
+deserve punishment by exile, remember for their sake how their
+father Jacob wandered into exile from his paternal home to
+Haran." Moses furthermore said to God: "Will the dead ever be
+restored to life?" God in surprise retorted: "Hast thou become a
+heretic, Moses, that thou dost doubt the resurrection?" "If," said
+Moses, "the dead never awaken to life, then truly Thou art right to
+wreak vengeance upon Israel; but if the dead are to be restored to
+life hereafter, what wilt Thou then say to the fathers of this nation,
+if they ask Thee what has become of the promise Thou hadst made
+to them? I demand nothing more for Israel," Moses continued,
+"than what Thou were willing to grant Abraham when he pleaded
+for Sodom. Thou wert willing to let Sodom survive if there were
+only ten just men therein, and I am now about to enumerate to
+Thee ten just men among the Israelites: myself, Aaron, Eleazar,
+Ithamar, Phinehas, Joshua, and Caleb." "But that is only seven,"
+objected God. Moses, not at all abashed, replied: "But Thou hast
+said that the dead will hereafter be restored to life, so count with
+these the three Patriarchs to make the number ten complete."
+Moses' mention of the names of the three Patriarchs was of more
+avail than all else, and God granted his prayer, forgave Israel their
+transgression, and promised to lead the people in person. [287]
+
+THE INSCRUTABLE WAYS OF THE LORD
+Moses still cherished three other wishes: that the Shekinah might
+dwell with Israel; that the Shekinah might not dwell with other
+nations; and lastly, that he might learn to know the ways of the
+Lord whereby He ordained good and evil in the world, sometimes
+causing suffering to the just and letting the unjust enjoy happiness,
+whereas at other times both were happy, or both were destined to
+suffer. Moses laid these wishes before God in the moment of His
+wrath, hence God bade Moses wait until His wrath should have
+blown over, and then He granted him his first two wishes in full,
+but his third in part only. [288] God showed him the great treasure
+troves in which are stored up the various rewards for the pious and
+the just, explaining each separated one to him in detail: in this one
+were the rewards of those who give alms; in that one, of those who
+bring up orphans. In this way He showed him the destination of
+each one of the treasures, until at length they came to one of
+gigantic size. "For whom is this treasure?" asked Moses, and God
+answered: "Out of the treasures that I have shown thee I give
+rewards to those who have deserved them by their deeds; but out
+of this treasure do I give to those who are not deserving, for I am
+gracious to those also who may lay no claim to My graciousness,
+and I am bountiful to those who are not deserving of My bounty."
+
+Moses now had to content himself with the certainty that the pious
+were sure of their deserts; without, however, learning from God,
+how it sometimes comes to pass that evil doers, too, are happy. For
+God merely stated that He also shows Himself kind to those who
+do not deserve it, but without further assigning the why and the
+wherefore. But the reward to the pious, too, was only in part
+revealed to him, for he beheld the joys of Paradise of which they
+were to partake, but not the real reward that is to follow the feast
+in Paradise; for truly "eye hath not seen, beside the Lord, what He
+hath prepared for him that waiteth for Him." [289]
+
+By means of the following incident God showed Moses how little
+man is able to fathom the inscrutable ways of the Lord. When
+Moses was on Sinai, he saw from that station a man who betook
+himself to a river, stooped down to drink, lost his purse, and
+without noticing it went his way. Shortly after, another man cam,
+found the money, pocketed it, and took to his heels. When the
+owner of the purse became aware of his loss, he returned to the
+river, where he did not find his money, but saw a man, who came
+there by chance to fetch water. To him he said: "Restore to me the
+money that a little while ago I left here, for none can have taken it
+if not thou." When the man declared that he had found none of the
+money nor seen any of it, the owner slew him. Looking with horror
+and amazement on this injustice on earth, Moses said to God: "I
+beseech Thee, show my Thy ways. Why has this man, who was
+quite innocent, been slain, and why hath the true thief gone
+unpunished?" God replied: "The man who found the money and
+kept it merely recovered his own possession, for he who had lost
+the purse by the river, had formerly stolen it from him; but the one
+who seemed to be innocently slain is only making atonement for
+having at one time murdered the father of his slayer." [290] In this
+way, God granted the request of Moses, "to show him His ways,"
+in part only. He let him look into the future, and let him see every
+generation and it sages, every generation and its prophets, every
+generation and its expounders of the Scriptures, every generation
+and its leaders, ever generation and its pious men. But when Moses
+said: "O Lord of the world! Let me see by what law Thou dost
+govern the world; for I see that many a just man is lucky, but many
+a one is not; many a wicked man is lucky, but many a one is not;
+many a rich man is happy, but many a one is not; many a poor man
+is happy, but many a one is not;" then God answered: "Thou canst
+not grasp all the principles which I apply to the government of the
+world, but some of them shall I impart to thee. When I see human
+beings who have no claim to expectations from Me either for their
+own deeds or for those of their fathers, but who pray to Me and
+implore Me, then do I grant their prayers and give them what they
+require from subsistence." [291]
+
+Although God had now granted all of his wishes, still Moses
+received the following answer to his prayer, "I beseech Thee, show
+me Thy glory": "Thou mayest not behold My glory, or else thou
+wouldst perish, but in consideration of My vow to grant thee all
+thy wishes, and in view of the fact that thou are in possession of
+the secret of My name, I will meet thee so far as to satisfy thy
+desire in part. Lift the opening of the cave, and I will bid all the
+angels that serve Me pass in review before thee; but as soon as
+thou hearest the Name, which I have revealed to thee, know then
+that I am there, and bear thyself bravely and without fear.' [292]
+
+God has a reason for not showing His glory to Moses. He said to
+him: "When I revealed Myself to thee in the burning bush, thou
+didst not want to look upon Me; now thou are willing, but I am
+not." [293]
+
+THE THIRTEEN ATTRIBUTES OF GOD
+
+The cave in which Moses concealed himself while God passed in
+review before him with His celestial retinue, was the same in
+which Elijah lodged when God revealed Himself to him on Horeb.
+If there had been in it an opening even as tiny as a needle's point,
+both Moses and Elijah would have been consumed by the passing
+Divine light, [294] which was of an intensity so great that Moses,
+although quite shut off in the cave, nevertheless caught the
+reflection of it, so that from its radiance his face began to shine.
+[295] Not without great danger, however, did Moses earn this
+distinction; for as soon as the angels heard Moses request God to
+show him His glory, they were greatly incensed against him, and
+said to God: "We, who serve Thee night and day, may not see Thy
+glory, and he, who is born of woman, asks to see it!" In their anger
+they made ready to kill Moses, who would certainly have perished,
+had not God's hand protected him from the angels. Then God
+appeared in the cloud.
+
+It was the seventh time that He appeared on earth, [296] and taking
+the guise of a precentor of a congregation, He said to Moses:
+"Whenever Israel hath sinned, and calleth Me by the following
+thirteen attributes, I will forgive them their sins. I am the Almighty
+God who provides for all creatures. I am the Merciful One who
+restrains evil from human kind. I am the Gracious One who helps
+in time of need. I am the Long-Suffering to the upright as well as
+to the wicked. I am Bountiful to those whose own deed do not
+entitle them to lay claim to rewards. I am Faithful to those who
+have a right to expect good from Me; and preserve graciousness
+unto the two-thousandth generation. I forgive misdeeds and even
+atrocious actions, in forgiving those who repent." [297] When
+Moses heard this, and particularly that God is long-suffering with
+sinners, [298] he prayed: "O forgive, then, Israel's sin which they
+committed in worshipping the Golden Calf." Had Moses now
+prayed, "Forgive the sins of Israel unto the end of all time," God
+would have granted that too, as it was a time of mercy; but as
+Moses asked forgiveness for this one sin only, this one only was
+pardoned, and God said: "I have pardoned according to thy word."
+[298]
+
+The day on which God showed Himself merciful to Moses and to
+His people, was the tenth day of Tishri, the day on which Moses
+was to receive the tables of the law from God for the second time,
+and all Israel spent it amid prayer and fasting, that the evil spirit
+might not again lead them astray. Their ardent tears and
+exhortations, joined with those of Moses, reached heaven, so that
+God took pity upon them and said to them: "My children, I swear
+by my lofty Name that these your tears shall be tears of rejoicing
+for you; that this day shall be a day of pardon, of forgiveness, and
+of the canceling of sins for you, for your children, and your
+children's children to the end of all generations." [300]
+
+This day was not set for the annual Day of Atonement, without
+which the world could not exist, and which will continue even in
+the future world when all other holy days will cease to be. The Day
+of Atonement, however, is not only a reminiscence of the day on
+which God was reconciled to Israel and forgave them their sins,
+but it is also the day on which Israel finally received the Torah.
+[301] For after Moses has spent forty days in prayer, until God
+finally forgave Israel their sins, he began to reproach himself for
+having broken the tables of the law, saying" "Israel asked me to
+intercede for them before God, but who will, on account of my sin,
+intercede before God for my sake?" Then God said to him: "Grieve
+not for the loss of the first two tables, which contained only the
+Ten Commandments. The second tables that I am now ready to
+give thee, shall contain Halakot, Midrash, and Haggadot." [302]
+
+At the new moon of the month Elul, Moses had the trumpet
+sounded throughout the camp, announcing to the people that he
+would once more betake himself to God for forty days to receive
+the second tables from Him, so that they might be alarmed by his
+absence; and he stayed in heaven until the tenth day of Tishri, on
+which day he returned with the Torah and delivered it to Israel.
+[303]
+
+THE SECOND TABLES
+
+Whereas the first tables had been given on Mount Sinai amid great
+ceremonies, the presentation of the second tables took place
+quietly, for God said: "There is nothing lovelier than quiet
+humility. The great ceremonies on the occasion of presenting the
+first tables had the evil effect of directing an evil eye toward them,
+so that they were finally broken." [304] In this also were the
+second tables differentiated from the first, that the former were the
+work of God, and the latter, the work of man. God dealt with Israel
+like the king who took to himself to wife and drew up the marriage
+contract with his own hand. One day the king noticed his wife
+engaged in very intimate conversation with a slave; and enraged at
+her unworthy conduct, he turned here out of his house. Then he
+who had given the bride away at the wedding came before the king
+and said to him: "O sire, dost thou not know whence thou didst
+take thy bride? She had been brought up among the slaves, and
+hence is intimate with them." The king allowed himself to be
+appeased, saying to the other: "Take paper and let a scribe draw up
+a new marriage contract, and here take my authorization, signed in
+my own hand." Just so did Israel fare with their God when Moses
+offered the following excuse for their worship of the Golden Calf:
+"O Lord, dost Thou not know whence Thou hast brought Israel, out
+of a land of idolaters?" God replied: "Thou desirest Me to forgive
+them. Well, then, I shall do so, now fetch Me hither tables on
+which I may write the words that were written on the first. But to
+reward thee for offering up thy life for their sake, I shall in the
+future send thee along with Elijah, that both of you together may
+prepare Israel for the final deliverance." [305]
+
+Moses fetched the tables out of a diamond quarry which God
+pointed out to him, and the chips that fell, during the hewing, from
+the precious stone made a rich man of Moses, so that he now
+possessed all the qualifications of a prophet - wealth, strength,
+humility, and wisdom. In regard to the last-named be it said, that
+God given in Moses' charge all the fifty gates of wisdom except
+one.
+
+As the chips falling from the precious stone were designed for
+Moses alone, so too had originally the Torah, written on these
+tables, been intended only Moses and his descendants; but he was
+benevolent of spirit, and imparted the Torah to Israel. [306] The
+wealth that Moses procured for himself in fashioning the Torah,
+was a reward for having taken charge of the corpse of Joseph
+while all the people were appropriating to themselves the treasures
+of Egyptians. God now said: "Moses deserves the chips from the
+tables. Israel, who did not occupy themselves with labors of piety,
+carried off the best of Egypt at the time of their exodus. Shall
+Moses, who saw to the corpse of Joseph, remain poor? Therefore
+will I make him rich through these chips." [307]
+
+During the forty days he spent in heaven, Moses received beside
+the two tables all the Torah - the Bible, Mishnah, Talmud, and
+Haggadah, yea, even all that ever clever scholars would ask their
+teacher was revealed to him. When he now received the command
+from God to teach all this to Israel, he requested God to write
+down all the Torah and to give it to Israel in that way. But God
+said: "Gladly would I give them the whole in writing, but it is
+revealed before Me that the nations of the world will hereafter
+read the Torah translated into Greek, and will say: 'We are the true
+Israel, we are the children of God.' Then I shall say to the nations:
+'Ye claim to be MY children, do ye not know that those only are
+My children to whom I have confided My secret, the oral
+teaching?'" This was the reason why the Pentateuch only was given
+to Moses in writing, and the other parts of the Torah by word of
+mouth. Hence the covenant God made with Israel reads: "I gave ye
+a written and an oral Torah. My covenant with you says that ye
+shall study the written Torah as a written thing, and the oral as an
+oral; but in case you confound the one with the other you will not
+be rewarded. For the Torah's sake alone have I made a covenant
+with you; had ye not accepted the Torah, I should not have
+acknowledged you before all other nations. Before you accepted
+the Torah, you were just like all other nations, and for the Torah's
+sake alone have I lifted you above the others. Even your king,
+Moses, owes the distinction he enjoys in this world and in the
+world hereafter to the Torah alone. Had you not accepted the
+Torah, then should I have dissolved the upper and the under worlds
+into chaos." [308]
+
+Forty days and forty nights Moses now devoted to the study of the
+Torah, and in all the time he ate no bread and drank no water,
+acting in accordance with the proverb, "If thou enterest a city,
+observe its laws." The angels followed this maxim when they
+visited Abraham, for they there ate like men; and so did Moses,
+who being among angels, like the angels partook of no food. He
+received nourishment from radiance of the Shekinah, which also
+sustains the holy Hayyot that bear the Throne. Moses spent the day
+in learning the Torah from God, and the night in repeating what he
+had learned. In this way he set an example for Israel, that they
+might occupy themselves with the Torah by night and by day.
+
+During this time Moses also wrote down the Torah, although the
+angels found it strange that God should have given him the
+commission to write down the Torah, and gave expression to their
+astonishment in the following words, that they addressed to God:
+"How is it that Thou givest Moses permission to write, so that he
+may write whatever he will, and say to Israel, 'I gave you the
+Torah, I myself wrote it, and then gave it to you?'" But God
+answered: "Far be it from Moses to do such a thing, he is a faithful
+servant!"
+
+When Moses had complete the writing of the Torah, he wiped his
+pen on the hair of his forehead, and from this heavenly ink that
+cleaved to his forehead originated the beams of light that radiated
+from it. [309] In this way God fulfilled to Moses the promise:
+"Before all thy people I will do marvels, such as have not been
+done in all the earth, nor in any nation." [310] On Moses' return
+from heaven, the people were greatly amazed to see his face
+shining, and there was fear, too, in their amazement. This fear was
+a consequence of their sin, for formerly they had been able to bear
+without fear the sight of "the glory of the Lord that was like
+devouring fire," although it consisted of seven sheaths of fire, laid
+one over another; but after their transgression they could not even
+bear to look upon the countenance of the man who had been the
+intermediator between themselves and God. [311] But Moses
+quieted them, and instantly set about imparting to the people the
+Torah he had received from God.
+
+His method of instruction was as follows: first came Aaron, to
+whom he imparted the word of God, and as soon as he had
+finished with Aaron, came the sons of Aaron, Eleazar and Ithamar,
+and he instructed them, while Aaron sat at his right hand, listening.
+When he had finished with the sons of Aaron, the elders appeared
+to receive instruction, while Eleazar sat at the right hand of his
+father, and Ithamar at the left hand of Moses, and listened; and
+when he had finished with the elders, the people came and
+received instruction, whereupon Moses withdrew. Then Aaron
+went over what had been taught, and his sons likewise, and the
+elders, until every one, from Aaron down to every man out of the
+people, had four times repeated what he had learned, for in this
+way had God bidden Moses impress the Torah four times upon
+Israel. [312]
+
+THE CENSUS OF THE PEOPLE
+
+At sight of the rays that emanated from Moses' face, the people
+said to him: "We were humbled by God owing to that sin we had
+committed. God, thou sayest, had forgiven us, and is reconciled to
+us. Thou, Moses, were include in our humiliation, and we see that
+He has once more exalted thee, whereas, in spite of the
+reconciliation with God, we remain humbled." Hereupon Moses
+betook himself to God and said; "When Thou didst humble them,
+Thou didst humble me also, hence shouldst Thou now raise them
+too, if Thou has raised me." God replied: "Truly, as I have exalted
+thee, so will I exalt them also; record their number, and through
+this show the world how near to My heart is the nation that before
+all others acknowledged Me as their king, singing by the Red Sea:
+'This is my God, and I will exalt Him.'" Moses then said to God: "O
+Lord of the world! Thou hast so many nation in Thy world, but
+Thou carest nothing about recording their numbers, and only Israel
+dost Thou bid me count." God replied: "All these multitudes do not
+belong to Me, they are doomed to the destruction of Gehenna, but
+Israel is My possession, and as a man most prizes the possession
+he paid for most dearly, so is Israel most dear to Me, because I
+have with great exertions made it My own." [313] Moses further
+said to God: "O Lord of the world! To our father Abraham Thou
+made the following promises: 'And I will make thy seed as the
+stars in the heavens,' but now Thou biddest me number Israel. If
+their forefather Abraham could not count them, how, then, should
+I?" But God quieted Moses, saying: "Thou needest not actually
+count them, but if thou wouldst determine their number, add
+together the numerical value of the names of the tribes, and the
+result will be their number." And truly in this way did Moses
+procure the sum total of the Jews, which amounted to sixty
+myriads less three thousand, the three thousand having been swept
+away by the plague in punishment for their worship of the Golden
+Calf. Hence the difference between the number at the exodus from
+Egypt, when Moses had counted them for the first time, and the
+number at the second census, after the losses incurred by the
+plague. God treated Israel as did that king his herd, who ordered
+the shepherds tell the tale of the sheep when he heard that wolves
+had been among them and had killed some, having this reckoning
+made in order to determine the amount of his loss.
+
+The occasions on which, in the course of history, Israel were
+numbered, are as follows: Jacob counted his household upon
+entering Egypt; Moses counted Israel upon the exodus from Egypt;
+after the worship of the Golden Calf; at the arrangement into camp
+divisions; and at the distribution of the promised land. Saul twice
+instituted a census of the people, the first time when he set out
+against Nahash, the Ammonite, and the second time when he set
+out in war upon Amalek. It is significant of the enormous turn in
+the prosperity of the Jews during Saul's reign, that at the first
+census every man put down a pebble, so that the pebbles might be
+counted, but at the second census the people were so prosperous
+that instead of putting down a pebble, every man brought a lamb.
+There was a census in the reign of David, which, however, not
+having been ordered by God, had unfortunate consequences both
+for the king and for the people. Ezra instituted the last census
+when the people returned from Babylon to the Holy Land. Apart
+from these nine censuses, God will Himself count His people in
+the future time when their number will be so great that no mortal
+will be able to count them. [314]
+
+There was an offering to the sanctuary connected with the second
+census in Moses' time, when every one above twenty years of age
+had to offer up half a shekel. For God said to Moses: "They indeed
+deserve death for having made the Golden Calf, but let each one
+offer up to the Eternal atonement money for his soul, and in this
+way redeem himself from capital punishment." When the people
+heard this, they grieved greatly, for they thought: "In vain did we
+exert ourselves in taking booty from the Egyptians, if we are not to
+yield up our hard-earned possessions as atonement money. The
+law prescribes that a man pay fifty shekels of silver for
+dishonoring a woman, and we who have dishonored the word of
+God, should have to pay at least an equal amount. The law
+furthermore decrees that if an ox kill a servant, his owner shall pay
+thirty shekels of silver, hence every Israelite should have to
+discharge such a sum, for 'we changed our glory into the similitude
+of an ox that eateth grass.' But these two fines would not suffice,
+for we slandered God, He who brought us out of Egypt, by calling
+out to the Calf, 'This is thy God, that brought thee up out of Egypt,'
+and slander is punishable by law with one hundred shekels of
+silver." God who knew their thoughts, said to Moses: "Ask them
+why they are afraid. I do not ask of them to pay as high a fine as he
+who dishonors or seduces a woman, nor the penalty of a slanderer,
+nor that of the owner of a goring ox, all that I ask of them is this,"
+and hereupon he showed Moses at the fire a small coin that
+represented the value of half a shekel. This coin each one of those
+who had passed through the Red Sea was to give as an offering.
+
+There were several reasons why God asked particularly for the
+value of half a shekel as a penalty. As they committed their sin, the
+worship of the Golden Calf, in the middle, that is the half of the
+day, so they were to pay half of a shekel; and, furthermore, as they
+committed their sin in the sixth hour of the day, so were they to
+pay half a shekel, which is six grains of silver. This half shekel,
+furthermore, contains ten gerahs, and is hence the corresponding
+fine for those who trespassed the Ten Commandments. The half
+shekel was also to be an atonement for the sin committed by the
+ten sons of Jacob, who sold their brother Joseph as a slave, for
+whom each had received half a shekel as his share. [315]
+
+THE ERECTION OF THE TABERNACLE COMMANDED
+
+When, on that memorable Day of Atonement, God indicated His
+forgiveness to Israel with the words, "I have forgiven them
+according as I have spoken," Moses said: "I now feel convinced
+that Thou hast forgiven Israel, but I wish Thou wouldst show the
+nations also that Thou are reconciled with Israel." For these were
+saying: "How can a nation that heard God's word on Sinai, 'Thou
+shalt have no other gods before Me,' and that forty days later called
+out to the Calf, 'This is thy god, O Israel,' expect that God would
+ever be reconciled to them?" God therefore said to Moses: "As
+truly as thou livest, I will let My Shekinah dwell among them, so
+that all my know that I have forgiven Israel. My sanctuary in their
+midst will be a testimony of My forgiveness of their sins, and
+hence it may well be called a 'Tabernacle of Testimony.'" [316]
+
+The erection of a sanctuary among Israel was begun in answer to a
+direct appeal from the people, who said to God: "O Lord of the
+world! The kings of the nations have palaces in which are set a
+table, candlesticks, and other royal insignia, that their king may be
+recognized as such. Shalt not Thou, too, our King, Redeemer, and
+Helper, employ royal insignia, that all the dwellers of the earth
+may recognize that Thou are their King?" God replied: "My
+children, the kings of the flesh and blood need all these things, but
+I do not, for I need neither food nor drink; nor is light necessary to
+Me, as can well be seen by this, that My servants, the sun and the
+moon, illuminate all the world with the light they receive from
+Me; hence ye need do none of these things for Me, for without
+these signs of honor will I let all good things fall to your lot in
+recognition of the merits of your fathers." But Israel answered: "O
+Lord of the world! We do not want to depend on our fathers.
+'Doubtless Thou are our Father, though Abraham be ignorant of us,
+and Israel acknowledge us not." God hereupon said: "If you now
+insist upon carrying out your wish, do so, but do it in the way I
+command you. It is customary in the world that whosoever had a
+little son, cares for him, anoints him, washes him, feeds him, and
+carries him, but as soon as the son is come of age, he provides for
+his father a beautiful dwelling, a table, and a candlestick. So long
+as you were young, did I provide for you, washed you, fed you with
+bread and meat, gave you water to drink, and bore you on eagles'
+wings; but now that you are come of age, I wish you to build a
+house for Me, set therein a table and a candlestick, and make an
+altar of incense within it." [317] God then gave them detailed
+instruction for furnishing the Tabernacle, saying to Moses; "Tell
+Israel that I order them to build Me a tabernacle not because I lack
+a dwelling, for, even before the world had been created, I had
+erected My temple in the heavens; but only as a token of My
+affection for you will I leave My heavenly temple and dwell
+among you, 'they shall make Me a sanctuary, that I may dwell
+among them.'"
+
+At these last words Moses seized by a great fear, such as had taken
+possession of him only on two other occasions. Once, when God
+said to him, "Let each give a ransom for his soul," when, much
+alarmed, he said: "If a man were to give all that he hath for his
+soul, it would not suffice." God quieted him with the words, "I do
+not ask what is due Me, but only what they can fulfil, half a shekel
+will suffice." Then again, fear stirred Moses when God said to
+him: "Speak to Israel concerning My offering, and My bread for
+My sacrifices made by fire," and he said trembling, "Who can
+bring sufficient offerings to Thee? 'Lebanon is not sufficient to
+burn, nor the beast thereof sufficient for a burnt offering.'" Then
+again God quieted him with the words, "I demand not according to
+what is due Me, but only that which they can fulfil, one sheep as a
+morning sacrifice, and one sheep as an evening sacrifice." The
+third time, God was in the midst of giving Moses instructions
+concerning the building of the sanctuary, when Moses exclaimed
+in fear: "Behold, the heaven and heaven of heavens cannot contain
+Thee, how much less this sanctuary that we are to build Thee?"
+And this time also God quieted him with the words, "I do not ask
+what is due Me, but only that which they can fulfil; twenty boards
+to the north, as many to the south, eight in the west, and I shall
+then so draw My Shekinah together that it may find room under
+them." [318] God was indeed anxious to have a sanctuary erected
+to Him, it was the condition on which He led them out of Egypt,
+[319] yea, in a certain sense the existence of all the world
+depended on the construction of the sanctuary, for when the
+sanctuary had been erected, the world stood firmly founded,
+whereas until then it had always been swaying hither and thither.
+[320] Hence the Tabernacle in its separate parts also corresponded
+to the heaven and the earth, that had been created on the first day.
+As the firmament had been created on the second day to divide the
+waters which were under the firmament from the waters which
+were above, so there was a curtain in the Tabernacle to divide
+between the holy and the most holy. As God created the great sea
+on the third say, so did He appoint the laver in the sanctuary to
+symbolize it, and as He had on that day destined the plant kingdom
+as nourishment for man, so did He now require a table with bread
+in the Tabernacle. The candlestick in the Tabernacle corresponded
+to the two luminous bodies, the sun and the moon, created on the
+fourth day; and the seven branches of the candlestick corresponded
+to the seven planets, the Sun, Venus, Mercury, the Moon, Saturn,
+Jupiter, and Mars. Corresponding to the birds created on the fifth
+day, the Tabernacle contained the Cherubim, that had wings like
+birds. On the sixth, the last day of creation, man had been created
+in the image of God to glorify his Creator, and likewise was the
+high priest anointed to minister in the Tabernacle before the Lord
+and Creator. [321]
+
+THE MATERIALS FOR THE CONSTRUCTION OF THE
+TABERNACLE
+
+When, on the Day of Atonement, God said to Moses, "Let them
+make Me a sanctuary, that I may dwell among them," that the
+nations of the world might see that He has forgiven Israel their sin,
+the worship of the Golden Calf, it was gold He bade them bring for
+the adornment of the sanctuary. God said: "The gold of the
+Tabernacle shall serve as an expiation for the gold they employed
+in the construction of the Golden Calf. Besides gold, let them
+bring Me twelve other materials for the construction of the
+Tabernacle: 'silver, brass, and blue, and purple, and scarlet, fine
+linen, and goats' hair, and rams' skins dyed red, and badgers' skins,
+and shittim wood, oil for the light, spices for anointing-oil, and for
+sweet incense, onyx stones and stones to be set in the ephod and in
+the breastplate.'" To these instructions, God added these words:
+"But do not suppose that you are giving Me these thirteen objects
+as gifts, for thirteen deed did I perform for you in Egypt, which
+these thirteen objects now repay. For 'I clothed you with broidered
+work, and shod you with badgers' skins, and girded you about with
+fine linen, and I covered you with silk. I decked you also with
+ornaments, and I put bracelets upon your arms, and chains about
+your necks. And I put jewels on your foreheads, and earrings in
+your ears, and a beautiful crown upon your heads.' But in the
+future world, in return for these thirteen offerings to the
+Tabernacle, you shall receive thirteen gifts from Me, when 'I shall
+create upon every dwelling place of Mount Zion, and upon her
+assemblies, a cloud and smoke by day, and the shining of a
+flaming fire by night, for upon all the glory shall be a defence. And
+there shall be a tabernacle for a shadow in the daytime from the
+heat, and for a place of refuge, and for a covert, from storms and
+from rain.'" God continued: "Give your contributions to the
+sanctuary with a willing heart. Do not think that you need give
+anything out of your pockets, for all you have belongs to Me,
+through whom you received it in you passage through the Red Sea,
+when you took their wealth from the Egyptians. [322] I demand
+nothing from the other nations, but from you I do so, because it
+was I that led you out of Egypt. But you shall erect a sanctuary to
+Me not in this world only, but in the future world also. At first the
+Torah dwelt with Me, but now that it is in your possession, you
+must let Me dwell among you with the Torah."
+
+Through the various objects God bade them dedicate to the
+sanctuary, the course of their history was indicated. The gold
+signified their yoke under Babylon, "the head of golds;" the silver
+pointed toward the sovereignty of Persia and Media, who through
+silver tried to bring about the destruction of Israel; brass stood for
+the Greek Empire, that like this metal is of inferior quality, its rule
+also was less significant than that of its predecessors in the
+sovereignty over the world; the ram's skins dyed red indicate the
+sovereignty of "red Rome." God now said to Israel: "Although you
+now behold the four nations that will hold sway over you, still
+shall I send you help out of your bondage, 'oil for the light,' the
+Messiah, who will enlighten the eyes of Israel, and who will make
+use of 'spices for anointing-oil,' for he will anoint the high priest,
+that once again 'I may accept you with your sweet savour.'" [323]
+
+When Moses was in heaven, God showed him the Tabernacle, as
+well as models for all the holy vessels therein, hence Moses
+naturally supposed that he was destined to be the builder of the
+Tabernacle. But he was mistaken, for when he was about to leave
+heaven, God said to Moses: "Thee have I appointed king, and it
+does not behoove a king to execute works in person, but to give
+people directions. Therefore thou are not to execute the building of
+the Tabernacle in person, but thou art to give them thy directions
+to be executed." Moses now asked God whom he should select as
+the man to carry out his orders, whereupon God fetched out the
+book of Adam and laid it before Moses. In this book he found
+recorded all the generations, from the creation of the world to the
+resurrection of the dead, and the kings, leaders, and prophets set
+down beside every generation. Then God said to Moses: "In that
+hour did I decree every man's calling, and Bezalel was then
+appointed to his task." [324]
+
+BEZALEL
+
+Bezalel was, first of all, of a noble line. His father Hur was a son
+of Caleb from his union with Miriam, Moses' sister, that Hur who
+gave his life to restrain Israel from the worship of the Golden Calf.
+As a reward for his martyrdom, his son Bezalel was to build the
+Tabernacle, and one of his later descendants, King Solomon, was
+to build the Temple at Jerusalem. Bezalel was not only of a
+distinguished family, he was himself a man of distinction,
+possessed of wisdom, insight, and understanding. By means of
+these three God created the world; Bezalel erected the Tabernacle.
+Through their aid was the Temple complete, and even in the future
+world will it be wisdom, insight, and understanding, these three
+that God will employ to set up the new Temple. Bezalel,
+furthermore, had wisdom in the Torah, insight into the Halakah,
+and understanding in the Talmud, [325] but more than this, he was
+well versed in secret lore, knowing as he did the combination of
+letters by means of which God created heaven and earth. The name
+Bezalel, "in the shadow of God," was most appropriate for this
+man whose wisdom made clear to him what none could know save
+one who dwelt "in the shadow of God."
+
+Moses had an instant opportunity of testing the wisdom of this
+builder appointed by God. God had bidden Moses first to erect the
+Tabernacle, then the Holy Ark, and lastly to prepare the
+furnishings of the Tabernacle; but Moses, to put Bezalel's wisdom
+to the test, ordered him to construct first the Holy Ark, then the
+furnishings of the Tabernacle, and only then the sanctuary.
+Hereupon wise Bezalel said to Moses: "O our teacher Moses, it is
+the way of man first to build his house, and only then to provide its
+furnishings. Thou biddest me first provide furnishings and then
+build a sanctuary. What shall I do with the furnishings when there
+is no sanctuary ready to receive them?" Moses, delighted with
+Bezalel's wisdom, replied: "Now truly, the command was given
+just as thou sayest. Wert thou, perchance, 'in the shadow of God,'
+that thou knewest it?"
+
+Although God knew that Bezalel was the right man for the erection
+of the Tabernacle, still He asked Moses, "Dost thou consider
+Bezalel suited to this task?" Moses replied: "O Lord of the world!
+If Thou considerest him suitable, then surely do I!" But God said:
+"Go, nevertheless, and ask Israel if they approve My choice of
+Bezalel." Moses did as he was bidden, and the people assented in
+these words: "If Bezalel is judged good enough by God and by
+thee, assuredly he is approved by us." [326] As the builder of the
+Tabernacle, God gave Bezalel five other names to bear. He called
+him Reaiah, "to behold," for Bezalel was beheld by God, by
+Moses, and by Israel, as the one who had been decreed for his
+activity since the beginning of the world. He called him "the son of
+Shobal," because he had erected the Tabernacle that towered high,
+like a dove-cote. He called him Jahath, "the Trembler," because he
+made the sanctuary, the seat of the fear of God. He called him
+Ahamai, because, through his work, the sanctuary, Israel, and God
+were united; and finally Lahad, as the one who brought splendor
+and loftiness it Israel, for the sanctuary is the pride and splendor of
+Israel.
+
+At the side of Bezalel, the noble Judean, worked Oholiab, of the
+insignificant tribe of Dan, to show that "before God, the great and
+the lowly are equal." And as the Tabernacle rose, thanks to the
+combined efforts of a Judean and a Danite, so too did the Temple
+of Jerusalem, which was built at the command of the Judean
+Solomon by the Danite Hiram. [327] As the head-workers of the
+Tabernacle were filled with the holy spirit of God in order to
+accomplish their task aright, so too were all who aided in its
+construction, yes, even the beasts that were employed on this
+occasion possessed wisdom, insight, and understanding. [328]
+
+THE ARK WITH THE CHERUBIM
+
+The very first thing that Bezalel constructed was the Ark of the
+Covenant, contrary to Moses' order, first to erect the Tabernacle
+and then to supply its separate furnishings. He succeeded in
+convincing Moses that it was the proper thing to begin with the
+Ark, saying: "What is the purpose of this Tabernacle?" Moses:
+"That God may let His Shekinah rest therein, and so teach the
+Torah to His people Israel." Bezalel: "And where dost thou keep
+the Torah?" Moses: "As soon as the Tabernacle shall have been
+complete, we shall make the Ark for keeping the Torah." Bezalel:
+"O our teacher Moses, it does not become the dignity of the Torah
+that in the meanwhile it should lie around like this, let us rather
+first make the Ark, put the Torah into it, and then continue with
+the erection of the Tabernacle, for the Tabernacle exists only for
+the sake of the Torah." Moses saw the justice of this argument, and
+Bezalel began his work with the construction of the Ark. In this he
+followed the example of God, who created light before all the rest
+of the creation. So Bezalel first constructed the Ark that contains
+the Torah, the light that illuminates this world and the other world;
+and only then followed the rest. [329]
+The Ark consisted of three caskets, a gold one, the length of then
+spans and a fractional part; within this a wooden one, nine spans
+long, and within this wooden one, one of gold, eight spans long, so
+that within and without the wooden was overlaid with the golden
+caskets. The Ark contained the two tables of the Ten
+Commandments as well as the Ineffable Name, and all His other
+epithets. The Ark was an image of the celestial Throne, and was
+therefore the most essential part of the Tabernacle, so that even
+during the march it was spread over with a cloth wholly of blue,
+because this color is similar to the color of the celestial Throne. It
+was through the Ark, also, that all the miracles on the way through
+the desert had been wrought. Two sparks issued from the
+Cherubim that shaded the Ark, and these killed all the serpents and
+scorpions that crossed the path of the Israelites, and furthermore
+burned all thorns that threatened to injure the wanderers on their
+march through the desert. The smoke rising from these scorched
+thorns, moreover, rose straight as a column, and shed a fragrance
+that perfumed all the world, so that the nations exclaimed: "Who is
+this that cometh out of the wilderness like pillars of smoke,
+perfumed with myrrh and frankincense, with all powders of the
+merchant?" [330]
+
+Apart from this Ark, which was kept in the Tabernacle, they had
+another ark, in which were contained the tables broken by Moses,
+which they carried with them whenever they went to war. [331]
+The Ark that Bezalel constructed was also used again in Solomon's
+Temple, for he retained the Ark used by Moses in the Tabernacle,
+even though all the other furnishings of the Temple were fashioned
+anew. It remained there up to the time of the destruction of the
+Temple by Nebuchadnezzar, when it was concealed under the
+pavement of the wood-house, that it might not fall into the hands
+of the enemy. This place remained a secret for all time. Once a
+priest, noticing about the wood-house that something lay hidden
+under it, called out to his colleagues, but was suddenly stricken
+dead before divulging the secret. [332]
+
+On the Ark were the Cherubim with their faces of boys and their
+wings. Their number was two, corresponding to the two tables, and
+to the two sacred names of God, Adonai and Elohim, which
+characterized Him as benevolent and as powerful. The face of each
+Cherub measured one span, and the wings extended each ten
+spans, making twenty-two spans in all, corresponding to the
+twenty-two letters of the Hebrew alphabet. [333] It was "from
+between the two Cherubim" that God communed with Moses, for
+the Shekinah never wholly descended to earth any more than any
+mortal ever quite mounted into the heaven, even Moses and Elijah
+stood a slight distance from heaven; for, "The heaven, even the
+heavens, are the Lord's: but the earth hath He given to the children
+of men." Therefore God chose the Cherubim that were ten spans
+above the earth as the place where the Shekinah betook itself to
+commune with Moses. [334] The heads of the Cherubim were
+slightly turned back, like that of a scholar bidding his master
+farewell; but as a token of God's delight in His people Israel, the
+faces of the Cherubim, by a miracle, "looked one to another"
+whenever Israel were devoted to their Lord, yea, even clasped one
+another like a loving couple. During the festivals of the pilgrimage
+the priest used to raise the curtain from the Holy of Holies to show
+the pilgrims how much their God loved them as they could see in
+the embrace of the two Cherubim. [335]
+
+A tow-fold miracle came to pass when the Cherubim were brought
+into the Temple by Solomon: the two staves that were attached to
+the Ark extended until they touched the curtain, so that two
+protuberances like a woman's breasts became visible at the back of
+it, and the wings of the Cherubim furthermore extended until they
+reached the ceiling of the Holy of Holies. [336]
+
+THE TABLE AND THE CANDLESTICK
+
+While the number of Cherubim was the same in the Temple as in
+the Tabernacle, Solomon had, on the other hand, ten tables set up
+in the Temple in place of the one fashioned by Moses. This was
+because the one table sufficed to bring sustenance to Israel so long
+as they were maintained by manna in the desert; but as the demand
+for food was greater after they settled in the promised land,
+Solomon had ten tables set up. But in the Temple also did the table
+of Moses retain its ancient significance, for only upon it was the
+shewbread placed, and it stood in the center, whereas the tables
+fashioned by Solomon stood five to the south and five to the north.
+For from the south come "the dews of blessing and the rains of
+plenty," while all evil comes from the north; hence Solomon said:
+"The tables on the south side shall cause the rains of plenty and the
+dews of blessing to come upon the earth, while the tables on the
+north side shall keep off all evil from Israel." [337]
+
+Moses had great difficulty with the construction of the candlestick,
+for although God had given him instructions about it, he
+completely forgot these when he descended from heaven. He
+hereupon betook himself to God once more to be shown, but in
+vain, for hardly had he reached earth, when he again forgot. When
+he betook himself to God the third time, God took a candlestick of
+fire and plainly showed him every single detail of it, that he might
+now be able to reconstruct the candlestick for the Tabernacle.
+When he found it still hard to form a clear conception of the nature
+of the candlestick, God quieted him with these words" "Go to
+Bezalel, he will do it aright." And indeed, Bezalel had no difficulty
+in doing so, and instantly executed Moses' commission. Moses
+cried in amazement: "God showed me repeatedly how to make the
+candlestick, yet I could not properly seize the idea; but thou,
+without having had it shown thee by God, couldst fashion it out of
+thy own fund of knowledge. Truly dost thou deserve thy name
+Bezalel, 'in the shadow of God,' for thou dost act as if thou hadst
+been 'in the shadow of God' while He was showing me the
+candlestick." [338]
+
+The candlestick was later set up in the Temple of Solomon, and
+although he set up ten other candlesticks, still this one was the first
+to be lighted. Solomon chose the number ten because it
+corresponds to the number of Words revealed on Sinai; and each
+of these candlesticks had seven lamps, seventy in all, to
+correspond to the seventy nations. For while these lamps burned
+the power of these nations was held in check, but on the day on
+which these lamps are extinguished the power of the nations is
+increased. [339] The candlestick stood toward the south, and the
+table to the north of the sanctuary, the table to indicate the delights
+of which the pious would partake in Paradise, which lies to the
+north; the light of the candlestick to symbolize the light of the
+Shekinah, for in the future world there will be but one delight, to
+gaze at the light of the Shekinah. [340] On account of its
+sacredness the candlestick was one of the five sacred objects that
+God concealed at the destruction of the Temple by
+Nebuchadnezzar, and that He will restore when in His
+loving-kindness He will erect His house and Temple. These sacred
+objects are: the Ark, the candlestick, the fire of the altar, the Holy
+Spirit of prophecy, and the Cherubim. [341]
+
+THE ALTAR
+
+One of the most miraculous parts of the Tabernacle was the altar.
+For when God bade Moses make an altar of shittim wood and
+overlay it with brass, Moses said to God: "O Lord of the world!
+Thou badest me make the altar of wood and overlay it with brass,
+but Thou didst also bid me have 'a fire kept burning upon the altar
+continually.' Will not the fire destroy the overlay of brass, and then
+consume the wood of the altar?" God replied: "Moses, thou judgest
+by the laws that apply to men, but will these also apply to Me?
+Behold, the angels that are of burning flame. Beside them are My
+store-houses of snow and My store-houses of hail. Doth the water
+quench their fire, or doth their fire consume the water? Behold,
+also, the Hayyot that are of fire. Above their heads extends a
+terrible sea of ice that no mortal can traverse in less than five
+hundred years. Yet doth the water quench their fire, or doth their
+fire consume the water? For, 'I am the Lord who maketh peace
+between these elements in My high places.' But thou, because I
+have bidden thee to have 'a fire kept burning upon the altar
+continually,' art afraid that the wood might be consumed by the
+fire. Dead things come before Me, and leave Me imbued with life,
+and thou are afraid the wood of the altar might be consumed!
+Thine own experience should by now have taught thee better; thou
+didst pierce the fiery chambers of heaven, thou didst enter among
+the fiery hosts on high, yea, thou didst even approach Me, that 'am
+a consuming fire.' Surely thou shouldst then have been consumed
+by fire, but thou wert unscathed because thou didst go into the fire
+at My command; no more shall the brass overlay of the altar be
+injured by fire, even though it be no thicker than a denarium."
+
+In the words, "Dead things come before Me and leave Me imbued
+with life," God alluded to the three following incidents. The rod of
+Aaron, after it had lain for a night in the sanctuary, "brought forth
+buds, and bloomed blossoms, and even yielded almonds." The
+cedars that Hiram, king of Tyre, sent to Solomon for the building
+of the Temple, as soon as the incense of the sanctuary reached
+them, thrilled green anew, and throughout centuries bore fruits, by
+means of which the young priests sustained themselves. Not until
+Manasseh brought the idol into the Holy of Holies, did these
+cedars wither and cease to bear fruit. The third incident to which
+God alludes was the stretching of the staves of the Ark when
+Solomon set them in the Holy of Holies, and the staves, after
+having been apart of the Ark for four hundred and eighty years,
+suddenly extended until they touched the curtain.
+
+Solomon erected a new altar for offerings, but knowing how dear
+to God was the altar erected by Moses, the brazen altar, he at least
+retained the same name for his altar. But in the following words it
+is evident how much God prized the altar erected by Moses, for He
+said: "To reward Israel for having had 'a fire kept burning upon the
+altar continually,' I shall punish 'the kingdom laden with crime' by
+fire 'that shall not be quenched night or day; the smoke thereof
+shall go up forever.'" [342]
+
+Beside the brazen altar there was also one of gold, which
+corresponded to the human soul, while the former corresponded to
+the body; and as gold is more valuable than brass, so also is the
+soul greater than the body. But both altars were used daily, as man
+must also serve his Maker with both body and soul. On the brazen
+altar sacrifices were offered, as the body of man, likewise, is
+nourished by food; but on the golden altar, spices and sweet
+incense, for the soul takes delight in perfumes only. [343]
+
+The materials employed for the constructions of the Tabernacle,
+the skins and the wood, were not of the common order. God
+created the animal Tahash exclusively for the needs of the
+Tabernacle, for it was so enormous that out of one skin could be
+made a curtain, thirty cubits long. This species of animal
+disappeared as soon as the demands of the Tabernacle for skins
+were satisfied. The cedars for the Tabernacle, also, were obtained
+in no common way, for whence should they have gotten cedars in
+the desert? They owed these to their ancestor Jacob. When he
+reached Egypt, he planted a cedar-grove and admonished his sons
+to do the same, saying: "You will in the future be released from
+bondage in Egypt, and God will then demand that you erect Him a
+sanctuary to thank Him for having delivered you. Plant cedar trees,
+then, that when God will bid you build Him a sanctuary, you may
+have in your possession the cedars required for its construction."
+His sons acted in accordance with the bidding of their father, and
+upon leaving Egypt took along the cedars for the anticipated
+erection of the sanctuary. Among these cedars was also that
+wonderful cedar out of which was wrought "the middle bar in the
+midst of the boards, that reached from end to end," and which
+Jacob took with him from Palestine when he emigrated to Egypt,
+and then left to remain among his descendants. When the cedars
+were selected for the construction of the Tabernacle, they intoned
+a song of praise to God for this distinction.
+
+But not all the twenty-four species of cedar might be used for the
+Tabernacle, nay, not even the seven most excellent among them
+were found worthy, but only the species shittim might be used. For
+God, who foresees all, knew that Israel would in the future commit
+a great sin at Shittim, and therefore ordained that shittim wood be
+used for the Tabernacle to serve as atonement for the sin
+committed at Shittim. Shittim furthermore signifies "follies,"
+hence Israel were to construct the place of penance for their folly
+in adoring the Golden Calf, out of shittim wood, to atone for this
+"folly." And finally, the letters of which the wood "Shittim" is
+composed, stand for Shalom, "peace," Tobah, "good," Yesh'uah.
+"salvation," and Mehillah, "forgiveness." [344] The boards that
+were made for the Tabernacle out of shittim wood never decayed,
+but endure in all eternity. [345]
+
+THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE
+
+The separate parts of the Tabernacle had each a symbolical
+significance, for to all that is above there is something
+corresponding below. There are stars above, but likewise below,
+where "a star shall come out of Jacob;" God has His hosts above,
+and likewise below, His people Israel, "the hosts of the Lord;"
+above there are Ofannim, and on earth likewise there is an Ofan;
+above, God has Cherubim, and likewise below in the sanctuary of
+Israel; God hath His dwelling above, but likewise below; and,
+lastly, God hath stretched out the heavens above like a curtain, and
+below, in the sanctuary, were curtains of goats' hair. [346]
+
+The number of curtains, also, corresponds to those in heaven, for
+just as there are eleven upper heavens, so also were there eleven
+curtains of goats' hair. [347] The size of the Tabernacle was
+seventy cubits, corresponding to the seventy holy days celebrated
+annually by the Jews, to wit: fifty-two Sabbaths, seven days of
+Passover, eight of Tabernacles, and a day each for Pentecost, the
+Day of Atonement, and New Year's Day. The number of vessels
+amounted to seventy also; as likewise God, Israel, and Jerusalem
+bear seventy names; and as, correspondingly, in the time between
+the building of the first and of the second Temple, there were
+seventy consecutive Sanhedrin. [348]
+
+Like the Tabernacle, so the altar, too had its symbolical
+significance. Its length and its breadth were five cubits each,
+corresponding respectively to the five Commandments on the two
+tables of the law. Its height was three cubits, corresponding to the
+three deliverers God sent to deliver Israel from Egypt, - Moses,
+Aaron, and Miriam. It had four horns in the corners thereof, to
+atone for the sins of the people that on Sinai receive four horns,
+"the horn of the Torah," "the horn of the Shekinah," "the horn of
+Priesthood," and "the horn of the Kingdom." [349]
+
+In the Tabernacle, as later in the Temple, gold, silver, and brass
+were employed, but not iron. God meant to indicate by the
+exclusion of iron that "in the future time," "the golden Babylon,
+the silver Media, and the brazen Greece," would be permitted to
+bestow the gifts on the new Temple, but not "the iron Rome." It is
+true that Babylon also destroyed the sanctuary of God, like Rome,
+but not with such fury and such thorough-going wrath as Rome,
+whose sons cried: "Raze it, raze it, even to the foundations
+thereof," and for this reason Rome may not contribute to the
+Messianic Temple. And as God will reject the gifts of Rome, so
+also will the Messiah, to whom all the nations of the earth will
+have to offer gifts. Egypt will come with her gifts, and although
+the Messiah will at first refuse to accept anything from the former
+taskmaster of Israel, God will say to him: "The Egyptians granted
+My children an abode in their land, do not repulse them." Then the
+Messiah will accept their gift. After Egypt will follow her
+neighbor, Ethiopia, with her gifts, thinking that if the Messiah
+accepted gifts from the former taskmaster of Israel, he will also
+accept gifts from her. Then the Messiah will also accept Ethiopia's
+gifts. After these two kingdoms will follow all others with their
+gifts, and all will be accepted save those from Rome. This
+kingdom will be sorely disappointed, for, depending upon their
+kinship with Israel, they will expect kind treatment from the
+Messiah, who had graciously received the other nations not
+connected with Israel. But God will call out to the Messiah: "Roar
+at this monster that devours the fat of nations, that justifies its
+claims for recognition through being a descendant of Abraham by
+his grandson Esau, the nation that forgives all for the sake of
+money, that kept Israel back from the study of the Torah, and
+tempted them to deeps that are in accord with the wishes of
+Satan." [350]
+
+THE PRIESTLY ROBES
+
+Simultaneously with the construction of the Tabernacle and its
+vessels, were fashioned the priestly robes for Aaron and his sons. It
+was at this time that God made known Aaron's appointment to the
+office of high priest, saying: "Go and appoint a high priest."
+Moses: "Out of which tribe?" God: "Of the tribe of Levi." Moses
+was most happy upon hearing that the high priest was to be chosen
+out of his tribe, and his joy was increased when God added:
+"Appoint thy brother Aaron as high priest." This choice of Aaron
+was, of course, also a disappointment to Moses, who had hoped
+God would appoint him as His high priest, but God had designed
+this dignity for Aaron to reward him for his pious deeds when
+Israel worshipped the Golden Calf. For when Moses returned from
+Sinai and saw the Calf fashioned by Aaron, he thought his brother
+was no better than the rest of the people, and had, like them,
+devoted himself to idolatry. But God knew that Aaron's
+participation in the construction of the Calf was merely due to the
+pious motive of delaying the people until Moses should return,
+hence He even then said to Aaron: "I am fully aware of they
+motive, and, as truly as thou livest, I shall appoint thee as warden
+over the sacrifices that My children offer Me." In consideration of
+Moses' feelings, God gave into his hands the appointment of
+Aaron, saying to him: "I might have installed thy brother as high
+priest without having informed thee of it, but I relinquish his
+appointment to thee, that thou mayest have an opportunity of
+showing the people thy humility, in that thou dost not seek this
+high office for thyself." [351] At God's bidding, Aaron and his two
+sons were now chosen as priest, and, moreover, not for a limited
+period, but Aaron and his house were invested with the priesthood
+for all eternity. As soon as these were installed as priests, Moses
+set to work to instruct them thoroughly in the priestly laws. [352]
+
+God ordered the following eight garments as Aaron's garb: coat,
+breeches, mitre, girdle, breastplate, ephod, robe, and golden plate;
+but his sons needed only the first four garments. All these
+garments had expiatory virtues, and each expiated a definite sin.
+The coat atoned for murder, the breeches for unchastity, the mitre
+for pride, the girdle for theft, the breastplate for partial verdicts,
+the ephod for idolatry, the bells on the robe for slander, and the
+golden plate for effrontery. [353]
+
+The breastplate and the ephod were set with precious stones,
+which were the gifts of the noble to the sanctuary, though, to be
+exact, they were in reality a gift from God. For precious stones and
+pearls had rained down with the manna, which the noble among
+Israel had gathered up and laid away until the Tabernacle was
+erected, when they offered them as gifts. [354]
+
+The ephod had only two precious stones, one on each shoulder,
+and on each of these stones were engraved the names of the six
+tribes in the following order: Reuben, Levi, Issachar, Naphtali,
+Gad, Jehoseph, on the right shoulder-piece; Simeon, Judah,
+Zebulun, Dan, Asher, Benjamin, on the left shoulder. The name
+Joseph was spelled Jehoseph, a device by which the two stones had
+exactly the same number of letters engraved upon them. [355] On
+the breast plate were twelve precious stones, on which the names
+of the three Patriarchs preceded those of the twelve tribes, and at
+the end were engraved the words, "All these are the twelve tribes
+of Israel." [356]
+
+THE STONES IN THE BREASTPLATE
+
+The twelve stones differed not only in color, but also in certain
+qualities peculiar to each, and both quality and color had especial
+reference to the tribe whose name it bore. Reuben's stone was the
+ruby, that has the property, when grated by a woman and tasted by
+her, of promoting pregnancy, for it was Reuben who found the
+mandrakes which induce pregnancy.
+
+Simeon's stone was the smaragd, that has the property of breaking
+as soon as an unchaste woman looks at it, a fitting stone for the
+tribe whose sire, Simeon, was kindles to wrath by the unchaste
+action of Shechem. It was at the same time a warning to the tribe
+of Simeon, that committed whoredom at Shittim with the
+daughters of Moab, to be mindful of chastity, and like its stone, to
+suffer no prostitution.
+
+Levi's stone was the carbuncle, that beams like lightning, as,
+likewise, the faces of that tribe beamed with piety and erudition.
+This stone has the virtue of making him who wears it wise; but
+true wisdom is the fear of God, and it was this tribe alone that did
+not join in the worship of the Golden Calf.
+
+Judah's stone was the green emerald, that has the power of making
+its owner victorious in battle, a fitting stone for this tribe from
+which springs the Jewish dynasty of kings, that routed its enemies.
+The color green alludes to the shame that turned Judah's
+countenance green when he publicly confessed his crime with
+Tamar.
+
+Issachar's stone was the sapphire, for this tribe devoted themselves
+completely to the study of the Torah, and it is this very stone, the
+sapphire, out of which the two tables of the law were hewn. This
+stone increases strength of vision and heals many diseases, as the
+Torah, likewise, to which this tribe was so devoted, enlightens the
+eye and makes the body well.
+
+The white pearl is the stone of Zebulun, for with his merchant
+ships he sailed the sea and drew his sustenance from the ocean
+from which the pearl, too, is drawn. The pearl has also the quality
+of bringing its owner sleep, and it is all the more to the credit of
+this tribe that they nevertheless spent their nights on commercial
+ventures to maintain their brother-tribe Issachar, that lived only for
+the study of the Torah. The pearl is, furthermore, round, like the
+fortune of the rich, that turns like a wheel, and in this way the
+wealthy tribe of Zebulun were kept in mind of the fickleness of
+fortune.
+
+Dan's stone was a species of topaz, in which was visible the
+inverted face of a man, for the Danites were sinful, turning good to
+evil, hence the inverted face in their stone.
+
+The turquoise was Naphtali's stone, for it gives its owner speed in
+riding, and Naphtali was "a hind let loose."
+
+Gad's stone was the crystal, that endows its owner with courage in
+battle, and hence served this warlike tribe that battled for the Lord
+as an admonition to fear none and build on God.
+
+The chrysolite was Asher's stone, and as this stone aids digestion
+and makes its owner sturdy and fat, so were the agricultural
+products of Asher's tribe of such excellent quality that they made
+fat those who ate of them.
+
+Joseph's stone was the onyx, that has the virtue of endowing him
+who wears it with grace, and truly, by his grace, did Joseph find
+favor in the eyes of all.
+
+Jasper was Benjamin's stone, and as this stone turns color, being
+now red, now green, now even black, so did Benjamin's feelings
+vary to his brothers. Sometimes he was angry with them for having
+sold into slavery Joseph, the only other brother by his mother
+Rachel, and in this mood he came near betraying their deed to his
+father; but, that he might not disgrace his brothers, he did not
+divulge their secret. To this discretion on his part alludes the
+Hebrew name of his stone, Yashpeh, which signifies, "There is a
+mouth," for Benjamin, though he had a mouth, did not utter the
+words that would have covered his brothers with disgrace. [357]
+
+The twelve stones in the breastplate, with their bright colors, were
+of great importance in the oracular sentences of the high priest,
+who by means of these stones made the Urim and Tummim
+exercise their functions. For whenever the king or the head of the
+Sanhedrin wished to get directions from the Urim and Tummim he
+betook himself to the high priest. The latter, robed in his
+breastplate and ephod, bade him look into his face and submit his
+inquiry. The high priest, looking down on his breastplate, then
+looked to see which of the letters engraved on the stones shone out
+most brightly, and then constructed the answer out of these letters.
+Thus, for example, when David inquired of the Urim and Tummim
+if Saul would pursue him, the high priest Abiathar beheld
+gleaming forth the letter Yod in Judah's name, Resh in Reuben's
+name, and Dalet in Dan's name, hence the answer read as follows:
+Yered, "He will pursue."
+
+The information of this oracle was always trustworthy, for the
+meaning of the name Urim and Tummim is in the fact that "these
+answers spread light and truth," but not every high priest
+succeeded in obtaining them. Only a high priest who was
+permeated with the Holy Spirit, and over whom rested the
+Shekinah, might obtain an answer, for in other cases the stones
+withheld their power. But if the high priest was worthy, he
+received an answer to every inquiry, for on these stones were
+engraved all the letters of the alphabet, so that all conceivable
+words could be constructed from them. [358]
+
+ THE COMPLETION OF THE TABERNACLE
+
+On the eleventh day of Tishri Moses assembled the people, and
+informed them that it was God's wish to have a sanctuary among
+them, and each man was bidden to bring to the sanctuary any
+offering he pleased. At the same time he impressed upon them
+that, however pious a deed participation in the construction of the
+Tabernacle might be, still they might under no circumstances
+break the Sabbath to hasten to building of the sanctuary. Moses
+thereupon expounded to them the kind of work that was
+permissible on the Sabbath, and the king that was prohibited, for
+there were not less then thirty-nine occupations the pursuit of
+which on the Sabbath was punishable by death. [359] Owing to the
+importance of keeping the Sabbath, Moses imparted the precepts
+concerning it directly to the great masses of the people that he had
+gathered together, and not to the elders alone. In this he acted
+according to God's command, who said to him: "Go, Moses, call
+together great assemblages and announce the Sabbath laws to
+them, that the future generations may follow thy example, and on
+Sabbath days assemble the people in the synagogues and instruct
+them in the Torah, that they may know what is prohibited and what
+is permitted, that My name may be glorified among My children."
+In the spirit of this command did Moses institute that on every holy
+day there might be preaching in the synagogues, and instruction
+concerning the significance of the special holy day. He summoned
+the people to these teachings with the words: "If you will follow
+my example, God will count it for you as if you had acknowledged
+God as your king throughout the world." [360]
+
+The stress laid on the observance of the Sabbath laws was quite
+necessary, for the people were so eager to deliver up their
+contributions, that on the Sabbath Moses had to have an
+announcement proclaimed that they were to take nothing out of
+their houses, as the carrying of things on the Sabbath is prohibited.
+[361] For Israel is a peculiar people, that answered the summons to
+fetch gold for the Golden Calf, and with no less zeal answered the
+summons of Moses to give contributions for the Tabernacle. They
+were not content to bring things out of their houses and treasuries,
+but forcibly snatched ornaments from their wives, their daughters,
+and their sons, and brought them to Moses for the construction of
+the Tabernacle. In this way they thought they could cancel their sin
+in having fashioned the Golden Calf; then had they used their
+ornaments in the construction of the idol, and now they employed
+them for the sanctuary of God. [362]
+
+The women, however, were no less eager to contribute their mite,
+and were especially active in producing the woolen hangings. They
+did this in no miraculous a way, that they spun the wool while it
+was still upon the goats. [363] Moses did not at first want to accept
+contributions from the women, but these brought their cloaks and
+their mirrors, saying: "Why dost thou reject our gifts? If thou doest
+so because thou wantest in the sanctuary nothing that women use
+to enhance their charms, behold, here are our cloaks that we use to
+conceal ourselves from the eyes of the men. But if thou are afraid
+to accept from us anything that might be not our property, but our
+husbands', behold, here are our mirrors that belong to us alone, and
+not to our husbands." When Moses beheld the mirrors, he waxed
+very angry, and bade the women to be driven from him,
+exclaiming: "What right in the sanctuary have these mirrors that
+exist only to arouse sensual desires?" But God said to Moses:
+"Truly dearer to Me than all other gifts are these mirrors, for it was
+these mirrors that yielded Me My hosts. When in Egypt the men
+were exhausted from their heavy labors, the women were wont to
+come to them with food and drink, take out their mirrors, and
+caressingly say to their husbands: 'Look into the mirror, I am much
+more beautiful than thou,' and in this way passion seized the men
+so that they forgot their cares and united themselves with their
+wives, who thereupon brought many children into the world. Take
+now these mirrors and fashion out of them the laver that contains
+the water for the sanctifying of the priests." Furthermore out of this
+laver was fetched the water that a woman suspected of adultery
+had to drink to prove her innocence. As formerly the mirrors had
+been used to kindle conjugal affection, so out of them was made
+the vessel for the water that was to restore broken peace between
+husband and wife.
+
+When Moses upon God's command made known to the people that
+whosoever was of a willing heart, man or woman, might bring an
+offering, the zeal of the women was so great, that they thrust away
+the men and crowded forward with their gifts, [364] so that in two
+days all that was needful for the construction of the Tabernacle
+was in Moses' hands. The princes of the tribes came almost too
+late with their contributions, and at the last moment they brought
+the precious stones for the garments of Aaron, that they might not
+be entirely unrepresented in the sanctuary. But God took their
+delay amiss, and for this reason they later sought to be the first to
+offer up sacrifices in the sanctuary. [365]
+
+After everything had been provided for the construction of the
+Tabernacle, Bezalel set to work with the devotion of his whole
+soul, and as a reward for this, the Holy Scriptures speak of him
+only as the constructor of the sanctuary, although many others
+stood by him in this labor. He began his work by fashioning the
+boards, then attended to the overlaying of them, and when he had
+completed these things, he set to work to prepare the curtains, then
+completed the Ark with the penance-cover belonging to it, and
+finally the table for the shewbread, and the candlestick. [366]
+
+THE SETTING UP OF THE TABERNACLE
+
+The work on the Tabernacle progressed rapidly, for everything was
+ready in the month of Kislew, but it was not set up until three
+months later. The people were indeed eager to set up the sanctuary
+at once and to dedicate it, but God bade Moses wait until the first
+day of the month of Nisan, because that was Isaac's birthday, and
+God wished the joy of dedication to take place on this day of joy.
+The mockers among Israel, of course, to whom this was not
+known, made fun of Moses, saying: "Of course, is it possible that
+the Shekinah should rest over the work of Amram's sons?" [357]
+
+In regard to the Tabernacle, Moses had to suffer much besides
+from the fault-finders and wicked tongues. If he showed himself
+upon the street, they called out to one another: "See what a
+well-fed neck, what sturdy legs the son of Amram has, who eats
+and drinks from our money!" The other would answer: "Dost thou
+believe that one who has construction of the Tabernacle in his
+hands will remain a poor man?" Moses said nothing, but resolved,
+as soon as the Tabernacle should have been completed, to lay an
+exact account before the people, which he did. But when it came
+to giving his account, he forgot one item of seven hundred
+seventy-five shekels which he had expended for hooks upon which
+to hang the curtains of the Tabernacle. Then, as he suddenly raised
+his eyes, he saw the Shekinah resting on the hooks and was
+reminded of his omission of this expenditure. Thereafter all Israel
+became convinced that Moses was a faithful and reliable
+administrator. [358]
+
+As the people had brought much more material than was necessary
+for the Tabernacle, Moses erected a second Tabernacle outside the
+encampment on the spot where God had been accustomed to
+reveal Himself to him, and this "Tabernacle of revelation" was in
+all details like the original sanctuary in the camp. [359]
+
+When everything was ready, the people were very much
+disappointed that the Shekinah did not rest upon their work, and
+the betook themselves to the wise men who had worked on the
+erection of the Tabernacle, and said to them: "Why do ye sit thus
+idle, set up the Tabernacle, that the Shekinah may dwell among
+us." These now attempted to put up the Tabernacle, but did not
+succeed, for hardly did they believe it was up, when it fell down
+again. Now all went to Bezalel and his assistant Oholiab, saying to
+them: "Do you now set up the Tabernacle, you who constructed it,
+and perhaps it will then stand." But when even these two
+master-builders did not succeed in setting up the Tabernacle, the
+people began to find fault, and say: "See now what the son of
+Amram has brought upon us. We spent our money and went
+through a great deal of trouble, all because he assured us that the
+Holy One, blessed be He, would descend from His place with the
+angels and dwell among us under 'the hangings of goats' hair,' but
+it has all been in vain." The people now went to Moses, saying: "O
+our teacher Moses, we have done all thou has bidden us do, we
+gave all thou didst ask of us. Look now upon this completed work,
+and tell us if we have omitted aught, or have done aught we should
+have refrained from doing, examine it with care and answer us."
+Moses had to admit that all had been done according to his
+instructions. "But if it be so," continued the people, "why then
+cannot the Tabernacle stand? Bezalel and Oholiab failed to set it
+up, and all the wise men as well!" This communication sorely
+grieved Moses, who could not understand why the Tabernacle
+could not be set up. But God said to him: "Thou wert sorry to have
+had no share in the erection of the Tabernacle, which the people
+supplied with material, and on which Bezalel, Oholiab, and the
+other wise men labored with the work of their hands. For this
+reason did it come to pass that none could set up the Tabernacle,
+for I want all Israel to see that it cannot stand if thou dost not set it
+up." Moses replied: "O Lord of the world! I do not know how to
+put it up." But God answered: "Go, get busy with its setting-up, and
+while thou art busy at it, it will rise of its own accord." And so it
+came to pass. Hardly had Moses put his hand upon the Tabernacle,
+when it stood erect, and the rumors among the people that Moses
+had arbitrarily put up the Tabernacle without the command of God
+ceased forevermore. [370]
+
+THE CONSECRATION OF THE PRIESTS
+
+Before the sanctuary and its vessels were dedicated for service,
+they were anointed with holy oil. On this occasion the miracle
+came to pass that twelve lugs of oil sufficed not only to anoint the
+sanctuary and its vessels, and Aaron and his two sons throughout
+the seven days of their consecration, but with this same oil were
+anointed all the successors of Aaron in the office of high priest,
+and several kings until the days of Josiah.
+
+An especial miracle occurred when Aaron was anointed and on his
+pointed beard two drops of holy oil hung pendant like two pearls.
+These drops did not even disappear when he trimmed his beard,
+but rose to the roots of the hair. Moses at first feared that the
+useless waste of these drops of holy oil on Aaron's beard might be
+considered sacrilege, but a Divine voice quieted him. A Divine
+voice quieted Aaron, also, who likewise feared the accident that
+had turned the holy oil to his personal use. [371]
+
+The anointing of Aaron and his two sons was not the only
+ceremony that consecrated them as priests, for during a whole
+week did they have to live near the Tabernacle, secluded from the
+outer world. During this time Moses performed all priestly duties,
+even bringing sacrifices for Aaron and his sons, and sprinkling
+them with the blood of these sacrifices. [372] It was on the
+twenty-third day of Adar that God bade Moses consecrate Aaron
+and his sons as priests, saying to him: "Go, persuade Aaron to
+accept his priestly office, for he is a man whom shuns distinctions.
+But effect his appointment before all Israel, that he may be
+honored in this way, and at the same time warn the people that
+after the choice of Aaron none may assume priestly rights. Gather
+thou all the congregation together unto the door of the
+Tabernacle." At these last words Moses exclaimed: "O Lord of the
+world! How shall I be able to assemble before the door of the
+Tabernacle, a space that measures only two seah, sixty myriads of
+adult men and as many youths?" But God answered: "Dost thou
+marvel at this? Greater miracles than this have I accomplished.
+The heaven was originally as thin and as small as the retina of the
+eye, still I caused it to stretch over all the world from one end to
+the other. In the future world, too, when all men from Adam to the
+time of the Resurrection will be assembled in Zion, and the
+multitude will be so great that one shall call to the other, 'The
+place is too strait for me, give place to me that I may dwell,' on
+that day will I so extend the holy city that all will conveniently find
+room there." [373]
+
+Moses did as he was bidden, and in presence of all the people took
+place the election of Aaron and his sons as priests, whereupon
+these retired for a week to the door of the Tabernacle. During this
+week, in preparing the burnt offering and the sin offering, Moses
+showed his brother Aaron and Aaron's sons how to perform the
+different priestly functions in the sanctuary. Moses made a sin
+offering because he feared that among the gifts out of which the
+sanctuary had been constructed, there might have been ill-gotten
+gains, and God loves justice and hates loot as an offering, Moses
+through a sin offering sought to obtain forgiveness for a possible
+wrong. During this week, however, the sanctuary was only
+temporarily used. Moses would set it up mornings and evenings,
+then fold it together again, and it was not until this week had
+passed that the sanctuary was committed to the general use. After
+that it was not folded together except when they moved from on
+encampment to another. [374]
+
+These seven days of retirement were assigned to Aaron and his
+sons not only as a preparation for their regular service, they had
+another significance also. God, before bringing the flood upon the
+earth, observed the seven days preceding as a week of mourning,
+and in the same way He bade Aaron and his sons live in absolute
+retirement for a week, as is the duty of mourners, for a heavy loss
+awaited them - the death of Nadab and Abihu, which took place on
+the joyous day of their dedication. [375]
+
+THE DAY OF THE TEN CROWNS
+
+The first day of Nisan was an eventful day, "a day that was
+distinguished by ten crowns." It was the day on which the princes
+of the tribes began to bring their offerings; it was the first day on
+which Shekinah came to dwell among Israel; the first day on
+which sacrifice on any but the appointed place was forbidden; the
+first day on which priests bestowed their blessing upon Israel; the
+first day for regular sacrificial service; the first day on which the
+priests partook of certain portions of the offering; the first day on
+which the heavenly fire was seen on the altar; it was besides the
+first day of the week, a Sunday, the first day of the first month of
+the year. [376]
+
+It was on this day after "the week of training" for Aaron and his
+sons that God said to Moses: "Thinkest thou that thou are to be
+high priest because thou hast been attending to priestly duties
+during this week? Not so, call Aaron and announce to him that he
+has been appointed high priest, and at the same time call the elders
+and in their presence announce his elevation to this dignity, that
+none may say Aaron himself assumed this dignity." [377]
+Following the example of God, who on Sinai distinguished Aaron
+before all others, saying, "And thou shalt come up, thou and Aaron
+with thee, but let not the priests and the people break through,"
+Moses went first to Aaron, then to Aaron's sons, and only then to
+the elders, to discuss with them the preparations for the installation
+of Aaron into office. [378]
+
+When Moses approached Aaron with the news of God's
+commission to appoint him as high priest, Aaron said: "What!
+Thou hadst all the labor of erecting the Tabernacle, and I am now
+to be its high priest!" But Moses replied: "As truly as thou livest,
+although thou art to be high priest, I am as happy as if I had been
+chosen myself. As thou didst rejoice in my elevation, so do I now
+rejoice in thine." [379] Moses continued: "My brother Aaron,
+although God had become reconciled to Israel and has forgiven
+them their sin, still, through thy offering must thou close the
+mouth of Satan, that he may not hate thee when thou enterest the
+sanctuary. Take then a young calf as a sin-offering, for as thou
+didst nearly lose thy claim to the dignity of high priest through a
+calf, so shalt thou now through the sacrifice of a calf be
+established in thy dignity." Then Moses turned to the people,
+saying: "You have two sins to atone for: the selling of Joseph,
+whose coat you fathers smeared with the blood of a kid to
+convince their father that its owner had been torn to pieces by a
+wild beast, and the sin you committed through the worship of the
+Golden Calf. Take, then, a kid to atone for the guilt you brought
+upon yourselves with a kid, and take a calf to atone for the sin you
+committed through a calf. But to make sure that God had become
+reconciled to you, offer up a bull also, and thereby acknowledge
+that you are slaughtering before God your idol, the bull that you
+had erstwhile worshipped." The people, however, said to Moses:
+"What avails it this nation to do homage to its king, who is
+invisible?" Moses replied: "For this very reason did God command
+you to offer these sacrifices, so that He may show Himself to you."
+At these words they rejoiced greatly, for through them they knew
+that God was now completely reconciled to them, and they
+hastened to bring the offerings to the sanctuary. Moses
+admonished them with the words: "See to it now that you drive
+evil impulse from your hearts, that you now have but one thought
+and one resolution, to serve God; and that your undivided services
+are devoted singly and solely to the one God, for He is the God of
+gods and the Lord of lords. If you will act according to my words,
+'the glory of the Lord shall appear unto you.'"
+
+But Aaron in his humility still did not dare to enter on his priestly
+activities. The aspect of the horned altar filled him with fear, for it
+reminded him of the worship of the bull by Israel, an incident in
+which he felt he had not been altogether without blame. Moses had
+to encourage him to step up to the altar and offer the sacrifices.
+After Aaron had offered up the prescribed sacrifices, he bestowed
+his blessing upon the people with lifted hands, saying: "The
+Eternal bless thee and keep thee: The Eternal make His face shine
+upon thee and be gracious unto thee: The Eternal lift up His
+countenance upon thee and give thee peace."
+
+In spite of the offerings and the blessings, there was still no sign of
+the Shekinah, so that Aaron, with a heavy heart, thought, "God is
+angry with me, and it is my fault that the Shekinah had not
+descended among Israel, I merely owe it to my brother Moses that
+to my confusion I entered the sanctuary, for my service did not
+suffice to bring down the Shekinah." Upon this Moses went with
+his brother into the sanctuary a second time, and their united
+prayers had the desired effect, there came "a fire out from before
+the Lord, and consumed upon the altar well-neigh one hundred and
+sixteen years, and neither was the wood of the altar consumed, nor
+its brazen overlay molten.
+
+When the people saw the heavenly fire, the evident token of God's
+grace and His reconciliation with them, they shouted, and fell on
+their faces, and praised God, intoning in His honor a song of
+praise. Joy reigned not only on earth, but in heaven also, for on this
+day God's joy over the erection of the sanctuary was as great as had
+been His joy on the first day of creation over His works, heaven
+and earth. [380] For, in a certain sense, the erection of the
+Tabernacle was the finishing touch to the creation of the world.
+For the world exists for the sake of three things, the Torah, Divine
+service, and works of love. From the creation of the world to the
+revelation on Sinai the world owed its existence to the love and
+grave of God; from the revelation to the erection of the sanctuary,
+the world owed its existence to the Torah and to love, but only
+with the erection of the Tabernacle did the world secure its firm
+basis, for now it had three feet whereupon to rest, the Torah,
+Divine service, and love. From another point of view, too, is the
+day of consecration of the sanctuary to be reckoned with the days
+of creation, for at the creation of the world God dwelt with mortals
+and withdrew the Shekinah to heaven only on account of the sin of
+the first two human beings. But on the day of consecration of the
+Tabernacle the Shekinah returned to its former abode, the earth.
+The angels therefore lamented on this day, saying: "Now God will
+leave the celestial hosts and will dwell among mortals." God
+indeed quieted them with the words, "As truly as ye live, My true
+dwelling will remain on high," but He was not quite in earnest
+when He said so, for truly earth is His chief abode. Only after the
+Tabernacle on earth had been erected did God command the
+angels to build one like it in heaven, and it is this Tabernacle in
+which Metatron offers the souls of the pious before God as an
+expiation for Israel, at the time of the exile when His earthly
+sanctuary is destroyed.
+
+This day marks an important change in the intercourse between
+God and Moses. Before this, the voice of God would strike Moses'
+ear as if conducted through a tube, and on such an occasion the
+outer would recognized only through Moses' reddened face that he
+was receiving a revelation; now, at the consecration of the
+sanctuary, this was changed. For when, on this day, he entered the
+sanctuary, a sweet, pleasant and lovely voice rang out toward him,
+whereupon he said: "I will hear what God the Lord will speak."
+Then he heard the words: "Formerly there reigned enmity between
+Me and My children, formerly there reigned anger between Me
+and My children, formerly there reigned hatred between Me and
+My children; but now love reigns between Me and My children,
+friendship reigns between Me and My children, peace reigns
+between Me and My children."
+
+It was evident that peace reigned, for on this day the undisturbed
+freedom of movement over the world, which had until then been
+accorded the demons, was taken from them. Until then these were
+so frequently met with, that Moses regularly recited a special
+prayer whenever going to Mount Sinai, entreating God to protect
+him from the demons. But as soon as the Tabernacle had been
+erected, they vanished. Not entirely, it is true, for even now these
+pernicious creatures may kill a person, especially within the period
+from the seventeenth day of Tammuz to the ninth day of Ab, when
+the demons exercise their power. The most dangerous one among
+them is Keteb, the sight of whom kill men as well as animals. He
+rolls like a ball and had the head of a calf with a single horn on his
+forehead.
+
+Just as God destroyed the power of these demons through the
+Tabernacle, so too, through the priestly blessing that He bestowed
+upon His people before the consecration of the sanctuary, did He
+break the spell of the evil eye, which might otherwise have harmed
+them now as it had done at the revelation on Sinai. The great
+ceremonies on that occasion had turned the eyes of all the world
+upon Israel, and the evil eye of the nations brought about the
+circumstance of the breaking of the two tables. As God blessed His
+people on this occasion, so too did Moses, who upon the
+completion of the Tabernacle blessed Israel with the words: "The
+Eternal God of you fathers make you a thousand times so many
+more as ye are, and bless you, as He hath promised you!" The
+people made answer to this blessing, saying: "Let the beauty of the
+Lord our God be upon us: and establish Thou the work of our
+hands upon us; yea the work of our hands establish Thou it." [381]
+
+THE INTERRUPTED JOY
+
+The happiest of women on this day was Elisheba, daughter of
+Amminadab, for beside the general rejoicing at the dedication of
+the sanctuary, five particular joys fell to her lot: her husband,
+Aaron, was high priest; her brother-in-law, Moses, king; her son,
+Eleazar, head of the priests; her grandson, Phinehas, priest of war;
+and her brother, Nahshon, prince of his tribe. But how soon was
+her joy turned to grief! Her two sons, Nadab and Abihu, carried
+away by the universal rejoicing at the heavenly fire, approached
+the sanctuary with the censers in their hands, to increase God's
+love for Israel through this act of sacrifice, but paid with their lives
+for this offering. From the Holy of Holies issued two flames of
+fire, as thin as threads, then parted into four, and two each pierced
+the nostrils of Nadab and Abihu, whose souls were burnt, although
+no external injury was visible. [382]
+
+The death of these priests was not, however, unmerited, for in spite
+of their piety they had committed many a sin. Even at Sinai they
+had not conducted themselves properly, for instead of following
+the example of Moses, who had turned his face away from the
+Divine vision in the burning bush, they basked in the Divine vision
+of Mount Sinai. Their fate had even been decreed, but God did not
+want to darken the joy of the Torah by their death, hence He
+waited for the dedication of the Tabernacle. On this occasion God
+acted like the king who, discovering on the day of his daughter's
+wedding that the best-man was guilty of a deadly sin, said: "If I
+cause the best-man to be executed on the spot, I shall cast a
+shadow on my daughter's joy. I will rather have him executed on
+my day of gladness than on hers." God inflicted the penalty upon
+Nadab and Abihu "in the day of gladness of His heart," and not on
+the day on which the Torah espoused Israel.
+
+Among the sins for which they had to atone was their great pride,
+which was expressed in several ways. They did not marry, because
+they considered no woman good enough for them, saying: "Our
+father's brother is king, our father is high priest, our mother's
+brother is prince of his tribe, and we are heads of the priests. What
+woman is worthy of us?" And many a woman remained unwed,
+waiting for these youths to woo her. In their pride they even went
+so far in sinful thoughts as to wish for the time when Moses and
+Aaron should die and they would have the guidance of the people
+in their hands. But God said: "'Boast not thyself of to-morrow;'
+many a colt has died and his hide had been used as cover for his
+mother's back." Even in the performance of the act that brought
+death upon them, did they show their pride, for they asked
+permission of neither Moses nor Aaron whether they might take
+part in the sacrificial service. What is more, Nadab and Abihu did
+not even consult with each other before starting out on this fatal
+deed, they performed it independently of each other. Had they
+previously taken counsel together, or had they asked their father
+and their uncle, very likely they would never have offered the
+disastrous sacrifice. For they were neither in a proper condition for
+making an offering, nor was their offering appropriate. They
+partook of wine before entering the sanctuary, which if forbidden
+to priests; they did not wear the prescribed priestly robes, and,
+furthermore, they had not sanctified themselves with water out of
+the laver for washing. They made their offering, moreover, in the
+Holy of Holies, to which admittance had been prohibited, and used
+"strange fire," and the offering was all in all out of place because
+they had had no command from God to offer up incense at that
+time. Apart from this lists of sins, however, they were very pious
+men, and their death grieved God more than their father Aaron, not
+alone because it grieves God to see a pious father lose his sons, but
+because they actually were worthy and pious youths. [383]
+
+When Aaron heard of the death of his sons, he said: "All Israel saw
+Thee at the Red Sea as well as at Sinai without suffering injury
+thereafter; but my sons, whom Thou didst order to dwell in the
+Tabernacle, a place that a layman may not enter without being
+punished by death - my sons entered the Tabernacle to behold Thy
+strength and Thy might, and they died!" God hereupon said to
+Moses: "Tell Aaron the following: 'I have shown thee great favor
+and have granted thee great honor through this, that thy sons have
+been burnt. I assigned to thee and thy sons a place nearer to the
+sanctuary, before all others, even before thy brother Moses. But I
+have also decreed that whosoever enters the Tabernacle without
+having been commanded, he shall be stricken with leprosy.
+Wouldst thou have wished thy sons, to whom the innermost places
+had been assigned, to sit as lepers outside the encampment as a
+penalty for having entered the Holy of Holies?" When Moses
+imparted these words to his brother, Aaron said: "I thank Thee, O
+God, for that which Thou hast shown me in causing my sons to die
+rather then having them waste their lives as lepers. It behooves me
+to thank Thee and praise Thee, 'because Thy lovingkindness is
+better than life, my lips shall praise Thee.'" [384]
+
+Moses endeavored to comfort his brother in still another way,
+saying: "Thy sons died to glorify the name of the Lord, blessed be
+His name, for on Sinai God said to me: 'And there will I meet with
+the children of Israel, the Tabernacle shall be sanctified by those
+that glorify Me.' I knew that this sanctuary of God was to be
+sanctified by the death of those that stood near it, but I thought
+either thou or I was destined for this, but now I perceive that thy
+sons were nearer to God than we." These last words sufficed to
+induce Aaron to control his grief over the loss of his sons, and like
+the true wise man he silently bore the heavy blow of fate without
+murmur or lament. God rewarded him for his silence by addressing
+him directly, and imparting an important priestly law to him.
+
+Aaron could not take part in the burial of Nadab and Abihu, for a
+high priest is not permitted to take part in a funeral procession,
+even if the deceased be a near kinsman. Eleazar and Ithamar, also,
+the surviving sons of Aaron, were not permitted to mourn or attend
+the funeral on the day of their dedication as priests, so that Aaron's
+cousins, the Levites Mishael and Elzaphan, the next of kin after
+these had to attend to the funeral. These two Levites were the sons
+of a very worthy father, who was not only by descent a near
+kinsman of Aaron, but who was also closely akin to Aaron in
+character. As Aaron pursued peace, so too did his uncle Uzziel,
+father to Mishael and Elzaphan. Being Levites they might not enter
+the place where the heavenly fire had met their cousins, hence an
+angel had thrust Nadab and Abihu out of the priestly room, and
+they did not die until they were outside it, so that Mishael and
+Elzaphan might approach them. [385]
+
+Whereas the whole house of Israel was bidden to bewail the death
+of Nadab and Abihu, for "the death of a pious man is greater
+misfortune to Israel than the Temple's burning to ashes," [386] -
+Aaron and his sons, on the other hand, were permitted to take no
+share in the mourning, and Moses bade them eat of the parts of the
+offering due them, as if nothing had happened. Now when Moses
+saw that Aaron had burnt to ashes one of the three sin offerings
+that were offered on that day, without himself or his sons having
+partaken of it, his wrath was kindled against his brother, but in
+consideration of Aaron's age and his office Moses addressed his
+violent words not to Aaron himself, but to his sons. He reproached
+them with having offended against God's commandment in
+burning one sin offering and eating of the other two. He asked
+them, besides, if they were not wise enough to profit by the
+example of their deceased brothers, who paid for their arbitrary
+actions with their lives, particularly since they also had been
+doomed to death, and owed their lived only to his prayer, which
+had power to preserve for their father half the number of sons.
+Moses' reproof, however, was unjustified, for Aaron and his sons
+had done what the statutes required, but Moses had on this
+occasion, as on two others, owing to his wrath, forgotten the laws
+which he himself had taught Israel. Hence Aaron opposed him
+decidedly and pointed out his error to him. Moses, far from taking
+Aaron's reprimand amiss, caused a herald to make an
+announcement throughout the camp: "I have falsely interpreted the
+law, and Aaron, my brother, has corrected me. Eleazar and
+Ithaman also knew the law, but were silent out of consideration for
+me." As a reward for their considerateness, God thereupon
+revealed important laws to Moses with a special injunction to tell
+them to Aaron as well as to Eleazar and Ithamar. [387]
+
+THE GIFTS OF THE PRINCES
+
+When Moses called on the people to make their offerings for the
+erection of the sanctuary, it sorely vexed the princes of the tribes
+that he had not summoned them particularly. Hence they withheld
+their contributions, waiting for the people to give according to
+their powers, so that they might step in and make up the
+deficiency, and all should observe that without them the
+Tabernacle could not have been completed. But they were
+mistaken, for in their ready devotion the people provided all
+needful things for the sanctuary, and when the princes of the tribes
+perceived their mistake and brought their contributions, it was too
+late. All that they could do was to provide the jewels for the robes
+of the high priest, but they could no longer take a hand in the
+erection of the Tabernacle. On the day of the dedication they tried
+to make partial amends for letting slip their opportunity, by
+following the advice of the tribe of Issachar, renowned for wisdom
+and erudition, to bring wagons for the transportation of the
+Tabernacle. These princes of the tribes were no upstarts or men
+newly risen to honor, they were men who even in Egypt had been
+in office and exposed to the anger of the Egyptians; they had also
+stood at Moses' side when he undertook the census of the people.
+They now brought as an offering to Moses six covered wagons,
+fully equipped, and even painted blue, the color of the sky, and
+also twelve oxen to draw the wagons. The number of wagons as
+well as of oxen had been set with purpose. The six wagons
+corresponded to the six days of creation; to the six Mothers, Sarah,
+Rebekah, Rachel, Leah, Billhah, and Zilpah; to the six laws that
+the Torah prescribes exclusively for the king; to the six orders of
+the Mishnah, and to the six heavens. The number of the oxen
+corresponded to the twelve constellations, and to the twelve tribes.
+Moses did not at first want to accept the teams, but God not only
+bade him accept them, He also ordered him to address the princes
+kindly, and to thank them for their gifts. Moses now even thought
+the Shekinah had deserted him and would rest on the princes of the
+tribes, assuming that they had received direct communication from
+God to make this offering to the sanctuary. But God said to Moses:
+"If it had been a direct command from Me, then I should have
+ordered thee to tell them, but they did this on their own initiative,
+which indeed meets with My wish." Moses now accepted the gifts,
+not without misgivings, fearing lest a wagon should break, or an
+ox die, leaving the tribe or that unrepresented by a gift. But God
+assured him that no accident should occur to either wagon or ox, --
+yes, a great miracle came to pass in regard to these wagons and
+oxen, for the animals live forever without ailing or growing old,
+and the wagons likewise endure to all eternity.
+
+Moses then distributed the wagons among the Levites so that the
+division of the sons of Gershon received two wagons, with the
+transportation of the heavy portions of the Tabernacle, boards,
+bars, and similar things, whereas the former, having the lighter
+portions, had enough with two wagons. The third division of
+Levites, the sons of Kohath, received no wagons, for they were
+entrusted with the transportation of the Holy Ark, which might not
+be lifted upon a wagon, but was to be borne upon their shoulders.
+David, who forgot to observe this law and had the Ark lifted upon
+a wagon, paid heavily for his negligence, for the priests who tried
+to carry the Ark to the wagon were flung down upon the ground.
+Ahithophel then called David's attention to the need of following
+the example of Kohath's sons, who bore the Ark on their shoulders
+through the desert, and David ordered them to do the same.
+
+But the princes of the tribes were not content with having provided
+the means for transporting the sanctuary, they wanted to be the
+first, on the day of dedication, to present offerings. As with the
+wagons, Moses was doubtful whether or not to permit them to
+bring their offerings, for theses were of an unusual kind that were
+not ordinarily permissible. But God bade him accept the dedication
+offerings of the princes, though Moses was still in doubt whether
+to let all the twelve princes make their offerings on the same day,
+or to set a special day for each, and if so, in what order they should
+make their offerings. God thereupon revealed to him that each one
+of the princes of the tribes were to sacrifice on a special day, and
+that Nahshon, the prince of Judah, was to make the start. He was
+rewarded in this way for the devotion he had shown God during
+the passage through the Red Sea. When Israel, beset by the
+Egyptians, reached the sea, the tribes among themselves started
+quarreling who should first go into the sea. Then suddenly
+Nahshon, the prince of Judah, plunged into the sea, firmly trusting
+that God would stand by Israel in their need. [388]
+
+Nahshon's offering was one silver changer that had been fashioned
+for the sanctuary, the weight whereof was an hundred and thirty
+shekels; on bowl of equal size, but of lighter weight, of seventy
+shekels; both of them full of fine flour mingles with oil for a meat
+offering. Furthermore, one spoon of ten shekels of gold, full of
+incense; on young bullock, the picked of his herd; one excellent
+ram, and one lamb a year old, these three for a burnt offering; and
+a kid of the goats for a sin offering, to atone for a possible
+uncleanness in the sanctuary. These sacrifices and gifts Nahshon
+offered out of his own possessions, not out of those of his tribe.
+God's acceptance of the offerings of the princes of the tribes shows
+how dear they were to God; for at no other time was and individual
+allowed to offer up incense, as Nahshon and his fellows did. They
+also brought sin offerings, which is ordinarily not permitted unless
+on is conscious of having committed a sin. Finally the prince of the
+tribe of Ephraim brought his offering on the seventh day of the
+dedication, which was on a Sabbath, though ordinarily none but
+the daily sacrificed may be offered on the Sabbath. [389]
+
+The offerings of all the princes of the tribes were identical, but
+they had a different significance for each tribe. From the time of
+Jacob, who foretold it to them, every tribe knew his future history
+to the time of the Messiah, hence at the dedication every prince
+brought such offerings as symbolized the history of his tribe.
+
+Nahshon, the prince of Judah, brought a silver charger and a silver
+bowl, the one to stand for the sea, the other for the mainland,
+indicating that out of his tribe would spring such men as Solomon
+and the Messiah, who would rule over all the world, both land and
+sea. The golden spoon of ten shekels signified the ten generations
+from Perez, son of Judah, to David, first of Judean kings, all whose
+actions were sweet as the incense contained in the spoon. The
+three burnt offerings, the bullock, the ram, and the lamb,
+corresponded to the three Patriarchs, Abraham, Isaac, and Jacob,
+whereas the kid of the goats was to atone for the sin of Judah, who
+sought to deceive his father with the blood of a kid. The two oxen
+of the peace offering pointed to David and Solomon, and the three
+small cattle of the peace offering, the rams, the goats, and the
+lambs, corresponded to the descendants and successors of these
+two Judean kings, who may also be classified in three groups, the
+very pious, the very wicked, and those who were neither pious nor
+wicked.
+
+On the second day of the dedication appeared the prince of the
+tribe of Reuben and wanted to present his offering, saying: "Tis
+enough that Judah was permitted to offer sacrifice before me,
+surely it is not time for our tribe to present our offerings." But
+Moses informed him that God had ordained that the tribes should
+present offerings in the order in which they moved through the
+desert, so that the tribe of Issachar followed Judah. This tribe had
+altogether good claims to be among the first to offer sacrifices, for,
+in the first place, this tribe devoted itself completely to the study of
+the Torah, so that the great scholars in Israel were among them;
+and then, too, it was this tribe that had proposed to the others that
+bringing of the dedication offerings. As this was the tribe of
+erudition, its gifts symbolized things appertaining to the Torah.
+The silver charger and the silver bowl corresponded to the written
+and to the oral Torah; and both vessels alike are filled with fine
+flour, for the two laws are not antagonistic, but form a unity and
+contain the loftiest teachings. The fine flour was mingled with oil,
+just as knowledge of the Torah should be added to good deeds; for
+he who occupies himself with the Torah, who works good deeds,
+and keeps himself aloof from sin, fills his Creator with delight.
+The golden spoon of ten shekels symbolizes the two tables on
+which God with His palm wrote the Ten Commandments, and
+which contained between the commandments all the particulars of
+the Torah, just as the spoon was filled with incense. The three
+burnt offerings, the bullock, the ram, and the lamb corresponded to
+the three groups of priests, Levites and Israelites, whereas the kid
+of the goats alluded to the proselytes, for the Torah was revealed
+not only for Israel but for all the world; and "a proselyte who
+studies the Torah is no less than a high priest." The two oxen of
+the peace offering corresponded to the oral and the written Torah,
+the study of which brings peace on earth and peace in heaven.
+[390]
+
+After Nahshon, the temporal king, and Nethanel the spiritual king,
+came the turn of Eliab, the prince of the tribe of Zebulun. This
+tribe owed its distinction to the circumstance that it followed
+commerce and through the profits thereof was enabled to maintain
+the tribe of Issachar, which, entirely devoted to study, could not
+support itself. The charger and bowl that he presented to the
+sanctuary symbolize the food and drink with which Zebulun
+provide the scholar-tribe Issachar. The spoon indicated the border
+of the sea, which Jacob in his blessing had bestowed on Zebulun as
+his possession, and the ten shekels of its weight corresponded to
+the ten words of which this blessing consisted. The tow oxen point
+to the two blessings which Moses bestowed upon Zebulun, as the
+three small cattle, the ram, the goat, and the lamb, corresponded to
+the three things which gave Zebulun's possessions distinction
+before all others, the tunny, the purple snail, and white glass. [391]
+
+After the tribes that belonged to Judah's camp division had brought
+their offerings, followed Reuben and the tribes belonging to his
+division. The gifts of the tribe of Reuben symbolized the events in
+the life of their forefather Reuben. The silver charger recalled
+Reuben's words when he saved Joseph's life, whom the other
+brothers wanted to kill, for "the tongue of the just is as choice
+silver." The silver bowl, from which was sprinkled the sacrificial
+blood, recalled the same incident, for it was Reuben who advised
+his brothers to throw Joseph into the pit rather than to kill him.
+The spoon of ten shekels of gold symbolized the deed of Reuben,
+who restrained Jacob's sons from bloodshed, hence the gold out of
+which the spoon was fashioned had a blood-red color. The spoon
+was filled with incense, and so too did Reuben fill his days with
+fasting and prayer until God forgave his sin with Billhah, and "his
+prayer was set forth before God as incense." As penance for this
+crime, Reuben offered the kid of goats as a sin offering, whereas
+the two oxen of the peace offering corresponded to the two great
+deeds of Reuben, the deliverance of Joseph, and the long penance
+for his sin. [392]
+
+Just as Reuben interceded to save his brother Joseph's life so did
+Simeon rise up for his sister Dinah when he took vengeance upon
+the inhabitants of Shechem for the wrong they had done her.
+Hence the prince of the tribe of Simeon followed the prince of the
+tribe of Reuben. As the sanctuary was destined to punish
+unchastity among Israel, so were the gifts of the tribe whose sire
+figured as the avenger of unchastity symbolical of the different
+parts of the Tabernacle. The charger corresponded to the court that
+surrounded the Tabernacle, and therefore weighed one hundred
+and thirty shekels, to correspond to the size of the court that
+measured one hundred cubits, of which the Tabernacle occupied
+thirty. The bowl of seventy shekels corresponded to the empty
+space of the Tabernacle. These two, the charger and the bowl,
+were filled with fine flour mingled with oil, because in the court of
+the Tabernacle were offered up meat offerings, mingled with oil,
+whereas in the Tabernacle was the shewbread of fine flour, and the
+candlestick filled with oil. The spoon of ten shekels of gold
+corresponded to the scroll of the Torah and the tables with the Ten
+Commandments that rested in the Ark. The sacrificial animals, the
+bullock, the ram, the lamb, and the kid corresponded to the four
+different kinds of curtains and hangings that were used in the
+sanctuary, and that were fashioned our of the hides of these
+animals. The two oxen of the peace offering pointed to the two
+curtains, the one in front of the Tabernacle, the other in front of
+the court, whereas the three kinds of small cattle that were used as
+offerings corresponded to the three curtains of the court, one to the
+north, one to the south, one to the west of it; and as each of these
+was five cubits long, so were five of each kind presented as
+offerings. [393]
+
+As Simeon, sword in hand, battled for his sister, so, by force of
+arms, did the tribe of Gad set out to gain the land beyond the
+Jordan for their brethren. Therefore did their prince follow
+Shelumiel, prince of Simeon, with his offerings. This tribe, so
+active in gaining the promised land, symbolized in its gifts the
+exodus from Egypt, which alone made possible the march of
+Palestine. The charger of the weight of a hundred and thirty
+shekels alluded to Jochebed, who at the age of one hundred and
+thirty years bore Moses, who had symbolical connection with the
+bowl, for he was thrown into the Nile. This bowl weighed seventy
+shekels, as Moses extended his prophetic spirit over the seventy
+elders; and as the bowl was filled with fine flour, so did Moses'
+prophetic spirit in no way diminish because the seventy elders
+shared in prophecy. The three burnt offerings recalled the three
+virtues Israel possessed in Egypt, which were instrumental in their
+deliverance - they did not alter their Hebrew names, they did not
+alter their Hebrew language, and they lived a live of chastity. The
+sin offerings were to atone for the idolatry to which they were
+addicted in Egypt, so that God did not permit their deliverance
+until they had renounced idolatry. The two oxen of the peace
+offering corresponded to Jacob and Joseph, for whose sake God
+had delivered Israel out of Egypt. They brought, besides, fifteen
+heads of small cattle as sacrifice, because God was mindful of His
+vow to the three Patriarchs and the twelve fathers of the tribes, and
+released Israel out of bondage. [394]
+
+A special distinction was granted to the tribe of Ephraim, for God
+allowed their prince to make his offering on the Sabbath, a day on
+which otherwise none but the daily offerings were allowed to be
+offered. This distinction the tribe of Ephraim owed to its ancestor
+Joseph in recognition of his strict observance of the Sabbath as
+governor of Egypt. The gifts of this tribe represent the history of
+Jacob and of Joseph, for the descendants of the latter owed much
+to Jacob's love for his son Joseph. The charger alluded to Jacob,
+the bowl to Joseph, and as both these vessels were filled with fine
+flour mingled with oil, so too were both Jacob and Joseph very
+pious men, and the course of their lives ran evenly. The spoon
+symbolized Jacob's right hand, which he laid on the head of
+Ephraim to bless him; the spoon was filled with incense; Jacob
+laid his right hand upon Ephraim and not upon his elder brother
+Manasseh because he knew that the former was worthy of the
+distinction. The three burnt offerings corresponded to the three
+Patriarchs, whereas the kid of goats stood for Joseph, whose coat
+had been smeared with a kid's blood. The two oxen of the peace
+offering indicated the two blessings that the sons of Joseph had
+received from their grandfather, Jacob, and the three kinds of
+small cattle that were offered as peace offerings corresponded to
+the three generations of Ephraim that Joseph was permitted to see
+before his death. [395]
+
+Joseph not only observed the Sabbath, he was also chaste, not to
+be tempted by Potiphar's wife, and he was faithful in the service of
+his master. God therefore said to Joseph: "Thou hast kept the
+seventh commandment, 'Thou shalt not commit adultery,' and has
+not committed adultery with Potiphar's wife; and thou hast also
+kept the following commandment, the eighth, 'Thou shalt not
+steal,' for thou didst still neither Potiphar's money nor his conjugal
+happiness, hence there will come a time when I shall give thee the
+reward due thee. When, hereafter, the princes of the tribes will
+offer their offerings at the dedication of the altar, the two princes
+among thy descendants shall one after the other offer their
+offerings, the one on the seventh, the other on the eighth day of the
+dedication, as a reward because thou didst observe the seventh and
+the eighth commandments." The prince of the tribe of Manasseh
+now followed that of Ephraim, trying like the preceding,
+symbolically to represent Jacob's and Joseph's lives. The charger,
+one hundred and thirty shekels in weight, indicated that Jacob at
+the age of one hundred and thirty years migrated to Egypt for the
+sake of Joseph. The bowl of seventy shekels corresponded to
+Joseph who caused seventy souls of the Hebrews to migrated to
+Egypt. The spoon of ten shekels of gold indicated the ten portions
+of land that fell to Manasseh. The three burnt offerings
+corresponded to the three generations of Manasseh that Joseph was
+permitted to see before his death, whereas the kid of the goats
+recalled Jair, son of Manasseh, who died childless. The two oxen
+of the peace offering indicated that the possessions of the tribe of
+Manasseh were to be divided into two parts, one on this side the
+Jordan, and one beyond it. The three kinds of small cattle for
+peace offerings corresponded to the triple attempt of Joseph to
+influence his father in favor of Manasseh, whereas the five head of
+each indicated the five daughters of Zelophehad, the only women
+who, like men, received their shares in the distribution of the
+promised land. [396]
+
+As the sanctuary stood first in Shiloh, Joseph's possession, then in
+Jerusalem, Benjamin's possession, so did this tribe with its
+sacrifices follow Joseph's tribes. The charger signified Rachel, the
+mother of Benjamin, who bore him to Jacob when he was a
+hundred years old, and in memory of this, as well as of Benjamin's
+attainment of thirty years when he came to Egypt, the weight of
+the charger amounted to one hundred and thirty shekels. The bowl
+indicated the cup Joseph employed to discover his brothers'
+sentiments toward Benjamin, and both vessels, charger and cup,
+were filled with fine flour, for both Joseph's and Benjamin's lands
+were found worthy being sited for God's sanctuary. The spoon of
+then shekels of gold full of incense corresponded to the ten sons of
+Benjamin, all of whom were pious men. The three burnt offering
+corresponded to the three temples erected in Jerusalem,
+Benjamin's property, the Temple of Solomon, the Temple of the
+exiles returned from Babylon, and the Temple to be erected by the
+Messiah. The sin offering, the kid of the goats, points to the
+building of the Temple by the wicked king Herod, who atoned for
+his execution of the learned men by the erection of the santuary.
+The two oxen of the peace offering corresponded to the two
+deliverers of the Jews that sprang from the tribe of Benjamin,
+Mordecai, and Esther. The five heads each of the three kinds of
+small cattle for a peace offering symbolized the triple distinction
+of Benjamin and his tribe by five gifts. The gift of honor that
+Joseph gave his brother Benjamin five times exceeded that of all
+his other brothers; when Joseph made himself known to his
+brothers, he gave Benjamin five changes of raiment, and so too did
+the Benjamite Mordecai receive from Ahasuerus five garments of
+state. [397]
+
+In his blessing Jacob likened Dan to Judah, hence the tribe of Dan
+stood at the head of the fourth camp of Israel, and their prince
+offered his gifts before those of Asher and Naphtali. Jacob in his
+blessing to Dan thought principally of the great hero, Samson,
+hence the gifts of this tribe allude chiefly to the history of this
+Danite judge. Samson was a Nazirite, and to this alluded the silver
+charger for storing bread, for it is the duty of a Nazirite, at the
+expiration of the period of his vow, to present bread as an offering.
+To Samson, too, alluded the bowl, in Hebrew called Mizrak,
+"creeping," for he was lame of both feet, and hence could only
+creep and crawl. The spoon of ten shekels of gold recalled the ten
+laws that are imposed upon Nazirites, and that Samson had to
+obey. The three burnt offerings had a similar significance, for
+Samson's mother received three injunctions from the angel, who
+said to her husband, Manoah: "She may not eat of anything that
+cometh of the vine, neither let her drink wine or strong drink, nor
+eat any unclean thing." The sin offering, which consisted of a kid,
+called in Hebrew, Sa'ir, corresponded to the admonition given to
+Samson's mother, not to shave his hair, in Hebrew Se'ar. The two
+oxen corresponded to the two pillars of which Samson took hold to
+demolish the house of the Philistines; whereas the three kinds of
+small cattle that were presented as offerings symbolized the three
+battles that Samson undertook against the Philistines. [398]
+
+The judge must pronounce judgement before it be executed, hence,
+too, the tribe of Asher, "the executors of justice," followed Dan,
+the judges. The name Asher also signifies "good fortune," referring
+to the good fortune of Israel that was chosen to the God's people,
+and in accordance with this name also do the gifts of the prince of
+the tribe of Asher allude to the distinction of Israel. The charger,
+one hundred and thirty shekels of silver in weight, corresponds to
+the nations of the world, whom, however, God repudiated,
+choosing Israel in their stead. The bowl of seventy shekels
+corresponds to the seventy pious souls of whom Israel consisted
+when they moved to Egypt. Both vessels were filled with fine
+flour. God sent His prophets to the other nations as well as to
+Israel, but Israel alone declared itself willing to accept the Torah.
+This nation accepted "the spoon of then shekels of gold filled with
+incense," every man among them being willing to accept the Ten
+Commandments and the Torah. The three burnt offerings
+corresponded to the three crowns that Israel received from their
+God, the crown of the Torah, the crown of the Priesthood, and the
+crown of the Kingdom, for which reason also golden crowns were
+fashioned on the Ark in which the Torah was kept, on the altar on
+which the priests offered sacrifices, and on the table that
+symbolized the kingdom. But the highest of all is the crown of a
+good name, which a man earns through good deeds, for the crucial
+test is not the study of the Torah, but the life conforming to it. For
+this reason also there was a sin offering among the offerings,
+corresponding to the crown of good deeds, for these alone can
+serve as an expiation. The two oxen indicate the two Torot that
+God gave His people, the written and the oral, whereas the fifteen
+peace offerings of small cattle correspond to the three Patriarchs
+and the twelve fathers of the tribes, for these fifteen God had
+chosen. [399]
+
+As Jacob blessed after Asher and the Naphtali, so too did these two
+tribes succeed each other in the offerings at the dedication of the
+Tabernacle. Naphtali, Jacob's son, was a very affectionate son,
+who was ever ready to execute his father's every command. The
+prince of the tribe of Naphtali followed his ancestor's example, and
+by his gifts to the sanctuary sought to recall the three Patriarchs
+and their wives. "One silver charger, the weight whereof was an
+hundred and thirty shekels," symbolized Sarah, who was unique
+among her sex in her piety, and who almost attained the age of
+hundred and thirty years. A silver bowl for sprinkling blood
+recalled Abraham, who was thrown far away form his home. The
+weight of the bowl was seventy shekels, as Abraham also was
+seventy years old when God made with him the covenant between
+the pieces. The charger and the bowl were both filled with fine
+flour mingled with oil, as also Abraham and Sarah were imbued
+with a love for good and pious deeds. The spoon of ten shekels of
+gold alludes to Abraham as well, for Abraham conquered the evil
+inclination and resisted the ten temptations, whereas the three
+burnt offerings and the sin offering corresponded to the offerings
+made by Abraham at the covenant between the pieces. The two
+oxen for the peace offering indicate Isaac and Rebekah, whereas
+the three kinds of small cattle allude to Jacob, Leah, and Rachel,
+but the sum total of the offerings of these three species was fifteen,
+corresponding to these three and the twelve fathers of the tribes.
+[400]
+
+Apart from the significance that the offerings of the tribal princes
+had for each individual tribe respectively, they also symbolized the
+history of the world from the time of Adam to the erection of the
+Tabernacle. The silver charger indicated Adam, who lived nine
+hundred and thirty years, and the numerical equivalent of the
+letters of Kaarat Kesef, "silver charger," amounts to the same.
+Corresponding to the weight of "an hundred and thirty shekels,"
+Adam begat his son Seth, the actual father of the future
+generations, at the age of a hundred and thirty years. The silver
+bowl alludes to Noah, for, as it weighed seventy shekels, so too did
+seventy nations spring from Noah. Both these vessels were filled
+with fine flour, as Adam and Noah were both full of good deeds.
+The spoon "of ten shekels of gold" corresponded to the ten words
+of God by which the world was created, to the ten Sefirot, to the
+ten lists of generations in the Scriptures, to the ten essential
+constituent parts of the human body, to the ten miracles God
+wrought for Israel in Egypt, to the ten miracles Israel experienced
+by the Red Sea. The three burnt offerings were meant to recall the
+three Patriarchs. The kid of goats indicated Joseph; the two oxen
+corresponded to Moses and Aaron; the five rams to the five
+distinguished sons of Zerah: Zimri, Ethan, Heman, Calcol, and
+Dara; whereas the five goats and the five lambs symbolized the
+five senses of mankind by means of which the existence of things
+is determined.
+
+The sum total of the gifts of the twelve princes of the tribes had
+also a symbolical significance. The twelve chargers correspond to
+the twelve constellations; the twelve bowls of the twelve months;
+the twelve spoons to the twelve guides of men, which are: the
+heart, that bestows understanding and insight; the kidneys, that
+give counsels, good as well as evil; the mouth, that cuts all kinds
+of food; the tongue, that renders speech impossible; the palate, that
+tastes the flavors of food; the windpipe, that renders possible
+breathing and the utterance of sounds; the esophagus, that
+swallows food and drink; the lungs, that absorbs fluids; the liver,
+that promotes laughter; the crop, that grinds all food; and the
+stomach, that affords pleasant sleep. "All the silver of the vessels
+that weighed two thousand and four hundred shekels"
+corresponded to the years that had passed from the creation of the
+world to the advent of Moses in the fortieth year of his life. All the
+gold of the spoons, the weight of which was an hundred and
+twenty shekels, corresponds to the years of Moses' life, for he died
+at the age of a hundred and twenty. [401]
+
+The different species of animals offered as sacrifices corresponded
+to the different ranks of the leaders of Israel. The twelve bullocks
+to the kings, the twelve rams to the princes of the tribes, the twelve
+kids of the goats to the governors, and the twelve sheep to the
+government officials. The twenty-four oxen for a peace offering
+corresponded to the books of the Scriptures, and the divisions of
+the priests, and were also meant to serve as atonement for the
+twenty-four thousand men, who, owing to their worship of Peor,
+died of the plague. The sixty rams of the peace offering
+corresponded to the sixty myriads of Israel's fighting hosts; the
+sixty he-goats to the sixty empires; and the sixty he-lambs to the
+building of the second Temple that measured sixty cubits in height
+and sixty in width. [402]
+
+The gifts of the twelve princes of the tribes were not only equal in
+number, but also in the size and width of the objects bestowed,
+every tribe making exactly the same offering to the sanctuary.
+None among them wished to outrival the others, but such harmony
+reigned among them and such unity of spirit that God valued the
+service of each as if he had brought not only his own gifts but also
+those of his companions. As a reward for this mutual regard and
+friendship, God granted them the distinction of permitting them to
+present their offerings even on the Sabbath day. [403]
+
+THE REVELATIONS IN THE TABERNACLE
+
+"Honor pursues him who tries to escape it." Moses in his humility
+felt that his mission as leader of the people ended with the erection
+of the Tabernacle, as Israel could now satisfy all their spiritual
+needs without his aid. But God said: "As truly as thou livest, I have
+for thee a far greater task than any thou hast yet accomplished, for
+thou shalt instruct My children about 'clean and unclean,' and shalt
+teach them how to offer up offerings to Me." God hereupon called
+Moses to the Tabernacle, to reveal to him there the laws and
+teachings. [404] Moses in his humility did not dare to enter the
+Tabernacle, so that God had to summon him to enter. Moses,
+however, could not enter the sanctuary while a cloud was upon it,
+this being a sign "that the demons held sway," but waited until the
+cloud had moved on. The voice that called Moses came from
+heaven in the form of a tube of fire and rested over the two
+Cherubim, whence Moses perceived its sound. This voice was a
+powerful as at the revelation at Sinai when the souls of all Israel
+escaped in terror, still it was audible to none but Moses. Not even
+the angels heard it, for the words of God were destined exclusively
+for Moses. Aaron, too, with the exception of three cases in which
+God revealed Himself to him, never received His commands
+except through the communications of Moses. God would call
+Moses twice caressingly words by name, and when he had
+answered, "Here am I," God's words were revealed to him, and
+every commandment as a special revelation. God always allowed a
+pause to take place between the different laws to be imparted, that
+Moses might have time rightly to grasp what was told him. [405]
+
+On the first day of the dedication of the Tabernacle, not lest than
+eight important sections of laws were communicated to Moses by
+God. [406] As a reward for his piety, Aaron and his descendants to
+all eternity received the laws of sanctity, which are a special
+distinction of the priests, [407] and these laws were revealed on
+this day. It was on this day, also, that Aaron and his sons received
+the gifts of the priests, for although even at the revelation on Sinai
+Israel had set them aside, still they were not given to Aaron and his
+sons until this day when the sanctuary was anointed. [408]
+
+The second law revealed on this day was the separation of the
+Levites from among the children of Israel, that they might be
+dedicated to the sanctuary. "For God elevated no man to an office
+unless He has tried him and found him worthy of his calling." He
+did not say, "and the Levites shall be Mine," before He had tried
+this tribe, and found them worthy. In Egypt none but the tribe of
+Levi observed the Torah and clung to the token of the Abrahamic
+covenant, while the others tribes, abandoning both Torah and
+token of covenant, like the Egyptians, practiced idolatry. In the
+desert, also, it was this tribe alone that did not take part in the
+worship of the Golden Calf. Justly, therefore, did God's choice fall
+upon this godly tribe, who on this day were consecrated as the
+servants of God and His sanctuary. [409]
+
+The ceremonies connected with the consecration of the Levites
+had much in common with the regulations for cleansing of lepers.
+Originally, the firstborn had been the servants of the sanctuary,
+but, owing to the worship of the Golden Calf, they lost this
+prerogative, and the Levites replaced them. It was for this reason
+that the Levites were obliged to observe regulations similar to
+those for the cleansing of lepers, because they took the place of
+men who by their sins had defiled themselves. The offerings that
+the Levites brought on this occasion consisted of two bullocks, on
+for a burnt offering whenever the congregation, seduced by others,
+commits idolatry; and Israel would not have worshipped the
+Golden Calf had not the mixed multitude misled them. "But
+whosoever worships an idol, by this act renounces the whole
+Torah," hence did the Levites have to offer up another bullock for
+a sin offering, in accordance with the law that "if the whole
+congregation of Israel have done somewhat against any of the
+commandments of the Lord concerning things which should not be
+done, and are guilty, then they shall offer up a young bullock for
+the sin." As the Levites had been chosen "to do the service of the
+children of Israel in the Tabernacle of the congregation, and to
+make an atonement for the children of Israel," God ordered all the
+congregation of Israel to be present at the consecration of the
+Levites, for whosoever had a sin offering up for himself must in
+person bring it to the Tabernacle. Therefore, too, did the elders of
+Israel have to put their hands upon the Levites, according to the
+prescription that the elders must put their hands upon the sin of the
+congregation. Aaron, like the elders, participated in the ceremony
+of the consecration, lifting up every single Levite as a token that he
+was now dedicated to the sanctuary. [410] Aaron's extraordinary
+strength is proven by the fact that he was able to lift up twenty-tow
+thousand men in one day. [411]
+
+ THE CLEANSING OF THE CAMP
+
+The third law revealed on this day was the command that the
+children of Israel put out of the camp every leper and every
+unclean person. When Israel moved out of Egypt, the majority of
+the people were afflicted with physical defects and diseases,
+contracted during their work on the structures they had been
+compelled to erect in Egypt. One had his hand crushed by a falling
+stone, another's eye blinded by splashing of loam. It was a battered
+and crippled host that reached Sinai, eager to receive the Torah,
+but God said: "Does it become the glory of the Torah that I should
+bestow it on a race of cripples? Nor do I want to await the coming
+of another, sound generation, for I desire no further delay of the
+revelation of the Torah." Hereupon God sent angels to heal all
+among Israel that were diseased or afflicted with defects, so that
+all the children of Israel were sound and whole when they received
+the Torah. They remained in this condition until they worshipped
+the Golden Calf, when all their diseases returned as a punishment
+for their defection from God. Only the women, during their stay in
+the desert, were exempt from the customary ailments to which
+women are subject, as a reward for being the first who declared
+themselves ready to accept the Torah. When the Tabernacle had
+been consecrated, God now said to Moses: "So long as you had not
+yet erected the Tabernacle, I did not object to having the unclean
+and the lepers mingle with the rest of the people, but now that the
+sanctuary is erected, and that My Shekinah dwells among you, I
+insist upon your separating all these from among you, that they
+may not defile the camp in the midst of which I dwell."
+
+The law in regard to lepers was particularly severe, for they were
+denied the right of staying within the camp, whereas the unclean
+were prohibited merely from staying near the sanctuary. [412] The
+lepers were the very ones who had worshipped the Golden Calf,
+and had as a consequence been smitten with this disease, and it
+was for this reason that God separated them from the community.
+Thirteen sins are punished with leprosy by God: blasphemy,
+unchastity, murder, false suspicion, pride, illegal appropriation of
+the rights of others, slander, theft, perjury, profanation of the
+Divine Name, idolatry, envy, and contempt of the Torah. Goliath
+was stricken with leprosy because he reviled God; the daughters of
+Zion became leprous in punishment of their unchastity; leprosy
+was Cain's punishment for the murder of Abel. When Moses said
+to God, "But behold, they will not believe me," God replied: "O
+Moses, art thou sure that they will not believe thee? They are
+believers and the sons of believers. Thou who didst suspect them
+wrongly, put not they hand into thy bosom,.....and he put his hand
+into his bosom: and when he took it out, behold, his hand was
+leprous as snow. " Uzziah presumed upon the rights of the
+priesthood, and went into the Temple to burn incense upon the
+altar of incense. He was just about to commit the offence, when
+"the leprosy brake forth in his forehead." Leprosy fell upon
+Naaman, who had grown arrogant because of his heroic deeds. For
+slandering Moses Miriam became leprous as snow; and Gehazi
+was punished by leprosy because he frustrated the purpose of
+Elisha, who desired to accept nothing from Naaman in order that
+the cure might redound to the glory of God. [413]
+
+Another important law revealed on this day referred to the
+celebration of "the second Passover feast." Mishael and Elzaphan,
+who had attended to the burial of Nadab and Abihu, were godly
+men, anxious to fulfil the commandments of God, hence they went
+to the house where Moses and Aaron instructed the people, and
+said to them: "We are defiled by the dead body of a man;
+wherefore are we kept back that we may not offer an offering of
+the Lord in His appointed season among the children of Israel?"
+Moses at first answered that they might not keep the Passover
+owing to their condition of uncleanness, but they argued with him,
+asking that even if, owing to their condition, they might not
+partake of the sacrificial meat, they might, at least, be permitted to
+participate in the offering of the paschal lamb by having the blood
+of the offering sprinkled for them. Moses admitted that he could
+not pass judgement on this case before receiving instruction
+concerning it from God. For Moses had the rare privilege of being
+certain of receiving revelations from God whenever he applied to
+Him. He therefore bade Mishael and Elzaphan await God's
+judgement concerning their case, and sentence was indeed
+revealed immediately. [414]
+
+It was on this day also that God said to Moses: "A heavy blow of
+fate had fallen upon Aaron to-day, but instead of murmuring he
+thanked Me for the death that robbed him of his two sons, which
+proves his trust in My justice toward them, who had deserved
+punishment more severe. Go then, and comfort him; and at the
+same time tell him 'that he come not at all times into the holy place
+within the vail before the mercy seat, which is upon the Ark.'"
+These last words greatly aggrieved Moses, who not thought: "Woe
+is me! For it seems as if Aaron had lost his rank, since he may not
+at all times enter the sanctuary. The statement of the periods for
+his admission into the sanctuary is also so indeterminate that I am
+not at all sure whether they are to recur hourly, or daily, or
+annually, every twelve years, perhaps even seventy, or not at all."
+But God replied: "Thou art mistaken, I was not thinking of fixing a
+certain time. Whether hour, or day or year, for Aaron may enter the
+sanctuary at any time, but when he does so, he must observe
+certain ceremonies." The ceremonies that Aaron, as well as every
+other high priest, had to perform on the Day of Atonement before
+his entrance into the Holy of Holies were symbolical of the three
+Patriarchs, of the four wives of the Patriarchs, and of the twelve
+tribes. Only by depending upon the merits of these pious men and
+women might the high priest venture to enter the Holy of Holies
+without having to fear the angels that filled this space. These were
+obliged to retreat upon the entrance of the high priest, and even
+Satan had to flee whenever he beheld the high priest, and did not
+dare to accuse Israel before God. [415]
+
+Aaron's grief about the death of his sons was turned to joy when
+God, on the day of their death, granted him the distinction of
+receiving a direct revelation from the Lord, which prohibited both
+him and his sons from drinking wine or strong drink when they
+went into the Tabernacle. [416]
+
+On this day, also, Moses received the revelation concerning the red
+heifer, whose significance was never vouchsafed to any other
+human being beside himself. On the following day, under the
+supervision of Eleazar, Aaron's son, it was slaughtered and burned.
+Although, beside this one, a number of other red heifers were
+provided in future generations, this one was distinguished by
+having its ashes kept forever, which, mingled with the ashes of
+other red heifers, were always used for the purification of Israel.
+But it is in this world alone that the priest can purify the unclean
+by sprinkling with this water of purification, whereas in the future
+world God will sprinkle clean water upon Israel, "that thy may be
+cleansed from all their filthiness, and from all their idols." [417]
+
+ THE LIGHTING OF THE CANDLESTICK
+
+The eighth law revealed on this day was the lighting of the
+candlestick. After all the princes of the tribes had brought their
+gifts to the sanctuary, and God had bidden Moses to let them offer
+each his offering, one a day, throughout twelve days, Aaron,
+profoundly agitated, thought: "Woe is me! It seems as if, owing to
+my sin, my tribe has been excluded by God from participating in
+the dedication of the sanctuary." Hereupon God said to Moses: "Go
+to Aaron and say to him, 'Do not fear that thou art slighted, and art
+deemed inferior to the other princes of the tribes. Thou, on the
+contrary, shalt enjoy a greater glory than all of these, for thou art to
+light the lamps of the candlestick in the sanctuary.'" When Israel
+heard God's command that the lights of the sanctuary be lighted,
+they said: "O Lord of the world! Thou biddest us make a light for
+Thee that are the light of the world, and with whom light
+dwelleth." But God replied: "Not because I need your light do I bid
+you burn lamps before Me, but only the I might thereby distinguish
+you in the eyes of the nations that will say, 'Behold the people of
+Israel, that hold up a light before Him who bestoweth light upon
+the world.' By your own eye-sight can you see how little need I
+have of your light. You have the white of the eye and the black of
+the eye, and it is by means of this dark part of the eye that you are
+enabled to see, and not through the light part of the white of the
+eye. How should I, that am all light, have need of your light!" God
+furthermore said: "A mortal of flesh and blood lights one light by
+means of another that is burning, I have brought forth light out of
+darkness: 'In the beginning darkness was upon the face of the
+deep,' whereupon I spake, 'Let there be light: and there was light.'
+Shall I now be in need of your illumination? Nay, I commanded
+you to light the candles in the sanctuary that I might distinguish
+you and give you another opportunity of doing a pious deed, the
+execution of which I will reward in the future world by letting a
+great light shine before you; and, furthermore, if you will let the
+candles shine before Me in My sanctuary, I shall protect from all
+evil your spirit, 'the candle of the Lord.'" [418]
+
+Simultaneously with the command to light the sanctuary, Moses
+received the instruction to celebrate the Sabbath by the lighting of
+candles, for God said to him: "Speak unto the children of Israel; if
+you will observe My command to light the Sabbath candles, I shall
+permit you to live to see Zion illuminated, when you will no longer
+require the light of the sun, but My glory will shine before you so
+that the nations will follow your light." [419]
+
+Aaron was distinguished not only by being selected to dedicate the
+sanctuary through the lighting of the candles, God ordered Moses
+to communicate to his brother the following revelation: "The
+sanctuary will on another occasion also be dedicated by the
+lighting of the candles, and then it will be done by the descendants,
+the Hasmoneans, for whom I will perform miracles and to whom I
+will grant grace. Hence there is greater glory destined for thee than
+for all the other princes of the tribes, for their offerings to the
+sanctuary shall be employed only so long as it endures, but the
+lights of the Hanukkah festival will shine forever; and, moreover,
+thy descendants shall bestow the priestly blessing upon Israel even
+after the destruction of the Temple." [420]
+
+The candlestick that Aaron lighted in the sanctuary, was not the
+common work of mortal hands, but was wrought by a miracle.
+When God bade Moses fashion a candlestick, he found it difficult
+to execute the command, not knowing how to set to work to
+construct it in all its complicated details. God therefore said to
+Moses: "I shall show thee a model." He then took white fire, red
+fire, and green fire, and black fire, and out these four kinds of fires
+He fashioned a candlestick with its bowls, its knops, and its
+flowers. Even then Moses was not able to copy the candlestick,
+whereupon God drew its design upon his palm, saying to him:
+"look at this, and imitate the design I have drawn on thy palm."
+But even that did not suffice to teach Moses how to execute the
+commission, whereupon God bade him cast a talent of gold into
+the fire. Moses did as he was bidden, and the candlestick shaped
+itself out of the fire. As on this occasion, so upon other occasions
+also did God have to present the things tangibly before Moses in
+order to make certain laws intelligible to him. In this way, for
+example, at the revelation concerning clean and unclean animals,
+God showed one specimen of each to Moses, saying: "This ye shall
+eat, and this ye shall not eat." [421]
+
+ THE TWELVE PRINCES OF THE TRIBES
+
+God in His love for Israel had frequent censuses taken of them, so
+that He might accurately estimate His possession. In scarcely half
+a year they were twice counted, once shortly before the erection of
+the Tabernacle, and the second time a month after its dedication.
+[422] On the first day of the month of Iyyar, Moses received
+instructions to take a census of all men over twenty who were
+physically fit to go to war. He was ordered to take Aaron as his
+assistant, so that in case he should overlook some of the men
+Aaron might remind him of them, for "two are better than one."
+They were also to take as their subordinate assistants Eleazar and
+Ithamar, Aaron's sons, and a man each from the several tribes.
+These twelve men were appointed not only to conduct the census,
+but also to look after the spiritual welfare of their respective tribes,
+the sins of which would be upon their heads unless, with all their
+powers, they strove to prevent them. Moses and Aaron
+nevertheless adjured the princes of the tribes, in spite of their high
+rank, not to tyrannize over the people, whereas, on the other hand,
+they admonished the people to pay all due respect to their
+superiors. [423]
+
+The names of these twelve princes of the tribes indicated the
+history of the tribes they represented. The prince of the tribe
+Reuben was called Elizur, "my God is a rock," referring to the
+ancestor of this tribe, Reuben, Jacob's son, who sinned, but, owing
+to his penance, was forgiven by God, who bore his sin as a rock
+bears the house built upon it. The name of Elizur's father was
+Shedeur, "cast into the fire," because Reuben was converted to
+repentance and atonement through Judah, who confessed his sin
+when his daughter-in-law Tamar was about to be cast into the fire.
+
+The prince of the tribe of Simeon was named Shelumiel, "my God
+is peace," to indicate that in spite of the sin of Zimri, head of this
+tribe, through whom four and twenty thousand men among Israel
+died, God nevertheless made peace with this tribe.
+
+The prince of the tribe of Judah bore the name Nahshon, "wave of
+the sea," the son of Amminadab, "prince of My people," because
+the prince received this dignity as a reward for having plunged into
+the waves of the Red Sea to glorify God's name.
+
+The tribe of Issachar had for its prince Nethanel, "God gave," for
+this tribe devoted its life to the Torah given by God to Moses.
+Accordingly Nethanel was called the son of Zuar, "burden," for
+Issachar assumed the burden of passing judgement on the lawsuits
+of the other tribes.
+
+Corresponding to the occupation of the tribe of Zebulun, its prince
+was called Eliab, "the ship," son of Helon, "the sand," for this tribe
+spent its life on ships, seeking "treasures hidden in the sand."
+
+Elishama, son of Ammihud, the name of the prince of the tribe of
+Ephraim, points to the history of Joseph, their forefather. God said:
+"Elishama, 'he obeyed Me,' who bade him be chaste and not covet
+his master's wife that wanted to tempt him to sin, and Ammihud,
+'Me he honored,' and none other."
+
+The other tribe of Joseph, Manasseh, also named their prince in
+reference to their forefather, calling him Gamaliel, son of
+Pedahzur, which signifies, "God rewarded Joseph for his piety by
+releasing him from bondage and making him ruler over Egypt."
+
+The prince of the tribe of Benjamin was named Abidan, "my father
+decreed," son of Gideoni, "mighty hosts," referring to the
+following incident. When Rachel perceived that she would die at
+the birth of her son, she called him "son of faintness," supposing
+that a similar fate would overtake him, and that he was doomed
+through weakness to die young. But Jacob, the child's father,
+decreed otherwise, and called him Benjamin, "son of might and of
+many years."
+
+The prince of the tribe of Dan bore the name Ahiezer, "brother of
+help," son of Ammishaddai, "My people's judge," because he was
+allied with the helpful tribe of Judah at the erection of the
+Tabernacle, and like this ruling tribe brought forth a mighty judge
+in the person of Samson.
+
+The tribe of Asher was distinguished by the beauty of its women,
+which was so excellent that even the old among them were fairer
+and stronger than the young girls of the other tribes. For this reason
+kings chose the daughters of this tribe to be their wives, and these,
+through their intercession before the kings, saved the lives of many
+who had been doomed to death. Hence the name of the prince of
+the tribe of Asher, Pagiel, "the interceder," son of Ochran, "the
+afflicted," for the women of the tribe of Asher, through their
+intercession, obtained grace for the afflicted.
+
+The prince of the tribe of Gad bore the name Eliasaph, "God
+multiplied;" son of Deuel, "God is a witness." To reward them for
+passing over the Jordan and not returning to their property on this
+side of the river until the promised land was won, their wealth was
+multiplied by God; for when, upon returning, they found the
+enemy at home, God aided them and they gained all their enemies
+possessions. God was furthermore witness that this tribe had no
+wicked motive when they erected an altar on their land.
+
+The prince of the tribe of Naphtali was called Ahira, "desirable
+meadow," son of Enan, "clouds;" for the land of this tribe was
+distinguished by its extraordinary excellence. Its products were
+exactly what their owners "desired," and all this owing to the
+plenty of water, for the "clouds" poured plentiful rain over their
+land.
+
+At the census of the people the tribes were set down in the order in
+which they put up their camp and moved in their marches. The
+tribes of Judah, Issachar, and Zebulun formed the first group, the
+royal tribe of Judah being associated with the tribe of learned men,
+Issachar, and with Zebulun, which through its generosity enabled
+Issachar to devote itself to the study of the Torah. The second
+group consisted of Reuben, Simeon, and Gad. The sinful tribe of
+Simeon was supported on the right by the penance of Reuben and
+on the left by the strength of Gad. The tribes of Ephraim,
+Manasseh, and Benjamin formed a group by themselves, for these
+before all the other tribes were destined to appear gloriously
+against Amalek. The Ephraimite Joshua was the first who was
+victorious against Amalek, the Benjamite Saul followed his
+example in his war against Agag, king of Amalek, and, under the
+leadership of men out of the tribe of Manasseh, the tribe of
+Simeon at the time of king Jehoshaphat succeeded in destroying
+the rest of the Amalekites, and to take possession formed the last
+group, and for the following reason were united in this way. The
+tribe of Dan had already at the time of the exodus from Egypt been
+possessed of the sinful thought to fashion an idol. To counteract
+this "dark thought" Asher was made its comrade, from whose soil
+came "the oil for lighting;" and that Dan might participate in the
+blessing, Naphtali, "full with the blessing of the Lord," became its
+second companion. [424]
+
+At this third census the number of men who were able to go to war
+proved to be exactly the same as the second census, taken in the
+same year. Not one among Israel had died during this period, from
+the beginning of the erection of the Tabernacle to its dedication,
+when the third census took place. [425] But no conclusive
+evidence concerning the sum total of the separate tribes can be
+drawn from this number of men able to go to war, because the
+ration of the two sexes varied among the different tribes, as, for
+example, the female sex in the tribe of Naphtali greatly
+outnumbered the male. [426]
+
+THE CENSUS OF THE LEVITES
+
+Moses at the census did not take into consideration the tribe of
+Levi, because God had not commanded him to select a prince for
+this tribe as for all others, hence he drew the conclusion that they
+were not to be counted. Naturally he was not sure of his decision
+in this matter, and wavered whether or not to include the Levites in
+the number, when God said to him: "Do not muster the tribe of
+Levi, nor number them among the children of Israel." At these
+words Moses was frightened, for he feared that his tribe was
+considered unworthy of being counted with the rest, and was
+therefore excluded by God. But God quieted him, saying: "Do not
+number the Levites among the children of Israel, number them
+separately." There was several reasons for numbering the Levites
+separately. God foresaw that, owing to the sin of the spies who
+were sent to search the land, all men who were able to go to war
+would perish in the wilderness, "all that were numbered of them,
+according to their whole number, from twenty years old and
+upward." Now had the Levites been included in the sum total of
+Israel, the Angel of Death would have held sway over them also,
+wherefore God excluded them from the census of all the tribes,
+that they might in the future be exempt from the punishment
+visited upon the others, and might enter the promised land. The
+Levites were, furthermore, the body-guard of God, to whose care
+the sanctuary was entrusted - another reason for counting them
+separately. God in this instance conducted Himself like the king
+who ordered one of his officers to number his legions, but added:
+"Number all the legions excepting only the legion that is about
+me." [427]
+
+The extent of God's love for Levi is evident through the command
+given to Moses, to number in the tribe of Levi "all males from a
+month old and upward," whereas in the other tribes none were
+numbered save men able to go to war, from twenty years and
+upward. Upon other occasions God had even the embryos among
+the Levites numbered. This occurred upon Jacob's entrance into
+Egypt, when the number seventy for his family was attained only
+by including Jochebed who was still in the womb; and similarly at
+a future time upon the return of the exiles from Babylon. For at
+that time only twenty-three of the priestly sections returned, hence
+to complete their number they had to include Bigvai, who
+belonged to the missing section, even though he was still in the
+womb. [428]
+
+When Moses was ordered to number among the Levites all
+children from a month old and upward, he said to God: "Thou
+biddest me count them from a month old and upward. Shall I now
+wander about their courts and houses and count each child, seeing
+that Thou givest me such a command?" But God replied: "Do thou
+what thou canst do, and I will do what I can do." It now came to
+pass that whenever Moses betook himself to a Levite tent he found
+the Shekinah awaiting him, tell him exactly the number of children
+without his having to count them. [429]
+
+In the choice of this tribe God showed His preference for the
+seventh, for Levi was the seventh pious man, starting from Adam,
+to wit: Adam, Noah, Enoch, Abraham, Isaac, Jacob, and Levi. As
+in this instance, so in many others did God indicate His love for
+the seventh. He sits enthroned in the seventh heaven; of the seven
+worlds the seventh alone is inhabited by human beings; of the
+early generations the seventh was the most excellent, for it
+produces Enoch. Moses, seventh among the Patriarch, was judged
+worthy of receiving the Torah. David, seventh son of Jesse, was
+chosen as king. In periods of time, also, the seventh was the
+favorite. The seventh day is the Sabbath; the seventh month,
+Tishri, is the month of the holy days; the seventh year is the
+Sabbatical year of rest, and every seventh Sabbatical year of rest is
+the year of jubilee. [430]
+
+Another reason for numbering even the youngest boys among the
+Levites was that the tribe of Levi as a whole had the responsibility
+of atoning for the sin of the first-born among the children of Israel.
+For it was these who until the time of the worship of the Golden
+Calf performed the services of the priesthood, and their privilege
+was taken from them owing to this, their sin. This prerogative was
+then conferred upon the tribe of Levi, who, moreover, dedicating
+themselves, man for man, to the service of the Lord, served as an
+atonement for the first-born of Israel, that they might not be
+destroyed as they deserved. [431]
+
+The exchange of Levites in place of the first-born did, however,
+present a difficulty. For God had communicated the number of
+Levites to Moses in the following way: "Their number amounts to
+as many as the number of My legion." For, when God came down
+upon Sinai, twenty-two thousand angels surrounded Him, and just
+as many men did the Levites number. Outside of these there were
+three hundred first-born among the Levites that could not well be
+offered in exchange for the first-born among the other tribes,
+because their standing was the same as theirs. As the number of
+first-born among the other tribes exceeded the number of Levites
+by two hundred seventy-three, this surplus remained without actual
+atonement. Hence God ordered Moses to take from them five
+shekels apiece by the poll as redemption money, and give it to the
+priests. The sum was fixed upon by God, who said: "Ye sold the
+first-born of Rachel for five shekels, and for this reason shall ye
+give as redemption money for every first-born among ye five
+shekels."
+
+To avoid quarrels among the first-born, as otherwise each one
+would try to lay the payment of redemption money upon his
+neighbor, Moses wrote upon twenty-two thousand slips of paper
+the word "Levi," and upon two hundred seventy-three the words
+"five shekels," all of which were then thrown into an urn and
+mixed. Then every first-born had to draw one of the slips. If he
+drew a slip with "Levi" he was not obliged to remit any payment,
+but if he drew "five shekels," he had to pay that sum to the priests.
+[432]
+
+THE FOUR DIVISIONS OF THE LEVITES
+
+Apart from the census of all male Levites, Moses now took another
+census of the men from the ages of thirty to fifty, for only at this
+age were the Levites permitted to perform service in the
+Tabernacle throughout their march through the desert, a law that
+indeed ceased to hold good when Israel settled in the Holy Land.
+[433] These officiating Levites, as well as the priests, were divided
+by Moses into eight sections, a number that was not doubled until
+the prophet Samuel increased it to sixteen, to which David again
+added eight, so that there were later twenty-four divisions among
+the Levites and priests. [434]
+
+The most distinguished among the Levites were the sons of
+Kohath, whose charge during the march through the desert was the
+Holy of Holies, and among the vessels particularly the Holy Ark.
+This latter was a dangerous trust, for out of the staves attached to it
+would issue sparks that consumed Israel's enemies, but now and
+then this fire wrought havoc among the bearers of the Ark. It
+therefore became a customary thing, when the camp was about to
+be moved, for Kohath's sons to hasten into the sanctuary and seek
+to pack up the different portions of it, each one planning cautiously
+to shift the carrying of the Ark upon another. But this even more
+kindled God's anger against them, and He slew many of the
+Kohathites because they ministered to the Ark with an unwilling
+heart. To avert the danger that threatened them, God ordered
+Aaron and his sons to enter first into the sanctuary, and "to appoint
+to the Kohathites, every one, his service and his burden, that they
+might not go in to see when the holy things are covered, lest they
+die." This was done because previous to this command the sons of
+Kohath had been accustomed to feast their eyes on the sight of the
+Ark, which brought them instantaneous death. But, according to
+this order, Aaron and his sons first took apart the different portions
+of the sanctuary, covered the Ark, and not till then called the sons
+of Kohath to bear the burden.
+
+During the march the Levites might wear no shoes, but had to walk
+barefoot because they carried and ministered to holy objects. The
+Kohathites had, moreover, to walk backwards, for they might not
+turn their backs to the Holy Ark. They were, furthermore, owing to
+their offices as bearers of the Ark, distinguished by being the first
+of the Levites to be numbered in the census, although in other
+respects the sons of Gershon led, for Gershon was the first-born of
+Levi. [435]
+
+When giving the commission to count the sons of Kohath, God
+explicitly mentioned that Moses should undertake the census with
+Aaron, but He did not do so when He ordered the numbering of the
+sons of Gershon. Moses now thought that God had done this
+intentionally because the former were directly under Aaron's
+supervision while the Gershonites were not. Nevertheless, out of
+respect to his brother, he bade his brother, as well as, out of
+courtesy, the princes of the tribes to be present at the numbering of
+the Levites, but he did not tell Aaron that he did so in the name of
+God. In this Moses erred, for God wished Aaron to be present at
+the numbering of the Levites. For this reason, when He ordered the
+census of the third division, Merari's sons, to be taken, He
+expressly mentioned Aaron's name. At the apportionment of the
+service among the individual Levites, however, Aaron paid
+attention only to the sons of Kohath, each of whom had his special
+task allotted to him, whereas Moses appointed their tasks to the
+sons of Gershon and Merari. [436] The highest chief of the
+Levites, however, was Eleazar, who was "to have the oversight of
+them that keep the charge of the santuary." But despite his high
+position, Eleazar was modest enough to participate in the service
+in person. During their marches from place to place, he himself
+would carry all needful things for the daily offering. In his right
+hand he carried the oil for the candlestick, in his left hand the
+incense, on his are the things that were made in the pans, and,
+attached to his girdle, the phial with the oil for ointment. [437]
+Ithamar, Eleazar's brother, also had a duty in the sanctuary, for it
+was he to whom the guidance of the service of Gershon's and
+Merari's sons was assigned. For these must perform none but the
+service God had specially assigned to them, as no Gershonite
+might perform the duty of a Merarite, and vice versa, and each
+individual, too, had his special duty, that no quarrel might arise
+among them. [438]
+
+ THE FOUR STANDARDS
+
+When God appeared upon Sinai, He was surrounded by twenty-two
+thousand angels, all in full array and divided into groups, each of
+which had its own standard. Looking upon these angel hosts, Israel
+wished like them to be divided into groups with standards, and
+God fulfilled their wish. After Moses had completed the census of
+the people, God said to Him: "Fulfill their wish and provide them
+with standards as they desire. 'Every man of the children of Israel
+shall pitch by his own standard, with the ensign of their father's
+house; far off about the Tabernacle of the congregation shall they
+pitch.'" This commission greatly agitated Moses, who thought:
+"Now will there be much strife among the tribes. If I bid the tribe
+of Judah pitch in the East, it will surely state its preference for the
+South, and every tribe will likewise choose any direction but the
+one assigned to it." But God said to Moses: "Do not concern
+thyself with the position of the standards of the tribes, for they
+have no need of thy direction. Their father Jacob before his death
+ordered them to group themselves about the Tabernacle just as his
+sons were to be grouped about his bier at the funeral procession."
+When Moses now told the people to divide themselves in groups
+round about the Tabernacle, they did it in the manner Jacob had
+bidden them. [439]
+
+"The Lord by wisdom hath founded the earth; by understanding
+hath He established the heavens." The division of the tribes of
+Israel according to four standards, as well as their subdivision at
+each standard, is not arbitrary and accidental, it corresponds to the
+same plan and direction as that of which God made use in heaven.
+The celestial Throne is surrounded by four angels: to the right
+Michael, in front Gabriel, to the left Uriel, and to the rear Raphael.
+To these four angels corresponded the four tribes of Reuben,
+Judah, Dan, and Ephraim, the standard bearers. Michael earned his
+name, "Who is like unto God," by exclaiming during the passage
+of Israel through the Red Sea, "Who is like unto Thee, O Lord,
+among the gods?" and he made a similar statement when Moses
+completed the Torah, saying: "There is none like unto the God of
+Jeshurun." In the same way Reuben bore upon his standard the
+words, "Hear, O Israel: the Lord our God is one Lord," hence
+Reuben's position with his standard to the right of the sanctuary
+corresponded exactly to Michael's post at the right of the celestial
+Throne. Gabriel, "God is mighty," stands in front of the Throne, as
+Judah, "mightiest among his brethren," was the standard bearer in
+front of the camp. Dan, the tribe "from which emanated dark sin,"
+stood at the left side of the camp with his standard, corresponding
+to the angel Uriel, "God is my light," for God illuminated the
+darkness of sin by the revelation of the Torah, in the study of
+which this angel instructed Moses, and devotion to which is
+penance for sin. The tribe of Ephraim was the standard bearer to
+the rear of the camp, occupying the same position as Raphael,
+"God heals," holds the celestial Throne; for this tribe, from which
+sprang Jeroboam, was in need of God's healing for the wound that
+this wicked king dealt Israel. [440]
+
+God had other reasons for the divisions of the tribes that He
+decreed, for He said to Moses: "In the East whence comes the light
+shall the tribe of Judah, whence arises the light of sovereignty,
+pitch its camp, and with them the tribe of Issachar, with whom
+dwells the light of the Torah, and Zebulum, shining through the
+wealth. From the South come the dews of blessing and the rains of
+plenty, hence shall Reuben pitch on this side, for this tribe owes its
+existence to the penitent deeds of its forefather, penance being that
+which causes God to send His blessing upon the world. Beside
+Reuben shall stand the warlike tribe of Gad, and between these
+two Simeon, in order that this tribe, made weak by its sins, might
+be protected on either side by the piety of Reuben and the heroism
+of Gad. In the West are storehouses of snow, the storehouses of
+hail, of cold, and of heat, and as powerless as are mortals against
+these forces of nature, so ineffectual shall be the enemies of the
+tribes of Ephraim, Manasseh, and Benjamin, for which reason their
+post was to the West of the camp. From the North comes the
+darkness of sin, for this tribe alone will declare itself willing to
+accept the idols of Jeroboam, hence its place is to the North of the
+camp. To illuminate its darkness, put beside it shining Asher, and
+Naphtali, filled with God's plenty." [441]
+
+The four standards were distinguished from one another by their
+different colors, and by the inscriptions and figures worked upon
+each. The color of Judah's standard corresponded to the color of
+the three stones in the breastplate of the high priest, on which were
+engraved the names of Judah, Issachar, and Zebulun, and was
+composed of red, green, and fiery red. Judah's name, as well as
+Issachar's and Zebulun's, was inscribed on the banner, and beside
+the names was this inscription: "Rise up, Lord, and let Thine
+enemies be scattered; and let them that hate Thee flee before
+Thee." The standard of Reuben, about which gathered also the
+tribes of Simeon and Gad, was the color of the emerald, the
+sapphire, and the sabhalom, for on these three stones were the
+names of these tribes engraved on the breastplate of the high
+priest. Besides the names of Reuben, Simeon, and Gad the
+following device was wrought on the second standard, "Hear, O
+Israel: the Lord our God is one Lord." The third standard, around
+which rallied the tribes of Ephraim, Manasseh, and Benjamin, bore
+the color of the diamond, the turquoise, and the amethyst, for on
+these three stones in the high priest's breastplate were engrave the
+names of these three tribes. On this standard beside the names of
+these three tribes was the motto, "And the cloud of the Lord was
+upon them by day, when they went out of camp." As on the
+breastplate of the high priest the stones chrysolite, beryl and
+panther-stone bore the names of Dan, Asher, and Naphtali, so too
+did the fourth standard, round which these three tribes gathered,
+bear a color resembling these three stones. This standard contained
+the names of Dan, Asher, and Naphtali, and the device: "Return, O
+Lord, unto the many thousands of Israel." [442]
+
+The standards had also other distinguishing characteristics. Judah's
+standard bore in its upper part the figure of a lion, for its forefather
+had been characterized by Jacob as "a lion's whelp," and also
+sword-like hooks of gold. On these hooks God permitted a strip of
+the seventh cloud of glory to rest, in which were visible the initials
+of the names of the three Patriarchs, Abraham, Isaac, and Jacob,
+the letters being radiations from the Shekinah. Reuben's standard
+had in its upper part the figure of a man, corresponding to the
+mandrakes that Reuben, forefather of this tribe, found, for this
+plant had the form of a manikin. The hooks on this standard were
+like those on the standard of Judah, but the second letters of the
+names of the three Patriarchs, Bet, Zade, and 'Ayyin were seen
+above them in the cloud. In the standard of Ephraim was fashioned
+the form of a fish, for Jacob had blessed the forefather of this tribe
+by telling him to multiply like a fish; in all other respects it was
+like the other two standards, save the above the sword-like hooks
+of gold were seen the third letters in the names of the Patriarchs,
+Resh, Het, and Kof. Dan's standard contained the form of a
+serpent, for "Dan shall be a serpent by the way," was Jacob's
+blessing for this tribe; and the gleaming letters over the hooks
+were: Mem for Abraham, Kof for Isaac, and Bet for Jacob. The
+letter He of Abraham's name was not indeed visible over the
+standards, but was reserved by God for a still greater honor. For,
+over the Holy Ark, God let a pillar of cloud rest, and in this were
+visible the letter Yod and He, spelling the name Yah, by means of
+which God had created the world. This pillar of cloud shed
+sunlight by day and moonlight by night, so that Israel, who were
+surrounded by clouds, might distinguish between night and day.
+These two sacred letters, Yod, He, would on week-days fly about
+in the air over the four standards, hovering now upon this, now
+upon that. But as soon as Friday was over and the Sabbath began,
+these letters stood immovable on the spot where they chanced to
+be at that moment, and remained in this rigid position from the
+first moment of the Sabbath to the last.
+
+Whenever God wanted Israel to break up camp and move on, He
+would send on from its place over the Ark the cloud in which
+beamed the two sacred letters Yod and He in the direction in
+which Israel was to march, and the four strips of cloud over the
+standards would follow. As soon as the priests saw the clouds in
+motion, they blew the trumpets as a signal for starting, and the
+winds thereupon from all sides breathed myrrh and frankincense.
+[443]
+
+Although it was the clouds that gave the signal for taking down
+and pitching tents, still they always awaited the word of Moses.
+Before starting the pillar of cloud would contract and stand still
+before Moses, waiting for him to say: "Rise up, Lord, and let Thine
+enemies be scattered; and let them that hate Thee flee before
+Thee," whereupon the pillar of cloud would be set in motion. It
+was the same when they pitched camp. The pillar of cloud would
+contract and stand still before Moses, waiting for him to say:
+"Return, O Lord, unto the many thousands of Israel," whereupon it
+would expand first over the tribes that belonged to the standard of
+Judah, and then over the sanctuary, within and without. [444]
+
+ THE CAMP
+
+The camp was in the form of a square, twelve thousand cubits on
+each side, and in the middle was the space, four thousand cubits in
+size, for the sanctuary, and the dwelling place of priests and
+Levites. In the East of the sanctuary lived Moses, Aaron, and
+Aaron's sons; the Levites of the family of Kohath lived in the
+South, the sons of Gershon in the West, and the sons of Merari in
+the North. Each of theses divisions had for its dwelling place a
+space of a hundred cubits, while each group of three tribes that
+joined under one standard had a space of four thousand cubits.
+This was only for the dwelling place of the people, the cattle were
+outside the encampment, and the cloud of glory separated the
+dwelling places of the human beings from those of the animals.
+Rivers surrounded the camp from without, and so also were the
+different groups separated one from the other by rivers. But in
+order that on the Sabbath, when riding was prohibited, intercourse
+among the different parts of the camp might not be rendered
+impossible, there were bridges of boards over the rivers. The
+purple color of the cloud of glory was reflected in the waters of the
+rivers, so that it spread afar a radiance like that of the sun and the
+stars. The heathens, whenever they beheld these wondrous radiant
+waters, were frightened and feared Israel, but at the same time
+praised God for the miracles He wrought for Israel. [445]
+
+These were miracles that were visible to the outer world as well,
+but there were others that were known to Israel alone. During their
+forty years' march they had no need of change of raiment. The robe
+of purple which the angels clothed each one among them at their
+exodus from Egypt remained ever new; and as a snail's shell grows
+with it, so did their garments grow with them. Fire could not injure
+these garments, and though they wore the same things throughout
+forty years, still they were not annoyed by vermin, yes, even the
+corpses of this generation were spared by worms. [446]
+
+During their marches, as well as in their stay at a certain place,
+they had not only the four standards that divided them into four
+groups of three tribes each, each individual tribe had furthermore
+its own special spot and its special ensign. Reuben's flag was red,
+and on it were pictured mandrakes. Simeon's flag was green, with
+a picture of the city of Shechem upon it, for the forefather of the
+tribe had conquered this city. Judah's flag was azure, and bore the
+form of a lion. Issachar's flag was black, and had two figures, the
+sun and the moon, for from this tribe sprung the learned men who
+busied themselves with astronomy and the science of the calendar.
+Zebulun's flag was white, with the form of a ship, for this tribe
+devoted to navigation. Dan's flag had a color like a sapphire, with
+the figure of a serpent. Naphtali's flag was a dull red, the color of
+wine, and on it was the figure of a hind, in memory of its
+forefather, who was like "a hind let loose." Ashere's flag was red
+like fire, and had the token of an olive tree, because this tribe had
+much olive oil of excellent quality. The two tribes descended from
+Joseph, - Ephraim, and Manasseh - both flags of the same deep
+black color with a representation of Egypt, but they had other
+forms besides. Ephraim's had the picture of a bull, to symbolize
+Joshua, sprung of this tribe, whose glory was like "the firstling of
+his bullock, that pusheth the people together to the ends of the
+earth;" whereas Manasseh's was that of a unicorn, symbolizing the
+judge Gideon that sprang from this tribe, "who with his horns of
+unicorns pushed the people." Benjamin's flag had a color
+composed of all the other eleven colors, and a wolf for his token,
+Jacob having described this tribe a "a wolf that ravineth." The
+different colors of the flags corresponded to the colors of the
+stones set in the breastplate of the high priest, on which were
+engraved the names of the twelve tribes. Reuben's stone had a red
+color like his flag, Simeon's flag was green like the color of his
+stone, and in this way with all the tribes the color of stones and of
+flags harmonized. [447]
+
+ THE BLASPHEMER AND THE SABBATH-BREAKER
+
+When Israel received the Torah from God, all the other nations
+envied them and said: "Why were these choosen by God out of all
+the nations?" But God stopped their mouths, replying: "Bring Me
+your family records, and My children shall bring their family
+records." The nations could not prove the purity of their families,
+but Israel stood without a blemish, every man among them ready
+to prove his pure descent, so that the nations burst into praise at
+Israel's family purity, which was rewarded by God with the Torah
+for this its excellence. [448]
+
+How truly chastity and purity reigned among Israel was shown by
+the division of the people into groups and tribes. Among all these
+thousands was found only a single man who was not of pure
+descent, and who therefore at the pitching of the standards could
+attach himself to none of the groups. This man was the son of
+Shelomith, a Danite woman, and the Egyptian, [449] whom
+Moses, when a youth of eighteen, had slain for having offered
+violence to Shelomith, the incident that had necessitated Moses'
+flight from Egypt. It had happened as follows: When Moses came
+to Goshen to visit his parents, he witnessed how an Egyptian
+struck an Israelite, and the latter, knowing that Moses was in high
+favor at Pharaoh's court, sought his assistance, appealing to him
+with these words: "O, my lord, this Egyptian by night forced his
+way into my house, bound me with chains, and in my presence
+offered violence to my wife. Now he wants to kill me besides."
+Indignant at this infamous action of the Egyptian, Moses slew him,
+so that the tormented Israelite might go home. The latter, on
+reaching his house, informed his wife that he intended getting a
+divorce from her, as it was not proper for a member of the house
+of Jacob to live together with a woman that had been defiled.
+When the wife told her brothers of her husband's intentions, they
+wanted to kill their brother-in-law, who eluded them only by
+timely flight. [450]
+
+The Egyptian's violence was not without issue, for Shelomith gave
+birth to a son whom she reared as a Jew, even though his father
+had been and Egyptian. When the division of the people according
+to the four standard took place, this son of Shelomith appeared
+among the Danites into whose division he meant to be admitted,
+pointing out to them that his mother was a woman of the tribe of
+Dan. The Danites, however, rejected him, saying: "The
+commandment of God says, 'each man by his own standard, with
+the ensign of his father's house.' Paternal, not maternal descent
+decides a man's admission to a tribe." As this man was not content
+with this answer, his case was brought to Moses' court, who also
+passed judgement against him. This so embittered him the he
+blasphemed the Ineffable Name which he had heard on Mount
+Sinai, and cursed Moses. He at the same time ridiculed the
+recently announced law concerning the shewbread that was to be
+set on the table in the sanctuary every Sabbath, saying: "It
+behooves a king to eat fresh bread daily, and no stale bread." [451]
+
+At the same time as the crime blasphemy was committed by the
+son of Shelomith, Zelophehad committed another capital crime.
+On a Sabbath day he tore trees out of the ground although he had
+been warned by witnesses not to break the Sabbath. The overseers
+whom Moses had appointed to enforce the observance of the
+Sabbath rest seized him and brought him to the school, where
+Moses, Aaron, and other leaders of the people studied the Torah.
+
+In both these cases Moses was uncertain how to pass judgement,
+for, although he knew that capital punishment must follow the
+breaking of the Sabbath, still the manner of capital punishment in
+this case had not yet been revealed to him. Zelophehad was in the
+meantime kept in prison until Moses should learn the details of the
+case, for the laws says that a man accused of a capital charge may
+not be given liberty of person. The sentence that Moses received
+from God was to execute Zelophehad in the presence of all the
+community by stoning him. This was accordingly done, and after
+the execution his corps was for a short time suspended from the
+gallows. [452]
+
+The sin of the Sabbath-breaker was the occasion that gave rise to
+God's commandment of Zizit to Israel. For He said to Moses, "dost
+thou know how it came to pass that this man broke the Sabbath?"
+Moses: "I do not know." God: "On week days he wore phylacteries
+on his head and phylacteries on his arm to remind him of his
+duties, but on the Sabbath day, on which no phylacteries may be
+worn, he had nothing to call his duties to his mind, and he broke
+the Sabbath. God now, Moses, and find for Israel a commandment
+the observance of which is not limited to week days only, but
+which will influence them on Sabbath days and on holy days as
+well." Moses selected the commandment of Zizit, the sight of
+which will recall to the Israelites all the other commandments of
+God. [453]
+
+Whereas in the case of the Sabbath breaker Moses had been
+certain that the sin was punishable by death, and had been certain
+that the sin was punishable by death, and had been in doubt only
+concerning the manner of execution, in the case of the blasphemer
+matters were different. Here Moses was in doubt concerning the
+nature of the crime, for he was not even sure if it was at all a
+capital offence. Hence he did not have these two men imprisoned
+together, because one of them was clearly a criminal, whereas the
+status of the other was undetermined. But God instructed Moses
+that the blasphemer was also to be stoned to death, and that this
+was to be the punishment for blasphemers in the future. [454]
+
+There were two other cases beside these two in Moses' career on
+which he could not pass judgement without appealing to God.
+These were the claims of Zelophehad's daughters to the inheritance
+of their father, and the case of the unclean that might not
+participate in the offering of the paschal lamb. Moses hastened in
+his appeal to God concerning the two last mentioned cases, but
+took his time with the two former, for on these depended human
+lives. In this Moses set the precedent to the judges among Israel to
+dispatch civil cases with all celerity, but to proceed slowly in
+criminal cases. In all these cases, however, he openly confessed
+that he did not at the time know the proper decision, thereby
+teaching the judges of Israel to consider it no disgrace, when
+necessary, to consult others in cases when they were not sure of
+true judgement. [455]
+
+ THE UNGRATEFUL MULTITUDE
+
+When God commanded Israel to set out from Sinai and continue
+their march, the Israelites were glad, for during their stay in that
+place they had throughout eleven days received new laws daily,
+and they hoped that after having departed from the holy mountain
+they would receive no further laws. Hence, instead of making a
+day's march from Sinai, as God had commanded them, they
+marched incessantly for three days, in order to be as far as possible
+from the holy spot. They behaved like a boy who runs quickly
+away after dismissal from school, that his teacher might not call
+him back. Although this antipathy to His laws vexed God, He did
+not therefore forsake them, but let the Ark move before them as
+long as they desired to continue the march. For it was by this token
+that the Israelites knew that the Shekinah was among them, as God
+had promised them. As often as they broke camp or pitched camp
+Moses would say to them: "Do what the Shekinah within the Ark
+bids you do." But they would not believe Moses that the Shekinah
+dwelt among them unless he spoke the words: "Rise up, Lord, and
+let Thine enemies be scattered; and let them that hate Thee flee
+before Thee," whereupon the Ark would begin to move, and they
+were convinced of the presence of the Shekinah. The Ark
+furthermore gave the signal for breaking camp by soaring up high,
+[456] and then swiftly moving before the camp at a distance of
+three days' march, until it found a suitable spot upon which Israel
+might encamp. [457]
+
+Hardly had they departed from Sinai when they once more began
+to lead the wicked course of life that they had for a time
+abandoned. They began to seek a pretext to renounce God and
+again to be addicted to idolatry. [458] They complained about the
+forced marches which at God's command they had been obliged to
+make after their departure from Sinai, and in this way showed their
+ingratitude to God who wanted them as quickly as possible to
+reach the Holy Land, and for this reason allowed them to cover an
+eleven days' distance in three days. [459] Their murmurs and
+complaints, however, were not silent, but quite loud, for they were
+anxious that God should hear their wicked words. In punishment
+for their defamation of the Divine glory, God sent upon them a fire
+emanating from the very glory. [460]
+
+Upon twelve occasions did God send a Divine fire upon earth, six
+times as a token of honor and distinction, but as many times as a
+punishment. To the first class belong the fire at the consecration of
+the Tabernacle, at the offering of Gideon as at that of Manoah and
+of David; at the dedication of Solomon's Temple, and at the
+offering of Elijah upon Mount Carmel. The six fatal fires are the
+following: the fire that consumed Nadab and Abihu; that which
+wrought havoc among the murmuring and complaining multitude;
+the fire that consumed the company of Korah; the fire that
+destroyed Job's sheep, and the two fires that burned the first and
+second troops which Ahaziah sent against Elijah. [461]
+
+This celestial fire wrought the greatest havoc among the idolatrous
+tribe of Dan, and among the mixed multitude that had joined the
+Israelites upon their exodus from Egypt. [462] The elders of the
+people turned to Moses, saying: "Rather deliver us as a sheep to
+the slaughter, but not to a celestial fire that consumes earthly fire."
+[463] They should by right have prayed to God themselves, but in
+this instance they were like the king's son who had kindled his
+father's anger against him, and who not hastened to his father's
+friend, begging him to intercede for him. So did Israel say to
+Moses: "Go thou to God and pray for us." Moses instantly granted
+their wish, and God without delay heard Moses' prayer and halted
+the destroying fire. [464] But God did not simply take the fire
+away from Israel and put it elsewhere, for it was of such a nature
+that it would gradually have spread on all sides and finally have
+destroyed everything. It had in this way caused the destruction in
+Israel, for, beginning at one end of the camp, it spread so rapidly
+that one could at not time tell how far it had gone. That the
+presence of this Divine fire might continue to restrain Israel from
+sin, God did not allow it to rise back to heaven, but it found its
+place on the altar of the Tabernacle, where it consumed all the
+offerings that were brought during Israel's stay in Egypt. This is the
+same fire that destroyed Aaron's sons as well as Korah's company,
+and it is the Divine fire that every mortal beholds in the moment of
+his death. [465]
+
+On this occasion also it was evident that pious men are greater
+than the angels, for Moses took bundles of wool and laid them
+upon the Divine fire, which thereupon went out. [466] He then said
+to the people: "If you repent of your sin, then the fire will go out,
+but otherwise it will burst forth and consume you." [467]
+
+ THE FLESH-POTS OF EGYPT
+
+Not mindful of the punishment by fire, Israel still did not mend
+their ways, but soon again began to murmur against God. As so
+often before, it was again the mixed multitude that rebelled against
+God and Moses, saying: "Who shall give up flesh to eat? We
+remember the fish that we did eat in Egypt freely; the cucumbers,
+and the melons, and the leeks, and the onions, and the garlic. But
+now our soul is dried away: there is nothing at all, beside this
+manna before our eyes." But all this murmuring and these
+complaints were only a pretext to sever themselves from God, for
+first of all, they actually possessed many herds and much cattle,
+enough plentifully to satisfy their lusting after flesh if they had
+really felt it; and manna, furthermore, had the flavor of every
+conceivable kind of food, so all they had to do while eating it was
+to wish for a certain dish and they instantly perceived in manna the
+taste of the desired food. It is true that manna never gave them the
+flavor of the five vegetables they mentioned, but they should have
+been grateful to God for sparing them the taste of these vegetables
+injurious to health. Here they showed their perversity in being
+dissatisfied with measures for which they should have been
+grateful to God. Manna displeased them because it did not contain
+the flavor injurious to health, and they also objected to it because
+it remained in their bodies, wherefore they said: "The manna will
+swell in our stomachs, for can there be a human being that takes
+food without excreting it!" God had, as a special mark of
+distinction, given them this food of the angels, which is completely
+dissolved in the body, and of which they could always partake
+without injury to their health. It is a clear proof of the excellent
+taste of manna that a later time, when the last manna fell on the
+day of Moses' death, they ate of it for forty days, and would not
+make use of other food until the manna had been exhausted to the
+last grain, clearly showing that the taking of any different food was
+disagreeable. But while manna was at hand in abundance, they
+complained about seeing before them, morning and evening, no
+other food than manna. [468]
+
+The true state of affairs was that they had a lurking dissatisfaction
+with the yoke of the law. It is certain that they had not had in
+Egypt better food for which they now longed, for their taskmasters,
+far from giving them dainties, gave them not even straw for
+making bricks. But in Egypt they had lived undisturbed by laws,
+and it was this unrestrained life that they desired back. Especially
+hard for them were the new laws on marriage, for in Egypt they
+had been accustomed to marry those closely related by blood, from
+whom they were now obliged to separate. They now trooped
+together in families, and awaiting the moment when Moses, about
+to leave the house of study, would have to pass them, they began to
+murmur publicly, [469] accusing him of being to blame for all the
+sufferings they had been obliged to bear. Upon his advice, they
+said, had they abandoned a most fruitful land, and instead of
+enjoying the great fortune promised to them, they were now
+wandering about in misery, suffering thirst from lack of water, and
+were apprehensive of dying of starvation in case the supply of
+manna should cease. When these and similar abuses were uttered
+against Moses, one out of the people stepped forth and exhorted
+them not so soon to forget the many benefactions they had known
+from Moses, and not to despair of God's aid and support. But the
+multitude upon this became even more excited, and raged and
+shouted more violently than ever against Moses. [470] This
+conduct of Israel called forth God's wrath, but Moses, instead of
+interceding for the people, began to complain of their treatment of
+him, and announced to God that he could not now execute the
+commission he had undertaken in Egypt, namely, to lead Israel in
+spite of all reverses, until he had reached the promised land. He
+now begged God to relieve him of the leadership of the people in
+some way, and at the same time to stand by him in his present
+predicament, that he might satisfy the people's desire for flesh.
+[471]
+
+THE APPOINTMENT OF THE SEVENTY ELDERS
+
+The sad predicament of Moses on this occasion is partly traceable
+to the fact that he had to face alone the murmurs and complaints of
+the people without the accustomed assistance of the seventy elders.
+Since the exodus from Egypt the seventy elders of the people had
+always been at his side, but these had recently been killed by the
+fire from heaven at Taberah, so that he now stood all alone. This
+death overtook the elders because like Nadab and Abihu they had
+not shown sufficient reverence in ascending Mount Sinai on the
+day of the revelation, when, in view of the Divine vision, they
+conducted themselves in an unseemly manner. Like Nadab and
+Abihu the elder would have received instantaneous punishment for
+their offense, had not God been unwilling to spoil the joyful day of
+the revelation by their death. But they had to pay the penalty
+nevertheless: Nadab and Abihu, by being burned at the
+consecration of the Tabernacle, and the elders similarly, at
+Taberah. [472]
+
+As Moses now utterly refused to bear the burden of the people
+alone, God said to him: "I gave thee sufficient understanding and
+wisdom to guide My children alone, that thou mightest be
+distinguished by this honor. Thou, however, wishest to share this
+guidance with others. Go, then, and expect no help from Me, 'but I
+will take of the spirit that is upon thee and will put it upon them;
+and they shall bear the burden of the people with thee, that thou
+bear it not thyself alone'" [473]
+
+God bade Moses choose as his helpers in the guidance of the
+people such men as had already been active leaders and officers in
+Egypt. In the days of Egyptian bondage it frequently happened that
+the officers of the children of Israel were beaten if the people had
+not fulfilled their task in making bricks, but "he that is willing to
+sacrifice himself for the benefit of Israel shall be rewarded with
+honor, dignity, and the gift of the Holy Spirit." The officers
+suffered in Egypt for Israel, and were now found worthy of having
+the Holy Spirit come upon them. [474] God moreover said to
+Moses: "With kindly words welcome the elders to their new
+dignity, saying, 'Hail to you that are deemed worthy by God of
+being fit for this office.' At the same time, however, speak
+seriously with them also, saying, 'Know ye that the Israelites are a
+troublesome and stiff-necked people, and that you must ever be
+prepared to have them curse you or cast stones at you'"
+
+God commanded the selection of the elders to take place at the
+Tabernacle, that Israel might reverence them, saying, "Surely these
+are worthy men," but they were not permitted with Moses to enter
+the Tabernacle and hear God's word. The people were however
+mistaken in assuming that God's word reached the ears of the
+elders, for He spoke with Moses alone, even though the prophetic
+spirit came upon them also. [475]
+
+Now when Moses wished to proceed to the selection of the seventy
+elders, he was in a sore predicament because he could not evenly
+divide the number seventy among the twelve tribes, and was
+anxious to show no partiality to one tribe over another, which
+would lead to dissatisfaction among Israel. Bezalel, son of Uri,
+however, gave Moses good advice. He took seventy slips of paper
+on which was written "elder," and with them two blank slips, and
+mixed all these in an urn. Seventy-two elders, six to each tribe,
+now advance and each drew a slip. Those whose slips were
+marked "elder" were elected, while those who had drawn blank
+slips were rejected, but in such a wise that they could not well
+accuse Moses of partiality. [476]
+
+By this method of appointment, it came to pass that there were six
+elders for each tribe except the tribe of Levi. The names of those
+chosen were: from the tribe of Reuben, - Hanoch, Carmi, Pallu,
+Zaccur, Eliab, Nemuel; from the tribe of Simeon, - Jamin, Jachin,
+Zohar, Ohad, Shaul, Zimri; from the tribe of Levi, - Amram,
+Hananiah, Nethanel, Sithri; from the tribe of Judah, - Zerah, Dan,
+Jonadab, Bezalel, Shephatiah, Nahshon; from the tribe of Issachar,
+- Zuar, Uzza, Igal, Palti, Othniel, Haggi; from the tribe of Zebulun,
+- Sered, Elon, Sodi, Oholiab, Elijah, Nimshi; from the tribe of
+Benjamin, - Senaah, Kislon, Elidad, Ahitub, Jediael, Mattaniah;
+from the tribe of Joseph, - Jair, Joezer, Malchiel, Adoniram,
+Abiram, Sethur; from the tribe of Dan, - Gedaliah, Jogli, Ahinoam,
+Ahiezer, Daniel, Seraiah; from the tribe of Naphtali, - Elhanan,
+Eliakim, Elishama, Semachiah, Zabdi, Johanan; from the tribe of
+Gad, - Haggai, Zarhi, Keni, Mattathiah, Zechariah, Shuni; from the
+tribe of Asher, - Pashhur, Shelomi, Samuel, Shalom, Shecaniah,
+Abihu. [477]
+
+Moses gathered these seventy elders of novel extraction and of
+lofty and pious character round about the tent in which God used
+to reveal Himself, bidding thirty of them take their stand on the
+south side, thirty on the northern, and ten on the eastern, whereas
+he himself stood on the western side. For this tent was thirty cubits
+long and ten cubits wide, so that a cubit each was apportioned to
+the elders. [478] God was so pleased with the appointment of the
+elders that, just as on the day of the revelation, He descended from
+heaven and permitted the spirit of prophecy to come upon the
+elders, so that they received the prophetic gift to the end of their
+days, as God had put upon them of the spirit of Moses. But Moses'
+spirit was not diminished by this, he was like a burning candle
+from which many others are lighted, but which is not therefore
+diminished; and so likewise was the wisdom of Moses unimpaired.
+Even after the appointment of the elders did Moses remain the
+leader of the people, for he was the head of this Sanhedrin of
+seventy members which he guided and directed. [479]
+
+The position of the elders was not of the same rank as that of
+Moses, for he was the king of Israel, and it was for this reason that
+God had bidden him to secure trumpets, to use them for the calling
+of the assembly, that this instrument might be blown before him as
+before a king. Hence shortly before Moses' death these trumpets
+were recalled from use, for his successor Joshua did not inherit
+from him either his kingly dignity or these royal insignia. Not until
+David's time were the trumpets used again which Moses had
+fashioned in the desert. [480]
+
+ELDAD AND MEDAD
+
+When Moses had completed the appointment of the elders and had
+asked them to accompany him to the Tabernacle, there to receive
+the Holy Spirit, Eldad and Medad, two of these elders, in their
+humility, did not obey his summons, but hid themselves, deeming
+themselves unworthy of this distinction. God rewarded them for
+their humility by distinguishing them five-fold above the other
+elders. These prophesied what would take place on the following
+day, announcing the appearance of the quails, but Eldad and
+Medad prophesied what was still veiled in the distant future. The
+elders prophesied only on this one day, but Eldad and Medad
+retained the gift for life. The elders died in the desert, whereas
+Eldad and Medad were the leaders of the people after the death of
+Joshua. The elders are not mentioned by name in the Scriptures,
+whereas theses two are called by name. The elders, furthermore,
+had received the prophetic gift from Moses, whereas Eldad and
+Medad received it directly from God. [481]
+
+Eldad now began to make prophecies, saying: "Moses will die, and
+Joshua the son of Nun will be his successor as leader of the people,
+whom he will lead into the land of Canaan, and to whom he will
+give it as a possession." Medad's prophecy was as follows: "Quails
+will come from the sea and will cover the camp of Israel, but they
+will bring evil to the people." Besides these prophecies, both
+together announced the following revelation: "At the end of days
+there will come up out of the land of Magog a king to whom all
+nations will do homage. Crowned kings, princes, and warriors with
+shields will gather to make war upon those returned from exile in
+the land of Israel. But God, the Lord, will stand by Israel in their
+need and will slay all their enemies by hurling a flame from under
+His glorious Throne. This will consume the souls in the hosts of
+the king of Magog, so that their bodies will drop lifeless upon the
+mountains of the land of Israel, and will become a prey to the
+beasts of the field and the fowls of the air. Then will all the dead
+among Israel arise and rejoice in the good that at the beginning of
+the world was laid up for them, and will receive the reward for
+their good deeds." [482]
+
+When Gershon, Moses' son, heard these prophecies of Eldad and
+Medad, he hurried to his father and told him of them. Joshua was
+now greatly agitated about the prophecy that Moses was to die in
+the desert and that he as to be his successor, and said to Moses: "O
+lord, destroy these people that prophesy such evil news!" But
+Moses replied: "O Joshua, canst thou believe that I begrudge thee
+thy splendid future? It is my wish that thou mayest be honored as
+much as I have been and that all Israel be honored like thee." [483]
+
+Eldad and Medad were distinguished not only by their prophetic
+gift, but also by their noble birth, being half-brothers of Moses and
+Aaron. When the marriage laws were revealed, all those who had
+been married to relatives by blood had to be divorced from them,
+so that Amram, too, had to be separated from his wife Jochebed,
+who was his aunt, and he married another woman. From this union
+sprang Eldad, "not of an aunt," and Medad, "in place of an aunt,"
+so called by Amram to explain by these names why he had
+divorced his first wife, his aunt. [484]
+
+THE QUAILS
+
+The prophecy of these men concerning the quails turned out as
+they had predicted, the quails being, as God had foretold to Moses,
+no blessing for the people. For God said to Moses: "Tell the people
+to be prepared for impending punishment, they shall eat flesh to
+satiety, but then they shall loathe it more than they now lust for it. I
+know, however, how they came to have such desires. Because My
+Shekinah is among them they believe that they may presume
+anything. Had I removed My Shekinah from their midst they
+would never have cherished so foolish a desire." Moses, knowing
+that the granting of the people's wish would be disastrous to them,
+said to God: "O Lord, why, pray, dost Thou first give them flesh,
+and then, in punishment for their sin, slay them? Who ever heard
+any one say to an ass, 'Here is a measure of wheat; eat it, for we
+want to cut off they head?' Or to a man, 'Here is a loaf of bread for
+thee; take it, and go to hell with it?'" God replied: "Well, then,
+what wouldst thou do?" Moses: "I will go to them and reason with
+them that they may desist from their lusting after flesh." God: "I
+can tell thee beforehand that thy endeavors in this matter will be
+fruitless." Moses betook himself to the people, saying to them: "Is
+the Lord's hand waxed short? Behold, He smote the rock, that the
+waters gushed out, and the streams overflowed; He can give bread
+also; can He not provide flesh for His people?" The people,
+however, said: "Thou are only trying to soothe us; God cannot
+grant our wish." [485] But they erred vastly, for hardly had the
+pious among them retired to their tents, when upon the godless,
+who had remained in the open, came down quails in masses as
+thick as snowflakes, so that many more were kill by the descent of
+the quails than later by the tasting of them. The quails came in
+such masses that they completely filled the space between heaven
+and earth, so that they even covered the sun's disk, and settled
+down on the north side and the south side of the camp, as it were a
+day's journey, lying, however, not directly upon the ground but two
+cubits above it, that people might not have to stoop to gather them
+up. Considering this abundance, it is not surprising that even the
+halt that could not go far, and the lazy the would not, gathered
+each a hundred kor. These vast quantities of flesh did not,
+however, benefit them, for hardly had they tasted of it, when they
+gave up the ghost. This was the punishment for the grave sinners,
+while the better ones among them enjoyed the taste of the flesh for
+a month before they died, whereas the pious without suffering
+harm caught the quails, slaughtered them, and ate of them. This
+was the heaviest blow that had fallen upon Israel since their
+exodus from Egypt, and in memory of the many men who had died
+because of their forbidden lusting after flesh, they changed the
+name of the place where this misfortune occurred to
+Kibroth-hattaavah, "Graves of those who lusted." [486] The winds
+that went forth to bring the quails was so powerful a storm that it
+could have destroyed the world, so great was God's anger against
+the ungrateful people, and it was only due to the merits of Moses
+and Aaron that this wind finally left the world upon its hinges.
+[487]
+
+AARON AND MIRIAM SLANDER MOSES
+
+When the seventy elders were appointed, and the spirit of the Lord
+came upon them, all the women lighted the candles of joy, to
+celebrate by this illumination the elevation of these men to the
+dignity of prophets. Zipporah, Moses' wife, saw the illumination,
+and asked Miriam to explain it. She told her the reason, and added,
+"Blessed are the women who behold with their eyes how their
+husbands are raised to dignity." Zipporah answered, "It would be
+more proper to say, 'Woe to the wives of these men who must now
+abstain from all conjugal happiness!'" Miriam: "How does thou
+know this?" Zipporah: "I judge so from the conduct of thy brother,
+for ever since he was chosen to receive Divine revelations, he no
+longer knows his wife." [488] Miriam hereupon went to Aaron,
+and said to him: "I also received Divine revelations, but without
+being obliged to separated myself from my husband," whereupon
+Aaron agreed, saying" "I, too, received Divine revelations, without,
+however, being obliged to separated myself from my wife." Then
+both said: "Our fathers also received revelations, but without
+discontinuing their conjugal life. Moses abstains from conjugal
+joys only out of pride, to show how holy a man he is." Not only did
+they speak evil of Moses to each other, but hastened to him and
+told him to his face their opinion of his conduct. [489] But he, who
+could be self-assured and stern when it touched a matter
+concerning God's glory, was silent to the undeserved reproached
+they heaped upon him, knowing that upon God's bidding he had
+foresworn earthly pleasures. God therefore said: "Moses is very
+meek and pays no attention to the injustice meted out to him, as he
+did when My glory was detracted from, and boldly stepped forth
+and exclaimed, 'Who is on the Lord's side? Let him come unto me.'
+I will therefore now stand by him."
+
+It is quite true that this was not the only occasion on which Moses
+proved himself humble and gentle, for it was part of his character.
+Never among mortals, counting even the three Patriarchs, was
+there more meek a man than he. The angels alone excelled him in
+humility, but no human being; for the angels are so humble and
+meek, that when the assemble to praise God, each angel calls to
+the other and asks him to precede him, saying among themselves:
+"Be thou the first, thou are worthier than I." [490]
+
+God carried out His intention to uphold Moses' honor, for just as
+Aaron was with his wife and Miriam with her husband, a Divine
+call suddenly reached Amram's three children, one voice that
+simultaneously called, "Aaron!" "Moses!" and "Miriam!" - a
+miracle that God's voice alone can perform. The call went to
+Moses also, that the people might not think that Aaron and Miriam
+had been chosen to take Moses' place. He was ready to hearken to
+God's words, but not so his brother and his sister, who had been
+surprised in the state of uncleanness, and who therefore, upon
+hearing God's call, cried, "Water, water," that they might purify
+themselves before appearing before God. [491] They then left their
+tents and followed the voice until God appeared in a pillar of
+cloud, a distinction that was conferred also upon Samuel. The
+pillar of cloud did not, however, appear in the Tabernacle, where it
+always rested whenever God revealed Himself to Moses, and this
+was due to the following reasons. First of all, God did not want to
+create the impression of having removed Moses from his dignity,
+and of giving it to his brother and sister, hence He did not appear
+to them in the holy place. At the same time, moreover, Aaron was
+spared the disgrace of being reproached by God in his brother's
+presence, for Moses did not follow his brother and sister, but
+awaited God's word in the sanctuary. But there was still another
+reason why God did not want Moses to be present during His
+conference with Aaron and Miriam - "Never praise a man to his
+face." As God wanted to praise Moses before Aaron and Miriam,
+He preferred to do so in his absence. [492]
+
+Hardly had God addressed Aaron and Miriam, when they began to
+interrupt Him, whereupon He said to them: "Pray, contain
+yourselves until I have spoken." In these words He taught people
+the rule of politeness, never to interrupt. He then said: "Since the
+creation of the world hath the word of God ever appeared to any
+prophet otherwise than in a dream? Not so with Moses, to whom I
+have shown what is above and what is below; what it before and
+what it behind; what was and what will be. To him have I revealed
+all that is in the water and all that is upon the dry land; to him did I
+confide the sanctuary and set him above the angels. I Myself
+ordered him to abstain from conjugal life, and the word he
+received was revealed to him clearly and not in dark speeches, he
+saw the Divine presence from behind when It passed by him.
+Wherefore then were ye not afraid to speak against a man like
+Moses, who is, moreover, My servant? Your censure is directed to
+Me, rather than to him, for 'the receiver is no better than the thief,'
+and if Moses is not worthy of his calling, I, his Master, deserve
+censure." [493]
+
+MIRIAM'S PUNISHMENT
+
+God now gently rebuked Aaron and Miriam for their transgression,
+and did not give vent to His wrath until He had shown them their
+sin. This was an example to man never to show anger to his
+neighbor before giving his reason for his anger. The effects of
+God's wrath were shown as soon as He had departed from them,
+for while He was with them, His mercy exceeded His anger, and
+nothing happened to them, but when He was not long with them,
+punishment set in. Both Aaron and Miriam became leprous, for
+this is the punishment ordained for those who speak ill of their
+neighbors. [494] Aaron's leprosy, however, lasted for a moment
+only, for his sin had not been as great as that of his sister, who
+started the talk against Moses. His disease vanished as soon as he
+looked upon his leprosy. Not so with Miriam. Aaron in vain tried
+to direct his eyes upon her leprosy and in this way to heal her, for
+in her case the effect was the reverse; as soon as he looked upon
+her the leprosy increased, and nothing remained but to call for
+Moses' assistance, who was ready to give it before being called
+upon. [495] Aaron thereupon turned to his brother with the
+following words: "Think not that the leprosy is on Miriam's body
+only, it is as if it were on the body of our father Amram, of whose
+flesh and blood she is." Aaron did not, however, try to extenuate
+their sin, saying to Moses: "Have we, Miriam and I, ever done
+harm to a human being?" Moses: "No." Aaron: "If we have done
+evil to no strange people, how then canst thou believe that we
+wished to harm thee? For a moment only did we forget ourselves
+and acted in an unnatural way toward our brother. Shall we
+therefore lose our sister? If Miriam's leprosy doth not now vanish,
+she must pass all her life as a leper, for only a priest who is not a
+relative by blood of the leper may under certain conditions declare
+her clean, but all the priests, my sons and I, are her relatives by
+blood. The life of a leper is as of one dead, for as a corpse makes
+unclean all that comes in contact with it, so too the leper. Alas!" so
+Aaron closed his intercession, "Shall our sister, who was with us in
+Egypt, who with us intoned the song at the Red Sea, who took
+upon herself the instruction of the women while we instructed the
+men, shall she now, while we are about to leave the desert and
+enter the promised land, sit shut out from the camp?"
+
+These words of Aaron, however, were quite superfluous, for
+Moses had determined, as soon as his sister became diseased, to
+intercede for her with God, saying to himself: "It is not right that
+my sister should suffer and I dwell in contentment." [496] He now
+drew a circle about himself, stood up, and said a short prayer to
+God, which he closed with the words: "I will not go from this spot
+until Thou shalt have healed my sister. But if Thou do not heal her,
+I myself shall do so, for Thou hast already revealed to me, how
+leprosy arises and how it disappears." This prayer was fervent,
+spoken with his whole heart and soul, though very brief. Had he
+spoken long, some would have said: "His sister is suffering terribly
+and he, without heeding her, spends his time in prayer." Others
+again would have said: "He prayeth long for his sister, but for us he
+prayeth briefly." God said to Moses: "Why dost thou shout so?"
+Moses: "I know what suffering my sister is enduring. I remember
+the chain which my hand was chained, for I myself once suffered
+from this disease." God: "If a king, or if her father had but spit in
+her face, should she not be ashamed seven days? I, the King of
+kings, have spit in her face, and she should be ashamed at least
+twice seven days. For thy sake shall seven days be pardoned her,
+but the other seven days let her be shut out from the camp." For
+want of priest who, according to the tenets of the law, must declare
+a leper clean after the healing, God Himself assumed this part,
+declaring Miriam unclean for a week, and clean after the passing
+of that period. [497]
+
+Although leprosy came to Miriam as a punishment for her sin, still
+this occasion served to show how eminent a personage she was.
+For the people were breaking camp and starting on the march
+when, after having saddled their beasts of burden for the march,
+upon turning to see the pillar of cloud moving before them, they
+missed the sight of it. They looked again to see if Moses and
+Aaron were in the line of procession, but they were missing, nor
+was there anywhere to be seen a trace of the well that
+accompanied them on their marches. Hence they were obliged to
+return again to camp, where they remained until Miriam was
+healed. The clouds and the well, the sanctuary and the sixty
+myriads of the people, all had to wait a week in this spot until
+Miriam recovered. Then the pillar of cloud moved on once more
+and the people knew that they had not been permitted to proceed
+on their march only because of this pious prophetess. This was a
+reward for the kind deed Miriam had done when the child Moses
+was thrown into the water. Then Miriam for some time walked up
+and down along the shore to wait the child's fate, and for this
+reason did the people wait for her, nor could they move on until
+she had recovered. [498]
+
+THE SENDING OF THE SPIES
+
+The punishment that God brought upon Miriam was meant as a
+lesson of the severity with which God punishes slander. For
+Miriam spoke no evil of Moses in the presence of any one except
+her brother Aaron. She had moreover no evil motive, but a kindly
+intention, wishing only to induce Moses to resume his conjugal
+life. She did not even dare to rebuke Moses to his face, and still,
+even in spite of her great piety, Miriam was not spared this heavy
+punishment. [499] Her experience, nevertheless, did not awe the
+wicked man who, shortly after this incident, made an evil report of
+the promised land, and by their wicked tongues stirred up the
+whole people in rebellion against God, so that they desired rather
+to return to Egypt than to enter Palestine. The punishment that God
+inflicted upon the spies as well as upon the people they had
+seduced was well deserved, for had they not been warned of
+slander by Miriam's example, there might still have been some
+excuse. In that case they might have been ignorant of the gravity of
+the sin of slander, but now they had no excuse to offer. [500]
+
+When Israel approached the boundaries of Palestine, they appeared
+before Moses, saying: "We will send men before us, and they shall
+search out the land, and bring us word again by what way we must
+go up, and into what cities we shall come." This desire caused God
+to exclaim: "What! When you went through a land of deserts and
+of pits, you had no desire for scouts, but now that you are about to
+enter a land full of good things, now you wish to send out scouts.
+Not only was the desire in itself unseemly, but also the way in
+which they presented their request to Moses; for instead of
+approaching as they had been accustomed, letting the older men be
+the spokesmen of the younger they appeared on this occasion
+without guidance or order, the young crowding out the old, and
+these pushing away their leaders. [501] Their bad conscience after
+making this request - for they knew that their true motive was lack
+of faith in God - caused them to invent all sorts of pretexts for their
+plans. They said to Moses: "So long as we are in the wilderness,
+the clouds act as scouts for us, for they move before us and show
+us the way, but as these will not proceed with us into the promised
+land, we want men to search out the land for us." Another plea that
+they urged for their desire was this. They said: "The Canaanites
+fear an attack from us and therefore hid their treasures. This is the
+reason why we want to sent spies there in time, to discover for us
+where they are hiding their treasures." They sought in other ways
+to give Moses the impression that their one wish was exactly to
+carry out the law. They said: "Hast not thou taught us that an idol
+to which homage is no longer paid may be used, but otherwise it
+must be destroyed? If we now enter Palestine and find idols, we
+shall not know which of them were adored by the Canaanites and
+must be destroyed, and which of them were no longer adored, so
+that we might use them." Finally they said the following to Moses:
+"Thou, our teacher, hast taught us that God 'would little by little
+drive the Canaanites before us.' If this be so, we must send out
+spies to find out which cities we must attack first." [502] Moses
+allowed himself to be influenced by their talk, and he also liked
+the idea of sending out spies, but not wishing to act arbitrarily he
+submitted to God the desire of the people. God answered: "It is not
+the first time that they disbelieve My promises. Even in Egypt they
+ridiculed Me, it is now become a habit with them, and I know what
+their motive in sending spies is. If thou wishest to send spies do so,
+but do not pretend that I have ordered thee."
+
+Moses hereupon chose one man from every tribe with the
+exception of Levi, and sent these men to spy out the land. These
+twelve men were the most distinguished and most pious of their
+respective tribes, so that even God gave His assent to the choice of
+every man among them. [503] But hardly had these men been
+appointed to their office when they made the wicked resolve to
+bring up an evil report of the land, and dissuade the people from
+moving to Palestine. Their motive was a purely personal one, for
+they thought to themselves that they would retain their offices at
+the head of the tribes so long as they remained in the wilderness,
+but would be deprived of them when they entered Palestine. [504]
+
+SIGNIFICANT NAMES
+
+Significant of the wickedness of these men are their names, all of
+which point to their godless action. The representative of the tribe
+of Reuben was called Shammua, the son of Zaccur, because he did
+not obey God, which was counted against him just as if he had
+pursued sorcery. Shaphat, the son of Hori, was Simeon's
+representative. His name signifies, "He did not conquer his evil
+inclination, and hence went out empty-handed, without having
+received a possession in the land of Israel." The tribe of Issachar
+was represented by Igal, the son of Joseph. He bore this name
+because he soiled the reputation of the Holy Land, and therefore
+died before his time. Benjamin's representative was Palti, the son
+of Raphu, so called because "he spat out the good qualities that
+had previously been his, and therefore wasted away." The name of
+Gaddiel, the son of Sodi, Zebulun's representative, signifies, "He
+spoke infamous things against God in executing the secret plan of
+the spies." Manasseh's representative, Gaddi, the son of Susi, was
+so called because he blasphemed God and aroused His wrath; for it
+was he who said of the land, "it eateth up its inhabitants." But the
+worst one among them was Ammiel, the son of Gemalli, the
+representative of Dan, for it was he who said, "The land is so
+strong that not even God could go up against it," hence his name,
+which means, "He cast a shadow upon God's strength," and he was
+punished according to his wicked words, for he did not enter the
+promised land. Asher's representative was Sethur, the son of
+Michael, who had resolved to act against God and instead of
+saying, "Who is like unto God?" he said, "Who is God?" Naphtali's
+representative was named Nahbi, the son of Vophsi, for he
+suppressed the truth, and faith found no room in his mouth, for he
+brought forth lies against God. The last of these spies, Gad's
+representative, bore the name Geuel, the son of Machi, for he was
+humbled because he urged untruths against God.
+
+As the ten sinners were name in accordance with their actions, so
+too did the names of the two pious spies among them correspond
+to their pious actions. Judah's representative was name Caleb, the
+son of Jephunneh, because "he spoke what he felt in his heart and
+turned aside from the advice of the rest of the spies." The pious
+representative of Ephraim was Hoshea, the son of Nun, a fitting
+name for him, for he was full of understanding and was not caught
+like a fish by the spies. Moses who perceived, even when he sent
+out the spies, the evil intentions they harbored, changed Hoshea's
+name to Joshua, saying: "May God stand by thee, that thou mayest
+not follow the counsel of the spies." [505]
+
+This change of name that was brought about by the prefixing of the
+letter Yod at last silenced the lamentations of this letter. For ever
+since God had changed Sarai's name to Sarah, the letter Yod used
+to fit about the celestial Throne and lament: "Is it perchance
+because I am the smallest among the letters that Thou has taken
+me away from the name of the pious Sarah?" God quieted this
+letter, saying: "Formerly thou wert in a woman's name, and,
+moreover, at the end. I will not affix thee to a man's name, and,
+moreover, at the beginning." This promise was redeemed when
+Hoshea's name was changed to Joshua. [506]
+
+When the spies set out on their way, they received instructions
+from Moses how to conduct themselves, and what in particular,
+they were to note. He ordered them not to walk on the highways,
+but to go along private pathways, for although the Shekinah would
+follow them, they were still to incur no needless danger. If they
+entered a city, however, they were not to slink like thieves in
+alleyways, but to show themselves in public and answer those who
+asked what they wanted by saying: "We came only to buy some
+pomegranates and grapes." They were emphatically to deny that
+they had any intention of destroying the idols or of felling the
+sacred trees. Moses furthermore said: "Look about carefully what
+manner of land it is, for some lands produce strong people and
+some weak, some lands produce many people and some few. If
+you find the inhabitants dwelling in open places, then know that
+they are mighty warriors, and depending upon their strength have
+no fear of hostile attack. If, however, they live in a fortified place,
+they are weaklings, and in their fear of strangers seek shelter
+within their walls. Examine also the nature of the soil. If it be hard,
+know then that it it fat; but if it be soft, it is lean." [507] Finally he
+bade them inquire whether Job was still alive, for if he was dead,
+then they assuredly needed not to fear the Canaanites, as there was
+not a single pious man among them whose merits might be able to
+shield them. [508] And truly when the spies reached Palestine, Job
+died, and they found the inhabitants of the land at his grave,
+partaking of the funeral feast. [509]
+
+THE SPIES IN PALESTINE
+
+On the twenty-seventh day of Siwan Moses sent out the spies from
+Kadesh-Barnea in the wilderness of Paran, [510] and following his
+directions they went first to the south of Palestine, the poorest part
+of the Holy Land. Moses did like the merchants, who first show the
+poorer wares, and then the better kind; so Moses wished the spies
+to see better parts of the land the farther they advanced into it.
+When they reached Hebron, they could judge what a blessed land
+this was that had been promised them, for although Hebron was
+the poorest tract in all Palestine, it was still much better than Zoan,
+the most excellent part of Egypt. When, therefore, the sons of Ham
+built cities in several lands, it was Hebron that they erected first,
+owing to its excellence, and not Zoan, which they built in Egypt
+fully seven years later.
+
+Their progress through the land was on the whole easy, for God
+had wished it so, that as soon as the spies entered a city, the plague
+struck it, and the inhabitants, busied with the burial of their dead,
+had neither time nor inclination to concern themselves with the
+strangers. [511] Although they met with no evil on the part of the
+inhabitants, still the sight of the three giants, Ahiman, Sheshai, and
+Talmai inspired them with terror. These were so immensely tall
+that the sun reached only to their ankles, and they received their
+names in accordance with their size and strength. The strongest
+among them was Ahiman, beholding whom one fancied oneself
+standing at the foot of a mountain that was about to fall, and
+exclaimed involuntarily, "What is this that is coming upon me?"
+Hence the name Ahiman. Strong as marble was the second brother,
+wherefore he was called Sheshai, "marble." The mighty strides of
+the third brother threw up plots from the ground when he walked,
+hence he was called Talmi, "plots." [512] Not only the sons of
+Anak were of such strength and size, but his daughters also, whom
+the spies chanced to see. For when these reached the city inhabited
+by Anak, that was called Kiriath-Arba, "City of Four," because the
+giant Anak and his three sons dwelt there, they were struck with
+such terror by them that they sought a hiding place. But what they
+had believed to be a cave was only the rind of a huge pomegranate
+that the giant's daughter had thrown away, as they later, to their
+horror, discovered. For this girl, after having eaten the fruit,
+remembered that she must not anger her father by letting the rind
+lie there, so she picked it up with the twelve men in it as one picks
+up an egg shell, and threw it into the garden, never noticing that
+she had thrown with it twelve men, each measuring sixty cubits in
+height. When they left their hiding place, they said to one another:
+"Behold the strength of these women and judge by their standard
+the men!" [513]
+
+They soon had an opportunity of testing the strength of the men,
+for as soon as the three giants heard of the presence of the Israelite
+men, they pursued them, but the Israelites found out with what
+manner of men they were dealing even before the giants had
+caught up with them. One of the giants shouted, and the spies fell
+down as men dead, so that it took a long time for the Canaanites to
+restore them to life by the aid of friction and fresh air. The
+Canaanites hereupon said to them: "Why do you come here? Is not
+the whole world your God's, and did not He parcel it out according
+to His wish? Came ye here with the purpose of felling the sacred
+trees?" The spied declared their innocence, whereupon the
+Canaanites permitted them to go their ways unmolested. As a
+reward for this kind deed, the nation to which these giants
+belonged has been preserved even to this day. [514]
+
+They would certainly not have escaped from the hands of the
+giants, had not Moses given them two weapons against them, his
+staff and the secret of the Divine Name. These two brought them
+salvation whenever they felt they were in danger from the giants.
+For these were none other than the seed of the angels fallen in the
+antediluvian era. Sprung from their union with the daughters of
+men, and being half angels, half men, these giants were only half
+mortal. They lived very long, and then half their body withered
+away. Threatened by an eternal continuance of this condition, half
+life, and half death, they preferred either to plunge into the sea, or
+by magic herb which they knew to put an end to their existence.
+[515] They were furthermore of such enormous size that the spies,
+listening one day while the giants discussed them, heard them say,
+pointing to the Israelites: "There are grasshoppers by the trees that
+have the semblance of men," for "so they were in their sight."
+[516]
+
+The spies, with the exception of Joshua and Caleb, had resolved
+from the start to warn the people against Palestine, and so great
+was their influence that Caleb feared he would yield to it. He
+therefore hastened to Hebron where the three Patriarchs lie, and,
+standing at their graves, said: "Joshua is proof against the
+pernicious influence of the spies, for Moses had prayed to God for
+him. Send up prayers now, my fathers, for me, that God in His
+mercy may keep me far from the counsel of the spies." [517]
+
+There had always been a clash between Caleb and his comrades
+during their crossing through Palestine. For whereas he insisted
+upon taking along the fruits of the land to show their excellence to
+the people, they strongly opposed this suggestion, wishing as they
+did to keep the people from gaining an impression of the
+excellence of the land. Hence they yielded only when Caleb drew
+his sword, saying: "If you will not take of the fruits, either I shall
+slay you, or you will slay me." They hereupon cut down a vine,
+which was so heavy that eight of them had to carry it, putting upon
+each the burden of one hundred and twenty seah. The ninth spy
+carried a pomegranate, and the tenth a fig, which they brought
+from a place that had once belonged to Eshcol, one of Abraham's
+friends, but Joshua and Caleb carried nothing at all, because it was
+not consistent with their dignity to carry a burden. [518] This vine
+was of such gigantic size that the wine pressed from its grapes
+sufficed for all the sacrificial libations of Israel during the forty
+years' march. [519]
+
+After the lapse of forty days they returned to Moses and the
+people, after having crossed through Palestine from end to end. By
+natural means it would not, of course, have been possible to
+traverse all the land in so short a time, by God made it possible by
+"bidding the soil to leap for them," and they covered a great
+distance in a short time. God knew that Israel would have to
+wander in the wilderness forty years, a year for every day the spies
+had spent in Palestine, hence He hastened their progress through
+the land, that Israel might not have to stay too long in the
+wilderness. [520]
+
+THE SLANDEROUS REPORT
+
+When Moses heard that the spies had returned from their
+enterprise, he went to his great house of study, where all Israel too
+assembled, for it was a square of twelve miles, affording room to
+all. [521] There too the spies betook themselves and were
+requested to give their report. Pursuing the tactics of slanderers,
+they began by extolling the land, so that they might not by too
+unfavorable a report arouse the suspicion of the community. They
+said: "We came unto the land whither thou sentest us, and surely it
+floweth with milk and honey." This was not an exaggeration, for
+honey flowed from the trees under which the goats grazed, out of
+whose udders poured mile, so that both mile and honey moistened
+the ground. But they used these words only as an introduction, and
+the passed on to their actual report, which they had elaborated
+during those forty days, and by means of which they hoped to be
+able to induce the people to desist from their plan of entering
+Palestine. [522] "Nevertheless," they continued, "the people be
+strong that dwell in the land, and the cities are walled, and very
+great: and moreover we saw children of Anak there." Concerning
+the latter they spoke an untruth with the intention of inspiring
+Israel with fear, for the sons of Anak dwelt in Hebron, whither
+Caleb alone had gone to pray at the graves of the Patriarchs, [523]
+at the same time as the Shekinah went there to announce to the
+Patriarch that their children were now on the way to take
+possession of the land which had been promised to them of yore.
+[524] To intensify to the uttermost their fear of the inhabitants of
+Palestine, they furthermore said: "The Amalekites dwell in the
+land of the South." They threatened Israel with Amalek as one
+threatens a child with a strap that had once been employed to
+chastise him, for they had had bitter experiences with Amalek. The
+statement concerning Amalek was founded on fact, for although
+southern Palestine had not originally been their home, still they
+had recently settled there in obedience to the last wish of their
+forefather Esau, who had bidden them cut off Israel from their
+entrance into the promised land. "If, however," continued the spies
+in their report, "you are planning to enter the land from the
+mountain region in order to evade Amalek, let us inform you that
+the Hittites, and the Jebussites, and the Amorites dwell in the
+mountains; and if you plan to go there by sea, let us inform you
+that the Canaanites dwell by the sea, and along the Jordan." [525]
+
+As soon as the spies had completed their report, Joshua arose to
+contradict them, but they gave him no chance to speak, calling out
+to him: "By what right dost thou, foolish man, presume to speak?
+Thou hast neither sons nor daughters, so what dost thou care if we
+perish in our attempt to conquer the land? We, on the other hand,
+have to look out for our children and wives." Joshua, therefore,
+very much against his will, had to be silent. Caleb now considered
+in what way he could manage to get a hearing without being
+shouted down as Joshua had been.
+
+Caleb had given his comrades an entirely false impression
+concerning his sentiments, for when these formed the plan to try to
+make Israel desist from entering Palestine, they drew him into
+their council, and he pretended to agree with them, whereas he
+even then resolved to intercede for Palestine. Hence, when Caleb
+arose, the spies were silent, supposing he would corroborate their
+statements, a supposition which his introductory words tended to
+strengthen. He began: "Be silent, I will reveal the truth. This is not
+all for which we have to thank the son of Amram." But to the
+amazement of the spies, his next words praised, not blamed,
+Moses. He said: "Moses - it is he who drew us up out of Egypt,
+who clove the sea for us, who gave us manna as food." In this way
+he continued his eulogy on Moses, closing with the words: "We
+should have to obey him even if he bade us ascend to heaven upon
+ladders!" [526] These words of Caleb were heard by all the people,
+for his words were so mighty that they could be heard twelve miles
+off. It was this same powerful voice that had saved the life of the
+spies. For when the Canaanites first took note of them and
+suspected them of being spies, the three giants, Ahiman, Sheshai,
+and Talmai pursued them and caught up with them in the plain of
+Judea. When Caleb, hidden behind a fence, saw that the giants
+were at their heels, he uttered such a shout that the giants fell
+down in a swoon because of the frightful din. When they had
+recovered, the giants declared that they had pursued the Israelites
+not because of the fruits, but because they had suspected them of
+the wish to burn their cities. [527]
+
+Caleb's mighty voice did not, however, in the least impress the
+people or the spies, for the latter, far from retracting their previous
+statements, went so far as to say: "We be not able to go up against
+the people; for they are stronger than we, they are so strong that
+even God can not get at them. The land through which we had
+gone to search it is a land that eateth up the inhabitants thereof
+through disease; and all the people that we saw in it are men of
+wicked traits. And here we saw men upon sight of whom we
+almost swooned in fright, the giants, the sons of Anak, which come
+of giants: and we were in our own sight as grasshoppers, and so we
+were in their sight." [528] At these last words, God said: "I have
+not objection to your saying, 'We were in our own sight as
+grasshoppers,' but I take it amiss if you say, 'And so we were in
+their sight,' for how can you tell how I made you appear in their
+sight? How do you know if you did not appear to them to be
+angels?" [529]
+
+THE NIGHT OF TEARS
+
+The words of the spies were heard by willing ears. The people
+believed them implicitly, and when called to task by Moses,
+replied: "O our teacher Moses, if there had been only two spies or
+three, we should have had to give credence to their words, for the
+law tells us to consider the testimony of even two as sufficient,
+whereas in this case there are fully ten! [530] Our brethren have
+made us faint of heart. Because the Lord hated us, He hath brought
+us forth out of the land of Egypt, to deliver us into the hand of the
+Amorites, to destroy us." By these words the Israelites revealed
+that they hated God, and for this reason did they believe that they
+were hated by Him, for "whatever a man wisheth his neighbor,
+doth he believe that his neighbor wisheth him." They even tried to
+convince Moses that God hated them. They said: "If an earthly
+king has two sons and two fields, on watered by a river, and the
+other dependent upon rains, will he not five the one that is watered
+by the river to his favorite son, and give the other, less excellent
+field to his other son? God led us out of Egypt, a land that is not
+dependent upon rain, only to give us the land of Canaan, which
+produces abundantly only if the rains fall." [531]
+
+Not only did the spies in the presence of Moses and Aaron voice
+their opinion that is was not advisable to attempt conquering
+Palestine, but they employed every means of inciting the people
+into rebellion against Moses and God. On the following evening
+every one of them betook himself to his house, donned his
+mourning cloths, and began to weep bitterly and to lament. Their
+housemates quickly ran toward them and in astonishment asked
+their reason for these tears and lamentations. Without interrupting
+their wailings, they answered" "Woe is me for ye, my sons, and
+woe is me for ye, my daughters and daughters-in-law, that are
+doomed to be dishonored by the uncircumcised and to be given as
+a prey to their lusts. These men that we have beheld are not like
+unto mortals. Strong and mighty as angels are they; one of them
+might well slay a thousand of us. How dare we look into the iron
+faces of men so powerful that a nail of theirs is sufficient to stop
+up a spring of water!" At these words all the household, sons,
+daughters, and daughters-in-law, burst into tears and loud
+lamentations. Their neighbors came running to them and joined in
+the wails and sobs until they spread throughout all the camp, and
+all the sixty myriads of people were weeping. When the sound of
+their weeping reached heaven, God said: "Ye weep to-day without
+a cause, I shall see to it that in the future ye shall have a cause to
+weep on this day." It was then that God decreed to destroy the
+Temple on the ninth day of Ab, the day on which Israel in the
+wilderness wept without cause, so that this day became forever a
+day of tears. [532]
+
+The people were not, however, content with tears, they resolved to
+set up as leaders in place of Moses and Aaron, Dathan and
+Abiram, and under their guidance to return to Egypt. [533] But
+worse than this, not only did they renounce their leader, but also
+their God, for they denied Him and wished to set up and idol for
+their God. [534] Not only the wicked ones among them such as the
+mixed multitude demurred against Moses and Aaron, but those
+also who had heretofore been pious, saying: "Would to God that
+we had died in the land of Egypt! Or would to God we had died in
+this wilderness!"
+When Joshua and Caleb heard these speeches of the people
+teeming with blasphemy, they rent their garments and tried to
+restrain the people from their sinful enterprise, exhorting them
+particularly to have fear of the Canaanites, because the time was at
+hand when God had promised Abraham to give the land of Canaan
+to his descendants, and because there were no pious men among
+the inhabitants of the land for whose sake God would have been
+willing to leave it longer in their possession. They also assured the
+people that God had hurled from heaven the guardian angel of the
+inhabitants of Palestine, so that they were now impotent. [535] The
+people, however, replied: "We do not believe you; the other spies
+have our weal and woe more at heart than you." [536] Nor were
+the admonitions of Moses of more avail, even though he brought
+them a direct message from God to have no fear of the Canaanites.
+In vain did he say to them, "He who wrought all those miracles for
+you in Egypt and during your stay in the wilderness will work
+miracles for you as well when you will enter the promised land.
+Truly the past ought to inspire you with trust in the future." The
+only answer the people had to this was, "Had we heard this report
+of the land from strangers, we should not have given it credit, but
+we have heard it from men whose sons are our sons, and whose
+daughters are our daughters." [537] In their bitterness against their
+leaders they wanted to lay hands upon Moses and Aaron,
+whereupon God sent His cloud of glory as a protection to them,
+under which they sought refuge. But far from being brought to a
+realization of their wicked enterprise by this Divine apparition,
+they cast stones at the cloud, hoping in this way to kill Moses and
+Aaron. This outrage on their part completely wore out God's
+patience, and He determined upon the destruction of the spies, and
+a severe punishment of the people misled by them. [538]
+
+INGRATITUDE PUNISHED
+
+God now appeared to Moses, bidding him convey the following
+words to the people: "You kindle My anger on account of the very
+benefits I conferred upon you. When I clove the sea for you that
+you might pass through, while the Egyptians stuck in the loam at
+its bottom, you said to one another, 'In Egypt we trod loam, and He
+led us out of Egypt, only that we might again tread it.' I gave you
+manna as food, which made you strong and fat, but you, perceiving
+of it, said: 'How comes it to pass that twenty days a human being
+dies if after four or five days he does not excrete food he had
+taken. Surely we are doomed to die.' When the spies came to
+Palestine, I arranged it so that as soon as they entered the city its
+king or governor dies, in order that the inhabitants, occupied with
+the burial of their ruler, might not take account of the spies'
+presence and kill them. Instead of being thankful for this, the spies
+returned and reported, 'The land through which we have gone to
+search it, is a land that eateth up the inhabitants thereof.' To you I
+gave the Torah; for your sake I said to the Angel of Death,
+'Continue to hold sway over the rest of the world, but not over this
+nation that I have chosen as My people.' Truly I had hopes that
+after all this you would sin no more, and like Myself and the
+angels would live eternally, without ever tasting death. You,
+however, in spite of the great opportunity that I offered you,
+conducted yourselves like Adam. Upon him also did I lay a
+commandment, promising him life eternal on condition he
+observed it, but he brought ruin upon himself by trespassing My
+commandment and eating of the tree. To him I said, 'Dust thou art,
+and unto dust shalt thou return.' Similar was My experience with
+you. I said, 'You are angels,' but you conducted yourselves like
+Adam in your sins, and hence like Adam you must die. I had
+thought and hoped you would follow example of the Patriarchs,
+but you act like the inhabitants of Sodom, who in punishment for
+their sins were consumed by fire." [539] "If," continued God,
+turning to Moses, "they suppose that I have need of swords or
+spears to destroy them, they are mistaken. As through the word I
+created the world, so can I destroy the world by it, which would be
+a proper punishment for them. As through their words and their
+talk they angered Me, so shall the word kill them, and thou shalt
+be their heir, for 'I will make of thee a greater nation and mightier
+than they.'" [540]
+Moses said: "If the chair with three legs could not withstand the
+moment of Thy wrath, how then shall a chair that have but one leg
+endure? Thou are about to destroy the seed of the three Patriarchs;
+how then may I hope that my seed is to fare better? This is not the
+only reason for which Thou shouldst preserve Israel, as there are
+other considerations why Thou shouldst do so. Were Thou to
+destroy Israel, the Edomites, Moabites, and all the inhabitants of
+Canaan would say [541] that Thou hadst done this only because
+Thou wert not able to maintain Thy people, and therefore Thou
+didst destroy them. These will furthermore declare that the gods of
+Canaan are mightier than those of Egypt, that Thou hadst indeed
+triumphed over the river gods of Egypt, but that Thou wert not the
+peer of the rain gods of Canaan. Worse even than this, the nations
+of the world will accuse Thee of continuous cruelty, saying, 'He
+destroyed the generation of the flood through water; He rased to
+the ground the builders of the tower, as well as the inhabitants of
+Sodom; and no better then theirs was the fate of the Egyptians,
+whom He drowned in the sea. Now He hath also ruined Israel
+whom He had called, 'My firstborn son,' like Lilith who, when she
+can find no strange children, slays her own. So did He slay His
+own son." [542] Moses furthermore said: "Every pious man makes
+a point of cultivating a special virtue. Do Thou also in this instance
+bring Thy special virtue to bear." God: "And what is My special
+virtue?" Moses: "Long-suffering, love, and mercy, for Thou art
+wont to be long-suffering with them that kindle Thy wrath, and to
+have mercy for them. In Thy very mercy is Thy strength best
+shown. Mete out to Thy children, then, justice in small measure
+only, but mercy in great measure." [543]
+
+Moses well knew that mercy was God's chief virtue. He
+remembered that he had asked God, when he interceded for Israel
+after their sin of the Golden Calf, "Pray tell me by what attribute of
+Thine Thou rulest the world." God answered: "I rule the world
+with loving-kindness, mercy, and long-suffering." "Can it be," said
+Moses, "that Thy long-suffering lets sinners off with impunity?"
+To this question Moses had received no answer, hence he felt he
+might now say to God: "Act now as Thou didst then assent. [544]
+Justice, that demands the destruction of Israel, is on one side of the
+scales, but it is exactly balance by my prayer on the other side. Let
+us now see how the scales will balance." God replied: "As truly as
+thou livest, Moses, thy prayer shall dip the scales to the side of
+mercy. For thy sake must I cancel My decision to annihilate the
+children of Israel, so that the Egyptians will exclaim, 'Happy the
+servant to whose wish his master defers.' I shall, however, collect
+My debt, for although I shall not annihilate Israel all at once, they
+shall make partial annual payments during the following forty
+years. Say to them, 'Your carcasses shall fall in this wilderness;
+and all that were numbered of you, according to your whole
+number, from twenty years old and upward, which have murmured
+against Me. And your children shall be wanderers in the
+wilderness forty years, and shall bear you whoredoms, until your
+carcasses be consumed in the wilderness.'" [545]
+
+This punishment was not, however, as severe as it might appear,
+for none among them died below the ages of sixty, whereas those
+who had at the time of the exodus from Egypt been either below
+twenty or above sixty were entirely exempt from this punishment.
+Besides only such were smitten as had followed the counsel of the
+spies, whereas the others, and the Levites and the women were
+exempt. [546] Death, moreover, visited the transgressors in such
+fashion that they were aware it was meant as punishment for their
+sins. Throughout all the year not one among them died. On the
+eighth day of the month of Ab, Moses would have a herald
+proclaim throughout the camp, "Let each prepare his grave." They
+dug their graves, and spent there the following night, the same
+night on which, following the counsel of the spies, they had
+revolted against God and Moses. In the morning a herald would
+once more appear and cry: "Let the living separate themselves
+from the dead." Those that were still alive arose, but about fifteen
+thousand of them remained dead in their graves. After forty years,
+however, when the herald repeated his customary call the ninth
+day of Ab, all arose, and there was not a single dead man among
+them. At first they thought they had made a miscalculation in their
+observation of the moon, that is was not the ninth day of Ab at all,
+and that this was the reason why their lives had been spared.
+Hence they repeated their preparations for death until the fifteenth
+day of Ab. Then the sight of the full moon convinced them that the
+ninth day of Ab had gone by, and that their punishment had been
+done away with. In commemoration of the relief from this
+punishment, they appointed the fifteenth day of Ab to be a holy
+day. [547]
+
+THE YEARS OF DISFAVOR
+
+Although God had now cancelled His resolution to annihilate
+Israel, He was not yet quite reconciled with them, and they were
+out of favor during the following years of their march through the
+desert, as was made evident by several circumstances. During
+these years of disfavor the north wind did not blow, with the result
+that the boys who were born in the desert could not be
+circumcised, as the absence of the wind produced and excessively
+high temperature, a condition that made it very dangerous for the
+young boys to have this operation performed upon them. [548] As
+the law, however, prohibits the offering of the paschal lamb unless
+the boys have been circumcised, Israel could not properly observe
+the feast of Passover after the incident of the spies. [549] Moses
+also felt the effects of the disfavor, for during this time he received
+from God none but the absolutely essential directions, and no other
+revelations. This was because Moses, like all other prophets,
+received this distinction only for the sake of Israel, and when Israel
+was in disgrace, God did not communicate with him
+affectionately. [550] Indeed Moses' fate, to die in the desert
+without entering the promised land, had been decreed
+simultaneously with the fate of the generation led by him out of
+Egypt. [551]
+
+But the most terrible punishment of all fell upon the spies who,
+with their wicked tongues, had brought about the whole disaster.
+God repaid them measure for measure. Their tongues stretched to
+so great a length that they touched the navel; and worms crawled
+out of their tongues, and pierced the navel; in this horrible fashion
+these men died. [552] Joshua and Caleb, however, who had
+remained true to God and had not followed the wicked counsel of
+their colleagues, were not only exempted from death, but were
+furthermore rewarded by God, by receiving in the Holy Land the
+property that had been allotted to the other spies. [553] Caleb was
+forty years of age at the time when he was sent out as a spy. He
+had married early, and at the age of ten had begot a son, still at the
+age of eighty-five he was sturdy enough to enjoy his possession in
+the Holy Land. [554]
+
+God's mercy is also extended to sinners, hence He bade Moses say
+to the people: "The Amalekites and the Canaanites are now
+dwelling in the valley, to-morrow turn you, and get you into the
+wilderness by the way of the Red Sea." God did this because He
+had firmly resolved, in the event of a war between Israel and the
+inhabitants of Palestine, not to aid the former. Knowing that in this
+cast their annihilation was sure, He commanded them to make no
+attempt to enter the land by force. [555] "It had been My
+intention," said God, "to exalt you, but now if you were to attempt
+to make war upon the inhabitants of Palestine, you would suffer
+humiliation." The people did not, however, hearken to the words
+of God that Moses communicated to them, and all at once formed
+in battle array in order to advance against the Amorites. They
+thought that after they had confessed their sin of having been
+misled by the spies, God would stand by them in their battles, so
+they said to Moses: "Surely these few drops have not filled the
+bucket." Their transgression against God seemed to them only a
+peccadillo that had long since been forgiven. They were, however,
+mistaken. Like bees the enemies swarmed down upon them, and
+whereas these had in former times fallen dead of fright upon
+hearing the names of the Israelites, now a blow from them sufficed
+to kill the Israelites. Their attempt to wage war without the Holy
+Ark in their midst proved a miserable failure. Many of them, and
+Zelophehad among these, met their death, and as many others
+returned to camp covered with wounds. The wailing and weeping
+of the people was of no avail, God persisted in His resolve, and
+they brought upon themselves grave punishment for this new proof
+of disobedience, for God said to Moses: "If I were to deal with
+them now in accordance with strict justice, they should never enter
+the land. After a while, however, I shall let them 'possess the land,
+which I sware unto their fathers to give unto them.'" [556]
+
+In order to comfort and encourage Israel in their dejection, Moses
+received directions to announce the law of sacrifices, and other
+precepts laid down for the life in the Holy Land, that the people
+might see that God did not mean to be angry with them forever.
+When Moses announced the laws to them, a dispute arose between
+the Israelites and the proselytes, because the former declared that
+they alone and not the others were to make offerings to God in His
+sanctuary. God hereupon called Moses, and said to him: "Why do
+these always quarrel one with another?" Moses replied: "Thou
+knowest why." God: "Have I not said to thee, 'One law and one
+ordinance shall be for you and for the stranger that sojourneth with
+you?'" [557]
+
+Although the forty years' march through the desert was a
+punishment for the sin of Israel, still it had one advantage. At the
+time when Israel departed from Egypt, Palestine was in poor
+condition; the trees planted in the time of Noah were old and
+withered. Hence God said: "What! Shall I permit Israel to enter an
+uninhabitable land? I shall bid them wander in the desert for forty
+years, that the Canaanites may in the meantime fell the old trees
+and plant new ones, so that Israel, upon entering the land, may find
+it abounding in plenty." So did it come to pass, for when Israel
+conquered Palestine, they found the land not only newly
+cultivated, [558] but also filled to overflowing with treasures. The
+inhabitants of this land were such misers that they would not
+indulge in a drop of oil for their gruel; if an egg broke, they did not
+use it, but sold it for cash. The hoardings of these miserly
+Canaanites God later gave to Israel to enjoy and to use. [559]
+
+THE REBELLION OF KORAH
+
+The Canaanites were not the only ones who did not enjoy their
+wealth and money, for a similar fate was decreed for Korah. He
+had been the treasurer of Pharaoh, and possessed treasures so vast
+that he employed three hundred white mules to carry the keys of
+his treasures: but "let not the rich man boast of his riches," for
+Korah through his sin lost both life and property. Korah had
+obtained possession of his riches in the following way: When
+Joseph, during the lean years, through the sale of grain amassed
+great treasures, he erected three great buildings, one hundred
+cubits wide, one hundred cubits long, and one hundred cubits
+wide, one hundred high, filled them with money and delivered
+them to Pharaoh, being too honest to leave even five silver shekels
+of this money to his children. Korah discovered one of these three
+treasuries. On account of his wealth he became proud, and his
+pride brought about his fall. [560] He believed Moses had slighted
+him by appointing his cousin Elizaphan as chief of the Levite
+division of Kohathites. He said: "My grandfather had four sons,
+Amram, Ishar, Hebron, and Uzziel. Amram, as the firstborn, had
+privileges of which his sons availed themselves, for Aaron is high
+priest and Moses is king; but have not I, the son of Izhar, the
+second son of Kohath, the rightful claim to be prince of the
+Kohathites? Moses, however, passed me by and appointed
+Elizaphan, whose father was Uzziel, the youngest son of my
+grandfather. Therefore will I now stir up rebellion against Moses,
+and overthrow all institutions founded by him." Korah was far too
+wise a man to believe that God would permit success to a rebellion
+against Moses, and stand by indifferently, but the very insight that
+enabled him to look into the future became his doom. He saw with
+his prophetic eye that Samuel, a man as great as both Aaron and
+Moses together, would be one of his descendants; and furthermore
+that twenty-four descendants of his, inspired by the Holy Spirit,
+would compose psalms and sing them in the Temple. This brilliant
+future of his descendants inspired him with great confidence in his
+undertaking, for he thought to himself that God would not permit
+the father of such pious men to perish. His eye did not, however,
+look sharply enough into the future, or else he would also have
+known that his sons would repent of the rebellion against Moses,
+and would for this reason be deemed worthy of becoming the
+fathers of prophets and Temple singers, whereas he was to perish
+in this rebellion. [561]
+
+The names of this unfortunate rebel corresponded to his deed and
+to his end. He was called Korah, "baldness," for through the death
+of his horde he caused a baldness in Israel. He was the son of
+Izhar, "the heat of the noon," because he caused the earth to be
+made to boil "like the heat of noon;" and furthermore he was
+designated as the son of Kohath, for Kohath signifies "bluntness,"
+and through his sin he made "his children's teeth be set on edge."
+His description as the son of Levi, "conduct," points to his end, for
+he was conducted to hell. [562]
+
+Korah, however, was not the only one who strove to overthrow
+Moses. With him were, first of all, the Reubenites, Dathan and
+Abiram, who well deserve their names, for the one signifies,
+"transgressor of the Divine law," and the other, "the obdurate."
+There were, furthermore, two hundred fifty men, who by their rank
+and influence belonged to the most prominent people in Israel;
+among them even the princes of the tribes. In the union of the
+Reubenites with Korah was verified the proverb, "Woe to the
+wicked, woe to his neighbor." For Korah, one of the sons of
+Kohath, had his station to the south of the Tabernacle, and as the
+Reubenites were also encamped there, a friendship was struck up
+between them, so that they followed him in his undertaking against
+Moses. [563]
+
+The hatred Korah felt against Moses was still more kindled by his
+wife. When, after the consecration of the Levites, Korah returned
+home, his wife noticed that the hairs of his head and of his body
+had been shaved, and asked him who had done all this to him. He
+answered, "Moses," whereupon his wife remarked: "Moses hates
+thee and did this to disgrace thee." Korah, however, replied:
+"Moses shaved all the hair of his own sons also." But she said:
+"What did the disgrace of his own sons matter to him if he only
+felt he could disgrace thee? He was quite ready to make that
+sacrifice." [564] As at home, so also did Korah fare with others,
+for, hairless as he was, no one at first recognized him, and when
+people at last discovered who was before them, they asked him in
+astonishment who had so disfigured him. In answer to their
+inquiries he said, "Moses did this, who besides took hold of my
+hands and feet to lift me, and after he had lifted me, said, 'Thou art
+clean.' But his brother Aaron he adorned like a bride, and bade him
+take his place in the Tabernacle." Embittered by what they
+considered as insult offered him by Moses, Korah and his people
+exclaimed: "Moses is king, his brother did he appoint as high
+priest, his nephews as heads of the priests, he allots to the priest
+the heave offering and many other tributes." [565] Then he tried to
+make Moses appear ridiculous in the eyes of the people. Shortly
+before this Moses had read to the people the law of the fringes in
+the borders of their garments. Korah now had garments of purple
+made for the two hundred fifty men that followed him, all of
+whom were chief justices. Arrayed thus, Korah and his company
+appeared before Moses and asked him if they were required to
+attach fringes to the corners of these garments. Moses answered,
+"Yea." Korah then began this argument. "If," said he, "one fringe
+of purple suffices to fulfil this commandment, should not a whole
+garment of purple answered the requirements of the law, even if
+there be no special fringe of purple in the corners?" He continued
+to lay before Moses similar artful questions: "Must a Mezuzah be
+attached to the doorpost of the house filled with the sacred
+Books?" Moses answered, "Yea," Then Korah said: "The two
+hundred and seventy sections of the Torah are not sufficient,
+whereas the two sections attached to the door-post suffice!" Korah
+put still another question: "If upon a man's skin there show a bright
+spot, the size of half a bean, is he clean or is he unclean?" Moses:
+"Unclean." "And," continued Korah, "if the spot spread and cover
+all the skin of him, is he then clean or unclean?" Moses: "Clean."
+"Laws so irrational," said Korah, "cannot possibly trace their origin
+from God. The Torah that thou didst teach to Israel is not therefore
+God's work, but thy work, hence art thou no prophet and Aaron is
+no high priest!" [566]
+
+ KORAH ABUSES MOSES AND THE TORAH
+
+Then Korah betook himself to the people to incite them to
+rebellion against Moses, and particularly against the tributes to the
+priests imposes upon the people by him. That the people might
+now be in a position to form a proper conception of the oppressive
+burden to these tasks, Korah told them the following tale that he
+had invented: "There lived in my vicinity a widow with two
+daughters, who owned for their support a field whose yield was
+just sufficient for them to keep body and soul together. When this
+woman set out to plow her field, Moses appeared and said: 'Thou
+shalt not plow with an ox and an ass together.' When she began to
+sow, Moses appeared and said: 'Thou shalt not sow with divers
+seeds.' When the first fruits showed in the poor widow's field,
+Moses appeared and bade her bring it to the priests, for to them are
+due 'the first of all the fruit of the earth'; and when at length the
+time came for he to cut it down, Moses appeared and ordered her
+'not wholly to reap the corners of the field, not to gather the
+gleanings of the harvest, but to leave them for the poor.' When she
+had done all that Moses had bidden her, and was about to thrash
+the grain, Moses appeared once more, and said: 'Give me the heave
+offerings, the first and the second tithes to the priest.' When at last
+the poor woman became aware of the fact that she could not now
+possibly maintain herself from the yield of the field after the
+deduction of all the tributes that Moses had imposed upon her, she
+sold the field and with the proceeds purchased ewes, in the hope
+that she might now undisturbed have the benefit of the wool as
+well as the younglings of the sheep. She was, however, mistaken.
+When the firstling of the sheep was born, Aaron appeared and
+demanded it, for the firstborn belongs to the priest. She had a
+similar experience with the wool. At shearing time Aaron
+reappeared and demanded 'the first of the fleece of the sheep,'
+which, according to Moses' law, was his. But not content with this,
+he reappeared later and demanded one sheep out of every ten as a
+tithe, to which again, according to the law, he had a claim. This,
+however, was too much for the long-suffering woman, and she
+slaughtered the sheep, supposing that she might now feel herself
+secure, in full possession of the meat. But wide of the mark! Aaron
+appeared, and, basing his claim on the Torah, demanded the
+shoulder, the two cheeks, and the maw. 'Alas!' exclaimed the
+woman, 'The slaughtering of the sheep did not deliver me out of
+thy hands! Let the meat then be consecrated to the sanctuary.'
+Aaron said, 'Everything devoted in Israel is mine. It shall then be
+all mine.' He departed, taking with him the meat of the sheep, and
+leaving behind him the widow and her daughters weeping bitterly.
+Such men," said Korah, concluding his tale, "are Moses and Aaron,
+who pass their cruel measures as Divine laws." [567]
+
+Pricked on by speeches such as these, Korah's horde appeared
+before Moses and Aaron, saying: "Heavier is the burden that ye lay
+upon us than was that of the Egyptians; and moreover as, since the
+incident of the spies, we are forced annually to offer as a tribute to
+death fifteen thousand men, it would have been better for us had
+we stayed in Egypt." They also reproached Moses and Aaron with
+an unjustified love of power, saying: "Upon Sinai all Israel heard
+the words of God, 'I am thy Lord.' Wherefore then lift ye up
+yourselves above the congregation of the Lord?" [568] They knew
+no bounds in their attacks upon Moses, they accused him of
+leading an immoral life and even warned their wives to keep far
+from him. [569] They did not, moreover, stop short at words, but
+tried to stone Moses, [570] when at last he sought protection from
+God and called to Him for assistance. He said: "I do not care if
+they insult me or Aaron, but I insist that the insult of the Torah be
+avenged. 'If these men die the common death of all men,' I shall
+myself become a disbeliever and declare the Torah was not given
+by God." [571]
+
+ MOSES PLEADS IN VAIN WITH KORAH
+
+Moses took Korah's transgression much to heart, for he thought to
+himself that perhaps, after the many sins of Israel, he might not
+succeed in obtaining God's pardon for them. He did not therefore
+have this matter decided immediately, but admonished the people
+to wait until the following day, having a lingering hope that
+Korah's horde, given time for calm reflection, might themselves
+perceive their sin to which an excess of drink might have carried
+them away. Hence he said to them: "I may not now appear before
+the Lord, for although He partakes of neither food nor drink, still
+He will not judge such actions of ours as we have committed after
+feasting and revelling. But 'to-morrow the Lord will show who are
+His.' [572] Know ye now that just as God has set definite bounds in
+nature between day and night, between light and darkness, so also
+has He separated Israel from the other nations, and so also has he
+separated Aaron from the rest of Israel. If you can obliterate the
+boundary between light and darkness, then only you remove the
+boundary of separation between Israel and the rest, but not
+otherwise. Other nations have many religions, many priests, and
+worship in many temples, but we have one God, one Torah, one
+law, one altar, and one high priest, whereas ye are two hundred
+fifty men, each of whom is imbued with the desire of becoming
+the high priest, as I too should like to be high priest, if such a thing
+were possible. But to prove Aaron's claim to his dignity, 'this do;
+take you censers, Korah, and all his company; and put fire therein,
+and put incense upon them before the Lord to-morrow.' The
+offering of incense is the most pleasant offering before the Lord,
+but for him who hath not been called this offering holds a deadly
+poison, for it consumed Nadab and Abihu. But I exhort ye not to
+burden your souls with a deadly sin, for none but the man God will
+choose as high priest out of the number of you will remain alive,
+all others will pay with their lives at the offering of incense."
+These last words of Moses, however, far from restraining them,
+only strengthened Korah in his resolve to accomplish his
+undertaking, for he felt sure that God would choose him, and none
+other. He had a prophetic presentiment that he was destined to be
+the forefather of prophets and Temple singers, and for this reason
+thought he was specially favored by God.
+
+When Moses perceived that Korah was irreclaimable, he directed
+the rest of his warning to those other Levites, the men of Korah's
+tribe, who, he feared, would join Korah in his rebellion. He
+admonished them to be satisfied with the honors God had granted
+them, and not to strive for priestly dignity. He concluded his
+speech with a last appeal to Korah to cause no schism in Israel,
+saying; "Had Aaron arbitrarily assumed the priestly dignity, you
+would do right to withstand his presumption, but it was God,
+whose attributes are sublimity, strength, and sovereignty, who
+clothed Aaron with this dignity, so that those who are against
+Aaron are in reality against God." Korah made no answer to all
+these words, thinking that the best course for him to follow would
+be to avoid picking an argument with so great a sage as Moses,
+feeling sure that in such a dispute he should be worsted and,
+contrary to his own conviction, be forced to yield to Moses.
+
+Moses, seeing that is was useless to reason with Korah, sent a
+messenger to Dathan and Abiram, [573] summoning them to
+appear before his court. He did this because the law required that
+the accused be summoned to appear before the judge, before the
+judgement may be passed upon him, and Moses did not wish these
+men to be punished without a hearing. [574] These, however,
+made answer to the messenger sent by Moses, "We will not come
+up!" This shameless answer held an unconscious prophecy. They
+went not up, but, as their end showed, down, to hell. Not only,
+moreover, did they refuse to comply with Moses' demand, they
+sent the following message in answer to Moses: "Why dost thou
+set thyself up as master over us? What benefit didst thou bring to
+us? Thou didst lead us out of Egypt, a land 'like the garden of the
+Lord,' but hast not brought us to Canaan, leaving us in the
+wilderness where we are daily visited by the plague. Even in Egypt
+didst thou try to assume the leadership, just as thou doest not.
+Thou didst beguile the people in their exodus from Egypt, when
+thou didst promise to lead them to a land of milk and honey; in
+their delusion they followed thee and were disappointed. Now dost
+thou attempt to persuade us as thou didst persuade them, but thou
+shalt not succeed, for we will not come and obey thy summons."
+[575]
+
+The shamelessness of these two men, who declined even to talk
+about their transgression with Moses, aroused his wrath to the
+uttermost, for a man does get a certain amount of satisfaction out
+of discussing the dispute with this opponents, whereas he feels
+badly if he cannot discuss the matter. In his anger he said to God:
+"O Lord of the world! I well know that these sinners participated in
+the offerings of the congregation that were offered for all Israel,
+but as they have withdrawn themselves from the community,
+accept not Thou their share of the offering and let it not be
+consumed by the heavenly fire. It was I whom they treated so, I
+who took no money from the people for my labors, even when
+payment was my due. It is customary for anyone who works for the
+sanctuary to receive pay for his work, but I traveled to Egypt on
+my own ass, and took none of theirs, although I undertook the
+journey in their interests. It is customary for those that have a
+dispute to go before a judge, but I did not wait for this, and went
+straight to them to settle their disputes, never declaring the
+innocent guilty, or the guilty innocent."
+
+When he now perceived that his words had no effect upon Korah
+and his horde, he concluded his words with a treat to the ring
+leaders: "Be thou and all thy company before the Lord, thou and
+they, and Aaron, to-morrow."
+
+Korah spent the night before the judgement in trying to win over
+the people to his side, and succeeded in so doing. He went to all
+the other tribes, saying to them: "Do not think I am seeking a
+position of honor for myself. No, I wish only that this honor may
+fall to the lot of each in turn, whereas Moses is now king, and his
+brother high priest." On the following morning, all the people, and
+not Korah's original company alone, appeared before the
+Tabernacle and began to pick quarrels with Moses and Aaron.
+Moses now feared that God would destroy all the people because
+they had joined Korah, hence he said to God: "O Lord of the
+world! If a nation rebels against a king of flesh and blood because
+ten or twenty men have cursed the king or his ambassadors, then
+he sends his hosts to massacre the inhabitants of the land, innocent
+as well as guilty, for he is not able with certainty to tell which
+among them honored the king and which among them cursed him.
+But Thou knowest the thought of man, and what his heart and
+kidneys counsel him to do, the workings of Thy creatures' minds
+lie open before Thee, so that Thou knowest who had the spirit of
+each one.' Shall one man sin, and wilt thou be wroth with all the
+congregation?'" God hereupon said to Moses [576] "I have heard
+the prayer for the congregation. Say then, to them, 'Get you up
+from about the Tabernacle of Korah, Dathan, and Abiram.'" [577]
+
+Moses did not immediately carry out these instructions, for he
+tried once again to warn Dathan and Abiram of the punishment
+impending upon them, but they refused to give heed to Moses, and
+remained within their tents. "Now," said Moses, "I have done all I
+could, and can do nothing more." Hence, turning to the
+congregation, he said: [578] "Depart, I pray you, from the tents of
+these wicked men, that even in their youth deserved death as a
+punishment for their actions. In Egypt they betrayed the secret of
+my slaying an Egyptian: at the Red Sea it was they that angered
+God by their desire to return to Egypt; in Alush they broke the
+Sabbath, and now they trooped together to rebel against God. They
+now well deserve excommunication, and the destruction of all
+their property. 'Touch, therefore, nothing of theirs, lest ye be
+consumed in all their sins.'" [579]
+
+The community obeyed the words of Moses and drew back from
+the dwellings of Dathan and Abiram. These, not at all cowed, were
+not restrained from their wicked intention, but stood at the doors
+of their tents, abusing and calumniating Moses. Moses hereupon
+said to God: "If these men die upon their beds like all men, after
+physicians have attended to them and acquaintances have visited
+them, then shall I publicly avow 'that the Lord hath not sent me' to
+do all these works, but that I have done them of mine own mind."
+God replied: "What wilt thou have Me do?" Moses: "If the Lord
+hath already provided the earth with a mouth to swallow them, it is
+well, if not, I pray Thee, do so now." God said: "Thou shalt decree
+a thing, and it shall be established unto thee." [580]
+
+Moses was not the only one to insist upon exemplary punishment
+of the horde of Korah. Sun and Moon appeared before God,
+saying: "If Thou givest satisfaction to the son of Amram, we shall
+set out on our course around the world, but not otherwise." God,
+however, hurled lightnings after them, that they might go about
+their duties, saying to them: "You have never championed My
+cause, but not you stand up for a creature of flesh and blood."
+Since that time Sun and Moon have always to be driven to duty,
+never doing it voluntarily because they do not wish to look upon
+the sins of man upon earth.
+
+ KORAH AND HIS HORDE PUNISHED
+
+God did not gainsay satisfaction of His faithful servant. The mouth
+of hell approached the spot upon which Dathan, Abiram, and their
+families stood, [581] and the ground under their feet grew so
+precipitous that they were not able to stand upright, but rolled to
+the opening and went quickly into the pit. Not these wicked people
+alone were swallowed by the earth, but their possessions also.
+Even their linen that was the launderer's or a pin belonging to them
+rolled toward the mouth of the earth and vanished therein. [582]
+Nowhere upon earth remained a trace of them or of their
+possessions, and even their names disappeared from the
+documents upon which they were written. [583] They did not,
+however, meet an immediate death, but sank gradually into the
+earth, the opening of which adjusted itself to the girth of each
+individual. The lower extremities disappeared first, then the
+opening widened, and the abdomen followed, until in this way the
+entire body was swallowed. While they were sinking thus slowly
+and painfully, they continued to cry: "Moses is truth and his Torah
+is truth. We acknowledge that Moses is rightful king and true
+prophet, that Aaron is legitimate high priest, and that the Torah has
+been given by God. Now deliver us, O our teacher Moses!" These
+words were audible throughout the entire camp, so that all might
+be convinced of the wickedness of Korah's undertaking. [584]
+
+Without regard to these followers of Korah, who were swallowed
+up by the earth, the two hundred and fifty men who had offered
+incense with Aaron found their death in the heavenly fire that
+came down upon their offering and consumed them. But he who
+met with the most terrible form of death was Korah. Consumed at
+the incense offering, he then rolled in the shape of a ball of fire to
+the opening in the earth, and vanished. There was a reason for this
+double punishment of Korah. Had he received punishment by
+burning alone, then those who had been swallowed by the earth,
+and who had failed to see Korah smitten by the same punishment,
+would have complained about God's injustice, saying: "It was
+Korah who plunged us into destruction, yet he himself escaped it."
+Had he, on the other hand, been swallowed by the earth without
+meeting death by fire, then those whom the fire had consumed
+would have complained about God injustice that permitted the
+author of their destruction to go unpunished. Now, however, both
+those who perished by fire and those who were swallowed up by
+the earth witnessed their leader share their punishment. [585]
+
+This terrible death did not, however, suffice to atone for the sins of
+Korah and his company, for their punishment continues in hell.
+They are tortured in hell, and at the end of thirty days, hell again
+casts them up near to the surface of the earth, on the spot where
+they had been swallowed. Whosoever on that day puts his ear to
+the ground upon that spot hears the cry. "Moses is truth, and his
+Torah is truth, but we are liars." Not until after the Resurrection
+will their punishment cease, for even in spite of their grave sin
+they were not given over to eternal damnation.
+
+For a time Korah and his company believed that they should never
+know relief from these tortures of hell, but Hannah's words
+encouraged them not to despair. In reference to them she
+announced the prophecy, "The Lord bringeth low, to Sheol, and
+lifteth up." At first they had no real faith in this prophecy, but
+when God destroyed the Temple, and sank its portals deep into the
+earth until they reached hell, Korah and his company clung to the
+portals, saying: "If these portals return again upward, then through
+them shall we also return upward." God hereupon appointed them
+as keepers of these portals over which they will have to stand
+guard until they return to the upper world. [586]
+
+ ON AND THE THREE SONS OF KORAH SAVED
+
+God punished discord severely, for although the decree of Heaven
+does not otherwise punish any one below twenty years of age, at
+Korah's rebellion the earth swallowed alive even children that
+were only a day old - men, women, and children, all together.
+[587] Out of all the company of Korah and their families only four
+persons escaped ruin, to wit: On, the son of Peleth, and Korah's
+three sons. As it was Korah's wife who through her inciting words
+plunged her husband into destruction, so to his wife does On owe
+his salvation. Truly to these two women applies the proverb:
+"Every wise woman buildeth her house: but the foolish plucketh it
+down with her own hands." On, whose abilities had won him
+distinction far beyond that of his father, had originally joined
+Korah's rebellion. When he arrived home and spoke of it to his
+wife, she said to him: "What benefit shalt thou reap from it? Either
+Moses remains master and thou art his disciple, or Korah becomes
+master and thou art his disciple." On saw the truth of this
+argument, but declared that he felt it incumbent upon himself to
+adhere to Korah because he had given him his oath, which he
+could not now take back. His wife quieted him, however,
+entreating him to stay at home. To be quite sure of him, however,
+she gave him wine to drink, whereupon he fell into a deep sleep of
+intoxication. His wife now carried out her work of salvation,
+saying to herself: "All the congregation are holy, and being such,
+they will approach no woman whose hair is uncovered." She now
+showed herself at the door of the tent with streaming hair, and
+whenever one out of the company of Korah, about to go to On, saw
+the woman in this condition, he started back, and owing to this
+schemer husband had no part in the rebellion. When the earth
+opened to swallow Korah's company, the bed on which On still
+slept began to rock, and to roll to the opening in the earth. On's
+wife, however, seized it, saying: "O Lord of the world! My
+husband made a solemn vow never again to take part in
+dissensions. Thou that livest and endurest to all eternity canst
+punish him hereafter if ever he prove false to his vow." God heard
+her plea, and On was saved. She now requested On to go to Moses,
+but he refused, for he was ashamed to look into Moses' face after
+he had rebelled against him. His wife then went to Moses in his
+stead. Moses at first evaded her, for he wished to have nothing to
+do with women, but as she wept and lamented bitterly, she was
+admitted and told Moses all that had occurred. He now
+accompanied her to her house, at the entrance of which he cried:
+"On, the son of Peleth, step forth, God will forgive thee thy sins."
+It is with reference to this miraculous deliverance and to his life
+spent in doing penance that this former follower of Korah was
+called On, "the penitent," son of Peleth, "miracle." His true name
+was Nemuel, the son of Eliab, a brother of Dathan and Abiram.
+[588]
+
+More marvelous still than that of On was the salvation of Korah's
+three sons. For when the earth yawned to swallow Korah and his
+company, these cried: "Help us, Moses!" The Shekinah hereupon
+said: "If these men were to repent, they should be saved;
+repentance do I desire, and naught else." Korah's three sons now
+simultaneously determined to repent their sin, but they could not
+open their mouths, for round about them burned the fire, and
+below them gaped hell. [589] God was, however, satisfied with
+their good thought, and in the sight of all Israel, for their salvation,
+a pillar arose in hell, upon which they seated themselves. There
+did they sit and sing praises and song to the Lord sweeter than ever
+mortal ear had heard, so that Moses and all Israel hearkened to
+them eagerly. They were furthermore distinguished by God in
+receiving from Him the prophetic gift, and they then announced in
+their songs events that were to occur in the future world. They
+said: "Fear not the day on which the Lord will 'take hold of the
+ends of the earth, and the wicked be shaken out of it,' for the pious
+will cling to the Throne of Glory and will find protection under the
+wings of the Shekinah. Fear not, ye pious men, the Day of
+Judgement, for the judgement of sinners will have as little power
+over you as it had over us when all the others perished and we
+were saved." [590]
+
+ ISRAEL CONVINCED OF AARON'S PRIESTHOOD
+
+After the death of the two hundred and fifty followers of Korah,
+who perished at the offering of incense, Eleazar, the son of Aaron,
+was ordered "to take up the censers out of the burning," in which
+the souls, not the bodies of the sinners were burned, [591] that out
+of these brasen plates he made a covering for the altar. Eleazar,
+and not his father, the high priest, received this commission, for
+God said: "The censer brought death upon two of Aaron's sons,
+therefore let the third now fetch forth the censer and effect
+expiation for the sinners." [592] The covering of the altar
+fashioned out of the brass of these censers was "to be a memorial
+unto the children of Israel, to the end that no stranger, which is not
+of the seed of Aaron, come near to burn incense before the Lord."
+Such a one was not, however, to be punished like Korah and his
+company, but in the same way as Moses had once been punished
+by God, with leprosy. This punishment was visited upon king
+Uzziah, who tried to burn incense in the Temple, asserting that it
+was the king's task to perform the service before the King of all.
+The heavens hastened to the scene to consume him, just as the
+celestial fire had once consumed the two hundred and fifty men,
+who had wrongfully assumed the rights of priesthood; the earth
+strove to swallow him as it had once swallowed Korah and his
+company. But a celestial voice announced: "Upon none save Korah
+and his company came punishments like these, upon no others.
+This man's punishment shall be leprosy." Hence Uzziah became a
+leper. [593]
+
+Peace was not, however, established with the destruction of Korah
+and his company, for on the very day that followed the terrible
+catastrophe, there arose a rebellion against Moses, that was even
+more violent than the preceding one. For although the people were
+now convinced that nothing came to pass without the will of God,
+still they thought God was doing all this for Moses' sake. Hence
+they laid at his door God's violent anger against them, blaming not
+the wickedness of those who had been punished, but Moses, who,
+they said, had excited God's revengefulness against them. They
+accused Moses of having brought about the death of so many of
+the noblest among them as a punishment for the people, only that
+they might not again venture to call him to account, and that he
+might thereby ensure his brother's possession of the priestly office,
+since no one would hereafter covet it, seeing that on its account the
+noblest among them had met so terrible a fate. The kinsmen of
+those who had perished stirred the flame of resentment and
+spurred on the people to set a limit to Moses' love of power,
+insisting that the public welfare and the safety of Israel demanded
+such measures. [594] These unseemly speeches and their
+unceasing, incorrigible perverseness brought upon them God's
+wrath to such a degree that He wanted to destroy them all, and
+bade Moses and Aaron go away from the congregation that He
+might instantly set about their ruin.
+
+When Moses saw that "there was wrath gone out from the Lord,
+and the plague was begun," he called Aaron to him, saying: "Take
+thy censer and put fire therein from off the altar, and lay incense
+thereon, and carry it quickly unto the congregation, and make
+atonement for them." This remedy against death Moses had
+learned from the Angel of Death himself at the time he was staying
+in heaven to receive the Torah. At that time he had received a gift
+from each one of the angels, and that of the Angel of Death had
+been the revelation of the secret that incense can hold him at bay.
+[595] Moses, in applying this remedy, had in mind also the
+purpose of showing the people the injustice of their superstition
+concerning the offering of incense. They called it death-bearing
+because it had brought death upon Nadab and Abihu, as well as
+upon the two hundred and fifty followers of Korah. He now wished
+to convince them that it was this very incense that prevented the
+plague, and to teach them that it is sin that brings death. [596]
+Aaron, however, did not know why he employed incense, and
+therefore said to Moses: "O my lord Moses, hast thou perchance
+my death in view? My sons were burned because they put strange
+fires into the censers. Shall I now fetch holy fire from the altar and
+carry it outside? Surely I shall meet death through this fire!" Moses
+replied: "Go quickly and do as I have bidden thee, for while thou
+dost stand and talk, they die." Aaron hastened to carry out the
+command given to him, saying: "Even if it be my death, I obey
+gladly if I can only serve Israel thereby." [597]
+
+The Angel of Death had meanwhile wrought terrible havoc among
+the people, like a reaper mowing down line after line of them,
+allowing not one of the line he touched to escape, whereas, on the
+other hand, not a single man died before he reached the row in
+which the man stood. Aaron, censer in hand, now appeared, and
+stood up between the ranks of the living and those of the dead,
+holding the Angel of Death at bay. The latter now addressed
+Aaron, saying: "Leave me to my work, for I have been sent to do it
+by God, whereas thou dost bid me stop in the name of a creature
+that is only of flesh and blood." Aaron did not, however, yield, but
+said: "Moses acts only as God commands him, and if thou wilt not
+trust him, behold, God and Moses are both in the Tabernacle, let
+us both betake ourselves thither." The Angel of Death refused to
+obey his call, whereupon Aaron seized him by force and, thrusting
+the censer under his face, dragged him to the Tabernacle where he
+locked him in, so that death ceased. [598]
+
+In this way Aaron paid off a debt to Moses. After the worship of
+the Golden Calf, that came to pass not without some guilt on
+Aaron's part, God had decreed that all four of Aaron's sons were to
+die, but Moses stood up between the living and the dead, and
+through his prayer succeeded in saving two out of the four. In the
+same way Aaron now stood up between the living and the dead to
+ward off from Israel the Angel of Death. [599]
+
+God in His kindness now desired the people once and for all to be
+convinced of the truth that Aaron was the elect, and his house the
+house of priesthood, hence he bade Moses convince them in the
+following fashion. Upon God's command, he took a beam of wood,
+divided it into twelve rods, bade every prince of a tribe in his own
+hand write his name on one of the rods respectively, and laid up
+the rods over night before the sanctuary. Then the miracle came to
+pass that the rod of Aaron, the prince of the tribe of Levi, bore the
+Ineffable Name which caused the rod to bloom blossoms over
+night and to yield ripe almonds. When the people, who all night
+had been pondering which tribe should on the morrow be proven
+by the rod of its prince to be the chosen one, betook themselves
+early in the morning to the sanctuary, and saw the blossoms and
+almonds upon the rod of Aaron, they were at last convinced that
+God had destined the priesthood for his house. The almonds,
+which ripen more quickly than any other fruit, at the same time
+informed them that God would quickly bring punishment upon
+those who should venture to usurp the powers of priesthood.
+Aaron's rod was then laid up before the Holy Ark by Moses. It was
+this rod, kings used until the time of the destruction of the Temple,
+when, in miraculous fashion, it disappeared. Elijah will in the
+future fetch it forth and hand it over to the Messiah. [600]
+
+ THE WATERS OF MERIBAH
+
+Korah's rebellion took place during Israel's sojourn in
+Kadesh-Barnea, whence, a short time before, the spies had been
+sent out. They remained in this place during nineteen years, and
+then for as long a time wandered ceaselessly from place to place
+through the desert. [601] When at last the time decreed by God for
+their stay in the wilderness was over, and the generation that God
+had said must die in the desert had paid its penalty for its sin, they
+returned again to Kadesh-Barnea. They took delight in this place
+endeared to them by long years of habitation, and settled down in
+the expectation of a cheerful and agreeable time. But the
+prophetess Miriam now dies, and the loss of the woman, who
+occupied a place as high as that of her brothers, Moses and Aaron,
+at once became evident in a way that was perceived by the pious as
+well as by the godless. She was the only woman who died during
+the march through the desert, and this occurred for the following
+reasons. She was a leader of the people together with her brothers,
+and as these two were not permitted to lead the people into the
+promised land, she had to share their fate. The well, furthermore,
+that had provided Israel with water during the march through the
+desert, had been a gift of God to the people as a reward for the
+good deeds of this prophetess, and as this gift had been limited to
+the time of the march through the desert, she had to die shortly
+before the entrance into the promised land.
+
+Hardly had Miriam died, when the well also disappeared and a
+dearth of water set in, that all Israel might know that only owing to
+the merits of the pious prophetess had they been spared a lack of
+water during the forty years of the march. [602] While Moses and
+Aaron were now plunged in deep grief for their sister's death, a
+mob of the people collected to wrangle with them on account of
+the dearth of water. Moses, seeing the multitudes of people
+approaching from the distance, said to his brother Aaron: "What
+may all these multitudes desire?" The other replied: "Are not the
+children of Abraham, Isaac, and Jacob kind-hearted people and the
+descendants of kind-hearted people? They come to express their
+sympathy." Moses, however, said: "Thou are not able to
+distinguish between a well-ordered procession and this motley
+multitude; were these people assembled in an orderly procession,
+they would move under the leadership of the rules of thousands
+and the rulers of hundreds, but behold, they move in disorderly
+troops. How then can their intentions be to console with us!" [603]
+
+The two brothers were not long to remain in doubt concerning the
+purpose of the multitude, for they stepped up to them and began to
+pick a quarrel with Moses, saying: "It was a heavy blow for us
+when fourteen thousand and seven hundred of our men died of the
+plague; harder still to bear was the death of those who were
+swallowed up by the earth, and lost their lives in an unnatural way;
+the heaviest blow of all, however, was the death of those who were
+consumed at the offering of incense, whose terrible end is
+constantly recalled to us by the covering of the altar, fashioned out
+of the brasen plates that came of the censers used by those
+unfortunate ones. But we bore all these blows, and even wish we
+had all perished simultaneously with them instead of becoming
+victims to the tortures of death by thirst." [604]
+
+At first they directed their reproaches against Moses alone, since
+Aaron, on account of his extraordinary love of peace and his
+kind-heartedness, was the favorite of the people, but once carried
+away by suffering and rage, they started to hurl their accusations
+against both of the brothers, saying: "Formerly your answer to us
+had always been that sorrows came upon us and that God did not
+stand by us because there were sinful and godless men among us.
+Now that we are 'a congregation of the Lord,' why have ye
+nevertheless led us to this poor place where there is not water,
+without which neither man nor beast can live? Why do not ye
+exhort God to have pity upon us since the well of Miriam had
+vanished with her death?" [605]
+
+"A righteous man regardeth the life of his beast," and the fact that
+these people, so near to death, still considered the sufferings of
+their beasts shows that they were, notwithstanding their attitude
+toward Moses and Aaron, really pious men. And, in truth, God did
+not take amiss their words against Moses and Aaron, "for God
+holds no man accountable for that which he utters in distress." For
+the same reason neither Moses nor Aaron made reply to the
+accusations hurled against them, but hastened to the sanctuary to
+implore God's mercy for His people. They also considered that the
+holy place would shelter them in case the people meant to lay
+hands upon them. God actually did appear at once, and said to
+them: "Hasten from this place; My children die of thirst, and ye
+have nothing better to do than to mourn the death of an old
+woman!" [606] He then bade Moses "to speak unto the rock that it
+may give forth water," but impressed upon them the command to
+bring forth neither honey nor oil out of the rock, but water only.
+This was to prove God's power, who can pour out of the rock not
+only such liquids as are contained in it, but water too, that never
+otherwise issues from a rock. He also ordered Moses to speak to
+the rock, but not to smite it with his rod. "For," said God, "the
+merits of them that sleep in the Cave of Machpelah suffice to
+cause their children to receive water out of the rock." [607]
+
+Moses then fetched out of the Tabernacle the holy rod on which
+was the Ineffable Name of God, and, accompanied by Aaron,
+betook himself to the rock to bring water out of it. [608] On the
+way to the rock all Israel followed him, halting at any rock by the
+way, fancying that they might fetch water out of it. The grumblers
+now went about inciting the people against Moses, saying: "Don't
+you know that the son of Amram had once been Jethro's shepherd,
+and all shepherds have knowledge of the places in the wilderness
+that are rich in water? Moses will now try to lead us to such a
+place where there is water, and then he will cheat us and declare
+he had causes the water to flow out of a rock. If he actually is able
+to bring forth water out of rocks, then let him fetch it out of any
+one of the rocks upon which we fix." Moses could easily have
+done this, for God said to him: "Let them see the water flow out of
+the rock they have chosen," but when, on the way to the rock, he
+turned around and perceived that instead of following him they
+stood about in groups around different rocks, each group around
+some rock favored by it, he commanded them to follow him to the
+rock upon which he had fixed. They, however, said: "We demand
+that thou bring us water out of the rock we have chosen, and if
+thou wilt not, we do not care to fetch water out of another rock."
+[609]
+
+ MOSES' ANGER CAUSES HIS DOOM
+
+Throughout forty years Moses had striven to refrain from harshly
+addressing the people, knowing that if but a single time he lost
+patience, God would cause him to die in the desert. On this
+occasion, however, he was mastered by his rage, and shouted at
+Israel the words: "O ye madmen, ye stiffnecked ones, that desire to
+teach their teacher, ye that shoot upon your leaders with your
+arrows, do ye think that out of this rock that ye have chosen, we
+shall be able to bring forth water? [610] I vow that I shall let water
+flow out of that rock only that I have chosen." He addressed these
+harsh words not to a few among Israel, but to all the people, for
+God had brought the miracle to pass that the small space in front
+of the rock held all Israel. Carried away by anger, Moses still
+further forgot himself, and instead of speaking to the rock as God
+had commanded him, he struck a rock chosen by himself. [611] As
+Moses had not acted according to God's command, the rock did
+not at once obey, and sent forth only a few drops of water, so that
+the mockers cried: "Son of Amram, is this for the sucklings and for
+them that are weaned from the milk?" Moses now waxed angrier
+still, and for a second time smote the rock, from which gushed
+streams so mighty that many of his enemies me their death in the
+currents, and at the same time water poured out of all the stones
+and rocks of the desert. [612] God here upon said to Moses: "Thou
+and Aaron believed Me not, I forbade you to smite the rock, but
+thou didst smite it; ye sanctified Me not in the eyes of the children
+of Israel because ye did not fetch water out of any one of the rocks,
+as the people wished; ye trespassed against Me when ye said,
+'Shall we bring forth water out of this rock?' and ye acted contrary
+to My command because ye did not speak to the rock as I had
+bidden ye. I vow, therefore, that 'ye shall not bring this assembly
+into the land which I have given them,' and not until the Messianic
+time shall ye two lead Israel to the Holy Land." [613] God
+furthermore said to Moses: "Thou shouldst have learned from the
+life of Ishmael to have greater faith in Me; I bade the well to
+spring up for him, even though he was only a single human being,
+on account of the merits of his father Abraham. How much more
+than hadst thou a right to expect, thou who couldst refer to the
+merits of the three Patriarchs as well as to the people's own, for
+they accepted the Torah and obeyed many commandments. Yea,
+even from thine own experience shouldst thou have drawn greater
+faith in My will to aid Israel. When in Rephidim thou didst say to
+Me, 'They be almost ready to stone me,' did not I not reply to thee,
+'Why dost thou accuse My children? God with thy rod before the
+people, and thou shalt smite the rock, and there shall come water
+out of it.' If I wrought for them miracles such as these when they
+had not yet accepted the Torah, and did not yet have faith in Me,
+shouldst thou not have known how much more I would do for
+them now?" [614]
+
+God "taketh the wise in their own craftiness." He had long before
+this decreed that Moses die in the desert, and Moses' offense in
+Kadesh was only a pretext God employed that He might not seem
+to be unjust. But He gave to Moses himself the true reason why He
+did not permit him to enter the promised land, saying: "Would it
+perchance redound to thy glory if thou wert to lead into the land a
+new generation after thou hadst led out of Egypt the sixty myriads
+and buried them in the desert? People would declare that the
+generation of the desert has no share in future world, therefore stay
+with them, that at their head thou mayest after the Resurrection
+enter the promised land." [615] Moses now said to God: "Thou
+hast decreed that I die in the desert like the generation of the desert
+that angered Thee. I implore Thee, write in Thy Torah wherefore I
+have been thus punished, that future generations may not say I had
+been like the generations of the desert." God granted this wish, and
+in several passages of the Scriptures set forth what had really been
+the offense on account of which Moses had been prohibited from
+entering the promised land. [616] It was due only to the
+transgression at the rock in Kadesh, where Moses failed to sanctify
+God in the eyes of the children of Israel; and God was sanctified
+by allowing justice to take its course without respect of persons,
+and punishing Moses. Hence this place was called Kadesh,
+"sanctity," and En Mishpat, "fountain of justice," because on this
+spot judgement was passed upon Moses, and by this sentence
+God's name was sanctified. [617]
+
+As water had been the occasion for the punishment of Moses, God
+did not say that that which He had created on the second day of the
+creation "was good," for on that day He had created water, and that
+which brought about Moses' death was not good. [618]
+
+If the death doomed for Moses upon this occasion was a very
+severe punishment, entirely out of proportion to his offense, then
+still more so was the death destined for Aaron at the same time.
+For he had been guilty of no other offense than that of joining
+Moses at his transgression, and "who so joins a transgressor, is as
+bad as the transgressor himself." On this occasion, as usual, Aaron
+showed his absolute devotion and his faith in God's justice. He
+might have said, "I have not sinned; why am I to be punished?" but
+he conquered himself and put up no defense, wherefore Moses
+greatly praised him. [619]
+
+ EDOM'S UNBROTHERLY ATTITUDE TOWARD ISRAEL
+
+From Kadesh Moses sent ambassadors to the king of Edom,
+requesting him to permit Israel to travel through his territory.
+"For," thought Moses, "When our father Jacob with only a small
+troop of men planned to return to his father's house, which was not
+situated in Esau's possessions, he previously sent a messenger to
+him to ask his permission. How much more then does it behoove
+us, a people of great numbers, to refrain from entering Edom's
+territory before receiving his sanction to do so!"
+
+Moses' ambassadors had been commissioned to bear the following
+message to the king of Edom: "From the time of our grandfather
+Abraham, there was a promissory note to be redeemed, for God
+had imposed it upon him that in Egypt his seed should be enslaved
+and tortured. It had been thy duty, as well as ours, to redeem this
+note, and thou knowest that we have done our duty whereas thou
+wert not willing. God had, as thou knowest, promised Abraham
+that those who had been in bondage in Egypt should receive
+Canaan for their possession as a reward. That land, therefore, is
+ours, who were in Egypt, and thou who didst shirk the redemption
+of the debt, hast now claim to our land. Let us then pass through
+thy land until we reach ours. [620] Know also that the Patriarchs in
+their grave sympathized with our sufferings in Egypt, and
+whenever we called out to God He heard us, and sent us one of His
+ministering angels to lead us out of Egypt. Consider, then, that all
+thy weapons will avail thee naught if we implore God's aid, who
+will then at once overthrow thee and thy hosts, for this is our
+inheritance, and 'the voice of Jacob' never proves ineffectual. [621]
+That thou mayest not, however, plead that our passage through thy
+land will bring thee only annoyances and no gain, I promise thee
+that although we draw drink out of a well that accompanies us on
+our travels, and are provided with food through the manna, we
+shall, nevertheless, by water and food from thy people, that ye may
+profit by our passage."
+
+This was no idle promise, for Moses had actually asked the people
+to be liberal with their money, that the Edomites might not take
+them to be poor slaves, but might be convinced that in spite of
+their stay in Egypt, Israel was a wealthy nation. Moses also
+pledged himself to provide the cattle with muzzles during their
+passage through Edom, that they might do no damage to the land
+of the dwellers there. With these words he ended his message to
+the king of Edom: "To the right and to the left of thy land may we
+pillage and slaughter, but in accord with God's words, we may not
+touch thy possession." But all these prayers and pleadings of
+Moses were without avail, for Edom's answer was in the form of a
+threat: "Ye depend upon your inheritance, upon 'the voice of Jacob'
+which God answers, and I too shall depend upon my inheritance,
+'the hand and sword of Esau.'" Israel now had to give up their
+attempt to reach their land through Edom's territory, not, however,
+through fear, but because God had prohibited them from bringing
+war upon the Edomites, even before they had heard from the
+embassy that Edom had refused them the right of passage.
+
+The neighborhood of the godless brings disaster, as Israel was to
+experience, for they lost the pious Aaron on the boundary of
+Edom, and buried him on Mount Hor. The cloud that used to
+precede Israel, had indeed been accustomed to level all the
+mountains, that they might move on upon level ways, but God
+retained three mountains in the desert: Sinai, as the place of the
+revelation; Nebo, as the burial-place of Moses; and Hor, consisting
+of a twin mountain, as a burial-place for Aaron. Apart from these
+three mountains, there were none in the desert, but the cloud
+would leave little elevations on the place where Israel pitched
+camp, that the sanctuary might thereupon be set up. [622]
+
+ THE THREE SHEPHERDS
+
+Aaron died four months after the death of his sister Miriam,
+whereas Moses died nearly a year after his sister. Her death took
+place on the first day of Nisan, and that of Moses on the seventh
+day of Adar in the same year. Although the death of these three did
+not take place in the same month, God spoke of them saying, "And
+I cut off the three shepherds in one month," for He had determined
+upon their death in one month. [623] It is God's way to classify
+people into related groups, and the death of these three pious ones
+was not determined upon together with hat of the sinful generation
+of wanderers in the desert, but only after this generations had died,
+was sealed the doom of the three. [624] Miriam died first, and the
+same fate was decreed for her brothers as a consequence of her
+death.
+
+Miriam's death plunged all into deep mourning, Moses and Aaron
+wept in their apartments and the people wept in the streets. For six
+hours Moses was ignorant of the disappearance of Miriam's well
+with Miriam's death, until the Israelites went to him, saying, "How
+long wilt thou sit here and weep?" He answered, "Shall I not weep
+for my sister, who had died?" They replied, "While thou are
+weeping for one soul, weep at the same time for us all." "Why?"
+asked he. They said, "We have no water to drink." Then he rose up
+from the ground, went out and saw the well without a drop of
+water. He now began to quarrel with them, saying, "Have I not told
+ye, 'I am not able to bear you myself alone'? Ye have rulers of
+thousands, rulers of hundreds, rulers of fifties, and rulers of tens,
+princes, chiefs, elders, and magnates, let these attend to your
+needs." Israel, however, said: "All rests with thee, for it is thou
+who didst lead us out of Egypt and brought 'us in unto this evil
+place; it is no place of seed or of figs, or of vines, or of
+pomegranates; neither is there any water to drink.' If thou wilt give
+us water, it is well, if not, we shall stone thee." When Moses heard
+this, he fled from them and betook himself to the Tabernacle.
+There God said to him: "What ails thee?" and Moses replied: "O
+Lord of the world! Thy children want to stone me, and had I not
+escaped, they would have stoned me by now." God said: "Moses,
+how much longer wilt thou continue to calumniate My children? Is
+it not enough that at Horeb thou didst say, 'They be ready to stone
+me,' whereupon I answered thee, 'Go up before them and I will see
+whether they stone thee or not!' 'Take the rod and assemble the
+congregation, thou and Aaron thy brother, and speak ye unto the
+rock before their eyes, that it give forth its water.'"
+
+Moses now went to seek for the rock, followed by all Israel, for he
+did not know which was the rock out of which God had said water
+was to flow. [625] For the rock out of which Miriam's well flowed
+vanished among the rest of the rocks in such a way that Moses was
+not able to distinguish it among the number. [626] On the way they
+saw a rock that dripped, and they took up their places in front of it.
+When Moses saw that the people stood still, he turned around and
+they said to him: "How long wilt thou lead us on?" Moses: "Until I
+fetch ye forth water out of the rock." The people: "Give us water at
+once, that we may drink." Moses: "How long do ye quarrel? Is
+there a creature in all the world that so rebels against its Maker as
+ye do, when it is certain that God will give ye water out of a rock,
+even though I do not know which one that may be!" The people:
+"Thou wert a prophet and our shepherd during our march through
+the desert, and now thou sayest, 'I know not out of which rock God
+will give ye water.'"
+
+Moses hereupon assembled them about a rock, saying to himself:
+"If I now speak to the rock, bidding it bring forth water, and it
+bring forth none, I shall subject myself to humiliation in the
+presence of the community, for they will say, 'Where is thy
+wisdom?'" Hence he said to the people: "Ye know that God can
+perform miracles for ye, but He hath hidden from me out of which
+rock He will let the water flow forth. For whenever the time comes
+that God wished a man not to know, then his wisdom and
+understanding are of no avail to him." Moses then lifted his rod
+and let it quietly slide down upon the rock which he laid it,
+uttering, as if addressing Israel, the words, "Shall we bring you
+forth water out of this rock?" The rock of its own accord now
+began to give forth water, whereupon Moses struck upon it with
+his rod, but then water no longer flowed forth, but blood. Moses
+hereupon said to God: "This rock brings forth no water," and God
+instantly turned to the rock with the question: "Why dost thou
+bring forth not water, but blood?" The rock answered: "O Lord of
+the world! Why did Moses smite me?" When God asked Moses
+why he had smitten the rock, he replied: "That it might bring forth
+water." God, however, said to Moses: "Had I bidden thee to smite
+the rock? I had only said, 'Speak to it.'" Moses tried to defend
+himself by saying, "I did speak to it, but it brought forth nothing."
+"Thou," God replied, "hast given Israel the instruction, 'In
+righteousness shalt thou judge thy neighbor'; why then, didst not
+thou judge the rock 'in righteousness,' the rock that in Egypt
+supported thee when out of it thou didst such honey? Is this the
+manner in which thou repayest it? Not only wert thou unjust to the
+rock, but thou didst also call My children fools. If then thou are a
+wise man, it does not become thee as a wise man to have anything
+further to do with fools, and therefore thou shalt not with them
+learn to know the land of Israel." [627] At the same time God
+added, "Neither thou, nor thy brother, nor thy sister, shall set foot
+upon the land of Israel." For even in Egypt God had warned Moses
+and Aaron to refrain from calling the Israelites fools, and as
+Moses, without evoking a protest from Aaron, at the water of
+Kadesh, called them fools, the punishment of death was decreed
+for him and his brother. [628] When God had informed Moses of
+the impending punishment due to him and his brother, He turned
+to the rock, saying: "Turn thy blood into water," and so it came to
+pass. [629]
+
+ PREPARING AARON FOR IMPENDING DEATH
+
+As a sign of especial favor God communicates to the pious the day
+of their death, that they may transmit their crowns to their sons.
+But God considered it particularly fitting to prepare Moses and
+Aaron for impending death, saying: "These two pious men
+throughout their lifetime did nothing without consulting Me, and I
+shall not therefore take them out of this world without previously
+informing them." [630]
+
+When, therefore, Aaron's time approached, God said to Moses:
+"My servant Moses, who hast been 'faithful in all Mine house,' I
+have an important matter to communicate to thee, but it weighs
+heavily upon Me." Moses: "What is it?" God: "Aaron shall be
+gathered unto his people; for he shall not enter into the land which
+I have given unto the children of Israel, because ye rebelled against
+My word at the waters of Meribah." Moses replied: "Lord of the
+world! It is manifest and known before the Throne of Thy glory,
+that Thou art Lord of all the world and of Thy creatures that in this
+world Thou hast created, so that we are in Thy hand, and in Thy
+hand it lies to do with us as Thou wilt. I am not, however, fit to go
+to my brother, and repeat to him Thy commission, for he is older
+than I, and how then shall I presume to go up to my older brother
+and say, 'Go up unto Mount Hor and die there!'" God answered
+Moses: "Not with the lip shalt thou touch this matter, but 'take
+Aaron and Eleazar his son, and bring them up unto Mount Hor.'
+Ascend thou also with them, and there speak with thy brother
+sweet and gentle words, the burden of which will, however,
+prepare him for what awaits him. Later when ye shall all three be
+upon the mountain, 'strip Aaron of his garments, and put them
+upon Eleazar his son, and Aaron shall be gathered unto his people,
+and shall die there.' [631] As a favor to Me prepare Aaron for his
+death, for I am ashamed to tell him of it Myself." [632]
+
+When Moses heard this, there was a tumult in his heart, and he
+knew not what to do. He wept so passionately that his grief for the
+impending loss of his brother brought him to the brink of death
+himself. As a faithful servant of God, however, nothing remained
+for him to do, but to execute his Master's command, hence he
+betook himself to Aaron to the Tabernacle, to inform him of his
+death.
+
+Now it had been customary during the forty years' march through
+the desert for the people daily to gather, first before the seventy
+elders, then under their guidance before the princes of the tribes,
+then for all of them to appear before Eleazar and Aaron, and with
+these to go to Moses to present to him their morning greeting. On
+this day, however, Moses made a change in this custom, and after
+having wept through the night, at the cock's crow summoned
+Eleazar before him and said to him: "Go and call to me the elders
+and the princes, for I have to convey to them a commission from
+the Lord." Accompanied by these men, Moses not betook himself
+to Aaron who, seeing Moses when he arose, asked: "Why hast thou
+made a change in the usual custom?" Moses: "God hath bidden me
+to make a communication to thee." Aaron: "Tell it to me." Moses:
+"Wait until we are out of doors." Aaron thereupon donned his eight
+priestly garments and both went out.
+
+Now it had always been the custom for Moses whenever he went
+from his house to the Tabernacle to walk in the center, with Aaron
+at his right, Eleazar at his left, then the elders at both sides, and the
+people following in the rear. Upon arriving within the Tabernacle,
+Aaron would seat himself as the very nearest at Moses' right hand,
+Eleazar at his left, and the elders and princes in front. On this day,
+however, Moses changed this order; Aaron walked in the center,
+Moses at his right hand, Eleazar at his left, the elders and princes
+at both sides, and the rest of the people following.
+
+When the Israelites saw this, they rejoiced greatly, saying: "Aaron
+now has a higher degree of the Holy Spirit than Moses, and
+therefore does Moses yield to him the place of honor in the
+center." The people loved Aaron better than Moses. [633] For ever
+since Aaron had become aware that through the construction of the
+Golden Calf he had brought about the transgression of Israel, it
+was his endeavor through the following course of life to atone for
+his sin. He would go from house to house, and whenever he found
+one who did not know how to recite his Shema', he taught him the
+Shema'; if one did not know how to pray he taught him how to
+pray; and if he found one who was not capable of penetrating into
+the study of the Torah, he initiated him into it. [634] He did not,
+however, consider his task restricted 'to establishing peace
+between God and man,' but strove to establish peace between the
+learned and the ignorant Israelites, among the scholars themselves,
+among the ignorant, and between man and wife. [635] Hence the
+people loved him very dearly, and rejoiced when they believed he
+had now attained a higher rank than Moses.
+
+Having arrived at the Tabernacle, Aaron now wanted to enter, but
+Moses held him back, saying: "We shall now go beyond the camp."
+When they were outside the camp, Aaron said to Moses: "Tell me
+the commission God hath given thee." Moses answered: "Wait
+until we reach the mountain." At the foot of the mountain Moses
+said to the people: "Stay here until we return to you; I, Aaron, and
+Eleazar will go to the top of the mount, and shall return when we
+shall have heard the Divine revelation." All three now ascended.
+
+AARON'S DEATH
+
+Moses wanted to inform his brother of his impending death, but
+knew not how to go about it. At length he said to him: "Aaron, my
+brother, hath God given anything into thy keeping?" "Yes," replied
+Aaron. "What, pray?" asked Moses. Aaron: "The altar and the table
+upon which is the shewbread hath He given into my charge."
+Moses: "It may be that He will now demand back from thee all that
+He hath given into thy keeping." Aaron: "What, pray?" Moses:
+"Hath He not entrusted a light to thee?" Aaron: "Not one light only
+but all seven of the candlestick that now burn in the sanctuary."
+Moses had, of course, intended to call Aaron's attention to the soul,
+"the light of the Lord," which God had given into his keeping and
+which He now demanded back. As Aaron, in his simplicity, did not
+notice the allusion, Moses did not go into further particulars, but
+remarked to Aaron: "God hath with justice called thee an innocent,
+simple-hearted man."
+
+While they were thus conversing, a cave opened up before them,
+whereupon Moses requested his brother to enter it, and Aaron
+instantly acquiesced. Moses was now in a sad predicament, for, to
+follow God's command, he had to strip Aaron of his garments and
+to put them upon Eleazar, but he knew not how to broach the
+subject to his brother. He finally said to Aaron: "My brother Aaron,
+it is not proper to enter the cave into which we now want to
+descend, invested in the priestly garments, for they might there
+become unclean; the cave is very beautiful, and it is therefore
+possible that there are old graves in it." Aaron replied, "Thou art
+right." Moses then stripped his brother of his priestly garments,
+and put them upon Aaron's son, Eleazar. [636]
+
+As it would have been improper if Aaron had been buried quite
+naked, God brought about the miracle that, as soon as Moses took
+off one of Aaron's garments, a corresponding celestial garment was
+spread over Aaron, and when Moses had stripped him of all his
+priestly garments, he found himself arrayed in eight celestial
+garments. A second miracle came to pass in the stripping of
+Aaron's garments, for Moses was enabled to take off the
+undermost garments before the upper. This was done in order to
+satisfy the law that priests may never use their upper garments as
+undergarments, a thing Eleazar would have had to do, had Moses
+stripped off Aaron's outer garments first and with these invested
+his son. [637]
+
+After Eleazar had put on the high priest's garments, Moses and
+Aaron said to him: "Wait for us here until we return out of the
+cave," and both entered it. At their entrance they beheld a couch
+spread, a table prepared, and a candle lighted, while ministering
+angels surrounded the couch. Aaron then said to Moses: "How
+long, O my brother, wilt thou still conceal the commission God
+hath entrusted to thee? Thou knowest that He Himself, when for
+the first time He addressed thee, with His own lips declared of me,
+'When he seeth thee, he will be glad in his heart.' Why, then, dost
+thou conceal the commission God hath entrusted to thee? Even if it
+were to refer to my death, I should take it upon myself with a
+cheerful countenance." Moses replied: "As thou thyself dost speak
+of death, I will acknowledge that God's words to me do concern
+thy death, but I was afraid to make it known to thee. But look now,
+thy death is not as that of the other creatures of flesh and blood;
+and not only is thy death a remarkable one, but see! The
+ministering angels have come to stand by thee in thy parting hour."
+[638]
+
+When he spoke of the remarkable death that awaited Aaron, Moses
+meant to allude to the fact that Aaron, like his sister Miriam and
+later Moses, was to die not through the Angel of Death, but by a
+kiss from God. [639] Aaron, however, said: "O my brother Moses,
+why didst not thou make this communication to me in the presence
+of my mother, my wife, and my children?" Moses did not instantly
+reply to this question, but tried to speak words of comfort and
+encouragement to Aaron, saying: "Dost thou not know, my brother,
+that thou didst forty years ago deserve to meet thy death when thou
+didst fashion the Golden Calf, but then I stood before the Lord in
+prayer and exhortation, and saved thee from death. And now I pray
+that my death were as thine! For when thou diest, I bury thee, but
+when I shall die, I shall have no brother to bury me. When thou
+diest, thy sons will inherit thy position, but when I die, strangers
+will inherit my place." With these and similar words Moses
+encouraged his brother, until he finally looked forward to his end
+with equanimity.
+
+Aaron lay down upon the adorned couch, and God received his
+soul. Moses then left the cave, which immediately vanished, so
+that none might know or understand how it had happened. When
+Eleazar saw Moses return alone, he said to him: "O my teacher,
+where is my father?" Moses replied: "He has entered Paradise."
+Then both descended from the mountain into the camp. [640]
+When the people saw Moses and Eleazar return without Aaron,
+they were not at all in the mood to lend faith to the communication
+of Aaron's death. They could not at all credit that a man who had
+overcome the Angel of Death was now overcome by him. Three
+opinions were then formed among the people concerning Aaron's
+absence. Some declared that Moses had killed Aaron because he
+was jealous of his popularity; some thought Eleazar had killed his
+father to become his successor as high priest; and there was also
+some who declared that he had been removed from earth to be
+translated to heaven. Satan had so incited the people against Moses
+and Eleazar that they wanted to stone them. Moses hereupon
+prayed to God, saying: "Deliver me and Eleazar from this
+unmerited suspicion, and also show to the people Aaron's bier, that
+they may not believe him to be still alive, for in their boundless
+admiration for Aaron they may even make a God of him." God
+then said to the angels: "Lift up on high the bier upon which lies
+My friend Aaron, so that Israel may know he is dead and my not
+lay hand upon Moses and Eleazar." The angels did as they were
+bidden, [641] and Israel then saw Aaron's bier floating in the air,
+while God before it and the angels behind intoned a funeral song
+for Aaron. God lamented in the words, "He entereth into peace;
+they rest in their beds, each one that walketh in his uprightness,"
+whereas the angels said: "The law of truth was in his mouth, and
+unrighteousness was not found in his lips: he walked with Me in
+peace and uprightness, and did turn many away from iniquity."
+
+ THE GENERAL MOURNING FOR AARON
+
+When Israel beheld the funeral rites prepared in honor of Aaron by
+God and by the angels, they also prepared a funeral ceremony of
+thirty days in which all the people, men and women, adults and
+children, took part. [642] This universal mourning had its
+foundation not only in Israel's emulation of the Divine mourning
+and of the ceremonies arranged by Moses and Eleazar, or in their
+wish to show their reverence for the deceased high priest, but first
+and foremost in the truth that the people deeply loved Aaron and
+deeply felt his death. They mourned for him even more than they
+did later for Moses; for the latter only a part of the people shed
+tears, but for Aaron, everyone. Moses, as a judge, was obliged to
+mete out justice to the guilty, so that he had enemies among the
+people, men who could not forget that he had pronounced them
+guilty in court. Moses, furthermore, was sometimes severe with
+Israel when he held up to them their sins, but never Aaron. The
+latter "loved peace and pursued peace, loved men and brought
+them near to the Torah. In his humility, he did not consider his
+dignity hurt by offering greetings first even to the lowliest, yes, he
+did not even fail in offering his greeting when he was certain that
+the man before him was wicked and godless. The lament of the
+angels for Aaron as one "who did turn many away from iniquity"
+was therefore well justified. This kindliness of his led many a
+sinner to reform, who at the moment when he was about to commit
+a sin thought to himself: "How shall I be able to lift up my eyes to
+Aaron's face? I, to whom Aaron was so kind, blush to do evil."
+Aaron recognized his especial task as that of the peace-maker. If
+he discovered that two men had fallen out, he hastened first to the
+one, then to the other, saying to each: "My son, dost thou not know
+what he is doing with whom thou hast quarreled? He beats at his
+heart, rends his garments in grief, and says, 'Woe is me! How can I
+ever again lift up my eyes and look upon my companion against
+whom I have acted so?'" Aaron would then speak to each
+separately until both the former enemies would mutually forgive
+each other, and as soon as they were again face to face salute each
+other as friends. If Aaron heard that husband and wife lived in
+discord, he would hasten to the husband, saying: "I come to thee
+because I hear that thou and thy wife live in discord, wherefore
+thou must divorce her. Keep in mind, however, that if thou
+shouldst in place of thy present wife marry another, it is very
+questionable if thy second wife will be as good as this one; for at
+your first quarrel she will throw up to thee that thou art a
+quarrelsome man, as was shown by thy divorce from thy first
+wife." Many thousands of unions were saved from impending
+rupture by the efforts and urgings of Aaron, and the sons born to
+the couples brought together anew usually received Aaron's name,
+owing, as they did, their existence to his intercession. Not less than
+eighty thousand youths bearing his name took part in the mourning
+for Aaron. [643]
+
+When Moses beheld the deep-felt sorrow of the heavenly beings
+and of men for Aaron, he burst into passionate weeping, and said:
+"Woe is me, that am now left all alone! When Miriam died, none
+came to show her the last marks of honor, and only I, Aaron, and
+his sons stood about her bier, wept for her, mourned her, and
+buried her. At Aaron's death, I and his sons were present at his bier
+to show him the last marks of honor. But alas! How shall I fare?
+Who will be present at my death? I have neither father nor mother,
+neither brother nor sister, - who then will weep for me?" God,
+however, said to him: "Be not afraid, Moses, I Myself shall bury
+thee amid great splendor, and just as the cave in which Aaron lied
+has vanished, that none may know the spot where Aaron is buried,
+so too shall no mortal know thy burial place. As the Angel of
+Death had no power over Aaron, who died 'by the kiss,' so shall the
+Angel of Death have no power over thee, and thou shalt die 'by the
+kiss.'" Moses grew calm at these words, knowing at last that he had
+his place among the blessed pious. Blessed are thy, for not only
+does God in person gather them to Him, but as soon as they are
+dead, the angels go joyously to meet them and with beaming faces
+go to greet them, saying, "Enter into peace." [644]
+
+ THE FALSE FRIENDS
+
+When Moses and Eleazar returned from the mountain without
+Aaron, Israel said to Moses: "We shall not release thee from this
+spot until thou showest us Aaron, dead or alive." Moses prayed to
+God, and He opened the cave and all Israel saw within it Aaron,
+lying dead upon a bier. They instantly felt what they had lost in
+Aaron, for when they turned to look at the camp, they saw that the
+clouds of glory that had covered the site of the camp during their
+forty years' march had vanished. They perceived, therefore, that
+God had sent these clouds for Aaron's sake only, and hence, with
+Aaron's death, had caused them to vanish. These among Israel who
+had been born in the desert, having now, owing to the departure of
+the clouds of glory, for the first time beheld the sun and moon,
+wanted to fall down before them and adore them, for the clouds
+had always hidden the sun and the moon from them, and the sight
+of them made a most awful impression upon them. But God said to
+them: "Have I not commanded you in My Torah: 'Take ye therefore
+good heed unto yourselves...lest thou lift up thine eyes unto
+heaven, and when thou seest the sun and the moon and the stars,
+even all the host of heaven, thou be drawn away and worship them,
+and serve them?' For it is God that led thee out of the furnace of
+Egypt, that thou mightest be the people of His inheritance." [645]
+
+The disappearance of the clouds of glory inspired Israel with
+terror, for now they were unaided against the attacks of enemies,
+whereas none had been able to enter into the camp of Israel while
+the clouds covered them. This fear was not, indeed, ungrounded,
+for hardly did Amalek learn that Aaron was dead and that the
+clouds of glory had vanished, when he at once set about harassing
+Israel. [646] Amalek acted in accordance with the counsel his
+grandsire Esau had given him, for his words to his grandson had
+been: "In spite of all my pains, I did not succeed in killing Jacob,
+therefore be thou mindful of avenging me upon his descendants."
+"But how, alas!" said Amalek, "Shall I be able to compete with
+Israel?" Esau made answer: "Look well, and as soon as thou seest
+Israel stumble, leap upon them." Amalek looked upon this legacy
+as the guiding star of his actions. When Israel trespassed, saying
+with little faith, "Is the Lord among us, or not?" Amalek instantly
+appeared. Hardly had Israel been tempted by its spies wickedly to
+exclaim, "Let us make a captain, and let us return into Egypt,"
+when Amalek was upon the scene to battle with Israel. In later
+times also Amalek followed this policy, and when
+Nebuchadnezzar moved to Jerusalem in order to destroy it,
+Amalek took up his position one mile away from the holy city,
+saying: "If Israel should conquer, I should declare that I had come
+to assist them, but should Nebuchadnezzar be victorious, then shall
+I cut off the flight of the fleeing Israelites." His hopes were
+realized, for Nebuchadnezzar was victorious, and standing at the
+crossway, he cut down the fleeing Israelites, and added insult to
+injury by hurling invectives against God and the people, and
+ridiculing them.
+
+When, after Aaron's death, Amalek no longer considered Israel
+dangerous, since the clouds had disappeared, he instantly set about
+making war upon them. Amalek did not, however, go in open
+warfare against Israel, but tried through craft to attain what he
+dared not hope for in open warfare. Concealing their weapons in
+their garments, the Amalekites appeared in Israel's camp as if they
+meant to condole with them for Aaron's death, and the
+unexpectedly attacked them. Not content with this, the Amalekites
+disguised themselves in Canaanite costume and spoke the speech
+of the latter, so that the Israelites might not be able to tell if they
+had before them Amalekites, as their personal appearance seemed
+to show, or Canaanites, as their dress and speech indicated. The
+reason for this disguise was that Amalek knew that Israel had
+inherited the legacy from their ancestor Isaac that God always
+answered their prayer, hence Amalek said: "If we now appear as
+Canaanites, they will implore God to send them aid against the
+Canaanites, and we shall slay them." But all these wiles of Amalek
+were of no avail. Israel couched their prayer to God in these words:
+"O Lord of the world! We know not with what nation we are now
+waging war, whether with Amalek or with Canaan, but
+whichsoever nation it be, pray visit punishment upon it." [647]
+God heard their prayer and, promising to stand by them, ordered
+them totally to annihilate their enemy, saying: "Although ye are
+now dealing with Amalek, do not treat him like Esau's other sons,
+against whom ye may not war, but try totally to destroy them, as if
+they were Canaanites." Israel acted according to this command,
+slaying the Amalekites in battle, and dedicating their cities to God.
+[648] Amalek's only gain in this enterprise was that, at the
+beginning of the war, they seized a slave woman who had once
+belonged to them, but who later passed over into the possession of
+the Israelites. [649]
+
+For Israel this attack of Amalek had indeed serious consequences,
+for as soon as they perceived the approach of the enemy, they were
+afraid to continue the march to Palestine, being now no longer
+under the protection of the clouds, that vanished with Aaron's
+death; hence they determined to return to Egypt. They actually
+carried out part of this project by retreating eight stations, but the
+Levites pursued them, and in Moserah there arose a bitter quarrel
+between those who wanted to return to Egypt and the Levites who
+insisted upon the continuance of the march to Palestine. Of the
+former, eight tribal divisions were destroyed in this quarrel, five
+Benjamite, and one each of the Simeonite, Gadite, and Asherite
+divisions, while of the Levites one division was completely
+extirpated, and three others decimated in such a way that they did
+not recover until the days of David. The Levites were finally
+victorious, for even their opponents recognized that it had been
+folly on their part to desire to return to Egypt, and that their loss
+had been only a punishment because they had not arranged a
+mourning ceremony adequate to honor a man of Aaron's piety.
+They thereupon celebrated a grand mourning ceremony for Aaron
+in Moserah, and it is for this reason that people later spoke of this
+place as the place where Aaron died, because the great mourning
+rites took place there. [650]
+
+ THE BRAZEN SERPENT
+
+Owing to the king of Edom's refusal to permit Israel to pass
+through his land, they were obliged, at the very point when they
+believed themselves at the end of their march, to continue it, so as
+to go around the land of Edom. The people, weary of the many
+years' marches, now became peevish, saying: "We had already
+been close to the promised land, and now must turn about once
+more! It was the same with our fathers who, close to their goal,
+had to turn back and roam about for thirty-eight years. Thus will it
+be with us!" [651] In their dejection they set about murmuring
+against God and Moses, "master and servant being to them as one."
+They complained that they were entirely thrown upon manna as a
+means of sustenance. This last mentioned complaint came from
+those in regard to whom God had vowed that they should never see
+the land which He had sworn unto the Patriarchs. These people
+could not bear the sight of the products of Palestine's soil, dying as
+soon as they beheld them. Now that they had arrived at the
+outskirts of the promised land, the merchants brought into the
+camp of the Israelites the native products, but these, unable to
+partake of them, still had to continue to gather sustenance
+exclusively from manna. [652]
+
+Then a voice sounding from the heavens became audible upon
+earth, making this announcement: "Come hither and behold, O ye
+men! Come hither and hearken, ye the serpent with the words,
+'Dust shalt thou eat,' yet it complained not of its food. But ye, My
+people that I have led out of Egypt, for whom I caused manna to
+rain down from heaven, and quails to fly from the sea, and a spring
+to gush forth from the abyss, ye do murmur against Me on account
+of manna, saying, 'Our soul loatheth this light bread.' Let now the
+serpents come, that complained not, even though whatever food
+they ate tasted only of the dust, and let them bite those who
+murmur though they have a food that possesses every conceivable
+flavor. [653] The serpent, which was the first creature to slander
+its Maker and was therefore punished, shall now punish this
+people, which, not profiting by the example of the serpent's
+punishment, blasphemes its Creator by declaring that the heavenly
+food that He sends them would finally bring them death." The very
+serpents that during the forty years' march had been burned by the
+cloud of glory and lay heaped up high round about the camp, these
+same serpents now bit the people so terribly that their poison
+burned the souls of those whom they attacked. [654]
+
+When Moses betook himself to those who had been bitten, hearing
+that they were too ill to come to him, [655] they, conscious of their
+guilt, said to him: "We have sinned, because we have spoken
+against the Lord and against thee; pray unto the Lord, that He take
+away the serpents from us." Such was the meekness of Moses, that
+he instantly forgave the people's transgression in regard to himself,
+and at once implored God's aid. God also, however, forgave their
+sin as soon as they had shown penitence, and thus set an example
+to man likewise to grant forgiveness when it is requested.
+
+As a healing for those who had been bitten, God now bade Moses
+to make a serpent of brass, and put it upon a pole, that it might
+come to pass that every one who was bitten might look upon it and
+live. Moses did as he was bidden, and made a serpent of brass. As
+soon as he hurled it on high, it remained floating in the air, so that
+all might be able to look upon it. [656] He mad the serpent brass,
+because in Hebrew Nahash signifies "snake" and Nehoshet,
+"brass"; hence Moses made the serpent of a substance that had a
+sound similar to that of the object fashioned out of it. [657] It was
+not, however, the sight of the serpent of brass that brought with it
+healing and life; but whenever those who had been bitten by the
+serpents raised their eyes upward and subordinated their hearts to
+the will of the heavenly Father, they were healed; if they gave no
+thought to God, they perished. [658]
+
+Looking upon the serpent of brass brought about healing not only
+to those who had been bitten by serpents, but also to those who
+had been bitten by dogs or other animals. The cure of the latter
+was effected even more quickly than that of the former, for a
+casual glance sufficed for them, whereas the former were healed
+only after a long and insistent gaze. [659]
+
+ AT ARNON
+
+The murmurs of the people, on account of which God sent upon
+them the serpents, took place in Zalmonah, a place where grew
+only thorns and thistles. Thence they wandered on to Punon, where
+God's punishment overtook them. [660] In the following two
+stations also, in Oboth and Iye-abarim, they continued their hostile
+actions against God, who for this reason was full of wrath against
+them, and did not look upon them again with favor until they
+reached Arnon. [661] God's favor was instantly shown during
+Israel's passage through the valley of Arnon, where He wrought for
+Israel miracles as great as those of yore at the passage through the
+Red Sea. This valley was formed by two lofty mountains that lay
+so close together that people upon the two summits of them could
+converse with one another. But in passing from one mountain to
+the other, one had to cover a distance of seven miles, having first
+to descend into the valley, and then again to ascend the other
+mountain. The Amorits, knowing that Israel should now have to
+pass through the valley, assembled in innumerable multitudes, and
+a part of them hid in the caves, of which there were many on the
+slopes of the mountain, while another part of them awaited Israel
+in the valley below, hoping to attack and destroy them
+unexpectedly from above and from below in their passage through
+the valley. God, however, frustrated this plan, bringing it to pass
+that Israel did not descend into the valley at all, but stayed above,
+through the following miracle. For whereas the mountain on the
+one side of the valley was full of caves, the other consisted entirely
+of pointed rocks; and God moved this rocky mountain so close up
+to the other, that the jutting rocks of the one entered into the caves
+of the other, and all the Amorites that were concealed within them
+were crushed.
+
+It was the rocky mountain that was moved, and not the other, for
+this same rocky mountain was the beginning of the promised land,
+and at the approach of Israel from the other mountain, which was
+Moabite, the land leaped to meet them, for it awaited them most
+longingly.
+
+An old proverb says: "If you give a piece of bread to a child, tell its
+mother about it." God, likewise, wanted Israel to know the great
+miracles He had accomplished for their sake, for they had no
+inkling of the attack the heathens had planned to make upon them.
+God therefore bade the well that had reappeared since their stay in
+Beeroth to flow past the caves and wash out parts of the corpses in
+great numbers. When Israel not turned to look upon the well, they
+perceived it in the valley of the Arnon, shining like the moon, and
+drawing corpses with it. Not until then did they discover the
+miracles that had been wrought for them. Not only did the
+mountains at first move together to let them pass, and then again
+move apart, but God saved them from great peril. They now
+intoned a song of praise to the well that revealed to them the great
+miracle. [662]
+
+When, at the passage through the Red Sea, Israel wanted to intone
+a song of praise, Moses did not let them do it alone, but first sang
+to them the song they were to sing to the Lord. For then Israel was
+young, and could only repeat what its teacher Moses sang before
+them, but when the nation reached Arnon, it was fully grown, after
+its forty years' march through the desert. Now the Israelites sang
+their own song, saying: "O Lord of the world! It behooves Thee to
+work miracles for us, whereas it is our duty to intone to Thee songs
+of praise." Moses had no part in the song of praise to the well, for
+the well had given occasion to his death in the desert, and no man
+can be expected to sing about his executioner. As Moses wanted
+have nothing to do with this song, God demanded that His own
+name also be not mentioned in it, acting in this instances like the
+king who was invited to a prince's table, but refused the invitation
+when he learned that his friend was not to be present at the feast.
+[663] The song to the well was as follows: "This is the well that
+the Patriarchs of the world, Abraham, Isaac, and Jacob, have
+digged, the princes olden times have searched, the heads of the
+people, the lawgivers of Israel, Moses and Aaron, have made its
+water to run with their staves. In the desert Israel received it as a
+gift, and after they had received it, it followed Israel upon all their
+wanderings, to lofty mountains and deep valleys. Not until they
+came to the boundary of Moab did it disappear, because Israel did
+not observe the words of the Torah." [664]
+
+Israel sang a song to the well alone, and not to manna, because
+they had on several occasions railed against the heavenly food, and
+therefore God said: "I do not wish ye to find fault with manna, nor
+yet to have ye praise it now," and He would not permit them to
+sing a song of praise to manna. [665]
+
+ SIHON, THE KING OF THE AMORITES
+
+The crushing of those concealed in the caves of the mountain at
+Arnon was only the beginning of the miracles God wrought for
+Israel during their conquest of the land. It was at Arnon, too, that
+Sihon, the king of the Amorites, and his people who, hardly a
+month after Aaron's death, rushed upon Israel, were completely
+destroyed by them. [666] This Amorite king, and likewise Og, the
+king of Basham, were sons of Ahiah, whose father Shemhazai was
+one of the fallen angels. [667] In accordance with his celestial
+origin Sihon was a giant who none could withstand, for he was of
+enormous stature, taller than any tower in all the world, his
+thigh-bone alone measuring eighteen cubits, according to the big
+cubit of that time. [668] In spite of his huge size he was also fleet
+of foot, wherefore he was called Sihon, "foal," to indicate the
+celerity with which he moved, for his true name was Arad. [669]
+
+Moses was sorely afraid of waging war against this giant, but God
+put Sihon's and Og's guardian angels in chains, and then said to
+Moses: "Behold, I have begun to deliver up Sihon and his land
+before thee: begin to possess, that thou mayest inherit his land."
+For indeed after the angels of Sihon and his people had fallen,
+Moses had nothing more to fear, for his enemies were thus
+delivered into his hands. [670] God assured Moses that "He would
+begin to put the dread of him and the fear of him upon the peoples
+that are under the whole heaven," by bidding the sun to stand still
+during his war against Sihon, that all the world might see that God
+battled for Moses. [671]
+
+Moses now asked if he might before waging war send ambassadors
+to Sihon to request him to permit Israel to pass through the land.
+God replied: "How now! I commanded thee, 'Rise up, contend with
+him in battle, begin to possess his land!' and thou wantest to send
+him messengers of peace?" Moses, however, replied: "I desire only
+to follow Thy example when Thou didst wish to lead Israel out of
+Egypt, and yet didst send me to Pharaoh with the message to let
+Israel, Thy people, pass out, even though Thou couldst have
+consumed all of Egypt with one flash of lightning. When Thou
+didst reveal the Torah, too, Thou didst offer it to the heathen
+nations for acceptance before giving it to Israel." God saw the
+justice of Moses' words, and commanded him never in the future
+to declare war upon a city before previously urging the people to
+surrender in peace. [672]
+
+Moses hereupon sent a missive to Sihon in which he requested him
+to permit Israel to pass through the land, promising him that he
+would see to it that the people should go along by the king's
+highway, so that he need have no cause to fear any deeds of
+violence upon married women, or seductions of girls. [673] "We
+shall even," continued Moses, "pay for the water that is otherwise
+given freely, and likewise [674] buy food-stuffs from thee at good
+prices." [675] This letter to Sihon contained at its close,
+notwithstanding, the communication that the Israelites would bring
+war upon Sihon in case he did not permit them to pass through.
+Moses' assumption, however, that Sihon should permit Israel to
+pass through sounded in Sihon's ears like a summons to the keeper
+of a vineyard to permit one to harvest it. Sihon's answer therefore
+was as follows: "I and my brother Og receive tribute from all the
+other Canaanite kings to keep off their enemies from access to the
+land, and now you ask me to give you free access to Canaan!"
+
+War between Sihon and Moses ensued, and ended in a brilliant
+victory for Israel. [676] Sihon and his son, who equaled him in
+heroic strength, found their death in this fray. [677] God had so
+brought it to pass that Israel had no need of laboriously waging
+war upon one city after another in Sihon's land, He had brought all
+the hosts of this Amorite king together into Heshbon. When this
+city therefore and the hosts within it were destroyed, all the rest of
+Sihon's land lay open before them. Israel's victory was all the more
+marvelous, because Heshbon was an exceptionally well fortified
+city, so that, had gnats been its inhabitants, it could not have been
+captured by mortal means, much less so when manned by the hero
+Sihon and his heroic warriors. [678] This victory was made
+possible only by the fact that God visited them with convulsions so
+terrible that they rolled up and writhed in pain, unable to stand in
+the battle lines, so that Israel could cut them down while they were
+half dead from convulsive pains. [679] God also drew masks over
+their faces, so that they could not see plainly, and taking one
+another for Israelites, slew their own people. [680]
+
+With the fall of Heshbon Israel came into possession of all the land
+of Sihon, with the exception of Jazer, and Moses therefore sent
+spies to that city. The men whom he sent there, Caleb and
+Phinehas, were not only capable warriors, but also pious men.
+They said: "Moses once sent spies who brought great misfortune
+upon all their generations, we will attack this city, trusting in God,
+and we are sure we shall not perish, because Moses has prayed for
+our welfare." They thereupon attacked Jazer, conquered it, and
+when upon the day after Moses had sent them out they returned to
+him, they informed him that they had conquered Jazer and slain its
+inhabitants. [681]
+
+ THE GIANT OG
+
+The war with Sihon took place in the month of Elul. In the
+following month of Tishri they rested on account of the holy days,
+but immediately after these they set out to battle against Og. [682]
+This king did not hasten to his brother's aid, although he was only
+one day's distance from him, for he felt sure Sihon could conquer
+Israel without his assistance. [683] He erred in this, however, as in
+some other matters. In the war of the four kings against the five, it
+was Og who had brought to Abraham news of his nephew Lot's
+bondage, assuming that Abraham would surely hasten to his
+kinsman's aid, be killed in battle, and thus enable Og to get
+possession of the beautiful Sarah. God, however, leaves no man
+unrewarded or unpunished. To reward him for hastening with
+quick steps to advise Abraham of Lot's captivity, God granted him
+life for five hundred years, but he was eventually killed because it
+was only a wicked motive that had induced him to perform this
+service for Abraham. He did not, as he had hoped, gain Sarah, but
+was slain by her descendant Moses. [684]
+
+The battle against Og took place in Edrei, the outskirts of which
+Israel reached toward nightfall. On the following morning,
+however, barely at gray dawn, Moses arose and prepared to attack
+the city, but looking toward the city wall, he cried in amazement,
+"Behold, in the night they have built up a new wall about the city!"
+Moses did not see clearly in the misty morning, for there was no
+wall, but only the giant Og who sat upon the wall with his feet
+touching the ground below. [685] Considering Og's enormous
+stature, Moses' mistake was pardonable, for as a grave-digger of
+later times related, Og's thigh-bone alone measured more than
+three parasangs. "Once," so records Abba Saul, "I hunted a stag
+which fled into the thigh bone of a dead man. I pursued it and ran
+along three parasangs of the thigh-bone, yet had not reached its
+end." This thigh-bone, as was later established, was Og's. [686]
+
+This giant never in all his days made use of a wooden chair or bed,
+as these would have broken down beneath his weight, but sat upon
+iron chairs and lay upon iron beds. He was not only of gigantic
+build and strength, but of a breadth also that was completely out of
+proportion even with his height, for his breadth was one half his
+height, whereas the normal proportion of breadth to height is as
+one to three. [687] In his youth Og had been a slave to Abraham,
+who had received him as a gift from Nimrod, for Og is none other
+than Eliezer, Abraham's steward. One day, when Abraham rebuked
+him and shouted at him, Eliezer was so frightened that one of his
+teeth fell out, and Abraham fashioned out of it a bed in which he
+always slept. Og daily devoured a thousand oxen or an equal
+number of other animals, and drank correspondingly, requiring
+daily not less than a thousand measures of liquids. [688] He
+remained in Abraham's service until Isaac's marriage, when
+Abraham gave him his freedom as a reward for having undertaken
+the labor of wooing Rebekah for his son, and of fetching her to his
+house. God also rewarded him in this world, that this wicked wight
+might not lay claim to a reward in the world to come. He therefore
+made a king of him. [689] During his reign he founded sixty cities,
+that he surrounded with high walls, the lowest of which was not
+less than sixty miles in height. [690]
+
+Moses now feared to wage war against Og, not only on account of
+his giant strength and huge size, which Moses had now witnessed
+with his own eyes, but he also thought: "I am only one hundred and
+twenty years old, whereas he is more than five hundred. Surely he
+could never have attained so great an age, had he not performed
+meritorious deeds." [691] Moses also remembered that Og was the
+only giant that had escaped the hand of Amraphel, and he
+perceived in this a token of God's special favor toward Og. [692]
+Moses feared, moreover, that Israel in the recent war against Sihon
+might have committed sins, so that God would not now stand by
+them. "The pious are always afraid of the consequences of sin, and
+therefore do not rely upon the assurances God had made to them;"
+hence Moses now feared to advance upon Og even though God
+had promised him aid against his enemies. [693] God, however,
+said to him: "What is thy hand, [694] his destruction has been
+decreed since the moment when he looked with evil eyes upon
+Jacob and his family when they arrived in Egypt." For even then
+God had said to him: "O thou wicked knave, why dost thou look
+upon them with all evil eye? Verily, thine eye shall burst, for thou
+shalt fall into their hands." [695]
+
+Og met his death in the following fashion. When he discovered
+that Israel's camp was three parasangs in circumference, he said: "I
+shall now tear up a mountain of three parasangs, and cast it upon
+Israel's camp, and crush them." He did as he had planned, pulled
+up a mountain of three parasangs, laid it upon his head, and came
+marching in the direction of the Israelite camp, to hurl it upon
+them. But what did God do? He caused ants to perforate the
+mountain, so that is slipped from Og's head down upon his neck,
+and when he attempted to shake it off, he teeth pushed out and
+extended to left and right, and did not let the mountain pass, so
+that he now stood there with the mountain, unable to throw it from
+him. When Moses saw this, he took an axe twelve cubits long,
+leaped ten cubits into the air, and dealt a blow to Og's ankle, which
+caused the giant's death. [696]
+
+This was the end of the last of the giants, who was not only last in
+time, but also in significance, for despite his height and strength,
+he was the most insignificant of the giants who perished in the
+flood. [697]
+
+With Og's death all his lands fell to the lot of the Israelites without
+another sword's stroke, for God has so ordained it that al of Og's
+warriors were with him at his encounter with Israel, and after
+Israel had conquered these, only women and children remained in
+all the land. Had Israel been obliged to advance upon every city
+individually, they would never have finished, on account of the
+number of the cities and the strength of the hosts of the Amorites.
+[698]
+
+Not alone Sihon and Og, the kings of the Amorites, were such
+giants and heroes, but all the Amorites. When Hadrian conquered
+Jerusalem, he boasted of his victory, whereupon Rabba Johanan,
+the son of Zakkai, said to hi: "Boast not of thy victory over
+Jerusalem, for, had not God conquered it for thee, thou shouldst
+never have gained it." He thereupon led Hadrian to a cave where
+he showed him the corpses of the Amorites, each of which was
+eighteen cubits, and said: "When we were worthy of victory, these
+fell into our hands, but now, on account of our sins, dost thou rule
+over us." [699]
+
+The victory over Sihon and his hosts was as great as that over
+Pharaoh and his hosts, and so was the victory over Og and his
+hosts. Each of these victories was as important as that over the
+thirty-one kings that Joshua later captured, and it would well have
+behooved Israel to sing songs of praise to their Lord as after
+Pharaoh's destruction. David later made good this omission, for he
+intoned a song of praise in gratitude for the victory God had lent to
+Israel over Sihon and Og. [700]
+
+Without direct assistance from God these victories would not have
+been possible, but He sent hornets upon them, and their destruction
+was irrevocable. Two hornets pursued ever Amorite; one bit one
+eye, the second the other eye, and the poison of these little
+creatures consumed those bitten by them. [701] These hornets
+remained on the east side of the Jordan, and did not pursue Israel's
+march to the regions west of the Jordan, nevertheless they wrought
+great havoc among the Canaanites of the region west of the Jordan.
+The hornets stood on the eastern bank of the Jordan, and spat their
+venom across to the opposite bank, so that the Canaanites that
+were hit became blind and were disarmed. [702]
+
+When God promised Moses to send an angel to Israel, he declined
+the offer with the words: "If Thy presence go not with me, carry us
+not up hence," whereupon God replied: "Thou complainest
+because I desire to send only an angel to assist thee to conquer the
+land. As truly as thou livest, I shall now send thee not even an
+angel, but a hornet to destroy the enemies of Israel. It is, however,
+for thy sake alone that I deliver the enemy into Israel's hands, and
+not as if Israel deserved it through their own good deeds." [703]
+
+Og's bed, fashioned out of ivory, that measured nine arms' length,
+taking the giant's arm as a standard, [704] Og had preserved in the
+Ammonite city Rabbah, for he knew that Israel would penetrate
+neither to the land of the Ammonites nor of the Moabites, because
+God had prohibited them from coming too close to Lot's
+descendants. [705] He likewise forbade them to wage war with the
+Edomites; in this way Esau, a son kind to his father Isaac, was
+rewarded by not having his descendants, the Edomites, molested
+by Israel. God said to Israel: "In this world ye shall have no sway
+over the mountain Seir, Edom's realm, but in the future world,
+when ye shall be released, then shall ye obtain possession of it.
+Until then, however, beware of the sons of Esau, even when they
+fear ye, much more so when ye shall dwell scattered among them."
+[706]
+
+ MOSES' SPEECH OF ADMONITION
+
+As Abraham before his death spoke to his son Isaac, he to his son
+Jacob, and Jacob in turn to his sons, words admonishing them to
+walk in the ways of the Lord, so Moses also did not depart from
+this world without previously calling Israel to account for their
+sins, and admonishing them to observe the commandments of the
+Lord. Moses' speech of admonition had a greater effect than the
+revelation of the Decalogue upon Mount Sinai, for whereas Israel,
+shortly after they had said on Sinai, "We shall do according as we
+have heard," transgressed by worshipping the Golden Calf, Moses'
+words of admonition had left a powerful impression upon them,
+and he restored them to God and the Torah. God therefore said,
+"As a reward to thee because thy words of exhortation have
+brought Israel to follow Me, I shall designate these words as thine,
+even though thou didst speak them only in execution of My
+command."
+
+Moses did not, however, make his speech of exhortation to the
+people until after the victory of Sihon and Og, for Moses thought:
+"Were I to have called them to account before these victories, they
+would have answered, 'He is trying to recall to us our sins because
+he is unable to lead us into the promised land against Sihon and
+Og, and he is seeking our sins as an excuse.'" But after Moses had
+proven what he could do, he could safely venture to recall to the
+people their sins. [707] He now assembled all classes of Israel, the
+nobles as well as the common people, saying to them: "I will now
+give you a severe rebuke for your sins, and if any one have
+something to offer as an excuse, let him now advance it." In this
+way he shut off the possibility of their saying later on, "Had we
+heard the words of the son of Amram, we should have answered
+each word fourfold and fivefold."
+
+Moses now recounted the ten temptations with which they tempted
+God: how at the Red Sea they had repented having followed Him,
+and had even turned back three stations on the way to Egypt; how
+even after the miracle that clove the Red sea for them, they had so
+little faith in God as to say, "Just as at this spot we passed
+unharmed through the Red Sea, so also did the Egyptians in
+another part of it." At Marah and at Rephidim they tried God on
+account of the dearth of water, and as they twice rebelled against
+God on account of water, so also did they on account of manna.
+They infringed upon the two laws God had given them in regard to
+manna, storing it from one day to the next, and going to gather it
+on the Sabbath, although God had strictly forbidden both. On
+account of their lust for flesh also they twice transgressed,
+murmuring for flesh at the same time as they received manna,
+although manna completely satisfied their needs; and after God
+had granted their wish and had sent them quails, they remains
+content for a short time only, and then again demanded quails,
+until God granted them that wish also. "But the worst of all,"
+Moses told them, "was the worship of the Golden Calf. And not
+only that, but again in Paran, misled by the spies, ye transgressed
+in desiring to make an idol, and under its guidance to return to
+Egypt."
+
+Moses then pointed out to them that it was owing to their sin that
+they had strayed about in the desert for forty years, for otherwise
+God would have brought them to Palestine on the same day as He
+had led them out of Egypt. He not only reproached Israel with the
+sins they had committed against God, but also with the evil they
+had worked Moses himself, mentioning how they had thrown their
+infants into his lap, saying, "What food hast thou for these?" [708]
+On this occasion it was evident how good and pious a nation was
+that before Moses, for all the sins he enumerated to them had been
+committed not by them, but by their fathers, all of whom had in
+the meantime died, yet they were silent, and made no answer to
+this severe reprimand their leader gave them. [709] Moses did not,
+however, merely admonish the people to walk in the ways of the
+Lord, but he said to Israel: "I am near to death, Whosoever hath
+learned from me a verse, a chapter, or a law, let him come to me
+and learn it anew," whereupon he repeated all the Torah, [710] and
+that, too, in the seventy languages of the world, that not Israel
+alone but all the heathen peoples, too, might hear the teachings of
+God. [711]
+
+ BALAK, KING OF MOAB
+
+"God allows nothing to stay unrewarded, not even a respectable
+word remains without its reward." The older of Lot's two daughters
+had called her son that was conceived in guilt, Moab, "by the
+father," whereas the younger, for the sake of decency, called her
+son Ammon, "son of my people," and she was rewarded for her
+sense of propriety. For when Moses wanted to overrun the
+descendants of Lot with war, God said to him: "My plans differ
+from thine. Two doves shall spring from this nation, the Moabite
+Ruth and the Ammonite Naomi, and for this reason must these two
+nations be spared."
+
+The treatment God bade Israel accord to these two nations was not,
+however, uniform. In regard to Moab, God said, "Vex not Moab,
+neither contend with them in battle," which portended that Israel
+was not to wage war against the Moabites, but that they might rob
+them or reduce them to servitude. In regard to the sons of Ammon,
+on the other hand, God forbade Israel to show these descendants of
+Lot's younger daughter even the slightest sign of hostility, or in any
+way to alarm them, so that Israel did not even show themselves in
+battle array to the Ammonites. [712]
+
+Israel's hostile, though not warlike, attitude toward Moab inspired
+these people and their kings with great fear, so much so that they
+seemed to be strangers in their own land, fearing as they did that
+they should have to fare like the Egyptians; for the Israelites had
+come to Egypt as strangers, but had in time possessed themselves
+of the land so that the Egyptians had to rent their dwelling-places
+from them. Their fear was still further increased by their belief that
+Israel would pay no attention to God's command to them not to
+wage war against Lot's descendants. This assumption of theirs was
+based on the fact the Israel had taken possession of the kingdoms
+of Sihon and Og, even though these had originally been part of
+Ammon's and Moab's possessions. [713] Heshbon, Sihon's capital
+city, had formerly belonged to Moab; but the Amorites, thanks to
+Balaam and his father Beor's support, had taken from Moab these
+and some other regions. The Amorites had hired these two
+sorcerers to curse Moab, with the result that the Moabites were
+miserably defeated in the war against Sihon. "Woe to thee, Moab!
+Thou art undone, O people of Chemosh!" These and similar
+utterances were the ominous words that Balaam and his father
+employed against Moab. [714] Chemosh was a black stone in the
+form of a woman, that the Moabites worshipped as their god. [715]
+
+As part of Moab passed into Sihon's possession so did a part of
+Ammon fall into Og's hands, and because Israel had appropriated
+these land, the Moabites feared they would filch from them all
+their land. In great alarm they therefore gathered together in their
+fastnesses, in which they knew themselves to be safe from Israel's
+attacks. [716] Their fear was in reality quite without foundation,
+for Israel never dreamed of transgressing God's command by
+waging war upon Lot's descendants. They might without
+compunction keep the former provinces of Moab and Ammon
+because they took them not from these, but from Sihon and Og,
+who had captured them. [717]
+
+At this time the king of Moab was Balak, who was formerly a
+vassal of Sihon, and in that capacity was known as Zur. After
+Sihon's death he was chosen king, though he was not worthy of a
+rank so high. Favored by fortune, he received royal dignity, a
+position that his father had never filled. [718] Balak was a fitting
+name for this king, for he set about destroying the people of Israel,
+wherefore he was also called the son of Zippor, because he flew as
+swiftly as a bird to curse Israel. [719] Balak was a great magician,
+who employed for his sorcery the following instrument. He
+constructed a bird with its feet, trunk, and head of gold, its mouth
+of silver, and its wings of bronze, and for a tongue he supplied it
+with the tongue of the bird Yadu'a. This bird was now placed by a
+window where the sun shone by day and the moon by night, and
+there it remained for seven days, throughout which burnt offerings
+were offered before it, and ceremonies performed. At the end of
+this week, the bird's tongue would begin to move, and if pricked by
+a golden needle, would divulge great secrets. It was this bird that
+had imparted to Balak all his occult lore. One day, however, a
+flame that suddenly leaped up burned the wings of this bird, which
+greatly alarmed Balak, for he thought that Israel's proximity had
+destroyed his instrument of sorcery. [720]
+
+The Moabites now perceiving that Israel conquered their enemies
+by supernatural means said, "Their leader had been bred in Midian,
+let us therefore inquire of the Midianites about his characteristics."
+When the elders of Midian were consulted, they replied, "His
+strength abides in his mouth." "Then," said the Moabites, "we shall
+oppose to him a man whose strength lies in his mouth as well," and
+the determined to call upon Balaam's support. The union of Moab
+and Midian establishes the truth of the proverb: "Weasel and Cat
+had a feast of rejoicing over the flesh of the unfortunate Dog." For
+there had always been irreconcilable enmity between Moab and
+Midian, but they united to bring ruin upon Israel, just as Weasel
+and Cat had united to put an end to their common enemy Dog.
+[721]
+
+ BALAAM, THE HEATHEN PROPHET
+
+The man whom the Moabites and Midianites believed to be Moses'
+peer was none other than Laban, Israel's arch-enemy, who in olden
+days had wanted to root out entirely Jacob and all his family, [722]
+and who had later on incited Pharaoh and Amalek against the
+people of Israel to bring about their destruction. [723] Hence, too,
+the name Balaam, "Devourer of Nations," for he was determined to
+devour the nation of Israel. [724] Just at this time Balaam was at
+the zenith of his power, for his curse had brought upon the
+Moabites their defeat at the hands of Sihon, and his prophecy that
+his compatriot Balak should wear the royal crown had just been
+fulfilled, so that all the kings sent ambassadors to seek advice from
+him. He had gradually developed from an interpreter of dreams to
+a sorcerer, and had not attained the still greater dignity of prophet,
+thus even surpassing his father, who had indeed been prophet too,
+but not so notable a one as his son. [725]
+
+God would permit the heathens to have no ground for exculpation,
+for saying in the future world, "Thou hadst kept us far from Thee."
+To them, as well as to Israel, he gave kings, sages, and prophets;
+but whereas the former showed themselves worthy of their high
+trust, the latter proved themselves unworthy of it. Both Solomon
+and Nebuchadnezzar were rulers over all the world: the former
+built the Temple and composed many hymns and prayers, the latter
+destroyed the Temple and cursed and blasphemed the Lord, saying,
+"I will ascend above the heights of the clouds; I will be like the
+Most High." Both David and Haman received great treasures from
+God, but the former employed them to secure a site for God's
+sanctuary, whereas the latter with his tried to destroy the whole
+nation. Moses was Israel's prophet, and Balaam was prophet of the
+heathens: but how great a contrast between these two! Moses
+exhorted his people to keep from sin, whereas Balaam counseled
+the nations to give up their moral course of life and to become
+addicted to lewdness. Balaam was also different from the Israelite
+prophet in his cruelty. They had such pity for the nations that
+misfortune among the heathens caused them suffering and sorrow,
+whereas Balaam was so cruel that he wanted to destroy an entire
+nation without any cause.
+
+Balaam's course of life and his actions show convincingly why
+God withdrew from the heathen the gift of prophecy. [726] For
+Balaam was the last of the heathen prophets. Shem had been the
+first whom God had commissioned to communicate His words to
+the heathens. This was after the flood, when God said to Shem:
+'Shem, had My Torah existed among the previous ten generations,
+I suppose I should not have destroyed the world by the flood. Go
+now, announce to the nations of the earth My revelations, ask them
+if they will not accept My Torah." Throughout four hundred years
+did Shem go about as a prophet, but the nations of the earth did not
+heed him. The prophets that labored after him among the heathens
+were Job and his four friends, Eliphaz, Zophar, Bildad, and Elihu,
+as well as Balaam, all of whom were descendants of Nahor,
+Abraham's brother, from his union with Milcah. In order that the
+heathens might not say, "Had we had a prophet like Moses, we
+should have received the Torah," God gave them Balaam as a
+prophet, who in no way was inferior to Moses either in wisdom or
+in the gift of prophecy. Moses was indeed the greatest prophet
+among the Israelites, but Balaam was his peer among the heathens.
+But although Moses excelled the heathen prophet in that God
+called him without any previous preparation, whereas the other
+could obtain Divine revelations only through sacrifices, still
+Balaam had one advantage over the Israelite prophet. Moses had to
+pray to God "to shew him His ways," whereas Balaam was the man
+who could declare of himself that he "knew the knowledge of the
+Most High." But because, in spite of his high prophetic dignity,
+Balaam had never done anything good or kind, but through his evil
+tongue had almost destroyed all the world, God vowed a vow to
+His people that He would never exchange them for any other
+people or nation, and that He would never permit them to dwell in
+any land other than Palestine. [727]
+
+ BALAK'S MESSENGERS TO BALAAM
+
+Balak now sent messengers to Balaam with the following message:
+"Think not that I ask thy help against Israel exclusively in my own
+interests, and that thou canst expect from me alone honor and
+rewards for thy service, but rest assured that all nations will then
+honor thee, that Canaanites as well as Egyptians will cast
+themselves at thy feet when thou shalt have destroyed Israel. This
+people that hath gone out of Egypt hath covered with earth Sihon
+and Og, the eyes that guarded the whole land, and now they are
+about to destroy us as well. They are not, indeed, greater heroes
+than we, nor are their host more numerous than ours, but they
+conquer as soon as they open their lips in prayer, and that we
+cannot do. Try now to see if I may not gradually become their
+master, so that I may at least lead a certain per cent of them to
+destruction, be it only a twenty-fourth part of them."
+
+Balak himself was even a greater magician and soothsayer than
+Balaam, but he lacked the gift of properly grasping prophetic
+observations. He knew through his sorcery that he was to be the
+cause of the death of twenty-four thousand Israelites, but he did
+not know in what way Israel was to suffer so great a loss, hence he
+requested Balaam to curse Israel, hoping by this curse to be able to
+restrain Israel from entering the Holy Land.
+
+Balak's messengers to Balaam consisted of the elders of Moab and
+Midian. The latter were themselves great magicians, and by their
+art established the truth, that should Balaam obey Balak's
+summons, their mission against Israel would be successful, but
+should he hesitate even for a moment to follow them, nothing was
+to be expected from him. When they now reached Balaam and he
+bade them stay over night to await his answer, the elders of Midian
+instantly returned, for they knew that they had now nothing to
+expect from him. [728] They said: "Is there such a father as hates
+his son? God is the father of Israel, He loves them. Shall He now,
+owing to a curse from Balaam turn His love into hatred?" [729]
+Indeed, had the matter depended on Balaam's wishes, he would
+doubtless instantly have acquiesced and followed Balak's
+summons, for he hated Israel more than Balak, and was much
+pleased with the commission of the Moabite king. The elders that
+Balak had sent had besides in their possession all needful
+instruments of magic, so that Balaam might have no excuse for not
+instantly following them, but Balaam had, of course, to bide his
+time and first find out if God would permit him to go to Balak,
+hence he bade the Moabite messengers stay over night, because
+God never appears to heathen prophets save at night. As Balaam
+expected, God appeared by night and asked Balaam, "Who are
+these people with thee?"
+
+Balaam was one of the three men whom God put to the test and
+who miserably failed to pass it. When God appeared to Cain and
+asked, "Where is Abel thy brother?" he tried to deceive God. He
+should have replied, "Lord of the world! What is hidden and what
+is open, both alike are known to Thee. Why then dost Thou inquire
+after my brother?" But instead of this he replied, "I know not. Am I
+my brother's keeper?" God therefore said to him: "Thou hast
+spoken thin own sentence. The voice of thy brother's blood crieth
+unto Me from the ground, and now cursed art thou." Hezekiah
+acted like Cain when the messengers from the king of Babylon
+came to him, and Isaiah the prophet asked him, "What said these
+men? And from whence came they unto thee?" Hezekiah should
+have answered, "Thou art a prophet of God, why dost thou ask
+me?" But instead of giving this answer, he replied haughtily and
+boastfully, "They are come from a far country unto me, even from
+Babylon." On account of this haughty answer Isaiah announced to
+the king this prophecy: "Behold, the days come, that all that is in
+thine house shall be carried to Babylon; and of thy sons that shall
+issue from thee, they shall be eunuchs in the palace of the king of
+Babylon."
+
+The scoundrel Balaam, too, should have made answer to God's
+question, "What men are these with thee?" by saying, "Lord of the
+world! Everything lies open before Thee, and nothing is hidden
+from Thee, why then dost Thou ask me?" But he, on the other
+hand, made quite a different answer and started to boast, saying to
+God: "Although Thou dost not distinguish me, and dost not spread
+my fame over the world, still the kings seek me: Balak, the king of
+Moab, hath sent to ask me to curse Israel." Then God said,
+"Because thou speakest thus, thou shalt not curse the people," and
+added, "O thou wicked rascal! I said of Israel, He that toucheth
+them, toucheth the apple of My eye,' and yet thou wishest to touch
+them and curse them! Therefore shall thine eye be blinded." [730]
+Thus Balaam became blind of one eye, as he had already been
+lame of one foot. [731] Balaam now perceiving that God did not
+wish him to curse Israel said, "If it be so, then I shall bless them."
+God: "They have not need of thy blessing, for they are blessed."
+God said to Balaam as one says to a bee: "Neither thy honey nor
+thy sting."
+
+ BALAAM ACCEPTS BALAK'S INVITATION
+
+On the following morning Balaam gave the elders of Moab his
+answer, saying that he would not follow Balak's call, but not
+betraying to them the truth, that God hat forbidden him to curse
+Israel. He said instead, "God said to me, 'Go not with these men,
+for that would be beneath thy dignity, but await nobler
+ambassadors.'" [732] Balaam's plan was to insult Balak, so that he
+should send no further messengers to him, and no one might
+discover that he could accomplish nothing beyond the word of
+God. His expectations, however, were disappointed. The
+ambassadors in their turn, not quite painstaking in their
+representation of the truth, told their king that Balaam considered
+it beneath his dignity to appear in their escort, making no mention
+of God, but speaking as if the refusal came simply and exclusively
+from Balaam. [733]
+
+Balak thereupon sent more honorable ambassadors to Balaam,
+until he was at last obliged to admit that he could undertake
+nothing against God's command. Even then, it is true, he did not
+admit that his acceptance or refusal of Balak's invitation depended
+entirely upon God, but declared that he could, if he wished, do as
+he chose, but did not choose to transgress God's prohibition. In his
+second embassy Balak promised Balaam more for his service than
+he had offered him the first time. Balaam's answer was as follows:
+"If Balak would give me his house full of silver and gold, I cannot
+go beyond the word of the Lord my God." These words
+characterize the man, who had three bad qualities: a jealous eye, a
+haughty spirit, and a greedy soul. His jealousy was the reason why
+he wanted to curse Israel, whom he envied for their good fortune;
+in his haughtiness, he told the first messengers the falsehood that
+God would not let him go with them because it would be beneath
+his dignity; and his avarice was expressed in his answer to the
+second embassy in which he not only surreptitiously mentioned
+Balak's gold and silver, but spoke his mind by explaining to them
+that their master could not adequately compensate him for his
+service, saying, "If Balak were to hire hosts against Israel, his
+success would still be doubtful, whereas he should be certain of
+success if he hired me!"
+
+He did not, however, give even the second embassy a decisive
+answer, but said to them also, "I cannot go beyond the word of the
+Lord my God, to do less or more. Now therefore I pray you, tarry
+ye also here this night, that I may know what the Lord will speak
+unto me more." These words of his held unconscious prophecies:
+"I cannot go beyond the word of the Lord," was as much as to say
+that he could not put the blessings of God to Israel to naught.
+"Tarry ye also here this night," contained the prophecy that this
+second embassy would be as much disappointed as the first, for
+although Balaam accompanied the second messengers, still he had
+no power to curse Israel, but only to bless them. Finally, the words,
+"What the Lord will speak unto me more," held a prediction that
+God would bestow even more benedictions upon the Israelites
+through him.
+
+"God permits man to go upon the way he chooses to go." When
+God appeared to Balaam the first time he said to him, "Thou shalt
+not go with them;" but when Balaam still did not relinquish his
+desire to go to Balak, God would not interfere. Hence, at His
+second appearance, God said to Balaam, "If the men be come to
+call thee, rise up, go with them; but only the word which I speak
+unto thee, that shalt thou do." [734]
+
+"Audacity prevails even before God." Balaam's steadfast insistence
+upon his wish wrested from God his consent to Balaam's journey
+to Moab. [735] He warned him of its consequences, saying to him:
+"I take no pleasure in the destruction of sinners, but if thou are
+bound to go to thy destruction, do so! Whosoever leads righteous
+men astray upon an evil way, will fall into the ditch of his own
+digging!" Balaam was misled by God's behavior toward him, and
+thus plunged into destruction. When God first appeared to him and
+asked him, "What men are these with thee?" this blasphemer
+thought: "God know them not. It seems clear that there are times
+when He is not aware of what goes on, and I shall now be able to
+do with His children as I wish." Balaam was misled by God
+because he had with his words seduced to unchastity people who
+had up to his time lived in purity. [736] God's apparent change of
+decision, that first prohibited him from going to Balak, and then
+permitted him to do so, completely bewildered him, so that he
+thought, "God at first said to me, 'Go thou not with them,' but the
+second time He said, 'Go with them.' So too will He change His
+words, 'Curse them not,' into 'Curse them.'" Just as Balaam was
+confused by God, so too were the magicians that Balak had sent to
+him. At the first visit these had through their magic lore
+established that he would accept Balak's invitation, but God made
+him decline it; at the second time, on the other hand, they
+established that he would not accept the invitation, and God made
+him obey their summons. [737]
+
+BALAAM'S ASS
+
+Balaam could hardly await the morning, rejoicing no less than
+Balak's messengers at God's consent to his journey to Balak, and
+still hoping that he might succeed in bringing disaster upon Israel.
+In his haste to set out, he himself saddled his ass although he did
+not lack servants, whereupon God said: "O thou villain, their
+ancestor Abraham forestalled thee, for he too rose up early in the
+morning and in person saddled his ass to lead Isaac to sacrifice in
+fulfillment of the command that had reached him." [738]
+
+The ass that Balaam took with him had been created on the sixth
+day of the creation. He had received it as a gift from Jacob, that he
+might not give evil counsel to Pharaoh concerning Jacob's
+children. It was upon his advice, nevertheless, that Pharaoh forced
+the Israelites to make bricks. [739] He took his two sons, Jannes
+and Jambres, [740] for it behooves a noble man always to have at
+least two companions upon any journey that he undertakes. [741]
+
+Although God had now granted him permission to go on the
+journey, still His wrath was kindled when he set out. God said,
+"Behold, this man! He knows that I read each man's heart, and
+knows also that he departeth only to curse Israel." [742] This
+wickedness on his part had the result that even the Angel of Mercy
+turned against him as an enemy, standing in his way. At first the
+ass alone perceived the angel, and not Balaam, for God has so
+arranged it that human beings may not perceive the angels that
+surround them or else they would through terror lose their reason.
+[743] The ass, on the other hand, instantly perceived the angel. He
+at first stood in her way as she was in the middle of the road, so
+that she could turn aside on both sides; then she perceived him
+when the road narrowed, and she could turn to one side only; and
+finally she reached a spot where there was no road at all to which
+she could turn either on this side or on that. This was to teach
+Balaam the following lesson: if he wished to curse Abraham's
+children, he should have leeway on both sides, Ishmael's children
+and Keturah's children; if he wanted to curse Isaac's children, one
+side would still be open to him, Esau's children; but if he wanted
+to curse Jacob's children, he should never bring it to pass, for they
+are protected on both sides, on the one hand by Abraham and
+Isaac, on the other by Jacob and Levi, while God watches over
+them from above. "The wall on this side, and on that side," through
+which place he had to pass, were furthermore to indicate to him
+that he could not become master over Israel, who have in their
+possession the tables of the law, "that were written on both their
+sides." When the ass reached the wall that Jacob and Laban had
+erected as a token that they "would never pass over it for harm,"
+she thrust her feet against it, to punish him for having broken his
+agreement with Jacob. [744]
+
+Balaam, who had with blows attempted to make the ass walk
+straight ahead, flew into a rage when she lay down altogether and
+would not budge from the spot, so that he smote her all the more.
+Then the Lord opened the mouth of the ass, and permitted her to
+use speech, a gift that she had possessed ever since her creation,
+but had not until then used. [745] She said, "What have I done unto
+thee, that thou has smitten me these three times?" The first words
+of the ass were so chosen as to call Balaam's attention to the
+wickedness and uselessness of his undertaking against Israel;
+"Three times" was to remind him that he wished to curse a nation
+that "three times" in every year arranged pilgrimages to the Lord.
+The ass's speech was altogether to serve as a warning to Balaam to
+beware of his mouth, and not to curse Israel. The ass, through her
+speaking, was to instruct him that the mouth and the tongue are in
+God's hand.
+
+Balaam answered the ass in the language in which she had
+addressed him, in Hebrew, which he did not, however, speak
+fluently. He said, "Because thou hast mocked me: I would there
+were a sword in mine hand, for now I had killed thee." The ass
+thereupon replied, "Thou canst not kill me save with a sword in thy
+hand; how then wilt thou destroy an entire nation with thy mouth!"
+Balaam was silent, knowing no reply. [746] The ass did not only
+make him ridiculous in the eyes of the elders of Moab that
+accompanied him, but she also exposed him as a liar. For when the
+ambassadors asked him why he had not chosen a horse rather than
+an ass for his journey, he answered that his saddle horse was in the
+pasture. Then the ass interrupted him, saying, "Am not I thine ass
+upon which thou hast ridden all thy life long?" Balaam: "I use thee
+as a beast of burden, but not for the saddle." The ass: "Nay, upon
+me has thou ridden since thine earliest day, and thou hast always
+treated me with as much affection as a man treats his wife."
+Balaam had now to admit that the ass had spoken the truth. [747]
+
+Balak's princes were much amazed at this extraordinary miracle,
+but the ass died the moment she had spoken what she had to say.
+God did this for two reasons, firstly because He feared that the
+heathens might worship this ass were she to stay alive; and
+secondly because God wanted to spare Balaam the disgrace of
+having people point to his ass and say, "This is she that worsted
+Balaam." By this action it can be seen how highly God prizes the
+honor or pious men, if He even sought to spare the honor of this
+villain. It is out of consideration to mankind, also, that God has
+closed the mouth of animals, for were they to speak, man could not
+well use them for his service, since the ass, the most stupid of all
+animals, when she spoke, confounded Balaam, the wisest of the
+wise.
+
+BALAAM RUNS INTO HIS OWN DESTRUCTION
+
+While all this was going on, Balaam still did not perceive that
+God's angel stood before him. God meant to show him that in His
+hand is not only the tongue of man, but his eye as well, so that as
+long as He chooses, man will fail to see what is directly before his
+nose. But God suddenly permitted Balaam to see the angel with a
+sword drawn in his hand, and Balaam fell flat on his face. [748]
+For, being uncircumcised, Balaam might not listen to the words of
+God or of an angel, standing erect; hence, upon perceiving the
+angel, who instantly began to address him, Balaam cast himself
+upon the ground. [749] The sword in the angel's hand did not
+signify that he meant to strike Balaam, for a breath from his mouth
+would have sufficed to kill myriads, but it was to point out the
+following truth to Balaam: "The mouth was given to Jacob, but to
+Esau and to the other nations, the sword. Thou are about to change
+thy profession, and to go out against Israel with his own weapon,
+and therefore shalt thou find death through the sword that is thy
+own weapon." [750]
+
+The angel now said to Balaam: "If I have been commissioned to
+demand restitution from thee for the injustice thou hast offered to
+the ass, that can show neither meritorious deeds of her own nor of
+her fathers, how much the more must I stand up as the avenger of
+an entire nation, that have their own merits and can refer to the
+merits of their fathers. But to return to the ass, why didst thou
+smite her, that turned from the road only because she saw me and
+was frightened?" Balaam was a shrewd sinner, for he knew that
+Divine punishment could be averted only by penitence, and that
+the angels have no power to touch a man who, after sinning, says,
+"I have sinned." Hence he said to the angel, "I have sinned," but
+added, "I did not set out until God said to me, 'Rise up, go with
+them;' and now thou sayest to me, 'Return.' But this is the Lord's
+way. Did He not also at first tell Abraham to sacrifice his son, and
+then He caused an angel to call out to him, 'Lay not thine hand
+upon the lad?' It is His custom first to give a command, and the
+through an angel to recall it. So also did He indeed say to me, 'Go
+with them;' but if it displeaseth thee, I shall turn back." [751] The
+angel replied: "All that I have done was to thy advantage, but if
+thou are bound to plunge into destruction, do so, go with these
+people, but destruction is decreed for all of you. Think not,
+however, that thou shalt do as thou wilt, for thou shalt have to say
+what I desire thee to speak, and to restrain what I wish to remain
+unuttered."
+
+In spite of the warnings he had received from God and the angel,
+he was not to be restrained from taking this fatal step, but in his
+hatred toward Israel still cherished the hope that he should succeed
+in obtaining God's consent to curse Israel, and he continued his
+journey in this happy expectation. [752]
+
+BALAAM WITH BALAK
+
+Whensoever God wished to humble an evil-doer, He at first exalts
+him, to fill him with pride. So too He humbled Balaam after
+exalting him, for at first Balak had sent princes of little distinction
+to him, whereupon God said to him, "Thou shalt not go with
+them." When, however, he sent many renowned princes to him,
+God said to Balaam, "Go with them," but this journey brought him
+nothing but humiliation and ruin, for he fared in accordance with
+the proverb, "Pride goeth before destruction, and an haughty spirit
+before a fall." God does this so that men might not say, "Whom
+hath God destroyed? Surely not that insignificant person," hence
+God exalts sinners before their fall. [753]
+
+When Balaam approached the Moabite boundaries, he sent
+messengers to Balak to announce his arrival, and Balak went forth
+to his country's border to meet him. Pointing to the boundary lines,
+Balak said to Balaam: "These have been fixed since Noah's days,
+that no nation might push into the realm of another, but Israel set
+out to destroy the boundaries, as their attitude toward Sihon and
+Og shows, into whose kingdoms they entered." [754] He then
+greeted him with the words: "Did I not twice sent unto thee to call
+thee? Wherefore camest not thou unto me? Am I not able indeed to
+promote thee to honor?" Balak unconsciously uttered a prophecy,
+for in truth Balaam went hence in disgrace and dishonor, and not
+covered with glory, as he could not fulfil the other's wish to curse
+Israel. [755] It should now have been Balaam's duty, had he really
+desired to be of service to the king of Moab, to say to him, "Why
+dost thou attempt to do what will bring thee misfortune, and
+finally utter ruin?" But he spoke quite differently instead,
+boastfully bragging with his gift of prophecy, pointing out that he
+was the last prophet among the heathens. "And," continued he, "I,
+the last prophet among the heathens, shall thus counsel thee. The
+ancestor of that nation erected to God an altar upon which, thrice
+annually, he offered up seven oxen and seven rams; do thou, then,
+erect seven altars, and offer up on each seven oxens and seven
+rams." God laughed when he heard this counsel, saying: "Every
+beast of the forest is Mine, and the cattle upon a thousand hills. I
+know all the fowls of the mountains: and the wild beasts of the
+field are Mine. If I were hungry, I would not tell thee: for the world
+is Mine, and the fullness thereof. Will I eat the flesh of bulls, or
+drink the blood of goats?" [756]
+
+Balak led his guest from the border-line to the interior of the land,
+taking pains to show him great multitudes of the people, having
+bazaars erected for that purpose. Pointing to these multitudes,
+among which there were also may children, Balak said, "Look
+thou, how Israel plan to destroy these multitudes of people that
+have done them no injury."
+
+Balak slew for Balaam's welcome one ox and one sheep, proving
+the proverb, "The pious promise little and do much, the wicked
+promise much and do little." Balak had sent word to Balaam,
+saying, "I will promote thee unto very great honor;" yet when he
+arrived, he offered him for food only one ox and one sheep.
+Suppressing his rage, Balaam thought, "Is that all that he offers
+me! He will have to pay for this to-morrow," for he instantly
+determined to have him offer up many sacrifices on the following
+day to punish him for having treated him in so niggardly a fashion.
+
+BALAAM'S SACRIFICES REFUSED
+
+On the following morning Balak took Balaam and brought him
+upon into the high places of Baal. For Balak was even a greater
+magician and soothsayer than Balaam, who allowed himself like a
+blind man to be led by him. He led him to this spot because
+through his magic lore he knew that Israel was to suffer a great
+misfortune upon the heights of Baalpeor, and he thought it was to
+be Balaam's curse that would effect this disaster upon them. The
+relation of these two men to each other was like that between two
+men, one of whom has a knife in his hand, but does not know what
+part of the body to strike for slaughter, and the other knows the
+part of the body, but has no knife. Balak knew the place where
+disaster awaited Israel, but did not know how it was to be brought
+about, whereas Balaam knew how evil is conjured up, but did not
+know the places set for disaster, to which Balak had to lead him.
+[757] Balaam's superiority over Balak and the other magicians lay
+in this, that he could accurately determine the moment in which
+God is wrathful, and it was for this reason that his curse was
+always effective because he knew how to curse at the very instant
+of God's anger. It is true that God is angry for one instant every
+day, to wit, during the third hour of the day, when the kings with
+crowns upon their head worship the sun, but this moment is of
+infinitesimally short duration. Fully eighty-five thousand and
+eighty-eight such moments make an hour, so that no mortal save
+Balaam had ever been able to fix that moment, although this point
+of time has its outward manifestations in nature, for while it lasts,
+the cock's comb becomes absolutely white, without even the
+smallest stripe of red. God's love for Israel, however, is so great
+that during the time that Balaam prepared to curse Israel, He did
+not wax angry at all, so that Balaam waited in vain for the moment
+of wrath. [758]
+
+Balaam now tried to obtain God's consent for Israel's curse through
+sacrifices, and hence bade Balak erect seven altars upon the high
+place of Baal, corresponding to the seven altars that since Adam
+had been erected by seven pious men, to wit: Adam, Abel, Noah,
+Abraham, Isaac, Jacob, and Moses. When the altars had been
+erected, he said to God: "Why didst Thou favor these people, if not
+for the sacrificed that they offered Thee? Were it not better for
+Thee to be adored by seventy nations than by one?" But the Holy
+Spirit answered, "'Better is a dry morsel and quietness therewith,
+than an house full of sacrifices and strife.' Dearer to Me is a dry
+offering of meal than all these many flesh offerings by which thou
+strivest to stir up strife between Me and Israel."
+
+Now was Balaam's fate decided, for by his conduct he put himself
+into direct opposition to God, and hence his destruction was
+decreed, [759] and from that moment the holy spirit of prophecy
+left him and he was nothing more than a magician. For Israel's
+sake, however, God granted him the honor of His revelation, but
+He did so grudgingly, as one loathes to touch an unclean thing.
+Hence He would not permit Balaam to come to Him, but rather
+appeared to Balaam. God's different treatment of Balaam and of
+Moses at the revelation is evident, for whereas the latter betook
+himself to the sanctuary to hear God's words, the former received
+God's revelation at any place whatsoever. It characterizes God's
+attitude toward them. Two men once knocked at a magnate's door,
+the one being a friend, who had a request to make, and the other a
+leprous beggar. The magnate said, "Let my friend enter, but I shall
+send the beggar's alms to the door, that he may not enter and
+pollute my palace." God called Moses to Him, whereas He did not
+desire Balaam to come to Him, but betook Himself there. [760]
+
+He found Balaam at the seven altars that he had erected, and said
+to him, "What doest thou here?" whereupon Balaam answered, "I
+have erected for Thee as many altars as the three fathers of Israel,
+and I have offered upon them bullocks and rams." God, however,
+said to him: "'Better is a dinner of herbs where love is, than a
+stalled ox and hatred therewith.' Pleasanter to Me is the meal of
+unleavened bread and herbs that the Israelites took in Egypt, than
+the bullocks that thou offerest out of enmity. O thou knave, if I
+wished for offerings, I should order Michael and Gabriel to bring
+them to Me, thou are mistaken if thou believest that I should
+accept offerings from the nations of the world, for I have vowed a
+vow to accept such from Israel alone." [761] God thereupon
+handed him over to an angel who entered and settled in his throat,
+and would not permit Balaam to speak when he wanted to curse
+Israel. [762]
+
+BALAAM EXTOLS ISRAEL
+
+Balaam now turned back to Balak, who awaited him with his
+princes. He now wanted to begin to curse Israel, but his mouth, far
+from being able to utter the words, was on the contrary compelled
+to praise and bless Israel. [763] He said: "I found myself upon the
+high places, in company with the Patriarchs, and thou, Balak, hast
+cast me down from the heights; through thee did I lose the gift of
+prophecy. Both of us are ungrateful men if we wish to undertake
+evil against Israel, for, had it not been for their father Abraham, for
+whose sake God saved Lot out of the ruin of the cities, there
+should not be no Balak, for thou are one of Lot's descendants. And
+had it not been for Jacob, I, Laban's descendant, should not now be
+on earth, for no sons were born unto Laban until after Jacob had
+come into his house. [764] Thou didst bring me out of Aram to
+curse Israel, but it was this land that their father Abraham left,
+laden with blessings, and it was this land also that their father
+Jacob entered, laden with blessings. Shall now a curse come upon
+them from this land? [765] How can I curse them if he that curseth
+them bringeth a curse upon himself? Thou, moreover, wishest me
+even to curse Jacob. Hadst thou urged me to curse a nation that
+were only the descendants of Abraham or of Isaac, I might have
+been able to do so; but to curse Jacob's descendants is as bad as if
+a man were to come to a king and say to him, 'The crown that thou
+wearest upon thy head is worthless.' Would such a man be
+permitted to live? 'The Lord's portion is His people; Jacob is the lot
+of His inheritance.' 'In Israel,' said the Lord, 'will I be glorified.'
+How now should I curse them? How shall I curse whom God hath
+not cursed? Even when they have been worthy of a curse, they
+have not been cursed. When Jacob went in to receive the blessings,
+he went in through craft and said to his father, 'I am Esau, thy
+firstborn.' Doth not he deserve a curse out of whose mouth issueth
+a lie? Yet, far from being cursed, he was even blessed. Ordinarily a
+legion that stirs up sedition against their king is declared guilty by
+death, but Israel had denied God, saying, 'These be thy gods, O
+Israel.' Should they not then have been destroyed? God, however,
+did not even at that moment withdraw from them His love, but left
+to them the clouds of glory, manna, and the well, even after they
+had adored the Calf. Howsoever often they sinned and God
+threatened them with a curse, still He did not say that He would
+bring it upon them, whereas in His promises of blessings He
+always tells them that He Himself would send them upon Israel.
+How shall I curse when God doth not curse! [766]
+
+"Israel is a nation of whom God thought even before the creation
+of the world. It is the rock upon which the world is founded. For,
+when God was considering the scheme of the creation, He thought,
+'How can I create the world if the idolatrous generation of Enosh
+and the generation of the flood will arouse My anger?' He was
+about to desist from the creation of the world, when He saw before
+Him Abraham's form, and He said, 'Now I have a rock upon which
+I can build, one upon which I can found the world.' [767] How,
+too, should I curse this nation that are protected and surrounded by
+the merits of the Patriarchs and the wives of the Patriarchs as if by
+lofty mountains and steep hills, so that if Israel sin, God forgives
+them as soon as Moses prays to Him to be mindful of the
+Patriarchs! [768]
+
+"I was in error when I believed Israel could be easily attacked, but
+now I know that they have taken deep root in the earth, and cannot
+be uprooted. God forgives them many sins out of consideration for
+their having preserved the token of the Abrahamic covenant; and
+as powerless as I am to curse them alone, just as powerless am I to
+curse them together with another nation, for 'it is a people that
+shall dwell alone, and shall not be reckoned among the nations.'
+Israel is distinguished from all other nations by their custom, by
+their food, by the token of the covenant upon their bodies, and by
+the token upon their doorposts, wherefore God doth not judge
+them at the same time with other nations, for He judges the latter
+in the darkness of the night, but the former in bright daylight.
+Israel is a separate people, alone they enjoy the blessings God
+gives them, no other nation rejoices with Israel. So too in the
+Messianic time Israel will quite alone rejoice in delights and
+pleasures, whereas in the present world it may also partake of the
+universal welfare of the nations. [769]
+
+"I am not able to accomplish anything against a nation that
+zealously fulfils God's commandments, and that owes its existence
+to the devotion with which the wives of the Patriarchs obeyed the
+commandments of God. [770] 'Let me die the death of the
+righteous, and let my last end be like his!'" Balaam in these words
+spoke an unconscious prophecy, to wit, that he should be entitled
+to participate in the fate of the righteous, to his share in the future
+world, if he died the death of the righteous, a natural death, but not
+otherwise. He died, however, a violent death, and thus lost his
+share in the future world. [771]
+
+BALAAM'S HOPES DISAPPOINTED
+
+When Balak saw that Balaam, instead of cursing, praised and
+exalted Israel, he led him to the top of Pisgah, hoping that he
+might there succeed in cursing Israel. By means of his sorcery,
+Balak had discovered that Pisgah was to be a place of misfortune
+for Israel, hence he thought the Balaam would there utter his curse
+against Israel. He was, however, mistaken; the disaster that there
+awaited Israel was the death of their leader Moses, who died there,
+and God refused to grant Balaam's wish on this spot also.
+
+God indeed appeared to Balaam, but what He said to him was: "Go
+again unto Balak, and bless Israel." Balaam now did not wish to
+return to Balak at all, to disappoint him a second time, but God
+compelled him to return to Balak and communicate to him the
+blessings of Israel. Balaam now turned back to Balak, whom he
+found standing by his burnt offering. But whereas on the first
+occasion the king had awaited Balaam, surrounded by all his
+princes, Balaam now saw only a few notables surrounding Balak.
+Most of the princes had deserted their king without awaiting
+Balaam, for they expected nothing further from him after the first
+disappointment he had caused them. Balak as well did not now
+receive him as kindly, but mockingly asked, "What hath the Lord
+spoken?" hinting in this way that Balaam was unable to say what
+he wished, but only what God willed.
+
+Balaam replied to these scornful words of Balak: "Rise up, Balak.
+Thou mayest not be seated when God's words are spoken. God is
+not like a man of flesh and blood, that makes friends and disowns
+them, as soon as he finds such as are better than they. God is not
+so, for He doth not cancel the vow He had made to the Patriarchs,
+for He promised to bestow Canaan upon their descendants, and He
+fulfilleth His promise. He always fulfils what He hath promised to
+Israel, but allows the evil with which He threatens them to be
+unfulfilled as soon as they repent them of their sins. God sees not
+their sins, but He seeth their good deeds. Thou, Balak, sayest to
+me, 'Come, curse Jacob for me,' but a thief can enter a vineyard
+that hath a keeper only if the keeper sleeps, but 'He that keepeth
+Israel neither sleepeth nor slumbereth,' and how then can I enter
+their vineyard? If, however, thou dost think that I cannot harm
+Israel on account of Moses, who is their keeper, know then that his
+successor will be as invincible as he, for through the sound of
+trumpets he will overthrow the walls of Jericho.
+
+"Thou, Balak, furthermore sayest, 'A people hath gone forth out of
+Egypt,' but they have not only gone forth, 'God brought them forth
+out of Egypt,' [772] who combines in Himself the powers of the
+angels and of the invisible demons. [773] Swift as the flight of a
+bird doth fortune as well as misfortune come upon Israel; if they
+sin, God suddenly plunges them down, but if they act well in the
+sight of the Lord, God exalts them as quickly as a cloud. Thou,
+Balak, hast repeatedly tried to discover in what spot thou shouldst
+be able to work them woe, but they will have nothing to do with
+sorceries, they baffle and put to naught the sorceries and
+prophecies of other nations by their pious deeds. When they set
+forth into battle, they practice no magic, but the high priest, clad in
+the Urim and Tummin, consults God about the outcome of the
+battle. There will even be a time when Israel will sit before the
+Lord like a pupil before his master, and will receive the revelation
+of the secrets of the Torah from him, so that even the angels will
+consult Israel concerning the secrets revealed to them by God, for
+the angels are not permitted to approach God as closely as the
+Israelites in the Messianic time.
+
+"There is not indeed upon the earth a nation like Israel. The last
+thing they do before going to sleep is to devote themselves to the
+study of the Torah and the fulfillment of its laws, and this also is
+their first occupation upon awakening. As soon as they arise, they
+recite the Shema' and adore God, and not until after they have done
+this, do they go about their business. If evil spirits come to attack
+them, or if disaster threatens them, they worship their God, and as
+soon as they utter the words, 'The Lord our God is one Lord,' the
+harmful spirits become powerless against them and whisper after
+them the words, 'Praised be the Name of the Glory of His
+Kingdom, for ever and ever.' When at night they retire, they
+against recite the Shema', whereupon the angels of the day pass on
+the trust of guarding them to the angels of night, and when, upon
+awakening they again worship their Lord, the angels of the night
+again pass them on to be guarded by the angels of day." [774]
+
+When Balak for the second time saw that Balaam, instead of
+cursing, blessed Israel, he brought him to the top of Peor, thinking
+that peradventure it would please God to have him curse them
+from thence. For by his sorcery Balak had discovered that a great
+disaster was to fall upon Israel on the top of Peor, and thought that
+this disaster might be their curse from Balaam. He was, however,
+mistaken in this supposition, for the disaster in that spot was none
+other than Israel's sin with the daughters of Moab, and God's
+punishment for this. [775]
+
+CURSES TURNED TO BLESSINGS
+
+Balaam, on the other hand, made no further attempts to induce
+God to curse Israel, but thought he might be able to bring
+misfortune upon Israel by enumerating the sins they had
+committed in the desert, and in this way to conjure up God's wrath
+against them. But the desert had also been the place where Israel
+had accepted the Torah, hence the mention of the desert called up
+God's love instead of His wrath. [776] Balaam himself, when he let
+his eyes wander over the camp of Israel, and perceived how their
+tents were so pitched that no one might see what was going on in
+the homes of the others, found himself compelled to burst into
+praises of Israel; [777] and, under the inspiration of the prophetic
+spirit, the curses he had intended to speak were changed in his
+mouth into blessings, and he spoke of the extent and importance of
+the kingdom of Israel. [778] But whereas Moses blessed his people
+in a low, quiet voice, Balaam spoke his words of blessing in a very
+loud voice, so that all the other nations might hear and out of envy
+make war upon Israel. Balaam's blessings were therefore
+accounted to him not as blessings, but as curses. God said: "I have
+promised Abraham, 'And I will bless them that bless thee, and him
+that curseth thee will I curse,' hence will I account Balaam's
+blessings as curses." [779] And indeed all of Balaam's blessing
+later turned to curses, except his blessing that houses of teaching
+and of prayer should never be missing among Israel. [780]
+
+The words that Balaam announced were heard by all the
+inhabitants of the earth, such power did God lend to his voice, for
+He knew that at some future time there would be a man born of
+woman who would pass himself for a god and would mislead all
+the world. Hence God permitted all the world to hear Balaam's
+words, that said: "God is not a man, and the man that passeth
+himself for God lieth. But he that will mislead the world by
+declaring that he will disappear for a time and then reappear will
+promise what he can never fulfil. Woe then to that nation that will
+lend ear to the man who will pass himself for God." [781] Balaam
+furthermore announced the events that would come to pass at the
+time of David's sovereignty; and also what will happen at the end
+of days, in the time of Messiah, when Rome and all other nations
+will be destroyed by Israel, excepting only the descendants of
+Jethro, who will participate in Israel's joy and sorrows. [782] Yea,
+the Kenites are to be the ones to announce to Israel the arrival of
+the Messiah, and the sons of the Kenite Jonadab are to be the first
+at the time of the Messiah to bring offerings at the Temple and to
+announce to Jerusalem its deliverance. [783] This was Balaam's
+last prophecy. After this, the prophetic spirit left Balaam, and God
+in this way granted Moses' wish to reserve the gift of prophecy as a
+special distinction to Israel. Balaam was the last prophet of the
+nations. [784]
+
+BALAAM'S WICKED COUNSEL
+
+Although Balaam had not been able to fulfil Balak's wish and
+curse Israel, still he did not leave him before giving him advice as
+to how he might bring ruin to Israel, saying: "The God of this
+people loathes unchastity; but they are very eager to possess linen
+garments. Pitch tents, then, and at their entrances have old women
+offer these articles for sale. Induce them in this way to enter the
+interior of the tents where they will be surprised by young harlots,
+who will seduce them to unchastity, so that God may punish them
+for their sin." [785]
+
+"Throw the stick up in the air it will always return to its original
+place." The Moabite nation that owes its existence to the illegal
+relations of Lot with his daughter could not deny its origin, and
+followed Balaam's counsel to tempt Israel to unchastity. They
+pitched tents, filled them with pretty women, whom they provided
+with valuable things, and had old women take up their posts at the
+doors of the tents, whose task it was to lure the passing Israelites
+into the interior. If an Israelite passed to buy something of the
+Moabites, the old women at the entrance to the tent would thus
+address him, "Dost thou not wish to buy linen garments that were
+made in Bet-Shan?" Then they would show him a sample of the
+goods, and name the price, and finally add, "Go within, and thou
+wilt see wares still more beautiful." If he went within, he was
+received by a young woman who was richly adorned and
+perfumed, who would at first set for him a price much lower than
+the value of the goods, and then invite him to do as if he were at
+home, and to choose the article he liked best. While he sat there,
+he was treated with wine, and the young woman invited him to
+drink with the words: "Why do we love ye while you hate us? Are
+we not all descendants of one man? Was not Terah our ancestor as
+much as yours? If thou wilt not eat of our sacrifices or what we
+have cooked, here are calves and fowl that thou mayest slaughter
+in accordance with thy law." But as soon as the Israelite had
+allowed himself to be persuaded to drink, he was absolutely in the
+hands of the shameless woman. Intoxicated with wine, his passion
+for the woman was soon kindled, but she agreed to satisfy his
+desires only after he had first worshipped Peor, the god of the
+Moabites. Now the worship of this idol consisted in nothing else
+than the complete baring of the body, hence the Israelites, seeing
+no evil in it, declared themselves willing to follow the summons of
+the Moabite women; and in this way they were seduced both to
+unchastity and to idolatry by the Moabite women. At first the men
+were ashamed and committed this whoredom with the Moabite
+women in secret, but they soon lost this feeling of shame and
+betook themselves two by two to their lewd actions. [786]
+
+Israel's moral degeneration is to be partly explained by this, that
+the place where they found themselves was apt to tempt them to
+lewdness. For there are springs whose waters have various effects
+upon those who partake of them. One kind of water strengthens,
+another weakens; one makes beautiful, another makes ugly; one
+makes chaste, another brings about lewdness. Now there was in
+Shittim, where the Israelites then dwelt, the "Well of Lewdness,"
+out of which the inhabitants of Sodom had erstwhile fetched water,
+but from which, since the destruction of the sinful cities, no one
+had drunk, and for this reason the people had until then been
+chaste. But Israel, as soon as they tasted of this water, gave up
+their chaste manner of life. This disastrous spring will lose its
+force only in the Messianic time when God will cause it to dry up.
+[787]
+
+PHINEHAS, ZEALOUS FOR GOD
+
+When the people's shamelessness became more and more
+widespread, God commanded Moses to appoint judges to punish
+the sinners, and as it was difficult to discover these through the
+agency of witnesses, God marked them by causing the cloud of
+glory that lay spread over the camp of Israel to disappear from the
+sinners. Those that were not covered by the cloud of glory were
+thus clearly marked as sinners. [788] God appointed as judges and
+executioners the seven myriads eight thousand six hundred officers
+of the people, giving them the order that each of them execute two
+sinners. [789] These carried out Moses' command and stoned the
+sinners, whose corpses then hung upon the gallows for a few
+minutes. This was the legal punishment, for these sinners had not
+only committed whoredom with the women of Moab, but had
+worshipped the Moabit idol Peor; and idolatry is punishable with
+death by stoning. [790]
+
+While the judges administered their stern offices, the tribe of
+Simeon approached their prince, Zimri, and said to him, "People
+are being executed, and thou sittest still as if nothing were going
+on." He thereupon took with him twenty-four thousand men, and
+betook himself to Cozbi, Balak's daughter, and without considering
+God or men, he requested her in the presence of many people to
+yield herself to him, to satisfy his evil desires. Now Balak had
+ordered his daughter Cozbi to employ her beauty only for the sake
+of enticing Moses, thinking, "Whatever evil may be decreed by
+God against Israel, Moses will be brought to naught, but if my
+daughter should succeed in seducing him to sin, then all Israel will
+be in my hand." Hence Cozbi said to Zimri: "My father ordered me
+to be obedient to the wishes of Moses alone, and to none other; for
+he is a king, and so is my father, and a king's daughter is fit for
+none but a king." Zimri, however, replied: "I am a greater man the
+Moses, for he is chief only of the third tribe of Israel, whereas I am
+prince of the tribe of Simeon, the second of the Israelite tribes, and
+if thou wilt, I will convince thee that I am a greater man than
+Moses, for I will take thee to myself in his presence, without
+paying attention to his prohibition."
+
+Zimri then seized Cozbi by the locks of her hair, and brought her
+before Moses, whom he then addressed as follows: "Tell me, son
+of Amram, is this woman permitted me, or is she forbidden me?"
+Moses said, "She is forbidden to thee." Zimri answered: "Art thou
+really the faithful expounder of the Torah, whose reliability God
+praised with the words, 'He is faithful in all Mine house?' How
+then canst thou assert that she is forbidden me, for then thy wife
+would be forbidden to thee, for she is a Midianite like this woman,
+and this one is a noble woman of a noble family, whereas thy wife
+is the daughter of an idolatrous priest." At those words, Moses,
+Eleazar, and the elders began to weep, for they knew not how to
+make answer to Zimri's insolent words, nor what they could do to
+restrain this sinner from the accomplishment of his sin. God said
+to Moses: "Where is thy wisdom? Thou didst need to utter only
+one word, and Korah and all his company were swallowed by the
+earth. Canst thou now do nothing better than to weep?" The Holy
+Spirit exclaimed at Moses' perplexity and silence, "The
+stouthearted are spoiled, they have slept their sleep." [791]
+
+God, who calls the pious to strict account, punished Moses for the
+lack of decision that he displayed on this occasion, by leaving his
+burial-place unknown to mankind. [792] While Moses and other
+pious men were irresolute and deliberated whether or not Zimri
+deserved death, Phinehas said to Moses: "O my great-uncle, didst
+thou not teach me, when thou didst return from Mount Sinai, that
+is was the zealot's task for the sake of God's law to slay those who
+commit unchastity with non-Jewish women?" Phinehas took the
+liberty of pointing out the law to his teacher Moses who had
+forgotten it, because, "when God's name is profaned, no man
+should consider the respect due to a teacher," wherefore Phinehas
+thought now only of establishing God's law, and in doing this it
+was necessary to recall it to Moses' mind. Moses indeed did not
+take it all amiss, but said to Phinehas, "Let the reader of the letter
+be its bearer also," words by which he called upon Phinehas
+himself to visit punishment upon the sinners. [793]
+
+Phinehas was now for a time in doubt whether he should dare to
+punish the sinners, for it was to be expected that he would
+eventually meet his death in this way, being one against two, Zimri
+and his mistress Cozbi. When, however, the plague that God had
+sent upon Israel on account of their sins spread more and more
+rapidly, Phinehas determined to risk his life in trying to kill the
+sinners. "For," said he to himself, "the horse goes willingly into
+battle, and is ready to be slain only to be of service to its master.
+How much more does it behoove me to expose myself to death in
+order to sanctify God's name!" [794] He found himself all the more
+impelled to act thus because he could not well leave the
+punishment of the sinners to others. He said: "The tribe of Reuben
+can effect nothing in this instance, because their grandsire Reuben
+was himself suspected of an unchaste action; nothing is to be
+expected from the tribe of Simeon, for it follows the sinful
+example of its prince Zimri; the tribe of Judah cannot well be of
+use in this matter, because their grandsire Judah committed
+unchastity with his daughter-in-law Tamar; Moses himself is
+doomed to impotence because his wife Zipporah is a Midianite
+woman. Hence there remains nothing but for me to interpose."
+[795]
+
+TWELVE MIRACLES
+
+Phinehas now, prepared at the risk of his own life to punish Zimri
+for his sin, left the house of teaching where he had until now
+debated the case of Zimri with Moses and all other pious men, and
+had himself provided with a lance, having none with him because
+no armed man may enter a house of teaching. That his weapon
+might not betray him, he detached the upper iron part of the lance
+and hid it in his bosom, and leaned upon the wooden shaft as if it
+were a staff. [796] When he reached the house where Zimri and
+Cozbi were giving extravagant play to their passions, the people
+said to him, "Whence, Phinehas, and whither?" He replied, "Do ye
+not know that the tribe of Levi is always to be found where the
+tribe of Simeon is?" Then they permitted him to enter the house,
+but said, "It seems that even the Pharisees now permit intercourse
+with the heathen women." When Phinehas had entered, he drew
+his lance, "and thrust both of them through, the man of Israel, and
+the woman through her belly." [797]
+
+Phinehas's fear that these two might attack him was not realized,
+for God performed no less than twelve miracles for Phinehas,
+which not only made it impossible for the sinners to attack him,
+but also showed the people that his action found favor in the sight
+of the Lord. The first miracle was that an angel would not allow
+the sinful couple to separate when Phinehas surprised them; the
+second miracle was that the angel stopped their mouths so that
+they could not cry out for help; the third miracle was that
+Phinehas's lance struck the man's and the woman's pudenda; the
+fourth miracle was that the upper, iron part of the lance extended,
+so that Phinehas could at one thrust pierce the man as well as the
+woman; the fifth miracle was that Phinehas's arm was sufficiently
+strong to lift both upon the point of his lance; the sixth miracle
+was that the wooden shaft of the lance sustained the weight of two
+persons; the seventh miracle was that the two bodies remained
+poised upon the lance and did not fall off; the eighth miracle was
+that the angel turned the shameless pair around, so that all might
+see that Phinehas had surprised them in flagranti; the ninth miracle
+was that no blood flowed from them although they had been thrust
+through, or else Phinehas would have been polluted; the tenth
+miracle was that the shameless couple did not give up the ghost so
+long as Phinehas bore them upon the point of his lance, as he
+would otherwise have been polluted by their corpses; the eleventh
+miracle was that the angel raised the doorposts of the room so that
+Phinehas might pass through with the sinners upon the point of his
+lance, and the twelfth miracle was that when the tribe of Simeon
+prepared to avenge Prince Zimri's death upon Phinehas, the angel
+sent a plague upon them, so that they were impotent against him.
+[798]
+
+Phinehas was not, however, content with having punished the
+sinners, but tried also to reconcile God with Israel. He threw the
+two dead bodies upon the ground, saying to God, "Why, alas! Hast
+Thou on account of the sins of these two slain twenty-four
+thousand Israelites!" For this was the number that had been
+snatched away by the plague that God had sent upon Israel for
+their sins. The angels now wanted to plunge Phinehas into death
+for his bold words, but God bade them desist, saying, "Leave him
+in peace, he is a zealot, the son of a zealot, and an appeaser of
+wrath, the son of an appeaser of wrath." [799]
+
+PHINEHAS REWARDED
+
+While God expressed His entire satisfaction with Phinehas's act, if
+found many adversaries among Israel, who would scornfully call
+after him, "Behold, this man, the grandson of one who fattened
+calves to offer them up to an idol, daring to slay a prince among
+Israel!" This spiteful remark referred to the fact that Phinehas was
+descended on his mother's side not only from Joseph, but from
+Jethro also who, before his conversion to Judaism, had been a
+priest of idols. God therefore said to Moses, "Phinehas the son of
+Eleazar, the son of Aaron the priest, hast turned My wrath away
+from the children of Israel, hence I offer him My greeting of peace,
+for it was he who, zealous for My sake, preserved the seed of
+Abraham." The reason God designated Phinehas as the son of
+Eleazar and the grandson of Aaron was that He wanted to stop the
+mouths of Phinehas's detractors, who pretended that he was
+nothing but a grandson of the heathen priest Jethro, ignoring the
+fact that he was at the same time the grandson of Aaron, the high
+priest before the Lord. [800]
+God was not content with the greeting of peace, but bade Moses
+tell Phinehas: "With thy mouth hast thou defended Israel, therefore
+as thy priest's portion shalt thou receive the jawbone of animals;
+with thy lance didst thou aim at the bellies of the shameless
+couple, hence shalt thou receive the bellies of the animals; and as
+with thy arm thou didst labor to slay the sinners, so for thy portion
+shalt thou receive the shoulder of the animals. As, moreover, thou
+didst strive to make peace among mankind, so shalt thou bestow
+the priestly blessing upon My children, and bless them with
+peace." [801] As a reward for his pious deed Phinehas was
+appointed by God as a priest with all the rights of priesthood, that
+enabled him to lay claim to the twenty-four tributes to priests.
+[802]
+
+But the highest reward to Phinehas was that God granted him
+everlasting priesthood. For Phinehas is none other than the prophet
+of Elijah. His task it is to make atonement for Israel, and without
+tasting of death, he constantly discharges the duties of his
+everlasting priesthood until the resurrection of the dead, offering
+up daily two sacrifices for the children of Israel, and upon the
+skins of these animals recording the events of each day. [803] God
+furthermore said to Phinehas: "Thou hast in this world established
+peace between Me and Israel; in the future world also shalt thou
+establish peace between Me and them." He was therefore destined
+to be the forerunner of the Messiah to establish before his coming
+peace on earth. [804]
+
+When Israel addicted themselves to an immoral life at shittim, the
+nations of the world rejoiced greatly, for they knew that God had
+distinguished Israel before all other nations, and had given them
+the Torah, only because their life had been moral. "Now," said
+they, "the crown has been taken from Israel's head, their pride is
+departed, for now they are no better then we." God, however,
+raised up Israel from their fall by sending the plague upon the
+sinners at Shittim, and thus purified Israel from them, so that they
+could again, as of yore, be proud of their family purity, through
+which they had been distinguished from all other nations.
+
+God therefore ordered them to take a census, to show in this way
+that Israel remained true to the traditions of their ancestor
+Abraham by keeping their family life pure. [805] This census
+showed that several tribes had lost entire divisions since the time
+that passed between the entrance of Israel into Egypt, and their
+entrance into the promised land. Among the tribes that had
+perished were such as had already lost their lives in Egypt, those,
+namely, who had died during the days of darkness because they
+were such sinners that they did not want to leave Egypt. But
+heaviest of all were the losses in the tribes of Benjamin and of
+Simeon, for in the battle between the Levites and the other tribes
+after Aaron's death, when the latter, for fear of the Canaanites,
+wanted to return to Egypt, the Benjamites lost no less than seven
+divisions. All of the twenty-four thousand men that died from the
+plague at Shittim belonged, however, to the tribe of Simeon which,
+at the end of the march through the desert, had dwindles down to
+less than half its number. The tribe of Dan, on the other hand, had
+turned out to be very fruitful, for whereas at the entrance of Egypt
+it had consisted of only one division, it later exceeded in number
+all the other tribes, except the tribe of Judah. [806]
+
+THE DAUGHTERS OF ZELOPHEHAD
+
+But there was another purpose beside that of establishing Israel's
+family purity in taking the census at Arbot-Moab. For when God at
+the exodus from Egypt put his people into Moses' hands, He
+entrusted them to him after having counted them, and not when
+Moses was about to depart from this world, he wanted to return the
+flock that God had entrusted to him, truly numbered, into God's
+hand. [807]
+
+After the number of the nation had been determined, God ordered
+Moses to divide the promised land among them according to their
+numbers. [808] Jacob had indeed upon his death-bed determined
+what parts of the land were to fall to the lot of each tribe, but in
+order that the tribes might not quarrel among themselves, God
+decreed that the assignments be made by lot. [809] After the
+conquest of the land Joshua and Eleazar saw to the drawing of lots.
+On this occasion the miracle came to pass that whenever Eleazar
+drew a lot from the urn, the lot itself announced the words, "I am
+the lot of Thus-and-So." In this way was avoided the possibility of
+having the malcontents declare that Eleazar had, at the drawing of
+lots, been partial to his friends and had assigned to them the lots
+they wished for. [810]
+
+When Zelophehad's daughters, that had lived piously and wisely
+like their father and their ancestors, heard that the land was being
+divided among the male members of the tribe, but not among the
+female, they took counsel together, discussing what they could do,
+so that they might not find themselves come out empty-handed.
+They said: "God's love is not like the love of a mortal father; the
+latter prefers his sons to his daughters, but He that created the
+world extends His love to women as well as to men, 'His tender
+mercies are over all His works.'" They now hoped that God would
+take pity on them and give them their share of the promised land,
+which they loved with as great devotion as their grandsire Joseph,
+who had upon his death-bed exhorted his children to transfer his
+body to the Holy Land. [811]
+
+Being wise and learned, they waited for a propitious time to lay
+their case before Moses, and opportunity which they found when
+Moses in house of teaching recited the law concerning the levirate
+marriage. They now advanced and said: "If we are as good as our
+brothers, then do we lay claim to our father's inheritance, and to
+his share of the land; but if we are not to be considered as sons,
+then should our mother have to marry her brother-in-law, as our
+father has left no issue, since we do not count." [812] They
+furthermore pointed out that their father had been neither one of
+the spies nor one of Korah's followers, who had, owing to their
+sins, lost claim to their share of the land, [813] but that he had
+found his death when a number of men, in spite of Moses'
+warnings, had presumed to storm the mountain occupied by the
+Amalekites and the Canaanites. [814] "Had our father," continued
+they, "left behind him a son, and the latter were now also dead,
+then should we lay no claim to inheritance if this son had left a
+living child, were it even a daughter; but as we are our father's only
+descendants, give us, we pray, 'a possession among the brethren of
+our father.'"
+
+The fervent longing of these women to have a share in the Holy
+Land shows how much better and more pious were the women of
+this generation than the men. The latter said, "Let us make a
+captain, and let us return to Egypt," whereas the women said,
+"Give us a possession among the brethren of our father." [815] But
+not only during the rebellion that was kindled by the spies did the
+women remain true to Moses and to their God, but on other
+occasions also it was they who tried to build up what the men had
+torn down. at the worship of the Golden Calf, too, they tried to
+restrain the men from sin, hence it was the men only that had to
+die in the desert because they had been tempted to rebellion by the
+spies, whereas the women entered into the promised land. [816]
+Among them also there was even to be found a woman as old as
+Jochebed - the daughter of Levi by his union with Otah - who
+survived her sons Moses and Aaron, as well as her daughter
+Miriam, and who was permitted to enter the promised land at the
+age of two hundred and fifty years. [817]
+
+The daughters of Zelophehad did not bring their request directly to
+Moses, but at first urged their plea before the lowest officers, the
+captains of tens. These, however, said: "This is an important
+matter since it touches upon laws of inheritance, hence it does not
+become us to decide this matter; greater men than we must settle
+it." Hence they sent them to the captains of fifties. When these saw
+that out of consideration for them the captains of tens would not
+pass judgement, they sent the daughters of Zelophehad on to the
+captains of hundreds, that were their superiors. But these too, out
+of consideration for the higher judges, would not settle this matter,
+and so the daughters of Zelophehad came to the captains of
+thousands, who sent them to the princes of the tribes, until they
+came at last to the highest authority, to Moses. Now Moses might
+well have decided this case without further ado, but in his
+meekness he thought, "There is still a higher authority than I, to
+wit, God," and he bade them await God's judgement. [818] The
+answer that he received from God was as follows: "The daughters
+of Zelophehad have the law on their side, for what they desire is in
+accordance with the law that was written in heaven by Me; give
+them therefore their father's inheritance, and also two parts of their
+grandfather Hepher's possessions, for their father Zelophehad was
+his firstborn and was therefore entitled to a double share." [819]
+
+The daughters of Zelophehad, who in spite of their years - the
+youngest of them had attained forty - had not yet been married,
+now entered into wedlock, and according to God's bidding that
+Moses communicated to them, they married their uncle's sons,
+although they were free to marry whomsoever they chose. [820]
+
+"God works good through the good, and evil through the evil." The
+chapter of the laws of God that was published by Moses as an
+addition to the incident of Zelophehad's daughters would have
+been given without them also, but God rewarded these women for
+their piety by making them the direct occasion of this chapter of
+the law. [821] At the same time this case of these women was to
+teach several lessons to Moses. He who, since he had been made
+God's messenger to the people, had lived apart from his wife was
+not to grow too conceited on account of the sacrifice he had made
+to his sacred calling; hence in the last year of his life there
+appeared before him the daughters of Zelophehad, who of their
+own accord had not married because they had not found mates that
+they considered suitable. Then, too, Moses could not answer the
+legal question that the daughters of Zelophehad had presented to
+him, and had to ask God's counsel, which was a second lesson to
+Moses. At the appointment of the elders, Moses earnestly told
+them, "The cause that is too hard for ye, bring to me, and I will
+hear it," and in punishment of these boastful words God so brought
+it to pass that he could give no answer to this request of the
+women, whereupon God said to him, "Didst not thou say, 'the
+cause that is too hard for ye, bring it to me?' and now thou canst
+not properly settle this legal question of the women."
+
+A similar punishment for a similar offense was visited upon David
+who, well aware of his erudition, said, "The laws of the Torah do I
+grasp as easily and as quickly as songs." God then said, "As truly
+as thou livest, thou shalt hereafter forget a Biblical law that even
+the school children know." So, too, it came to pass that when he
+had the Holy Ark fetched from Gibeah to Zion, he forgot the
+Biblical instruction that the Ark may be carried only upon the
+shoulder, and had it lifted upon a wagon. Then occurred the
+miracle that the Ark leaped of itself into the air, whereas the oxen
+that pulled the wagon fell down, whereupon Uzzah, to whom the
+transportation of the Ark had been entrusted, stretched out his
+hand to prevent the Ark from falling and himself fell dead upon
+the ground, for "a sin that is committed is ignorance of the law is
+accounted as if it had been intentional." Uzzah should have been
+mindful of the law that the Ark was not to be lifted upon a cart,
+hence his punishment. God thereupon said to David, "Didst thou
+not say, 'Thy statutes have been my songs?' and thou hast not even
+mastered the words of the Bible, 'Unto the sons of Kohath he gave
+none: because the service of the sanctuary belonged unto them;
+they bare it upon their shoulders.'"
+
+THE APPOINTMENT OF JOSHUA
+
+When Moses heard God's decision in the case of the daughters of
+Zelophehad, which turned out in their favor so that they inherited
+their father's property, he thought, "This s a propitious time to urge
+a plea before the Lord, for if daughters are to inherit their father,
+then must my sons inherit my office." [822] He then began to pray
+to God that his successors, who, he hoped, were also to be his
+descendants, might be worthy leaders of their people. He said: "O
+my Lord, before whom come the spirits of all human beings, so
+that Thou knowest the spirit of each - whose spirit is proud, and
+whose spirit is meek; whose spirit is patient and whose spirit is
+restive; mayest Thou set over Thy community a man who is gifted
+with strength, with wisdom, with beauty, and with decorum, so
+that his conduct may not give offense to the people. [823] O Lord
+of the world! Thou knowest each man's views, and knowest that
+each man has a view of his own, hence, as I am about to depart
+from this world, I pray Thee, appoint a leader over them that will
+know how to deal with each man according to his views." [824]
+
+Moses, being a truly pious man, thought when he saw his end
+approach, not of himself, but of the welfare of the community, for
+whom he implored a good and worthy leader. [825] Hence he
+furthermore said to God: "Let not my successor share my fate, for
+although I accepted the guidance of the people only after long
+hesitation, owing to Thy urgings and requests, still I shall not be
+permitted to lead them into the promised land. Mayest Thou then
+deal differently with my successor than Thou hast dealt with me,
+and permit him not only to lead the people in the desert, but to
+take them into the promised land. [826] He, however, shall be a
+man 'which may go out before them,' who, unlike the kings of the
+heathens, that sent their legions to war but themselves remain at
+home, shall himself lead Israel to war. But he shall also be a man
+'which may come in before them;' may it be granted him to see the
+number of those returning from war no less than that of those
+going into war. O Lord of the world!" continued Moses, "Thou hast
+led Israel out of Egypt, not to punish them for their sins, but to
+forgive them, and Thou hast not led them out of Egypt that they
+may be without leaders, but that they may indeed have leaders. I
+insist, therefore, that Thou shouldst tell me whether or not Thou
+wilt grant them a leader."
+
+This is one of the five occasions upon which Moses implored God
+to give him an answer to his question. When he saw that his
+appearance before Pharaoh only occasioned him to bring greater
+and greater cruelties upon Israel, he said to God, "Tell me if Thou
+wilt now deliver them, or not." He also demanded God's answer to
+the question, "Shall I now fall into their hands or not?" when at
+Rephindim, on account of the dearth of water, he was threatened
+by the people. The third occasion was when he prayed to God for
+Miriam's recovery, and said, "Tell me, wilt Thou heal her or not?"
+And lastly when, after long and fervent prayer, he asked God
+whether he should be permitted to enter into the Holy Land, he
+said, "Let me know if I am to enter the Holy Land or not." [827]
+
+God fulfilled this wish of Moses, saying: "Thou hast now requested
+to be informed concerning thy immediate successor. I shall do
+more than this, and show thee all the judges and prophets that I
+will allow to arise for My children from not on to the resurrection
+of the dead." Then He showed Moses his successor Joshua, his
+successor's successor, Othniel, and all the other judges and
+prophets. Then God added these words: "Of all these that I have
+shown thee, each will have his individual spirit and his individual
+knowledge, but such a man as thou now wishest for thy successor,
+whose spirit is to embrace in itself the spirits of sixty myriads of
+Israel, so that he may speak to each one of them according to his
+understanding, such a man as this will not arise until the end of
+time. The Messiah will be inspired with a spirit that in itself will
+embrace the spirits of all mankind.
+
+But now, concerning thy immediate successor, know then that he
+that watcheth the fig tree shall eat of its fruits, and he that waiteth
+upon his master will be promoted to honor, and thy sons shall not
+inherit the leadership because they concerned themselves little
+with the Torah. Joshua shall be thy successor, who served thee
+with devotion and showed thee great veneration, for at morn and
+eve he put up the benches in thy house of teaching and spread the
+carpets over them; he served thee as far as he was able, and Israel
+shall now know that he will therefore receive his reward. [828]
+Take then Joshua, a man such as thou didst wish as a successor,
+whom thou hast proven, and who knows how to deal with people
+of every tendency, 'and lay thy hand upon him.' Give him an
+opportunity, while thou art still alive, to speak in public and to
+pronounce the law, so that Israel may not after thy death
+contemptuously say of thy successor, 'As long as his teacher was
+alive, he dared not pronounce judgement, and now he wishes to do
+so!' [829] Although Joshua, who is not of thy kin, is to be thy
+successor, I shall nevertheless be mindful of the law that 'no
+inheritance shall remove from one tribe to another tribe,' for the
+dignity of leadership is to be reserved for thy family; Joshua 'shall
+stand even before Eleazar the priest, thy brother's son, who shall
+ask counsel for him according to the judgement of the Urim.'"
+[830]
+
+After Moses in kindly words had induced Joshua to accept the
+leadership after his death, pointing out to him the great rewards
+that in the future world await the leaders of Israel, 'he took Joshua,
+and set him before Eleazar the priest, and before all the
+congregation,' that all might thereafter acknowledge him as his
+successor. [831] He then bade Joshua, who had been sitting on the
+floor like all the rest, rise and set himself upon a bench beside him.
+Joshua seated himself with the words, "Blessed be the Lord that
+hath through Moses bestowed the Torah upon Israel." [832] Moses
+honored Joshua furthermore by interrupting his discourse as soon
+as Joshua enter the house of teaching, and resuming it only when
+he had taken his seat. [833] Moses also bade a herald proclaim
+throughout the camp, "This man Joshua is worthy of being
+appointed by God as His shepherd." [834]
+
+Moses distinguished Joshua not because God had ordered him to
+do so, but because he was sincerely glad to pass his dignity on to
+him, just as a father is glad to leave his possessions to his son. So,
+too, whereas God had bidden Moses to lay only one hand upon
+Joshua's head and in this way put his honor upon him, Moses
+fulfilled God's command by laying both his hands upon Joshua,
+and by this action bestowed upon him not only insight and
+understanding, but also a radiant countenance like that of Moses,
+from whose face issued rays like those of the sun. In giving all
+these qualities to Joshua, Moses lost nothing. Moses' wisdom was
+like a torch, whereas Joshua's may be compared to a candle only,
+and just as a torch loses none of its intensity if a candle is lighted
+therefrom, so little was Moses' wisdom diminished by the wisdom
+he gave to Joshua. [835] The rays, too, that emanated from
+Joshua's countenance were weaker than those from Moses', and not
+until the crossing of the Jordan did they attain their full intensity,
+so that upon beholding them, "the people feared him as they feared
+Moses." [836]
+
+Joshua's appointment by God as Moses' successor had been Moses'
+most cherished wish, but he had not ventured to give expression to
+it, for he was mindful of the punishment God had sent over him
+when he had entreated Him to sent Aaron instead of himself to
+deliver Israel out of Egypt, and from that time he feared to make
+any proposals whatsoever to God. He was like the child who had
+once been burned by a coal, and the seeing a brightly sparkling
+jewel, took it to be a burning coal, and dared not touch it. [837]
+
+MOSES' LEGACY TO JOSHUA
+
+After Moses had announced Joshua as his successor before all the
+congregation, he disclosed to him that the course of his own life
+was run, and that he would now depart to his fathers. At his
+inheritance he gave to Joshua a book of prophecy, which Joshua
+was to anoint with cedar-oil, and in an earthen vessel to lay upon
+the spot that from the creation of the world God had created for it,
+so that His name might there be invoked. This book contained in
+brief outline the history of Israel from the entrance into the
+promised land to the establishment of God's kingdom upon earth,
+when, in wrath and indignation on account of His children, the
+Lord will rise from His Throne of power and proceed from His
+holy dwelling.
+
+When Joshua heard the words of Moses as they are written in his
+Holy Scriptures, he rent his garments and fell at Moses' feet, who,
+himself in tears, yet comforted him. Joshua, however, said: "How
+canst thou comfort me concerning the bitter word that thou hast
+spoken, which abound in sobs and tears, that thou are to depart
+from thy people? What place will receive thee? What monument
+will point to thy grave? Or who will dare to remove thy corpse
+from one place to another as if it were an ordinary mortal's? All
+dying men receive a grave upon earth according to their rank, but
+thy grave extends from sunrise to sunset, from South to North; all
+the world is thy tomb. Thou goest. Who not, O master, shall care
+for this people? Who shall take pity upon them and be a guide
+upon their way? Who shall pray for them incessantly, that I may
+lead them into the land of their fathers? How shall I provide food
+for them according to their wish, or drink according to their
+desire? From the beginning they numbered sixty myriads, and now,
+thanks to thy prayers, they have greatly multiplied. Whence shall I
+draw insight and understanding to give them judgement and
+counsel? Even the kings of the Amorites, hearing that we desire to
+attack them, will say, 'Let us not set out against them, for there is
+now no longer among them the many-sided, incomprehensible and
+sacred spirit, worthy of the Lord, the ever-faithful master of the
+word, the Divine prophet of all the world, the most consummate
+master of this age. If now our enemies once more transgress before
+the Lord, they will have no defender to offer up prayers for them
+before God, as Moses had done, the great messenger who at all
+hours of the day kneeled down and prayed, lifting up his eyes to
+Him who rules all the world, and constantly reminding Him of His
+covenant with the Patriarchs, and appeasing Him with invocation.'
+For thus will the Amorites speak saying, 'He is no longer among
+them; arise then and let us wipe them from the face of the earth.'
+But what then, O my lord Moses, will become of this people?"
+
+When Joshua has spoken these words, he cast himself once more
+at Moses' feet. Moses seized his hand, raised him to a seat before
+them, and answered him, saying: "Do not underestimate thyself, O
+Joshua, but be light of heart, and pay heed to my words. All the
+nations that dwell in the universe hath God created, and us also.
+Them and us did He foresee from the beginning of the creation of
+the universe even unto the end of the world, and He overlooked
+nothing, even down to the smallest, but He at the same time
+foresaw and foredoomed everything. All that was to happen in this
+universe did God foresee and foredoom, and lo! it cometh to pass.
+He appointed me for them and for their sins, that for them I might
+make prayer and exhortation. Not for my fitness or my strength
+was I chosen, but only through the grace of His mercy and His
+long-suffering. For I assure thee, Joshua, not on account of the
+excellence of this people wilt thou destroy the heathens; all the
+fastnesses of heaven and the foundations of the universe were
+created and approved by God, and are beneath the ring of His right
+hand. Those, therefore, that maintain and fulfil God's
+commandments thrive and prosper, but those who sin and neglect
+the commandments will now receive the promised possessions,
+and will be punished by the heathens with many plagues. But that
+He should wholly destroy or abandon them is impossible, for God
+will step forth, who foresaw everything even to eternity, and whose
+covenant is firmly founded, in accordance with the oath which He
+swore to the Patriarchs. Then the hands of the angel will be filled
+and he will be appointed chief, and he will forthwith avenge them
+of their enemies." [838]
+
+MOSES' LAST CAMPAIGN
+
+Balaam's prophecy, "He shall not lie down until he eat of the prey,
+and drink the blood of the slain," was very quickly fulfilled.
+Shortly before his death, before he lay down to everlasting sleep, it
+was granted Moses to rejoice in the death of Balaam and the five
+Midianite kings allied to him. [839] Israel's sinful profanation at
+Shittim, occasioned by Balaam's wicked advice, sorely smote
+Moses' heart. God had appointed Moses as lord of the angels, who
+through fire and cloud had to step aside to make room for him and
+let him pass, yea, at his appearance they rose from their seats to do
+him honor. As he had power over the angels, so too did he rule the
+sea, which he clove at will and then commanded to resume its
+former guise, and the treasures of hail, which he employed to sent
+hail over the Egyptians. Now this man, who was sovereign over
+the angels and over the forces of nature, could only weep when
+Israel committed whoredom with the daughters of Moab and
+Midian. To comfort Moses, God now said: "As truly as thou livest,
+thou shalt not depart out of this world until thou shalt have
+avenged those who tempted Israel to sin. 'Avenge the children of
+Israel of the Midianites: afterward shalt thou be gathered unto thy
+people.'" [840] God at the same time reproached Moses for his
+despair and lack of energy at Shittim, saying: "When all the tribes
+of Israel, save the tribe of Levi, were against thee, thou didst not
+then lack courage to stand up against all the people on account of
+the worship of the Golden Calf; how much more then at Shittim,
+when all Israel save only one tribe, the tribe of Simeon, were on
+thy side, shouldst thou have proven thyself sufficiently strong to
+keep back the sinners from their sin!" [841]
+When Moses received the command to wage war upon the people
+that had tempted Israel to sin, he said to God: "Yesterday didst
+Thou say to me, 'Vex not Moab,' and now Thou sayest, 'Avenge the
+children of Israel.'" God, however, replied: "When I said, 'Vex not
+Moab,' I named these people after their grandsire, the son of Lot,
+but not that through their own fault they have lost the claim to kind
+treatment from Israel, I shall no longer think of their grandsire
+Abraham's kinsman, but shall call them Midianim, 'they that lost
+their claim.'" [842]
+
+Lot's descendants now not only had no further claims to
+exemption, but a command was given to Moses to treat them with
+still greater hostility than the other nations. Until then it had been
+Israel's duty not to fight against a city of the heathens unless they
+had first proclaimed peace to it and the heathens had refused to
+accept it, but now they were instantly to proceed to hostility; and
+whereas they had formerly been prohibited from destroying the
+trees that surrounded a city, they were now ruthlessly to destroy all
+that lay in their path. This wrath of God against those who had
+tempted Israel to sin was justified, for "the tempter to sin is him of
+this world alone, but he that tempts another deprives him of this
+world and the world beyond." Two nations, the Egyptians and the
+Edomites, attacked Israel with the sword, but God nevertheless
+said, " Thou shalt not abhor an Edomite; thou shalt not abhor an
+Egyptian." The Moabites and Ammonites, on the other hand,
+tempted Israel to sin, hence God's word concerning them was as
+follows: "An Ammonite or Moabite shall not enter into the
+assembly of the Lord, even to the tenth generation." [843]
+
+Israel received the command to make war upon the Midianites at
+the same time as that to fight the Moabites, but whereas Moses at
+once waged war against Midian, it was not until David's time that a
+relentless war was waged against Moab. There was several reasons
+why the Midianites were to receive their punishment before the
+Moabites. Firstly, Moab's hatred against Israel was not quite
+without foundation, for although the Israelites had not attacked
+them in war, still they had inspired them with great fear by
+pillaging the Moabite region, hence the Moabites tried by every
+means to be rid of Israel. Midian, on the other hand, had no cause
+for undertaking hostilities against Israel, and yet they not only
+joined the Moabites, but outdid them in their hatred against Israel.
+Furthermore Moab wanted to kill Israel, but Midian wanted to
+tempt them to sin, which is worse than death. [844] The delay in
+punishing Moab also corresponded in other ways to God's plan, for
+the Moabite Ruth was destined to become the mother of the
+dynasty of David, hence God said to Israel: "Wait yet a while in
+this matter of the war against the Moabites: I have lost something
+valuable among them. As soon as I have found it, ye shall avenge
+yourselves of them." [845]
+
+God indicated that the war against Midian would be Moses' last in
+these words, "Avenge the children of Israel of the Midianites:
+afterward shalt thou be gathered unto thy people." The connection
+between the war and Moses' death is as follows. When God
+announced to Moses that he was to die on this side of the Jordan,
+Moses implored God with the words: "O Lord of the world! Is it
+right that death should so soon overtake me, that have seen Thy
+ways, Thy actions, and Thy path?" God replied, saying: "Moses, if
+a long life were better for men, surely I should not then have
+permitted thy ancestors to taste of death; but it is better for thee if
+thou are taken from this world than if thou wert to remain in it."
+Moses was not, however, satisfied with this answer from God,
+whereupon God said: "Well then, thou mayest live many years
+longer, yea, thou shalt live even to a thousand years, but know thou
+that Israel will not then conquer their foes, and that Midian will
+not be brought under their yoke." In this way was Moses made to
+yield by God, for he thought, "Whether I die to-day or to-morrow
+matters little, for death will come to me at last. I would rather see
+Israel conquer their foes and bring Midian under their yoke than
+that I should live longer." God therefore bade Moses avenge Israel
+of the Midianites, if he was thereupon ready to die. [846]
+
+Moses then thought: "I know that if I were now to go into battle
+against the Midianites, the people would declare that I wished for
+my own death, since God made it dependent upon the punishing of
+the Midianites, and my life is assured me as long as ever I wish to
+put it off." This consideration did not, however, determine him,
+for, fully aware that his enterprise of war would hasten his death,
+he nevertheless set about the execution of this war as soon as God
+commanded him. Wherever the execution of a Divine command,
+or the possibility of furthering Israel's cause was concerned, Moses
+gave no thought to himself, even though it touched his life. Not so
+Joshua. When he came to Canaan, he thought: "If I wage an
+incessant war upon the Canaanites, I shall certainly die as soon as I
+shall have conquered them, for Moses also died immediately after
+his conquest of Midian." He therefore proceeded very slowly in his
+conquest of the Holy Land, so that he might be sure of a long life.
+But, "however many thought there may be in man's heart, God's
+words prevails," and whereas Joshua hoped to become very aged,
+he died ten years before the time God had originally allotted to
+him, for, although he would otherwise have attained his master's
+age, he now died at the age of a hundred and ten. [847]
+
+THE COMPLETE ANNIHILATION OF MIDIAN
+
+Whereas Moses, disregarding the expected consequences of the
+war upon himself, gladly went into battle, Israel did not want to
+obey his summons to war. The people of whom Moses had on one
+occasion said, "They be almost ready to stone me," when they now
+learned that their leader Moses was to die at the end of this war,
+tried to evade it, saying that they preferred to forego impending
+victory rather than to lose their leader, and each one hid himself,
+so as not to be picked out for this war. God therefore bade Moses
+cast lots to decide their going into battle, and those whose lots
+were drawn had to follow the call to arms even against their will.
+Moses' summons to battle was as follows: "Arm ye men from
+among you for the war, to execute the Lord's vengeance on
+Midain." Moses spoke of the Lord's revenge, whereas God
+designated this war against Midian as Israel's revenge. For Moses
+said to God: "Lord of the world! If we had worshipped the stars
+and planets, the Midianites should not have hated us, they hate us
+only on account of the Torah and the commandments that Thou
+hast given us, hence must Thou avenge Thyself of them." [848]
+
+Moses did not in person lead the war against Midian, for he was
+mindful of the proverb, "Cast no stone into the well from which
+thou hast drawn water," and he who as a fugitive from Egypt had
+sought refuge in Midian, did not wish to make war upon that land.
+He relinquished the leadership of the people to Phinehas, for "he
+that beginneth a good deed shall also complete it," and it was
+Phinehas who had begun God's war against the Midianites by
+slaying the princess Cozbi, Zimri's mistress, hence the task of
+completing this war fell to his lot. Phinehas, as a descendant of
+Joseph, had, moreover, a special reason for wishing to take
+revenge upon the Midianites, as those had been Midianites who
+had sold Joseph as a slave in Egypt. [849]
+
+The forces under Phinehas's command consisted of thirty-six
+thousand men, one third to take active part in battle, one third to
+guard the baggage, and one third to pray, whose duty it was in the
+course of battle to implore God to lend victory to the warriors of
+Israel. Moses passed on to Phinehas not only the Holy Ark, which
+Israel always takes into battle, but also the Urim and Tummim,
+that he might, if necessary, consult God. [850] Outside of this
+Phinehas also received the gold plate of the mitre from the high
+priest's forehead, for Moses said to him: "The knave Balaam will
+by means of his sorceries fly into the air, and will even enable the
+five Midianite kings to fly with him, therefore shall ye hold up to
+them the plate of pure gold upon which is engraved God's name,
+and they will fall to earth." They did as Moses commanded, and
+truly Balaam and the five kings fell to earth. They then executed
+Balaam according to the four forms prescribed by the Jewish laws.
+They hanged him, kindled a fire beneath the gallows, struck off his
+head with a sword, and then dropped him from the gallows into the
+fire below. [851]
+Although Israel undertook the war against Midian upon God's
+bidding, to take vengeance for the wrong that had been done them,
+still their method of warfare was most humane. They attacked the
+cities of the Midianites from three sides only, so as not entirely to
+cut off flight. Victory was on the side of Israel, into whose
+possession fell the cities with all their temples, idols, and palaces.
+The same fate overtook all the five kings of Midian. All were slain
+alike just as all had made a common cause of the wish to destroy
+Israel. Balaam who had come to Midian from his home in
+Mesopotamia in order to receive his reward for his counsel not to
+fight Israel, but to tempt them to sin, instead of a reward, met with
+death at the hands of the Jews. [852]
+
+THE GRUESOME END OF BALAAM
+
+This arch-magician at first tried to escape Israel's power by
+sorcery. For when he saw Phinehas and the leaders of the hosts of
+Israel, he flew into the air, [853] a feat which he accomplished by
+magic arts, but particularly through the assistance of his wizard
+sons, Jannes and Jambres. At the sight of Balaam flying high in the
+air, Phinehas shouted to his army, "Is there any one among us who
+is able to fly after this villain?" The Danite Zaliah, a past master in
+the art of sorcery, followed this summons, and flew high into the
+air. Balaam, however, surpassed him, and took a path in the air on
+which Zaliah could not follow, and after the former had soared
+through five different layers of air, he had quite vanished from
+Zaliah's ken, who knew not what to do. Phinehas, however, came
+to his aid. By means of a magical invocation he dispelled the
+clouds that covered Balaam, and then Zaliah forced Balaam to
+descend to earth and appear before Phinehas. [854] He began to
+implore Phinehas to spare his life, promising never again to try to
+curse Israel, but Phinehas replied: "Art not thou the Aramean
+Laban who tried to destroy our father Jacob? Then thou didst pass
+on to Egypt to destroy Jacob's seed, and when they removed from
+Egypt thou didst incite the wicked Amalek to harass us, and not
+thou didst attempt to curse Israel. But when thou sawest that thy
+endeavor to curse them was without avail, since God would not
+hear thee, thou gavest Balak the despicable advice to deliver up the
+daughters of his land to prostitution, and thereby to tempt Israel to
+sin, and wert in part successful, for twenty-four thousand Israelites
+died in consequence of their sin with the daughters of Moab. In
+vain therefore dost thou plead that thy life by spared." He then
+ordered Zaliah to kill Balaam, admonishing him, however, to be
+sure not to kill him through the holy name of God, as it does not
+befit so great a sinner to meet his death in such a way. Zaliah now
+tried in vain to kill Balaam, for through his magic wiles he was
+proof against every weapon, until Phinehas at last gave Zaliah a
+sword on both sides of which was engraved a serpent, with the
+words, "Kill him with that to which he belongs - through this he
+will die," and with this sword Balaam was killed. [855]
+
+His corpse was not buried, but his bones rotted, and from then
+arose several species of harmful snakes, that bring disaster to
+human beings; and even the worms that devoured his flesh were
+turned into snakes. The magicians made use of these snakes for
+three different types of enchantment, for the heads, the bodies, and
+the tails, had each a different effect. One of the questions that the
+Queen of Sheba put to Solomon was how to withstand these three
+different kinds of enchantment, and the wise king knew even this
+secret, which he then imparted to her. [856]
+
+THE VICTORIOUS RETURN FROM THE WAR
+
+After the close of the campaign against Midian, the warriors
+returned with rich spoils to the camp of Israel, but they were such
+pious and honorable men that they did not lay claim to the booty,
+but rendered it all up, so that it might be impartially divided
+among all. [857] As there were honest and conscientious in their
+relations between man and man, so likewise were they very strict
+in their observance of religious statutes. Throughout the time of
+war not a single one of them neglected even the slightest religious
+ceremony, were it only to put on the phylactery of the forehead
+before that of the arm. [858] But they were especially careful
+never again to be tempted by the Midianite women. If they entered
+a house to take its treasures from it, they did so in pairs, one
+blackening the faces of the women, and the other seizing their
+ornaments. In vain would the Midianite women cry, "Are we not
+creatures of God, that ye treat us thus?" whereupon the Israelites
+would say, "Were not ye the cause that so many of us found their
+death?" Justly therefore could these pious men say to Moses: "Thy
+servants have taken the sum of the men of war which are under our
+charge, and not one among us had committed a sin or an unchaste
+action. We have therefore brought the Lord's oblation to make
+atonement for our souls." Moses thereupon said in surprise, "Ye
+contradict yourselves, what need of atonement is there if no man
+among you is guilty of sin?" They replied: "It is true, our teacher
+Moses, two by two did we approach the women, one blackening
+their faces, and the other taking off their ear-rings, but even though
+we committed no sin with the Midianite women, still the heat of
+passion was kindled in us when we took hold of the women, and
+therefore by an offering do we seek to make atonement." Moses
+thereupon set out to praise them, saying: "Even the common men
+among you are filled with good and pious deeds, for a man that
+was under conditions that enabled him to sin, but controlled
+himself, had done a pious deed, not to speak of the pious and
+chaste men among you whose pious deeds are legion." [859]
+
+As among those who had been slain in Midian there was a Jewish
+apostate, the warriors were polluted, and hence might not enter the
+camp, but had to stay without. Moses in his meekness did not,
+however, wait for them to come to him, but hastened to them.
+When, however, he heard that they had killed only the men but not
+the women, his wrath was kindled against the leaders of the army,
+for, "Upon the leaders falls the blame for the faults of the people."
+He reproached them, pointing out to them that it had been the
+women who really had brought disaster upon Israel at Shittim. But
+Phinehas replied: "Our teacher Moses, we acted according to thy
+instructions, thou didst bid us only 'avenge ourselves of the
+Midianites,' but madest not mention of the women of Midian."
+[860] Moses then ordered them to execute all the women of the
+Midianites that were ripe for marriage, but to spare the young girls.
+In order to determine the difference in age, all were led past the
+gold plate of the mitre on the high priest's forehead, and this had
+the effect of making those who had been doomed to death grow
+pale. [861]
+
+In punishment for Moses' outburst of anger God caused him to
+forget to communicate to the soldiers outside the camp the laws of
+purification. These were then announced by Eleazar, Aaron's son.
+It was not, however, proper for him to pronounce a law in the
+presence of his teacher Moses, and he was accordingly punished
+for his lack of reverence to his teacher Moses. God had previously
+said that whenever Joshua wanted to inquire of God, he was "to
+stand before Eleazar the priest, and inquire of him by judgement of
+the Urim and Tummin." But this did not come about. In all his
+long career, Joshua had no need of asking Eleazar's counsel, so
+that the latter lost the honor that had been intended from him.
+[862]
+
+The occasion that led to the war against Midian had been Israel's
+seduction by the Midianite women, but these had succeeded only
+by having first intoxicated the sinners with wine. Phinehas, to
+make sure that this might not be repeated in the future, put the
+earthly as well as the heavenly ban upon all those who should
+drink the wine of the heathens, for the latter used it only as
+libations to their idols and for immoral purposes. In pronouncing
+this ban, he called upon the Ineffable Name and upon the holy
+writing of the two tables against its transgressors. [863]
+
+WEALTH THAT BRINGETH DESTRUCTION
+
+God gave three gifts to the world, wisdom, strength and wealth. If
+they come from God, they are a blessing, otherwise they bring
+ruin. The world had two great sages, Balaam among the Gentiles,
+and Ahithophel among the Jews, but both of these, on account of
+their wisdom, lost this world as well as the world beyond. There
+were two great heroes in the world, Samson in Israel, and Goliath
+among the Gentiles, but both met death on account of their
+strength. There were two wealthy men in the world, Korah among
+the Jews, and Haman among the Gentiles, and both perished on
+account of their wealth. A similar fate overtook the two and a half
+tribes that stayed on the hither side of the Jordan. These had grown
+very rich in cattle through the spoils of the Midianites, and
+therefore preferred the pasture land on the hither side of the Jordan
+as their inheritance. But later on their wealth brought them
+destruction, because, choosing on their brethren, they were
+afterwards the first that were driven from their dwelling place into
+exile. [864]
+
+How intent these people were upon their possessions is shown in
+the words with which they presented their wish to Moses, saying,
+"We will build sheepfolds here for our cattle, and cities for our
+little ones," showing that they rated the cattle higher than their
+children, for they thought of the animals before they considered
+their children. Moses did not indeed call them to account for this,
+but showed them in unmistakable words that it was their duty first
+to consider men and then animals, by saying in his reply to these
+tribes, "Build you cities for your little ones, and folds for your
+sheep." [865]
+
+The land which these tribes had selected was indeed of great
+excellence, as even the names of the cities indicate. One was
+called Ataroth, "garlanded with fruits;" a second, Dibon, "flowing
+with honey;" a third, Jazer, "help," for its possession was a great
+help to those who owned it. These other cities in this region that
+were names on account of the excellence of the soil were: Nimrah,
+"gaily colored," for the ground of this city was gaily colored with
+fruits; Sebam, "perfume," whose fruits scattered a fragrance like
+perfume; and Nebo, "produce," because it was distinguished for its
+excellent product. [866] This last mentioned city, like Baalmeon,
+did not retain its name when it passed into Israel's possession, for
+they wanted to have not cities that bore the names of idols, and
+therefore gave them new names. [867] Many another town as well
+received a new name from the Israelites, just as Nobah gave his
+own name to the city of Kenath that he had gained by arms, hoping
+in this way to immortalize his name, for he had no children. His
+name was, however, not preserved in this way, for after the death
+of the conqueror, the old name of Kenath returned again. [868]
+
+It was among the possessions of these two and a half tribes also
+that Moses shortly before his death founded the cities of refuge.
+Moses in this instance illustrates the proverb, "Whosoever loves
+pious deeds, never has enough of them." Although God had told
+Moses that he would never cross to the other side of the Jordan, he
+still insisted upon at least determining the site for the asylum in the
+region of the East Jordan. God gave Moses the law concerning the
+cities of refuge in accordance with Israel's wish. For the people
+said to God: "Lord of the world! Thou didst promise us a long
+course of life as a reward for fulfilling the commandments, but
+supposing now that a man hath slain another unintentionally, and
+the avenger of the blood slays him, he will die before his time."
+God then said to Moses: "As truly as thou livest, they speak wisely.
+Appoint therefore several cities for cities of refuge, 'that the
+manslayer might flee thither, which slayeth his neighbor
+unawares.'" Moses rejoiced greatly at this statute, and instantly set
+about its execution, for "he that hath tasted of a food knoweth its
+flavor," and Moses who had erstwhile been obliged to flee on
+account of having slain an Egyptian, knew the feelings of the man
+who is pursued on account of a manslaughter that he had
+committed unawares. [869]
+
+MOSES' DEATH IRREVOCABLY DOOMED
+
+When God in wrath against Moses and Aaron vowed, "Therefore
+ye shall not bring this assembly into the land which I have given
+them," Moses forbore to implore God to do away with this
+sentence, acting in accordance with the percept, "Do not attempt to
+dissolve thy neighbor's vow in the moment he hath made it."
+Moses waited forty years before he approached God with the
+request to permit him to enter the promised land with Israel. [870]
+This occurred when he had received God's command to appoint
+Joshua as his successor, for he now perceived that God had
+actually resolved to execute His sentence. [871] For although God
+had ten times decreed that Moses was to die in the desert, still
+Moses had not troubled much about it, even when the resolution
+had been sealed in the heavenly court. He thought: "How often did
+Israel sin, and yet, when I prayed for them, He annulled the
+punishment He had decreed; surely God should accept my prayer,
+if I - a man who never sinned - should pray to Him." [872] Moses
+had also a special reason for assuming that God had changed His
+determination concerning him, and would not permit him to enter
+the promised land, for he had been permitted to enter the part of
+Palestine lying on this side of the Jordan, the land of Sihon and of
+Og, and from this he reasoned that God had not irrevocably
+decreed punishment for him, and that it might therefore now be
+recalled [873] He was strengthened in this assumption by the fact
+that after the conquest of the east-Jordanic region God revealed to
+him the instructions as to how the land was to be divided, and it
+seemed to him as if he were in person to carry out these
+instructions. He was, however, mistaken, for shortly after these
+laws had been revealed to him, God informed him that he was to
+look upon the promised land from Mount Abarin, as he should
+never enter it. [874]
+
+When God saw that Moses was not much concerned about the
+impending punishment, He sealed the command He had issued
+against him, and swore by His Ineffable Name that Moses should
+not march into the land. Moses thereupon put on sackcloth, threw
+himself upon the ashes, and prayed not less than fifteen hundred
+prayers for the annulment of the Divine resolve against him. He
+drew a circle about himself, stood in the center of it, and said, "I
+will not move from this spot until judgement shall have been
+suspended." Heaven and earth, as well as all the forms of creation,
+trembled and said, "Perhaps it is God's wish to destroy this world,
+to create a new universe." But a voice sounded from heaven and
+said: "God's wish to destroy the world has not yet come, the
+commotion in nature is due to this that 'in God's hand is the soul of
+all living things and the spirit of all flesh,' even the spirit of the
+man Moses, whose end is not at hand."
+
+God then bade them proclaim in heaven, and in all the celestial
+courts of justice, that they should not accept Moses' prayers, and
+that no angel was to carry Moses' prayer to Him, because Moses'
+doom of death had been sealed by Him. God quickly called before
+Him the Angel Akraziel, who is the celestial herald, and bade him
+proclaim the following in heaven: "Descend at once and lock every
+single gate in heaven, that Moses' prayer may not ascend into it."
+Then, at Moses' prayer, trembled heaven and earth, all the
+foundations thereof and the creatures therein, for his prayer was
+like a sword that slashed and rends, and can in no wise be parried,
+for in it was the power of the Ineffable Name that Moses had
+learned from his teacher Zagzagel, the teacher and scribe of the
+celestial beings. But when the Galgalim and Seraphim saw that
+God did not accept Moses' prayer, and without taking
+consideration of him did not grant his prayer for longer life, they
+all opened their mouths, saying: "Praised be the glory of the Lord
+from its place, for there is no injustice before Him, no
+forgetfulness, no respect of persons toward the small or the great."
+[875]
+
+MOSES' PRAYER FOR SUSPENSION OF JUDGMENT
+
+Moses began his long but fruitless prayer by saying: "Lord of the
+world! Consider how much I had to bear for the sake of Israel until
+they became the people of Thy claim and of Thy possession. I
+suffered with them, shall I not then take part in their rejoicing?
+Look Thou, by forbidding me to enter the promised land, Thou
+givest the lie to Thy Torah, for it says, 'In his day thou shalt give
+the laborer his hire.' Where, then, is my hire for the forty years
+during which I labored for the sake of Thy children, and for their
+sake suffered much sorrow in Egypt, in the desert, and at the
+giving of the Torah and the commandments? With them I suffered
+pain, shall not I behold their good fortune as well? But Thou tellest
+me that I may not cross the Jordan! All the time that we were in
+the desert I could not sit quietly in the academy, teaching and
+pronouncing judgement, but not that I should be able to do so,
+Thou tellest me that I may not." [876]
+
+He continued: "May the mercy in Thee precede Thy justice, so that
+my prayer may be answered, for I well know that 'there is no mercy
+in justice,' [877] Thou Thyself didst tell me when I asked Thee
+how Thou didst conduct the world, 'I owe nothing to any creature,
+and what I do for them is a free gift on My part,' therefore as a free
+gift, grant now my prayer to me. [878] Thou Thyself didst point
+out to me that it is Thy desire that people should pray to Thee to
+cancel punishment that was laid upon them. When Israel
+committed that terrible sin, the worship of the Golden Calf, Thou
+didst say to me, 'Let Me alone, that I may destroy them, and blot
+out their name from under heaven.' I then thought, 'Who can
+restrain God, that He should say, "Let Me?" It is plain that He
+desires me to pray for His children;' and I prayed, and was
+answered. The prayer of the individual for the community was
+answered, but not so the prayer of the community for the one
+individual! Is it because I called Israel, 'rebels?' But in this I only
+followed Thy example, for Thou too didst call them, 'the sons of
+rebellion.' [879]
+
+"Thou didst call me, as well as Leviathan, thy servant; I sent up
+prayers to Thee, and Leviathan likewise, and him didst Thou
+answer, for Thou madest a covenant with him that Thou keepest,
+but the covenant that Thou madest with me Thou breakest, for
+Thou didst say, 'Die in the mount whither thou goest up.' In the
+Torah Thy words are: 'If the servant shall plainly say, I love my
+master, my wife, and my children; I will not go out free: then his
+master shall bring him unto the judges; and he shall serve him for
+ever.' I implore Thee now, 'hear my cry, O God; attend unto my
+prayer.' [880] Thou are not in the position of a judge of flesh and
+blood who, when granting a prayer, has to consider that he may be
+compelled by his superior to repeal his answer, Thou canst do
+what Thou wilt, for where on earth or in heaven is there one so
+mighty that he can do such deed as Thine in Egypt, or who can
+perform such mighty deeds as Thou didst at the Red Sea? [881] I
+pray Thee, therefore, let me behold the land that, in spite of the
+slander of the spies, I praised, and Jerusalem and the Temple also.
+[882]
+
+"When, in answer to the proposition Thou madest me to go into
+Egypt and deliver Israel, I said, 'I can not do it, for I made a vow to
+Jethro never to leave him,' Thou didst release me from that vow. O
+Lord of the world! As then Thou didst absolve me of my vow,
+saying, 'Go, return into Egypt,' so do Thou now absolve Thyself
+from Thy vow, and permit me to enter the land of Israel." Then
+God answered: "Thou hast a master to absolve thee from thy vow,
+but I have no master." [883] Moses then said: "Thy judgement
+against me reads that I shall not as king enter the promised land,
+for to me and to Aaron Thou didst say, "Ye shall not bring this
+assembly into the land which I have given them.' Permit me then,
+at least, to enter it as a common citizen." "That," said the Lord, "is
+impossible. The king shall not enter it degraded to the rank of a
+common citizen." "Well, then," said Moses, "if I may not even go
+into the land as a common citizen, let me at least enter into the
+promised land by the Paneas Grotto, that runs from the east bank
+to the west bank of the Jordan." But this request, too, God denied
+him, saying, "Thou shalt not go from this bank of the Jordan to the
+other." "If this request also is to be denied me," begged Moses,
+"grant me at least that after my death my bones may be carried to
+the other side of the Jordan." But God said, "Nay, not even thy
+bones shall cross the Jordan." [884] "O Lord of the world!"
+exclaimed Moses, "If Joseph's bones were permitted to be carried
+into the promised land, why not mine?" God replied, "Whosoever
+acknowledges his country shall be buried therein, but whosoever
+does not acknowledge his country shall not be buried therein.
+Joseph pledged allegiance to his country when he said, 'For indeed
+I was stolen away out of the land of the Hebrews,' and therefore
+also does he deserve to have his bones brought to the land of
+Israel, but thou didst in silence hear the daughters of Jethro say to
+their father, 'An Egyptian delivered us out of the hands of the
+shepherds,' without correcting them by saying, 'I am a Hebrew;'
+and therefore shall not even thy bones be brought into the land of
+Israel." [885]
+
+Moses furthermore said to God: "O Lord of the world! With the
+word, 'Behold' did I begin Thy praise, saying, 'Behold, the heaven
+and the heaven of heavens is the Lord's' and with that very world,
+'Behold,' dost thou seal my death, saying, 'Behold, thy days
+approach that thou must die.'" God replied to this: "A wicked man
+in his envy sees only the profits, but not the expenditures of his
+neighbor. Dost thou not recall that when I wanted to send thee to
+Egypt, thou didst also decline My request with the word, 'Behold,'
+saying, 'Behold, they will not believe me.' Therefore did I say,
+'Behold, thy days approach that thou must die.'" [886] "As
+furthermore," continued God, "thou didst say to the sons of Levi
+when they asked thy forgiveness, 'Enough, ye take too much upon
+ye, ye sons of Levi,' so too shall I answer thy prayer for
+forgiveness, 'Let it suffice thee; speak no more unto Me of this
+matter.'"
+
+"O Lord of the world!" again pleaded Moses, "Wilt not Thou recall
+the time when thou didst say to me, 'Come now, therefore, and I
+will send thee unto Pharaoh, that thou mayest bring forth My
+people the children of Israel out of Egypt.' Let them be led by me
+into their land as I led them out of the land of bondage." But to this
+also God found a reply: "Moses, wilt not thou recall the time when
+thou didst say to Me, 'O my Lord, send, I pray Thee by the hand of
+him whom Thou wild send?' 'With the measure that a man uses,
+shall measure be given him.' [887] I announce death to thee with
+the word, 'Behold,' saying 'Behold, thy days approach that thou
+must die,' because I wanted to point out to thee that thou diest only
+because thou are a descendant of Adam, upon whose sons I had
+pronounced death with the word, 'Behold,' saying to the angels:
+'Behold, the man is become as one of us, to know good and evil;
+and now, lest he put forth his hand, and take also of the tree of life,
+and eat, and live forever.'" [888]
+
+Moses then said, "O Lord of the world! To the first man didst Thou
+give a command that could easily be obeyed, and yet he disobeyed
+it, and thereby merited death; but I have not transgressed any of
+Thy commandments." God: "Behold, Abraham also, who
+sanctified My name in the world, died." Moses: "Yea, but from
+Abraham issued Ishmael, whose descendants arouse thy anger."
+God: "Isaac, also, who laid his neck upon the altar to be offered as
+a sacrifice to Me, died." Moses: "But from Isaac issued Esau who
+will destroy the Temple and burn Thy house." God: "From Jacob
+issued twelve tribes that did not anger Me, and ye he died." Moses:
+"But he did not ascend into heaven, his feet did not tread the
+clouds, Thou didst not speak with him face to face, and he did not
+receive the Torah out of Thy hand." God: "'Let it suffice thee;
+speak no more unto Me of this matter,' speak not many words, for
+only 'a fool multiplieth words.'" Moses: "O Lord of the world!
+Future generations will perchance say, 'Had not God found evil in
+Moses, He would not have taking him out of the world.'" God: "I
+have already written in My Torah, 'And there hath not arisen since
+a prophet in Israel like unto Moses.'" Moses: "Future generations
+will perhaps say that I had probably acted in accordance with Thy
+will in my youth, while I was active as a prophet, but that in my
+old age, when my prophetic activities ceased, I no longer did Thy
+will."
+
+Moses: "Lord of the world! Let me, I pray, enter into the Land, live
+there two or three years, and then die." God: "I have resolved that
+thou shalt not go there." Moses: "If I may not enter it in my
+lifetime, let me reach it after my death." God: "Nay, neither dead
+nor alive shalt thou go into the land." Moses: "Why this wrath
+against me?" God: "Because ye sanctified Me not in the midst of
+the children of Israel." Moses: "With all Thy creatures dost Thou
+deal according to Thy quality of mercy, forgiving them their sins,
+once, twice, and thrice, but me Thou wilt not forgive even one
+single sin!" God: "Outside of this sin of which thou are aware, thou
+hast committed six other sins with which I have not until now
+reproached thee. At the very first, when I appeared to thee, thou
+didst say, 'O my Lord, send I pray Thee, by the hand of him whom
+Thou wilt send,' and didst refuse to obey My command to go to
+Egypt. Secondly thou didst say, 'For since I came to Pharaoh to
+speak in Thy name, he hath evil entreated this people; neither hast
+Thou delivered Thy people at all,' accusing Me thereby of having
+only harmed Israel, instead of aiding them. Thirdly didst thou say,
+'If these men die the common death of all men, then the Lord hath
+not sent me,' so that thou didst arouse doubts among Israel if thou
+wert really My ambassador. Fourthly didst thou say, 'But if the
+Lord make a new thing,' doubting if God could do so. Fifthly didst
+thou say to Israel, 'Hear now, ye rebels,' and in this way didst insult
+My children. Sixthly didst thou say, 'And behold, ye are risen up in
+your fathers' stead, an increase of sinful men.' Were Abraham,
+Isaac, and Jacob, Israel's fathers, perchance sinful men, that thou
+didst thus address their children?" Moses: "I only followed Thy
+example, for Thou, too, didst say, 'The censers of these sinners.'"
+God: "But I did not characterize their fathers as sinners."
+
+Moses: "O Lord of the world! How often did Israel sin before
+Thee, and when I begged and implored mercy for them, Thou
+forgavest them, but me Thou wilt not forgive! For my sake Thou
+forgavest the sins of sixty myriads, and not thou wilt not forgive
+my sin?" God: "The punishment that is laid upon the community is
+different from the punishment that is laid upon the individual, for I
+am not so severe in my treatment of the community as I am in
+dealing with an individual. But know, furthermore, that until now
+fate had been in thy power, but now fate is no longer in thy
+power."[889] Moses: "O Lord of the world! Rise up from the
+Throne of Justice, and seat Thyself upon the Throne of Mercy, so
+that in Thy mercy, Thou mayest grant me life, during which I may
+atone for my sins by suffering that Thou shalt bring upon me.
+Hand me not over to the sword of the Angel of Death. If Thou wild
+grant my prayer, then shall I sound Thy praises to all the
+inhabitants of the earth; I do not wish to die, 'but live and declare
+the works of the Lord.'" God replied: "'This is the gate of the Lord;
+the righteous shall enter into it,' this is the gate into which the
+righteous must enter as well as other creatures, for death had been
+decreed for man since the beginning of the world." [890]
+
+Moses, however, continued to importune God, saying: "With
+justice and with mercy hast Thou created the world and mankind,
+may mercy now conquer justice. In my youth Thou didst begin by
+showing me Thy power in the bush of thorns, and now, in my old
+age, I beseech Thee, treat me not as an earthly king treats his
+servant. When a king of flesh and blood had a servant, he loves
+him as long as he is young and strong, but casts him off when he is
+grown old. But Thou, 'cast me not off in the time of old age.' Thou
+didst show Thy power at the revelation of the Ten
+Commandments, and thy strong hand in the ten plagues that Thou
+didst bring upon Egypt. Thou didst create everything, and in Thy
+hand doth it lie to kill and to give life, there is none who can do
+these works, nor is there strength like Thine in the future world.
+Let me then proclaim Thy majesty to the coming generations, and
+tell them that through me Thou didst cleave the Red Sea, and give
+the Torah to Israel, that throughout forty years Thou didst cause
+manna to rain from heaven for Israel, and water to rise from the
+well." For Moses thought that if his life were spared, he should be
+able everlastingly to restrain Israel from sin and to hold them
+forever in faith to the one God. But God said: "' Let it suffice thee.'
+If thy life were to be spared, men should mistake thee, and make a
+god of thee, and worship thee." "Lord of the world!" replied
+Moses, "Thou didst already test me at the time when the Golden
+Calf was made and I destroyed it. Why then should I die?" God:
+"Whose son art thou?" Moses: "Amram's son." God: "And whose
+son was Amram?" Moses: "Izhar's son." God: "And whose son was
+he?" Moses: "Kohath's son." God: "And whose son was he?"
+Moses: "Levi's son." God: "And from whom did all of these
+descend?" Moses: "From Adam." God: "Was the life of any one of
+these spared?" Moses: "They all died." God: "And thou wishest to
+live on?" Moses: "Lord of the world! Adam stole the forbidden
+fruit and ate of it, and it was on this account that Thou didst punish
+him with death, but did I ever steal aught from Thee? Thou
+Thyself didst write of me, 'My servant Moses, who is faithful in all
+Mine house.'" God: "Art thou worthier than Noah?" Moses: "Yes;
+when Thou sentest the flood over his generation he did not beg
+Thy mercy for them, but I did say to Thee, 'Yet now, if Thou wilt
+forgive their sin; and if not, blot me, I pray Thee, out of Thy book
+which Thou hast written.'"
+
+God: "Was it I perchance, that counseled thee to slay the
+Egyptian?" Moses: "Thou didst slay all the firstborn of Egypt, and
+shall I die on account of one single Egyptian that I slew?" God:
+"Art thou perchance My equal? I slay and restore to life, but canst
+thou perchance revive the dead?" [891]
+
+GOD TRIES TO COMFORT MOSES CONCERNING HIS
+DEATH
+
+That Moses might not take his approaching end too much to heart,
+God tried to comfort him by pointing out to him that in his lifetime
+he had received such distinctions from his Creator as no man
+before him, and that still greater distinctions awaited him in the
+future world. God said: "Dost not thou remember the great honor I
+showed thee? Thou didst say to Me, 'Arise,' and I arose; thou
+saidst, 'Turn about,' and I turned about; for thy sake too did I invert
+the order of heaven and earth, for the order of heaven it is to send
+down dew and rain, and earth's order is it to produce bread, but
+thou didst say to Me, 'I do not wish it so, but bid heaven to send
+down bread, and earth to bring forth water,' and I acted in
+accordance with thy wish; I caused bread to rain from heaven, and
+the well 'sprung up.' Thou didst say, 'If the Lord make a new thing,
+and the ground open her mouth, and swallow them up, then ye
+shall understand that the Lord hath sent me,' and I fulfilled thy
+wish, and it swallowed them. I had also spoken, 'He that sacrificeth
+unto any god, save unto the Lord only, shall be utterly destroyed,'
+but when Israel sinned with the Golden Calf and I meant to deal
+with them according to My words, thou wouldst not let Me, saying:
+'Pardon, I pray Thee, the iniquity of this people,' and I forgave
+them as thou didst ask Me. More than this, the Torah is named
+after Me, it is the Torah of the Lord, but I named it after Thy
+name, saying, 'It is the Torah of My servant Moses.' The children
+of Israel also are named after Me, 'for unto Me the children of
+Israel are servants; they are My servants,' but I called them after
+thy name. I distinguished thee still more, for just as there is neither
+food nor drink for Me, so also didst thou stay in heaven forty days
+and forty nights, and in all that time, 'didst neither eat bread, nor
+drink water.' I am God, and see, 'I made thee a god to Pharaoh;' I
+have prophets, and thou hast a prophet, for I said to thee, 'and
+Aaron, thy brother, shall be thy prophet.' Again, no being may see
+Me, and thee too did I make so that 'the people were afraid to
+come nigh thee,' and as I said to thee, 'thou shalt see My back: but
+My face shall not be seen,' so too did the people see the back of
+thee. I glorified the Torah with twenty-two letters, and with all
+these letters did I glorify thee. I sent thee to Pharaoh, and thou
+didst lead Israel out of Egypt; through thee did I bestow the
+Sabbath upon Israel, and the law of circumcision; I gave thee the
+Ten Commandments, I covered thee with the cloud, I gave thee the
+two tables of stone, which thou didst break; I made thee unique in
+the world; I gave thee the Torah as an inheritance, and honored
+thee more than all the seventy elders."
+
+Moses had to acknowledge that extraordinary marks of honor had
+been his. He said: "Lord of the world! Thou didst set me on high,
+and didst bestow upon me so many benefits that I cannot
+enumerate one of a thousand, and all the world knows how Thou
+didst exalt me and honor me, and all the world knows as well that
+Thou art the One God, the only One in Thy world, that there is
+none beside Thee, and that there is nothing like Thee. Thou didst
+create those above and those below, Thou art the beginning and
+the end. Who can enumerate Thy deeds of glory? Do one of these,
+I beseech Thee, that I may pass over the Jordan." God said: "'Let it
+suffice, speak no more unto Me of this matter.' [892] It is better for
+thee to die here, than that thou shouldst cross the Jordan and die in
+the land of Israel. There in a tomb fashioned by men, on a bier
+made by men, and by the hands of men wouldst thou be buried; but
+now shalt thou be buried in a tomb fashioned by God, on a bier
+made by God, and shalt be buried by the hands of God. [893] O
+My son Moses, much honor had been stored up for thee in the
+future world, for thou wilt take part in all the delights of Paradise,
+where are prepared three hundred and ten worlds, which I have
+created for every pious man that through love of Me devoted
+himself to the Torah. And as in this world I appointed thee over
+the sixty myriads of Israel, so in the future world shall I appoint
+thee over the fifty-five myriads of pious men. Thy days, O Moses,
+will pass, when thou art dead, but thy light will not fade, for thou
+wilt never have need of the light of sun or moon or stars, nor wilt
+thou require raiment or shelter, or oil for thy head, or shoes for thy
+feet, for My majesty will shine before thee, My radiance will make
+thy face beam, My sweetness will delight thy palate, the carriages
+of My equipage shall serve as vehicles for thee, and one of My
+many scepters upon which is engraved the Ineffable Name, one
+that I had employed in the creation of the world, shall I give to
+thee, the image of which I had already given thee in this world."
+[894]
+
+THE INTERCESSIONS FOR MOSES
+
+When Moses saw that God lent no ear to his prayers, he sought to
+invoke God's mercy through the pleadings of others. "To
+everything there is a season, and a time to every purpose under the
+heaven." So long as the course of Moses' days had not yet been
+run, everything was in his power, but when his time was over, he
+sought for some one to appeal to God's mercy for him. He now
+betook himself to Earth and said: "O Earth, I pray thee, implore
+God's mercy for me. Perhaps for thy sake will He take pity upon
+me and let me enter into the land of Israel." Earth, however,
+replied: "I am 'without form and void,' and then too I shall son 'wax
+old like a garment.' How then should I venture to appear before the
+King of kings? Nay, thy fate is like mine, for 'dust thou art, and
+unto dust shalt thou return.'"
+
+Moses hastened to Sun and Moon, and implored them to intercede
+for him with God, but they replied: "Before we pray to God for
+thee, we must pray for ourselves, for 'the moon shall be
+confounded, and the sun ashamed.'"
+
+Moses then took his request to the Stars and the Planets, but these,
+too, replied: "Before we venture to plead for thee, we must plead
+for ourselves, for 'all the host of heaven shall be dissolved.'"
+
+Moses then went to the Hills and the Mountains, beseeching them,
+"Pray appeal to God's mercy for me," and they, too, replied: "We
+too have to implore God's mercy for ourselves, for He said, 'The
+mountains shall depart, and the hills be removed.'"
+
+He then laid his plea before Mount Sinai, but the latter said: "Didst
+thou not see with thine eyes and record in the Torah that, 'Mount
+Sinai was altogether in smoke, because the Lord descended upon it
+in a fire?' How then shall I approach the Lord?"
+
+He then went to the Rivers, and sought their intercession before
+the Lord, but they replied: "'The Lord made a way in the sea, and a
+path in the mighty waters.' We cannot save ourselves out of His
+hand, and how then should we aid thee?"
+
+Then he went to the Deserts, and to all the Elements of Nature, but
+in vain sought to secure their aid. Their answer was : "All go unto
+one place; all are of the dust, and turn to dust again."
+
+The Great Sea was the last to which he brought his request, but it
+replied: "Son of Amram, what ails thee today? Art not thou the son
+of Amram that erstwhile came to me with a staff, beat me, and
+clove me into twelve parts, while I was powerless against thee,
+because the Shekinah accompanied thee at thy right hand? What
+has happened, then, that thou comest before me now pleading?"
+Upon being reminded of the miracles that he had accomplished in
+his youth, Moses burst into tears and said, "Oh, that I were as in
+months past, as in the days when God preserved me!" And turning
+to the sea, he made answer: "In those days, when I stood beside
+thee, I was king of the world, and I commanded, but not I am a
+suppliant, whose prayers are unanswered." [895]
+
+When Moses perceived the Heaven and Earth, Sun and Moon,
+Stars and Planets, Mountains and Rivers turned a deaf ear to his
+prayers, he tried to implore mankind to intercede for him before
+God. He went first to his disciple Joshua, saying: "O my son, be
+mindful of the love with which I treated thee by day and by night,
+teaching thee mishnah and halakah, and all arts and sciences, and
+implore now for my sake God's mercy, for perhaps through thee
+He may take pity upon me, and permit me to enter the land of
+Israel." Joshua began to weep bitterly, and beat his palms in
+sorrow, but when he wanted to begin to pray, Samael appeared and
+stopped his mouth, saying, "Why dost thou seek to oppose the
+command of God, who is 'the Rock, whose work is perfect, and all
+whose ways are judgement?'" Joshua then went to Moses and said,
+"Master, Samael will not let me pray." At these words Moses burst
+into loud sobs, and Joshua, too, wept bitterly.
+
+Moses then went to his brother's son, Eleazar, to whom he said: "O
+my son, be mindful of the days when God was angry with thy
+father on account of the making of the Golden Calf, and I save him
+through my prayer. Pray now thou to God for me, and perhaps God
+will take pity upon me, and let me enter into the land of Israel."
+But when Eleazar, in accordance with Moses' wish, began to pray,
+Samael appeared and stopped his mouth, saying to him, "How
+canst thou think of disregarding God's command?" Then Eleazar
+reported to Moses that he could not pray for him.
+
+He now tried to invoke Caleb's aid, but him, too, Samael prevented
+from praying to God. Moses then went to the seventy elders and
+the other leaders of the people, he even implored every single man
+among Israel to pray for him, saying: "Remember the wrath which
+the Lord nursed against your fathers, but I brought it to pass that
+God relinquished His plan to destroy Israel, and forgave Israel
+their sins. Now, I pray ye, betake yourselves to the sanctuary of
+God and exhort His pity for me, that He may permit me to enter
+into the land of Israel, for 'God never rejects the prayer of the
+multitude.'"
+
+When the people and their leaders heard these words of Moses,
+they broke out into mournful weeping, and in the Tabernacle with
+bitter tears they entreated God to answer Moses' prayer, so that
+their cries rose even to the Throne of Glory. But then one hundred
+and eighty four myriads of angels under the leadership of the great
+angels Zakun and Lahash descended and snatched away the words
+of the suppliants, that they might not reach God. The angel Lahash
+indeed tried to restore to their place the words which the other
+angels had snatched away, so that they might reach God, but when
+Samael learned of this, he fettered Lahash with chains of fire and
+brought him before God, where he received sixty blows of fire and
+was expelled from the inner chamber of God because, contrary to
+God's wish, he had attempted to aid Moses in the fulfillment of his
+desire. When Israel now saw how the angels dealt with their
+prayers, they went to Moses and said, "The angels will not let us
+pray for thee." [896]
+
+When Moses saw that neither the world nor mankind could aid
+him, he betook himself to the Angel of the Face, to whom he said,
+"Pray for me, that God may take pity upon me, and that I may not
+die." But the angel replied: "Why, Moses, dost thou exert thyself in
+vain? Standing behind the curtain that is drawn before the Lord, I
+heard that thy prayer in this instance is not to be answered." Moses
+now laid his hand upon his head and wept bitterly, saying, "To
+whom shall I now go, that he might implore God's mercy for me?"
+
+God was now very angry with Moses because he would not resign
+himself to the doom that had been sealed, but His wrath vanished
+as soon as Moses spoke the words: "The Lord, the Lord, a God full
+of compassion and gracious, slow to anger, and plenteous in mercy
+and truth; keeping mercy for thousands, forgiving iniquity and
+transgression and sin." God now said kindly to Moses: "I have
+registered two vows, one that thou are to die, and the second that
+Israel is to perish. I cannot cancel both vows, if therefore thou
+choosest to live, Israel must be ruined." "Lord of the world!"
+replied Moses, "Thou approachest me artfully; Thou seizest the
+rope at both ends, so that I myself must now say, 'Rather shall
+Moses and a thousand of his kind perish, than a single soul out of
+Israel!' But will not all men exclaim, 'Alas! The feet that trod the
+heavens, the face that beheld the Face of the Shekinah, and the
+hands that received the Torah, shall not be covered with dust!'"
+God replied: "Nay, the people will say: ' If a man like Moses, who
+ascended into heaven, who was peer of the angels, with whom God
+spoke face to face, and to whom He gave the Torah - if such a man
+cannot justify himself before God, how much less can an ordinary
+mortal of flesh and blood, who appears before God without having
+done good deeds or studied the Torah, justify himself?' I want to
+know," He added, "why thou are so much aggrieved at thy
+impending death." Moses: "I am afraid of the sword of the Angel
+of Death." God: "If this is the reason then speak no more in this
+matter, for I will not deliver thee into his hand." Moses, however,
+would not yield, but furthermore said, "Shall my mother Jochebed,
+to whom my life brought so much grief, suffer sorrow after my
+death also?" God: "So was it in My mind even before I created the
+world, and so is the course of the world; every generation has its
+learned men, every generation has its leaders, every generation has
+its guides. Up to now it was thy duty to guide the people, but not
+the time it ripe for thy disciple Joshua to relieve thee of the office
+destined for him." [897]
+
+MOSES SERVES JOSHUA
+
+Moses now said to himself: "If God has determined that I may not
+enter the land of Israel, and I am thus to lose the reward for the
+many precepts that may be observed only in the Holy Land, for no
+other reason than because the time has come for my disciple
+Joshua to go to the front of Israel and lead them into the land, then
+were it better for me to remain alive, to enter the land, and
+relinquish to Joshua the leadership of the people." What now did
+Moses do? From the first day of Shebat to the sixth of Adar, the
+day before his death, he went and served Joshua from morning
+until evening, as a disciple his mater. These thirty-six days during
+which Moses served his former disciple corresponded to the equal
+number of years during which he had been served by Joshua.
+
+The way in which Moses ministered to Joshua was as follows.
+During the period he arose at midnight, went to Joshua's door,
+opened it with a key, and taking a shirt from which he shook out
+the dust, laid it near to Joshua's pillow. He then cleaned Joshua's
+shoes and placed them beside the bed. Then he took his
+undergarment, his cloak, his turban, his golden helmet, and his
+crown of pearls, examined them to see if they were in good
+condition, cleaned and polished them, arranged them aright, and
+laid them on a golden chair. He then fetched a pitcher of water and
+a golden basin and placed them before the golden chair, so to wash
+himself. He then caused Joshua's rooms, which he furnished like
+his own, to be swept and put into order, the ordered the golden
+throne to be brought in, which he covered with a linen and a
+woolen cloth, and with other beautiful and costly garments, as in
+the custom with kings. After all these preparations had been made,
+he bade the herald proclaim: "Moses stands at Joshua's gate and
+announces that whosoever wishes to hear God's word should
+betake himself to Joshua, for he, according to God's word, is the
+leader of Israel."
+
+When the people heard the herald, they trembled and shook, and
+pretended to have a headache, so that they might not have to go to
+Joshua. Every one of them said, in tears, "Woe to thee, O land,
+when thy king is a child!" But a voice from heaven resounded,
+crying, "When Israel was a child, then I loved him," and Earth, too,
+opened her mouth, and said, "I have been young, and now am old,
+yet have I not seen the righteous forsaken."
+While the people refused to lend ear to the herald's summons, the
+elders of Israel, the leaders of the troops, the princes of the tribes,
+and the captains of thousands, of hundreds, and of tens appeared at
+Joshua's tent, and Moses assigned to each his place according to
+his rank.
+
+In the meantime approached the hour when Joshua was wont to
+arise, whereupon Moses entered his room and extended his hand to
+him. When Joshua saw that Moses served him, he was ashamed to
+have his master minister to him, and taking the shirt out of Moses'
+hand, and dressing himself, trembling, he cast himself to Moses'
+feet and said: "O my master, be not the cause wherefore I should
+die before half my time is done, owing to the sovereignty God has
+imposed upon me." But Moses replied: "Fear not, my son, thou
+sinnest not if thou are served by me. With the measure wherewith
+thou didst mete out to me, do I mete out to thee; as with a pleasant
+face thou didst serve me, so shall I serve thee. It was I that taught
+thee, 'Love thy neighbor as thyself,' and also, 'Let thy pupil's honor
+be as dear to thee as thine own.'" Moses did not rest until Joshua
+seated himself upon the golden chair, and then Moses served
+Joshua, who still resisted, in every needful way. After he was
+through with all this, he laid upon Joshua, who still resisted, his
+rays of majesty, which he had received from his celestial teacher
+Zagzagel, scribe of the angels, at the close of his instruction in all
+the secrets of the Torah.
+
+When Joshua was completely dressed and ready to go out, they
+reported to him and to Moses that all Israel awaited them. Moses
+thereupon laid his hand upon Joshua to lead him out of the tent,
+and quite against Joshua's wish insisted upon giving precedence to
+him as they stepped forth. When Israel saw Joshua precede Moses,
+they all trembled, arose, and made room for these two to proceed
+to the place of the great, where stood the golden throne, upon
+which Moses seated Joshua against his will. All Israel burst into
+tears when they saw Joshua upon the golden throne, and he said
+amid tears, "why all this greatness and honor to me?" [898]
+
+In this way did Moses spend the time from the first day of Shebat
+to the sixth of Adar, during which time he expounded the Torah to
+the sixty myriads of Israel in seventy languages.
+
+THE LAST DAY OF MOSES' LIFE
+
+On the seventh day of Adar, Moses knew that on this day he
+should have to die, for a heavenly voice resounded, saying, "Take
+heed to thyself, O Moses, for thou hast only one more day to live."
+[899] What did Moses now do? On this day he wrote thirteen
+scrolls of the Torah, twelve for the twelve tribes, and one he put
+into the Holy Ark, so that, if they wished to falsify the Torah, the
+one in the Ark might remain untouched. Moses thought, "If I
+occupy myself with the Torah, which is the tree of life, this day
+will draw to a close, and the impending doom will be as naught."
+God, however, beckoned to the sun, which firmly opposed itself to
+Moses, saying, "I will not set, so long as Moses lives." [900] When
+Moses had completed writing the scrolls of the Torah, not even
+half the day was over. He then bade the tribes come to him, and
+from his hand receive the scrolls of the Torah, admonishing the
+men and women separately to obey the Torah and its commands.
+The most excellent among the thirteen scrolls was fetched by
+Gabriel, who brought it to the highest heavenly court to show the
+piety of Moses, who had fulfilled all that is written in the Torah.
+Gabriel passed with it through all the heavens, so that all might
+witness Moses' piety. It is this scroll of the Torah out of which the
+souls of the pious read on Monday and Thursday, as well as on the
+Sabbath and holy days.
+
+Moses on this day showed great honor and distinction to his
+disciple Joshua in the sight of all Israel. A herald passed before
+Joshua through all the camp, proclaiming, "Come and hear the
+words of the new prophet that hath arisen for us to-day!" All Israel
+approached to honor Joshua. Moses then gave the command to
+fetch hither a golden throne, a crown of pearls, a royal helmet, and
+a robe of purple. He himself set up the rows of benches for the
+Sanhedrin, for the heads of the army, and for the priests. Then
+Moses betook himself to Joshua, dressed him, put the crown on his
+head, and bade him be seated upon the golden throne to deliver
+from it a speech to the people. Joshua then spoke the following
+words which he first whispered to Caleb, who then announced it in
+a loud voice to the people. He said: "Awaken, rejoice, heavens of
+heavens, ye above; sound joyously, foundations of earth, ye below.
+Awaken and proclaim aloud, ye orders of creation; awaken and
+sing, ye mountains everlasting. Exult and shout in joy, ye hills of
+earth, awaken and burst into songs of triumph, ye hosts of heaven.
+Sing and relate, ye tents of Jacob, sing, ye dwelling place of Israel.
+Sing and hearken to all the words that come from your King,
+incline you heart to all His words, and gladly take upon yourselves
+and your souls the commandments of your God. Open your mouth,
+let your tongue speak, and give honor to the Lord that is your
+Helper, give thanks to your Lord and put your trust in Him. For He
+is One, and hath no second, there is none like Him among the
+gods, not one among the angels is like Him, and beside Him is
+there none that is your Lord. To His praise there are no bounds; to
+His fame no limit, no end; to His miracles no fathoming; to His
+works no number. He kept the oath that He swore to the Patriarchs,
+through our teacher Moses. He fulfilled the covenant with them,
+and the love and the vow He had made them, for He delivered us
+through many miracles, led us from bondage to freedom, clove for
+us the sea, and bestowed upon us six hundred and thirteen
+commandments."
+
+When Joshua had completed his discourse, a voice resounded from
+heaven, and said to Moses, "Thou hast only five hours more of
+life." Moses called out to Joshua, "Stay seated like a king before
+the people!" Then both began to speak before all Israel; Moses
+read out the text and Joshua expounded. There was no difference
+of opinion between them, and the words of the two matched like
+the pearls in a royal crown. But Moses' countenance shone like the
+sun, and Joshua's like the moon.
+
+While Joshua and all Israel still sat before Moses, a voice from
+heaven became audible and said, "Moses, thou hast now only four
+hours of life." Now Moses began to implore God anew: "O Lord of
+the world! If I must die only for my disciple's sake, consider that I
+am willing to conduct myself as if I were his pupil; let it be as if he
+were high priest, and I a common priest; he is king, and I his
+servant." God replied: "I have sworn by My great name, which ' the
+heaven and heaven of heavens cannot contain,' that thou shalt not
+cross the Jordan." Moses: "Lord of the world! Let me at least, by
+the power of the Ineffable Name, fly like a bird in the air; or make
+me like a fish transform my two arms to fins and my hair to scales,
+that like a fish I may leap over the Jordan and see the land of
+Israel." God: "If I comply with thy wish, I shall break My vow."
+Moses: "Lord of the world! Lead me upon the pinions of the clouds
+about three parasangs high beyond the Jordan, so that the clouds
+be below me, and I from above may see the land." God replied:
+"This, too, seems to Me like a breaking of My vow." Moses: "Lord
+of the world! Cut me up, limb by limb, throw me over the Jordan,
+and then revive me, so that I may see the land." God: "That, too,
+would be as if I had broken My vow." Moses: "Let me skim the
+land with my glance." God: "In this point will I comply with thy
+wish. 'Thou shalt see the land before thee; but thou shalt not go
+thither.'" God thereupon showed him all the land of Israel, and
+although it was a square of four hundred parasangs, still God
+imparted such strength to Moses' eyes that he could oversee all the
+land. What lay in the deep appeared to him above, the hidden was
+plainly in view, the distant was close at hand, and he saw
+everything. [901]
+
+MOSES BEHOLDS THE FUTURE
+
+Pointing to the land, God said: "'This is the land which I sware
+unto Abraham, unto Isaac, and unto Jacob, saying, I will give it
+unto thy seed;' to them did I promise it, but to thee do I show it."
+But he saw not only the land. God pointed with His finger to every
+part of the Holy Land, and accurately described it to Moses,
+saying, "This is Judah's share, this Ephraim's," and in this way
+instructed him about the division of the land. Moses learned from
+God the history of the whole land, and the history of every part of
+it. God showed it to him as it would appear in its glory, and how it
+would appear under the rule of strangers. God revealed to him not
+only the complete history of Israel that was to take place in the
+Holy Land, but also revealed to him all its creation to the Day of
+Judgement, when the resurrection of the dead will take place.
+Joshua's war with the Canaanites, Israel's deliverance from the
+Philistines through Samson, the glory of Israel in David's reign, the
+building of the Temple under Solomon, and its destruction, the
+line of kings from the house of David, and the line of prophets
+from the house of Rahab, the destruction of Gog and Magog on the
+plain of Jericho, all this and much more, was it given Moses to
+see. And as God showed him the events in the world, so too did he
+show him Paradise with its dwellers of piety, and hell with the
+wicked men that fill it. [902]
+
+The place whence Moses looked upon the Holy Land was a
+mountain that bore four names: Nebo, Abarim, Hor, and Pisgah.
+The different appellations are due to the fact that the kingdoms
+accounted it as a special honor to themselves if they had
+possessions in the Holy Land. This mountain was divided among
+four kingdoms, and each kingdom had a special name for its parts.
+[903] The most appropriate name seems to be Nebo, for upon it
+died three sinless nebi'im, "prophets," Moses, Aaron and Miriam.
+
+To this mountain, upon God's command, Moses betook himself at
+noon of the day on which he died. On this occasion, as upon two
+others, God had His commands executed at noon to show mankind
+that they could not hinder the execution of God's orders, even if
+they chose to do so. Had Moses gone to die on Mount Nebo at
+night, Israel would have said: "He could well do so in the night
+when we knew of nothing. Had we known that he should go to
+Nebo to his death, we should not have let him go. Verily, we
+should not have permitted him to die, who led us out of Egypt,
+who clove the sea for us, who caused manna to rain down and the
+well to spring up, who bade the quails to fly to us, and performed
+many other great miracles." God therefore bade Moses go to his
+grave on mount Nebo in bright daylight, at noon hour, saying, "Let
+him who wishes to prevent it try to do so."
+
+For a similar reason did Israel's exodus from Egypt take place in
+the noon hour, for, had they departed at night, the Egyptians would
+have said: "They were able to do this in the darkness of the night
+because we knew nothing of it. Had we known, we should not
+have permitted them to depart, but should have compelled them by
+force of arms to stay in Egypt." God therefore said: "I shall lead
+out Israel to the noon hour. Let him who wishes to prevent it try to
+do so."
+
+Noah, too, entered the ark at the noon hour for a similar reason.
+God said: "If Noah enters the ark at night, his generation will
+declare: 'He could do so because we were not aware of it, or we
+should not have permitted him to enter the ark alone, but should
+have taken our hammers and axes, and crushed the ark.'
+Therefore," said God, "do I wish him to enter the ark at the noon
+hour. Let him who wishes to prevent it try to do so."
+
+God's command to Moses to betake himself to Mount Nebo, and
+there to die, was couched in the following words: means not
+destruction, but elevation. 'Die in the mount whither thou goest
+up;' go up all alone, and let no one accompany thee. Aaron's son
+Eleazar accompanied him to his tomb, but no man shall witness
+the distinction and reward that await thee at thy death. There shalt
+thou be gather to thy people, to the fathers of Israel, Abraham,
+Isaac, and Jacob, and to thy fathers, Kohath and Amram, as well as
+to thy brother Aaron and thy sister Miriam, just as Aaron thy
+brother died in mount Hor, and was gathered unto his people." For
+when Aaron was to die, Moses drew off one by one his garments,
+with which he invested Aaron's son Eleazar, and after he had taken
+off all his garments, he clothed him in his death robe. Then he said
+to Aaron: "Aaron, my brother, enter the cave," and he entered. "Get
+upon the couch," said Moses, and Aaron did so. "Close thine eyes,"
+and he closed them. "Stretch out thy feet," and Aaron did so, and
+expired. At sight of this painless and peaceful death, Moses said:
+"Blessed is the man that dies such a death!" When therefore Moses'
+end drew nigh, God said: "Thou shalt die the death that thou didst
+wish, as peacefully and with as little pain as thy brother Aaron."
+[904]
+
+MOSES MEETS THE MESSIAH IN HEAVEN
+
+Moses received still another special distinction on the day of his
+death, for on that day God permitted him to ascend to the lofty
+place of heaven, and showed him the reward that awaited him in
+heaven, and the future. The Divine attribute of Mercy appeared
+there before him and said to him: "I bring glad tidings to thee, at
+which thou wilt rejoice. Turn to the Throne of Mercy and behold!"
+Moses turned to the Throne of Mercy and saw God build the
+Temple of jewels and pearls, while between the separate gems and
+pearls shimmered the radiance of the Shekinah, brighter than all
+jewels. And in this Temple he beheld the Messiah, David's son,
+and his own brother Aaron, standing erect, and dressed in the robe
+of the high priest. Aaron then said to Moses: "Do not draw near,
+for this is the place where the Shekinah dwells, and know that no
+one may enter here before he have tasted of death and his soul
+have been delivered to the Angel of Death."
+
+Moses now fell upon his face before God, saying, "Permit me to
+speak to Thy Messiah before I die." God then said to Moses:
+"Come, I shall teach thee My great name, that the flames of the
+Shekinah consume thee not." When the Messiah, David's son, and
+Aaron beheld Moses approach them, they knew that God had
+taught him the great name, so they went to meet him and saluted
+him with the greeting: "Blessed be he that cometh in the name of
+the Lord." Moses thereupon said to Messiah: "God told me that
+Israel was to erect a Temple to Him upon earth, and I now see Him
+build His own Temple, and that, too, in heaven!" The Messiah
+replied: "Thy father Jacob saw the Temple that will be erected on
+earth, and also the Temple that God rears with His own hand in
+heaven, and he clearly understood that it was the Temple God
+constructed with His own hand in heaven as house of jewels, of
+pearls, and of the light of the Shekinah, that was to be preserved
+for Israel to all eternity, to the end of all generations. This was in
+the night when Jacob slept upon a stone, and in his dream beheld
+one Jerusalem upon earth, and another in heaven. God then said to
+Jacob, 'My son Jacob, to-day I stand above thee as in the future thy
+children will stand before Me.' At the sight of these two
+Jerusalems, the earthly and the heavenly, Jacob said: 'The
+Jerusalem on earth is nothing, this is not the house that will be
+preserved for my children in all generations, but in truth that other
+house of God, that He builds with His own hands.' But if thou
+sayest," continued the Messiah, "that God with His own hands
+builds Himself a Temple in heaven, know then that with His hands
+also He will build the Temple upon earth."
+
+When Moses heard these words from the mouth of the Messiah, he
+rejoiced greatly, and lifting up his face to God, he said, "O Lord of
+the world! When will this Temple built here in heaven come down
+to earth below?" God replied: "I have made known the time of the
+event to no creature, either to the earlier ones or to the later, how
+then should I tell thee?" Moses said: "Give me a sign, so that out of
+the happenings in the world I may gather when that time will
+approach," God: "I shall first scatter Israel as with a shovel over all
+the earth, so that they may be scattered among all nations in the
+four corners of the earth, and then shall I "set My hand again the
+second time,' and gather them in that migrated with Jonah, the son
+of Amittai, to the land of Pathros, and those that dwell in the land
+of Shinar, Hamath, Elam, and the islands of the sea."
+
+When Moses had heard this, he departed from heaven with a
+joyous spirit. The Angel of Death followed him to earth, but could
+not possess himself of Moses' soul, for he refused to give it up to
+him, delivering it to none but God Himself. [905]
+
+THE LAST HOURS OF MOSES
+
+When Moses had finished looking upon the land and the future, he
+was one hour nearer to death. A voice sounded from heaven and
+said, "Make no fruitless endeavors to live." Moses, however, did
+not desist from prayer, saying to God: "Lord of the world! Let me
+stay on this side of the Jordan with the sons of Reuben and the
+sons of God, that I may be as one of them, while Joshua as king at
+the head of Israel shall enter into the land beyond the Jordan." God
+replied: "Dost thou wish Me to make as naught the words in the
+Torah that read, 'Three times in the year all thy males shall appear
+before the Lord God?' If Israel sees that thou dost not make a
+pilgrimage to the sanctuary, they will say, 'If Moses, through
+whom the Torah and the laws were given to us, does not make the
+pilgrimage to the sanctuary, how much less do we need to do so!'
+Thou wouldst then cause nonobservance of My commandments. I
+have, furthermore, written in the Torah through thee, 'At the end of
+every seven years, in the set time of the year of release, when all
+Israel is come to appear before the Lord thy God, in the place
+which He shall choose, thou shalt read this law before all Israel in
+their hearing.' If thou wert to live thou shouldst put Joshua's
+authority in the eyes of all Israel to naught, for they would say,
+'Instead of learning the Torah and hearing it from the mouth of the
+disciple, let us rather go to the teacher and learn from him.' Israel
+will then abandon Joshua and go to thee, so that thou wouldst
+cause rebellion against My Torah, in which is written that the king
+shall read before all Israel the Torah in the set time of the year of
+release." [906]
+
+In the meanwhile still another hour had passed, and a voice
+sounded from heaven and said: "How long wilt thou endeavor in
+vain to avert the sentence? Thou has not only two hours more of
+life." The wicked Samael, head of evil spirits, had eagerly awaited
+the moment of Moses' death, for he hoped to take his soul like that
+of all other mortals, and he said continually, "When will the
+moment be at hand when Michael shall weep and I shall triumph?"
+When now only two hours remained before Moses' death, Michael,
+Israel's guardian angel, began to weep, and Samael was jubilant,
+for now the moment he had awaited so long was very close. But
+Michael said to Samael: "'Rejoice not against me, mine enemy:
+when I fall, I shall arise; when I sit in darkness, the Lord shall be a
+light unto me.' Even if I fell on account of Moses's death, I shall
+arise again through Joshua when he will conquer the one and thirty
+kings of Palestine. Even if I sit in darkness owing to the
+destruction of the first and second Temples, the Lord shall be my
+light on the day of the Messiah."
+
+In the meanwhile still another hour had passed, and a voice
+resounded from heaven and said, "Moses, thou hast only one hour
+more of life!" Moses thereupon said: "O Lord of the world! Even if
+Thou wilt not let me enter into the land of Israel, leave me at least
+in this world, that I may live, and not die." God replied, "If I should
+not let thee die in this world, how then can I revive thee hereafter
+for the future world? Thou wouldst, moreover, then give the lie to
+the Torah, for through thee I wrote therein, 'neither is there any
+that can deliver out of My hand.'" Moses continued to pray: "O
+Lord of the world! If thou dost not permit me to enter into the land
+of Israel, let me live like the beasts of the field, and feed on herbs,
+and drink water, let me live and see the world: let me be as one of
+these." But God said, "Let it suffice thee!" Still Moses continued:
+"If Thou wilt not grant me this, let me at least live in this world
+like a bird that flies in the four directions of the world, and each
+day gathers its food from the ground, drinks water out of the
+streams, and at eve returns to its nest." But even this last prayer of
+his was denied, for God said, "Thou hast already made too many
+words." [907]
+
+Moses now raised up his voice in weeping, and said, "To whom
+shall I go that will now implore mercy to me?" He went to every
+work of creation and said, "Implore mercy for me." But all replied:
+"We cannot even implore mercy for ourselves, for God 'hath made
+everything beautiful in its time,' but afterward, 'all go unto one
+place, all are of the dust, and all turn to dust again,' 'for the heaven
+shall vanish away like smoke, and the earth shall wax old like a
+garment.'"
+
+When Moses saw that none of the works of creation could aid him,
+he said: "He is 'the Rock, His work is perfect, for all His ways are
+judgement: A God of faithfulness and without iniquity, just and
+right is He.'"
+
+When Moses saw that he could not escape death, he called Joshua,
+and in the presence of all Israel addressed him as follows: "Behold,
+my son, the people that I deliver into thy hands, is the people of the
+Lord. It is still in its youth, and hence is inexperienced in the
+observance of its commandments; beware, therefore, lest thou
+speak harshly to them, for they are the children of the Holy One,
+who called them, 'My firstborn son, Israel'; and He loved them
+before all other nations." But God, on the other hand, at once said
+to Joshua: "Joshua, thy teacher Moses has transferred his office to
+thee. Follow now in his footsteps, take a rod and hit upon the head,
+'Israel is a child, hence I love him,' and 'withhold not correction
+from the child.'" [908]
+
+Joshua now said to Moses: "O my teacher Moses, what will
+become of me? If I give to the one a share upon a mountain, he
+will be sure to want one in the valley, and he to whom I give his
+share in the valley will wish it to be upon a mountain." Moses,
+however, quieted him, saying, "Be not afraid, for God hath assured
+me that there will be peace at the distribution of the land." Then
+Moses said: "Question me regarding all the laws that are not quite
+clear to thee, for I shall be taken from thee, and thou shalt see me
+no more." Joshua replied, "When, O my master, by night or by day,
+have I ever left thee, that I should be in doubt concerning anything
+that thou hast taught me?" Moses said, "Even if thou hast no
+questions to ask to me, come hither, that I may kiss thee." Joshua
+went to Moses, who kissed him and wept upon his neck, and a
+second time blessed him, saying, "Mayest thou be at peace, and
+Israel be at peace with thee." [909]
+
+THE BLESSING OF MOSES
+
+The people now came to Moses and said, "The hour of thy death is
+at hand," and he replied: "Wait until I have blessed Israel. All my
+life long they had no pleasant experiences with me, for I constantly
+rebuked them and admonished them to fear God and fulfil the
+commandments, therefore do I not now wish to depart out of this
+world before I have blessed them." [910] Moses had indeed always
+cherished the desire of blessing Israel, but the Angel of Death had
+never permitted him to satisfy his wish, so shortly before dying, he
+enchained the Angel of Death, cast him beneath his feet, and
+blessed Israel in spite of their enemy, saying, "Save Thy people,
+and bless Thine inheritance: feed them also, and bear them up for
+ever." [911]
+
+Moses was not the first to bestow blessings, as former generations
+had also done so, but no blessing was as effective as his. Noah
+blessed his sons, but it was a divided blessing, being intended for
+Shem, whereas Ham, instead of being blessed, was cursed. Isaac
+blessed his sons, but his blessings led to a dispute, for Esau envied
+Jacob his blessings. Jacob blessed his sons, but even his blessing
+was not without a blemish, for in blessing he rebuked Reuben and
+called him to account for the sins he had committed. Even the
+number of Moses' blessings excelled that of his predecessors. For
+when God created the world, He blessed Adam and Eve, and this
+blessing remained upon the world until the flood, when it ceased.
+When Noah left the ark, God appeared before him and bestowed
+upon him anew the blessing that had vanished during the flood,
+and this blessing rested upon the world until Abraham came into
+the world and received a second blessing from God, who said,
+"And I will make of thee a great nation, and I will bless them that
+bless thee, and curse him that curseth thee." God then said to
+Abraham: "Henceforth it no longer behooves Me to bless My
+creatures in person, but I shall leave the blessings to thee: he
+whom thou blessest, shall be blessed by Me." Abraham did not,
+however, bless his own son Isaac, in order that the villain Esau
+might not have a share in that blessing. Jacob, however, received
+not only two blessings from his father, but one other besides from
+the angel with whom he wrestled, and one from God; and the
+blessing also that had been Abraham's to bestow upon his house
+went to Jacob. When Jacob blessed his sons, he passed on to them
+the five blessings he had received, and added one other. Balaam
+should really have blessed Israel with seven benedictions,
+corresponding to the seven altars he had erected, but he envied
+Israel greatly, and blessed them with only three blessings. God
+thereupon said: "Thou villain that begrudgest Israel their blessings!
+I shall not permit thee to bestow upon Israel all the blessing that
+are their due. Moses, who had 'a benevolent eye,' shall bless
+Israel." And so, too, it came to pass. Moses added a seventh
+blessing to the six benedictions with which Jacob had blessed his
+twelve sons. This was not, however, the first time that Moses
+blessed the people. He blessed them at the erection of the
+Tabernacle, then at its consecration, a third time at the installation
+of the judges, and a fourth time on the day of his death. [912]
+
+Before bestowing his blessing upon Israel, however, Moses
+intoned a song in God's praise, for it is fitting to glorify God's
+name before asking a favor of Him, and as Moses was about to ask
+God to bless Israel, he first proclaimed His grandeur and His
+majesty. [913]
+
+He said: "When God first revealed Himself to Israel to bestow the
+Torah upon them, He appeared to them not from one direction, but
+from all four at once. He 'came from Sinai,' which is in the South,
+'and rose from Seir unto them,' that is in the East; 'He shined forth
+from mount Paran,' that is in the North, 'and he came from the ten
+thousands of holy' angels that dwell in the West. [914] He
+proclaimed the Torah not only in the language of Sinai, that is
+Hebrew, but also in the tongue of Seir, that is Roman, as well as in
+Paran's speech, that is Arabic, and in the speech of Kadesh, that is
+Aramaic, for He offered the Torah not to Israel alone, but to all the
+nations of the earth. These, however, did not want to accept it,
+hence His wrath against them, and His especial love for Israel
+who, despite their awed fear and trembling upon God's appearance
+on Sinai, still accepted the Torah. [915] Lord of the World!"
+continued Moses, "When Israel shall have been driven out of their
+land, be mindful still of the merits of their Patriarchs and stand by
+them, deliver them in Thy mercy from 'the yoke of the nations,'
+and from death, and guide them in the future world as Thou didst
+lead them in the desert." [916]
+
+At these words Israel exclaimed, "The Torah that Moses brought to
+us at the risk of his life is our bride, and no other nation may lay
+claim to it. [917] Moses was our king when the seventy elders
+assembled, and in the future the Messiah will be our king,
+surrounded by seven shepherds, and he will gather together once
+more the scattered tribes of Israel." [918] Then Moses said: "God
+first appeared in Egypt to deliver His people, then at Sinai to give
+them the Torah, and He will appear a third time to take vengeance
+at Edom, and will finally appear to destroy Gog." [919]
+
+After Moses had praised and glorified God, he began to implore
+His blessing for the tribes. His first prayer to God concerned
+Reuben, for whom he implored forgiveness for his sin with Bilhah.
+He said: "May Reuben come to life again in the future world for
+his good deed in saving Joseph, and may he not remain forever
+dead on account of his sin with Bilhah. May Reuben's descendants
+also be heroes in war, and heroes in their knowledge of the Torah."
+God granted this prayer and forgave Reuben's sin in accordance
+with the wish of the other tribes, who begged God to grant
+forgiveness to their eldest brother. [920] Moses at once perceived
+that God had granted his prayer, for all the twelve stones in the
+high priest's breastplate began to gleam forth, whereas formerly
+Reuben's stone had given forth no light. [921]
+When Moses saw that God had forgiven Reuben's sin, he at once
+set about trying to obtain God's pardon for Judah, saying, "Was it
+not Judah that through his penitent confession of his sin with his
+daughter-in-law Tamar induced Reuben, too, to seek atonement
+and repentance!" The sin for which Moses asked God to forgive
+Judah was that he had never redeemed his promise to bring
+Benjamin back to his father. Owing to this sin, his corpse fell to
+pieces, so that its bones rolled about in their coffin during the forty
+years' march in the desert. But as soon as Moses prayed to God,
+saying, "Hear, Lord, the voice of Judah," the bones joined together
+once more, but his sin was not quite forgiven, for he was not yet
+admitted to the heavenly academy. Therefore Moses continued to
+pray: "Bring him in unto his people," and he was admitted. It did
+not, indeed, benefit him, for in punishment of his sin, God brought
+it to pass that he could not follow the discussion of the scholars in
+heaven, much less take part in them, whereupon Moses prayed:
+"Let his hands be sufficient for him," and them he no longer sat as
+one dumb in the heavenly academy. But still his sin was not quite
+forgiven, for Judah could not succeed in being victorious in the
+disputes of the learned, hence Moses prayed, "And Thou shalt be
+an help against his adversaries." It was only then that Judah's sin
+was quite forgiven, and that he succeeded in disputes with his
+antagonists in the heavenly academy. [922]
+
+As Moses prayed for Judah, so too did he pray for his seed, and
+especially for David and the royal dynasty of David. He said:
+"When David, king of Israel, shall be in need, and shall pray to
+Thee, then, 'Hear, Lord, his voice, and Thou shalt be an help
+against his adversaries,' 'bring him' then back 'to his people' in
+peace; and when alone he shall set out into battle against Goliath,
+'let his hands be sufficient for him, and Thou shalt be an help
+against his adversaries.'" Moses at the same time prayed God to
+stand by the tribe of Judah, whose chief weapon in war was the
+bow, that their 'hands might be sufficient,' that they might
+vigorously and with good aim speed the arrow.
+
+As Moses had never forgiven Simeon their sin with the daughters
+of Moab, he bestowed upon them no blessing, but this tribe also
+was not quite forgotten, for he included this tribe in his blessing
+for Judah, praying to God, that He might hear Judah's voice
+whenever he should pray for the tribe of Simeon when they should
+be in distress, and that furthermore He should give them their
+possession in the Holy Land beside Judah's. [923]
+
+Simeon and Levi "drank out of the same cup," for both together in
+their wrath slew the inhabitants of Shechem, but whereas Levi
+made amends for his sin, Simeon added another new one. It was
+the Levites who, in their zeal for God, slew those that worshipped
+the Golden Calf; it was a Levite, Phinehas, moreover, who in his
+zeal for God slew the wicked prince of the tribe of Simeon, and his
+mistress. Hence Moses praised and blessed the tribe of Levi,
+whereas he did not even consider Simeon with a word.
+
+His words first referred to Aaron, prince of the tribe of Levi. He
+said: "Well may Thy Urim and Tummim belong to Aaron, who
+ministered services of love to Thy children, who stood every test
+that Thou didst put upon him, and who at the 'waters of rebellion'
+became the victim of a wrong accusation." God had then decreed
+against Aaron that he was to die in the desert, although not he, but
+Moses had trespassed against Him, saying to Israel, "Hear now, ye
+rebels." As Aaron, prince of the tribe of Levi, when Israel was still
+in Egypt, declaimed passionately against the people because they
+worshipped idols, so too all the tribe of Levi stood up by God's
+standard when Israel worshipped the Golden Calf in the desert, and
+slew the idolaters, even if they were their half-brothers or their
+daughters sons. The Levites also were the only ones who, in Egypt
+as in the desert, remained true to God and His teachings, did not
+abandon the token of the covenant, and were not tempted to
+rebellion by the spies. "Hence," continued Moses, "shall the
+Levites be the only ones from whose mouth shall issue judgement
+and instruction for Israel. 'Thy shall put incense' in the Holy of
+Holies, 'and whole burnt offerings upon His altar.' Their sacrifices
+shall reconcile Israel with God, and they themselves shall be
+blessed with earthly goods. Thou, Lord, 'smitest through the loins
+of them that rise up against them' that dispute the priestly rights of
+this tribe, Thou didst destroy Korah, and they 'that hated them' like
+king Uzziah, 'shall not rise again.' [924] 'Bless, Lord, the substance
+of the Levites who give from the tithes that they receive one-tenth
+to the priests. Mayest Thou accept sacrifice from the hands of the
+priest Elijah upon mount Carmel, 'smite the loins' of his enemy
+Ahab, break the neck of the latter's false prophets, and may the
+enemies of the high priest Johanan rise not again." [925]
+
+"Benjamin," said Moses, "is the beloved of the Lord, whom he will
+always shield, and in whose possession the sanctuary shall stand,
+in this world as well as in the time of the Messiah, and in the
+future world." [926]
+
+Moses blessed Joseph's tribe with the blessing that their possession
+might be the most fruitful and blessed land on earth; dew shall
+ever be there, and many wells spring up. It shall constantly be
+exposed to the gentle influences of sun and moon, that the fruits
+may ripen early. "I wish him," said Moses, "that the blessings
+given him by the Patriarchs and the wives of the Patriarchs may be
+fulfilled." And so, too, it came to pass, for the land of the tribe of
+Joseph possessed everything, and nothing within it was lacking.
+This was the reward to Joseph for having fulfilled the will of God
+that was revealed to Moses in the bush of thorns; and also because
+as king of Egypt he treated his brothers with high honors although
+they had thrust him from their midst. Moses furthermore blessed
+Joseph by promising him that, as he had been the first of Jacob's
+sons to come to Egypt, he was also to be the first in the future
+world to appear in the Holy Land. Moses proclaimed the heroism
+of Joseph's seed in the words: "As it is a vain thing to try to force
+the firstling bullock to labor, so little shall Joseph's sons be yoked
+into service by the empires; as the unicorn with his horns pushes
+away all other animals, so, too, shall Joseph's sons rule the nations,
+even to the ends of the earth. The Ephraimite Joshua shall destroy
+myriads of heathens, and the Manassite Gideon thousands of
+them." [927]
+
+Zebulun was the tribe that before all the other tribes devoted itself
+to commerce, and in this way acted as the agent between Israel and
+the other nations, selling the products of Palestine to the latter, and
+foreign wares to the former. Hence the blessing that Moses
+bestowed upon them. "'Rejoice, Zebulun, in thy going out' on
+commercial enterprises; at thy instance shall many nations pray
+upon the sacred mountain of the Temple and offer their sacrifices."
+For the people that came into Zebulun's realms on matters of
+business used to go from thence to Jerusalem to look upon the
+sanctuary of the Jews, and many of them were converted through
+the grand impression that the life in the holy city made upon them.
+Moses furthermore blessed this tribe by giving them an estate by
+the sea, which might yield them costly fish and the purple shell,
+and the sand of whose shores might furnish them the material for
+glass. The other tribes were therefore dependent upon Zebulun for
+these articles, which they could not obtain from any one else, for
+whosoever attempted to rob Zebulun of them, was doomed to bad
+luck in business. It is the "Sea of Chaifa" also, within Zebulun's
+territory, where all the treasures of the ocean were brought to
+shore; for whenever a ship is wrecked at sea, the ocean sends it
+and its treasures to the sea of Chaifa, where it is hoarded for the
+pious until the Judgement Day. [928] One other blessing of
+Zebulun was that it would always be victorious in battle, whereas
+the tribe of Issachar, closely bound up with it, was blessed by its
+distinction in the "tents of learning." For Issachar was "the tribe of
+scholars and of judges," wherefore Moses blessed them, saying
+that in "the future time," Israel's great house of instruction as well
+as the great Sanhedrin would be located in this tribe. [929]
+
+The tribe of Gad, dwelling on the boundary of the land of Israel,
+received the benediction that in "the future time" it would be as
+strong in battle as it had been at the first conquest of Palestine, and
+would hereafter stand at the head of Israel on their return to the
+Holy Land, as it had done on their first entrance into the land.
+Moses praised this tribe for choosing its site on this side the Jordan
+because that place had been chosen to hold Moses' tomb. Moses
+indeed died on mount Nebo, which is Reuben's possession, but his
+body was taken from Nebo by the pinions of the Shekinah, and
+brought to Gad's territory, a distance of four miles, amid the
+lamentations of the angels, who said, "He shall enter into peace
+and rest in his bed." [930]
+
+Dan, who like Gad had his territory on the boundary of the land,
+was also blessed with strength and might, that he might ward off
+the attacks of Israel's enemies. He was also blessed in receiving his
+territory in the Holy Land in two different sections of it. [931]
+
+Naphtali's blessing read: "O Naphtali, satisfied with favor, and full
+with the blessing of the Lord: possess thou the west and the south."
+This blessing was verified, for the tribe of Naphtali had in its
+possession an abundance of fish and mushrooms, so that they
+could maintain themselves without much labor; and the valley of
+Gennesaret furthermore was their possession, whose fruits were
+renowned for their extraordinary sweetness. But Naphtali was
+blessed not with material blessings only, but also with spiritual; for
+it was the great house of instruction at Tiberias to which Moses
+alluded when he said of Naphtali, "he is 'full with the blessings of
+the Lord.'" [932]
+
+Moses called Asher the favorite of his brethren, for it was this tribe
+that in the years of release provided nourishment for all Israel, as
+its soil was so productive that what grew of its own accord
+sufficed to sustain all. But Moses blessed Asher in particular with
+a land rich in olives, so that oil flowed in streams through Asher's
+land. Hence Moses blessed him the words: "The treasures of all
+lands shall flow to thee, for the nations shall give thee gold and
+silver for thine oil." He blessed Asher moreover with many sons,
+[933] and with daughters that preserved the charms of youth in
+their old age. [934]
+
+As Moses uttered eleven benedictions, so likewise did he compose
+eleven psalms, corresponding to the eleven tribes blessed by him.
+[935] These psalms of Moses were later received into David's
+Psalter, where the psalms of Adam, Melchizedek, Abraham,
+Solomon, Asaph, and the three sons of Korah also found their
+place. [936] Moses' first psalms says, "'Thou turnest man to
+destruction; and sayest, Return, ye children of men,' and forgivest
+the forefather of the tribe of Reuben who sinned, but returned
+again to God." Another one of Moses' psalms reads, "He that
+dwelleth in the secret place of the most High shall abide under the
+shadow of the Almighty," which corresponds to the tribe of Levi
+that dwelled in the sanctuary, the shadow of the Almighty. To the
+tribe of Judah, whose name signifies, "Praise the Lord," belongs
+the psalm, "It is a good thing to give thanks unto the Lord." The
+psalm: "The Lord is apparelled with majesty," is Benjamin's, for
+the sanctuary stood in his possession, hence this psalm closes with
+the words, "Holiness becometh Thine house, O Lord,
+forevermore." The psalm: "O Lord, Thou God to whom vengeance
+belongeth; Thou God to whom vengeance belongeth, shine forth,"
+was composed by Moses for the tribe of Gad; for Elijah, a member
+of this tribe, was to destroy the foundations of the heathens, and to
+wreak upon them the vengeance of the Lord. To the tribe of
+learned men, Issachar, goes the psalm: "O come, let us sing unto
+the Lord: let us make a joyful noise to the rock of our salvation,"
+for it is this tribe that occupy themselves with the Torah, the book
+of praise. [937]
+
+MOSES PRAYS FOR DEATH
+
+Moses still had many other blessings for every single tribe, but
+when he perceived that his time had drawn to a close, he included
+them all in one blessing, saying, [938] "Happy art thou, O Israel:
+Who is like unto thee, a people saved by the Lord, the shield of thy
+help, and that is the sword of thy excellency!" With these words he
+at the same time answered a question that Israel had put to him,
+saying, "O tell us, our teacher Moses, what is the blessing that God
+will bestow upon us in the future world?" He replied: "I cannot
+describe it to you, but all I can say is, happy ye that such is decreed
+for ye!" Moses at the same time begged God that in the future
+world He might restore to Israel the heavenly weapon that He had
+taken from them after the worship of the Golden Calf. God said, "I
+swear that I shall restore it to them." [939]
+
+When Moses had finished his blessing, he asked Israel to forgive
+his sternness toward them, saying: "Ye have had much to bear
+from me in regard to the fulfillment of the Torah and its
+commandments, but forgive me now." They replied: "Our teacher,
+our lord, it is forgiven." It was not their turn to ask his forgiveness,
+which they did in these words: "We have often kindled thine anger
+and have laid many burdens upon thee, but forgive us now." He
+said, "It is forgiven."
+
+In the meanwhile people came to him and said, "The hour has
+come in which thou departest from the world." Moses said,
+"Blessed be His name that liveth and endureth in all eternity!"
+Turning to Israel, he then said, "I pray ye, when ye shall have
+entered into the land of Israel, remember me still, and my bones,
+and say, 'Woe to the son of Amram that ran before us like a horse,
+but whose bones remained in the desert.'" Israel said to Moses: "O
+our teacher, what will become of us when thou art gone?" He
+replied: "While I was with ye, God was with ye; yet think not that
+all the signs and miracles that He wrought through me were
+performed for my sake, for much rather were they done for your
+sake, and for His love and mercy, and if ye have faith in Him, He
+will work your desires. [940] 'Put not your trust in princes, nor in
+the son of man, in whom there is no help,' for how could ye expect
+help from a man, a creature of flesh and blood, that cannot shield
+himself from death? Put, therefore, your trust in Him through
+whose word arose the world, for He liveth and endureth in all
+eternity. Whether ye be laden with sin, or not, 'pour your heart
+before Him,' and turn to Him." Israel said: "'The Lord, He is God;
+the Lord, He is God.' God is our strength and our refuge." [941]
+
+Then a voice sounded from heaven and said, "Why, Moses, dost
+thou strive in vain? Thou had but one-half hour more of life in the
+world." Moses, to whom God had now shown the reward of the
+pious in the future world, and the gates of salvation and of
+consolation that He would hereafter open to Israel, now said:
+"Happy art thou, O Israel: who is like unto thee, a people saved by
+the Lord!" He then bade farewell to the people, weeping aloud. He
+said: "Dwell in peace, I shall see ye again at the Resurrection," and
+so he went forth from them, weeping aloud. Israel, too, broke into
+loud lamentations, so that their weeping ascended to the highest
+heavens.
+
+Moses took off his outer garment, rent his shirt, strewed dust upon
+his head, covered it like a mourner, and in this condition betook
+himself to his tent amid tears and lamentations, saying: "Woe to
+my feet that may not enter the land of Israel, woe to my hands that
+may not pluck of its fruits! Woe to my palate that may not taste the
+fruits of the land that flows with milk and honey!" [942]
+
+Moses then took a scroll, wrote upon it the Ineffable Name, and
+the book of the song, and betook himself to Joshua's tent to deliver
+it to him. [943] When he arrived at Joshua's tent, Joshua was
+seated, and Moses remained standing before him in a bowed
+attitude without being noticed by Joshua. For God brought this to
+pass in order that Moses, on account of this disrespectful
+treatment, might himself wish for death. For when Moses had
+prayed to God to let him live, were it only as a private citizen, God
+granted his prayer, saying to him, "If thou hast no objection to
+subordinating thyself to Joshua, then mayest thou live," and in
+accordance with this agreement, Moses had betaken himself to
+hear Joshua's discourse.
+
+The people who had gathered as usual before Moses' tent to hear
+from him the word of God, failed to find him there, and hearing
+that he had gone to Joshua, went there likewise, where they found
+Moses standing and Joshua seated. "What art thou thinking of,"
+they called out to Joshua, "that thou art seated, while thy teacher
+Moses stands before thee in a bowed attitude and with folded
+hands?" In their anger and indignation against Joshua, they would
+instantly have slain him, had not a cloud descended and interposed
+itself between the people and Joshua. When Joshua noticed that
+Moses stood before him, he instantly arose, and cried in tears: "O
+my father and teacher Moses, that like a father didst rear me from
+my youth, and that didst instruct me in wisdom, why dost thou do
+such a thing as will bring upon me Divine punishment?" The
+people now besought Moses as usual to instruct them in the Torah,
+but he replied, "I have no permission to do so." They did not,
+however, cease importuning him, until a voice sounded from
+heaven and said, "Learn from Joshua." The people now consented
+to acknowledge Joshua as their teacher, and seated themselves
+before him to hear his discourse. Joshua now began his discourse
+with Moses sitting at his right, and Aaron's sons, Eleazar and
+Ithamar, at this left. But hardly had Joshua begun his lecture with
+the words, "Praised be God that taketh delight in the pious and
+their teachings," when the treasures of wisdom vanished from
+Moses and passed over into Joshua's possession, so that Moses was
+not even able to follow his disciple Joshua's discourse. When
+Joshua had finished his lecture, Israel requested Moses to review
+with them what Joshua had taught, but he said, "I know not how to
+reply to your request!" He began to expound Joshua's lecture to
+them, but could not, for he had not understood it. He now said to
+God: "Lord of the world! Until not I wished for life, but now I long
+to die. Rather a hundred deaths, than one jealousy." [944]
+
+SAMAEL CHASTISED BY MOSES
+
+When God perceived that Moses was prepared to die, He said to
+the angel Gabriel, "Go, fetch Me Moses' soul." But he replied,
+"How should I presume to approach and take the soul of him that
+outweighs sixty myriads of mortals!" God then commissioned the
+angel Michael to fetch Moses' soul, but he amid tears refused on
+the same grounds as Gabriel. God then said to the angel Zagzagel,
+"Fetch Me Moses' soul!" He replied, "Lord of the world! I was his
+teacher and he my disciple, how then should I take his soul!" [945]
+Then Samael appeared before God and said: "Lord of the world! Is
+Moses, Israel's teacher, indeed greater than Adam whom thou didst
+create in Thine image and Thy likeness? Is Moses greater,
+perchance, than Thy friend Abraham, who to glorify Thy name
+cast himself into the fiery furnace? Is Moses greater, perchance,
+than Isaac, who permitted himself to be bound upon the altar as a
+sacrifice to Thee? Or is he greater than Thy firstborn Jacob, or
+than his twelve sons, Thy saplings? Not one of them escaped me,
+give me therefore permission to fetch Moses' soul." God replied:
+"Not one of all these equals him. How, too, wouldst thou take his
+soul? From his face? How couldst thou approach his face that had
+looked upon My Face! From his hands? Those hands received the
+Torah, how then shouldst thou be able to approach them! From his
+feet? His feet touched My clouds, how then shouldst thou be able
+to approach them! Nay, thou canst not approach him at all." But
+Samael said, "However it be, I pray Thee, permit me to fetch his
+soul! " God said, "Thou had My consent." [946]
+
+Samael now went forth from God in great glee, took his sword,
+girded himself with cruelty, wrapped himself in wrath, and in a
+great rage betook himself to Moses. When Samael perceived
+Moses, he was occupied in writing the Ineffable Name. Dart of fire
+shot from his mouth, the radiance of his face and of his eyes shone
+like the sun, so that he seemed like an angel of the hosts of the
+Lord, and Samael in fear and trembling thought, "It was true when
+the other angels declared that they could not seize Moses' soul!"
+
+Moses who had known that Samael would come, even before his
+arrival, now lifted his eyes and looked upon Samael, whereupon
+Samael's eyes grew dim before the radiance of Moses'
+countenance. He fell upon his face, and was seized with the woes
+of a woman giving birth, so that in his terror he could not open his
+mouth. Moses therefore addressed him, saying: "Samael, Samael!
+'There is no peace, saith my God, to the wicked!' Why dost thou
+stand before me? Get thee hence at once, or I shall cut off thy
+head." In fear and trembling Samael replied: "Why art thou angry
+with me, my master, give me thy soul, for thy time to depart from
+the world is at hand." Moses: "Who sent thee to me?" Samael: "He
+that created the world and the souls." Moses: "I will not give thee
+my soul." Samael: "All souls since the creation of the world were
+delivered into my hands." Moses: "I am greater than all others that
+came into the world, I have had a greater communion with the
+spirit of God than thee and thou together." Samael: "Wherein lies
+thy preeminence?" Moses: "Dost thou not know that I am the son
+of Amram, that came circumcised out of my mother's womb, that
+at the age of three days not only walked, but even talked with my
+parents, that took no milk from my mother until she received her
+pay from Pharaoh's daughter? When I was three months old, my
+wisdom was so great that I made prophecies and said, 'I shall
+hereafter from God's right hand receive the Torah.' At the age of
+six months I entered Pharaoh's palace and took off the crown from
+his head. When I was eighty years old, I brought the ten plagues
+upon Pharaoh and the Egyptians, slew their guardian angel, and led
+the sixty myriads of Israel out of Egypt. I then clove the sea into
+twelve parts, led Israel through the midst of them, and drowned the
+Egyptians in the same, and it was not thou that took their souls, but
+I. It was I, too, that turned the bitter water into sweet, that mounted
+into heaven, and there spoke face to face with God! I hewed out
+two tables of stone, upon which God at my request wrote the
+Torah. One hundred and twenty days and as many nights did I
+dwell in heaven, where I dwelled under the Throne of Glory; like
+an angel during all this time I ate no bread and drank no water. I
+conquered the inhabitants of heaven, made known there secrets to
+mankind, received the Torah from God's right hand, and at His
+command wrote six hundred and thirteen commandments, which I
+then taught to Israel. I furthermore waged war against the heroes of
+Sihon and Og, that had been created before the flood and were so
+tall that the waters of the flood did not even reach their ankles. In
+battle with them I bade sun and moon to stand still, and with my
+staff slew the two heroes. Where, perchance, is there in the world a
+mortal who could do all this? How darest thou, wicked one,
+presume to wish to seize my pure soul that was given me in
+holiness and purity by the Lord of holiness and purity? Thou hast
+no power to sit where I sit, or to stand where I stand. Get thee
+hence, I will not give thee my soul."
+
+Samael now in terror returned to God and reported Moses' words
+to Him. God's wrath against Samael was now kindled, and He said
+to him: "Go, fetch Me Moses soul, for if thou dost not do so, I shall
+discharge thee from thine office of taking men's souls, and shall
+invest another with it." Samael implored God, saying: "O Lord of
+the world, whose deed are terrible, bid me go to Gehenna and there
+turn uppermost to undermost, and undermost to uppermost, and I
+shall at once do so without a moment's hesitation, but I cannot
+appear before Moses." God: "Why not, pray?" Samael: "I cannot do
+it because he is like the princes in thy great chariot.
+Lightning-flashes and fiery darts issue from his mouth when he
+speaks with me, just as it is with the Seraphim when they laud,
+praise and glorify Thee. I pray Thee, therefore, send me not to him,
+for I cannot appear before him." But God in wrath said to Samael:
+"Go, fetch Me Moses' soul," and while he set about to execute
+God's command, the Lord furthermore said: "Wicked one! Out of
+the fire of Hell was thou created, and to the fire of Hell shalt thou
+eventually return. First in great joy didst thou set out to kill Moses,
+but when thou didst perceive his grandeur and his greatness, thou
+didst say, 'I cannot undertake anything against him.' It is clear and
+manifest before Me that thou wilt now return from him a second
+time in shame and humiliation."
+
+Samael now drew his sword out of its sheath and in a towering
+fury betook himself to Moses, saying, "Either I shall kill him or he
+shall kill me." When Moses perceived him he arose in anger, and
+with his staff in his hand, upon which was engraved the Ineffable
+Name, set about to drive Samael away. Samael fled in fear, but
+Moses pursued him, and when he reached him, he struck him with
+his staff, blinded him with the radiance of his face, and then let
+him run on, covered with shame and confusion. He was not far
+from killing him, but a voice resounded from heaven and said, "Let
+him live, Moses, for the world is in need of him," so Moses had to
+content himself with Samael's chastisement. [947]
+
+GOD KISSES MOSES' SOUL
+
+In the meanwhile Moses' time was at an end. A voice from heaven
+resounded, saying: "Why, Moses, dost thou strive in vain? Thy last
+second is at hand." Moses instantly stood up for prayer, and said:
+"Lord of the world! Be mindful of the day on which Thou didst
+reveal Thyself to me in the bush of thorns, and be mindful also of
+the day when I ascended into heaven and during forty days partook
+of neither food nor drink. Thou, Gracious and Merciful, deliver me
+not into the hand of Samael." God replied: "I have heard thy
+prayer. I Myself shall attend to thee and bury thee." Moses now
+sanctified himself as do the Seraphim that surround the Divine
+Majesty, whereupon God from the highest heavens revealed
+Himself to receive Moses' soul. When Moses beheld the Holy One,
+blessed he His Name, he fell upon his face and said: "Lord of the
+world! In love didst Thou create the world, and in love Thou
+guidest it. Treat me also with love, and deliver me not into the
+hands of the Angel of Death." A heavenly voice sounded and said:
+"Moses, be not afraid. 'Thy righteousness shall go before thee; the
+glory of the Lord shall be thy reward.'"
+
+With God descended from heaven three angels, Michael, Gabriel,
+and Zagzagel. Gabriel arranged Moses' couch, Michael spread
+upon it a purple garment, and Zagzagel laid down a woolen pillow.
+God stationed Himself over Moses' head, Michael to his right,
+Gabriel to his left, and Zagzagel at his feet, whereupon God
+addressed Moses: "Cross thy feet," and Moses did so. He then said,
+"Fold thy hands and lay them upon thy breast," and Moses did so.
+Then God said, "Close thine eyes," and Moses did so. Then God
+spake to Moses' soul: "My daughter, one hundred and twenty years
+had I decreed that thou shouldst dwell in this righteous man's body,
+but hesitate not now to leave it, for thy time is run." The soul
+replied: "I know that Thou art the God of spirits and of souls, and
+that in Thy hand are the souls of the living and of the dead. Thou
+didst create me and put me into the body of this righteous man. Is
+there anywhere in the world a body so pure and holy as this it?
+Never a fly rested upon it, never did leprosy show itself upon it.
+Therefore do I love it, and do not wish to leave it." God replied:
+"Hesitate not, my daughter! Thine end hath come. I Myself shall
+take thee to the highest heavens and let thee dwell under the
+Throne of My Glory, like the Seraphim, Ofannim, Cherubim, and
+other angels." But the soul replied: "Lord of the world! I desire to
+remain with this righteous man; for whereas the two angels Azza
+and Azazel when they descended from heaven to earth, corrupted
+their way of life and loved the daughters of the earth, so that in
+punishment Thou didst suspend them between heaven and earth,
+the son of Amram, a creature of flesh and blood, from the day
+upon which Thou didst reveal Thyself from the bush of thorns, has
+lived apart from his wife. Let me therefore remain where I am."
+[948] When Moses saw that his soul refused to leave him, he said
+to her: "Is this because the Angel of Death wished to show his
+power over thee?" The soul replied: "Nay, God doth not wish to
+deliver me into the hands of death." Moses: "Wilt thou, perchance,
+weep when the others will weep at my departure?" The soul: "The
+Lord 'hath delivered mine eyes from tears.'" Moses: "Wilt thou,
+perchance, go into Hell when I am dead?" The soul: "I will walk
+before the Lord in the land of the living." When Moses heard these
+words, he permitted his soul to leave him, saying to her: "Return
+unto thy rest, O my soul; for the Lord hath dealt bountifully with
+thee." [949] God thereupon took Moses' soul by kissing him upon
+the mouth. [950]
+
+Moses activity did not, however, cease with his death, for in
+heaven he is one of the servants of the Lord. [951] God buried
+Moses' body in a spot that remained unknown even to Moses
+himself. Only this is know concerning it, that a subterranean
+passage connects it with the graves of the Patriarchs. [952]
+Although Moses' body lies dead in its grave, it is still as fresh as
+when he was alive. [953]
+
+THE MOURNING FOR MOSES
+
+When Moses died, a voice resounded from heaven throughout all
+the camp of Israel, which measured twelve miles in length by
+twelve in width, and said, "Woe! Moses is dead. Woe! Moses is
+dead." All Israel who, throughout thirty days before Moses'
+decease, had wept his impending death now arranged a three
+months' time of mourning for him. [954] But Israel were not the
+only mourners for Moses, God himself wept for Moses, saying,
+"Who will rise up for Me against the evil-doers? Who will stand up
+for Me against the workers of iniquity?" Metatron appeared before
+God and said: "Moses was thine when he lived, and he is Thine in
+his death." God replied: "I weep not for Moses' sake, but for the
+loss Israel suffered through his death. How often had they angered
+Me, but he prayed for them and appeased My wrath." The angels
+wept with God, saying, "But where shall wisdom be found?" The
+heavens lamented: "The godly man is perished out of the earth."
+The earth wept: "And there is none upright among men." Stars,
+planets, sun, and moon wailed: "The righteous perisheth, and no
+man layeth it to heart," and God praised Moses' excellence in the
+words: "Thou hast said of Me, 'The Lord He is God: there is none
+else,' and therefore shall I say of thee, 'And there arose not a
+prophet in Israel like unto Moses.'" [955]
+
+Among mortals, it was particularly Jochebed, Moses' mother, and
+Joshua, his disciple, that deeply mourned Moses' death. They were
+not indeed certain if Moses were dead, hence they sought him
+everywhere. Jochebed went first to Egypt and said to that land,
+"Mizraim, Mizraim, hast thou perchance seen Moses?" But
+Mizraim replied, "As truly as thou livest, Jochebed, I have not seen
+him since the day when he slew all the firstborn here." Jochebed
+then betook herself to the Nile, saying, "Nile, Nile, hast thou
+perchance seen Moses?" But Nile replied, "As truly as thou livest,
+Jochebed, I have not seen Moses since the day when he turned my
+water to blood." Then Jochebed went to the sea and said, "Sea, sea,
+hast thou perchance seen Moses?" The sea replied, "As truly as
+thou livest, Jochebed, I have not seen him since the day when he
+led the twelve tribes through me." Jochebed thereupon went to the
+desert and said, "Desert, desert, hast thou perchance seen Moses?"
+The desert replied, "As truly as thou livest, Jochebed, I have not
+seen him since the day whereupon he caused manna to rain down
+upon me." Then Jochebed went to Sinai, and said, "Sinai, Sinai,
+hast thou perchance seen Moses?" Sinai said, "As truly as thou
+livest, Jochebed, I have not seen him since the day whereon he
+descended from me with the two tables of the law." Jochebed
+finally went to the rock and said, "Rock, rock, hast thou perchance
+seen Moses?" The rock replied, "As truly as thou livest, I have not
+seen him since the day when with his staff he twice smote me."
+[956]
+
+Joshua, too, sought his teacher Moses in vain, and in his grief for
+Moses' disappearance he rent his garments, and crying aloud,
+called ceaselessly, "'My father, my father, the chariot of Israel and
+the horsemen thereof.' 'But where shall wisdom be found?'" But
+God said to Joshua: "How long wilt thou continue to seek Moses in
+vain? He is dead, but indeed it is I that have lost him, and not
+thou." [957]
+
+SAMAEL'S VAIN SEARCH
+
+Samael, the Angel of Death, had not heard that God had taken
+Moses' soul from his body and received it under the Throne of
+Glory. Believing that Moses was still among the living, he betook
+himself to Moses' house in order to seize his soul, for he feared to
+return before God without having executed His command to take
+Moses' soul. He did not, however, find Moses in his accustomed
+place, so he hastened into the land of Israel, thinking, "Long did
+Moses pray to be permitted to enter this land, and perhaps he is
+there." He said to the land of Israel, "Is Moses perchance with
+thee?" But the land replied, "Nay, he is not found in the land of the
+living."
+
+Samael then thought: "I know that God once said to Moses, 'Lift up
+thy rod and divide the sea,' so perhaps he is by the sea." He
+hastened to the sea and said, "Is Moses here?" The sea replied: "He
+is not here, and I have not seen him since the day when he clove
+me into twelve parts, and with the twelve tribes passed through
+me."
+
+Samael then betook himself to Gehenna asking, "Hast thou seen
+Moses, the son of Amram?" Gehenna replied, "With mine ears
+have I heard the cry, but I have not seen him."
+
+He betook himself to Sheol, Abaddon, and Tit-ha-Yawen, to whom
+he said, "Have ye seen the son of Amram?" They replied: "Through
+Pharaoh, king of Egypt, have we heard his call, but we have not
+seen him."
+
+He betook himself to the Abyss and asked, "Hast thou seen the son
+of Amram?" The answer arose, "I have not seen him, but heard
+indeed his call."
+
+He asked Korah's sons, that dwell with the Abyss, "Have ye seen
+the son of Amram?" They replied. "We have not seen him since
+the day upon which at Moses' bidding the earth opened its mouth
+and swallowed us."
+
+He betook himself to the clouds of glory and asked, "Is Moses
+perchance with you?" They answered, "He is his from the eyes of
+all living."
+
+He went to the heavens and asked, "Have ye seen the son of
+Amram?" The answer was, "We have not seen him since at God
+command he mounted to us to receive the Torah."
+
+He hastened to Paradise, but when the angels that guard its gates
+beheld Samael, they drove him away and said, "Wicked one!
+Wicked one! 'This is the gate of the Lord; the righteous shall enter
+into it.'" Samael thereupon flew over the gates of Paradise and
+asked Paradise, "Hast thou perchance seen Moses?" Paradise
+answered, "Since in Gabriel's company he visited me to look upon
+the reward of the pious, I have not seen him."
+
+He went to the tree of life, but even at the distance of three
+hundred parasangs, it cried out to him: "Approach me not." He
+therefore asked from afar, "Hast thou seen the son of Amram?"
+The tree replied, "Since the day on which he came to me to cut
+him a staff, I have not seen him."
+
+He betook himself to the tree of the knowledge of good and evil,
+and said, "Hast thou seen the son of Amram?" The tree replied,
+"Since the day on which he came to me to get a writing reed,
+wherewith to write the Torah, I have not seen him."
+
+He betook himself to the mountains with his query. These replied,
+"Since he hewed the two tables out of us, we have not seen him."
+
+He went to the deserts and asked, "Have ye seen the son of
+Amram?" These replied, "Since he has ceased to lead Israel to
+pasture upon us, we have not seen him."
+
+He betook himself to mount Sinai, for he thought God had
+formerly commanded Moses to ascend it, and that he might now
+be there. He asked Sinai, "Hast thou seen the son of Amram?"
+Sinai said, "Since the day on which out of God's right hand he
+received the Torah upon me, I have not seen him."
+
+He betook himself to the birds and said, "Have ye seen Moses?"
+They replied, "Since the say whereupon he separated the birds into
+clean and unclean we have not seen him."
+He went to the quadrupeds and asked: "Have ye seen Moses?"
+They answered: "Since the day on which he determined which
+beasts might be eaten, and which might not, we have not seen
+him." [958] The answer of the birds and beasts referred to the day
+on which God assembled all the species of animals, led them
+before Moses, and instructed him which of these were clean and
+which were not, which might, and which might not be eaten. [959]
+
+Samael then betook himself to the "Court of the Dead," where the
+angel Dumah guards the souls of the deceased, and asked the
+angel, "Hast thou seen the son of Amram?" He replied: "I heard the
+words of lamentation for him in heaven, but I have not seen him."
+
+He betook himself to the angels and asked, "Have ye seen the son
+of Amram?" These made the same reply as Dumah, and advised
+him to go to the mortals, who might possibly give him information
+concerning Moses' whereabouts.
+
+He betook himself to the mortals and asked, "Where is Moses?"
+These replied: "Our teacher Moses is not like human beings. He is
+the peer of the angels of ministry, for he ascended into heaven and
+dwelt in heaven like the angels, 'he hath gathered the wind in his
+fists' like an angel, and God took his soul to Himself in the place of
+His sanctity. What connection then hast thou with the son of
+Amram?" [960]
+
+MOSES EXCELS ALL PIOUS MEN
+
+The special distinction that God granted to Moses at his death was
+well merited, for Moses outweighed all other pious men. [961]
+When Moses died, Adam appeared and said, "I am greater than
+thou, for I was created in God's image." But Moses replied: "I am
+nevertheless superior to thee, for the glory that thou didst receive
+from God was taken from thee, whereas I retained the radiance of
+my face forever."
+
+Noah then said to Moses: "I am greater than thou, for I was
+preserved out of the generation of the flood." Moses replied: "I am
+superior to thee, for thou didst save thyself alone, and hadst not the
+power to save thy generations, but I saved myself and also saved
+my generation at the time when they transgressed with the Golden
+Calf."
+
+Abraham said to Moses, "I am greater than thou, for I fed the
+wanderers." Moses: "I am superior to thee, for thou didst feed the
+uncircumcised whereas I fed the circumcised; and thou, moreover,
+didst feed them in a land of habitations, whereas I fed Israel in the
+desert."
+
+Isaac said to Moses: "I am greater than thou, for I bared my neck
+upon the altar and beheld the Face of the Shekinah." Moses
+replied: "Still am I superior to thee, for thou didst indeed behold
+the Face of the Shekihah, but thine eyes grew dim, whereas I
+talked with the Shekinah face to face, and yet neither did mine
+eyes grow dim nor my strength wane."
+
+Jacob said, "I am greater than thou, for I wrestled with the angel
+and conquered him." Moses replied: "Thou didst wrestle with the
+angel upon thy territory, but I mounted to the angels into their own
+territory, and still they feared me." [962]
+
+Joseph said to Moses, "I am greater than thou, for my master's wife
+could not tempt me to sin." Moses replied: "Still am I superior to
+thee, for thou didst restrain thyself from a strange woman, whereas
+I abstained from intercourse with my own wife." [963]
+
+The degreed of Moses' superiority over the other pious men can be
+seen by following. Adam died because he has been seduced by the
+serpent, whereas Moses fashioned a serpent out of brass at sight of
+which everyone that had been bitten by a snake recovered. Noah
+offered a sacrifice to God that was accepted, but he himself was
+not admitted to God's presence. When Moses, on the other hand,
+offered a sacrifice in Israel's name, God said to him, "Know that
+twice daily I shall dwell with ye." Abraham had been the cause for
+Israel's bondage in Egypt, for that was the punishment for his
+words, "'Whereby shall I know that I shall inherit 'the land?"
+Moses, on the other hand, it was that delivered Israel out of
+Egyptian bondage. Jacob indeed conquered in his struggle with the
+angel, but the blow that the angel dealt him put Jacob's thigh out of
+joint forever, whereas Moses inspired the angels with such fear
+that as soon as they beheld him in heaven, they fled.
+
+But Moses not only surpassed all other human beings, he surpassed
+also the entire creation that God had brought forth in six days. On
+the first day God created light, but Moses mounted into heaven and
+seized the spiritual light, the Torah. On the second day God
+created the firmament, whereby He decreed that the earth was not
+to enter the realm of the firmament, nor the firmament the realm
+of the earth, but Moses scaled the firmament even though he
+belonged to earth. On the third day God created the sea, but as
+soon as the sea caught sight of Moses, it retreated before him
+affrighted. On the fourth day God created the sun and the moon to
+illuminate the earth, but Moses said to God: "I do not wish sun and
+moon to give light to Israel, Thou Thyself shalt do so," and God
+granted his prayer. On the fifth day God created the animals, but
+Moses slaughtered whatever animals he wanted for Israel's needs.
+When, therefore, God laid all the objects of creation on one side of
+the scales, and Moses upon the other, Moses outweighed them.
+[964] Moses was justly called, "the man of God," for he was half
+man and half God. [965]
+
+But not in this world alone was Moses the great leader and teacher
+of his people, he shall be the same in the future world, in
+accordance with the promise God made him shortly before his
+death. God said: "Thou that didst lead My children in this world,
+shalt also lead them in the future world. [966]
+
+
+
+
+*** END OF THE PROJECT GUTENBERG EBOOK THE LEGENDS OF THE JEWS, VOLUME III ***
+
+***** This file should be named 2881-0.txt or 2881-0.zip *****
+This and all associated files of various formats will be found in:
+    https://www.gutenberg.org/2/8/8/2881/
+
+Updated editions will replace the previous one--the old editions will
+be renamed.
+
+Creating the works from print editions not protected by U.S. copyright
+law means that no one owns a United States copyright in these works,
+so the Foundation (and you!) can copy and distribute it in the
+United States without permission and without paying copyright
+royalties. Special rules, set forth in the General Terms of Use part
+of this license, apply to copying and distributing Project
+Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm
+concept and trademark. Project Gutenberg is a registered trademark,
+and may not be used if you charge for an eBook, except by following
+the terms of the trademark license, including paying royalties for use
+of the Project Gutenberg trademark. If you do not charge anything for
+copies of this eBook, complying with the trademark license is very
+easy. You may use this eBook for nearly any purpose such as creation
+of derivative works, reports, performances and research. Project
+Gutenberg eBooks may be modified and printed and given away--you may
+do practically ANYTHING in the United States with eBooks not protected
+by U.S. copyright law. Redistribution is subject to the trademark
+license, especially commercial redistribution.
+
+START: FULL LICENSE
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full
+Project Gutenberg-tm License available with this file or online at
+www.gutenberg.org/license.
+
+Section 1. General Terms of Use and Redistributing Project
+Gutenberg-tm electronic works
+
+1.A. By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement. If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or
+destroy all copies of Project Gutenberg-tm electronic works in your
+possession. If you paid a fee for obtaining a copy of or access to a
+Project Gutenberg-tm electronic work and you do not agree to be bound
+by the terms of this agreement, you may obtain a refund from the
+person or entity to whom you paid the fee as set forth in paragraph
+1.E.8.
+
+1.B. "Project Gutenberg" is a registered trademark. It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement. There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement. See
+paragraph 1.C below. There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this
+agreement and help preserve free future access to Project Gutenberg-tm
+electronic works. See paragraph 1.E below.
+
+1.C. The Project Gutenberg Literary Archive Foundation ("the
+Foundation" or PGLAF), owns a compilation copyright in the collection
+of Project Gutenberg-tm electronic works. Nearly all the individual
+works in the collection are in the public domain in the United
+States. If an individual work is unprotected by copyright law in the
+United States and you are located in the United States, we do not
+claim a right to prevent you from copying, distributing, performing,
+displaying or creating derivative works based on the work as long as
+all references to Project Gutenberg are removed. Of course, we hope
+that you will support the Project Gutenberg-tm mission of promoting
+free access to electronic works by freely sharing Project Gutenberg-tm
+works in compliance with the terms of this agreement for keeping the
+Project Gutenberg-tm name associated with the work. You can easily
+comply with the terms of this agreement by keeping this work in the
+same format with its attached full Project Gutenberg-tm License when
+you share it without charge with others.
+
+1.D. The copyright laws of the place where you are located also govern
+what you can do with this work. Copyright laws in most countries are
+in a constant state of change. If you are outside the United States,
+check the laws of your country in addition to the terms of this
+agreement before downloading, copying, displaying, performing,
+distributing or creating derivative works based on this work or any
+other Project Gutenberg-tm work. The Foundation makes no
+representations concerning the copyright status of any work in any
+country other than the United States.
+
+1.E. Unless you have removed all references to Project Gutenberg:
+
+1.E.1. The following sentence, with active links to, or other
+immediate access to, the full Project Gutenberg-tm License must appear
+prominently whenever any copy of a Project Gutenberg-tm work (any work
+on which the phrase "Project Gutenberg" appears, or with which the
+phrase "Project Gutenberg" is associated) is accessed, displayed,
+performed, viewed, copied or distributed:
+
+  This eBook is for the use of anyone anywhere in the United States and
+  most other parts of the world at no cost and with almost no
+  restrictions whatsoever. You may copy it, give it away or re-use it
+  under the terms of the Project Gutenberg License included with this
+  eBook or online at www.gutenberg.org. If you are not located in the
+  United States, you will have to check the laws of the country where
+  you are located before using this eBook.
+
+1.E.2. If an individual Project Gutenberg-tm electronic work is
+derived from texts not protected by U.S. copyright law (does not
+contain a notice indicating that it is posted with permission of the
+copyright holder), the work can be copied and distributed to anyone in
+the United States without paying any fees or charges. If you are
+redistributing or providing access to a work with the phrase "Project
+Gutenberg" associated with or appearing on the work, you must comply
+either with the requirements of paragraphs 1.E.1 through 1.E.7 or
+obtain permission for the use of the work and the Project Gutenberg-tm
+trademark as set forth in paragraphs 1.E.8 or 1.E.9.
+
+1.E.3. If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any
+additional terms imposed by the copyright holder. Additional terms
+will be linked to the Project Gutenberg-tm License for all works
+posted with the permission of the copyright holder found at the
+beginning of this work.
+
+1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5. Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6. You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including
+any word processing or hypertext form. However, if you provide access
+to or distribute copies of a Project Gutenberg-tm work in a format
+other than "Plain Vanilla ASCII" or other format used in the official
+version posted on the official Project Gutenberg-tm website
+(www.gutenberg.org), you must, at no additional cost, fee or expense
+to the user, provide a copy, a means of exporting a copy, or a means
+of obtaining a copy upon request, of the work in its original "Plain
+Vanilla ASCII" or other form. Any alternate format must include the
+full Project Gutenberg-tm License as specified in paragraph 1.E.1.
+
+1.E.7. Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8. You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works
+provided that:
+
+* You pay a royalty fee of 20% of the gross profits you derive from
+  the use of Project Gutenberg-tm works calculated using the method
+  you already use to calculate your applicable taxes. The fee is owed
+  to the owner of the Project Gutenberg-tm trademark, but he has
+  agreed to donate royalties under this paragraph to the Project
+  Gutenberg Literary Archive Foundation. Royalty payments must be paid
+  within 60 days following each date on which you prepare (or are
+  legally required to prepare) your periodic tax returns. Royalty
+  payments should be clearly marked as such and sent to the Project
+  Gutenberg Literary Archive Foundation at the address specified in
+  Section 4, "Information about donations to the Project Gutenberg
+  Literary Archive Foundation."
+
+* You provide a full refund of any money paid by a user who notifies
+  you in writing (or by e-mail) within 30 days of receipt that s/he
+  does not agree to the terms of the full Project Gutenberg-tm
+  License. You must require such a user to return or destroy all
+  copies of the works possessed in a physical medium and discontinue
+  all use of and all access to other copies of Project Gutenberg-tm
+  works.
+
+* You provide, in accordance with paragraph 1.F.3, a full refund of
+  any money paid for a work or a replacement copy, if a defect in the
+  electronic work is discovered and reported to you within 90 days of
+  receipt of the work.
+
+* You comply with all other terms of this agreement for free
+  distribution of Project Gutenberg-tm works.
+
+1.E.9. If you wish to charge a fee or distribute a Project
+Gutenberg-tm electronic work or group of works on different terms than
+are set forth in this agreement, you must obtain permission in writing
+from the Project Gutenberg Literary Archive Foundation, the manager of
+the Project Gutenberg-tm trademark. Contact the Foundation as set
+forth in Section 3 below.
+
+1.F.
+
+1.F.1. Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+works not protected by U.S. copyright law in creating the Project
+Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm
+electronic works, and the medium on which they may be stored, may
+contain "Defects," such as, but not limited to, incomplete, inaccurate
+or corrupt data, transcription errors, a copyright or other
+intellectual property infringement, a defective or damaged disk or
+other medium, a computer virus, or computer codes that damage or
+cannot be read by your equipment.
+
+1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from. If you
+received the work on a physical medium, you must return the medium
+with your written explanation. The person or entity that provided you
+with the defective work may elect to provide a replacement copy in
+lieu of a refund. If you received the work electronically, the person
+or entity providing it to you may choose to give you a second
+opportunity to receive the work electronically in lieu of a refund. If
+the second copy is also defective, you may demand a refund in writing
+without further opportunities to fix the problem.
+
+1.F.4. Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO
+OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
+LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5. Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of
+damages. If any disclaimer or limitation set forth in this agreement
+violates the law of the state applicable to this agreement, the
+agreement shall be interpreted to make the maximum disclaimer or
+limitation permitted by the applicable state law. The invalidity or
+unenforceability of any provision of this agreement shall not void the
+remaining provisions.
+
+1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in
+accordance with this agreement, and any volunteers associated with the
+production, promotion and distribution of Project Gutenberg-tm
+electronic works, harmless from all liability, costs and expenses,
+including legal fees, that arise directly or indirectly from any of
+the following which you do or cause to occur: (a) distribution of this
+or any Project Gutenberg-tm work, (b) alteration, modification, or
+additions or deletions to any Project Gutenberg-tm work, and (c) any
+Defect you cause.
+
+Section 2. Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of
+computers including obsolete, old, middle-aged and new computers. It
+exists because of the efforts of hundreds of volunteers and donations
+from people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come. In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future
+generations. To learn more about the Project Gutenberg Literary
+Archive Foundation and how your efforts and donations can help, see
+Sections 3 and 4 and the Foundation information page at
+www.gutenberg.org
+
+Section 3. Information about the Project Gutenberg Literary
+Archive Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non-profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service. The Foundation's EIN or federal tax identification
+number is 64-6221541. Contributions to the Project Gutenberg Literary
+Archive Foundation are tax deductible to the full extent permitted by
+U.S. federal laws and your state's laws.
+
+The Foundation's business office is located at 809 North 1500 West,
+Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
+to date contact information can be found at the Foundation's website
+and official page at www.gutenberg.org/contact
+
+Section 4. Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without
+widespread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine-readable form accessible by the widest
+array of equipment including outdated equipment. Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States. Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements. We do not solicit donations in locations
+where we have not received written confirmation of compliance. To SEND
+DONATIONS or determine the status of compliance for any particular
+state visit www.gutenberg.org/donate
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States. U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg web pages for current donation
+methods and addresses. Donations are accepted in a number of other
+ways including checks, online payments and credit card donations. To
+donate, please visit: www.gutenberg.org/donate
+
+Section 5. General Information About Project Gutenberg-tm electronic works
+
+Professor Michael S. Hart was the originator of the Project
+Gutenberg-tm concept of a library of electronic works that could be
+freely shared with anyone. For forty years, he produced and
+distributed Project Gutenberg-tm eBooks with only a loose network of
+volunteer support.
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as not protected by copyright in
+the U.S. unless a copyright notice is included. Thus, we do not
+necessarily keep eBooks in compliance with any particular paper
+edition.
+
+Most people start at our website which has the main PG search
+facility: www.gutenberg.org
+
+This website includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+
+
diff --git a/old/2881-0.zip b/old/2881-0.zip
new file mode 100644
index 0000000..4439582
--- /dev/null
+++ b/old/2881-0.zip
diff --git a/old/2881.txt b/old/2881.txt
new file mode 100644
index 0000000..9763764
--- /dev/null
+++ b/old/2881.txt
@@ -0,0 +1,14294 @@
+The Project Gutenberg Etext of THE LEGENDS OF THE JEWS VOLUME III
+BIBLE TIMES AND CHARACTERS FROM THE EXODUS TO THE DEATH OF MOSES
+BY LOUIS GINZBERG
+
+Copyright laws are changing all over the world, be sure to check
+the laws for your country before redistributing these files!!!
+
+Please take a look at the important information in this header.
+We encourage you to keep this file on your own disk, keeping an
+electronic path open for the next readers.
+
+Please do not remove this.
+
+This should be the first thing seen when anyone opens the book.
+Do not change or edit it without written permission.  The words
+are carefully chosen to provide users with the information they
+need about what they can legally do with the texts.
+
+
+**Welcome To The World of Free Plain Vanilla Electronic Texts**
+
+**Etexts Readable By Both Humans and By Computers, Since 1971**
+
+*These Etexts Prepared By Hundreds of Volunteers and Donations*
+
+Information on contacting Project Gutenberg to get Etexts, and
+further information is included below.  We need your donations.
+
+Presently, contributions are only being solicted from people in:
+Texas, Nevada, Idaho, Montana, Wyoming, Colorado, South Dakota,
+Iowa, Indiana, and Vermont. As the requirements for other states
+are met, additions to this list will be made and fund raising will
+begin in the additional states. These donations should be made to:
+
+Project Gutenberg Literary Archive Foundation
+PMB 113
+1739 University Ave.
+Oxford, MS 38655
+
+
+Title: THE LEGENDS OF THE JEWS VOLUME III BIBLE TIMES AND CHARACTERS
+       FROM THE EXODUS TO THE DEATH OF MOSES
+
+Author: BY LOUIS GINZBERG
+
+October, 2001  [Etext #2881]
+[Yes, we are about one year ahead of schedule]
+
+Edition:  10
+
+
+The Project Gutenberg Etext of THE LEGENDS OF THE JEWS VOLUME III
+BIBLE TIMES AND CHARACTERS FROM THE EXODUS TO THE DEATH OF MOSES
+******This file should be named 2881.txt or 2881.zip******
+
+Prepared by David Reed haradda@aol.com or davidr@inconnect.com
+
+Project Gutenberg Etexts are usually created from multiple editions,
+all of which are in the Public Domain in the United States, unless a
+copyright notice is included.  Therefore, we usually do NOT keep any
+of these books in compliance with any particular paper edition.
+
+We are now trying to release all our books one year in advance
+of the official release dates, leaving time for better editing.
+Please be encouraged to send us error messages even years after
+the official publication date.
+
+Please note:  neither this list nor its contents are final till
+midnight of the last day of the month of any such announcement.
+The official release date of all Project Gutenberg Etexts is at
+Midnight, Central Time, of the last day of the stated month.  A
+preliminary version may often be posted for suggestion, comment
+and editing by those who wish to do so.
+
+Most people start at our sites at:
+https://gutenberg.org
+http://promo.net/pg
+
+
+Those of you who want to download any Etext before announcement
+can surf to them as follows, and just download by date; this is
+also a good way to get them instantly upon announcement, as the
+indexes our cataloguers produce obviously take a while after an
+announcement goes out in the Project Gutenberg Newsletter.
+
+http://metalab.unc.edu/pub/docs/books/gutenberg/etext01
+or
+ftp://metalab.unc.edu/pub/docs/books/gutenberg/etext01
+
+Or /etext00, 99, 98, 97, 96, 95, 94, 93, 92, 92, 91 or 90
+
+Just search by the first five letters of the filename you want,
+as it appears in our Newsletters.
+
+
+Information about Project Gutenberg (one page)
+
+We produce about two million dollars for each hour we work.  The
+time it takes us, a rather conservative estimate, is fifty hours
+to get any etext selected, entered, proofread, edited, copyright
+searched and analyzed, the copyright letters written, etc.  This
+projected audience is one hundred million readers.  If our value
+per text is nominally estimated at one dollar then we produce $2
+million dollars per hour this year as we release fifty new Etext
+files per month, or 500 more Etexts in 2000 for a total of 3000+
+If they reach just 1-2% of the world's population then the total
+should reach over 300 billion Etexts given away by year's end.
+
+The Goal of Project Gutenberg is to Give Away One Trillion Etext
+Files by December 31, 2001.  [10,000 x 100,000,000 = 1 Trillion]
+This is ten thousand titles each to one hundred million readers,
+which is only about 4% of the present number of computer users.
+
+At our revised rates of production, we will reach only one-third
+of that goal by the end of 2001, or about 3,333 Etexts unless we
+manage to get some real funding.
+
+Something is needed to create a future for Project Gutenberg for
+the next 100 years.
+
+We need your donations more than ever!
+
+Presently, contributions are only being solicted from people in:
+Texas, Nevada, Idaho, Montana, Wyoming, Colorado, South Dakota,
+Iowa, Indiana, and Vermont. As the requirements for other states
+are met, additions to this list will be made and fund raising will
+begin in the additional states.
+
+All donations should be made to the Project Gutenberg Literary
+Archive Foundation and will be tax deductible to the extent
+permitted by law.
+
+Mail to:
+
+Project Gutenberg Literary Archive Foundation
+PMB 113
+1739 University Avenue
+Oxford, MS 38655  [USA]
+
+We are working with the Project Gutenberg Literary Archive
+Foundation to build more stable support and ensure the
+future of Project Gutenberg.
+
+We need your donations more than ever!
+
+You can get up to date donation information at:
+
+https://www.gutenberg.org/donation.html
+
+
+***
+
+You can always email directly to:
+
+Michael S. Hart <hart@pobox.com>
+
+hart@pobox.com forwards to hart@prairienet.org and archive.org
+if your mail bounces from archive.org, I will still see it, if
+it bounces from prairienet.org, better resend later on. . . .
+
+We would prefer to send you this information by email.
+
+
+Example command-line FTP session:
+
+ftp metalab.unc.edu
+login: anonymous
+password: your@login
+cd pub/docs/books/gutenberg
+cd etext90 through etext99 or etext00 through etext01, etc.
+dir [to see files]
+get or mget [to get files. . .set bin for zip files]
+GET GUTINDEX.??  [to get a year's listing of books, e.g., GUTINDEX.99]
+GET GUTINDEX.ALL [to get a listing of ALL books]
+
+
+**The Legal Small Print**
+
+
+(Three Pages)
+
+***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START***
+Why is this "Small Print!" statement here?  You know: lawyers.
+They tell us you might sue us if there is something wrong with
+your copy of this etext, even if you got it for free from
+someone other than us, and even if what's wrong is not our
+fault.  So, among other things, this "Small Print!" statement
+disclaims most of our liability to you.  It also tells you how
+you can distribute copies of this etext if you want to.
+
+*BEFORE!* YOU USE OR READ THIS ETEXT
+By using or reading any part of this PROJECT GUTENBERG-tm
+etext, you indicate that you understand, agree to and accept
+this "Small Print!" statement.  If you do not, you can receive
+a refund of the money (if any) you paid for this etext by
+sending a request within 30 days of receiving it to the person
+you got it from.  If you received this etext on a physical
+medium (such as a disk), you must return it with your request.
+
+ABOUT PROJECT GUTENBERG-TM ETEXTS
+This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG-tm etexts,
+is a "public domain" work distributed by Professor Michael S. Hart
+through the Project Gutenberg Association (the "Project").
+Among other things, this means that no one owns a United States copyright
+on or for this work, so the Project (and you!) can copy and
+distribute it in the United States without permission and
+without paying copyright royalties.  Special rules, set forth
+below, apply if you wish to copy and distribute this etext
+under the Project's "PROJECT GUTENBERG" trademark.
+
+Please do not use the "PROJECT GUTENBERG" trademark to market
+any commercial products without permission.
+
+To create these etexts, the Project expends considerable
+efforts to identify, transcribe and proofread public domain
+works.  Despite these efforts, the Project's etexts and any
+medium they may be on may contain "Defects".  Among other
+things, Defects may take the form of incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other
+intellectual property infringement, a defective or damaged
+disk or other etext medium, a computer virus, or computer
+codes that damage or cannot be read by your equipment.
+
+LIMITED WARRANTY; DISCLAIMER OF DAMAGES
+But for the "Right of Replacement or Refund" described below,
+[1] the Project (and any other party you may receive this
+etext from as a PROJECT GUTENBERG-tm etext) disclaims all
+liability to you for damages, costs and expenses, including
+legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR
+UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT,
+INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE
+OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE
+POSSIBILITY OF SUCH DAMAGES.
+
+If you discover a Defect in this etext within 90 days of
+receiving it, you can receive a refund of the money (if any)
+you paid for it by sending an explanatory note within that
+time to the person you received it from.  If you received it
+on a physical medium, you must return it with your note, and
+such person may choose to alternatively give you a replacement
+copy.  If you received it electronically, such person may
+choose to alternatively give you a second opportunity to
+receive it electronically.
+
+THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS".  NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS
+TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT
+LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A
+PARTICULAR PURPOSE.
+
+Some states do not allow disclaimers of implied warranties or
+the exclusion or limitation of consequential damages, so the
+above disclaimers and exclusions may not apply to you, and you
+may have other legal rights.
+
+INDEMNITY
+You will indemnify and hold the Project, its directors,
+officers, members and agents harmless from all liability, cost
+and expense, including legal fees, that arise directly or
+indirectly from any of the following that you do or cause:
+[1] distribution of this etext, [2] alteration, modification,
+or addition to the etext, or [3] any Defect.
+
+DISTRIBUTION UNDER "PROJECT GUTENBERG-tm"
+You may distribute copies of this etext electronically, or by
+disk, book or any other medium if you either delete this
+"Small Print!" and all other references to Project Gutenberg,
+or:
+
+[1]  Only give exact copies of it.  Among other things, this
+     requires that you do not remove, alter or modify the
+     etext or this "small print!" statement.  You may however,
+     if you wish, distribute this etext in machine readable
+     binary, compressed, mark-up, or proprietary form,
+     including any form resulting from conversion by word
+     processing or hypertext software, but only so long as
+     *EITHER*:
+
+     [*]  The etext, when displayed, is clearly readable, and
+          does *not* contain characters other than those
+          intended by the author of the work, although tilde
+          (~), asterisk (*) and underline (_) characters may
+          be used to convey punctuation intended by the
+          author, and additional characters may be used to
+          indicate hypertext links; OR
+
+     [*]  The etext may be readily converted by the reader at
+          no expense into plain ASCII, EBCDIC or equivalent
+          form by the program that displays the etext (as is
+          the case, for instance, with most word processors);
+          OR
+
+     [*]  You provide, or agree to also provide on request at
+          no additional cost, fee or expense, a copy of the
+          etext in its original plain ASCII form (or in EBCDIC
+          or other equivalent proprietary form).
+
+[2]  Honor the etext refund and replacement provisions of this
+     "Small Print!" statement.
+
+[3]  Pay a trademark license fee to the Project of 20% of the
+     gross profits you derive calculated using the method you
+     already use to calculate your applicable taxes.  If you
+     don't derive profits, no royalty is due.  Royalties are
+     payable to "Project Gutenberg Literary Archive Foundation"
+     the 60 days following each date you prepare (or were
+     legally required to prepare) your annual (or equivalent
+     periodic) tax return.  Please contact us beforehand to
+     let us know your plans and to work out the details.
+
+WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO?
+The Project gratefully accepts contributions of money, time,
+public domain etexts, and royalty free copyright licenses.
+If you are interested in contributing scanning equipment or
+software or other items, please contact Michael Hart at:
+hart@pobox.com
+
+*END THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.04.07.00*END*
+
+
+
+
+
+Prepared by David Reed haradda@aol.com or davidr@inconnect.com
+
+
+
+
+
+THE LEGENDS OF THE JEWS VOLUME III
+BIBLE TIMES AND CHARACTERS FROM THE EXODUS TO
+THE DEATH OF MOSES
+
+BY LOUIS GINZBERG
+
+
+
+
+TRANSLATED PROM THE GERMAN MANUSCRIPT BY
+PAUL RADIN
+
+REVISER AND PROOF-READER OF VOLUME III, DOCTOR
+ISAAC HUSIK
+
+
+
+
+To MY MOTHER
+ON THE OCCASION OF HER SEVENTIETH BIRTHDAY
+
+PREFACE
+
+"When Israel went out of Egypt, the house of Jacob from a People
+of strange language, Jacob was His sanctuary and Israel His
+dominion.  Jewish legend attempts to describe how God's
+sanctuary, the religion of Israel and His dominion, the beginnings
+of Israel as a nation, arose in the time between the Exodus from
+Egypt and the entrance into the Holy Land.
+
+Moses is regarded not only as the greatest religious guide of Israel,
+but also as its first national leader; he is "the wisest (If the wise,
+the father of the prophets," as well as " king in Jeshiurun, when the
+heads of the people and the tribes of Israel gathered together."
+hence his unique position in Jewish legend, neither Abraham, the
+friend of God, nor Solomon, the wisest of all men, nor Elijah, the
+helper in time of need. can lay claim to such a position.
+
+Great religious and national institutions like the Sabbath, the
+sanctuary, and many other " commandments of God revealed to
+Moses " stand in a special relation to his life and work. The
+sanctification of the Sabbath became quite a living thing to him
+through the miracle of the Manna, and the first sanctuary was
+actually erected by Moses. The life of Moses ceased, therefore, to
+be a thing of the past and became closely interwoven with the
+every-day life of the nation.
+
+The most natural way for the popular mind to connect existing
+conditions with the past is the symbolic method. The present
+volume contains, therefore, a number of symbolic explanations of
+certain laws, as, for instance, the symbolical significance of the
+Tabernacle, which, properly speaking, do not belong to the domain
+of legend. The life of Moses, as conceived by Jewish legend,
+would, however, have been in complete if the lines between
+Legend and Symbolism had been kept too strictly. With this
+exception the arrangement and presentation of the material in the
+third volume is the same as that in the two preceding ones.
+
+LOUIS G1NZBERG.
+NEW YORK, March 2, 1911
+
+CONTENTS
+PREFACE
+MOSES IN THE WILDERNESS.
+The Long Route--Pharaoh Pursues the Hebrews--The Sea Divided
+--The Passage through the Red Sea--The Destruction of the
+Fgyptians--The Song at the Sea-- The Awful Desert--The Heavenly
+Food--The Gathering of the Manna--Miriam' s Well--Aniaiek's
+War against Israel Amalek Defeated Jethro Installation of Elders--
+Jethro Rewarded--The Time is at Hand--The Gentiles Refuse the
+Torah  The Contest of the Mountains--The Torah Offered to
+Israel-- Israel Prepares for the Revelation--The Revelation on
+Mount Sinai--The First Commandment--The Other
+Commandments Revealed on Sinai-- The Unity of the Ten
+Commandments--Moses Chosen as Intermediator--Moses and the
+Angels Strive for the Torah--Moses Receives the Torah--The
+Golden Calf--Moses Blamed for Israel's Sin--The Punishment of
+the Sinners-- Moses Intercedes for the People--The Inscrutable
+Ways of the Lord--The Thirteen Attributes of God--The Second
+Tables--The Census of the People--The Erection of the Tabernacle
+Commanded--The Materials for the Construction of theTabernacle
+--Bezalel--The Ark with the Cherubim--The Table and the
+Candlestick--The Altar--The Symbolical Significance of the
+Tabernacle--The Priestly Robes--The Stones in the
+Breastplate--The Completion of the Tabernacle--The Setting up of
+the Tabernacle--The Consecration of the Priests--The Day of the
+Ten Crowns--The Interrupted Joy--The Gifts of the Princes--The
+Revelations in theTabernacle--The Cleansing of the Camp--The
+Lighting of the Candlestick--The Twelve Princes of the Tribes--
+The Census of the Levites--The Four Divisions of the Levites--The
+Four Standards--Thc Camp--The BIasphemer and the
+Sabbath-breaker--The Ungrateful Multitude--The Flesh-pots of
+Egypt--The Appointment of the Seventy Elders--Eldad and Medad
+--The Quails--Aaron and Miriam Slander Moses--Miriam's
+Punishment--The Sending of the Spies--Significant Names--The
+Spies in Palestine--The Slanderous Report--The Night of Tears--
+Ingratitude Punished--The Years of Disfavor--The Rebellion of
+Korah--Korah Abuses Moses and the Torah Moses Pleads in Vain
+with Korah--Korah and His Horde Punished--On and the Three
+Sons of Korah Saved--Israel Convinced of Aaron's Priesthood--The
+Waters of Meribah--Moses' Anger Causes His Doom--Edom's
+Unbrotherly Attitude toward Israel--The Three
+Shepherds--Preparing Aaron for Impending Death--Aaron's
+Death--The General Mourning for Aaron--The False Friends--The
+Brazen Serpent--At Arnon--Sihon, the King of the Amorites--The
+Giant Og--Moses'  Speech of Admonition--Balak, King of
+Moab--Balaam, the Heathen Prophet--Balak's Messengers to
+Bahaam-- Balaam Accepts Balak's Invitation--Baiaam's Ass--
+Balaam Runs into His Own Destruction--Balaam with Balak
+Balaam's Sacrifices Refused--Balaam Extols Israel--Balaam's
+Hopes Disappointed--Curses Turned into Blessings--Balaam's
+Wicked Counsel--Phinehas, Zealous for God--Twelve
+Miracles--Phinehas Rewarded--The Daughters of Zelophmehad
+The appointment of Joshua--Moses' Legacy to Joshua--Moses' last
+campaign--The Complete Annihilation of Midian--The Gruesome
+End of Balaam-- The Victorious Return from the War--Wealth that
+Bringeth Destruction--Moses' Death Irrevocably Doomed--Moses
+Prayer for Suspension of Judgment--God Tries to Comfort Moses
+Concerning His Death--The Intercessions for Moses--Moses
+Serves Joshua--The Last Day of Moses' Life--Moses Beholds the
+Future--Moses Meets the Messiah in Heaven--The Last Hours of
+Moses The Blessing of Moses--Moses Prays for Death--Samuel
+Chastised by Moses--God Kisses Moses' Soul--The Mourning for
+Moses--Samuel's Vain Search--Moses Excels All Pious Men.
+
+MOSES IN THE WILDERNESS
+TIlE LONG ROUTE
+PHARAOH PURSUES THE HEBREWS
+THE SEA DIVIDED
+TIlE PASSAGE THROUGH THE RED SEA
+TIlE DESTRUCTION OF THE EGYPTIANS
+THE SONG AT THE SEA
+THE AWFUL DESERT
+THE HEAVENLY FOOD
+THE GATHERING OF THE MANNA
+MIRIAM'S WELL
+AMALEK' WAR AGAINST ISRAEL
+AMALEK DEFEATED
+JETHRO
+INSTALLATION OF ELDERS
+JETHRO REWARDED
+THE TIME IS AT HAND
+THE GENTILES REFUSE THE TORAH
+THE CONTEST OF THE MOUNTAINS
+THE TORAH OFFERED TO ISRAEL
+ISRAEL PREPARES FOR THE REVELATION
+THE REVELATION ON MOUNT SINAI
+THE FIRST COMMANDMENT
+THE OTHER COMMANDMENTS REVEALED ON SINAI
+THE UNITY OF THE TEN COMMANDMENTS 104
+MOSES CHOSEN AS INTERMEDIATOR
+MOSES AND THE ANGELS STRIVE FOR THE TORAH
+MOSES RECEIVES THE TORAH
+THE GOLDEN CALF
+MOSES BLAMED FOR ISRAEL'S SIN
+THE PUNISHMENT OF THE SINNERS
+MOSES INTERCEDES FOR THE PEOPLE
+THE INSCRUTABLE WAYS OF THE LORD
+THE THIRTEEN ATTRIBUTES OF GOD
+THE SECOND TABLES
+THE CENSUS OF THE PEOPLE
+THE ERECTION OF THE TABERNACLE COMMANDED
+THE MATERIALS FOR THE CONSTRUCTION  OF THE
+TABERNACLE
+BEZALEL
+THE ARK WITH THE CHERUBIM
+THE TABLE AND THE CANDLESTICK
+THE ALTAR
+THE SYMBOLICAL SIGNIFICANCE OF THE   TABERNACLE
+THE PRIESTLY ROBES
+THE STONES IN THE BREASTPLATE
+THE COMPLETION OF THE TABERNACLE
+THE SETTING UP OF THE TABERNACLE
+THE CONSECRATION OF THE. PRIESTS
+THE DAY OF THE TEN CROWNS
+THE INTERRUPTED JOY
+THE GIFTS OF THE PRINCES
+THE REVELATIONS IN THE TABERNACLE
+THE CLEANSING OF THE CAMP
+THE LIGHTING OF THE CANDLESTICK
+THE TWELVE PRINCES OF THE TRIBES
+THE CENSUS OF THE LEVITES
+THE FOUR DIVISIONS OF THE LEVITES
+THE FOUR STANDARDS
+THE CAMP
+THE BLASPHEMER AND THE SABBATH-BREAKER
+THE UNGRATEFUL MULTITUDE
+THE FLESH-POTS OF EGYPT
+THE APPOINTMENT OF THE SEVENTY ELDERS
+ELDAD AND MEDAD
+THE QUAIL
+AARON AND MIRIAM SLANDER MOSES
+MIRIAM' PUNISHMENT
+THE SENDING OF THE SPIES
+SIGNIFICANT NAMES
+THE SPIES IN PALESTINE
+THE SLANDEROUS REPORT
+THE NIGHT OF TEARS
+INGRATITUDE PUNISHED
+THE YEARS OF DISFAVOR
+0HE REBELLION OF KORAH
+KORAH ABUSES MOSES AND THE TORAH
+MOSES PLEADS IN VAIN WITH KORAH
+KORAH AND HIS HORDE PUNISHED
+ON AND THE THE THREE SONS OF KORAH SAVED
+ISRAEL CONVINCED OF AARON'S PRIESTHOOD
+THE WATERS OF MERIBAH
+MOSES  ANGER CAUSES HIS DOOM
+EDOM'S UNBROTHHERLY ATTITUDE. TOWARD ISRAEL
+THE THREE SHEPHERDS
+PREPARING AARON FOR IMPENDING DEATH
+AARON'S DEATH
+THE GENERAL MOURNING FOR AARON
+THE FAI.SE FRIENDS
+THE BRAZEN SERPENT
+AT ARNON
+SIHON, THE KING OF THE AMORITFS
+THE GIANT OG
+MOSES  SPEECH OF ADMONITION
+BALAK, KING OF MOAB
+BALAAM, THE HEATHEN PROPHET
+BALAK'S MESSENGERS TO BALAAM
+BALAAM ACCEPTS BALAK'S INVITATION
+BALAAM'S ASS
+BALAAM RUNS INTO HIS OWN DESTRUCTION
+BALAAM WITH BALAK
+BALAAM'S SACRIFICES REFUSED
+BALAAM EXTOLS ISRAEL
+BALAAM'S HOPES DISAPPOINTED
+CURSES TURNED TO BLESSINGS
+BALAAM'S WICKED COUNSEL
+PHINEHAS, ZEALOUS FOR GOD
+TWELVE MIRACLES
+PHINEHAS REWARDED
+THE DAUGHTERS OF ZELOPHEHAD
+THE APPOINTMENT OF JOSHUA
+MOSES' LEGACY TO JOSHUA
+MOSES  LAST CAMPAIGN
+TIlE COMPLETE ANNIHILATION OF MIDIAN
+THE GRUSOME END OF BALAAM
+THE VICTORIOUS RETURN FROM TIlE WAR
+WEALTH THAT BRINGETH DESTRUCTION
+MOSES' DEATH IRREVOCABLY DOOMED
+MOSES  PRAYER FOR SUSPENSION OF JUDGMENT
+GOD TRIES TO COMFORT MOSES CONCERING  HIS DEATH
+THE INTERCESSIONS FOR MOSES
+MOSES SERVES JOSHUA
+THE LAST DAY OF MOSES' LIFE
+MOSES BEHOLDS THE FUTURE
+MOSES MEETS THE MESSIAH IN HEAVEN
+THE LAST HOURS OF MOSES
+THE BLESSING OF MOSES
+MOSES PRAYS FOR DEATH
+SAMAEL CHASTISED BY MOSES
+GOD KISSES MOSES' SOUL
+THE MOURNING FOR MOSES
+SAMAEL'S VAIN SEARCH
+MOSES EXCELS ALL PIOUS MEN
+
+The Legends of the Jews Volume III
+Bible Times and Characters from the Exodus to the Death of
+Moses
+
+THE LONG ROUTE
+
+The exodus would have been impossible if Joseph's bones had
+remained behind. Therefore Moses made it his concern to seek
+their resting-place, while the people had but the one thought of
+gathering in the treasures of the Egyptians. [1] But it was not an
+easy matter to find Joseph's body. Moses knew that he had been
+interred in the mausoleum of the Egyptian kings, but there were so
+many other bodies there that it was impossible to identify it.
+Moses' mother Jochebed came to his aid. She led him to the very
+spot where Joseph's bones lay. As soon as he came near them, he
+knew them to be what he was seeking, by the fragrance they
+exhaled and spread around. [2] But his difficulties were not at an
+end. The question arose, how he was to secure possession of the
+remains. Joseph's coffin had been sunk far down into the ground,
+and he knew not how to raise it from the depths. Standing at the
+edge of the grave, he spoke these words. "Joseph, the time hath
+come whereof thou didst say, 'God will surely visit you, and ye
+shall carry up my bones from hence.'" No sooner had this reminder
+dropped from his lips than the coffin stirred and rose to the
+surface.
+
+And even yet the difficulties in Moses' way were not removed
+wholly. The Egyptian magicians had stationed two golden dogs at
+Joseph's coffin, to keep watch,. and they barked vehemently if
+anyone ventured close to it. The noise they made was so loud it
+could be heard throughout the land, from end to end, a distance
+equal to a forty day's journey. When Moses came near the coffin,
+the dogs emitted their warning sound, but he silenced them at once
+with words, "Come, ye people, and behold the miracle! The real,
+live dogs did not bark, and these counterfeit dogs produced by
+magic attempt it!" [3] What he said about real, live dogs and their
+refraining from barking had reference to the fact that the dogs of
+the Egyptians did not move their tongues against any of the
+children of Israel, through they had barked all the time the people
+were engaged in burying the bodies of their smitten first-born. As a
+reward God gave the Israelites the law, to cast to the dogs the flesh
+they themselves are forbidden to eat, for the Lord withholds due
+recompense from none of His creatures. [4] Indeed, the dogs
+received a double reward, for their excrements are used in tanning
+the hides from which the Torah scrolls are made, as well as the
+Mezuzot and the phylacteries. [5]
+
+Joseph's coffin in the possession of Moses, the march of the
+Israelites could begin. The Egyptians put no manner of obstacle in
+their way. Pharaoh himself accompanied them, to make sure that
+they were actually leaving the land, [6] and now he was so angry at
+his counselors for having advised against letting the Israelites
+depart that he slew them. [7]
+
+For several reasons God did not permit the Israelites to travel
+along the straight route to the promised land. He desired them to
+go to Sinai first and take the law upon themselves there, and,
+besides, the time divinely appointed for the occupation of the land
+by the Gentiles had not yet elapsed. Over and above all this, the
+long sojourn in the wilderness was fraught with profit for the
+Israelites, spiritually and materially. If they had reached Palestine
+directly after leaving Egypt, they would have devoted themselves
+entirely each to the cultivation of his allotted parcel of ground, and
+no time would have been left for the study of the Torah. In the
+wilderness they were relieved of the necessity of providing for
+their daily wants, and they would give all their efforts to acquiring
+the law. On the whole, it would not have been advantageous to
+process at once to the Holy Land and take possession thereof, for
+when the Canaanites heard that the Israelites were making for
+Palestine, they burnt the crops, felled the trees, destroyed the
+buildings, and choked the water springs, all in order to render the
+land uninhabitable. Hereupon God spake, and said: "I did not
+promise their fathers to give a devastated land unto their see, but a
+land full of all good things. I will lead them about in the
+wilderness for forty years, and meanwhile the Canaanites will have
+time to repair the damage they have done." [8] Moreover, the
+many miracles preformed for the Israelites during the journey
+through the wilderness had made their terror to fall upon the other
+nations, and their hearts melted, and there remained no more spirit
+in any man. They did not venture to attack the Israelites, and the
+conquest of the land was all the easier. [9]
+
+Nor does this exhaust the list of reasons for preferring the longer
+route through the desert. Abraham had sworn a solemn oath to live
+at peace with the Philistines during a certain period, and the end of
+the term had not yet arrived. Besides, there was the fear that the
+sight of the land of the Philistines would awaken sad recollections
+in the Israelites, and drive them back into Egypt speedily, for once
+upon a time it had been the scene of a bitter disappointment to
+them. they had spent one hundred and eighty years in Egypt, in
+peace and prosperity, not in the least molested by the people.
+Suddenly Ganon came, a descendant of Joseph, of the tribe of
+Ephraim, and he spake, "The Lord hat appeared unto me, and He
+bade me lead you forth out of Egypt." The Ephraimites were the
+only ones to heed his words. Proud of their royal lineage as direct
+descendants of Joseph, and confident to their valor in war, for they
+were great heroes, they left the land and betook themselves to
+Palestine. [10] They Carried only weapons and gold and silver.
+They had taken no provisions, because they expected to buy food
+and drink on the way or capture them by force if the owners would
+not part with them for money.
+
+After a day's march they found themselves in the neighborhood of
+Gath, at the place where the shepherds employed by the residents
+of the city gathered with the flocks. the Ephraimites asked them to
+sell them some sheep, which they expected to slaughter in order to
+satisfy their hunger with them, but the shepherds refused to have
+business dealings with them, saying, "Are the sheep ours, or does
+the cattle belong to us, that we could part with them for money?"
+Seeing that they could not gain their point by kindness, the
+Ephraimites used force. The outcries of the shepherds brought the
+people of Gath to their aid. A violent encounter, lasting a whole
+day, took place between the Israelites and the Philistines. The
+people of Gath realized that alone they would not be able to offer
+successful resistance to the Ephraimites, and they summoned the
+people of the other Philistine cities to join them. The following
+day an army of forty thousand stood ready to oppose the
+Ephraimites. Reduced in strength, as they were, by their three days'
+fast, they were exterminated root and branch. Only ten of them
+escaped with their bare life, and returned to Egypt, to bring
+Ephraim word of the disaster that had overtaken his posterity, and
+he mourned many days.
+
+This abortive attempt of the Ephraimites to leave Egypt was the
+first occasion for oppressing Israel. Thereafter the Egyptians
+exercised force and vigilance to keep them in their land. As for the
+disaster of the Ephraimites, it was well-merited punishment,
+because they had paid no heed to the wish of the father Joseph,
+who had adjured his descendants solemnly on his deathbed not to
+think of quitting the land until the redeemer should appear. Their
+death was followed by disgrace, for their bodies lay unburied for
+many years on the battlefield near Gath, and the purpose of God in
+directing the Israelites to choose the longer route from Egypt to
+Canaan, was to spare them the sight of those dishonored corpses.
+Their courage might have deserted them, and out of apprehension
+of sharing the fate of their brethren they might have hastened back
+to the land of slavery. [11]
+
+PHARAOH PURSUES THE HEBREWS
+
+When Pharaoh permitted Israel to depart, he was under the
+impression that they were going only a three days' journey into the
+wilderness for the purpose of offering sacrifices. He sent officers
+with them, whose duty was to bring them back at the appointed
+time. The exodus took place on a Thursday. On the following
+Sunday the king's watchers noticed that the Israelites, so far from
+preparing for a return, were making arrangements looking to a
+long sojourn in the desert. They remonstrated and urged them to go
+back. The Israelites maintained that Pharaoh had dismissed them
+for good, but the officers would not be put off with their mere
+assertions. They said, "Willy-nilly, you will have to do as the
+powers that be command." To such arrogance the Israelites would
+not submit, and they fell upon the officers, slaying some and
+wounding others. The maimed survivors went back to Egypt, and
+report the contumacy of the Israelites to Pharaoh. Meantime
+Moses, who did not desire the departure of his people to have the
+appearance of flight before the Egyptians, gave the signal to turn
+back to Pi-hahiroth. Those of little faith among the Israelites tore
+their hair and their garments in desperation, though Moses assured
+them that by the word of God they were free men, and no longer
+slaves to Pharaoh. [12] Accordingly, they retraced their steps to
+Pi-hahiroth, where two rectangular rocks form an opening, within
+which the great sanctuary of Baal-zephon was situated. The rocks
+are shaped like human figures, the one a man and the other a
+woman, and they were not chiseled by human hands, but by the
+Creator Himself. The place had been called Pithom in earlier
+times, but later, on account of the idols set up there, it received the
+name Hahiroth. Of set purpose God had left Baal-zephon
+uninjured, alone of all the Egyptian idols. He wanted the Egyptian
+people to think that this idol was possessed of exceeding might,
+which it exercised to prevent the Israelites from journeying on. To
+confirm them in their illusory belief, God caused wild beasts to
+obstruct the road to the wilderness, and they took it for granted
+that their idol Baal-zephon had ordained their appearance. [13]
+
+Pi-hahiroth was famous, besides, on account of the treasures
+heaped up there. The wealth of the world which Joseph had
+acquired through the sale of corn he had stored up during the seven
+years of plenty, he had divided into three parts. The first part he
+surrendered to Pharaoh. The second part he concealed in the
+wilderness, where it was found by Korah, though it disappeared
+again, not to come to view until the Messianic time, and then it
+will be for the benefit of the pious. The third part Joseph hid in the
+sanctuary of Baal-zephon, whence the Hebrews carried it off as
+booty. [14]
+
+When Amalek and the magicians brought the information to
+Pharaoh, that the Israelites had resolved not to return to Egypt, his
+heart and the heart of his whole people turned against them. The
+very counselors that had persuaded him to dismiss the children of
+Israel spake now as follows: " If we had only been smitten with the
+plaques, we could have resigned ourselves to our fate. Or if,
+besides being smitten with the plagues, we had been compelled to
+let the Hebrews depart from the land, that, too, we could have been
+borne with patience. But to be smitten with the plagues, to be
+compelled to let our slaves depart from us, and to sit by and see
+them go off with our riches, that is more than we can endure."
+
+Now that the children of Israel had gone from them the Egyptians
+recognized how valuable an element they had been in their
+country. In general, the time of the exodus of Israel was disastrous
+for their former masters. In addition to losing their dominion over
+the Israelites, the Egyptians had to deal with mutinies that broke
+out among many other nations tributary to them, for hitherto
+Pharaoh had been the ruler of the whole world. The king resorted
+to blandishments and promises, to induce the people to make war
+against the Israelites, saying, "As a rule the army marches forth
+first, and the king follows in security, but I will precede you; and
+as a rule the king has the first choice of the booty, and as much of
+it as he desires, but I will take no more than any one of you, and on
+my return from the war I will divide my treasures of silver, gold,
+and precious stones among you."
+
+In his zeal Pharaoh did not wait to have his chariot made ready for
+him he did it with his own hands, and his nobles followed his
+example. [15] Samael granted Pharaoh assistance, putting six
+hundred chariots manned with his own hosts at his disposal. [16]
+These formed the vanguard, and they were joined by all the
+Egyptians, with their vast assemblages of chariots and warriors, no
+less than three hundred of their men to one of the children of
+Israel, each equipped with their different sorts of weapons. The
+general custom was for two charioteers to take turns at driving a
+car, but to overtake the Israelites more surely and speedily,
+Pharaoh ordered three to be assigned to each. The result was that
+they covered in one day the ground which it had taken the
+Israelites three to traverse.
+
+The mind of the Egyptians was in no wise directed toward spoil
+and plunder in this expedition. Their sole and determined purpose
+was to exterminate Israel, kith and kin. As the heathen lay great
+stress upon omens when they are about to start out on a campaign,
+God caused all their preparations to proceed smoothly, without the
+slightest untoward circumstance. Everything pointed to a happy
+issue. [17] Pharaoh, himself an adept in magic, had a presentiment
+that dire misfortune would befall the children of Israel in the
+wilderness, that they would lose Moses there, and there the whole
+generation that had departed from Egypt would find its grave.
+Therefore he spoke to Dathan and Abiram, who remained behind
+in Egypt, saying: "Moses is leading them, but he himself knows not
+whither. Verily, the congregation of Israel will lift up their voice in
+the wilderness, and cry, and there they will be destroyed." He
+thought naturally that these visions had reference to an imminent
+future, to the time of his meeting with his dismissed slaves. But his
+error was profound - he was hurrying forward to his own
+destruction. [18]
+
+When he reached the sanctuary of Baal-zephon, Pharaoh, in his joy
+at finding him spared while all the other idols in Egypt had been
+annihilated, lost no time, but hastened to offer sacrifices to him,
+and he was comforted, "for," he said, "Baal-zephon approves my
+purpose of drowning the children of Israel in the sea." [19]
+
+When the Israelites beheld the huge detachments of the Egyptian
+army moving upon them, and when they considered that in Migdol
+there were other troops stationed, besides, more, indeed, than their
+own numbers, men, women, and children all told, great terror
+overwhelmed them. [20] What affrighted them most, was the sight
+of the Angel of Egypt darting through the air as he flew to the
+assistance of the people under his tutelage. They turned to Moses,
+saying: "What has thou done to us? Now they will requite us for all
+that hath happened - that their first-born were smitten, and that we
+ran off with their money, which was thy fault, for thou didst bid up
+borrow gold and silver from our Egyptian neighbors and depart
+with their property."
+
+The situation of the Israelites was desperate. Before them was the
+sea, behind them the Egyptians, on both sides the wild beasts of
+the desert. [21] The wicked among them spoke to Moses, saying,
+"While we were in Egypt, we said to thee and to Aaron, 'The Lord
+look upon you, and judge, because ye have made our savor to be
+abhorred in the eyes of Pharaoh and in the eyes of his servants, to
+put a sword in their hand to slay us.' Then there died many of our
+brethren during the days of darkness, which was worse than the
+bondage in which the Egyptians kept us. Nevertheless our fate in
+the desert will be sadder than theirs. They at least were mourned,
+and their bodies ere buried, but our corpses will lie exposed,
+consumed in the day by drought and by frost in the night."
+
+Moses in his wisdom knew how to pacify the thousands and
+myriads under his leadership. He impressed them with the words,
+"Fear ye not, stand still, and see the salvation of the Lord." "When
+will His salvation come?" questioned the people, and he told them
+it would appear the following day, but they protested, "We cannot
+wait until to-morrow." Then Moses prayed to God, and the Lord
+showed him the angel hosts standing ready to hasten to the
+assistance of the people. [22]
+
+They were not agreed as to what they were to do. There were four
+contending parties. The opinion of the first party was that they
+seek death by drowning in the sea; of the second, that they return
+to Egypt; the third was in favor of a pitched battle with the enemy,
+and the fourth thought it would be a good plan to intimidate the
+Egyptians by noise and a great hubbub. To the first Moses said,
+"Stand still, and see the salvation of the Lord;" to the second, "The
+Egyptians whom ye have seen to-day, ye shall see them again no
+more forever;" to the third, "The Lord shall fight for you;" and to
+the fourth, "Ye shall hold your peace." "What, then, shall we do?"
+these asked their leader, and Moses answered them, saying, "Ye
+shall bless, praise, extol, adore and glorify Him that is the Lord of
+war!" Instead of the sword and the five sorts of arms which they
+bore, they mad use of their mouth, and it was of greater avail than
+all possible weapons of war. The Lord hearkened unto their prayer,
+for which He had but been waiting. [23]
+
+Moses also addressed himself to God, saying: "O Lord of the
+world! I am like the shepherd who, having undertaken to pasture a
+flock, has been heedless enough to drive his sheep to the edge of a
+precipice, and then is in a despair how to get them down again.
+Pharaoh is behind my flock Israel, in the south is Baal-zephon, in
+the north Midgol, and before us the sea lies spread out. [24] Thou
+knowest, O Lord, that it is beyond human strength and human
+contrivance to surmount the difficulties standing in our way. Thine
+alone is the work of procuring deliverance for this army, which left
+Egypt at Thy appointment. We despair of all other assistance or
+device, and we have recourse only to our hope in Thee. If there be
+any escape possible, we look up to Thy providence to accomplish
+it for us." [25] With such words Moses continued to make fervent
+supplication to God to succor Israel in their need. But God cut
+short his prayer, saying: "Moses, My children are in distress - the
+sea blocks the way before them, the enemy is in hot pursuit after
+them, and thou standest here and prayest. Sometimes long prayer is
+good, but sometimes it is better to be brief. If I gathered the waters
+together unto one place, and let the dry land appear for Adam, a
+single human being, should I not do the same for this holy
+congregation? I will save them if only for the sake of the merits of
+Abraham, who stood ready to sacrifice his son Isaac unto Me, and
+for the sake of My promise to Jacob. The sun and the moon are
+witnesses that I will cleave the sea for the seed of the children of
+Israel, who deserve My help for going after Me in the wilderness
+unquestioningly. Do thou but see to it that they abandon their evil
+thought of returning to Egypt, and then it will not be necessary to
+turn to Me and entreat My help." [26]
+
+Moses, however, was still very much troubled in mind, on account
+of Samael, who had not left off lodging accusations before God
+against Israel since the exodus from Egypt. The Lord adopted the
+same procedure in dealing with the accuser as the experienced
+shepherd, who, at the moment of transferring his sheep across a
+stream, was faced by a ravening wolf. The shepherd threw a strong
+ram to the wolf, and while the two engaged in combat, the rest of
+the flock was carried across the water, and then the shepherd
+returned and snatch the wolf's supposed prey away from him.
+Samael said to the Lord: "Up to this time the children of Israel
+were idol worshippers, and now Thou proposest so great a thing as
+dividing the sea for them?" What did the Lord do? He surrendered
+Job to Samael, saying, "While he busies himself with Job, Israel
+will pass through the sea unscathed, and as soon as they are in
+safety, I will rescue Job from the hands of Samael." [27]
+
+Israel had other angel adversaries, besides. Uzza, the tutelary
+Angel of the Egyptians, appeared before God, and said, "O Lord of
+the world! I have a suit with this nation which Thou hast brought
+forth out to Egypt. If it seemeth well to Thee, let their angel
+Michael appear, and contend with me before Thee." The Lord
+summoned Michael, and Uzza stated his charges against Israel: "O
+Lord of the world! Thou didst decree concerning this people of
+Israel that is hall be held in bondage by my people, the Egyptians,
+for a period of four hundred years. But they had dominion over
+them only eighty-six years, therefore the time of their going forth
+hath not yet arrived. If it be Thy will, give me permission to take
+them back to Egypt, that they may continue in slavery for the three
+hundred and fourteen years that are left, and Thy word be fulfilled.
+As Thou are immutable, so let Thy decree be immutable!"
+
+Michael was silent, for he knew not how to controvert these words,
+and it seemed as if Uzza had won his suit. But the Lord Himself
+espoused the cause of Israel, and He said to Uzza: "The duty of
+serving thy nation was laid upon My children only on account of
+an unseemly word uttered by Abraham. When I spoke to him,
+saying, 'I am the Lord that brought thee out of Ur of the Chaldees,
+to give thee this land to inherit it,' he made answer, 'Whereby shall
+I know that I shall inherit it?' Therefore did I say to him, 'Thy seed
+shall be a stranger.' But it is well-known and manifest before Me
+that they were 'strangers' from the day of Isaac's birth, and.
+reckoning thence, the period of four hundred years has elapsed,
+and thou hast no right to keep My children in bondage any longer."
+[28]
+
+THE SEA DIVIDED
+
+God spake to Moses, saying, "Why dost thou stand here praying?
+My children's prayer has anticipated thine. For thee there is naught
+to do but lift up thy rod and stretch out thine hand over the sea, and
+divide it." Moses replied: "Thou commandest me to divide the sea,
+and lay bare the dry ground in the midst of it, and yet Thou didst
+Thyself make it a perpetual decree, that the sand shall be placed
+for the bound of the sea." And again God spake to Moses: "Thou
+has not read the beginning of the Torah. I, yea, I, did speak, 'Let
+the waters under the heaven be gathered together unto one place,
+and let the dry land appear,' and at that time I made the condition
+that the waters shall divide before Israel. [29] Take the rod that I
+gave unto thee, and go to the sea upon Mine errand, and speak
+thus: 'I am the messenger sent by the Creator of the world!
+Uncover thy paths, O sea, for My children, that they may go
+through the midst of thee on dry ground.'"
+
+Moses spoke to the sea as God had bidden him, but it replied, "I
+will not do according to thy words, for thou are only a man born of
+woman, and, besides, I am three days older than thou, O man, for I
+was brought forth on the third day of creation, and thou on the
+sixth." Moses lost no time, but carried back to God the words the
+sea has spoken, and the Lord said" "Moses, what does a master do
+with an intractable servant?" "He beats him with a rod," said
+Moses. "Do thus!" ordered God. "Lift up thy rod, and stretch out
+thine hand over the sea and divide it." [30]
+
+Thereupon Moses raised up his rod - the rod that had been created
+at the very beginning of the world, on which were graven in plain
+letters the great and exalted Name, the names of the ten plagues
+inflicted upon the Egyptians, and the names of the three Fathers,
+the six Mothers, and the twelve tribes of Jacob. This rod he lifted
+up, and stretched it out over the sea. [31]
+
+The sea, however, continued in its perverseness, and Moses
+entreated God to give His command direct to it. But God refused,
+saying: "Were I to command the sea to divide, it would never again
+return to its former estate. Therefore, do thou convey My order to
+it, that it be not drained dry forever. But I will let a semblance of
+My strength accompany thee, and that will compel its obedience."
+When the sea saw the Strength of God at the right hand of Moses,
+it spoke to the earth saying, "Make hollow places for me, that I
+may hide myself therein before the Lord of all created things,
+blessed be He." Noticing the terror of the sea, Moses said to it:
+"For a whole day I spoke to thee at the bidding of the Holy One,
+who desired thee to divide, but thou didst refuse to pay heed to my
+words; even when I showed thee my rod, thou didst remain
+obdurate. What hath happened now that thou skippest hence?" The
+sea replied, "I am fleeing, not before thee, but before the Lord of
+all created things, that His Name be magnified in all the earth."
+[32] And the waters of the Red Sea divided, and not they alone,
+but all the waters in heaven and on earth, in whatever vessel it
+was, in cisterns, in wells, in caves, in casks, in pitchers, in drinking
+cups, and in glasses, and none of these waters returned to their
+former estate until Israel has passed through the sea on dry land. [
+33]
+
+The angel Gabriel was eager to drown the Egyptians during the
+same night, but God bade him wait until early the next day, until
+the hour of the morning watch, when Abraham had made himself
+ready to set out for the sacrifice of his son. Gabriel succeeded,
+however, in holding back the turbulent water about to sweep over
+Israel. To the wall of water on the right, he called, "Beware of
+Israel, who will receive the law in time to come from the right
+hand of the Lord," and turning to the wall of water on the left, he
+said, "Beware of Israel, who will wind the phylacteries about their
+left hand in time to come." The water behind he admonished,
+"Beware of Israel, who will let the Zizit drop down upon their back
+in time to come," and to the water towering in front of them, he
+called, "Beware of Israel, who bear the sign of the covenant upon
+their bodies." [34]
+
+God caused the sea to go back by a strong east wind, the wind He
+always makes use of when He chastises the nations. The same east
+wind had brought the deluge; it had laid the tower of Babel in
+ruins; it was to cause the destruction of Samaria, Jerusalem, and
+Tyre; and it will, in future, be the instrument for castigating Rome
+drunken with pleasure; and likewise the sinners in Gehenna are
+punished by means of the east wind. All night long God made it to
+blow over the sea. To prevent the enemy from inflicting harm
+upon the Israelites, He enveloped the Egyptians in profound
+darkness, so impenetrable it could be felt, and none could move or
+change his posture. He that sat when it fell could not arise from his
+place, and he that stood could not sit down. Nevertheless, the
+Egyptians could see that the Israelites were surrounded by bright
+light, and were enjoying a banquet where they stood, and when
+they tried to speed darts and arrows against them, the missiles
+were caught up by the cloud and by the angels hovering between
+the two camps, and no harm came to Israel. [35]
+
+THE PASSAGE THROUGH THE RED SEA
+
+On the morning after the eventful night, though the sea was not yet
+made dry land, the Israelites, full of trust in God, were ready to
+cast themselves into its waters. The tribes contended with one
+another for the honor of being the first to jump. Without awaiting
+the outcome of the wordy strife, the tribe of Benjamin sprang in,
+and the princes of Judah were so incensed at having been deprived
+of pre-eminence in danger that they pelted the Benjamites with
+stones. God knew that the Judaeans and the Benjamites were
+animated by a praiseworthy purpose. The ones like the others
+desired but to magnify the Name of God, and He rewarded both
+tribes: in Benjamin's allotment the Shekinah took up her residence,
+and the royalty of Israel was conferred upon Judah.
+
+When God saw the two tribes in the waves of the sea, He called
+upon Moses, and said: "My beloved are in danger of drowning, and
+thou standest by and prayest. Bid Israel go forward, and thou lift
+up thy rod over the sea, and divide it." Thus it happened, and Israel
+passed through the sea with its water cleft in twain.
+
+The dividing of the sea was but the first of ten miracles connected
+with the passage of the Israelites through it. The others were that
+the waters united in a vault above their heads; twelve paths opened
+up, one for each of the tribes; the water became transparent as
+glass, and each tribe could see the others; the soil underfoot was
+dry, but it changed into clay when the Egyptians stepped upon it;
+the walls of water transformed into rocks, against which the
+Egyptians were thrown and dashed to death, while before the
+Israelites could slake their thirst; and, finally, the tenth wonder
+was, that this drinking water was congealed in the heart of the sea
+as soon as they had satisfied their need. [36]
+
+And there were other miracles, besides. The sea yielded the
+Israelites whatever their hearts desired. If a child cried as it lay in
+the arms of its mother, she needed but to stretch out her hand and
+pluck and apple or some fruit and quiet it. [37] The waters were
+piled up to the height of sixteen hundred miles, and they could be
+seen by all the nations of the earth. [38]
+
+The great wonder of Israel's passage through the sea took place in
+the presence of the three Fathers and the six Mothers, for God had
+fetched them out of their graves to the shores of the Red Sea, to be
+witnesses of the marvelous deeds wrought in behalf of their
+children. [39]
+
+Wonderful as were the miracles connected with the rescue of the
+Israelites from the waters of the sea, those performed when the
+Egyptians were drowned were no less remarkable. First of all God
+felt called upon to defend Israel's cause before Uzza, the Angel of
+the Egyptians, who would not allow his people to perish in the
+waters of the sea. He appeared on the spot at the very moment
+when God wanted to drown the Egyptians, and he spake: "O Lord
+of the world! Thou are called just and upright, and before Thee
+there is no wrong, no forgetting, no respecting of persons. Why,
+then, dost Thou desire to make my children perish in the sea?
+Canst Thou say that my children drowned or slew a single one of
+Thine? If it be on account of the rigorous slavery that my children
+imposed upon Israel, then consider that Thy children have received
+their wages, in that they took their silver and golden vessels from
+them."
+
+Then God convoked all the members of His celestial family, and
+He spake to the angel hosts: "Judge ye in truth between Me and
+yonder Uzza, the Angel of the Egyptians. At the first I brought a
+famine upon his people, and I appointed My friend Joseph over
+them, who saved them through his sagacity, and they all became
+his slaves. Then My children went down into their land as
+strangers, in consequence of the famine, and they made the
+children of Israel to serve with rigor in all manner of hard work
+there is in the world. They groaned on account of their bitter
+service, and their cry rose up to Me, and I sent Moses and Aaron,
+My faithful messengers, to Pharaoh. When they came before the
+king of Egypt, they spake to him, 'Thus said the Lord, the God of
+Israel, Let My people go, that they may hold a feast unto Me in the
+wilderness.' In the presence of the kings of the East and of the
+West, the sinner began to boast, saying: 'Who is the Lord, that I
+should hearken unto His voice, to let Israel go? Why comes He not
+before me, like all the kings of the world, and why doth He not
+bring me a present like the others? This God of whom you speak, I
+know Him not at all. Wait and let me search my lists, and see
+whether I can find His Name.' But his servants said, 'We have
+heard that He is the son of the wise, the son of ancient kings.' Then
+Pharaoh asked My messengers, 'What are the works of this God?'
+and they replied, 'He is the God of gods, the Lord of lords, who
+created the heaven and the earth.' But Pharaoh doubted their
+words, and said, 'There is no God in all the world that can
+accomplish such works besides me, for I made myself, and I made
+the Nile river.' Because he denied Me thus, I sent ten plagues upon
+him, and he was compelled to let My children go. Yet, in spite of
+all, he did not leave off from his wicked ways, and he tried to
+bring them back under his bondage. Now, seeing all that hath
+happened to him, and that he will not acknowledge Me as God and
+Lord, does he not deserve to be drowned in the sea with his host?"
+
+The Celestial family called out when the Lord had ended His
+defense, "Thou hast every right to drown him in the sea!"
+
+Uzza heard their verdict, and he said: "O Lord of all the worlds! I
+know that my people deserve the punishment Thou has decreed,
+but may it please Thee to deal with them according to Thy
+attribute of mercy, and take pity upon the work of Thy hands, for
+Thy tender mercies are over all Thy works!"
+
+Almost the Lord had yielded to Uzza's entreaties, when Michael
+gave a sign to Gabriel that mad him fly to Egypt swiftly and fetch
+thence a brick for which a Hebrew child had been used as a
+mortar. Holding this incriminating object in his had, Gabriel
+stepped into the presence of God, and said: "O Lord of the world!
+Wilt Thou have compassion with the accursed nation that has
+slaughtered Thy children so cruelly?" Then the Lord turned
+Himself away from His attribute of mercy, and seating Himself
+upon His throne of justice He resolved to drown the Egyptians in
+the sea. [40]
+
+The first upon whom judgement was executed was the Angel of
+Egypt - Uzza was thrown into the sea. [41] A similar fate overtook
+Rahab, the Angel of the Sea, with his hosts. Rahab had made
+intercession before God in behalf of the Egyptians. He had said:
+"Why shouldst Thou drown the Egyptians? Let is suffice the
+Israelites that Thou hast saved them out of the hand of their
+masters." At that God dealt Rahab and his army a blow, under
+which they staggered and fell dead, and then He cast their corpses
+in the sea, whence its unpleasant odor. [42]
+
+THE DESTRUCTION OF THE EGYPTIANS
+
+At the moment when the last of the Israelites stepped out of the
+bed of the sea, the first of the Egyptians set foot into it, but in the
+same instant the waters surged back into their wonted place, and
+all the Egyptians perished. [43]
+
+But drowning was not the only punishment decreed upon them by
+God. He undertook a thoroughgoing campaign against them. When
+Pharaoh was preparing to persecute the Israelites, he asked his
+army which of the saddle beasts was the swiftest runner, that one
+he would use, and they said: "There is none swifter than thy
+piebald mare, whose like is to be found nowhere in the world."
+Accordingly, Pharaoh mounted the mare, and pursued after the
+Israelites seaward. And while Pharaoh was inquiring of his army as
+to the swiftest animal to mount, God was questioning the angels as
+to the swiftest creature to use to the detriment of Pharaoh. And the
+angels answered: "O Lord of the world! All thing are Thine, and all
+are Thine handiwork. Thou knowest well, and it is manifest before
+Thee, that among all Thy creatures there is none so quick as the
+wind that comes from under the throne of Thy glory," and the Lord
+flew swiftly upon the wings of the wind. [44]
+
+The angels now advanced to support the Lord in His war against
+the Egyptians. Some brought swords, some arrows, and some
+spears. But God warded them off, saying, "Away! I need no help!"
+[45] The arrows sped by Pharaoh against the children of Israel
+were answered by the Lord with fiery darts directed against the
+Egyptians. Pharaoh's army advanced with gleaming swords, and
+the Lord sent out lightnings that discomfited the Egyptians.
+Pharaoh hurled missiles, and the Lord discharged hailstones and
+coals of fire against him. With trumpets, sackbuts, and horns the
+Egyptians made their assault, and the Lord thundered in the
+heavens, and the Most High uttered His voice. In vain the
+Egyptians marched forward in orderly battle array; the Lord
+deprived them of their standards, and they were thrown into wild
+confusion. [46] To lure them into the water, the Lord caused fiery
+steeds to swim out upon the sea, and the horses of the Egyptians
+followed them, each with a rider upon his back. [47]
+
+Now the Egyptians tried to flee to their land in their chariots drawn
+by she-mules. As they had treated the children of Israel in a way
+contrary to nature, so the Lord treated them now. Not the
+she-mules pulled the chariots but the chariots, though fire from
+heaven had consumed their wheels, dragged the men and the
+beasts into the water. The chariots were laden with silver, gold,
+and all sorts of costly things, which the river Pishon, as it flows
+forth from Paradise, carries down into the Gihon. Thence the
+treasures float into the Red Sea, and by its waters they were tossed
+into the chariots of the Egyptians. It was the wish of Israel, and for
+this reason He caused the chariots to roll down into the sea, and
+the sea in turn to cast them out upon the opposite shore, at the feet
+of the Israelites. [48]
+
+And the Lord fought against the Egyptians also with the pillar of
+cloud and the pillar of fire. The former made the soil miry, and the
+mire was heated to the boiling point by the latter, so that the hoofs
+of the horses dropped from their feet, and they could not budge
+from the spot. [49]
+
+The anguish and the torture that God brought upon the Egyptians
+at the Red Sea caused them by far more excruciating pain than the
+plagues they had endured in Egypt, for at the sea He delivered
+them into the hands of the Angels of Destruction, who tormented
+them pitilessly. Had God not endowed the Egyptians with a double
+portion of strength, they could not have stood the pain a single
+moment. [50]
+
+The last judgement executed upon the Egyptians corresponded to
+the wicked designs harbored against Israel by the three different
+parties among them when they set out in pursuit of their liberated
+slaves. The first party had said, "We will bring Israel back to
+Egypt;" the second had said, "We will strip them bare," and the
+third had said, "We will slay them all." The Lord blew upon the
+first with His breath, and the sea covered them; the second party
+He shook into the sea, and the third He pitched into the depths of
+the abyss. [51] He tossed them about as lentils are shaken up and
+down in a saucepan; the upper ones are made to fall to the bottom,
+the lower ones fly to the top. This was the experience of the
+Egyptians. And worse still, first the rider and his beast were
+whisked high up in the air, and then the two together, the rider
+sitting upon the back of the beast, were hurled to the bottom of the
+sea. [52]
+
+The Egyptians endeavored to save themselves from the sea by
+conjuring charms, for they were great magicians. Of the ten
+measures of magic allotted to the world, they had taken nine for
+themselves. And, indeed, they succeeded for the moment; they
+escaped out of the sea. But immediately the sea said to itself,
+"How can I allow the pledge entrusted to me by God to be taken
+from me?" And the water rushed after the Egyptians, and dragged
+back every man of them.
+
+Among the Egyptians were the two arch-magicians Jannes and
+Jambres. They made wings for themselves, with which they flew
+up to heaven. They also said to Pharaoh: "If God Himself hath
+done this thing, we can effect naught. But if this work has been put
+into the hands of His angel, then we will shake his lieutenants into
+the sea." They proceeded at once to use their magic contrivances,
+whereby they dragged the angels down. These cried up to God:
+"Save us, O God, for the waters are come in unto our soul! Speak
+Thy word that will cause the magicians to drown in the mighty
+waters." And Gabriel cried to God, "By the greatness of Thy glory
+dash Thy adversaries to pieces." Hereupon God bade Michael go
+and execute judgement upon the two magicians. The archangel
+seized hold of Jannes and Jambres by the locks of their hair, and
+he shattered them against the surface of the water. [53]
+
+Thus all the Egyptians were drowned. Only one was spared -
+Pharaoh himself. When the children of Israel raised their voices to
+sing a song of praise to God at the shores of the Red Sea, Pharaoh
+heard it as he was jostled hither and thither by the billows, and he
+pointed his finger heavenward, and called out: "I believe in Thee,
+O God! Thou art righteous, and I and My people are wicked, and I
+acknowledge now that there is no god in the world beside Thee."
+Without a moments delay, Gabriel descended and laid and iron
+chain about Pharaoh's neck, and holding him securely, he
+addressed him thus: "Villain! Yesterday thou didst say, 'Who is the
+Lord that I should hearken to His voice?' and now thou sayest, 'The
+Lord is righteous.'" With that he let him drop into the depths of the
+sea, and there he tortured him for fifty days, to make the power of
+God known to him. At the end of the time he installed him as king
+of the great city of Nineveh, and after the lapse of many centuries,
+when Jonah came to Nineveh, and prophesied the overthrow of the
+city on account of the evil done by the people, it was Pharaoh who,
+seized by fear and terror, covered himself with sackcloth, and sat
+in ashes, and with his own mouth made proclamation and
+published this decree through Nineveh: "Let neither man nor beast,
+herd nor flock, taste anything; let them not feed nor drink water;
+for I know there is no god beside Him in all the world, all His
+words are truth, and all His judgements are true and faithful."
+
+Pharaoh never died, and never will die. He always stands at the
+portal of hell, and when the kings of the nations enter, he makes
+the power of God known to them at once, in these words: "O ye
+fools! Why have ye not learnt knowledge from me? I am denied
+the Lord God, and He brought ten plagues upon me, sent me to the
+bottom of the sea, kept me there for fifty days, released me then,
+and brought me up. Thus I could not but believe in Him." [54]
+
+God caused the Egyptians to be washed ashore in their death
+struggle. There were four reasons for this. The Israelites were not
+to say that as they themselves had escaped, so also the Egyptians
+had passed through the sea dryshod, only the latter had gone in
+another direction, and therefore had vanished from sight. The
+Egyptians, on the other hand, were not to think that the children of
+Israel had been drowned in the sea like themselves. In the third
+place, the Israelites were to have, as their booty, the silver, gold,
+and other precious things with which the Egyptians were decked;
+and, finally, the Israelites were to enjoy the satisfaction of seeing
+their enemies suffer. With their finger thy could point them out
+one by one, saying, "This one way my taskmaster, who beat me
+with those fists of his at which the dogs are now gnawing, and
+yonder Egyptian, the dogs are chewing the feet with which he
+kicked me."
+
+As they lay on the shore in their last agony, they had to witness
+their own destruction and the victory of the Israelites, and they also
+beheld the suffering of their brethren that had remained behind in
+Egypt, for God poured out His punishment over the whole people,
+whether in Egypt or at the Red Sea. [55] As for the corpses by the
+shores of the sea, they did not remain unburied, the earth
+swallowed them, by way of reward for Pharaoh's having
+acknowledged the justice of the chastisement that had been
+inflicted upon king and people. Before their corpses had been
+disposed of in this way, there had been a quarrel between the earth
+and the sea. The sea said to the earth, "Take thy children unto
+thyself," and the earth retorted, "Keep those whom thou hast slain."
+The sea hesitated to do as the earth bade, for fear that God would
+demand them back on the day of judgement; and the earth
+hesitated, because it remembered with terror the curse that had
+been pronounced upon it for having sucked up Abel's blood. Only
+after God swore and oath, not to punish it for receiving the corpses
+of the Egyptians, would the earth swallow them. [56]
+
+THE SONG AT THE SEA
+
+Mighty is faith, for the spirit of God came upon the Israelites as a
+reward for their trust in God, and in His servant Moses; and it was
+in this exaltation that they sang to the Lord a song [57] that moved
+Him to grant forgiveness for all their sins. [58] This song was the
+second of the nine songs that in the course of history of Israel sang
+to their God. They assembled to sing the first in Egypt, on the
+night when they were freed from captivity; their second was the
+song of triumph by the Red Sea; their third, when the well sprang
+up in the wilderness; Moses sang the fourth before his death; the
+fifth was Joshua's song after his victory over the five Amorite
+Kings; Deborah and Barak sang the sixth when they conquered
+Sisera; the seventh was David's psalm of thanksgiving to God for
+his deliverance out of the hand of all his enemies; the eighth was
+Solomon's song at the dedication of the Temple; the ninth
+Jehoshaphat sang as, trusting in God, he went to battle against the
+Moabites and the Ammonites. The tenth and last song, however,
+will be that grand and mighty song, when Israel will raise their
+voice in triumph at their future deliverance, for that will be the
+final release of Israel for all time. [59]
+
+When Israel prepared to sound their praises to God for delivering
+them from destruction in the Red Sea, God, to show His
+recognition of Israel's fulfillment of the token of the Abrahamic
+covenant, bade the angels who came to intone their song, wait:
+"Let My children sing first," He said. This incident with the angels
+is like the story of the king who, upon returning from a victorious
+campaign, was told that his son and his servant were waiting with
+wreaths in their hands, and were asking who should first crown
+him. The king said, "O ye fools, to question if my servant should
+walk before my son! No, let my son come first!"
+
+This was the second time the angels were obliged to retire before
+Israel. When Israel stood by the Red Sea, before them the rolling
+waters, and behind them the hosts of Egypt, then, too, the angels
+appeared, to sing their daily song of praise to the Lord, but God
+called to them, "Forbear! My children are in distress, and you
+would sing!"
+
+But even after the men had completed their song, it was not yet
+given to the angels to raise their voices, for after the men followed
+the women of Israel, and only then came the turn of the angels.
+Then they began to murmur, and said, "Is it not enough that the
+men have preceded us? Shall the women come before us also?"
+But God replied, "As surely as ye live, so it is." [60]
+
+At first Israel requested their leader Moses to begin the song, but
+he declined, saying, "No, ye shall begin it, for it is a greater mark
+of honor to be praised by the multitude than by a single one." At
+once the people sang: "We will glorify the Eternal, for He has
+shown us signs and tokens. When the Egyptians passed the decree
+against us, and said, 'Every son that is born ye shall cast into the
+river,' our mothers went into the field, and Thou didst bid a sleep
+to fall upon them, and they bore us without any pain; and the
+angels descended from Heaven, washed and anointed us, and
+robed us in many-colored silken garments, and placed in our hands
+two lumps, one of butter and one of honey. When our mothers
+awoke and saw us washed, anointed, and clothed in silk, then they
+praised Thee, and said, 'Praise be God who has not turned His
+grace and His lasting love from the seed of our father Abraham;
+and now behold! they are in Thy hand, do with them as Thou wilt.'
+And they departed. When the Egyptians saw us, they approached
+to kill us, but Thou in Thy great mercy didst bid the earth swallow
+us and set us in another place, where we were not seen by the
+Egyptians, and lo! in this way didst Thou save us from their hand.
+When we grew up, we wandered in troops to Egypt, where each
+recognized his parents and his family. All this hast Thou done for
+us, therefore will we sing of Thee."
+
+Thereupon Moses said: "Ye have given thanks to the Holy One,
+blessed be He, and not I will praise His name, for to me also has
+He shown signs and tokens. The Lord is my strength and my song,
+and He is become my salvation; He is my God, and I will prepare
+Him and habitation; my father's God, and I will exalt Him." [61]
+
+The song by the Red Sea was as much the song of Moses as of all
+Israel, for the great leader counted as not less than all the other
+Israelites together, and, besides, [62] he had composed a large
+portion of the song. In virtue of the spirit of God that possessed
+them while they sang, Moses and the people mutually
+supplemented each other, so that, as soon as Moses spoke half the
+verse, the people repeated it, and linked the second complementary
+part to it. So Moses began with the half verse, "I will sing unto the
+Lord, for He hath triumphed gloriously," whereupon the people
+answered, "The horse and his rider hath He thrown into the sea."
+And in this wise developed the whole song. [63]
+
+But not alone the adults took part in this song, even the sucklings
+dropped their mothers' breasts to join in singing; yea, even the
+embryos in the womb joined the melody, and the angels' voices
+swelled the song. [64] God so distinguished Israel during the
+passage through the Red Sea, that even the children beheld His
+glory, yea, even the woman slave saw more of the presence of God
+by the Red Sea than the Prophet Ezekiel was ever permitted to
+behold. [65]
+
+They closed the song with the words: "Let us set the crown of glory
+upon the head of our Deliverer, who suffers all things to perish,
+but does not Himself decay, who changes all things, but is Himself
+unchanged. His is the diadem of sovereignty, for He is the King of
+kings in this world, and His is the sovereignty of the world to
+come; it is His and will be His in all eternity." [66] Thereupon
+Moses spake to Israel, "Ye have seen all the signs, all miracles and
+works of glory that the Holy One, blessed be He, hath wrought for
+you, but even more will He do for you in the world to come; for
+not like unto this world is the world of the hereafter; for in this
+world war and suffering, evil inclination, Satan, and the Angel of
+Death hold sway; but in the future would, there will be neither
+suffering nor enmity, neither Satan nor the Angel of Death, neither
+groans nor oppression, nor evil inclination." [67]
+
+As Moses and the race that wandered from Egypt with him sang a
+song to the Lord by the Red Sea, so shall they sing again in the
+world to come. In the world to come, all generations will pass
+before the Lord and will ask Him who should first intone the song
+of praise, whereupon He will reply: "In the past it was the
+generation of Moses that offered up to me a song of praise. Let
+them do it now once more, and as Moses conducted the song by
+the Red Sea, so shall he do in the world of the hereafter." [68]
+
+In other respects, too, it shall be in the world to come as it was at
+the time of the song by the sea. For when Israel intoned the song of
+praise, God put on a festive robe, on which were embroidered all
+the promises for a happy future to Israel. Among them were
+written: "Then shall thy light break forth as the morning"; "Then
+said they among the heathen. 'The Lord hath done great things for
+them,'" and many similar promises. But when Israel sinned, God
+rent the festive robe, and He will not restore it, or put it on until
+the coming of the future world. [69]
+
+After the men had completed the song, the women under the
+guidance of Miriam sang the same song to the accompaniment of
+music and dancing. The Israelites had had perfect faith, that God
+would perform for them miracles and deeds of glory, hence they
+had provided themselves with timbrels and with flutes, that they
+might have them at hand to glorify the anticipated miracles. [70]
+Then Miriam said to the women, "Let us sing unto the Lord, for
+strength and sublimity are His; He lords it over the lordly, and He
+resents presumption. He hurled Pharaoh's horses and chariots into
+the sea, and drowned them, because wicked Pharaoh in his
+presumption pursued God's people, Israel." [71]
+
+THE AWFUL DESERT
+
+Just as Israel had displayed sullenness and lack of faith upon
+approaching the sea, so did they upon leaving it. Hardly had they
+seen that the Egyptians met death in the waters of the sea, when
+they spoke to Moses, and said: "God had led us from Egypt only to
+grant us five tokens: To give us the wealth of Egypt, to let us walk
+in clouds of glory, to cleave the sea for us, to take vengeance on
+the Egyptians, and to let us sing Him a song of praise. Now that all
+this has taken place, let us return to Egypt." Moses answered: "The
+Eternal said, 'The Egyptians whom ye have seen to-day, yes shall
+see them again no more forever.'" But the people were not yet
+content, and said, "Now the Egyptians are all dead, and therefore
+we can return to Egypt." Then Moses said, "You must now redeem
+your pledge, for God said, 'When thou hast brought forth the
+people out of Egypt, ye shall serve God upon this mountain.'" Still
+the people remained headstrong, and without giving heed to
+Moses, they set out on the road to Egypt, under the guidance of an
+idol that they had brought with them out of Egypt, and had even
+retained during their passage through the sea. Only through sheer
+force was Moses able to restrain them from their sinful
+transgression. [72] This was the second of the ten temptations with
+which Israel tempted God during their wanderings through the
+desert. [73]
+
+There was one other difficulty with the people that Moses had to
+overcome: The sea cast up many jewels, pearls and other treasures
+that had belonged to the Egyptians, drowned in its waves, and
+Israel found it hard to tear themselves away from the spot that
+brought them such riches. Moses, however, said, "Do you really
+believe that the sea will continue to yield you pearls and jewels?"
+[74]
+
+From the sea they passed to the desert Shur, a horrible and
+dreadful wilderness, full of snakes, lizards, and scorpions,
+extending over hundreds of miles. So deadly is the nature of the
+snakes that dwell in the desert, that if one of them merely glides
+over the shadow of a flying bird, the bird falls into pieces. [75] It
+was in this desert that the following happened to King Shapor: A
+cohort that he sent through this desert was swallowed by a snake,
+and the same fate overtook a second and a third cohort. Upon the
+advice of his sages, he then filled the hides of animals with hot
+coals wrapped in straw, and had these cast before the snake until it
+expired. [76]
+
+It was then a proof of Israel's great faith in their God, that they
+obeyed Moses, and without murmur or delay followed him into
+this frightful wilderness. [77] Therefore did God reward them for
+their trust in Him, for not only were they not harmed by the snakes
+and scorpions during their many years stay in the desert, but they
+were even relieved of the fear of the reptiles, for as soon as the
+snakes saw the Israelites, they meekly lay down upon the sand.
+[78] For three days they marched through the desert,
+uncomplaining, but when their supply of water gave out, the
+people murmured against Moses, saying, "What shall we drink?"
+While crossing through the Red Sea they had provided themselves
+with water, for, miraculously, the sea flowed sweet for them; and
+now when the supply was becoming exhausted, they began to give
+expression to their dissatisfaction. On this occasion they again
+betrayed their faintheartedness, for instead of seeking advice from
+their leader Moses, they began to murmur against him and against
+God, even though at present they had not yet suffered from lack of
+water. So poorly did they stand the test to which God has put them,
+for in fact the very ground upon which they trod had running water
+beneath it, but they were not aware of this. God had desired to see
+how they would act under these conditions. [79]
+
+The people were all the more exasperated because their joy, when
+they sighted the springs and hastened to draw from the, turned to
+keenest disappointment when they tasted of the water and found it
+bitter. These deluded hopes cast them down spiritually as well as
+physically, and grieved them, not so much for their own sakes as
+for those of their young children, to whose pleas for water they
+could not listen without tears. Some of the thoughtless and fickle
+of faith among them uttered the accusation that even the former
+kindness had been granted them so much as a benefit, but rather
+with a view to the present and much greater privation. These said
+that death by the hand of the enemy is to be thrice preferred to
+perishing by thirst; for by the wise man, speedy and painless
+departure from life is in no way to be distinguished from
+immortality; the only real death, however, is slow and painful
+dying, for the dread lies not in being dead, but in dying.
+
+While they indulged in these lamentations, Moses prayed to God to
+forgive the faint of heart their unseemly words, and, furthermore,
+to supply the general want. [80] Mindful of the distress of the
+people, Moses did not pray long, but uttered his request in a few
+words; and quickly, as he had prayed, was his prayer answered.
+God bade him take a piece of a laurel tree, write upon it the great
+and glorious name of God, and throw it into the water, whereupon
+the water would become drinkable and sweet. [81]
+
+The ways of the Holy One, blessed be He, differ from the ways of
+man: Man turns bitter to sweet by the agency of some sweet stuff,
+but God transformed the bitter water through the bitter laurel tree.
+When Israel beheld this miracle, they asked forgiveness of their
+heavenly Father, and said: "O Lord of the world! We sinned
+against Thee when we murmured about the water." [82] Not
+through this miracle alone, however, has Marah become a
+significant spot for Israel, but, especially, because there God gave
+to Israel important percepts, like the Sabbath rest, marriage and
+civil laws, and said to the people: "If you will observe these
+statutes, you will receive many more, the Ten Commandments, the
+Halakot, and the Haggadot; the Torah, however, will bring you
+happiness and life. If you will diligently endeavor to walk through
+life uprightly, so that you will be virtuous in your dealing with
+men, I will value it as if you had fulfilled all commandments, and
+will put upon you none of those diseases that I brought Egypt. If,
+however, you will not be mindful of My laws, and will be visited
+by diseases, then will I be you physician and will make you well,
+for as soon as you will observe the laws, shall the diseases vanish."
+[83]
+
+The cause for the want of water at Marah had been that for three
+days the people had neglected the study of the Torah, and it was
+for this reason that the prophets and elders of Israel instituted the
+custom of reading from the Torah on Saturday, Monday and
+Thursday, at the public service, so that three days might never
+again pass without a reading from the Torah. [84]
+
+From Marah they moved on to Elim. From a distance palm trees
+made the place look inviting enough, but when the people came
+close, they were again disappointed; there were not more than
+three score and ten palm tress, and there were of stunted growth
+owing to a lack of water, for in spite of the presence of twelve
+wells of water, the soil was so barren and sandy that the wells were
+not sufficient to water it. [85] Here again the marvelous
+intercession of God in favor of the fate of Israel is shown, for the
+scant supply of water at Elim, which had hardly sufficed for
+seventy palm trees, satisfied sixty myriads of the wandering people
+that stayed there for several days. [86]
+
+The men of understanding could at this place see a clear allusion
+to the fortune of the people; for there are twelve tribes of the
+people, each of which, if it prove God-fearing, will be a well of
+water, inasmuch as its piety will constantly and continually bring
+forth beautiful deeds; the leaders of the people, however, are
+seventy, and they recall the noble palm tree, for in outward
+appearance as well as in its fruits, it is the most beautiful of trees,
+whose seat of life does not lie buried deep in the roots, as with
+other plants, but soars high, set like the heart in the midst of its
+branches, by which it is surrounded as a queen under the
+protection of her bodyguard. The soul of him who has tasted piety
+possesses a similar spirit; it has learned to look up and ascend, and
+itself ever busy with spiritual things and the investigation of
+Divine beauty, disdains earthly things, and considers them only a
+childish play, whereas that aspiration alone seems serious. [87]
+
+It was at Elim, where, at the creation of the world, God had made
+the twelve wells of water, and the seventy palm trees, to
+correspond to the twelve tribes and the seventy elders of Israel,
+that Israel first took up the study of the law, for there they studied
+the laws given them at Marah. [88]
+
+THE HEAVENLY FOOD
+
+The bread which Israel had taken along out of Egypt sufficed for
+thirty-one days, and when they had consumed it, the whole
+congregation of the children of Israel murmured against their
+leader Moses. It was not only immediate want that oppressed
+them, but despair of a food supply for the future; for when they
+saw the vast, extensive, utterly barren wilderness before them,
+their courage gave way, and they said: "We migrated, expecting
+freedom, and now we are not even free from the cares of
+subsistence; we are not, as out leader promised, the happiest, but
+in truth the most unfortunate of men. After our leader's words had
+keyed us to the highest pitch of expectation, and had filled out ears
+with vain hopes, he tortures us with famine and does not provide
+even the necessary food. With the name of a new settlement he has
+deceived this great multitude; after he had succeeded in leading us
+from a well-known to an uninhabited land, he now plans to send us
+to the underworld, the last road of life. [89] 'Would to God we had
+died by the hand of the Lord during the three days of darkness in
+the land of Egypt when we sat by the flesh-pots, and when we did
+eat bread to the full.'" In their exasperation they spoke untruths, for
+in reality they had suffered from want of food in Egypt, too, as the
+Egyptians had not given them enough to eat. [90]
+
+In spite of the railings against him, Moses was not so much
+indignant about their words as about the fickleness of the people.
+After those many quite extraordinary experiences they had no right
+to expect merely the natural and the probable, but should
+cheerfully have trusted him; for, truly, in the sight of all, they had
+been shown the most tangible proofs of his reliability. When, on
+the other hand, Moses considered their distress, he forgave them;
+for he told himself that a multitude is by nature fickle, and allows
+itself to be easily influenced by impressions of the moment, which
+cast the past into oblivion, and engender despair of the future. [91]
+
+God also forgave the unworthy conduct of Israel, and instead of
+being angry with them because they murmured against Him, when
+it should have been their duty to pray to Him, He was ready to
+grant them aid, saying to Moses, "They act according to their
+lights, and I will act according to Mine; not later than to-morrow
+morning manna will descend from heaven."
+
+As a reward for Abraham's readiness, in answer to the summons to
+sacrifice Isaac, when he said, "Here am I," God promised manna to
+the descendants of Abraham with the same words, "Here I am." In
+the same way, during their wanderings through the wilderness,
+God repaid the descendants of Abraham for what their ancestor
+had done by the angels who visited him. He himself had fetched
+bread for them, and likewise God Himself caused bread to rain
+from heaven; he himself ran before them on their way, and
+likewise God moved before Israel; he had water fetched for them,
+and likewise God, through Moses, caused water to flow from the
+rock; he bade them seek shade under the tree, and likewise God
+had a cloud spread over Israel. [92] Then God spoke to Moses: "I
+will immediately reveal Myself without Jacob, 'I will rain bread
+from My treasure in heaven for you; and the people shall go out
+and gather a certain rate every day.'"
+
+There were good reasons for not exceeding a day's ration in the
+daily downpour of manna. First, that they might be spared the need
+of carrying it on their wanderings; secondly, that they might daily
+receive it hot; and, lastly, that they might day by day depend upon
+God's aid, and in this way exercise themselves in faith. [93]
+
+While the people were still abed, God fulfilled their desire, and
+rained down manna for them. For this food had been created on
+the second day of creation, [94] and ground by the angels, it later
+descended for the wanderers in the wilderness. [95] The mills are
+stationed in the third heaven, where manna is constantly being
+ground for the future use of the pious; [96] for in the future world
+manna will be set before them. [97] Manna deserves its name,
+"bread of the angels," not only because it is prepared by them, but
+because those who partake of it become equal to the angels in
+strength, and, furthermore, like them, have no need of easing
+themselves, as manna is entirely dissolved in the body. Not until
+they sinned, did they have to ease themselves like ordinary
+mortals. [98]
+
+Manna also showed its heavenly origin in the miraculous flavor it
+possessed. There was no need of cooking or baking it, nor did it
+require any other preparation, and still it contained the flavor of
+every conceivable dish. One had only to desire a certain dish, and
+no sooner had he thought of it, than manna had the flavor of the
+dish desire. The same food had a different taste to every one who
+partook of it, according to his age; to the little children it tasted
+like milk, to the strong youths like bread, to the old men like
+honey, to the sick like barley steeped in oil and honey. [99]
+
+As miraculous as the taste of manna was it descent from heaven.
+First came a north wind to sweep the floor of the desert; then a rain
+to wash it quite clean; then dew descended upon it, which was
+congealed into a solid substance by the wind, that it might serve as
+a table for the heaven-descending gold. [100] But, that no insects
+or vermin might settle on the manna, the frozen dew formed not
+only a tablecloth, but also a cover for the manna, so that it lay
+enclosed there as in a casket, protected from soiling or pollution
+above and below.
+
+THE GATHERING OF THE MANNA
+
+With an easy mind every individual might perform his morning
+prayer in his house and recite the Shema', then betake himself to
+the entrance of his tent, and gather manna for himself and all his
+family. [101] The gathering of manna caused little trouble, and
+those among the people who were too lazy to perform even the
+slightest work, went out while manna fell, so that it fell straight
+into their hands. [102] The manna lasted until the fourth hour of
+the day, when it melted; but even the melted manna was not
+wasted, for out of it formed the rivers, from which the pious will
+drink in the hereafter. The heathen even then attempted to drink
+out of these streams, but the manna that tasted so deliciously to the
+Jews, had a quite bitter taste in the mouth of the heathen. Only
+indirectly could they partake of the enjoyment of manna: They
+used to catch the animals that drank the melted manna, and even it
+this form it was so delicious that the heathen cried, "Happy is the
+people that is in such a case." [103] For the descent of manna was
+not a secret to the heathen, as it settled at such enormous heights
+that the kings of the East and of the West could see how Israel
+received its miraculous food. [104]
+
+The mass of the manna was in proportion to its height, for as much
+descended day by day, as might have satisfied the wants of sixty
+myriads of people, through two thousand years. [105] Such
+profusion of manna fell over the body of Joshua alone, as might
+have sufficed for the maintenance of the whole congregation.
+[106] Manna, indeed, had the peculiarity of falling to every
+individual in the same measure; and when, after gathering, they
+measured it, they found that there was an omer for every man.
+
+Many lawsuits were amicably decided through the fall of manna. If
+a married couple came before Moses, each accusing the other of
+inconstancy, Moses would say to them, "To-morrow morning
+judgement will be given." If, then, manna descended for the wife
+before the house of her husband, it was known that he was in the
+right; but if her share descended before the house of her own
+parents, she was in the right. [107]
+
+The only days on which manna did not descend were the Sabbaths
+and the holy days, but then a double portion fell on the preceding
+day. These days had the further distinction that, while they lasted,
+the color of the manna sparkled more than usual, and it tasted
+better than usual. The people, however, were fainthearted, and on
+the very first Sabbath, they wanted to go out as usual to gather
+manna in the morning, although announcement had been made
+that God would send them no food on that day. Moses, however,
+restrained them. They attempted to do it again toward evening, and
+again Moses restrained them with the words, "To-day ye shall not
+find it in the field." At these words they were greatly alarmed, for
+they feared that they might not receive it any more at all, but their
+leader quieted them with the words, "To-day ye shall not find any
+of it, but assuredly to-morrow; in this world ye shall not receive
+manna on the Sabbath, but assuredly in the future world."
+
+The unbelieving among them did not hearken to the words of God,
+and went out on the Sabbath to find manna. Here-upon God said to
+Moses: "Announce these words to Israel: I have led you out of
+Egypt, have cleft the sea for you, have sent you manna, have
+caused the well of water to spring up for you, have sent the quails
+to come up to you, have battled for you against Amalek, and
+wrought other miracles for you, and still you do not obey My
+statutes and commandments. You have not even the excuse that I
+imposed full many commandments upon you, for all that I bade
+you do at Marah, was to observe the Sabbath, but you have
+violated it." "If," continues Moses, "you will observe the Sabbath,
+God will give you three festivals in the months of Nisan, Siwan,
+and Tishri; and as a reward for the observance of the Sabbath, you
+will receive six gifts from God: the land of Israel, the future world,
+the new world, the sovereignty of the dynasty of David, the
+institution of the priests and the Levites; and, furthermore, as a
+reward for the observance of the Sabbath, you shall be freed from
+the three great afflictions: from the sufferings of the times of Gog
+and Magog, from the travails of the Messianic time, and from the
+day of the great Judgement."
+
+When Israel heard these exhortations and promises, they
+determined to observe the Sabbath, and did so. [108] They did not
+know, to be sure, what they had lost through their violation of the
+first Sabbath. Had Israel then observed the Sabbath, no nation
+would ever have been able to exercise any authority over them.
+[109]
+
+This, moreover, was not the only sin that Israel committed during
+this time, for some among them also broke the other
+commandment in regard to manna, that it, not to store it away
+from day to day. These sinners were none other than the infamous
+pair, Dathan and Abiram, who did not hearken to the word of God,
+but saved the manna for the following day. But if they fancied they
+could conceal their sinful deed, they were mistaken, for great
+swarms of worms bred from the manna, and these moved in a long
+train from their tents to the other tents, so that everyone perceived
+what these two had done. [110]
+
+To serve future generations as a tangible proof of the infinite
+power of God, the Lord bade Moses lay an earthen vessel full of
+manna before the Holy Ark, and this command was carried out by
+Aaron in the second year of the wanderings through the desert.
+When, many centuries later, the prophet Jeremiah exhorted his
+contemporaries to study the Torah, and they answered his
+exhortations, saying, "How shall we then maintain ourselves?" the
+prophet brought forth the vessel with manna, and spoke to them,
+saying: "O generation, see ye the word of the Lord; see what it was
+that served your fathers as food when they applied themselves to
+the study of the Torah. You, too, will God support in the same
+way, if you will but devote yourselves to the study of the Torah.
+[111]
+
+When the imminent destruction of the Temple was announced to
+King Josiah, he concealed the Holy Ark, and with it also the vessel
+with manna, as well as the jug filled with sacred oil, which was
+used by Moses for anointing the sacred implements, and other
+sacred objects. In the Messianic time the prophet Elijah will
+restore all these concealed objects. [112]
+
+Israel received three gifts during their wanderings through the
+desert: the well, the clouds of glory, and the manna; the first for
+the merits of Miriam, the second for those of Aaron, and the third
+for those of Moses. When Miriam died, the well disappeared for a
+time, but it reappeared as a reward for the merits of Aaron and
+Moses; when Aaron dies, the clouds of glory disappeared for a
+time, but reappeared owing to the merits of Moses. But when the
+last-named died, the well, the clouds of glory, and the manna
+disappeared forever. [113] Throughout forty years, however,
+manna served them not only as food, but also as provender for
+their cattle, for the dew that preceded the fall of manna during the
+night brought grain for their cattle. [114] Manna also replaced
+perfume for them, for it shed and excellent fragrance upon those
+who ate of it. [115]
+
+In spite of all the excellent qualities of manna, they were not
+satisfied with it, and demanded that Moses and Aaron give them
+flesh to eat. These replied: "We might put up with you if you
+murmured only against us, but you murmur against the Eternal.
+Come forward, that you may hear the judgment of God." At once
+God appeared to Moses, and said to him: "It is revealed to Me
+what the congregation of Israel have said, and what they will say,
+but tell them this: You have demanded two things; you have
+desired bread, and I gave it to you, because man cannot exist
+without it; but now, filled to satiety, you demand flesh; this also
+will I give you, so that you might not say if your wish were denied.
+'God cannot grant it,' but at some future time you shall make
+atonement for it; I am a judge and shall assign punishment for
+this."
+
+In the meantime, however, God granted their wish, and toward
+evening thick swarms of quails came up from the sea, and covered
+the whole camp, taking their flight quite low, not two ells above
+the ground, so that they might be easily caught. Contrary to the
+manna, which fell in the morning, the quails did not come before
+evenfall; with a radiant countenance God gave them the former, as
+their desire for bread was justified, but with a darkened mien,
+under cover of night, He sent quails. [116] Now, because the one
+food came in the morning and the second in the evening, Moses
+instituted the custom among his people of taking two meals a day,
+one in the morning and one in the evening; and he set the meal
+with the use of meat for the evening. [117] At the same time he
+taught them the prayer in which they were to offer thanks after
+eating manna, which read: "Blessed be Thou, O God our Lord,
+King of the world, who in Thy bounty, dost provide for all the
+world; who, in Thy grace, goodwill, and mercy, dost grant food to
+every creature, for Thy grace is everlasting. Thanks to Thy bounty
+we have never lacked food, nor ever shall lack it, for Thy great
+name's sake. For Thou suppliest and providest for all; Thou are
+bountiful, and nourishest all Thy creatures which Thou has made.
+Blessed be Thou, O God, that dost provide for all." [118]
+
+MIRIAM'S WELL
+
+Relieved as they were of all the cares of subsistence through the
+gift of manna, it was plainly the duty of the Israelites to devote
+themselves exclusively to the study of the Torah. [119] When,
+therefore, they slackened in the performance of this duty,
+punishment in the form of lack of water immediately overtook
+them. This was the first time that they actually experienced this
+want, for at Marah nothing more than alarm that this need might
+come upon them, had caused them to murmur and complain. In
+their distress they once more unreasonably cast reproaches upon
+their leader, and disputed with him, saying: "Wherefore is this,
+children, that thou hast brought us up out of Egypt, to kill us, and
+our children, and our cattle with thirst?" Moses replied: "As often
+as you quarrel with me, you tempt God, but God performeth
+wonders and excellent deeds for you, as often as you dispute with
+me, that His name may sound in glory throughout the world."
+
+In spite of the injury they had done him, Moses prayed to God that
+He might aid them in their distress and also stand by him. "O Lord
+of the world!" said he, "I am surely doomed to die. Thou biddest
+me not to be offended with them, but if I obey Thy words, I shall
+certainly be killed by them." God, however, replied: "Try thou to
+act like Me; as I return good for evil, so do thou return to them
+good for evil, and forgive their trespass; go on before the people,
+and We shall see who dares touch thee." [120] Hardly had Moses
+shown himself to the people, when all of them rose reverently
+from their seats, whereupon God said to Moses: "How often have I
+told thee not to be angry with them, but to lead them, as a shepherd
+leads his flock; it is for their sake that I have set thee on this
+height, and only for their sake wilt thou find grace, goodwill, and
+mercy in My sight." [121]
+
+Then God bade him go with some elders to the rock on Horeb, and
+fetch water out of it. The elders were to accompany him there, that
+they might be convinced that he was not bringing water from a
+well, but smiting it from a rock. To accomplish this miracle, God
+bade him smite the rock with his rod, as the people labored under
+the impression that this rod could only bring destruction, for
+through its agency Moses had brought the ten plagues upon the
+Egyptians in Egypt, and at the Red Sea; now they were to see that
+it could work good also. [122] Upon God's bidding, Moses told the
+people to choose from which rock they wished water to flow,
+[123] and hardly had Moses touched with his sapphire rod the rock
+which they had chosen, when plenteous water flowed from it. The
+spot where this occurred, God called Massah, and Meribah,
+because Israel had there tried their God, saying, "If God is Lord
+over all, as over us; if He satisfies our needs, and will further show
+us that He knows our thoughts, then will we serve Him, but not
+otherwise." [124]
+
+The water that flowed for them on this spot served not only as a
+relief for their present need, but on this occasion there was
+revealed to them a well of water, which did not abandon them in
+all their forty years' wandering, but accompanied them on all their
+marches. [125] God wrought this great miracle for the merits of
+the prophetess Miriam, wherefore also it was called "Miriam's
+Well." [126] But his well dates back to the beginning of the world,
+for God created it on the second day of the creation, [127] and at
+one time it was in the possession of Abraham. It was this same
+well that Abraham demanded back from Abimelech, king of the
+Philistines, after the king's servants had violently taken it away.
+But when Abimelech pretended not to know anything about it,
+saying, "I wot not who hath done this thing," Abraham said: "Thou
+and I will send sheep to the well, and he shall be declared the
+rightful owner of the well, for whose sheep the water will spout
+forth to water them. And," continued Abraham, "from that same
+well shall the seventh generation after me, the wanderers in the
+desert, draw their supply." [128]
+
+This well was in the shape of a sieve-like rock, out of which water
+gushes forth as from a spout. It followed them on all their
+wanderings, up hill and down dale, and wherever they halted, it
+halted, too, and it settled opposite the Tabernacle. Thereupon the
+leaders of the twelve tribes would appear, each with his staff and
+chant these words to the well, "Spring up, O well, sing ye unto it;
+nobles of the people digged it by the direction of the lawgiver with
+their staves." Then the water would gush forth from the depths of
+the well, and shoot up high as pillars, then discharge itself into
+great streams that were navigable, and on these rivers the Jews
+sailed to the ocean, and hauled all the treasures of the world
+therefrom. [129]
+
+The different parts of the camp were separated by these rivers, so
+that women, visiting each other, were obliged to make use of
+ships. Then the water discharged itself beyond the encampment,
+where it surrounded a great plain, in which grew every conceivable
+kind of plant and tree; [130] and these trees, owing to the
+miraculous water, daily bore fresh fruits. [131] This well brought
+fragrant herbs with it, so that the women had no need of perfumes
+on the march, for the herbs they gathered served this purpose.
+[132] This well furthermore threw down soft, fragrant kinds of
+grass that served as pleasant couches for the poor, who had no
+pillows or bedclothes. [133] Upon the entrance to the Holy Land
+this well disappeared and was hidden in a certain spot of the Sea of
+Tiberias. Standing upon Carmel, and looking over the sea, one can
+notice there a sieve-like rock, and that is the well of Miriam. [134]
+Once upon a time it happened that a leper bathed at this place of
+the Sea of Tiberias, and hardly had he come in contact with the
+waters of Miriam's well when he was instantly healed. [135]
+
+AMALEK'S WAR AGAINST ISRAEL
+
+As a punishment because they had not had sufficient faith in God,
+and had doubted whether He could fulfill all their wishes, and had
+grown negligent in the study of the Torah and in the observance of
+the laws, God turned Amalek against them during their sojourn in
+Rephidim, where they had committed these sins. God dealt with
+them as did that man with his son, whom he bore through the river
+on his shoulders. Whenever the child saw something desirable, he
+said, "Father, buy it for me," and he fulfilled the child's wish. After
+the son had in this way received many beautiful things from his
+father, he called to a passing stranger with these words, "Hast thou
+perhaps seen my father?" Then, indignantly, the father said to his
+son: "O thou fool, that sittest on my shoulder! All that thou didst
+desire, did I procure for thee, and now dost thou ask of that man,
+'Hast thou seen my father?'" Thereupon the father threw the child
+off his shoulder, and a dog came and bit him. So did Israel fare.
+When they moved out of Egypt, God enveloped them in seven
+clouds of glory; they wished for bread, and He gave them manna;
+they wished for flesh, and He gave them quails. After all their
+wishes had been granted, they began to doubt, saying, "Is the Lord
+among us, or not?" Then God answered, "You doubt My power; so
+surely as you live shall you discover it; the dog will soon bite you."
+Then came Amalek. [136]
+
+This enemy of Israel bore the name Amalek to denote the rapidity
+with which he moved against Israel, for like a swarm of locusts he
+flew upon them; and the name furthermore designates the purpose
+of this enemy, who came to suck the blood of Israel. [137] This
+Amalek was a son of Eliphaz, the first-born son of Esau, and
+although the descendants of Jacob had been weaker and more
+insignificant in earlier times, Amalek had left them in peace, for
+he had excellent reasons to delay his attack. God had revealed to
+Abraham that his seed would have to serve in the land of the
+Egyptians, and had put the payment of this debt upon Isaac, and
+after his death, upon Jacob and his descendants. The wicked
+Amalek now said to himself, "If I destroy Jacob and his
+descendants, God will impose the Egyptians bondage upon, me,
+grandson of Esau, descendant of Abraham." Therefore he kept
+himself in restraint as long as Israel dwelt in Egypt, but only after
+the bondage predicted to the seed of Abraham had been served in
+full, did he set out to accomplish the war of annihilation against
+Israel, which his grandfather Esau had enjoined upon him. [138]
+
+No sooner had he heard of Israel's departure from Egypt, then he
+set out against them and met them by the Red Sea. There, indeed,
+he could work them no ill, for Moses uttered against him the
+Ineffable Name; and so great was his confusion, that he was forced
+to retreat without having effected his object. [139] Then, for some
+time, he tried lying hidden in ambush, and in this wise molesting
+Israel, but as length he gave up this game of hide-and-seek, and
+with a bold front revealed himself as the open enemy of Israel. Not
+alone, however, did he himself declare war upon Israel, but he also
+seduced all the heathen nations to assist him in his enterprise
+against Israel. Although these declined to war upon Israel, fearing
+that they might have to fare like the Egyptians, they agreed to the
+following plan of Amalek. He said: "Follow my expedition. Should
+Israel conquer me, there will still be plenty of time for you to flee,
+but should success crown my attempt, join your fate to mine, in my
+undertaking against Israel." So Amalek now marched from his
+settlement in Seir, which was no less than four hundred parasangs
+away from the encampment of the Jews; and although five nations,
+the Hittites, the Hivites, the Jebusites, the Amorites, and the
+Canaanites, had their dwellings between his home and the camp of
+the Jews, he insisted upon being the first to declare war upon
+Israel.
+
+God punished Israel, who had shown themselves an ungrateful
+people, by sending against them an enemy that was ungrateful, too,
+never recalling that he owed his life to the sons of Jacob, who had
+had him in their power after their brilliant victory over Esau and
+his followers. [140]
+
+In his expedition against Israel he made use of his kinsman. Before
+going over to open attack, he lured many unsuspecting Jews to
+death by his kindly words. He had fetched from Egypt the table of
+descent of the Jews; for every Jew had there to mark his name on
+the bricks produced by him, and these lists lay in the Egyptian
+archives. Familiar with the names of the different Jewish families,
+Amalek appeared before the Jewish camp, and calling the people
+by name, he invited them to leave the camp, and come out to him.
+"Reuben! Simeon! Levi! etc.," he would call, "come out to me,
+your brother, and transact business with me."
+
+Those who answered the enticing call, found certain death at his
+hands; and not only did Amalek kill them, but he also mutilated
+their corpses, following the example of his grandsire Esau, by
+cutting off a certain part of the body, and throwing it toward
+heaven with the mocking words, "Here shalt Thou have what Thou
+desirest." In this way did he jeer at the token of the Abrahamic
+covenant.
+
+So long as the Jews remained within the encampment, he could, of
+course, do them no harm, for the cloud enveloped them, and under
+its shelter they were as well fortified as a city that is surrounded by
+a solid wall. The cloud, however, covered those only who were
+pure, but the unclean had to stay beyond it, until they were
+cleansed by a ritual bath, and these Amalek caught and killed. The
+sinners, too, particularly the tribe of Dan, who were all
+worshippers of idols, were not protected by the cloud, and
+therefore exposed to the attacks of Amalek. [141]
+
+Moses did not himself set out to battle against this dangerous foe
+of Israel, but he sent his servant Joshua, and for good reasons.
+Moses knew that only a descendant of Rachel, like the Ephraimite
+Joshua, could conquer the descendant of Esau. All the sons of
+Jacob had taken part in the unbrotherly act of selling Joseph as a
+slave, hence none of their descendants might stand up in battle
+against the descendant of Esau; for they who had themselves acted
+unnaturally to a brother, could hardly hope for God's assistance in
+a struggle with the unbrotherly Edomites. Only the descendants of
+Joseph, the man who had been generous and good to his brothers,
+might hope that God would grant them aid against the unbrotherly
+descendants of Esau. In many other respects, too, Joseph was the
+opposite of Esau, and his services stood his descendants in good
+stead in their battles against the descendants of Esau. Esau was the
+firstborn of his father, but through his evil deeds he lost his
+birthright; Joseph, on the other hand, was the youngest of his
+father's sons, and through his good deeds was he found worthy of
+enjoying the rights of a firstborn son. Joseph had faith in the
+resurrection, while Esau denied it; hence God said, "Joseph, the
+devout, shall be the one to visit merited punishment on Esau, the
+unbelieving." Joseph associated with two wicked men, Potiphar
+and Pharaoh, yet he did not follow their example; Esau associated
+with two pious men, his father and his brother, yet he did not
+follow their example. "Hence," said God, "Joseph, who did not
+follow example of wicked men, shall visit punishment upon him
+who did not follow the example of pious men." Esau soiled his life
+with lewdness and murder; Joseph was chaste and shunned
+bloodshed, hence God delivered Esau's descendants into the hands
+of Joseph's descendants. And, as in the course of history only the
+descendants of Joseph were victorious over the descendants of
+Esau, so will it be in the future, at the final reckoning between the
+angel of Esau and the angels of the Jews. The angel of Reuben will
+be rebuffed by the angel of Esau with these words, "you represent
+on who had illegal relations with his father's wife"; the angels of
+Simeon and Levi will have the listen to this reproof, "You
+represent people who slew the inhabitants of Shechem"; the angel
+of Judah will be repulsed with the words, "Judah had illicit
+relations with his daughter-in-law." And the angels of the other
+tribes will be repulsed by Esau's angel, when he points out to them
+that they all took part in selling Joseph. The only one whom he
+will not be able to repulse will be Joseph's angel, to whom he will
+be delivered and by whom he will be destroyed; Joseph will b the
+flame and Esau the straw burned in the flame. [142]
+
+AMALEK DEFEATED
+
+Moses now instructed Joshua in regard to his campaign against
+Amalek, saying, "Choose us out men and go out, fight with
+Amalek." The words "choose us" characterize the modesty of
+Moses, who treated his disciple Joshua as an equal; in these words
+he has taught us that the honor of our disciples should stand as
+high as our own. Joshua did not at first want to expose himself to
+danger and leave the protection of the cloud, but Moses said to
+him, "Abandon the cloud and set forth against Amalek, if ever thou
+dost hope to set the crown upon thy head." He commanded him to
+choose his warriors from among the pious and God-fearing, and
+promised him that he would set a fast day for the following day,
+and implore God, in behalf of the good deeds of the Patriarchs and
+the wives of the Patriarchs, to stand by Israel in this war.
+
+Joshua acted in accordance with these commands [143] and set out
+against Amalek, to conquer whom required not only skillful
+strategy, but also adeptness in the art of magic. For Amalek was a
+great magician and knew that propitious and the unpropitious hour
+of each individual, and in this way regulated his attacks against
+Israel; he attacked that one at night, whose death had been
+predicted for a night, and him whose death had been preordained
+for a day did he attack by day.
+
+But in this art, too, Joshua was his match, for he, too, knew how to
+time properly the attack upon [144] individuals, and he destroyed
+Amalek, his sons, the armies he himself commanded, and those
+under the leadership of his sons. But in the very heat of battle,
+Joshua treated his enemies humanely, he did not repay like with
+like. Far was it from him to follow Amalek's example in mutilating
+the corpses of the enemy. Instead with a sharp sword he cut off the
+enemies' heads, an execution that does not dishonor.
+
+But only through the aid of Moses, did Joshua with his victory.
+Moses did not go out into battle, but through his prayer and
+through his influence upon the people in inspiring them with faith,
+the battle was won. While the battle raged between Israel and
+Amalek, Moses was stationed on a height, where, supported by the
+Levite Aaron and the Judean Hur, the representatives of the two
+noble tribes Levi and Judah, he fervently implored God's aid. He
+said: "O Lord of the world! Through me has Thou brought Israel
+out of Egypt, through me hast Thou cleft the sea, and through me
+has Thou wrought miracles; so do Thou now work miracles for
+me, and lend me victory to Israel, for I well know that while all
+other nations fight only to the sixth hour of the day, this sinful
+nation stand in battle ranks till sunset." Moses did not consider it
+sufficient to pray alone to God, but he raised his hands toward
+heaven as a signal for the whole nation to follow his example and
+trust in God. As often as he then raised his hands to heaven and the
+people prayed with him, trusting that God would lend them
+victory, they were indeed victorious; as often, however, as Moses
+let down his hands and the people ceased prayer, weakening in
+their faith in God, Amalek conquered. But it was hard for Moses
+constantly to raise his hands. This was God's way of punishing him
+for being somewhat negligent in the preparations for the war
+against Amalek. Hence Aaron and Hur were obliged to hold up his
+arms and assist him in his prayer. As, furthermore, he was unable
+to stand all that time, he seated himself on a stone, disdaining a
+soft and comfortable seat, saying, "So long as Israel is in distress, I
+shall share it with them." [145]
+
+At evenfall, the battle was not yet decided, therefore Moses prayed
+to God that He might stay the setting of the sun and thus enable
+Israel to draw the battle to a close. God granted this prayer, for the
+sun did not set until Israel had completely destroyed their enemy.
+Thereupon Moses blessed Joshua with the words, "Some day the
+sun shall stand still for thy sake, as it did to-day for mine," and this
+blessing was later fulfilled at Gibeon, when the sun stood still to
+help Joshua in his battle against the Amorites. [146]
+
+Although Amalek had not received the merited punishment from
+the hands of Joshua, still his enterprise against Israel had not been
+entirely unavailing. The miraculous exodus of Israel out of Egypt,
+and especially the cleaving of the sea, had created such alarm
+among the heathens, that none among them had dared to approach
+Israel. But this fear vanished as soon as Amalek attempted to
+compete in battle with Israel. Although he was terrible beaten, still
+the fear of the inaccessibility of Israel was gone. It was with
+Amalek as with that foolhardy wight who plunged into a
+scalding-hot tub. He scalded himself terribly, yet the tub became
+cold through his plunge into it. Hence God was not content with
+the punishment Amalek received in the time of Moses, but swore
+by His throne and by His right hand that He would never forget
+Amalek's misdeeds, that in this world as well as in the time of the
+Messiah He would visit punishment upon him, and would
+completely exterminate him in the future world. So long as the
+seed of Amalek exist, the face of God is, as it were, covered, and
+will only then come to view, when the seed of Amalek shall have
+been entirely exterminated.
+
+God had at first left the war against Amalek in the hands of His
+people, therefore He bade Joshua, the future leader of the people,
+never to forget the war against Amalek; and if Moses had listened
+intently, he would have perceived from this command of God that
+Joshua was destined to lead the people into the promised land. But
+later, when Amalek took part in the destruction of Jerusalem, God
+Himself took up the war against Amalek, saying, "By My throne I
+vow not to leave a single descendant of Amalek under the heavens,
+yea, no one shall even be able to say that this sheep or that wether
+belonged to an Amalekite." [147]
+
+God bade Moses impress upon the Jews to repulse no heathen
+should he desire conversion, but never to accept an Amalekite as a
+proselyte. It was in consideration of this word of God that David
+slew the Amalekite, who announced to him the death of Saul and
+Jonathan; for he saw in him only a heathen, although he appeared
+in the guise of a Jew. [148]
+
+Part of the blame for the destruction of Amalek falls upon his
+father, Eliphaz. He used to say to Amalek: "My son, dost thou
+indeed know who will posses this world and the future world?"
+Amalek paid no attention to his allusion to the future fortune of
+Israel, and his father urged it no more strongly upon him, although
+it would have been his duty to instruct his son clearly and fully. He
+should have said to him: "My son, Israel will posses this world as
+well as the future world; dig wells then for their use and build road
+for them, so that thou mayest be judged worthy to share in the
+future world." But as Amalek had not been sufficiently instructed
+by his father, in his wantonness he undertook to destroy the whole
+world. God, who tries the reins and the heart, said to him: "O thou
+fool, I created thee after all the seventy nations, but for thy sins
+thou shalt be the first to descend into hell." [149]
+
+To glorify the victory over Amalek, Moses built an altar, which
+God called "My Miracle," for the miracle God wrought against
+Amalek in the war of Israel was, as it were, a miracle for God. For
+so long as the Israelites dwell in sorrow, God feels with them, and
+a joy for Israel is a joy for God, hence, too, the miraculous victory
+over Israel's foe was a victory for God. [150]
+
+JETHRO
+
+"Smite a scorner, and the simple will beware." The destruction of
+Amalek brought Jethro to his senses. Jethro was originally in the
+same plot with Amalek, both having incited Pharaoh against Israel,
+but when he saw that Amalek lost this world and the other, he
+repented of his sinful ways, saying: "There is nothing left to me but
+to go over to the God of Israel"; [151] and although he dwelt in the
+greatest wealth and honor, he determined to set out for the desert,
+to Moses and his God. [152] Arrived at the camp of Israel, he
+could not enter it, for it was enveloped by a cloud that none could
+pierce, hence he wrote a letter to Moses and shot it off with an
+arrow, so that it fell into the camp. [153] The letter read: "I adjure
+thee, by thy two sons and by thy God, to come to meet me and
+receive me kindly. If thou wilt not do if for my sake, do it for thy
+wife's sake; and if thou wilt not do it for her sake, do it for thy
+sons' sake." For Jethro brought with him his daughter Zipporah,
+from whom Moses had been divorced, as well as her two sons, her
+only children, for after her separation from Moses, she had wed no
+other man.
+
+At first Moses was inclined to give no ear to this letter, but God
+said to him: "I, through whose word the world came into being, I
+bring men to Me and do not thrust them back. I permitted Jethro to
+approach Me, and did not push him from Me. So do thou, too,
+receive this man, who desires to betake himself under the wings of
+the Shekinah, let him approach, and do not repulse him." God
+herewith taught Moses that one should repulse with the left hand,
+and beckon with the right. [154]
+
+Moses, Aaron, Nadab, and Abihu, together with the seventy elders
+of Israel, carrying with them the sacred Ark, hastened to welcome
+Jethro kindly; and Moses so honored his father-in-law as to make
+an obeisance before him and kiss him. Before Moses told his
+father-in-law of the great miracles God had wrought for Egypt,
+such as the exodus from Egypt, the cleaving of the sea, the rain of
+manna, and the rest, he offered him the greeting of peace; for great
+is peace, that precedes event he praise of God. [155] After the
+peace-greeting, Moses, to draw his father-in-law nearer to true
+faith in God and His revelation, began to relate to him the miracles
+that God had wrought for them at the exodus from Egypt, during
+the passing through the Red Sea, and during the war with Amalek.
+He said, moreover, "In the manna that God gives us we perceive
+the taste of bread, of meat, of fish, in short, of all the dishes there
+are. Out of the well that God gives us we draw a drink that
+possesses the taste of old wine as well as new, of milk and of
+honey, in short, of all the beverages that exist." "We shall," Moses
+continued, "receive six other gifts from God, the land of Israel, the
+future world, the new world, the sovereignty of David, the
+institution of priests, and of Levites."
+
+When Jethro heard all this, he determined to become a Jew and to
+believe in the only God, and although he felt a pang at heart upon
+hearing that the Egyptians had perished - for no one should scoff at
+a heathen before a proselyte who is not a Jew of ten generation's
+standing - still he burst into a song of praise to God for the deeds
+He had one for His people. In truth, it reflects shame upon Moses
+and the sixty myriads of Jews that they had not given thanks to
+God for the release from Egypt, until Jethro came and did so. He
+said: "Praised be God who delivered Moses and Aaron, as well as
+the whole nation of Israel, from the bondage of Pharaoh, that great
+dragon, and of the Egyptians. Truly, great is the Lord before all
+gods, for whereas formerly not a single slave succeeded in
+escaping from Egypt, He led sixty myriads out of Egypt. There is
+no god whom I had not, at some time in my life, worshipped, but
+not I must admit that none is like the God of Israel. This God had
+not been unbeknown to me heretofore, but now I know Him better,
+for His fame will sound throughout the world, because He visited
+upon the Egyptians exactly what they had planned to undertake
+against Israel. They wanted to destroy Israel by water, and by
+water were they destroyed." [156]
+
+With sacrifices and a feast was the arrival of Jethro celebrated, for
+after he had made the burnt offering not far from the bush of
+thorns that had been unscathed by fire, Jethro prepared a feast of
+rejoicing for the whole people, [157] at which Moses did not
+consider it below the dignity to wait on the guests in person. In this
+he followed the example of Abraham, who in person waited on the
+three angels, though they appeared in the guise of idolatrous
+Arabs.
+
+Abraham like Moses sought to follow in the ways of the Lord, to
+provide each according to his wants, and to grant to everybody
+what he lacks, whether he be a righteous man, or an idolater, who
+through his sins conjures up God's wrath. [158]
+
+To this feast the people sat down according to their tribes. They
+ate, drank and were merry, while Aaron and Jethro with their
+relatives sang songs of thanksgiving to God, and praised Him as
+the Creator and Donor of their lives and their liberty. At the same
+time they gave due appreciation to Moses, through whose courage
+everything had happily come to pass. In his words of gratitude to
+Moses, Jethro also gave expression to many glorious eulogies on
+the people of Israel, but he especially extolled Moses, who through
+difficulties and dangers had shown so much courage in the
+salvation of his friends. [159]
+
+THE INSTALLATION OF ELDERS
+
+Jethro, who had come to Moses shortly before the revelation on
+Mount Sinai, stayed with his son-in-law for more than a year. In
+the first months, however, he had no opportunity of observing
+Moses in the capacity of judge, for Moses spent the time from the
+day of the revelation to the tenth day of Tishri almost entirely in
+heaven. Hence Jethro could not be present at a court proceeding of
+his before the eleventh day of Tishri, the first day after Moses'
+return from heaven. Jethro now perceived how Moses sat like a
+king upon his throne, while the people, who brought their lawsuits
+before him, stood around him. This so displeased him that he said
+to his son-in-law: "Why sittest thou thyself alone, and all the
+people stand by thee from morning until even?" Moses answered:
+"Because the people come unto me to enquire of God. It is not in
+my honor that they stand, but in honor of God, whose judgement
+they would know. When they are in doubt over a case of clean or
+unclean, or when there is a dispute between two parties, which
+they desire to have settled exactly according to the law, or in
+conformity with a compromise, they come to me; and when the
+parties at dispute leave me, they part as friends and no longer
+enemies. I expound to the people, besides, the words of God and
+His decisions."
+
+On the day that Moses again took up his activity as a judge, and
+Jethro had for the first time the chance of observing him, came the
+mixed multitude with the pleas that they, like the other Israelites,
+wanted their share in the Egyptians booty. Moses' method, first
+seen by him in practice, [160] struck Jethro as most absurd, and he
+therefore said: "The thing that thou doest is not good," through
+delicacy softening his real opinion, "It is bad" to "It is not good."
+[161] "The people," he continued, "will surely unbraid thee and
+Aaron, his two sons Nadab and Abihu, and the seventy elders, if
+thou continuest in this fashion. But if thou hearkenest now to my
+voice, thou wilt fare well, provided God approves of my plan. This
+is, that thou shalt be 'the vessel of the revelations of God,' and shalt
+lay the revelations of God before the people, as often as thou
+receivest them; so that they may understand the exposition of the
+Torah, as well as its decisions. And thou shalt instruct them how to
+pray in the synagogues, how to tend the sick, how to bury their
+dead, how to render the services of friendship to one another, how
+to practice justice, and how, in some cases, not to insist on strict
+justice. But as for trying the people as a judge, thou shouldst, in
+accordance with thy prophetic insight, choose men that are
+possessed of wisdom, fear of God, modesty, hate of covetousness,
+love of truth, love of humanity, and a good name, and these shall
+devote all their time to trials, and to the study of the study of the
+Torah. If God approve my plan, then wilt thou and Aaron, his sons
+and the seventy elders, and all the people dwell in peace." [162]
+
+This counsel of Jethro's found great favor in Moses' eyes, for he
+had been only too well aware of the difficulties and annoyances
+with which he had had to contend. The people were very
+disputatious, being willing to spend seventy silverlings in litigation
+costs for the sake of gaining one silverling, and did their utmost to
+lengthen their disputes at law. When on say that Moses was about
+to cast a decision against him, he demanded that his lawsuit be
+adjourned, declaring that had witnesses and other proofs, which he
+would bring forward on the next occasion. But they were not
+merely litigious and disputations, they were also spiteful, and
+vented their temper on Moses. If Moses went out early, they would
+say: "Behold the son of Amram, who betakes himself early to the
+gathering of manna, that he may get the largest grains." If he went
+out late, they would say: "Behold the son of Amram, he goes
+through the multitude, to gather in marks of hone." But if he chose
+a path aside from the crowd, they said: "Behold the son of Amram,
+who makes it impossible for us to follow the simple
+commandment, to hone a sage." Then Moses said: "If I did this you
+were not content, and if I did that you were not content! I can no
+longer bear you alone. 'The Eternal, your God, hath multiplied you,
+and behold, ye are this day as the stars of heaven for multitude.
+The Lord, God of you fathers, make you a thousand times so many
+as ye are, and bless you, as he hath promised you!"
+
+The Israelites were not content with this blessing of Moses, and
+said to him: "O our teacher Moses, we do not desire thee to bless
+us, we have had much greater blessings given to us. God spoke to
+our father Abraham: 'I will bless thee and in multiplying I will
+multiply thy seed as the stars of the heaven, and as the sand which
+is upon the sea shore,' and thou dost limit our blessings." Moses
+cried: "I am only a creature of flesh and blood, limited in my
+powers, hence is my blessing limited. I give you my blessing, but
+the blessing of God remains preserved for ye, and He will bless
+you unlimitedly, and multiply you as the fish of the sea and the
+sands on the seashore, as the star in the sky and the plants on the
+earth." [163]
+
+After he had bestowed his blessing upon them, he asked them to
+propose capable pious men, that he might appoint them as judges
+and leaders over them. He said: "If a man were to present himself
+to me as a candidate for this position of honor, I alone should not
+be able to decide to what tribe he belonged, and whence he came;
+but you know them, and hence it is advisable for you to propose
+them. Do not think, however, that I feel I must abide by your
+choice, for it depends solely upon me, whether or not I shall
+appoint them."
+
+The people were very eager to carry this plan of Moses into
+execution, and requested him to settle the matter as quickly as
+possible. But their motive was self-interested, for every one among
+them said: "Moses will now appoint about eighty thousand
+officials. If I myself should not be among them, surely my son will
+be, and if not he, my grandson, and with a gift of some kind it will
+be an easy matter to induce such a judge to look after my interests
+at court." Moses, of course, was not deceived about their true
+sentiments; still, he paid no further attention to them, and picked
+out the best men among the people, though they were not
+possessed of nearly all the good qualities Jethro had thought
+essential for judges and leaders of people. With kindly words he
+invited them to assume their offices, and said: "Blessed are ye that
+are judged worthy of being leader of the children of Abraham,
+Isaac, and Jacob, of a people whom God called His friends, His
+brothers, His flock, and other titles of love." He impressed upon
+them that they must possess much patience, and must not become
+impatient if a lawsuit is brought before them more than once.
+"Heretofore," he said, "you belonged to yourselves, but from now
+you belong to the people; for you judge between every man, and
+his brother and his neighbor. If ye are to appoint judges, do so
+without respect of persons. Do not say 'I will appoint that man
+because he is a handsome man or a strong man, because he is my
+kinsman, or because he is a linguist.' Such judges will declare the
+innocent guilty and the guilty innocent, not through wickedness,
+but through ignorance; and God will reckon the appointment of
+such judges against you, as a perversion of justice, on account of
+your respect of persons. If a wealthy man and a poor man come
+before you to court, do not say: 'Why should I insult the rich man
+for so small a matter? I will rather give judgement in his favor, and
+then, outside the court, tell him to give the poor man what he
+demands, as he is in the right.' But do not, on the other hand, if the
+poor man is in the wrong, say: 'The rich man is obliged to assist the
+poor anyhow, I will now decide in favor of the poor, that in a
+decent way he may, without begging, obtain money from his rich
+fellow-man.' Do not, moreover, say: 'I fear to pronounce
+judgement, lest that man kill my son, burn my barn, or destroy my
+plants,' for the judgement is God's."
+
+After these admonitions, Moses instructed the new judges in legal
+procedure, in both civil and criminal cases, and at the same time
+urged the people no to deny the judges the veneration due him.
+[164] For great is the importance of justice. For him who hates it,
+there is no remedy; but the judge who decides conscientiously is
+the true peacemaker, for the weal of Israel, of the commonwealth,
+and indeed of all living creatures. [165]
+
+JETHRO REWARDED
+
+Although the installation of elders on Moses' part came to pass in
+accordance with the command of God, still it was Jethro upon
+whose advice Moses besought God to lighten his burden, and to
+permit him partly to transfer the leadership of the people to others.
+[166] Hence he did not conceal the name of the adviser, but
+announced it to all the people, and immortalized him as such in the
+Holy Scriptures; for he deemed it praiseworthy to appreciate duly
+the merits of others. [167] It had, however, been part of God's
+scheme to reward Jethro for the love he bore the Torah; and for
+this reason did He allow it to come to pass that Moses had to have
+his attention called to the plan of installing the elders through his
+father-in-law, that the Holy Scriptures might devote a whole
+chapter to the plan of Jethro. [168]
+
+This, however, is not the only reward for Jethro's piety, who, in his
+love for the Torah, excelled all proselytes. A miracle occurred on
+the very first day of his arrival in camp for manna in his honor
+descended at the noon hour, the hour of his arrival; and, moreover,
+in as great quantities as was wont to rain down for sixty myriads of
+Israelites. He did not have to exert himself to gather the food, for it
+came over his body, so all he had to do was to carry his hand to his
+mouth to partake of it. [169] Jethro, nevertheless, did not remain
+with Moses, but returned to his native land. Moses, of course, tried
+to persuade his father-in-law to stay. He said to him: "Do not think
+that we shall continue to move thus slowly through the desert, nay,
+we shall now move directly to the promised land." Only to urge
+Jethro to stay longer with them did Moses use the words "we
+move," so that his father-in-law might believe that Moses too
+would enter the promised land, for otherwise he would hardly have
+allowed himself to be persuaded to join the march to Palestine.
+Moses continued: "I do not want to mislead thee, hence I will tell
+thee that the land will be divided only among the twelve tribes,
+and that thou has no claim to possession of lands; but God bade us
+be kind to the proselytes, and to thee we shall be kinder than to all
+other proselytes." Jethro, however, was not to be persuaded by his
+son-in-law, considering himself in duty bound to return to his
+native land. For the inhabitants of his city had for many years
+made a habit of having him store their valuable, as none possessed
+their confidence in such a measure as he. If he had stayed still
+longer with Moses, people would have declared that he had
+absconded with all these things and fled to Moses to share it with
+him, and that would have been a blot on his fair name and that of
+Moses. Jethro had furthermore made many debts during the year in
+which he came to Moses, for, owing to the hail God had sent upon
+Egypt before the exodus of Israel, a great famine had arisen in
+Jethro's home too, and he had found himself obliged to lend money
+for the support of the poor. If he were not now to return to his
+home, people would say that he had run away in order to evade his
+creditors, and such talk concerning a man of piety would have
+been desecration of the Divine Name. So he said to Moses: "There
+are people who have a fatherland, but no property there; there are
+also property-holders who have no family; but I have a fatherland,
+and have property there as well as a family; hence I desire to return
+to my fatherland, my property, and my family." But Moses would
+not yield so soon, and said to his father-in-law: "If thou dost not
+accompany us as a favor, I will command thee to do so, that the
+Israelites might not say thou hadst been converted to our religion
+only in the expectation of receiving a share in the promised land,
+but hadst returned to thy home when thou didst discover that
+proselytes have no claim on property in the Holy Land. Through
+thy refusal to move with us, thou wilt give the heathens an
+opportunity to say that the Jews do not accept proselytes, since
+they did not accept even their own king's father-in-law, but
+allowed him to return to his own land. Thy refusal will injure the
+glory of God, for the heathens will keep away from the true faith.
+But if thou wilt wander with us, I assure thee that they seed shall
+share with us the Temple, the Torah, and the future reward of the
+pious. How canst thou, moreover, who hast seen all the miracles of
+God wrought for us during the march through the desert; who wert
+a witness of the way in which even the Egyptians became fond of
+us - how canst thou now depart from us? It is a sufficient motive
+for thee to remain with us, in order to officiate as a member of the
+Sanhedrin, and teach the Torah. We, on our part, want to retain
+thee, only that thou mightest in difficult cases enlighten our eyes;
+for thou wert the man who gave us good and fair counsel, to which
+God Himself could not refuse His assent." Jethro replied: "A
+candle may glow in the dark, but not when the sun and the moon;
+of what avail would my candle-light be? I had, therefore, better
+return to my home city that I may make proselytes of its
+inhabitants, instruct them in the Torah, and lead them under the
+wings of the Shekinah." Amid great marks of honor, and provided
+with rich gifts, Jethro returned to his home, where he converted his
+kinsmen and his compatriots to the belief in the true God, as he
+had intended. [170]
+
+The descendants of Jethro later settled in Palestine, where the
+fruitful land of Jericho was allotted to them as a dwelling place.
+After the capture of Palestine, the tribes, by mutual consent,
+agreed that the fertile strip of land at Jericho should fall to the
+share of the tribe on whose land the Temple was to be erected. But
+when its erection was postponed for a long time, they agreed to
+allot this piece of land to Jethro's sons, because they, being
+proselytes, had no other possession in the Holy Land. Four hundred
+and eighty years did the descendants of Jethro dwell in Jericho,
+when, upon the erection of the Temple at Jerusalem, they
+relinquished it to the tribe of Judah, who claimed it as an
+indemnity for the site of the Temple. [171]
+
+Jethro's descendants inherited his devotion to the Torah, like him
+dedicating their lives entirely to its study. So long as Joshua lived,
+they sat at this master's feet, but when he died, they said: "We left
+our fatherland and came here only for the sake of studying the
+Torah; if we were now to spend our time in cultivating the soil,
+when should we study the Torah?" They therefore gave up their
+dwelling-place in Jericho, and moved to the cold barren
+wilderness, to Jabez, who there had his house of instruction. But
+when they there beheld the priests, the Levites, and the noblest of
+the Jews, they said, "How can we, proselytes, presume to sit beside
+these?" Instead of sitting within the house of instruction, they
+remained at the entrance of it, where they listened to the lectures,
+and in this manner made further progress in the study of the Torah.
+[172] They were rewarded for their piety, their prayer was heard
+by God, and their good deeds served as a protection to Israel; and
+on account of their pious actions they were called "the families of
+the scribes," the Tirathites, the Shimeathites, and the Suchathites,
+names designating their piety and devotion to the Torah.
+
+One of the descendants of Jethro was Jonadab, son of Rechab,
+who, when he heard from a prophet that God would destroy the
+Temple, bade all his children, as a toke of mourning, to drink no
+wine, use no oil for anointing themselves, nor cut their hair, nor
+dwell in houses. The Rechabites obeyed this command of their
+sire, and as a reward for this, God made a covenant with them that
+their descendants should always be members of the Sanhedrin, and
+teachers of Israel. The covenant with the Rechabites was even
+stronger than that with David, for to the house of the latter God
+promised to keep the covenant only if his descendants were pious,
+but He made an unconditional covenant with the Rechabites. God
+rewarded them for their devotion to Him in this way, although they
+did not belong to the Jewish nation. From this one can gather how
+great would have been their reward if they had been Israelites.
+[173]
+
+THE TIME IS AT HAND
+
+Moses sent his father-in-law Jethro back to his home, shortly
+before the revelation on Mount Sinai. He thought: "When God
+gave us a single commandment of the Torah in Egypt, the
+Passover, He said, 'There shall no stranger eat thereof.' Surely
+Jethro may not look on when God bestows on us the whole Torah."
+Moses was right: God did not want Jethro to be present at the
+revelation. He said: "Israel was in Egypt, bound to work with clay
+and bricks, at the same time as Jethro was sitting at home in peace
+and quiet. He who suffers with the community shall share their
+future joys, but he who does not share the sufferings of the
+community shall not take part in their rejoicing." [174]
+
+God had not only good cause to delay the giving of the Torah until
+after the departure of Jethro, but the time He chose to bestowing it
+was also chosen for a good reason. Just as a female proselyte, or a
+woman freed from captivity, or an emancipated slave, may not
+enter wedlock before she has for three months lived as a free
+Jewess, so God also waited three months after the deliverance of
+Israel from the bondage and the slavery of Egypt, before His union
+with Israel on Mount Sinai. [175] God furthermore treated His
+bride as did that king who went to the marriage ceremony only
+after he had overwhelmed his chosen bride with many gifts. So did
+Israel first receive manna, the well, and the quails, and not till then
+was the Torah granted them. Moses, who had received this
+promise when God had first appeared to him, viz., "When thou has
+brought forth the people out of Egypt, ye shall serve God upon this
+mountain" - waited most longingly for the promised time, saying,
+"When will this time come to pass?" When the time drew near,
+God said to Moses, "The time is at hand when I shall bring about
+something entirely new."
+
+This new miracle of which God spoke was the healing of all the
+sick among the Jews. God had wanted to give the Torah to the
+Jews immediately after the exodus from Egypt, but among them
+were found many that were lame, halt, or deaf; wherefore God
+said: "The Torah is without a blemish, hence would I not bestow it
+on a nation that has in it such as are burdened with defects. Nor do
+I want to wait until their children shall have grown to manhood,
+for I do not desire any longer to delay the delight of the Torah."
+For these reasons nothing was left Him to do, but to heal those
+afflicted with disease. In the time between the exodus from Egypt
+and the revelation on Mount Sinai, all the blind among the
+Israelites regained their sight, all the halt became whole, so that
+the Torah might be given to a sound and healthy people. God
+wrought for that generation the same miracle which He will
+hereafter bring about in the future world, when "the eyes of the
+blind shall be opened, the ears of the deaf shall be unstopped, the
+lame man leap as an hart, and the tongues of the dumb sing." [176]
+Not only physically was this generation free from blemishes, but
+spiritually, too, it stood on a high plane, and it was the combined
+merits of such a people that made them worthy of their high
+calling. Never before or after lived a generation as worthy as this
+of receiving the Torah. Had there been but one missing, God
+would not have given them the Torah: "for He layeth up wisdom
+for the righteous; He is a buckler to them that walk uprightly."
+[177]
+
+For one other reason did God delay the revelation of the Torah. He
+had intended giving them the Torah immediately after their exodus
+from Egypt, but at the beginning of the march through the desert,
+great discord reigned among them. Nor was harmony established
+until the new moon of the third month, when they arrived at Mount
+Sinai; whereupon God said: "The ways of the Torah are ways of
+loveliness, and all its paths are paths of peace; I will yield the
+Torah to a nation that dwells in peace and amity." [178] This
+decision of God, now to give them the Torah, also shows how
+mighty is the influence of penance. For they had been sinful upon
+their arrival at Mount Sinai, continuing to tempt God and doubting
+His omnipotence. After a short time, however, they changed in
+spirit; and hardly had they reformed, when God found them worthy
+of revealing to them the Torah.
+
+The third month was chosen for the revelation, because everything
+that is closely connected with the Torah and with Israel is triple in
+number. The Torah consists of three parts, the Pentateuch, the
+Prophets, and the Hagiographa; similarly the oral law consists of
+Midrash, Halakah, and Haggadah. The communications between
+God and Israel were carried on by three, Moses, Aaron, and
+Miriam. Israel also is divided into three divisions, priests, Levites,
+and laymen; and they are, furthermore, the descendants of the
+three Patriarchs, Abraham, Isaac, and Jacob. For God has a
+preference for "the third": It was the third of Adam's sons, Seth,
+who became the ancestor of humanity, and so too it was the third
+among Noah's sons, Shem, who attained high station. Among the
+Jewish kings, too, it was the third, Solomon, whom God
+distinguished before all others. The number three plays a
+particularly important part in the life of Moses. He belonged to the
+tribe of Levi, which is not only the third of the tribes, but has a
+name consisting of three letters. He himself was the third of the
+children of the family; his own name consists of three letters; in
+his infancy he had been concealed by his mother throughout three
+months; and in the third month of the year, after a preparation of
+three days, did he receive the Torah on a mountain, the name of
+which consists of three letters. [179]
+
+THE GENTILES REFUSE THE TORAH
+
+The mountain on which God made his revelation bears six names:
+It is called the Desert Sin, because God there announced His
+commandments; it is called the Desert Kadesh, because Israel was
+sanctified there; the Desert Kadmut because the pre-existing Torah
+was there revealed; the Desert Paran because Israel there was
+greatly multiplied; the Desert Sinai because the hatred of God
+against the heathens began there, for the reason that they would
+not accept the Torah; and for this same reason is it called Horeh,
+because the annihilation of the heathens was there decreed by God.
+[180] For the wrath of God against the heathens dates from their
+refusal to accept the Torah offered them.
+
+Before God gave Israel the Torah, He approached every tribe and
+nation, and offered them the Torah, that hereafter they might have
+no excuse to say, "Had the Holy one, blessed be He, desired to give
+us the Torah, we should have accepted it." He went to the children
+of Esau and said, "Will ye accept the Torah?" They answered Him,
+saying, "What is written therein?" He answered them, "Thou shalt
+not kill." Then they all said: "Wilt Thou perchance take from us
+the blessing with which our father Esau was blessed? For he was
+blessed with the words, 'By thy sword shalt thou live." We do not
+want to accept the Torah." Thereupon He went to the children of
+Lot and said to them, "Will ye accept the Torah?" They said,
+"What is written therein?" He answered, "Thou shalt not commit
+unchastity." They said: "From unchastity do we spring; we do no
+want to accept the Torah." Then He went to the children of
+Ishmael and said to them, "Do ye want to accept the Torah?" They
+said to Him, "What is written therein?" He answered, "Thou shalt
+not steal." They said: "Wilt Thou take from us the blessing with
+which our father was blessed? God promised him: 'His hand will
+be against every man.' We do not want to accept the Thy Torah."
+Thence He went to all the other nations, who likewise rejected the
+Torah, saying: "We cannot give up the law of our fathers, we do
+not want Thy Torah, give it to Thy people Israel." Upon this He
+came to Israel and spoke to them, "Will ye accept the Torah?"
+They said to Him, "What is written therein?" He answered, "Six
+hundred and thirteen commandments." They said: "All that the
+Lord has spoken will we do and be obedient." [181] "O Lord of the
+world!" they continued, "We acted in accordance with Thy
+commandments before they were revealed to us. Jacob fulfilled the
+first of the Ten Commandments by bidding his sons put away
+strange gods that were among them. Abraham obeyed the
+commandment not to take the name of the Lord in vain, for he
+said: 'I have lifted up mine hand unto the Lord, the most high God.'
+Joseph fulfilled the commandment to remember the Sabbath and
+keep it holy; and when his brothers came to him, he had everything
+for their welcome prepared on Friday. Isaac observed the law to
+honor his father and his mother, when he allowed Abraham to bind
+him on the altar as a sacrifice. Judah observed the commandment
+not to kill when he said to his brothers, 'What profit is it if we slay
+our brother and conceal his blood?' Joseph observed the law: 'Thou
+shalt not commit adultery,' when he repulsed the desire of the wife
+of Potiphar. The other sons of Jacob observed the commandment:
+'Thou shalt not steal,' saying: 'How then should we steal out of thy
+lord's house silver and gold?' Abraham observed the
+commandment: 'Thou shalt not bear false witness,' for he was a
+true witness, and bore witness before all the world that Thou art
+the Lord of all creation. It was Abraham, also, who observed the
+last of the Ten Commandments 'Thou shalt not covet,' saying: 'I
+will not take from a thread even to a shoe-latchet.'" [182]
+
+THE CONTEST OF THE MOUNTAINS
+
+While the nations and peoples were refusing to accept the Torah,
+the mountains among themselves were fighting for the honor of
+being chosen as the spot for the revelation. One said: "Upon me
+shall the Shekinah of God rest, and mine shall be this glory,"
+whereupon the other mountain replied: "Upon me shall the
+Shekinah rest, and mine shall be this glory." The mountain of
+Tabor said to the mountain of Hermon: "Upon me shall the
+Shekinah rest, mine shall be this glory, for in times of old, when in
+the days of Noah the flood came over the earth, all the mountains
+that are under the heavens were covered with water, whereas it did
+not reach my head, nay, not even my shoulder. All the earth was
+sunk under water, but I, the highest of the mountains, towered high
+above the waters, hence I am called upon to bear the Shekinah."
+Mount Hermon replied to Mount Tabor: "Upon me shall the
+Shekinah rest, I am the destined one, for when Israel wished to
+pass through the Red Sea, it was I who enabled them to do so, for I
+settled down between the two shores of the sea, and they moved
+from one side to the other, through my aid, so that not even their
+clothes became wet." Mount Carmel was quite silent, but settled
+down on the shore of the sea, thinking: "If the Shekinah is to
+repose on the sea, it will rest upon me, and if it is to repose on the
+mainland, it will rest upon me." Then a voice out of the high
+heavens rang out and said: "The Shekinah shall not rest upon these
+high mountains that are so proud, for it is not God's will that the
+Shekinah should rest upon high mountains that quarrel among
+themselves and look upon one another with disdain. He prefers the
+low mountains, and Sinai among these, because it is the smallest
+and most insignificant of all. Upon it will He let the Shekinah
+rest." [183] The other mountains hereupon said to God, "Is it
+possible that Thou are partial, and wilt give us no reward for our
+good intention?" God replied: "Because ye have striven in My
+honor will I reward ye. Upon Tabor will I grant aid to Israel at the
+time of Deborah, and upon Carmel will I give aid to Elijah." [184]
+
+Mount Sinai was given the preference not for its humility alone,
+but also because upon it there had been no worshipping of idols;
+whereas the other mountains, owing to their height, had been
+employed as sanctuaries by the idolaters. [185] Mount Sinai has a
+further significance, too, for it had been originally a part of Mount
+Moriah, on which Isaac was to have been sacrificed; but Sinai
+separated itself from it, and came to the desert. Then God said:
+"Because their father Isaac lay upon this mountain, bound as a
+sacrifice, it is fitting that upon it his children receive the Torah."
+Hence God now chose this mountain for a brief stay during the
+revelation, for after the Torah had been bestowed, He withdrew
+again to heaven. In the future world, Sinai will return to its original
+place, Mount Moriah, when "the mountain of the Lord's house
+shall be established in the top of the mountains, and shall be
+exalted above the hills." [186]
+
+Just as Sinai was chosen as the spot for the revelation owing to its
+humility, so likewise was Moses. When God said to Moses, "Go,
+deliver Israel," he in his great humility, said: "Who am I that I
+should go to Pharaoh and lead the children of Israel out of Egypt?
+There are nobler and wealthier than I." But God replied: "Thou are
+a great man, thee have I chosen out of all Israel. Of thee shall the
+prophet of the future say, 'I have laid help upon one that is mighty;
+I have exalted on chosen out of the people.'" Moses in his humility,
+however, still stood apart and would not accept the office offered
+him, until God said to him "Why dost thou stand apart? If they are
+not to be delivered by thee, by none other will they be delivered."
+When, likewise, at God's command Moses had erected the
+Tabernacle, he did not enter it, out of great humility, until God
+said to him, "Why dost thou stand outside? Thou are worthy to
+serve Me." [187]
+
+THE TORAH OFFERED TO ISRAEL
+
+On the second day of the third month, Moses received word form
+God to betake himself to Mount Sinai, for without this direct
+summons he would not have gone there. This time, as at all times,
+when God desired to speak with Moses, He twice called him by
+name, and after he had answered, "Here I am," God's revelation to
+him followed. [188] When Moses had been carried to God in a
+cloud, which was always ready to bear him to God and the restore
+him to men, God said to him: "Go and acquaint the women of
+Israel with the principles of Judaism, and try with kindly words to
+persuade them to accept the Torah; but expound the full contents
+of the Torah to the men, and with them speak solemn words
+concerning it."
+
+There were several reasons for his going to the women first. God
+said: "When I created the world, I gave My commandment
+concerning the forbidden fruit to Adam only, and not to his wife
+Eve, and this omission had the effect that she tempted Adam to
+sin. Hence it appears advisable that the women first hear My
+commandments, and the men will then follow their counsel." [189]
+God, furthermore, knew that women are more scrupulous in their
+observance of religious percepts, and hence He first addressed
+Himself to them. Then, too, God expected the women to instruct
+their children in the ways of the Torah, wherefore He sent His
+messenger first to them. [190]
+
+The words that Moses was to address to the women as well as to
+the men, to the Sanhedrin as well as to the people, were as follows:
+"You yourselves have seen - for it is not from writings, or through
+tradition, or from the mouths of others that ye learn it - what I did
+for you in Egypt; for although they were idolaters, slayers of men,
+and men of lewd living, still I punished them not for these sins, but
+only for the wrong done to you. But ye will I carry on the wings of
+eagles, on the day of the revelation at Sinai, and ye will I bring to
+Me when the Temple shall be erected. Since I have wrought for
+you so many miracles, even before you had received the Torah and
+observed the laws, how many more miracles will I work for you,
+when you will have received the Torah and observed the laws! The
+beginning of all things is hard, but as soon as you will have grown
+accustomed to obedience, all else will be easy to you. If you will
+now observe the Abrahamic covenant, the Sabbath, and the
+commandment against idolatry, then will you be My possession;
+for although everything belongs to Me, Israel will be My especial
+possession, because I led them out of Egypt, and freed them from
+bondage. With respect to Israel, God is like one who receive many
+fields as an heritage, but one he purchased himself, and the one he
+earned was dearest to his heart. I will reign alone over you, as My
+possession, I and none other, so long as you keep yourselves aloof
+from other peoples. If not, other peoples shall reign over you. But
+if you obey Me, you shall be a nation, not only free from care, but
+also a nation of priests, and a holy nation."
+
+If Israel had not sinned through worshipping the Golden Calf, there
+would be among them no caste of priests, the nation would have
+been a nation of priests, and it was only after their sin that the
+greater part of the people lost the right to priesthood.
+
+God now instructed Moses to transmit to the people His words
+without adding to them or diminishing from them, in the precise
+order and in the same tongue, the Hebrew. Moses hereupon betook
+himself to the people to deliver his message, without first seeing
+his family. He first addressed the word of God to the elders, for he
+never forgot the honor due the elders. Then, in simple and well
+arranged form, he repeated it to all the people, including the
+women. Joyfully and of his own impulse, every Israelite declared
+himself willing to accept the Torah, whereupon Moses returned to
+God to inform Him of the decision of the people. For although
+God, being omniscient, had no need of hearing from Moses the
+answer of the people, still propriety demands that one who is sent
+on a message return to make a report of his success to him who
+sent him. God hereupon said to Moses: "I will come to thee in a
+thick cloud and repeat to thee the commandments that I gave thee
+on Marah, so that what thou tellest them may seem to the people
+as important as what they hear from Me. But not only in thee shall
+they have faith, but also in the prophets and sages that will come
+after thee."
+
+Moses then returned to the people once more, and explained to
+them the serious effects that disregard of the law would have upon
+them. The first time he spoke to them about the Torah, he
+expounded its excellencies to them, so as to induce them to accept
+it; but now he spoke to them of the terrible punishments they
+would bring upon themselves, if they did not observe the laws. The
+people did not, however, alter their resolution, but were full of joy
+in the expectation of receiving the Torah. They only wished Moses
+to voice to God their desire to hear Him impart His words directly
+to them, so they said to Moses, "We want to hear the words of our
+King from Himself." They were not even content with this, but
+wanted to see the Divine presence, for "hearing is not like seeing."
+God granted both their wishes, and commanded Moses to tell them
+to prepare themselves during the next two days for receiving the
+Torah. [191]
+
+ISRAEL PREPARES FOR THE REVELATION
+
+Just as one who is to be admitted to Judaism must first submit to
+the three ceremonies of circumcision, baptism, and sacrifice, so
+Israel did not receive the Torah until they had performed these
+three ceremonies. They had already undergone circumcision in
+Egypt. Baptism was imposed upon them two days before the
+revelation on Mount Sinai. On the day preceding the revelation
+Moses recorded in a book the covenant between Israel and their
+God, and on the morning of the day of the revelation, sacrifices
+were offered as a strengthening of the covenant. [192]
+
+As there were no priests at that time, the service was performed by
+the elders of Israel, who in spite of their age performed their duty
+with youthful vigor. [193] Moses erected an altar on Mount Sinai,
+as well as twelve memorial pillars, one for each tribe, and then
+bade them bring bulls, as a burnt offering and a peace offering.
+[194] The blood of these animals was then separated exactly into
+two halves. This was attended to by the angel Michael, who guided
+Moses' hand, and so conducted the separation of the blood that
+there might be not a drop more in one half than in the other. God
+upon this said to Moses: "Sprinkle the one half of the blood upon
+the people, as a token that they will not barter My glory for the
+idols of other peoples; and sprinkle the other half on the altar, as a
+token that I will not exchange them for any other nation." Moses
+did as he was bidden, and lo! the miracle came to pass that the
+blood of a few animals sufficed to sprinkle every single Israelite.
+
+Before this covenant between God and Israel had been made,
+Moses read aloud to the people all of the Torah, that they might
+know exactly what they were taking upon themselves. This
+covenant was made a second time in the desert of Moab by Moses,
+and a third time by Joshua after the entrance into the promised
+land, on the mountains of Gerizim and Ebal. [195]
+
+Although the people had now clearly expressed their desire to
+accept the Torah, still God hesitated to give it to them, saying:
+"Shall I without further ado give you the Torah? Nay, bring Me
+bondsmen, that you will observe it, and I will give you the Torah."
+Israel: "O Lord of the world! Our fathers are bondsmen for us."
+God: "Your fathers are My debtors, and therefore not good
+bondsmen. Abraham said, 'Whereby shall I know it?' and thus
+proved himself lacking in faith. Isaac loved Esau, whom I hated,
+and Jacob did not immediately upon his return from Padan-Aram
+keep his vow that he had made upon his way there. Bring Me good
+bondsmen and I will give you the Torah." Israel: "Our prophets
+shall be our bondsmen." God: "I have claims against them, for 'like
+foxes in the deserts became your prophets.' Bring Me good
+bondsmen and I will give you the Torah." Israel: "We will give
+Thee our children as bondsmen." God: "Well, then, these are good
+bondmen, on whose bond I will give you the Torah." Hereupon the
+Israelites brought their wives with their babes at their breasts, and
+their pregnant wives, and God made the bodies of the pregnant
+women transparent as glass, and He addressed the children in the
+womb with these words: "Behold, I will give your fathers the
+Torah. Will you be surety for them that they will observe it?" They
+answered: "Yea." He furthermore said: "I am your God." They
+answered: "Yea." "Ye shall have no other gods." They said: "Nay."
+In this wise the children in the womb answered every
+commandment with "Yea," and every prohibition with "Nay." As it
+was the little children upon whose bond God gave His people the
+Torah, it comes to pass that many little children die when Israel
+does not observe the Torah. [196]
+
+
+THE REVELATION ON MOUNT SINAI
+
+From the first day of the third month, the day on which Israel
+arrived at Mount Sinai, a heavy cloud rested upon them, and every
+one except Moses was forbidden to ascend the mountain, yea, they
+durst not even stay near it, lest God smite those who pushed
+forward, with hail or fiery arrows. [197] The day of the revelation
+announced itself as an ominous day even in the morning, for
+diverse rumblings sounded from Mount Sinai. Flashes of lightning,
+accompanied by an ever swelling peal of horns, moved the people
+with mighty fear and trembling. God bent the heavens, moved the
+earth, and shook the bounds of the world, so that the depths
+trembled, and the heavens grew frightened. His splendor passed
+through the four portals of fire, earthquake, storm and hail. The
+kings of the earth trembled in their palaces, and they all came to
+the villain Balaam, and asked him if God intended the same fate
+for them as for the generation of the flood. But Balaam said to
+them: "O ye fools! The Holy One, blessed be He, has long since
+promised Noah never again to punish the world with a flood." The
+kings of the heathen, however, were not quieted, and furthermore
+said: "God has indeed promised never again to bring a flood upon
+the world, but perhaps He now means to destroy it by means of
+fire." Balaam said: "Nay, God will not destroy the world either
+through fire or through water. The commotion throughout nature
+was caused through this only, that He is not about to bestow the
+Torah upon His people. 'The Eternal will give strength unto His
+people.'" At this all the kings shouted, "May the Eternal bless His
+people with peace," and each one, quieted in spirit, went to his
+house. [198]
+
+Just as the inhabitants of the earth were alarmed at the revelation,
+and believed the end of all time had arrived, so too did the earth.
+She thought the resurrection of the dead was about to take place,
+and she would have to account for the blood of the slain that she
+had absorbed, and for the bodies of the murdered whom she
+covered. The earth was not calmed until she heard the first words
+of the Decalogue. [199]
+
+Although phenomena were perceptible on Mount Sinai in the
+morning, still God did not reveal Himself to the people until noon.
+For owing to the brevity of the summer nights, and the
+pleasantness of the morning sleep in summer, the people were still
+asleep when God had descended upon Mount Sinai. Moses betook
+himself to the encampment and awakened them with these words:
+"Arise from your sleep, the bridegroom is at hand, and is waiting
+to lead his bride under the marriage-canopy." Moses, at the head of
+the procession, hereupon brought the nation to its bridegroom,
+God, to Sinai, himself going up the mountain. [200] He said to
+God: "Announce Thy words, Thy children are ready to obey them."
+These words of Moses rang out near and far, for on the occasion,
+his voice, when he repeated the words of God to the people, had as
+much power as the Divine voice that he heard. [201]
+
+It was not indeed quite of their own free will that Israel declared
+themselves ready to accept the Torah, for when the whole nation,
+in two divisions, men and women, approached Sinai, God lifted up
+this mountain and held it over the heads of the people like a
+basket, saying to them: "If you accept the Torah, it is well,
+otherwise you will find you grave under this mountain." They all
+burst into tears and poured out their heart in contrition before God,
+and then said: "All that the Lord hath said, will we do, and be
+obedient." [202] Hardly had they uttered these words of
+submission to God, when a hundred and twenty myriads of angels
+descended, an provided every Israelite with a crown and a girdle of
+glory - Divine gifts, which they did not lose until they worshipped
+the Golden Calf, when the angels came and took the gifts away
+from them. [203] At the same time with these crowns and girdles
+of glory, a heavenly radiance was shed over their faces, but this
+also they later lost through their sins. Only Moses retained it,
+whose face shone so brightly, that if even to-day a crack were
+made in his tomb, the light emanating from his corpse would be so
+powerful that it could not but destroy all the world. [204]
+
+After God had bestowed upon Israel these wonderful gifts, He
+wanted to proceed to the announcement of the Torah, but did not
+desire to do so while Moses was with Him, that the people might
+not say it was Moses who had spoken out of the cloud. Hence He
+sought an excuse to be rid of him. He therefore said to Moses: "Go
+down, warn the people, that they shall not press forward to see, for
+if even one of them were to be destroyed, the loss to Me would be
+as great as if all creation had been destroyed. Bid Nadab and
+Abihu also, as well as the first born that are to perform priestly
+duties, beware that they do not press forward." Moses, however,
+desirous of remaining with God, replied: "I have already warned
+the people and set the bounds beyond which they may not
+venture." God hereupon said to Moses: "Go, descend and call upon
+Aaron to come up with thee, but let him keep behind thee, while
+the people do not move beyond the positions thou hadst assigned
+them." Hardly had Moses left the mountain, when God revealed
+the Torah to the people. [205]
+
+This was the sixth revelation of God upon earth since the creation
+of the world. The tenth and last is to take place on the Day of
+Judgement.
+
+The heavens opened and Mount Sinai, freed from the earth, rose
+into the air, so that its summit towered into the heavens, while a
+thick cloud covered the sides of it, and touched the feet of the
+Divine Throne. [206] Accompanying God on one side, appeared
+twenty-two thousand angels with crowns for the Levites, the only
+tribe that remained true to God while the rest worshipped the
+Golden Calf. On the second side were sixty myriads, three
+thousand five hundred and fifty angels, each bearing a crown of
+fire for each individual Israelite. Double this number of angels was
+on the third side, whereas on the fourth side they were simply
+innumerable. For God did not appear from one direction, but from
+all four simultaneously, which, however, did not prevent His glory
+from filling the heaven as well as all the earth. [207]
+In spite of these innumerable hosts of angels there was no
+crowding on Mount Sinai, no mob, there was room for all the
+angels that had appeared in honor of Israel and the Torah. They
+had, however, at the same time received the order to destroy Israel
+in case they intended to reject the Torah. [208]
+
+THE FIRST COMMANDMENT
+
+The first word of God on Sinai was Anoki, "It is I." It was not a
+Hebrew word, but and Egyptian word that Israel first heard from
+God. He treated them as did that king his home-coming son,
+whom, returning from a long stay over sea, he addressed in the
+language the son had acquired in a foreign land. So God addressed
+Israel in Egyptian, because it was the language they spoke. At the
+same time Israel recognized in this word "Anoki," that is was God
+who addressed them. For when Jacob had assembled his children
+around his death-bed, he warned them to be mindful of the glory of
+God, and confided to them the secrets that God would hereafter
+reveal to them with the word "Anoki." He said: "With the word
+'Anoki' He addressed my grandfather Abraham; with the word
+'Anoki' He addressed my father Isaac, and with the word 'Anoki' He
+addressed me. Know, then, that when He will come to you, and
+will so address, you, it will be He, but not otherwise." [209]
+
+When the first commandment had come out of the mouth of God
+thunder and lightning proceeded from His mouth, a torch was at
+His right, and a torch at His left, and His voice flew through the
+air, saying: "My people, My people, House of Israel! I am the
+Eternal, you God, who brought you out of the land of Egypt."
+When Israel heard the awful voice, they flew back in their horror
+twelve miles, until their souls fled from them. Upon this the Torah
+turned to God, saying: "Lord of the world! Hast Thou given me to
+the living, or to the dead?" God said: "To the living." The Torah:
+"But they are all dead." God: "For thy sake will I restore them to
+life." Hereupon He let fall upon them the dew that will hereafter
+revive the dead, and they returned to life.
+
+The trembling of heaven and earth that set in upon the perception
+of the Divine voice, alarmed Israel so greatly that they could
+hardly stand on their feet. God hereupon sent to every one of them
+two angels; on lay his hand upon the heart of each, that his soul
+might not depart, and on to lift the head of each, that he might
+behold his Maker's splendor. They beheld the glory of God as well
+as the otherwise invisible word when it emanated from the Divine
+vision, and rolled forward to their ears, whereupon they perceived
+these words: "Wilt thou accept the Torah, which contains two
+hundred and forty-eight commandments, corresponding to the
+number of the members of they body?" They answered: "Yea, yea."
+Then the word passed from the ear to the mouth; it kissed the
+mouth, then rolled again to the ear again to the ear, and called to it:
+"Wilt thou accept the Torah, which contains three hundred and
+sixty-five prohibitions, corresponding to the days of the year?" And
+when they replied, "Yea, yea," again the word turned from the ear
+to the mouth and kissed it. After the Israelites had in this wise
+taken upon themselves the commandments and the prohibitions,
+God opened the seven heavens and the seven earths, and said:
+"Behold, these are My witnesses that there is none like Me in the
+heights or on earth! See that I am the Only One, and that I have
+revealed Myself in My splendor and My radiance! If anyone
+should say to you, 'Go, serve other gods,' then say: 'Can one who
+has seen his Maker, face to face, in His splendor, in His glory and
+His strength, leave Him and become an idolater?' See, it is I that
+have delivered you out of the house of bondage; it is I that cleaved
+the seas before you and led you on dry land, while I submerged
+you enemies in the depths. [210] I am the God of the dry land as
+well as the sea, of the past as well as of the future, the God of this
+world as well as of the future worlds. [211] I am the God of all
+nations, but only with Israel is My name allied. If they fulfil My
+wishes, I, the Eternal, am merciful, gracious and long suffering,
+and abundant in goodness and truth; but if you are disobedient,
+then will I be a stern judge. If you had not accepted the Torah, no
+punishment could have fallen upon you were you not to fulfil it,
+but now that you have accepted it, you must obey it." [212]
+
+In order to convince Israel of the unity and uniqueness of God, He
+bade all nature stand still, that all might see that there is nothing
+beside Him. When God bestowed the Torah, no bird sang, no ox
+lowed, the Ofannim did not fly, the Seraphim uttered not their
+"Holy, holy, holy," the sea did not roar, no creature uttered a sound
+- all listened in breathless silence to the words announced by an
+echoless voice, "I am the Lord you God." [213]
+
+These words as well as the others, made know by God on Mount
+Sinai, were not heard by Israel alone, but by the inhabitants of all
+the earth. The Divine voice divided itself into the seventy tongues
+of men, so that all might understand it; but whereas Israel could
+listen to the voice without suffering harm, the souls of the
+heathens almost fled from them when they heard it. [214] When
+the Divine voice sounded, all the dead in Sheol were revived, and
+betook themselves to Sinai; for the revelation took place in the
+presence of the living as well as of the dead, yea, even the souls of
+those who were not yet born were present. Every prophet, every
+sage, received at Sinai his share of the revelation, which in the
+course of history was announced by them to mankind. [215] All
+heard indeed the same words, but the same voice, corresponding to
+the individuality of each, was God's way of speaking with them.
+And as the same voice sounded differently to each one, so did the
+Divine vision appear differently to each, wherefore God warned
+them not to ascribe the various forms to various beings, saying:
+"Do not believe that because you have seen Me in various forms,
+there are various gods, I am the same that appeared to you at the
+Red Sea as a God of war, and at Sinai as a teacher." [216]
+
+THE OTHER COMMANDMENTS REVEALED ON SINAI
+
+After Israel had accepted the first commandment with a "Yea,"
+God said: "As you have now acknowledged Me as you sovereign, I
+can now give you commands: Thou shalt not acknowledge the
+gods of other nations as such, for they bring no advantage to those
+who adore them; this thou shalt not do while I exist. I have given
+you my Torah in order to lend sovereignty to you, hence you must
+not kindle My wrath by breaking My covenant through idolatry.
+You shall not worship dead idols, but Him who kills and restores
+to life, and in whose hand are all living things. Do not learn the
+works of other nations, for their works are vanity. I, the Eternal,
+you God, rule over zeal and am not ruled by it; I wait until the
+fourth generation to visit punishment. But those who love Me, or
+fear Me, will I reward even unto the thousandth generation."
+
+When Moses heard these words, according to which God would
+visit upon the descendants the sins of their fathers only if the
+consecutive generations were one after another sinful, he cast
+himself upon the ground and thanked God for it; for he knew it
+never occurred among Israel that three consecutive generations
+were sinful. [217]
+
+The third commandment read: "O My people of Israel, none
+among you shall call the name of the Lord in vain, for he who
+swears falsely by the name of the Lord shall not go unpunished on
+the great Judgement Day." [218] Swearing falsely has terrible
+consequences not only for the one who does it, but it endangers all
+the world. For when God created the world, He laid over the abyss
+a shard, on which is engraved the Ineffable Name, that the abyss
+may not burst forth and destroy the world. But as often as on
+swears falsely in God's name, the letters of the Ineffable Name fly
+away, and as there is then nothing to restrain the abyss, the waters
+burst forth from it to destroy the world. This would surely come to
+pass, if God did not sent the angel Ya'asriel, who has charge of the
+seventy pencils, to engrave anew the Ineffable Name on the shard.
+[219]
+
+God said then to Israel, "If you accept My Torah and observe My
+laws, I will give you for all eternity a thing most precious that I
+have in My possession." "And what," replied Israel, "is that
+precious thing which Thou wilt give us if we obey Thy Torah?"
+God: "The future world." Israel: "But even in this world should we
+have a foretaste of that other." God: "The Sabbath will give you
+this foretaste. [220] Be mindful of the Sabbath on the seventh day
+of the creation of the world." For when the world was created, the
+seventh day came before God, and said to Him: "All that Thou has
+created is in couples, why not I?" Whereupon God replied, "The
+community of Israel shall be thy spouse." Of this promise that God
+had made to the seventy day, He reminded the people on Mount
+Sinai, when he gave them the fourth commandment, to keep the
+Sabbath holy. [221]
+
+When the nations of the earth heard the first commandment, they
+said: "There is no king that does not like to see himself
+acknowledged as sovereign, and just so does God desire His
+people to pledge unto Him their allegiance." At the second
+commandment they said: "No king suffers a king beside himself,
+nor does the God of Israel." At the third commandment they said:
+"Is there a king that would like to have people swear false oaths by
+his name?" At the fourth commandment they said: "No King
+dislikes to see his birthday celebrated." But when the people heard
+the fifth commandment, "Honor thy father and thy mother," they
+said: "According to our laws, if a man enrolls himself as a servant
+of the king, he thereby disowns his parents. God, however, makes
+it a duty to honor father and mother; truly, for this is honor due to
+Him." [222]
+
+It was with these words that the fifth commandment was
+emphasized: "Honor thy parents to whom thou owest existence, as
+thou honorest Me. Honor the body that bore thee, and the breasts
+that gave thee suck, maintain thy parents, for thy parents took part
+in thy creation." [223] For man owes his existence to God, to his
+father, and to his mother, in that he receives from each of his
+parents five of the parts of his body, and ten from God. The bones,
+the veins, the nails, the brain, and the white of the eye come from
+the father. The mother gives him skin, flesh, blood, hair, and the
+pupil of the eye. God gives him the following: breath, soul, light of
+countenance, sight, hearing, speech, touch, sense, insight, and
+understanding. [224] When a human being honors his parents, God
+says: "I consider it as if I had dwelled among men and they had
+honored Me," but if people do not honor their parents, God say: "It
+is good that I do not dwell among men, or they would have treated
+Me superciliously, too." [225]
+
+God not only commanded to love and fear parents as Himself, but
+in some respects He places the honor due to parents even higher
+than that due Him. A man is only then obliged to support the poor
+or to perform certain religious ceremonies, if he has the
+wherewithal, but it is the duty of each one even to go begging at
+men' doors, if he cannot otherwise maintain his parents. [226]
+
+The sixth commandment said: "O My people Israel, be no slayers
+of men, do not associate with murderers, and shun their
+companionship, that your children may not learn the craft of
+murder." As a penalty for deeds of murder, God will send a
+devastating war over mankind. [227] There are two divisions in
+Sheol, an inner and an outer. In the latter are all those who were
+slain before their time. There they stay until the course of the time
+predestined them is run; and every time a murder has been
+committed, God says: "Who has slain this person and has forced
+Me to keep him in the outer Sheol, so that I must appear
+unmerciful to have removed him from earth before his time?"
+[228] On the Judgement Day the slain will appear before God, and
+will implore Him: "O Lord of the world! Thou hast formed me,
+Thou hast developed me, Thou hast been gracious unto me while I
+was in the womb, so that I left it unharmed. Thou in Thy great
+mercy hast provided for me. O Lord of all worlds! Grant me
+satisfaction from this villain that knew no pity for me." Then God's
+wrath will be kindled against the murderer, into Gehenna will he
+throw him and damn him for all eternity, while the slain will see
+satisfaction given him, and be glad. [229]
+
+The seventh commandment says: "O My people of Israel, be not
+adulterers, nor the accomplices or companions of adulterers, that
+your children after you may not be adulterers. Commit no unchaste
+deeds, with your hands, feet, eyes, or ears, for as a punishment
+therefore the plague will come over the world." [230]
+
+This is the eighth commandment: "Be not thief, nor the accomplice
+or companion of thieves, that your children may not become
+thieves." As a penalty for robbery and theft famine will come upon
+the world. [231] God may forgive idolatry, but never theft, and He
+is always ready to listen to complaints against forgers and robbers.
+[232]
+
+The ninth commandment reads: "O My people of Israel, bear not
+false witness against your companions, for in punishment for this
+the clouds will scatter, so that there may be no rain, and famine
+will ensue owing to drought." God is particularly severe with a
+false witness because falsehood is the one quality that God did not
+create, but is something that men themselves produces. [233]
+
+The content of the tenth commandment is: "O My people Israel,
+covet not the possessions of your neighbors, for owing to this sin
+will the government take their possessions from the people, so that
+even the wealthiest will become poor and will have to go into
+exile." [234] The tenth commandment is directed against a sin that
+sometimes leads to a trespassing of all the Ten Commandments. If
+a man covets his neighbor's wife and commits adultery, he neglects
+the first commandment: "I am the Eternal, thy God," for he
+commits his crime in the dark and thinks that none sees him, not
+even the Lord, whose eyes float over all the world, and see good as
+well as evil. He oversteps the second commandment: "Thou shalt
+not have strange gods besides Me..., I am a jealous God," who is
+wroth against faithlessness, whether toward Me, or toward men.
+He breaks the third commandment: "Thou shalt not take the name
+of the Lord in vain," for he swears he has not committed adultery,
+but he did so. He is the cause of profanation of the Sabbath, the
+consecration of which God commands in the fourth
+commandment, because in his illegal relation he generates
+descendants who will perform priestly duties in the Temple on the
+Sabbath, which, being bastards, they have no right to do. The fifth
+commandment will be broken by the children of the adulterer, who
+will honor as a father a strange man, and will not even know their
+true father. He breaks the sixth commandment: "Thou shalt not
+kill," if he is surprised by the rightful husband, for every time a
+man goes to a strange woman, he does so with the consciousness
+that this may lead to his death or the death of his neighbor. The
+trespassing of the seventh commandment: "Thou shalt not commit
+adultery," is the direct outcome of a forbidden coveting. The
+eighth commandment: "Thou shalt not steal," is broken by the
+adulterer, for he steals another man's fountain of happiness. The
+ninth commandment" "Thou shalt not bear false witness," is
+broken by the adulterous woman, who pretends that the fruit of her
+criminal relations is the child of her husband. In this way, the
+breaking of the tenth commandment has not only led to all the
+other sins, but has also the evil effect that the deceived husband
+leaves his whole property to one who is not his son, so that the
+adulterer robs him of his possessions as well as of his wife. [235]
+
+THE UNITY OF THE TEN COMMANDMENTS
+
+The Ten Commandments are so closely interwoven, that the
+breaking of one leads to the breaking of another. But there is a
+particularly strong bond of union between the first five
+commandments, which are written on one table, and the last five,
+which were on the other table. The first commandment: "I am the
+Lord, thy God," corresponds to the sixth: "Thou shalt not kill," for
+the murderer slays the image of God. The second: "Thou shalt
+have no strange gods before me," corresponds to the seventh:
+"Thou shalt not commit adultery," for conjugal faithlessness is as
+grave a sin as idolatry, which is faithlessness to God. The third
+commandment: "Thou shalt not take the name of the Lord in vain,"
+corresponds to the eighth: "Thou shalt not steal," for theft leads to
+false oath. The fourth commandment: "Remember the Sabbath
+day, to keep it holy," corresponds to the ninth: "Thou shalt not bear
+false witness against thy neighbor," for he who bears false witness
+against his neighbor commits as grave a sin as if he had borne false
+witness against God, saying that He had not created the world in
+six days and rested on the seventh, the Sabbath. The fifth
+commandment: "Honor thy father and thy mother," corresponds to
+the tenth: "Covet not thy neighbor's wife," for one who indulges
+this lust produces children who will not honor their true father, but
+will consider a stranger their father. [236]
+
+The Ten Commandments, which God first revealed on Mount
+Sinai, correspond in their character to the ten words of which He
+had made use at the creation of the world. The first
+commandment: "I am the Lord, thy God," corresponds to the first
+word at the creation: "Let there be light," for God is the eternal
+light. The second commandment: "Thou shalt have no strange gods
+before me," corresponds to the second word: "Let there be a
+firmament in the midst of the waters, and let it divide the waters
+from the waters." For God said: "Choose between Me and the
+idols; between Me, the fountain of living waters, and the idols, the
+stagnant waters." The third commandment: "Thou shalt not take
+the name of thy God in vain" corresponds to the word: "Let the
+waters be gathered together," for as little as water can be gathered
+in a cracked vessel, so can a man maintain his possession which he
+has obtained through false oaths. The fourth commandment:
+"Remember to keep the Sabbath holy," corresponds to the word:
+"Let the earth bring forth grass," for he who truly observes the
+Sabbath will receive good things from God without having to labor
+for them, just as the earth produces grass that need not be sown.
+For at the creation of man it was God's intention that he be free
+from sin, immortal, and capable of supporting himself by the
+products of the soil without toil. The fifth commandment: "Honor
+thy father and thy mother," corresponds to the word: "Let there be
+lights in the firmament of the heaven," for God said to man: "I
+gave thee two lights, thy father and thy mother, treat them with
+care." The sixth commandment: "Thou shalt not kill," corresponds
+to the word: "Let the waters bring forth abundantly the moving
+creature," for God said: "Be not like the fish, among whom the
+great swallow the small." The seventh commandment: "Thou shalt
+not commit adultery," corresponds to the word: "Let the earth bring
+forth the living creature after his kind," for God said: "I chose for
+thee a spouse, abide with her." The eighth commandment: "Thou
+shalt not steal," corresponds to the word: "Behold, I have given you
+every herb-bearing seed," for none, said God, should touch his
+neighbor's goods, but only that which grows free as the grass,
+which is the common property of all. The ninth commandment:
+"Thou shalt not bear false witness against thy neighbor,"
+corresponds to the word: "Let us make man in our image." Thou,
+like thy neighbor, art made in My image, hence bear not false
+witness against thy neighbor. The tenth commandment: "Thou
+shalt not covet the wife of thy neighbor," corresponds to the tenth
+word of the creation: "It is not good for man to be alone," for God
+said: "I created thee a spouse, and let not one among ye covet his
+neighbor's wife." [237]
+
+MOSES CHOSEN AS INTERMEDIATOR
+
+After Israel had heard the Ten Commandments, they supposed that
+God would on this occasion reveal to them all the rest of the
+Torah. But the awful vision on Mount Sinai, where they heard the
+visible and saw the audible - the privilege was granted them that
+even the slave women among them saw more than the greatest
+prophet of later times - this vision has so exhausted them that they
+would surely have perished, had they heard another word from
+God. They therefore went to Moses and implored him to be the
+intermediator between them and God. God found their wish right,
+so that He not only employed Moses as His intermediator, but
+determined in all future times to send prophets to Israel as
+messengers of His words. Turning to Moses, God said: "All that
+they have spoken is good. If it were possible, I would even now
+dismiss the Angel of Death, but death against humanity has already
+been decreed by Me, hence it must remain. [238] Go, say unto
+them: 'Return to your tents,' but stay thou with Me." In these words
+God indicated to Israel that they might again enter upon conjugal
+relations, from which they has abstained throughout three days,
+while Moses should forever have to deny himself all earthly
+indulgences. [239]
+
+Moses in his great wisdom now knew how, in a few words, to
+calm the great excitement of the myriads of men, saying to them:
+"God gave you the Torah and wrought marvels for you, in order,
+through this and through the observances of the laws which He
+imposed upon you, to distinguish you before all other nations on
+earth. Consider, however, that whereas up to this time you have
+been ignorant, and your ignorance served as your excuse, you now
+know exactly what to do and what not to do. Until now you did not
+know that the righteous are to be rewarded and the godless to be
+punished in the future world, but now you know it. But as long as
+you will have a feeling of shame, you will not lightly commit
+sins." Hereupon the people withdrew twelve miles from Mount
+Sinai, while Moses stepped quite close before the Lord. [240]
+
+In the immediate proximity of God are the souls of the pious, a
+little farther Mercy and Justice, and close to these was the position
+Moses was allowed to occupy. [241] The vision of Moses, owing
+to his nearness to God, was clear and distinct, unlike that of the
+other prophets, who saw but dimly. He is furthermore
+distinguished from all the other prophets, that he was conscious of
+his prophetic revelations, while they were unconscious in the
+moments of prophecy. A third distinction of Moses, which he
+indeed shared with Aaron and Samuel, was that God revealed
+Himself to him in a pillar of cloud. [242]
+
+In spite of these great marks of favor to Moses, the people still
+perceived the difference between the first two commandments,
+which they heard directly from God, and those that they learned
+through Moses' intercession. For when they heard the words, "I am
+the Eternal, thy Lord," the understanding of the Torah became
+deep-rooted in their hearts, so that they never forgot what they thus
+learned. But they forgot some of the things Moses taught, for as
+man is a being of flesh and blood, and hence ephemeral, so are his
+teachings ephemeral. They hereupon came to Moses, saying: "O, if
+He would only reveal Himself once more! O that once more He
+would kiss us with the kisses of His mouth! O that understanding
+of the Torah might remain firm in our hearts as before!" Moses
+answered: "It is no longer possible now, but it will come to pass in
+the future world, when He will put His law in their inward parts,
+and write it in their hearts."
+
+Israel had another reason for regretting the choice of an
+intermediator between themselves and God. When they heard the
+second commandment: "Thou shalt have no strange gods beside
+Me," the evil impulse was torn out from their hearts. But as soon
+as they requested Moses to intercede for them, the evil impulse set
+in once more in its old place. In vain, however, did they plead with
+Moses to restore the former direct communication between them
+and God, so that the evil impulse might be taken from them. For he
+said: "It is no longer possible now, but in the future world He will
+'take out of your flesh the stony heart.'" [243]
+
+Although Israel had now heard only the first two commandments
+directly from God, still the Divine apparition had and enormous
+influence upon this generation. Never in the course of their lives
+was any physical impurity heard of among them, nor did any
+vermin succeed in infesting their bodies, and when they died, their
+corpses remained free from worms and insects. [244]
+
+MOSES AND THE ANGELS STRIVE FOR THE TORAH
+
+The day on which God revealed Himself on Mount Sinai was twice
+as long as ordinary days. For on that day the sun did not set, a
+miracle that was four times more repeated for Moses' sake. [245]
+When this long day had drawn to its close, Moses ascended the
+holy mountain, where he spent a week to rid himself of all mortal
+impurity, so that he might betake himself to God into heaven. At
+the end of his preparations, God called him to come to Him. [246]
+Then a cloud appeared and lay down before him, but he knew not
+whether to ride upon it or merely to hold fast to it. Then suddenly
+the mouth of the cloud flew open, and he entered into it, and
+walked about in the firmament as a man walks about on earth.
+Then he met Kemuel, the porter, the angel who is in charge of
+twelve thousand angels of destruction, who are posted at the
+portals of the firmament. He spoke harshly to Moses, saying:
+"What dost thou here, son of Amram, on this spot, belonging to the
+angels of fire?" Moses answered: "Not of my own impulse do I
+come here, but with the permission of the Holy One, to receive the
+Torah and bear it down to Israel." As Kemuel did not want to let
+him pass, Moses struck him and destroyed him out of the world,
+whereupon he went on his way until the angel Hadarniel came
+along.
+
+This angel is sixty myriads of parasangs taller than his fellows, and
+at every word that passes out of his mouth, issue twelve thousand
+fiery lightning flashes. When he beheld Moses he roared at him:
+"What dost thou here, son of Amram, here on the spot of the Holy
+and High?" When Moses heard his voice, he grew exceedingly
+frightened, his eyes shed tears, and soon he would have fallen from
+the cloud. But instantly the pity of God for Moses was awakened,
+and He said to Hadarniel: "You angels have been quarrelsome
+since the day I created you. In the beginning, when I wanted to
+create Adam, you raised complaint before Me and said, 'What is
+man that Thou are mindful of him!' and My wrath was kindled
+against you and I burned scores of you with My little finger. Now
+again ye commence strife with the faithful one of My house, whom
+I have bidden to come up here to receive the Torah and carry it
+down to My chosen children Israel, although you know that if
+Israel did not receive the Torah, you would no longer be permitted
+to dwell in heaven." When Hadarniel heard this, he said quickly to
+the Lord: "O Lord of the world! It is manifest and clear to Thee,
+that I was not aware he came hither with Thy permission, but since
+I now know it, I will be his messenger and go before him as a
+disciple before his master." Hadarniel hereupon, in a humble
+attitude, ran before Moses as a disciple before his master, until he
+reached the fire of Sandalfon, when he spoke to Moses, saying:
+"Go, turn about, for I may not stay in this spot, or the fire of
+Sandalfon will scorch me."
+
+This angel towers above his fellows by so great height, that it
+would take five hundred years to cross over it. He stands behind
+the Divine Throne and binds garlands for his Lord. Sandalfon does
+not know the abiding spot of the Lord either, so that he might set
+the crown on His head, but he charms the crown, so that it rises of
+its own accord until it reposes on the head of the Lord. As soon as
+Sandalfon bids the crown rise, the hosts on high tremble and
+shake, the holy animals burst into paeans, the holy Seraphim roar
+like lions and say: "Holy, holy, holy is the Lord of hosts, the whole
+earth is full of His glory." When the crown has reached the Throne
+of Glory, the wheels of the Throne are instantly set in motion, the
+foundations of its footstool tremble, and all the heavens are seized
+with trembling and horror. As soon as the crown now passes the
+Throne of Glory, to settle upon its place, all the heavenly hosts
+open their mouths, saying: "Praised be the glory of the Eternal
+from His place." And when the crown has reached its destination,
+all the holy animals, the Seraphim, the wheels of the Throne, and
+the hosts on high, the Cherubim and the Hashmalim speak with
+one accord: "The Eternal is King, the Eternal was King, the Eternal
+will be King in all eternity."
+
+Now when Moses beheld Sandalfon, he was frightened, and in his
+alarm came near to falling out of the cloud. In tears he imploringly
+begged God for mercy, and was answered. In His bountiful love of
+Israel, He Himself descended from the Throne of His glory and
+stood before Moses, until he had passed the flames of Sandalfon.
+
+After Moses had passed Sandalfon, he ran across Rigyon, the
+stream of fire, the coals of which burn the angels, who dip into
+them every morning, are burned, and then arise anew. This stream
+with the coals of fire is generated beneath the Throne of Glory out
+of the perspiration of the holy Hayyot, who perspire fire out of fear
+of God. God, however, quickly drew Moses past Rigyon without
+his suffering any injury.
+
+As he passed on he met the angel Gallizur, also called Raziel. He it
+is who reveals the teachings to his Maker, and makes known in the
+world what is decreed by God. For he stands behind the curtains
+that are drawn before the Throne of God, and sees and hears
+everything. Elijah on Horeb hears that which Raziel calls down
+into the world, and passes his knowledge on. This angel performs
+other functions in heaven. He stands before the Throne with
+outspread wings, and in this way arrests the breath of the Hayyot,
+the heat of which would otherwise scorch all the angels. He
+furthermore puts the coals of Rigyon into a glowing brazier, which
+he holds up to kings, lords, and princes, and from which their faces
+receive a radiance that makes men fear them. When Moses beheld
+him, he trembled, but God led him past unhurt.
+
+He then came to a host of Angels of Terror that surround the
+Throne of Glory, and are the strongest and mightiest among the
+angels. These now wished to scorch Moses with their fiery breath,
+but God spread His radiance of splendor over Moses, and said to
+him: "Hold on tight to the Throne of My Glory, and answer them."
+[247] For as soon as the angels became aware of Moses in heaven,
+they said to God: "What does he who is born of woman here?" And
+God's answer was as follows: "He has come to receive the Torah."
+They furthermore said: "O Lord, content Thyself with the celestial
+beings, let them have the Torah, what wouldst Thou with the
+dwellers of the dust?" Moses hereupon answered the angels: "It is
+written in the Torah: 'I am the Eternal, thy Lord, that have led thee
+out of the land of Egypt and out of the house of bondage.' Were ye
+perchance enslaved in Egypt and then delivered, that ye are in
+need of the Torah? It is further written in the Torah: 'Thou shalt
+have no other gods.' Are there perchance idolaters among ye, that
+ye are in need of the Torah? It is written: 'Thou shalt not utter the
+name of the Eternal, thy God, in vain,' Are there perchance
+business negotiations among ye, that ye are in need of the Torah to
+teach you the proper form of invocation? It is written: 'Remember
+to keep the Sabbath holy.' Is there perchance any work among you,
+that ye are in need of the Torah? It is written: 'Honor thy father and
+thy mother.' Have ye perchance parents, that ye are in need of the
+Torah? It is written: 'Thou shalt not kill.' Are there perchance
+murderers among ye, that ye are in need of the Torah? It is written:
+'Thou shalt not commit adultery.' Are there perchance women
+among ye, that ye are in need of the Torah? It is written: 'Thou
+shalt not steal.' Is there perchance money in heaven, that ye are
+need of the Torah? It is written: 'Thou shalt not bear false witness
+against thy neighbor.' Is there perchance any false witness among
+ye, that ye are in need of the Torah? It is written: 'Covet not the
+house of thy neighbor.' Are there perchance houses, fields, or
+vineyards among ye, that ye are in need of the Torah?" The angels
+hereupon relinquished their opposition to the delivering of the
+Torah into the hands of Israel, and acknowledged that God was
+right to reveal it to mankind, saying: "Eternal, our Lord, how
+excellent is Thy name in all the earth! Who hast set Thy glory
+upon the heavens."
+
+Moses now stayed forty days in heaven to learn the Torah from
+God. But when he started to descend and beheld the hosts of the
+angels of terror, angels of trembling, angels of quaking, and angels
+of horror, then through his fear he forgot all he had learned. For
+this reason God called the angel Yefefiyah, the prince of the
+Torah, who handed over to Moses the Torah, "ordered in all things
+and sure." All the other angels, too, became his friends, and each
+bestowed upon him a remedy as well as the secret of the Holy
+Names, as they are contained in the Torah, and as they are applied.
+Even the Angel of Death gave him a remedy against death. The
+applications of the Holy Names, which the angels through
+Yefefiyah, the prince of the Torah, and Metatron, the prince of the
+Face, taught him, Moses passed on to the high-priest Eleazar, who
+passed them to his son Phinehas, also known as Elijah. [248]
+
+MOSES RECEIVES THE TORAH
+
+When Moses reached heaven, he found God occupied ornamenting
+the letters in which the Torah was written, with little crown-like
+decorations, and he looked on without saying a word. God then
+said to him: "In thy home, do not people know the greeting of
+peace?" Moses: "Does it behoove a servant to address his Master?"
+God: "Thou mightest at least have wished Me success in My
+labors." Moses hereupon said: "Let the power of my Lord be great
+according as Thou hast spoken." [249] Then Moses inquired as the
+significance of the crowns upon the letter, and was answered:
+"Hereafter there shall live a man called Akiba, son of Joseph, who
+will base in interpretation a gigantic mountain of Halakot upon
+every dot of these letters." Moses said to God: "Show me this
+man." God: "Go back eighteen ranks." Moses went where he was
+bidden, and could hear the discussions of the teacher sitting with
+his disciples in the eighteenth rank, but was not able to follow
+these discussions, which greatly grieved him. But just then he
+heard the disciples questioning their master in regard to a certain
+subject: "Whence dost thou know this?" And he answered, "This is
+a Halakah given to Moses on Mount Sinai," and not Moses was
+content. Moses returned to God and said to Him: "Thou has a man
+like Akiba, and yet dost Thou give the Torah to Israel through
+me!" But God answered: "Be silent, so has it been decreed by Me."
+Moses then said: "O Lord of the world! Thou has permitted me to
+behold this man's learning, let see also the reward which will be
+meted out to him." God said: "Go, return and see." Moses saw
+them sell the flesh of the martyr Akiba at the meat market. He said
+to God: "Is this the reward for such erudition?" But God replied:
+"Be silent, thus have I decreed." [250]
+
+Moses then saw how God wrote the word "long-suffering" in the
+Torah, and asked: "Does this mean that Thou hast patience with
+the pious?" But God answered: "Nay, with sinners also am I
+long-suffering." "What!" exclaimed Moses, "Let the sinners
+perish!" God said no more, but when Moses implored God's mercy,
+begging Him to forgive the sin of the people of Israel, God
+answered him: "Thou thyself didst advice Me to have no patience
+with sinners and to destroy them." "Yea," said Moses, "but Thou
+didst declare that Thou art long-suffering with sinners also, let
+now the patience of the Lord be great according as Thou has
+spoken." [251]
+
+The forty days that Moses spent in heaven were entirely devoted to
+the study of the Torah, he learned the written as well as the oral
+teaching, yea, even the doctrines that an able scholar would some
+day propound were revealed to him. [252] He took an especial
+delight in hearing the teachings of the Tanna Rabbi Eliezer, and
+received the joyful message that this great scholar would be one of
+his descendants. [253]
+
+The study of Moses was so planned for the forty days, that by day
+God studied with him the written teachings, and by night the oral.
+In this way was he enabled to distinguish between night and day,
+for in heaven "the night shineth as the day." There were other signs
+also by which he could distinguish night from day; for if he heard
+the angels praise God with "Holy, holy, holy, is the Lord of hosts,"
+he knew that it was day; but if they praised Him with "Blessed be
+the Lord to whom blessing is due," he knew it was night. Then,
+too, if he saw the sun appear before God and cast itself down
+before Him, he knew that it was night; if, however, the moon and
+the stars cast themselves at His feet, he knew that it was day. He
+could also tell time by the occupation of the angels, for by day they
+prepared manna for Israel, and by night they sent it down to earth.
+The prayers he heard in heaven served him as another token
+whereby he might know the time, for if he heard the recitation of
+the Shema' precede prayer, he knew that it was day, but if the
+prayer preceded the recitation of the Shema', then it was night.
+[254]
+
+During his stay with Him, God showed Moses all the seven
+heavens, and the celestial temple, and the four colors that he was
+to employ to fit up the tabernacle. Moses found it difficult to retain
+the color, whereupon God said to him: "Turn to the right," and as
+he turned, he saw a host of angels in garments that had the color of
+the sea. "This," said God, "is violet." Then He bade Moses turn to
+the left, and there he saw angels dressed in red, and God said:
+"This is royal purple." Moses hereupon turned around to the rear,
+and saw angels robed in a color that was neither purple nor violet,
+and God said to him: "This color is crimson." Moses then turned
+about and saw angels robed in white, and God said to him: "This is
+the color of twisted linen." [255]
+
+Although Moses now devoted both night and day to the study of
+the Torah, he still learned nothing, for hardly had he learned
+something from God when he forgot it again. Moses thereupon
+said to God: "O Lord of the world! Forty days have I devoted to
+studying the Torah, without having profited anything by it." God
+therefore bestowed the Torah upon Moses, and now he could
+descend to Israel, for now he remembered all that he had learned.
+[256]
+
+Hardly had Moses descended from heaven with the Torah, when
+Satan appeared before the Lord and said: "Where, forsooth, is the
+place where the Torah is kept?" For Satan knew nothing of the
+revelation of God on Sinai, as God had employed him elsewhere
+on purposes, that he might not appear before him as an accuser,
+saying: "Wilt Thou give the Torah to a people that forty days later
+will worship the Golden Calf?" In answer to Satan's question
+regarding the whereabouts of the Torah, God said: "I gave the
+Torah to Earth." To earth, then, Satan betook himself with his
+query: "Where is the Torah?" Earth said: "God knows of its course,
+He knoweth its abiding-place, for 'He looketh to the ends of the
+earth, and seeth under the whole heaven.'" Satan now passed on to
+the sea to seek for the Torah, but the sea also said: "It is not with
+me," and the abyss said: "It is not in me." Destruction and death
+said: "We have heard the fame thereof with our ears." Satan now
+returned to God and said: "O Lord of the world! Everywhere have I
+sought the Torah, but I found it not." God replied: "Go, seek the
+son of Amram." Satan now hastened to Moses and asked him:
+"Where is the Torah that God hath given thee?" Whereupon Moses
+answered: "Who am I, that the Holy One, blessed be He, should
+have given me the Torah?" God hereupon spoke to Moses: "O
+Moses, thou utterest a falsehood." But Moses answered: "O Lord
+of the world! Thou hast in Thy possession a hidden treasure that
+daily delights Thee. Dare I presume to declare it my possession?"
+Then God said: "As a reward for thy humility, the Torah shall be
+named for thee, and it shall henceforth be known as the Torah of
+Moses." [257]
+
+Moses departed from the heavens with the two tables on which the
+Ten Commandments were engraved, and just the words of it are by
+nature Divine, so too are the tables on which they are engraved.
+These were created by God's own hand in the dusk of the first
+Sabbath at the close of the creation, and were made of a
+sapphire-like stone. On each of the two tables are the Ten
+Commandments, four times repeated, and in such wise were they
+engraved that the letters were legible on both sides, for, like the
+tables, the writing and the pencils for inscription, too, were of
+heavenly origin. Between the separate commandments were noted
+down all the precepts of the Torah in all their particulars, although
+the tables were not more than six hands in length and as much in
+width. [258] It is another of the attributes of the tables, that
+although they are fashioned out of the hardest stone, they can still
+be rolled up like a scroll. [259] When God handed the tables to
+Moses, He seized them by the top third, whereas Moses took hold
+of the bottom third, but on third remained open, and it was in this
+way that the Divine radiance was shed upon Moses' face. [260]
+
+THE GOLDEN CALF
+
+When God revealed Himself upon Mount Sinai, all Israel sang a
+song of jubilation to the Lord, for their faith in God was on this
+occasion without bounds and unexampled, except possibly at the
+time of the Messiah, when they likewise will cherish this firm
+faith. The angels, too, rejoiced with Israel, only God was
+down-cast on this day and sent His voice "out of thickest
+darkness," in token of His sorrow. The angels hereupon said to
+God: "Is not the joy that Thou hast created Thine?" But God
+replied: "You do not know what the future will bring." He knew
+that forty days later Israel would give the lie to the words of God:
+"Thou shalt have no other gods before Me," and would adore the
+Golden Calf. [261] And truly, God had sufficient cause to grow
+sad at this thought, for the worship of the Golden Calf had more
+disastrous consequences for Israel than any other of their sins. God
+had resolved to give life everlasting to the nation that would accept
+the Torah, hence Israel upon accepting the Torah gained
+supremacy over the Angel of Death. But they lost this power when
+they worshipped the Golden Calf. As a punishment for this, their
+sin, they were doomed to study the Torah in suffering and
+bondage, in exile and unrest, amid cares of life and burdens, until,
+in the Messianic time and in the future world, God will
+compensate them for all their sufferings. [262] But until that time
+there is no sorrow that falls to Israel's lot that is not in part a
+punishment for their worship of the Golden Calf. [263]
+
+Strange as it may seem that Israel should set out to worship this
+idol at the very time when God was busied with the preparation of
+the two tables of the law, still the following circumstances are to
+be considered. When Moses departed from the people to hasten to
+God to receive the Torah, he said to them: "Forty days from to-day
+I will bring you the Torah." But at noon on the fortieth day Satan
+came, and with a wizard's trick conjured up for the people a vision
+of Moses lying stretched out dead on a bier that floated midway
+between earth and heaven. Pointing to it with their fingers, they
+cried: "This is the man Moses that bought us up out of the land of
+Egypt." [264] Under the leadership of the magicians Jannes and
+Jambres, they appeared before Aaron, saying: "The Egyptians were
+wont to carry their gods about with them, to dance and play before
+them, that each might be able to behold his gods; and now we
+desire that thou shouldst make us a god such as the Egyptians
+had." When Hur, the son of Miriam, whom Moses during his
+absence had appointed joint leader of the people with Aaron,
+owing to his birth which placed him among the notables of highest
+rank, beheld this, he said to them: "O ye frivolous ones, you are no
+longer mindful of the many miracles God wrought for you." In
+their wrath, the people slew this pious and noble man; and,
+pointing out his dead body to Aaron, they said to him
+threateningly: "If thou wilt make us a god, it is well, if not we will
+dispose of thee as of him." Aaron had no fear for his life, but he
+thought: "If Israel were to commit so terrible a sin as to slay their
+priest and prophet, God would never forgive them." He was willing
+rather to take a sin upon himself than to cast the burden of so
+wicked a deed upon the people. He therefore granted them their
+wish to make them a god, but he did it in such a way that he still
+cherished the hope that this thing might not come to pass. Hence
+he demanded from them not their own ornaments for the
+fashioning of the idol, but the ornaments of their wives, their sons,
+and their daughters, thinking: "If I were to tell them to bring me
+gold and silver, they would immediately do so, hence I will
+demand the earrings of their wives, their sons, and their daughters,
+that through their refusal to give up their ornaments, the matter
+might come to nought." But Aaron's assumption was only in part
+true; the women indeed did firmly refuse to give up their jewels
+for the making of a monster that is of no assistance to his
+worshippers. As a reward for this, God gave the new moons as
+holidays to women, and in the future world too they will be
+rewarded for their firm faith in God, in that, like the new moons,
+they too, may monthly be rejuvenated. But when the men saw that
+no gold or silver for the idol was forthcoming from the women,
+they drew off their own earrings that they wore in Arab fashion,
+and brought these to Aaron. [265]
+
+No living calf would have shaped itself out of the gold of these
+earrings, if a disaster had not occurred through an oversight of
+Aaron. For when Moses at the exodus of Israel from Egypt set
+himself to lifting the coffin of Joseph out of the depths of the Nile,
+he employed the following means: He took four leaves of silver,
+and engraved on each the image of one of the beings represented at
+the Celestial Throne, - the lion, the man, the eagle, and the bull.
+He then cast on the river the leaf with the image of the lion, and
+the waters of the river became tumultuous, and roared like a lion.
+He then threw down the leaf with the image of man, and the
+scattered bones of Joseph united themselves into an entire body;
+and when he cast in the third leaf with the image of the eagle, the
+coffin floated up to the top. As he had no use for the fourth leaf of
+silver with the image of the bull, he asked a woman to store it
+away for him, while he was occupied with the transportation of the
+coffin, and later forgot to reclaim the leaf of silver. This was now
+among the ornaments that the people brought to Aaron, and it was
+exclusively owing to this bull's image of magical virtues, that a
+golden bull arose out of the fire into which Aaron put the gold and
+silver. [266]
+
+When the mixed multitude that had joined Israel in their exodus
+from Egypt saw this idol conducting itself like a living being, they
+said to Israel: "This is thy God, O Israel." [267] The people then
+betook themselves to the seventy members of the Sanhedrin and
+demanded that they worship the bull that had led Israel out of
+Egypt. "God," said they, "had not delivered us out of Egypt, but
+only Himself, who had in Egypt been in captivity." The members
+of the Sanhedrin remained loyal to their God, and were hence cut
+down by the rabble. [268] The twelve heads of the tribes did not
+answer the summons of the people any more than the members of
+the Sanhedrin, and were therefore rewarded by being found worthy
+of beholding the Divine vision. [269]
+
+But the people worshipped not only the Golden Calf, they made
+thirteen such idols, one each for the twelve tribes, and one for all
+Israel. More than this, they employed manna, which God in His
+kindness did not deny them even on this day, as an offering to their
+idols. [270] The devotion of Israel to this worship of the bull is in
+part explained by the circumstance that while passing through the
+Red Sea, they beheld the Celestial Throne, and most distinctly of
+the four creatures about the Throne, they saw the ox. It was for this
+reason that they hit upon the notion that the ox had helped God in
+the exodus from Egypt, and for this reason did they wish to
+worship the ox beside God. [271]
+
+The people then wanted to erect an altar for their idol, but Aaron
+tried to prevent this by saying to the people: "It will be more
+reverential to your god if I build the altar in person," for he hoped
+that Moses might appear in the meantime. His expectation,
+however, was disappointed, for on the morning of the following
+day, when Aaron had at length completed the altar, Moses was not
+yet at hand, and the people began to offer sacrifices to their idol,
+and to indulge in lewdness. [272]
+
+MOSES BLAMED FOR ISRAEL'S SIN
+
+When the people turned from their God, He said to Moses, who
+was still in heaven: "'Go, get thee down; for thy people, which thou
+broughtest out of the land of Egypt, have corrupted themselves.'"
+Moses, who until then had been superior to the angels, now, owing
+to the sins of Israel, feared them greatly. The angels, hearing that
+God meant to send him from His presence, wanted to kill him, and
+only by clinging to the Throne of God, who covered him with His
+mantle, did he escape from the hands of the angels, that they might
+do him no harm. [273] He had particularly hard struggle with the
+five Angels of Destruction: Kezef, Af, Hemah, Mashhit, and
+Haron, whom God had sent to annihilate Israel. Moses then
+hastened to the three Patriarchs, Abraham, Isaac, and Jacob, and
+said to them: "If ye are men who are participators of the future life,
+stand by me in this hour, for your children are as a sheep that is led
+to the slaughter." The three Patriarchs united their prayers with
+those of Moses, who said to God; "Hast Thou not made a vow to
+these three to multiply their seed as the stars, and are they now to
+be destroyed?" In recognition of the merits of these three pious
+men, God called away three of the Angels of Destruction, leaving
+only two: whereupon Moses further importuned God: "For the vow
+Thou madest to Israel, take from them the angel Mashhit;" and
+God granted his prayer. Moses continued: "For the vow Thou
+madest me, take from them also the angel Haron." God now stood
+by Moses, so that he was able to conquer this angel, and he thrust
+him down deep into the earth in a spot that is possession of the
+tribe of Gad, and there held him captive.
+
+So long as Moses lived this angel was held in check by him, and if
+he tried, even when Israel sinned, to rise out of the depths, open
+wide his mouth, and destroy Israel with his panting, all Moses had
+to do was to utter the name of God, and Haron, or as he is
+sometimes called, Peor, was drawn once more into the depths of
+the earth. At Moses' death, God buried him opposite the spot
+where Peor is bound. For should Peor, if Israel sinned, reach the
+upper world and open his mouth to destroy Israel with his panting,
+he would, upon seeing Moses' grave, be so terror-stricken, that he
+would fall back into the depths once more. [274]
+
+Moses did indeed manage the Angels of Destruction, but it was a
+more difficult matter to appease God in His wrath. He addressed
+Moses harshly, crying: "The grievous sins of men had once caused
+Me to go down from heaven to see their doings. Do thou likewise
+go down from heaven now. It is fitting that the servant be treated
+as his master. Do thou now go down. Only for Israel's sake have I
+caused this honor to fall to thy lot, but now that Israel has become
+disloyal to Me, I have not further reason thus to distinguish thee."
+Moses hereupon answered: "O Lord of the world! Not long since
+didst Thou say to me: 'Come now, therefore, and I will send thee
+that thou mayest bring forth My people out of Egypt;' and now
+Thou callest them my people. Nay, whether pious or sinful, they
+are Thy people still." Moses continued: "What wilt Thou now do
+with them?" God answered: "I will consume them, and I will make
+of thee a great nation." "O Lord of the world!" replied Moses, "If
+the three-legged bench has no stability, how then shall the
+one-legged stand? Fulfil not, I implore Thee, the prophecies of the
+Egyptian magicians, who predicted to their king that the star
+'Ra'ah' would move as a harbinger of blood and death before the
+Israelites." [275] Then he began to implore mercy for Israel:
+"Consider their readiness to accept the Torah, whereas the sons of
+Esau rejected it." God: "But they transgressed the precepts of the
+Torah; one day were they loyal to Me, then instantly set to work to
+make themselves the Golden Calf." Moses: "Consider that when in
+Thy name I came to Egypt and announced to them Thy name, they
+at once believed in me, and bowed down their heads and
+worshipped Thee." God: "But they now bow down their heads
+before their idol." Moses: "Consider that they sent Thee their
+young men to offer Thee burnt offerings." God: "They now offered
+sacrifices to the Golden Calf." Moses: "Consider that on Sinai they
+acknowledged that Thou are their God." God: "They now
+acknowledge that the idol is their god."
+
+All these arguments with God did not help Moses; he even had to
+put up with having the blame for the Golden Calf laid on his
+shoulders. "Moses," said God, "when Israel was still in Egypt, I
+gave thee the commission to lead them out of the land, but not take
+with thee the mixed multitude that wanted to join them. But thou
+in thy clemency and humility didst persuade Me to accept the
+penitent that do penance, and didst take with thee the mixed
+multitude. I did as thou didst beg me, although I knew what the
+consequences would be, and it is now these people, 'thy people,'
+that have seduced Israel to idolatry." Moses now thought it would
+be useless to try to secure God's forgiveness for Israel, and was
+ready to give up his intercession, when God, who in reality meant
+to preserve Israel, but only like to hear Moses pray, now spoke
+kindly to Moses to let him see that He was not quite inaccessible
+to his exhortations, saying: "Even in Egypt did I foresee what this
+people would do after their deliverance. Thou foresawest only the
+receiving of the Torah on Sinai, but I foresaw the worship of the
+Calf as well." With these words, God let Moses perceive that the
+defection of Israel was no surprise to Him, as He had considered it
+even before the exodus from Egypt; hence Moses now gathered
+new courage to intercede for Israel. He said: "O Lord of the world!
+Israel has indeed created a rival for Thee in their idol, that Thou
+are angry with them. The Calf, I supposed, shall bid stars and
+moon to appear, while Thou makest the sun to rise; Thou shalt
+send the dew and he will cause the wind to blow; Thou shalt send
+down the rain, and he shall bid the plants to grow." God: "Moses,
+thou are mistaken, like them, and knowest not that the idol is
+absolutely nothing." "If so," said Moses, "why art Thou angry with
+Thy people for that which is nothing?" "Besides," he continued,
+"Thou didst say Thyself that it was chiefly my people, the mixed
+multitude, that was to blame for this sin, why then are Thou angry
+with Thy people? If Thou are angry with them only because they
+have not observed the Torah, then let me vouch for the observance
+of it on the part of my companions, such as Aaron and his sons,
+Joshua and Caleb, Jair and Machir, as well as many pious men
+among them, and myself." But God said: "I have vowed that 'He
+that sacrificeth unto any god, save unto the Lord only, he shall be
+utterly destroyed,' and a vow that has once passe My lips, I can not
+retract." Moses replied: "O Lord of the world! Has not Thou given
+us the law of absolution from a vow, whereby power is given to a
+learned man to absolve any one from his vows? But every judge
+who desires to have his decisions accounted valid, must subject
+himself to the law, and Thou who has prescribed the law of
+absolution from vows through a learned man, must subject Thyself
+to this law, and through me be absolved from Thy vow." Moses
+thereupon wrapped his robe about him, seated himself, and bade
+God let him absolve Him from his vow, bidding Him say: "I repent
+of the evil that I had determined to bring upon My people." Moses
+then cried out to Him: "Thou are absolved from Thine oath and
+vow." [276]
+
+THE PUNISHMENT OF THE SINNERS
+
+When Moses descended from Sinai, he there found his true servant
+Joshua, who had awaited him on the slope of the mountain
+throughout all the forty days during which Moses stayed in heaven,
+[277] and together they repaired to the encampment. On
+approaching it, they heard cries of the people, and Joshua
+remarked to Moses: "There is a noise of war in the camp," but
+Moses replied: "Is it possible that thou, Joshua, who art one day
+destined to be the leader of sixty myriads of people, canst not
+distinguish among the different kinds of dins? This is no cry of
+Israel conquering, nor of their defeated foe, but their adoration of
+an idol." [278] When Moses had now come close enough to the
+camp to see what was going on there, he thought to himself: "How
+now shall I give to them the tables and enjoin upon them the
+prohibition of idolatry, for the very trespassing of which, Heaven
+will inflict capital punishment upon them?" Hence, instead of
+delivering to them the tables, he tried to turn back, but the seventy
+elders pursued him and tried to wrest the tables from Moses. But
+his strength excelled that of the seventy others, and he kept the
+tables in his hands, although these were seventy Seah in weight.
+All at once, however, he saw the writing vanish from the tables,
+and at the same time became aware of their enormous weight; for
+while the celestial writing was upon them, they carried their own
+weight and did not burden Moses, but with the disappearance of
+the writing all this changes. Now all the more did Moses feel loath
+to give the tables without their contents to Israel, and besides he
+thought: "If God prohibited one idolatrous Israelite from partaking
+of the Passover feast, how much more would He be angry if I were
+now to give all the Torah to an idolatrous people?" Hence, without
+consulting God, he broke the tables. God, however, thanked Moses
+for breaking the tables. [279]
+
+Hardly had Moses broken the tables, when the ocean wanted to
+leave its bed to flood the world. Moses now "took the Calf which
+they had made, and burnt it in the fire, and ground it to powder,
+and strewed it upon the water," saying to the waters: "What would
+ye upon the dry land?" And the waters said: "The world stands only
+through the observance of the Torah, but Israel has not been
+faithful to it." Moses hereupon said to the water" "All that have
+committed idolatry shall be yours. Are you now satisfied with
+these thousands?" But the waters were not to be appeased by the
+sinners that Moses cast into them, and the ocean would not retreat
+to its bed until Moses made the children of Israel drink of it. [280]
+
+The drinking of these waters was one of the forms of capital
+punishment that he inflicted upon the sinners. When, in answer to
+Moses' call: "Who is on the Lord's side? Let him come unto me,"
+all the sons of Levi gathered themselves together unto him - they
+who had not taken part in the adoration of the Golden Calf, -
+Moses appointed these Levites as judges, whose immediate duty it
+was to inflict the lawful punishment of decapitation upon all those
+who had been seen by witnesses to be seduced to idolatry after
+they had been warned not to do so. Moses gave the command as
+though he had been commissioned to do so by God. This was not
+actually so, but he did it in order to enable the judges appointed by
+him to punish all the guilty in the course of one day, which
+otherwise, owing to the procedure of Jewish jurisprudence, could
+not well have been possible. Those who, according to the
+testimony of witnesses, had been seduced to idolatry, but who
+could not be proven to have been warned beforehand, were not
+punished by temporal justice, they died of the water that Moses
+forced them to drink; for this water had upon them the same effect
+as the curse-bringing water upon the adulterous woman. But those
+sinners, too, against whom no witnesses appeared, did not escape
+their fate, for upon them God sent the plague to carry them off.
+[281]
+
+MOSES INTERCEDES FOR THE PEOPLE
+
+Those who were executed by these judgements numbered three
+thousand, so that Moses said to God: "O Lord of the world! Just
+and merciful art Thou, and all Thy deeds are deeds of integrity.
+Shall six hundred thousand people - not to mention all who are
+below twenty years of age, and all the many proselytes and slaves -
+perish for the sake of three thousand sinners?" God could no
+longer withhold His mercy, and determined to forgive Israel their
+sins. [282] It was only after long and fervent prayers that Moses
+succeeded in quite propitiating God, and hardly had he returned
+from heaven, when he again repaired thither to advance before
+God his intercession for Israel. He was ready to sacrifice himself
+for the sake of Israel, and as soon as punishment had been visited
+on the sinners, he turned to God with the words: "O Lord of the
+world! I have now destroyed both the Golden Calf and its
+idolaters, what cause for ill feeling against Israel can now remain?
+The sins these committed came to pass because Thou hadst heaped
+gold and silver upon them, so that the blames is not wholly theirs.
+'Yet now, if Thou wilt, forgive their sin; and if not, blot me, I pray
+Thee, out of Thy book which Thou has written.'" [283]
+
+These bold words of Moses were not without consequences for
+him, for although God thereupon replied: "Whosoever hath sinned
+against Me, him will I blot out of My blood," still it was on
+account of this that his name was omitted from one section of the
+Pentateuch. [284] But for Israel his words created an instant
+revulsion of feeling in God, who now addressed him kindly, and
+promised that he would send His angel, who would lead the people
+into the promised land. These words indicated to Moses that God
+was not yet entirely appeased, and he could further see this in the
+punishment that fell upon Israel on that day. Their weapons, which
+every man among them had received at the revelation on Sinai,
+and which had miraculous virtues, having the name of God
+engraved upon them, were taken from them by the angels, and
+their robes of purple likewise. When Moses saw from this that
+God's wrath was still upon Israel, and that He desired to have
+nothing further to do with them, he removed his tent a mile away
+from the camp, saying to himself: "The disciple may not have
+intercourse with people whom the master has excommunicated."
+
+Not only the people went out o this tent whenever they sought the
+Lord, but the angels also, the Seraphim, and the heavenly hosts
+repaired thither, the sun, the moon, and the other heavenly bodies,
+all of whom knew that God was to be found there, and that the tent
+of Moses was the spot where they were to appear before their
+Creator. God, however, was not at all pleased to see Moses keep
+himself aloof from the people, and said to him: "According to our
+agreement, I was to propitiate thee every time thou wert angry with
+the people, and thou wert to propitiate Me when My wrath was
+kindled against them. What is now to become of these poor
+people, if we be both angry with them? Return, therefore, into the
+camp to the people. But if thou wilt not obey, remember that
+Joshua is in the camp at the sanctuary, and he can well fill thy
+place." Moses replied: "It is for Thy sake that I am angry with
+them, and now I see that still Thou canst not forsake them." "I
+have," said God, "already told thee, that I shall send and angel
+before them." But Moses, by no means content with this assurance,
+continued to importune God not to entrust Israel to an angel, but to
+conduct and guide them in person. [285]
+
+Forty days and forty nights, from the eighteenth day of Tammus to
+the twenty-eight day of Ab, did Moses stay in heaven, [286]
+beseeching and imploring God to restore Israel once more entirely
+into His favor. But all his prayers and exhortations were in vain,
+until at the end of forty days he implored God to set the pious
+deeds of the three Patriarchs and of the twelve sons of Jacob to the
+account of their descendants; and only then was his prayer
+answered. H said: "If Thou art angry with Israel because they
+transgressed the Ten Commandments, be mindful for their sake of
+the ten tests to which Thou didst subject Abraham, and through
+which he nobly passed. If Israel deserves at Thy hands punishment
+by fire for their sin, remember the fire of the limekiln into which
+Abraham let himself be cast for the glory of Thy name. If Israel
+deserves death by sword, remember the readiness with which Isaac
+laid down his neck upon the altar to be sacrificed to Thee. If they
+deserve punishment by exile, remember for their sake how their
+father Jacob wandered into exile from his paternal home to
+Haran." Moses furthermore said to God: "Will the dead ever be
+restored to life?" God in surprise retorted: "Hast thou become a
+heretic, Moses, that thou dost doubt the resurrection?" "If," said
+Moses, "the dead never awaken to life, then truly Thou art right to
+wreak vengeance upon Israel; but if the dead are to be restored to
+life hereafter, what wilt Thou then say to the fathers of this nation,
+if they ask Thee what has become of the promise Thou hadst made
+to them? I demand nothing more for Israel," Moses continued,
+"than what Thou were willing to grant Abraham when he pleaded
+for Sodom. Thou wert willing to let Sodom survive if there were
+only ten just men therein, and I am now about to enumerate to
+Thee ten just men among the Israelites: myself, Aaron, Eleazar,
+Ithamar, Phinehas, Joshua, and Caleb." "But that is only seven,"
+objected God. Moses, not at all abashed, replied: "But Thou hast
+said that the dead will hereafter be restored to life, so count with
+these the three Patriarchs to make the number ten complete."
+Moses' mention of the names of the three Patriarchs was of more
+avail than all else, and God granted his prayer, forgave Israel their
+transgression, and promised to lead the people in person. [287]
+
+THE INSCRUTABLE WAYS OF THE LORD
+Moses still cherished three other wishes: that the Shekinah might
+dwell with Israel; that the Shekinah might not dwell with other
+nations; and lastly, that he might learn to know the ways of the
+Lord whereby He ordained good and evil in the world, sometimes
+causing suffering to the just and letting the unjust enjoy happiness,
+whereas at other times both were happy, or both were destined to
+suffer. Moses laid these wishes before God in the moment of His
+wrath, hence God bade Moses wait until His wrath should have
+blown over, and then He granted him his first two wishes in full,
+but his third in part only. [288] God showed him the great treasure
+troves in which are stored up the various rewards for the pious and
+the just, explaining each separated one to him in detail: in this one
+were the rewards of those who give alms; in that one, of those who
+bring up orphans. In this way He showed him the destination of
+each one of the treasures, until at length they came to one of
+gigantic size. "For whom is this treasure?" asked Moses, and God
+answered: "Out of the treasures that I have shown thee I give
+rewards to those who have deserved them by their deeds; but out
+of this treasure do I give to those who are not deserving, for I am
+gracious to those also who may lay no claim to My graciousness,
+and I am bountiful to those who are not deserving of My bounty."
+
+Moses now had to content himself with the certainty that the pious
+were sure of their deserts; without, however, learning from God,
+how it sometimes comes to pass that evil doers, too, are happy. For
+God merely stated that He also shows Himself kind to those who
+do not deserve it, but without further assigning the why and the
+wherefore. But the reward to the pious, too, was only in part
+revealed to him, for he beheld the joys of Paradise of which they
+were to partake, but not the real reward that is to follow the feast
+in Paradise; for truly "eye hath not seen, beside the Lord, what He
+hath prepared for him that waiteth for Him." [289]
+
+By means of the following incident God showed Moses how little
+man is able to fathom the inscrutable ways of the Lord. When
+Moses was on Sinai, he saw from that station a man who betook
+himself to a river, stooped down to drink, lost his purse, and
+without noticing it went his way. Shortly after, another man cam,
+found the money, pocketed it, and took to his heels. When the
+owner of the purse became aware of his loss, he returned to the
+river, where he did not find his money, but saw a man, who came
+there by chance to fetch water. To him he said: "Restore to me the
+money that a little while ago I left here, for none can have taken it
+if not thou." When the man declared that he had found none of the
+money nor seen any of it, the owner slew him. Looking with horror
+and amazement on this injustice on earth, Moses said to God: "I
+beseech Thee, show my Thy ways. Why has this man, who was
+quite innocent, been slain, and why hath the true thief gone
+unpunished?" God replied: "The man who found the money and
+kept it merely recovered his own possession, for he who had lost
+the purse by the river, had formerly stolen it from him; but the one
+who seemed to be innocently slain is only making atonement for
+having at one time murdered the father of his slayer." [290] In this
+way, God granted the request of Moses, "to show him His ways,"
+in part only. He let him look into the future, and let him see every
+generation and it sages, every generation and its prophets, every
+generation and its expounders of the Scriptures, every generation
+and its leaders, ever generation and its pious men. But when Moses
+said: "O Lord of the world! Let me see by what law Thou dost
+govern the world; for I see that many a just man is lucky, but many
+a one is not; many a wicked man is lucky, but many a one is not;
+many a rich man is happy, but many a one is not; many a poor man
+is happy, but many a one is not;" then God answered: "Thou canst
+not grasp all the principles which I apply to the government of the
+world, but some of them shall I impart to thee. When I see human
+beings who have no claim to expectations from Me either for their
+own deeds or for those of their fathers, but who pray to Me and
+implore Me, then do I grant their prayers and give them what they
+require from subsistence." [291]
+
+Although God had now granted all of his wishes, still Moses
+received the following answer to his prayer, "I beseech Thee, show
+me Thy glory": "Thou mayest not behold My glory, or else thou
+wouldst perish, but in consideration of My vow to grant thee all
+thy wishes, and in view of the fact that thou are in possession of
+the secret of My name, I will meet thee so far as to satisfy thy
+desire in part. Lift the opening of the cave, and I will bid all the
+angels that serve Me pass in review before thee; but as soon as
+thou hearest the Name, which I have revealed to thee, know then
+that I am there, and bear thyself bravely and without fear.' [292]
+
+God has a reason for not showing His glory to Moses. He said to
+him: "When I revealed Myself to thee in the burning bush, thou
+didst not want to look upon Me; now thou are willing, but I am
+not." [293]
+
+THE THIRTEEN ATTRIBUTES OF GOD
+
+The cave in which Moses concealed himself while God passed in
+review before him with His celestial retinue, was the same in
+which Elijah lodged when God revealed Himself to him on Horeb.
+If there had been in it an opening even as tiny as a needle's point,
+both Moses and Elijah would have been consumed by the passing
+Divine light, [294] which was of an intensity so great that Moses,
+although quite shut off in the cave, nevertheless caught the
+reflection of it, so that from its radiance his face began to shine.
+[295] Not without great danger, however, did Moses earn this
+distinction; for as soon as the angels heard Moses request God to
+show him His glory, they were greatly incensed against him, and
+said to God: "We, who serve Thee night and day, may not see Thy
+glory, and he, who is born of woman, asks to see it!" In their anger
+they made ready to kill Moses, who would certainly have perished,
+had not God's hand protected him from the angels. Then God
+appeared in the cloud.
+
+It was the seventh time that He appeared on earth, [296] and taking
+the guise of a precentor of a congregation, He said to Moses:
+"Whenever Israel hath sinned, and calleth Me by the following
+thirteen attributes, I will forgive them their sins. I am the Almighty
+God who provides for all creatures. I am the Merciful One who
+restrains evil from human kind. I am the Gracious One who helps
+in time of need. I am the Long-Suffering to the upright as well as
+to the wicked. I am Bountiful to those whose own deed do not
+entitle them to lay claim to rewards. I am Faithful to those who
+have a right to expect good from Me; and preserve graciousness
+unto the two-thousandth generation. I forgive misdeeds and even
+atrocious actions, in forgiving those who repent." [297] When
+Moses heard this, and particularly that God is long-suffering with
+sinners, [298] he prayed: "O forgive, then, Israel's sin which they
+committed in worshipping the Golden Calf." Had Moses now
+prayed, "Forgive the sins of Israel unto the end of all time," God
+would have granted that too, as it was a time of mercy; but as
+Moses asked forgiveness for this one sin only, this one only was
+pardoned, and God said: "I have pardoned according to thy word."
+[298]
+
+The day on which God showed Himself merciful to Moses and to
+His people, was the tenth day of Tishri, the day on which Moses
+was to receive the tables of the law from God for the second time,
+and all Israel spent it amid prayer and fasting, that the evil spirit
+might not again lead them astray. Their ardent tears and
+exhortations, joined with those of Moses, reached heaven, so that
+God took pity upon them and said to them: "My children, I swear
+by my lofty Name that these your tears shall be tears of rejoicing
+for you; that this day shall be a day of pardon, of forgiveness, and
+of the canceling of sins for you, for your children, and your
+children's children to the end of all generations." [300]
+
+This day was not set for the annual Day of Atonement, without
+which the world could not exist, and which will continue even in
+the future world when all other holy days will cease to be. The Day
+of Atonement, however, is not only a reminiscence of the day on
+which God was reconciled to Israel and forgave them their sins,
+but it is also the day on which Israel finally received the Torah.
+[301] For after Moses has spent forty days in prayer, until God
+finally forgave Israel their sins, he began to reproach himself for
+having broken the tables of the law, saying" "Israel asked me to
+intercede for them before God, but who will, on account of my sin,
+intercede before God for my sake?" Then God said to him: "Grieve
+not for the loss of the first two tables, which contained only the
+Ten Commandments. The second tables that I am now ready to
+give thee, shall contain Halakot, Midrash, and Haggadot." [302]
+
+At the new moon of the month Elul, Moses had the trumpet
+sounded throughout the camp, announcing to the people that he
+would once more betake himself to God for forty days to receive
+the second tables from Him, so that they might be alarmed by his
+absence; and he stayed in heaven until the tenth day of Tishri, on
+which day he returned with the Torah and delivered it to Israel.
+[303]
+
+THE SECOND TABLES
+
+Whereas the first tables had been given on Mount Sinai amid great
+ceremonies, the presentation of the second tables took place
+quietly, for God said: "There is nothing lovelier than quiet
+humility. The great ceremonies on the occasion of presenting the
+first tables had the evil effect of directing an evil eye toward them,
+so that they were finally broken." [304] In this also were the
+second tables differentiated from the first, that the former were the
+work of God, and the latter, the work of man. God dealt with Israel
+like the king who took to himself to wife and drew up the marriage
+contract with his own hand. One day the king noticed his wife
+engaged in very intimate conversation with a slave; and enraged at
+her unworthy conduct, he turned here out of his house. Then he
+who had given the bride away at the wedding came before the king
+and said to him: "O sire, dost thou not know whence thou didst
+take thy bride? She had been brought up among the slaves, and
+hence is intimate with them." The king allowed himself to be
+appeased, saying to the other: "Take paper and let a scribe draw up
+a new marriage contract, and here take my authorization, signed in
+my own hand." Just so did Israel fare with their God when Moses
+offered the following excuse for their worship of the Golden Calf:
+"O Lord, dost Thou not know whence Thou hast brought Israel, out
+of a land of idolaters?" God replied: "Thou desirest Me to forgive
+them. Well, then, I shall do so, now fetch Me hither tables on
+which I may write the words that were written on the first. But to
+reward thee for offering up thy life for their sake, I shall in the
+future send thee along with Elijah, that both of you together may
+prepare Israel for the final deliverance." [305]
+
+Moses fetched the tables out of a diamond quarry which God
+pointed out to him, and the chips that fell, during the hewing, from
+the precious stone made a rich man of Moses, so that he now
+possessed all the qualifications of a prophet - wealth, strength,
+humility, and wisdom. In regard to the last-named be it said, that
+God given in Moses' charge all the fifty gates of wisdom except
+one.
+
+As the chips falling from the precious stone were designed for
+Moses alone, so too had originally the Torah, written on these
+tables, been intended only Moses and his descendants; but he was
+benevolent of spirit, and imparted the Torah to Israel. [306] The
+wealth that Moses procured for himself in fashioning the Torah,
+was a reward for having taken charge of the corpse of Joseph
+while all the people were appropriating to themselves the treasures
+of Egyptians. God now said: "Moses deserves the chips from the
+tables. Israel, who did not occupy themselves with labors of piety,
+carried off the best of Egypt at the time of their exodus. Shall
+Moses, who saw to the corpse of Joseph, remain poor? Therefore
+will I make him rich through these chips." [307]
+
+During the forty days he spent in heaven, Moses received beside
+the two tables all the Torah - the Bible, Mishnah, Talmud, and
+Haggadah, yea, even all that ever clever scholars would ask their
+teacher was revealed to him. When he now received the command
+from God to teach all this to Israel, he requested God to write
+down all the Torah and to give it to Israel in that way. But God
+said: "Gladly would I give them the whole in writing, but it is
+revealed before Me that the nations of the world will hereafter
+read the Torah translated into Greek, and will say: 'We are the true
+Israel, we are the children of God.' Then I shall say to the nations:
+'Ye claim to be MY children, do ye not know that those only are
+My children to whom I have confided My secret, the oral
+teaching?'" This was the reason why the Pentateuch only was given
+to Moses in writing, and the other parts of the Torah by word of
+mouth. Hence the covenant God made with Israel reads: "I gave ye
+a written and an oral Torah. My covenant with you says that ye
+shall study the written Torah as a written thing, and the oral as an
+oral; but in case you confound the one with the other you will not
+be rewarded. For the Torah's sake alone have I made a covenant
+with you; had ye not accepted the Torah, I should not have
+acknowledged you before all other nations. Before you accepted
+the Torah, you were just like all other nations, and for the Torah's
+sake alone have I lifted you above the others. Even your king,
+Moses, owes the distinction he enjoys in this world and in the
+world hereafter to the Torah alone. Had you not accepted the
+Torah, then should I have dissolved the upper and the under worlds
+into chaos." [308]
+
+Forty days and forty nights Moses now devoted to the study of the
+Torah, and in all the time he ate no bread and drank no water,
+acting in accordance with the proverb, "If thou enterest a city,
+observe its laws." The angels followed this maxim when they
+visited Abraham, for they there ate like men; and so did Moses,
+who being among angels, like the angels partook of no food. He
+received nourishment from radiance of the Shekinah, which also
+sustains the holy Hayyot that bear the Throne. Moses spent the day
+in learning the Torah from God, and the night in repeating what he
+had learned. In this way he set an example for Israel, that they
+might occupy themselves with the Torah by night and by day.
+
+During this time Moses also wrote down the Torah, although the
+angels found it strange that God should have given him the
+commission to write down the Torah, and gave expression to their
+astonishment in the following words, that they addressed to God:
+"How is it that Thou givest Moses permission to write, so that he
+may write whatever he will, and say to Israel, 'I gave you the
+Torah, I myself wrote it, and then gave it to you?'" But God
+answered: "Far be it from Moses to do such a thing, he is a faithful
+servant!"
+
+When Moses had complete the writing of the Torah, he wiped his
+pen on the hair of his forehead, and from this heavenly ink that
+cleaved to his forehead originated the beams of light that radiated
+from it. [309] In this way God fulfilled to Moses the promise:
+"Before all thy people I will do marvels, such as have not been
+done in all the earth, nor in any nation." [310] On Moses' return
+from heaven, the people were greatly amazed to see his face
+shining, and there was fear, too, in their amazement. This fear was
+a consequence of their sin, for formerly they had been able to bear
+without fear the sight of "the glory of the Lord that was like
+devouring fire," although it consisted of seven sheaths of fire, laid
+one over another; but after their transgression they could not even
+bear to look upon the countenance of the man who had been the
+intermediator between themselves and God. [311] But Moses
+quieted them, and instantly set about imparting to the people the
+Torah he had received from God.
+
+His method of instruction was as follows: first came Aaron, to
+whom he imparted the word of God, and as soon as he had
+finished with Aaron, came the sons of Aaron, Eleazar and Ithamar,
+and he instructed them, while Aaron sat at his right hand, listening.
+When he had finished with the sons of Aaron, the elders appeared
+to receive instruction, while Eleazar sat at the right hand of his
+father, and Ithamar at the left hand of Moses, and listened; and
+when he had finished with the elders, the people came and
+received instruction, whereupon Moses withdrew. Then Aaron
+went over what had been taught, and his sons likewise, and the
+elders, until every one, from Aaron down to every man out of the
+people, had four times repeated what he had learned, for in this
+way had God bidden Moses impress the Torah four times upon
+Israel. [312]
+
+THE CENSUS OF THE PEOPLE
+
+At sight of the rays that emanated from Moses' face, the people
+said to him: "We were humbled by God owing to that sin we had
+committed. God, thou sayest, had forgiven us, and is reconciled to
+us. Thou, Moses, were include in our humiliation, and we see that
+He has once more exalted thee, whereas, in spite of the
+reconciliation with God, we remain humbled." Hereupon Moses
+betook himself to God and said; "When Thou didst humble them,
+Thou didst humble me also, hence shouldst Thou now raise them
+too, if Thou has raised me." God replied: "Truly, as I have exalted
+thee, so will I exalt them also; record their number, and through
+this show the world how near to My heart is the nation that before
+all others acknowledged Me as their king, singing by the Red Sea:
+'This is my God, and I will exalt Him.'" Moses then said to God: "O
+Lord of the world! Thou hast so many nation in Thy world, but
+Thou carest nothing about recording their numbers, and only Israel
+dost Thou bid me count." God replied: "All these multitudes do not
+belong to Me, they are doomed to the destruction of Gehenna, but
+Israel is My possession, and as a man most prizes the possession
+he paid for most dearly, so is Israel most dear to Me, because I
+have with great exertions made it My own." [313] Moses further
+said to God: "O Lord of the world! To our father Abraham Thou
+made the following promises: 'And I will make thy seed as the
+stars in the heavens,' but now Thou biddest me number Israel. If
+their forefather Abraham could not count them, how, then, should
+I?" But God quieted Moses, saying: "Thou needest not actually
+count them, but if thou wouldst determine their number, add
+together the numerical value of the names of the tribes, and the
+result will be their number." And truly in this way did Moses
+procure the sum total of the Jews, which amounted to sixty
+myriads less three thousand, the three thousand having been swept
+away by the plague in punishment for their worship of the Golden
+Calf. Hence the difference between the number at the exodus from
+Egypt, when Moses had counted them for the first time, and the
+number at the second census, after the losses incurred by the
+plague. God treated Israel as did that king his herd, who ordered
+the shepherds tell the tale of the sheep when he heard that wolves
+had been among them and had killed some, having this reckoning
+made in order to determine the amount of his loss.
+
+The occasions on which, in the course of history, Israel were
+numbered, are as follows: Jacob counted his household upon
+entering Egypt; Moses counted Israel upon the exodus from Egypt;
+after the worship of the Golden Calf; at the arrangement into camp
+divisions; and at the distribution of the promised land. Saul twice
+instituted a census of the people, the first time when he set out
+against Nahash, the Ammonite, and the second time when he set
+out in war upon Amalek. It is significant of the enormous turn in
+the prosperity of the Jews during Saul's reign, that at the first
+census every man put down a pebble, so that the pebbles might be
+counted, but at the second census the people were so prosperous
+that instead of putting down a pebble, every man brought a lamb.
+There was a census in the reign of David, which, however, not
+having been ordered by God, had unfortunate consequences both
+for the king and for the people. Ezra instituted the last census
+when the people returned from Babylon to the Holy Land. Apart
+from these nine censuses, God will Himself count His people in
+the future time when their number will be so great that no mortal
+will be able to count them. [314]
+
+There was an offering to the sanctuary connected with the second
+census in Moses' time, when every one above twenty years of age
+had to offer up half a shekel. For God said to Moses: "They indeed
+deserve death for having made the Golden Calf, but let each one
+offer up to the Eternal atonement money for his soul, and in this
+way redeem himself from capital punishment." When the people
+heard this, they grieved greatly, for they thought: "In vain did we
+exert ourselves in taking booty from the Egyptians, if we are not to
+yield up our hard-earned possessions as atonement money. The
+law prescribes that a man pay fifty shekels of silver for
+dishonoring a woman, and we who have dishonored the word of
+God, should have to pay at least an equal amount. The law
+furthermore decrees that if an ox kill a servant, his owner shall pay
+thirty shekels of silver, hence every Israelite should have to
+discharge such a sum, for 'we changed our glory into the similitude
+of an ox that eateth grass.' But these two fines would not suffice,
+for we slandered God, He who brought us out of Egypt, by calling
+out to the Calf, 'This is thy God, that brought thee up out of Egypt,'
+and slander is punishable by law with one hundred shekels of
+silver." God who knew their thoughts, said to Moses: "Ask them
+why they are afraid. I do not ask of them to pay as high a fine as he
+who dishonors or seduces a woman, nor the penalty of a slanderer,
+nor that of the owner of a goring ox, all that I ask of them is this,"
+and hereupon he showed Moses at the fire a small coin that
+represented the value of half a shekel. This coin each one of those
+who had passed through the Red Sea was to give as an offering.
+
+There were several reasons why God asked particularly for the
+value of half a shekel as a penalty. As they committed their sin, the
+worship of the Golden Calf, in the middle, that is the half of the
+day, so they were to pay half of a shekel; and, furthermore, as they
+committed their sin in the sixth hour of the day, so were they to
+pay half a shekel, which is six grains of silver. This half shekel,
+furthermore, contains ten gerahs, and is hence the corresponding
+fine for those who trespassed the Ten Commandments. The half
+shekel was also to be an atonement for the sin committed by the
+ten sons of Jacob, who sold their brother Joseph as a slave, for
+whom each had received half a shekel as his share. [315]
+
+THE ERECTION OF THE TABERNACLE COMMANDED
+
+When, on that memorable Day of Atonement, God indicated His
+forgiveness to Israel with the words, "I have forgiven them
+according as I have spoken," Moses said: "I now feel convinced
+that Thou hast forgiven Israel, but I wish Thou wouldst show the
+nations also that Thou are reconciled with Israel." For these were
+saying: "How can a nation that heard God's word on Sinai, 'Thou
+shalt have no other gods before Me,' and that forty days later called
+out to the Calf, 'This is thy god, O Israel,' expect that God would
+ever be reconciled to them?" God therefore said to Moses: "As
+truly as thou livest, I will let My Shekinah dwell among them, so
+that all my know that I have forgiven Israel. My sanctuary in their
+midst will be a testimony of My forgiveness of their sins, and
+hence it may well be called a 'Tabernacle of Testimony.'" [316]
+
+The erection of a sanctuary among Israel was begun in answer to a
+direct appeal from the people, who said to God: "O Lord of the
+world! The kings of the nations have palaces in which are set a
+table, candlesticks, and other royal insignia, that their king may be
+recognized as such. Shalt not Thou, too, our King, Redeemer, and
+Helper, employ royal insignia, that all the dwellers of the earth
+may recognize that Thou are their King?" God replied: "My
+children, the kings of the flesh and blood need all these things, but
+I do not, for I need neither food nor drink; nor is light necessary to
+Me, as can well be seen by this, that My servants, the sun and the
+moon, illuminate all the world with the light they receive from
+Me; hence ye need do none of these things for Me, for without
+these signs of honor will I let all good things fall to your lot in
+recognition of the merits of your fathers." But Israel answered: "O
+Lord of the world! We do not want to depend on our fathers.
+'Doubtless Thou are our Father, though Abraham be ignorant of us,
+and Israel acknowledge us not." God hereupon said: "If you now
+insist upon carrying out your wish, do so, but do it in the way I
+command you. It is customary in the world that whosoever had a
+little son, cares for him, anoints him, washes him, feeds him, and
+carries him, but as soon as the son is come of age, he provides for
+his father a beautiful dwelling, a table, and a candlestick. So long
+as you were young, did I provide for you, washed you, fed you with
+bread and meat, gave you water to drink, and bore you on eagles'
+wings; but now that you are come of age, I wish you to build a
+house for Me, set therein a table and a candlestick, and make an
+altar of incense within it." [317] God then gave them detailed
+instruction for furnishing the Tabernacle, saying to Moses; "Tell
+Israel that I order them to build Me a tabernacle not because I lack
+a dwelling, for, even before the world had been created, I had
+erected My temple in the heavens; but only as a token of My
+affection for you will I leave My heavenly temple and dwell
+among you, 'they shall make Me a sanctuary, that I may dwell
+among them.'"
+
+At these last words Moses seized by a great fear, such as had taken
+possession of him only on two other occasions. Once, when God
+said to him, "Let each give a ransom for his soul," when, much
+alarmed, he said: "If a man were to give all that he hath for his
+soul, it would not suffice." God quieted him with the words, "I do
+not ask what is due Me, but only what they can fulfil, half a shekel
+will suffice." Then again, fear stirred Moses when God said to
+him: "Speak to Israel concerning My offering, and My bread for
+My sacrifices made by fire," and he said trembling, "Who can
+bring sufficient offerings to Thee? 'Lebanon is not sufficient to
+burn, nor the beast thereof sufficient for a burnt offering.'" Then
+again God quieted him with the words, "I demand not according to
+what is due Me, but only that which they can fulfil, one sheep as a
+morning sacrifice, and one sheep as an evening sacrifice." The
+third time, God was in the midst of giving Moses instructions
+concerning the building of the sanctuary, when Moses exclaimed
+in fear: "Behold, the heaven and heaven of heavens cannot contain
+Thee, how much less this sanctuary that we are to build Thee?"
+And this time also God quieted him with the words, "I do not ask
+what is due Me, but only that which they can fulfil; twenty boards
+to the north, as many to the south, eight in the west, and I shall
+then so draw My Shekinah together that it may find room under
+them." [318] God was indeed anxious to have a sanctuary erected
+to Him, it was the condition on which He led them out of Egypt,
+[319] yea, in a certain sense the existence of all the world
+depended on the construction of the sanctuary, for when the
+sanctuary had been erected, the world stood firmly founded,
+whereas until then it had always been swaying hither and thither.
+[320] Hence the Tabernacle in its separate parts also corresponded
+to the heaven and the earth, that had been created on the first day.
+As the firmament had been created on the second day to divide the
+waters which were under the firmament from the waters which
+were above, so there was a curtain in the Tabernacle to divide
+between the holy and the most holy. As God created the great sea
+on the third say, so did He appoint the laver in the sanctuary to
+symbolize it, and as He had on that day destined the plant kingdom
+as nourishment for man, so did He now require a table with bread
+in the Tabernacle. The candlestick in the Tabernacle corresponded
+to the two luminous bodies, the sun and the moon, created on the
+fourth day; and the seven branches of the candlestick corresponded
+to the seven planets, the Sun, Venus, Mercury, the Moon, Saturn,
+Jupiter, and Mars. Corresponding to the birds created on the fifth
+day, the Tabernacle contained the Cherubim, that had wings like
+birds. On the sixth, the last day of creation, man had been created
+in the image of God to glorify his Creator, and likewise was the
+high priest anointed to minister in the Tabernacle before the Lord
+and Creator. [321]
+
+THE MATERIALS FOR THE CONSTRUCTION OF THE
+TABERNACLE
+
+When, on the Day of Atonement, God said to Moses, "Let them
+make Me a sanctuary, that I may dwell among them," that the
+nations of the world might see that He has forgiven Israel their sin,
+the worship of the Golden Calf, it was gold He bade them bring for
+the adornment of the sanctuary. God said: "The gold of the
+Tabernacle shall serve as an expiation for the gold they employed
+in the construction of the Golden Calf. Besides gold, let them
+bring Me twelve other materials for the construction of the
+Tabernacle: 'silver, brass, and blue, and purple, and scarlet, fine
+linen, and goats' hair, and rams' skins dyed red, and badgers' skins,
+and shittim wood, oil for the light, spices for anointing-oil, and for
+sweet incense, onyx stones and stones to be set in the ephod and in
+the breastplate.'" To these instructions, God added these words:
+"But do not suppose that you are giving Me these thirteen objects
+as gifts, for thirteen deed did I perform for you in Egypt, which
+these thirteen objects now repay. For 'I clothed you with broidered
+work, and shod you with badgers' skins, and girded you about with
+fine linen, and I covered you with silk. I decked you also with
+ornaments, and I put bracelets upon your arms, and chains about
+your necks. And I put jewels on your foreheads, and earrings in
+your ears, and a beautiful crown upon your heads.' But in the
+future world, in return for these thirteen offerings to the
+Tabernacle, you shall receive thirteen gifts from Me, when 'I shall
+create upon every dwelling place of Mount Zion, and upon her
+assemblies, a cloud and smoke by day, and the shining of a
+flaming fire by night, for upon all the glory shall be a defence. And
+there shall be a tabernacle for a shadow in the daytime from the
+heat, and for a place of refuge, and for a covert, from storms and
+from rain.'" God continued: "Give your contributions to the
+sanctuary with a willing heart. Do not think that you need give
+anything out of your pockets, for all you have belongs to Me,
+through whom you received it in you passage through the Red Sea,
+when you took their wealth from the Egyptians. [322] I demand
+nothing from the other nations, but from you I do so, because it
+was I that led you out of Egypt. But you shall erect a sanctuary to
+Me not in this world only, but in the future world also. At first the
+Torah dwelt with Me, but now that it is in your possession, you
+must let Me dwell among you with the Torah."
+
+Through the various objects God bade them dedicate to the
+sanctuary, the course of their history was indicated. The gold
+signified their yoke under Babylon, "the head of golds;" the silver
+pointed toward the sovereignty of Persia and Media, who through
+silver tried to bring about the destruction of Israel; brass stood for
+the Greek Empire, that like this metal is of inferior quality, its rule
+also was less significant than that of its predecessors in the
+sovereignty over the world; the ram's skins dyed red indicate the
+sovereignty of "red Rome." God now said to Israel: "Although you
+now behold the four nations that will hold sway over you, still
+shall I send you help out of your bondage, 'oil for the light,' the
+Messiah, who will enlighten the eyes of Israel, and who will make
+use of 'spices for anointing-oil,' for he will anoint the high priest,
+that once again 'I may accept you with your sweet savour.'" [323]
+
+When Moses was in heaven, God showed him the Tabernacle, as
+well as models for all the holy vessels therein, hence Moses
+naturally supposed that he was destined to be the builder of the
+Tabernacle. But he was mistaken, for when he was about to leave
+heaven, God said to Moses: "Thee have I appointed king, and it
+does not behoove a king to execute works in person, but to give
+people directions. Therefore thou are not to execute the building of
+the Tabernacle in person, but thou art to give them thy directions
+to be executed." Moses now asked God whom he should select as
+the man to carry out his orders, whereupon God fetched out the
+book of Adam and laid it before Moses. In this book he found
+recorded all the generations, from the creation of the world to the
+resurrection of the dead, and the kings, leaders, and prophets set
+down beside every generation. Then God said to Moses: "In that
+hour did I decree every man's calling, and Bezalel was then
+appointed to his task." [324]
+
+BEZALEL
+
+Bezalel was, first of all, of a noble line. His father Hur was a son
+of Caleb from his union with Miriam, Moses' sister, that Hur who
+gave his life to restrain Israel from the worship of the Golden Calf.
+As a reward for his martyrdom, his son Bezalel was to build the
+Tabernacle, and one of his later descendants, King Solomon, was
+to build the Temple at Jerusalem. Bezalel was not only of a
+distinguished family, he was himself a man of distinction,
+possessed of wisdom, insight, and understanding. By means of
+these three God created the world; Bezalel erected the Tabernacle.
+Through their aid was the Temple complete, and even in the future
+world will it be wisdom, insight, and understanding, these three
+that God will employ to set up the new Temple. Bezalel,
+furthermore, had wisdom in the Torah, insight into the Halakah,
+and understanding in the Talmud, [325] but more than this, he was
+well versed in secret lore, knowing as he did the combination of
+letters by means of which God created heaven and earth. The name
+Bezalel, "in the shadow of God," was most appropriate for this
+man whose wisdom made clear to him what none could know save
+one who dwelt "in the shadow of God."
+
+Moses had an instant opportunity of testing the wisdom of this
+builder appointed by God. God had bidden Moses first to erect the
+Tabernacle, then the Holy Ark, and lastly to prepare the
+furnishings of the Tabernacle; but Moses, to put Bezalel's wisdom
+to the test, ordered him to construct first the Holy Ark, then the
+furnishings of the Tabernacle, and only then the sanctuary.
+Hereupon wise Bezalel said to Moses: "O our teacher Moses, it is
+the way of man first to build his house, and only then to provide its
+furnishings. Thou biddest me first provide furnishings and then
+build a sanctuary. What shall I do with the furnishings when there
+is no sanctuary ready to receive them?" Moses, delighted with
+Bezalel's wisdom, replied: "Now truly, the command was given
+just as thou sayest. Wert thou, perchance, 'in the shadow of God,'
+that thou knewest it?"
+
+Although God knew that Bezalel was the right man for the erection
+of the Tabernacle, still He asked Moses, "Dost thou consider
+Bezalel suited to this task?" Moses replied: "O Lord of the world!
+If Thou considerest him suitable, then surely do I!" But God said:
+"Go, nevertheless, and ask Israel if they approve My choice of
+Bezalel." Moses did as he was bidden, and the people assented in
+these words: "If Bezalel is judged good enough by God and by
+thee, assuredly he is approved by us." [326] As the builder of the
+Tabernacle, God gave Bezalel five other names to bear. He called
+him Reaiah, "to behold," for Bezalel was beheld by God, by
+Moses, and by Israel, as the one who had been decreed for his
+activity since the beginning of the world. He called him "the son of
+Shobal," because he had erected the Tabernacle that towered high,
+like a dove-cote. He called him Jahath, "the Trembler," because he
+made the sanctuary, the seat of the fear of God. He called him
+Ahamai, because, through his work, the sanctuary, Israel, and God
+were united; and finally Lahad, as the one who brought splendor
+and loftiness it Israel, for the sanctuary is the pride and splendor of
+Israel.
+
+At the side of Bezalel, the noble Judean, worked Oholiab, of the
+insignificant tribe of Dan, to show that "before God, the great and
+the lowly are equal." And as the Tabernacle rose, thanks to the
+combined efforts of a Judean and a Danite, so too did the Temple
+of Jerusalem, which was built at the command of the Judean
+Solomon by the Danite Hiram. [327] As the head-workers of the
+Tabernacle were filled with the holy spirit of God in order to
+accomplish their task aright, so too were all who aided in its
+construction, yes, even the beasts that were employed on this
+occasion possessed wisdom, insight, and understanding. [328]
+
+THE ARK WITH THE CHERUBIM
+
+The very first thing that Bezalel constructed was the Ark of the
+Covenant, contrary to Moses' order, first to erect the Tabernacle
+and then to supply its separate furnishings. He succeeded in
+convincing Moses that it was the proper thing to begin with the
+Ark, saying: "What is the purpose of this Tabernacle?" Moses:
+"That God may let His Shekinah rest therein, and so teach the
+Torah to His people Israel." Bezalel: "And where dost thou keep
+the Torah?" Moses: "As soon as the Tabernacle shall have been
+complete, we shall make the Ark for keeping the Torah." Bezalel:
+"O our teacher Moses, it does not become the dignity of the Torah
+that in the meanwhile it should lie around like this, let us rather
+first make the Ark, put the Torah into it, and then continue with
+the erection of the Tabernacle, for the Tabernacle exists only for
+the sake of the Torah." Moses saw the justice of this argument, and
+Bezalel began his work with the construction of the Ark. In this he
+followed the example of God, who created light before all the rest
+of the creation. So Bezalel first constructed the Ark that contains
+the Torah, the light that illuminates this world and the other world;
+and only then followed the rest. [329]
+The Ark consisted of three caskets, a gold one, the length of then
+spans and a fractional part; within this a wooden one, nine spans
+long, and within this wooden one, one of gold, eight spans long, so
+that within and without the wooden was overlaid with the golden
+caskets. The Ark contained the two tables of the Ten
+Commandments as well as the Ineffable Name, and all His other
+epithets. The Ark was an image of the celestial Throne, and was
+therefore the most essential part of the Tabernacle, so that even
+during the march it was spread over with a cloth wholly of blue,
+because this color is similar to the color of the celestial Throne. It
+was through the Ark, also, that all the miracles on the way through
+the desert had been wrought. Two sparks issued from the
+Cherubim that shaded the Ark, and these killed all the serpents and
+scorpions that crossed the path of the Israelites, and furthermore
+burned all thorns that threatened to injure the wanderers on their
+march through the desert. The smoke rising from these scorched
+thorns, moreover, rose straight as a column, and shed a fragrance
+that perfumed all the world, so that the nations exclaimed: "Who is
+this that cometh out of the wilderness like pillars of smoke,
+perfumed with myrrh and frankincense, with all powders of the
+merchant?" [330]
+
+Apart from this Ark, which was kept in the Tabernacle, they had
+another ark, in which were contained the tables broken by Moses,
+which they carried with them whenever they went to war. [331]
+The Ark that Bezalel constructed was also used again in Solomon's
+Temple, for he retained the Ark used by Moses in the Tabernacle,
+even though all the other furnishings of the Temple were fashioned
+anew. It remained there up to the time of the destruction of the
+Temple by Nebuchadnezzar, when it was concealed under the
+pavement of the wood-house, that it might not fall into the hands
+of the enemy. This place remained a secret for all time. Once a
+priest, noticing about the wood-house that something lay hidden
+under it, called out to his colleagues, but was suddenly stricken
+dead before divulging the secret. [332]
+
+On the Ark were the Cherubim with their faces of boys and their
+wings. Their number was two, corresponding to the two tables, and
+to the two sacred names of God, Adonai and Elohim, which
+characterized Him as benevolent and as powerful. The face of each
+Cherub measured one span, and the wings extended each ten
+spans, making twenty-two spans in all, corresponding to the
+twenty-two letters of the Hebrew alphabet. [333] It was "from
+between the two Cherubim" that God communed with Moses, for
+the Shekinah never wholly descended to earth any more than any
+mortal ever quite mounted into the heaven, even Moses and Elijah
+stood a slight distance from heaven; for, "The heaven, even the
+heavens, are the Lord's: but the earth hath He given to the children
+of men." Therefore God chose the Cherubim that were ten spans
+above the earth as the place where the Shekinah betook itself to
+commune with Moses. [334] The heads of the Cherubim were
+slightly turned back, like that of a scholar bidding his master
+farewell; but as a token of God's delight in His people Israel, the
+faces of the Cherubim, by a miracle, "looked one to another"
+whenever Israel were devoted to their Lord, yea, even clasped one
+another like a loving couple. During the festivals of the pilgrimage
+the priest used to raise the curtain from the Holy of Holies to show
+the pilgrims how much their God loved them as they could see in
+the embrace of the two Cherubim. [335]
+
+A tow-fold miracle came to pass when the Cherubim were brought
+into the Temple by Solomon: the two staves that were attached to
+the Ark extended until they touched the curtain, so that two
+protuberances like a woman's breasts became visible at the back of
+it, and the wings of the Cherubim furthermore extended until they
+reached the ceiling of the Holy of Holies. [336]
+
+THE TABLE AND THE CANDLESTICK
+
+While the number of Cherubim was the same in the Temple as in
+the Tabernacle, Solomon had, on the other hand, ten tables set up
+in the Temple in place of the one fashioned by Moses. This was
+because the one table sufficed to bring sustenance to Israel so long
+as they were maintained by manna in the desert; but as the demand
+for food was greater after they settled in the promised land,
+Solomon had ten tables set up. But in the Temple also did the table
+of Moses retain its ancient significance, for only upon it was the
+shewbread placed, and it stood in the center, whereas the tables
+fashioned by Solomon stood five to the south and five to the north.
+For from the south come "the dews of blessing and the rains of
+plenty," while all evil comes from the north; hence Solomon said:
+"The tables on the south side shall cause the rains of plenty and the
+dews of blessing to come upon the earth, while the tables on the
+north side shall keep off all evil from Israel." [337]
+
+Moses had great difficulty with the construction of the candlestick,
+for although God had given him instructions about it, he
+completely forgot these when he descended from heaven. He
+hereupon betook himself to God once more to be shown, but in
+vain, for hardly had he reached earth, when he again forgot. When
+he betook himself to God the third time, God took a candlestick of
+fire and plainly showed him every single detail of it, that he might
+now be able to reconstruct the candlestick for the Tabernacle.
+When he found it still hard to form a clear conception of the nature
+of the candlestick, God quieted him with these words" "Go to
+Bezalel, he will do it aright." And indeed, Bezalel had no difficulty
+in doing so, and instantly executed Moses' commission. Moses
+cried in amazement: "God showed me repeatedly how to make the
+candlestick, yet I could not properly seize the idea; but thou,
+without having had it shown thee by God, couldst fashion it out of
+thy own fund of knowledge. Truly dost thou deserve thy name
+Bezalel, 'in the shadow of God,' for thou dost act as if thou hadst
+been 'in the shadow of God' while He was showing me the
+candlestick." [338]
+
+The candlestick was later set up in the Temple of Solomon, and
+although he set up ten other candlesticks, still this one was the first
+to be lighted. Solomon chose the number ten because it
+corresponds to the number of Words revealed on Sinai; and each
+of these candlesticks had seven lamps, seventy in all, to
+correspond to the seventy nations. For while these lamps burned
+the power of these nations was held in check, but on the day on
+which these lamps are extinguished the power of the nations is
+increased. [339] The candlestick stood toward the south, and the
+table to the north of the sanctuary, the table to indicate the delights
+of which the pious would partake in Paradise, which lies to the
+north; the light of the candlestick to symbolize the light of the
+Shekinah, for in the future world there will be but one delight, to
+gaze at the light of the Shekinah. [340] On account of its
+sacredness the candlestick was one of the five sacred objects that
+God concealed at the destruction of the Temple by
+Nebuchadnezzar, and that He will restore when in His
+loving-kindness He will erect His house and Temple. These sacred
+objects are: the Ark, the candlestick, the fire of the altar, the Holy
+Spirit of prophecy, and the Cherubim. [341]
+
+THE ALTAR
+
+One of the most miraculous parts of the Tabernacle was the altar.
+For when God bade Moses make an altar of shittim wood and
+overlay it with brass, Moses said to God: "O Lord of the world!
+Thou badest me make the altar of wood and overlay it with brass,
+but Thou didst also bid me have 'a fire kept burning upon the altar
+continually.' Will not the fire destroy the overlay of brass, and then
+consume the wood of the altar?" God replied: "Moses, thou judgest
+by the laws that apply to men, but will these also apply to Me?
+Behold, the angels that are of burning flame. Beside them are My
+store-houses of snow and My store-houses of hail. Doth the water
+quench their fire, or doth their fire consume the water? Behold,
+also, the Hayyot that are of fire. Above their heads extends a
+terrible sea of ice that no mortal can traverse in less than five
+hundred years. Yet doth the water quench their fire, or doth their
+fire consume the water? For, 'I am the Lord who maketh peace
+between these elements in My high places.' But thou, because I
+have bidden thee to have 'a fire kept burning upon the altar
+continually,' art afraid that the wood might be consumed by the
+fire. Dead things come before Me, and leave Me imbued with life,
+and thou are afraid the wood of the altar might be consumed!
+Thine own experience should by now have taught thee better; thou
+didst pierce the fiery chambers of heaven, thou didst enter among
+the fiery hosts on high, yea, thou didst even approach Me, that 'am
+a consuming fire.' Surely thou shouldst then have been consumed
+by fire, but thou wert unscathed because thou didst go into the fire
+at My command; no more shall the brass overlay of the altar be
+injured by fire, even though it be no thicker than a denarium."
+
+In the words, "Dead things come before Me and leave Me imbued
+with life," God alluded to the three following incidents. The rod of
+Aaron, after it had lain for a night in the sanctuary, "brought forth
+buds, and bloomed blossoms, and even yielded almonds." The
+cedars that Hiram, king of Tyre, sent to Solomon for the building
+of the Temple, as soon as the incense of the sanctuary reached
+them, thrilled green anew, and throughout centuries bore fruits, by
+means of which the young priests sustained themselves. Not until
+Manasseh brought the idol into the Holy of Holies, did these
+cedars wither and cease to bear fruit. The third incident to which
+God alludes was the stretching of the staves of the Ark when
+Solomon set them in the Holy of Holies, and the staves, after
+having been apart of the Ark for four hundred and eighty years,
+suddenly extended until they touched the curtain.
+
+Solomon erected a new altar for offerings, but knowing how dear
+to God was the altar erected by Moses, the brazen altar, he at least
+retained the same name for his altar. But in the following words it
+is evident how much God prized the altar erected by Moses, for He
+said: "To reward Israel for having had 'a fire kept burning upon the
+altar continually,' I shall punish 'the kingdom laden with crime' by
+fire 'that shall not be quenched night or day; the smoke thereof
+shall go up forever.'" [342]
+
+Beside the brazen altar there was also one of gold, which
+corresponded to the human soul, while the former corresponded to
+the body; and as gold is more valuable than brass, so also is the
+soul greater than the body. But both altars were used daily, as man
+must also serve his Maker with both body and soul. On the brazen
+altar sacrifices were offered, as the body of man, likewise, is
+nourished by food; but on the golden altar, spices and sweet
+incense, for the soul takes delight in perfumes only. [343]
+
+The materials employed for the constructions of the Tabernacle,
+the skins and the wood, were not of the common order. God
+created the animal Tahash exclusively for the needs of the
+Tabernacle, for it was so enormous that out of one skin could be
+made a curtain, thirty cubits long. This species of animal
+disappeared as soon as the demands of the Tabernacle for skins
+were satisfied. The cedars for the Tabernacle, also, were obtained
+in no common way, for whence should they have gotten cedars in
+the desert? They owed these to their ancestor Jacob. When he
+reached Egypt, he planted a cedar-grove and admonished his sons
+to do the same, saying: "You will in the future be released from
+bondage in Egypt, and God will then demand that you erect Him a
+sanctuary to thank Him for having delivered you. Plant cedar trees,
+then, that when God will bid you build Him a sanctuary, you may
+have in your possession the cedars required for its construction."
+His sons acted in accordance with the bidding of their father, and
+upon leaving Egypt took along the cedars for the anticipated
+erection of the sanctuary. Among these cedars was also that
+wonderful cedar out of which was wrought "the middle bar in the
+midst of the boards, that reached from end to end," and which
+Jacob took with him from Palestine when he emigrated to Egypt,
+and then left to remain among his descendants. When the cedars
+were selected for the construction of the Tabernacle, they intoned
+a song of praise to God for this distinction.
+
+But not all the twenty-four species of cedar might be used for the
+Tabernacle, nay, not even the seven most excellent among them
+were found worthy, but only the species shittim might be used. For
+God, who foresees all, knew that Israel would in the future commit
+a great sin at Shittim, and therefore ordained that shittim wood be
+used for the Tabernacle to serve as atonement for the sin
+committed at Shittim. Shittim furthermore signifies "follies,"
+hence Israel were to construct the place of penance for their folly
+in adoring the Golden Calf, out of shittim wood, to atone for this
+"folly." And finally, the letters of which the wood "Shittim" is
+composed, stand for Shalom, "peace," Tobah, "good," Yesh'uah.
+"salvation," and Mehillah, "forgiveness." [344] The boards that
+were made for the Tabernacle out of shittim wood never decayed,
+but endure in all eternity. [345]
+
+THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE
+
+The separate parts of the Tabernacle had each a symbolical
+significance, for to all that is above there is something
+corresponding below. There are stars above, but likewise below,
+where "a star shall come out of Jacob;" God has His hosts above,
+and likewise below, His people Israel, "the hosts of the Lord;"
+above there are Ofannim, and on earth likewise there is an Ofan;
+above, God has Cherubim, and likewise below in the sanctuary of
+Israel; God hath His dwelling above, but likewise below; and,
+lastly, God hath stretched out the heavens above like a curtain, and
+below, in the sanctuary, were curtains of goats' hair. [346]
+
+The number of curtains, also, corresponds to those in heaven, for
+just as there are eleven upper heavens, so also were there eleven
+curtains of goats' hair. [347] The size of the Tabernacle was
+seventy cubits, corresponding to the seventy holy days celebrated
+annually by the Jews, to wit: fifty-two Sabbaths, seven days of
+Passover, eight of Tabernacles, and a day each for Pentecost, the
+Day of Atonement, and New Year's Day. The number of vessels
+amounted to seventy also; as likewise God, Israel, and Jerusalem
+bear seventy names; and as, correspondingly, in the time between
+the building of the first and of the second Temple, there were
+seventy consecutive Sanhedrin. [348]
+
+Like the Tabernacle, so the altar, too had its symbolical
+significance. Its length and its breadth were five cubits each,
+corresponding respectively to the five Commandments on the two
+tables of the law. Its height was three cubits, corresponding to the
+three deliverers God sent to deliver Israel from Egypt, - Moses,
+Aaron, and Miriam. It had four horns in the corners thereof, to
+atone for the sins of the people that on Sinai receive four horns,
+"the horn of the Torah," "the horn of the Shekinah," "the horn of
+Priesthood," and "the horn of the Kingdom." [349]
+
+In the Tabernacle, as later in the Temple, gold, silver, and brass
+were employed, but not iron. God meant to indicate by the
+exclusion of iron that "in the future time," "the golden Babylon,
+the silver Media, and the brazen Greece," would be permitted to
+bestow the gifts on the new Temple, but not "the iron Rome." It is
+true that Babylon also destroyed the sanctuary of God, like Rome,
+but not with such fury and such thorough-going wrath as Rome,
+whose sons cried: "Raze it, raze it, even to the foundations
+thereof," and for this reason Rome may not contribute to the
+Messianic Temple. And as God will reject the gifts of Rome, so
+also will the Messiah, to whom all the nations of the earth will
+have to offer gifts. Egypt will come with her gifts, and although
+the Messiah will at first refuse to accept anything from the former
+taskmaster of Israel, God will say to him: "The Egyptians granted
+My children an abode in their land, do not repulse them." Then the
+Messiah will accept their gift. After Egypt will follow her
+neighbor, Ethiopia, with her gifts, thinking that if the Messiah
+accepted gifts from the former taskmaster of Israel, he will also
+accept gifts from her. Then the Messiah will also accept Ethiopia's
+gifts. After these two kingdoms will follow all others with their
+gifts, and all will be accepted save those from Rome. This
+kingdom will be sorely disappointed, for, depending upon their
+kinship with Israel, they will expect kind treatment from the
+Messiah, who had graciously received the other nations not
+connected with Israel. But God will call out to the Messiah: "Roar
+at this monster that devours the fat of nations, that justifies its
+claims for recognition through being a descendant of Abraham by
+his grandson Esau, the nation that forgives all for the sake of
+money, that kept Israel back from the study of the Torah, and
+tempted them to deeps that are in accord with the wishes of
+Satan." [350]
+
+THE PRIESTLY ROBES
+
+Simultaneously with the construction of the Tabernacle and its
+vessels, were fashioned the priestly robes for Aaron and his sons. It
+was at this time that God made known Aaron's appointment to the
+office of high priest, saying: "Go and appoint a high priest."
+Moses: "Out of which tribe?" God: "Of the tribe of Levi." Moses
+was most happy upon hearing that the high priest was to be chosen
+out of his tribe, and his joy was increased when God added:
+"Appoint thy brother Aaron as high priest." This choice of Aaron
+was, of course, also a disappointment to Moses, who had hoped
+God would appoint him as His high priest, but God had designed
+this dignity for Aaron to reward him for his pious deeds when
+Israel worshipped the Golden Calf. For when Moses returned from
+Sinai and saw the Calf fashioned by Aaron, he thought his brother
+was no better than the rest of the people, and had, like them,
+devoted himself to idolatry. But God knew that Aaron's
+participation in the construction of the Calf was merely due to the
+pious motive of delaying the people until Moses should return,
+hence He even then said to Aaron: "I am fully aware of they
+motive, and, as truly as thou livest, I shall appoint thee as warden
+over the sacrifices that My children offer Me." In consideration of
+Moses' feelings, God gave into his hands the appointment of
+Aaron, saying to him: "I might have installed thy brother as high
+priest without having informed thee of it, but I relinquish his
+appointment to thee, that thou mayest have an opportunity of
+showing the people thy humility, in that thou dost not seek this
+high office for thyself." [351] At God's bidding, Aaron and his two
+sons were now chosen as priest, and, moreover, not for a limited
+period, but Aaron and his house were invested with the priesthood
+for all eternity. As soon as these were installed as priests, Moses
+set to work to instruct them thoroughly in the priestly laws. [352]
+
+God ordered the following eight garments as Aaron's garb: coat,
+breeches, mitre, girdle, breastplate, ephod, robe, and golden plate;
+but his sons needed only the first four garments. All these
+garments had expiatory virtues, and each expiated a definite sin.
+The coat atoned for murder, the breeches for unchastity, the mitre
+for pride, the girdle for theft, the breastplate for partial verdicts,
+the ephod for idolatry, the bells on the robe for slander, and the
+golden plate for effrontery. [353]
+
+The breastplate and the ephod were set with precious stones,
+which were the gifts of the noble to the sanctuary, though, to be
+exact, they were in reality a gift from God. For precious stones and
+pearls had rained down with the manna, which the noble among
+Israel had gathered up and laid away until the Tabernacle was
+erected, when they offered them as gifts. [354]
+
+The ephod had only two precious stones, one on each shoulder,
+and on each of these stones were engraved the names of the six
+tribes in the following order: Reuben, Levi, Issachar, Naphtali,
+Gad, Jehoseph, on the right shoulder-piece; Simeon, Judah,
+Zebulun, Dan, Asher, Benjamin, on the left shoulder. The name
+Joseph was spelled Jehoseph, a device by which the two stones had
+exactly the same number of letters engraved upon them. [355] On
+the breast plate were twelve precious stones, on which the names
+of the three Patriarchs preceded those of the twelve tribes, and at
+the end were engraved the words, "All these are the twelve tribes
+of Israel." [356]
+
+THE STONES IN THE BREASTPLATE
+
+The twelve stones differed not only in color, but also in certain
+qualities peculiar to each, and both quality and color had especial
+reference to the tribe whose name it bore. Reuben's stone was the
+ruby, that has the property, when grated by a woman and tasted by
+her, of promoting pregnancy, for it was Reuben who found the
+mandrakes which induce pregnancy.
+
+Simeon's stone was the smaragd, that has the property of breaking
+as soon as an unchaste woman looks at it, a fitting stone for the
+tribe whose sire, Simeon, was kindles to wrath by the unchaste
+action of Shechem. It was at the same time a warning to the tribe
+of Simeon, that committed whoredom at Shittim with the
+daughters of Moab, to be mindful of chastity, and like its stone, to
+suffer no prostitution.
+
+Levi's stone was the carbuncle, that beams like lightning, as,
+likewise, the faces of that tribe beamed with piety and erudition.
+This stone has the virtue of making him who wears it wise; but
+true wisdom is the fear of God, and it was this tribe alone that did
+not join in the worship of the Golden Calf.
+
+Judah's stone was the green emerald, that has the power of making
+its owner victorious in battle, a fitting stone for this tribe from
+which springs the Jewish dynasty of kings, that routed its enemies.
+The color green alludes to the shame that turned Judah's
+countenance green when he publicly confessed his crime with
+Tamar.
+
+Issachar's stone was the sapphire, for this tribe devoted themselves
+completely to the study of the Torah, and it is this very stone, the
+sapphire, out of which the two tables of the law were hewn. This
+stone increases strength of vision and heals many diseases, as the
+Torah, likewise, to which this tribe was so devoted, enlightens the
+eye and makes the body well.
+
+The white pearl is the stone of Zebulun, for with his merchant
+ships he sailed the sea and drew his sustenance from the ocean
+from which the pearl, too, is drawn. The pearl has also the quality
+of bringing its owner sleep, and it is all the more to the credit of
+this tribe that they nevertheless spent their nights on commercial
+ventures to maintain their brother-tribe Issachar, that lived only for
+the study of the Torah. The pearl is, furthermore, round, like the
+fortune of the rich, that turns like a wheel, and in this way the
+wealthy tribe of Zebulun were kept in mind of the fickleness of
+fortune.
+
+Dan's stone was a species of topaz, in which was visible the
+inverted face of a man, for the Danites were sinful, turning good to
+evil, hence the inverted face in their stone.
+
+The turquoise was Naphtali's stone, for it gives its owner speed in
+riding, and Naphtali was "a hind let loose."
+
+Gad's stone was the crystal, that endows its owner with courage in
+battle, and hence served this warlike tribe that battled for the Lord
+as an admonition to fear none and build on God.
+
+The chrysolite was Asher's stone, and as this stone aids digestion
+and makes its owner sturdy and fat, so were the agricultural
+products of Asher's tribe of such excellent quality that they made
+fat those who ate of them.
+
+Joseph's stone was the onyx, that has the virtue of endowing him
+who wears it with grace, and truly, by his grace, did Joseph find
+favor in the eyes of all.
+
+Jasper was Benjamin's stone, and as this stone turns color, being
+now red, now green, now even black, so did Benjamin's feelings
+vary to his brothers. Sometimes he was angry with them for having
+sold into slavery Joseph, the only other brother by his mother
+Rachel, and in this mood he came near betraying their deed to his
+father; but, that he might not disgrace his brothers, he did not
+divulge their secret. To this discretion on his part alludes the
+Hebrew name of his stone, Yashpeh, which signifies, "There is a
+mouth," for Benjamin, though he had a mouth, did not utter the
+words that would have covered his brothers with disgrace. [357]
+
+The twelve stones in the breastplate, with their bright colors, were
+of great importance in the oracular sentences of the high priest,
+who by means of these stones made the Urim and Tummim
+exercise their functions. For whenever the king or the head of the
+Sanhedrin wished to get directions from the Urim and Tummim he
+betook himself to the high priest. The latter, robed in his
+breastplate and ephod, bade him look into his face and submit his
+inquiry. The high priest, looking down on his breastplate, then
+looked to see which of the letters engraved on the stones shone out
+most brightly, and then constructed the answer out of these letters.
+Thus, for example, when David inquired of the Urim and Tummim
+if Saul would pursue him, the high priest Abiathar beheld
+gleaming forth the letter Yod in Judah's name, Resh in Reuben's
+name, and Dalet in Dan's name, hence the answer read as follows:
+Yered, "He will pursue."
+
+The information of this oracle was always trustworthy, for the
+meaning of the name Urim and Tummim is in the fact that "these
+answers spread light and truth," but not every high priest
+succeeded in obtaining them. Only a high priest who was
+permeated with the Holy Spirit, and over whom rested the
+Shekinah, might obtain an answer, for in other cases the stones
+withheld their power. But if the high priest was worthy, he
+received an answer to every inquiry, for on these stones were
+engraved all the letters of the alphabet, so that all conceivable
+words could be constructed from them. [358]
+
+ THE COMPLETION OF THE TABERNACLE
+
+On the eleventh day of Tishri Moses assembled the people, and
+informed them that it was God's wish to have a sanctuary among
+them, and each man was bidden to bring to the sanctuary any
+offering he pleased. At the same time he impressed upon them
+that, however pious a deed participation in the construction of the
+Tabernacle might be, still they might under no circumstances
+break the Sabbath to hasten to building of the sanctuary. Moses
+thereupon expounded to them the kind of work that was
+permissible on the Sabbath, and the king that was prohibited, for
+there were not less then thirty-nine occupations the pursuit of
+which on the Sabbath was punishable by death. [359] Owing to the
+importance of keeping the Sabbath, Moses imparted the precepts
+concerning it directly to the great masses of the people that he had
+gathered together, and not to the elders alone. In this he acted
+according to God's command, who said to him: "Go, Moses, call
+together great assemblages and announce the Sabbath laws to
+them, that the future generations may follow thy example, and on
+Sabbath days assemble the people in the synagogues and instruct
+them in the Torah, that they may know what is prohibited and what
+is permitted, that My name may be glorified among My children."
+In the spirit of this command did Moses institute that on every holy
+day there might be preaching in the synagogues, and instruction
+concerning the significance of the special holy day. He summoned
+the people to these teachings with the words: "If you will follow
+my example, God will count it for you as if you had acknowledged
+God as your king throughout the world." [360]
+
+The stress laid on the observance of the Sabbath laws was quite
+necessary, for the people were so eager to deliver up their
+contributions, that on the Sabbath Moses had to have an
+announcement proclaimed that they were to take nothing out of
+their houses, as the carrying of things on the Sabbath is prohibited.
+[361] For Israel is a peculiar people, that answered the summons to
+fetch gold for the Golden Calf, and with no less zeal answered the
+summons of Moses to give contributions for the Tabernacle. They
+were not content to bring things out of their houses and treasuries,
+but forcibly snatched ornaments from their wives, their daughters,
+and their sons, and brought them to Moses for the construction of
+the Tabernacle. In this way they thought they could cancel their sin
+in having fashioned the Golden Calf; then had they used their
+ornaments in the construction of the idol, and now they employed
+them for the sanctuary of God. [362]
+
+The women, however, were no less eager to contribute their mite,
+and were especially active in producing the woolen hangings. They
+did this in no miraculous a way, that they spun the wool while it
+was still upon the goats. [363] Moses did not at first want to accept
+contributions from the women, but these brought their cloaks and
+their mirrors, saying: "Why dost thou reject our gifts? If thou doest
+so because thou wantest in the sanctuary nothing that women use
+to enhance their charms, behold, here are our cloaks that we use to
+conceal ourselves from the eyes of the men. But if thou are afraid
+to accept from us anything that might be not our property, but our
+husbands', behold, here are our mirrors that belong to us alone, and
+not to our husbands." When Moses beheld the mirrors, he waxed
+very angry, and bade the women to be driven from him,
+exclaiming: "What right in the sanctuary have these mirrors that
+exist only to arouse sensual desires?" But God said to Moses:
+"Truly dearer to Me than all other gifts are these mirrors, for it was
+these mirrors that yielded Me My hosts. When in Egypt the men
+were exhausted from their heavy labors, the women were wont to
+come to them with food and drink, take out their mirrors, and
+caressingly say to their husbands: 'Look into the mirror, I am much
+more beautiful than thou,' and in this way passion seized the men
+so that they forgot their cares and united themselves with their
+wives, who thereupon brought many children into the world. Take
+now these mirrors and fashion out of them the laver that contains
+the water for the sanctifying of the priests." Furthermore out of this
+laver was fetched the water that a woman suspected of adultery
+had to drink to prove her innocence. As formerly the mirrors had
+been used to kindle conjugal affection, so out of them was made
+the vessel for the water that was to restore broken peace between
+husband and wife.
+
+When Moses upon God's command made known to the people that
+whosoever was of a willing heart, man or woman, might bring an
+offering, the zeal of the women was so great, that they thrust away
+the men and crowded forward with their gifts, [364] so that in two
+days all that was needful for the construction of the Tabernacle
+was in Moses' hands. The princes of the tribes came almost too
+late with their contributions, and at the last moment they brought
+the precious stones for the garments of Aaron, that they might not
+be entirely unrepresented in the sanctuary. But God took their
+delay amiss, and for this reason they later sought to be the first to
+offer up sacrifices in the sanctuary. [365]
+
+After everything had been provided for the construction of the
+Tabernacle, Bezalel set to work with the devotion of his whole
+soul, and as a reward for this, the Holy Scriptures speak of him
+only as the constructor of the sanctuary, although many others
+stood by him in this labor. He began his work by fashioning the
+boards, then attended to the overlaying of them, and when he had
+completed these things, he set to work to prepare the curtains, then
+completed the Ark with the penance-cover belonging to it, and
+finally the table for the shewbread, and the candlestick. [366]
+
+THE SETTING UP OF THE TABERNACLE
+
+The work on the Tabernacle progressed rapidly, for everything was
+ready in the month of Kislew, but it was not set up until three
+months later. The people were indeed eager to set up the sanctuary
+at once and to dedicate it, but God bade Moses wait until the first
+day of the month of Nisan, because that was Isaac's birthday, and
+God wished the joy of dedication to take place on this day of joy.
+The mockers among Israel, of course, to whom this was not
+known, made fun of Moses, saying: "Of course, is it possible that
+the Shekinah should rest over the work of Amram's sons?" [357]
+
+In regard to the Tabernacle, Moses had to suffer much besides
+from the fault-finders and wicked tongues. If he showed himself
+upon the street, they called out to one another: "See what a
+well-fed neck, what sturdy legs the son of Amram has, who eats
+and drinks from our money!" The other would answer: "Dost thou
+believe that one who has construction of the Tabernacle in his
+hands will remain a poor man?" Moses said nothing, but resolved,
+as soon as the Tabernacle should have been completed, to lay an
+exact account before the people, which he did. But when it came
+to giving his account, he forgot one item of seven hundred
+seventy-five shekels which he had expended for hooks upon which
+to hang the curtains of the Tabernacle. Then, as he suddenly raised
+his eyes, he saw the Shekinah resting on the hooks and was
+reminded of his omission of this expenditure. Thereafter all Israel
+became convinced that Moses was a faithful and reliable
+administrator. [358]
+
+As the people had brought much more material than was necessary
+for the Tabernacle, Moses erected a second Tabernacle outside the
+encampment on the spot where God had been accustomed to
+reveal Himself to him, and this "Tabernacle of revelation" was in
+all details like the original sanctuary in the camp. [359]
+
+When everything was ready, the people were very much
+disappointed that the Shekinah did not rest upon their work, and
+the betook themselves to the wise men who had worked on the
+erection of the Tabernacle, and said to them: "Why do ye sit thus
+idle, set up the Tabernacle, that the Shekinah may dwell among
+us." These now attempted to put up the Tabernacle, but did not
+succeed, for hardly did they believe it was up, when it fell down
+again. Now all went to Bezalel and his assistant Oholiab, saying to
+them: "Do you now set up the Tabernacle, you who constructed it,
+and perhaps it will then stand." But when even these two
+master-builders did not succeed in setting up the Tabernacle, the
+people began to find fault, and say: "See now what the son of
+Amram has brought upon us. We spent our money and went
+through a great deal of trouble, all because he assured us that the
+Holy One, blessed be He, would descend from His place with the
+angels and dwell among us under 'the hangings of goats' hair,' but
+it has all been in vain." The people now went to Moses, saying: "O
+our teacher Moses, we have done all thou has bidden us do, we
+gave all thou didst ask of us. Look now upon this completed work,
+and tell us if we have omitted aught, or have done aught we should
+have refrained from doing, examine it with care and answer us."
+Moses had to admit that all had been done according to his
+instructions. "But if it be so," continued the people, "why then
+cannot the Tabernacle stand? Bezalel and Oholiab failed to set it
+up, and all the wise men as well!" This communication sorely
+grieved Moses, who could not understand why the Tabernacle
+could not be set up. But God said to him: "Thou wert sorry to have
+had no share in the erection of the Tabernacle, which the people
+supplied with material, and on which Bezalel, Oholiab, and the
+other wise men labored with the work of their hands. For this
+reason did it come to pass that none could set up the Tabernacle,
+for I want all Israel to see that it cannot stand if thou dost not set it
+up." Moses replied: "O Lord of the world! I do not know how to
+put it up." But God answered: "Go, get busy with its setting-up, and
+while thou art busy at it, it will rise of its own accord." And so it
+came to pass. Hardly had Moses put his hand upon the Tabernacle,
+when it stood erect, and the rumors among the people that Moses
+had arbitrarily put up the Tabernacle without the command of God
+ceased forevermore. [370]
+
+THE CONSECRATION OF THE PRIESTS
+
+Before the sanctuary and its vessels were dedicated for service,
+they were anointed with holy oil. On this occasion the miracle
+came to pass that twelve lugs of oil sufficed not only to anoint the
+sanctuary and its vessels, and Aaron and his two sons throughout
+the seven days of their consecration, but with this same oil were
+anointed all the successors of Aaron in the office of high priest,
+and several kings until the days of Josiah.
+
+An especial miracle occurred when Aaron was anointed and on his
+pointed beard two drops of holy oil hung pendant like two pearls.
+These drops did not even disappear when he trimmed his beard,
+but rose to the roots of the hair. Moses at first feared that the
+useless waste of these drops of holy oil on Aaron's beard might be
+considered sacrilege, but a Divine voice quieted him. A Divine
+voice quieted Aaron, also, who likewise feared the accident that
+had turned the holy oil to his personal use. [371]
+
+The anointing of Aaron and his two sons was not the only
+ceremony that consecrated them as priests, for during a whole
+week did they have to live near the Tabernacle, secluded from the
+outer world. During this time Moses performed all priestly duties,
+even bringing sacrifices for Aaron and his sons, and sprinkling
+them with the blood of these sacrifices. [372] It was on the
+twenty-third day of Adar that God bade Moses consecrate Aaron
+and his sons as priests, saying to him: "Go, persuade Aaron to
+accept his priestly office, for he is a man whom shuns distinctions.
+But effect his appointment before all Israel, that he may be
+honored in this way, and at the same time warn the people that
+after the choice of Aaron none may assume priestly rights. Gather
+thou all the congregation together unto the door of the
+Tabernacle." At these last words Moses exclaimed: "O Lord of the
+world! How shall I be able to assemble before the door of the
+Tabernacle, a space that measures only two seah, sixty myriads of
+adult men and as many youths?" But God answered: "Dost thou
+marvel at this? Greater miracles than this have I accomplished.
+The heaven was originally as thin and as small as the retina of the
+eye, still I caused it to stretch over all the world from one end to
+the other. In the future world, too, when all men from Adam to the
+time of the Resurrection will be assembled in Zion, and the
+multitude will be so great that one shall call to the other, 'The
+place is too strait for me, give place to me that I may dwell,' on
+that day will I so extend the holy city that all will conveniently find
+room there." [373]
+
+Moses did as he was bidden, and in presence of all the people took
+place the election of Aaron and his sons as priests, whereupon
+these retired for a week to the door of the Tabernacle. During this
+week, in preparing the burnt offering and the sin offering, Moses
+showed his brother Aaron and Aaron's sons how to perform the
+different priestly functions in the sanctuary. Moses made a sin
+offering because he feared that among the gifts out of which the
+sanctuary had been constructed, there might have been ill-gotten
+gains, and God loves justice and hates loot as an offering, Moses
+through a sin offering sought to obtain forgiveness for a possible
+wrong. During this week, however, the sanctuary was only
+temporarily used. Moses would set it up mornings and evenings,
+then fold it together again, and it was not until this week had
+passed that the sanctuary was committed to the general use. After
+that it was not folded together except when they moved from on
+encampment to another. [374]
+
+These seven days of retirement were assigned to Aaron and his
+sons not only as a preparation for their regular service, they had
+another significance also. God, before bringing the flood upon the
+earth, observed the seven days preceding as a week of mourning,
+and in the same way He bade Aaron and his sons live in absolute
+retirement for a week, as is the duty of mourners, for a heavy loss
+awaited them - the death of Nadab and Abihu, which took place on
+the joyous day of their dedication. [375]
+
+THE DAY OF THE TEN CROWNS
+
+The first day of Nisan was an eventful day, "a day that was
+distinguished by ten crowns." It was the day on which the princes
+of the tribes began to bring their offerings; it was the first day on
+which Shekinah came to dwell among Israel; the first day on
+which sacrifice on any but the appointed place was forbidden; the
+first day on which priests bestowed their blessing upon Israel; the
+first day for regular sacrificial service; the first day on which the
+priests partook of certain portions of the offering; the first day on
+which the heavenly fire was seen on the altar; it was besides the
+first day of the week, a Sunday, the first day of the first month of
+the year. [376]
+
+It was on this day after "the week of training" for Aaron and his
+sons that God said to Moses: "Thinkest thou that thou are to be
+high priest because thou hast been attending to priestly duties
+during this week? Not so, call Aaron and announce to him that he
+has been appointed high priest, and at the same time call the elders
+and in their presence announce his elevation to this dignity, that
+none may say Aaron himself assumed this dignity." [377]
+Following the example of God, who on Sinai distinguished Aaron
+before all others, saying, "And thou shalt come up, thou and Aaron
+with thee, but let not the priests and the people break through,"
+Moses went first to Aaron, then to Aaron's sons, and only then to
+the elders, to discuss with them the preparations for the installation
+of Aaron into office. [378]
+
+When Moses approached Aaron with the news of God's
+commission to appoint him as high priest, Aaron said: "What!
+Thou hadst all the labor of erecting the Tabernacle, and I am now
+to be its high priest!" But Moses replied: "As truly as thou livest,
+although thou art to be high priest, I am as happy as if I had been
+chosen myself. As thou didst rejoice in my elevation, so do I now
+rejoice in thine." [379] Moses continued: "My brother Aaron,
+although God had become reconciled to Israel and has forgiven
+them their sin, still, through thy offering must thou close the
+mouth of Satan, that he may not hate thee when thou enterest the
+sanctuary. Take then a young calf as a sin-offering, for as thou
+didst nearly lose thy claim to the dignity of high priest through a
+calf, so shalt thou now through the sacrifice of a calf be
+established in thy dignity." Then Moses turned to the people,
+saying: "You have two sins to atone for: the selling of Joseph,
+whose coat you fathers smeared with the blood of a kid to
+convince their father that its owner had been torn to pieces by a
+wild beast, and the sin you committed through the worship of the
+Golden Calf. Take, then, a kid to atone for the guilt you brought
+upon yourselves with a kid, and take a calf to atone for the sin you
+committed through a calf. But to make sure that God had become
+reconciled to you, offer up a bull also, and thereby acknowledge
+that you are slaughtering before God your idol, the bull that you
+had erstwhile worshipped." The people, however, said to Moses:
+"What avails it this nation to do homage to its king, who is
+invisible?" Moses replied: "For this very reason did God command
+you to offer these sacrifices, so that He may show Himself to you."
+At these words they rejoiced greatly, for through them they knew
+that God was now completely reconciled to them, and they
+hastened to bring the offerings to the sanctuary. Moses
+admonished them with the words: "See to it now that you drive
+evil impulse from your hearts, that you now have but one thought
+and one resolution, to serve God; and that your undivided services
+are devoted singly and solely to the one God, for He is the God of
+gods and the Lord of lords. If you will act according to my words,
+'the glory of the Lord shall appear unto you.'"
+
+But Aaron in his humility still did not dare to enter on his priestly
+activities. The aspect of the horned altar filled him with fear, for it
+reminded him of the worship of the bull by Israel, an incident in
+which he felt he had not been altogether without blame. Moses had
+to encourage him to step up to the altar and offer the sacrifices.
+After Aaron had offered up the prescribed sacrifices, he bestowed
+his blessing upon the people with lifted hands, saying: "The
+Eternal bless thee and keep thee: The Eternal make His face shine
+upon thee and be gracious unto thee: The Eternal lift up His
+countenance upon thee and give thee peace."
+
+In spite of the offerings and the blessings, there was still no sign of
+the Shekinah, so that Aaron, with a heavy heart, thought, "God is
+angry with me, and it is my fault that the Shekinah had not
+descended among Israel, I merely owe it to my brother Moses that
+to my confusion I entered the sanctuary, for my service did not
+suffice to bring down the Shekinah." Upon this Moses went with
+his brother into the sanctuary a second time, and their united
+prayers had the desired effect, there came "a fire out from before
+the Lord, and consumed upon the altar well-neigh one hundred and
+sixteen years, and neither was the wood of the altar consumed, nor
+its brazen overlay molten.
+
+When the people saw the heavenly fire, the evident token of God's
+grace and His reconciliation with them, they shouted, and fell on
+their faces, and praised God, intoning in His honor a song of
+praise. Joy reigned not only on earth, but in heaven also, for on this
+day God's joy over the erection of the sanctuary was as great as had
+been His joy on the first day of creation over His works, heaven
+and earth. [380] For, in a certain sense, the erection of the
+Tabernacle was the finishing touch to the creation of the world.
+For the world exists for the sake of three things, the Torah, Divine
+service, and works of love. From the creation of the world to the
+revelation on Sinai the world owed its existence to the love and
+grave of God; from the revelation to the erection of the sanctuary,
+the world owed its existence to the Torah and to love, but only
+with the erection of the Tabernacle did the world secure its firm
+basis, for now it had three feet whereupon to rest, the Torah,
+Divine service, and love. From another point of view, too, is the
+day of consecration of the sanctuary to be reckoned with the days
+of creation, for at the creation of the world God dwelt with mortals
+and withdrew the Shekinah to heaven only on account of the sin of
+the first two human beings. But on the day of consecration of the
+Tabernacle the Shekinah returned to its former abode, the earth.
+The angels therefore lamented on this day, saying: "Now God will
+leave the celestial hosts and will dwell among mortals." God
+indeed quieted them with the words, "As truly as ye live, My true
+dwelling will remain on high," but He was not quite in earnest
+when He said so, for truly earth is His chief abode. Only after the
+Tabernacle on earth had been erected did God command the
+angels to build one like it in heaven, and it is this Tabernacle in
+which Metatron offers the souls of the pious before God as an
+expiation for Israel, at the time of the exile when His earthly
+sanctuary is destroyed.
+
+This day marks an important change in the intercourse between
+God and Moses. Before this, the voice of God would strike Moses'
+ear as if conducted through a tube, and on such an occasion the
+outer would recognized only through Moses' reddened face that he
+was receiving a revelation; now, at the consecration of the
+sanctuary, this was changed. For when, on this day, he entered the
+sanctuary, a sweet, pleasant and lovely voice rang out toward him,
+whereupon he said: "I will hear what God the Lord will speak."
+Then he heard the words: "Formerly there reigned enmity between
+Me and My children, formerly there reigned anger between Me
+and My children, formerly there reigned hatred between Me and
+My children; but now love reigns between Me and My children,
+friendship reigns between Me and My children, peace reigns
+between Me and My children."
+
+It was evident that peace reigned, for on this day the undisturbed
+freedom of movement over the world, which had until then been
+accorded the demons, was taken from them. Until then these were
+so frequently met with, that Moses regularly recited a special
+prayer whenever going to Mount Sinai, entreating God to protect
+him from the demons. But as soon as the Tabernacle had been
+erected, they vanished. Not entirely, it is true, for even now these
+pernicious creatures may kill a person, especially within the period
+from the seventeenth day of Tammuz to the ninth day of Ab, when
+the demons exercise their power. The most dangerous one among
+them is Keteb, the sight of whom kill men as well as animals. He
+rolls like a ball and had the head of a calf with a single horn on his
+forehead.
+
+Just as God destroyed the power of these demons through the
+Tabernacle, so too, through the priestly blessing that He bestowed
+upon His people before the consecration of the sanctuary, did He
+break the spell of the evil eye, which might otherwise have harmed
+them now as it had done at the revelation on Sinai. The great
+ceremonies on that occasion had turned the eyes of all the world
+upon Israel, and the evil eye of the nations brought about the
+circumstance of the breaking of the two tables. As God blessed His
+people on this occasion, so too did Moses, who upon the
+completion of the Tabernacle blessed Israel with the words: "The
+Eternal God of you fathers make you a thousand times so many
+more as ye are, and bless you, as He hath promised you!" The
+people made answer to this blessing, saying: "Let the beauty of the
+Lord our God be upon us: and establish Thou the work of our
+hands upon us; yea the work of our hands establish Thou it." [381]
+
+THE INTERRUPTED JOY
+
+The happiest of women on this day was Elisheba, daughter of
+Amminadab, for beside the general rejoicing at the dedication of
+the sanctuary, five particular joys fell to her lot: her husband,
+Aaron, was high priest; her brother-in-law, Moses, king; her son,
+Eleazar, head of the priests; her grandson, Phinehas, priest of war;
+and her brother, Nahshon, prince of his tribe. But how soon was
+her joy turned to grief! Her two sons, Nadab and Abihu, carried
+away by the universal rejoicing at the heavenly fire, approached
+the sanctuary with the censers in their hands, to increase God's
+love for Israel through this act of sacrifice, but paid with their lives
+for this offering. From the Holy of Holies issued two flames of
+fire, as thin as threads, then parted into four, and two each pierced
+the nostrils of Nadab and Abihu, whose souls were burnt, although
+no external injury was visible. [382]
+
+The death of these priests was not, however, unmerited, for in spite
+of their piety they had committed many a sin. Even at Sinai they
+had not conducted themselves properly, for instead of following
+the example of Moses, who had turned his face away from the
+Divine vision in the burning bush, they basked in the Divine vision
+of Mount Sinai. Their fate had even been decreed, but God did not
+want to darken the joy of the Torah by their death, hence He
+waited for the dedication of the Tabernacle. On this occasion God
+acted like the king who, discovering on the day of his daughter's
+wedding that the best-man was guilty of a deadly sin, said: "If I
+cause the best-man to be executed on the spot, I shall cast a
+shadow on my daughter's joy. I will rather have him executed on
+my day of gladness than on hers." God inflicted the penalty upon
+Nadab and Abihu "in the day of gladness of His heart," and not on
+the day on which the Torah espoused Israel.
+
+Among the sins for which they had to atone was their great pride,
+which was expressed in several ways. They did not marry, because
+they considered no woman good enough for them, saying: "Our
+father's brother is king, our father is high priest, our mother's
+brother is prince of his tribe, and we are heads of the priests. What
+woman is worthy of us?" And many a woman remained unwed,
+waiting for these youths to woo her. In their pride they even went
+so far in sinful thoughts as to wish for the time when Moses and
+Aaron should die and they would have the guidance of the people
+in their hands. But God said: "'Boast not thyself of to-morrow;'
+many a colt has died and his hide had been used as cover for his
+mother's back." Even in the performance of the act that brought
+death upon them, did they show their pride, for they asked
+permission of neither Moses nor Aaron whether they might take
+part in the sacrificial service. What is more, Nadab and Abihu did
+not even consult with each other before starting out on this fatal
+deed, they performed it independently of each other. Had they
+previously taken counsel together, or had they asked their father
+and their uncle, very likely they would never have offered the
+disastrous sacrifice. For they were neither in a proper condition for
+making an offering, nor was their offering appropriate. They
+partook of wine before entering the sanctuary, which if forbidden
+to priests; they did not wear the prescribed priestly robes, and,
+furthermore, they had not sanctified themselves with water out of
+the laver for washing. They made their offering, moreover, in the
+Holy of Holies, to which admittance had been prohibited, and used
+"strange fire," and the offering was all in all out of place because
+they had had no command from God to offer up incense at that
+time. Apart from this lists of sins, however, they were very pious
+men, and their death grieved God more than their father Aaron, not
+alone because it grieves God to see a pious father lose his sons, but
+because they actually were worthy and pious youths. [383]
+
+When Aaron heard of the death of his sons, he said: "All Israel saw
+Thee at the Red Sea as well as at Sinai without suffering injury
+thereafter; but my sons, whom Thou didst order to dwell in the
+Tabernacle, a place that a layman may not enter without being
+punished by death - my sons entered the Tabernacle to behold Thy
+strength and Thy might, and they died!" God hereupon said to
+Moses: "Tell Aaron the following: 'I have shown thee great favor
+and have granted thee great honor through this, that thy sons have
+been burnt. I assigned to thee and thy sons a place nearer to the
+sanctuary, before all others, even before thy brother Moses. But I
+have also decreed that whosoever enters the Tabernacle without
+having been commanded, he shall be stricken with leprosy.
+Wouldst thou have wished thy sons, to whom the innermost places
+had been assigned, to sit as lepers outside the encampment as a
+penalty for having entered the Holy of Holies?" When Moses
+imparted these words to his brother, Aaron said: "I thank Thee, O
+God, for that which Thou hast shown me in causing my sons to die
+rather then having them waste their lives as lepers. It behooves me
+to thank Thee and praise Thee, 'because Thy lovingkindness is
+better than life, my lips shall praise Thee.'" [384]
+
+Moses endeavored to comfort his brother in still another way,
+saying: "Thy sons died to glorify the name of the Lord, blessed be
+His name, for on Sinai God said to me: 'And there will I meet with
+the children of Israel, the Tabernacle shall be sanctified by those
+that glorify Me.' I knew that this sanctuary of God was to be
+sanctified by the death of those that stood near it, but I thought
+either thou or I was destined for this, but now I perceive that thy
+sons were nearer to God than we." These last words sufficed to
+induce Aaron to control his grief over the loss of his sons, and like
+the true wise man he silently bore the heavy blow of fate without
+murmur or lament. God rewarded him for his silence by addressing
+him directly, and imparting an important priestly law to him.
+
+Aaron could not take part in the burial of Nadab and Abihu, for a
+high priest is not permitted to take part in a funeral procession,
+even if the deceased be a near kinsman. Eleazar and Ithamar, also,
+the surviving sons of Aaron, were not permitted to mourn or attend
+the funeral on the day of their dedication as priests, so that Aaron's
+cousins, the Levites Mishael and Elzaphan, the next of kin after
+these had to attend to the funeral. These two Levites were the sons
+of a very worthy father, who was not only by descent a near
+kinsman of Aaron, but who was also closely akin to Aaron in
+character. As Aaron pursued peace, so too did his uncle Uzziel,
+father to Mishael and Elzaphan. Being Levites they might not enter
+the place where the heavenly fire had met their cousins, hence an
+angel had thrust Nadab and Abihu out of the priestly room, and
+they did not die until they were outside it, so that Mishael and
+Elzaphan might approach them. [385]
+
+Whereas the whole house of Israel was bidden to bewail the death
+of Nadab and Abihu, for "the death of a pious man is greater
+misfortune to Israel than the Temple's burning to ashes," [386] -
+Aaron and his sons, on the other hand, were permitted to take no
+share in the mourning, and Moses bade them eat of the parts of the
+offering due them, as if nothing had happened. Now when Moses
+saw that Aaron had burnt to ashes one of the three sin offerings
+that were offered on that day, without himself or his sons having
+partaken of it, his wrath was kindled against his brother, but in
+consideration of Aaron's age and his office Moses addressed his
+violent words not to Aaron himself, but to his sons. He reproached
+them with having offended against God's commandment in
+burning one sin offering and eating of the other two. He asked
+them, besides, if they were not wise enough to profit by the
+example of their deceased brothers, who paid for their arbitrary
+actions with their lives, particularly since they also had been
+doomed to death, and owed their lived only to his prayer, which
+had power to preserve for their father half the number of sons.
+Moses' reproof, however, was unjustified, for Aaron and his sons
+had done what the statutes required, but Moses had on this
+occasion, as on two others, owing to his wrath, forgotten the laws
+which he himself had taught Israel. Hence Aaron opposed him
+decidedly and pointed out his error to him. Moses, far from taking
+Aaron's reprimand amiss, caused a herald to make an
+announcement throughout the camp: "I have falsely interpreted the
+law, and Aaron, my brother, has corrected me. Eleazar and
+Ithaman also knew the law, but were silent out of consideration for
+me." As a reward for their considerateness, God thereupon
+revealed important laws to Moses with a special injunction to tell
+them to Aaron as well as to Eleazar and Ithamar. [387]
+
+THE GIFTS OF THE PRINCES
+
+When Moses called on the people to make their offerings for the
+erection of the sanctuary, it sorely vexed the princes of the tribes
+that he had not summoned them particularly. Hence they withheld
+their contributions, waiting for the people to give according to
+their powers, so that they might step in and make up the
+deficiency, and all should observe that without them the
+Tabernacle could not have been completed. But they were
+mistaken, for in their ready devotion the people provided all
+needful things for the sanctuary, and when the princes of the tribes
+perceived their mistake and brought their contributions, it was too
+late. All that they could do was to provide the jewels for the robes
+of the high priest, but they could no longer take a hand in the
+erection of the Tabernacle. On the day of the dedication they tried
+to make partial amends for letting slip their opportunity, by
+following the advice of the tribe of Issachar, renowned for wisdom
+and erudition, to bring wagons for the transportation of the
+Tabernacle. These princes of the tribes were no upstarts or men
+newly risen to honor, they were men who even in Egypt had been
+in office and exposed to the anger of the Egyptians; they had also
+stood at Moses' side when he undertook the census of the people.
+They now brought as an offering to Moses six covered wagons,
+fully equipped, and even painted blue, the color of the sky, and
+also twelve oxen to draw the wagons. The number of wagons as
+well as of oxen had been set with purpose. The six wagons
+corresponded to the six days of creation; to the six Mothers, Sarah,
+Rebekah, Rachel, Leah, Billhah, and Zilpah; to the six laws that
+the Torah prescribes exclusively for the king; to the six orders of
+the Mishnah, and to the six heavens. The number of the oxen
+corresponded to the twelve constellations, and to the twelve tribes.
+Moses did not at first want to accept the teams, but God not only
+bade him accept them, He also ordered him to address the princes
+kindly, and to thank them for their gifts. Moses now even thought
+the Shekinah had deserted him and would rest on the princes of the
+tribes, assuming that they had received direct communication from
+God to make this offering to the sanctuary. But God said to Moses:
+"If it had been a direct command from Me, then I should have
+ordered thee to tell them, but they did this on their own initiative,
+which indeed meets with My wish." Moses now accepted the gifts,
+not without misgivings, fearing lest a wagon should break, or an
+ox die, leaving the tribe or that unrepresented by a gift. But God
+assured him that no accident should occur to either wagon or ox, --
+yes, a great miracle came to pass in regard to these wagons and
+oxen, for the animals live forever without ailing or growing old,
+and the wagons likewise endure to all eternity.
+
+Moses then distributed the wagons among the Levites so that the
+division of the sons of Gershon received two wagons, with the
+transportation of the heavy portions of the Tabernacle, boards,
+bars, and similar things, whereas the former, having the lighter
+portions, had enough with two wagons. The third division of
+Levites, the sons of Kohath, received no wagons, for they were
+entrusted with the transportation of the Holy Ark, which might not
+be lifted upon a wagon, but was to be borne upon their shoulders.
+David, who forgot to observe this law and had the Ark lifted upon
+a wagon, paid heavily for his negligence, for the priests who tried
+to carry the Ark to the wagon were flung down upon the ground.
+Ahithophel then called David's attention to the need of following
+the example of Kohath's sons, who bore the Ark on their shoulders
+through the desert, and David ordered them to do the same.
+
+But the princes of the tribes were not content with having provided
+the means for transporting the sanctuary, they wanted to be the
+first, on the day of dedication, to present offerings. As with the
+wagons, Moses was doubtful whether or not to permit them to
+bring their offerings, for theses were of an unusual kind that were
+not ordinarily permissible. But God bade him accept the dedication
+offerings of the princes, though Moses was still in doubt whether
+to let all the twelve princes make their offerings on the same day,
+or to set a special day for each, and if so, in what order they should
+make their offerings. God thereupon revealed to him that each one
+of the princes of the tribes were to sacrifice on a special day, and
+that Nahshon, the prince of Judah, was to make the start. He was
+rewarded in this way for the devotion he had shown God during
+the passage through the Red Sea. When Israel, beset by the
+Egyptians, reached the sea, the tribes among themselves started
+quarreling who should first go into the sea. Then suddenly
+Nahshon, the prince of Judah, plunged into the sea, firmly trusting
+that God would stand by Israel in their need. [388]
+
+Nahshon's offering was one silver changer that had been fashioned
+for the sanctuary, the weight whereof was an hundred and thirty
+shekels; on bowl of equal size, but of lighter weight, of seventy
+shekels; both of them full of fine flour mingles with oil for a meat
+offering. Furthermore, one spoon of ten shekels of gold, full of
+incense; on young bullock, the picked of his herd; one excellent
+ram, and one lamb a year old, these three for a burnt offering; and
+a kid of the goats for a sin offering, to atone for a possible
+uncleanness in the sanctuary. These sacrifices and gifts Nahshon
+offered out of his own possessions, not out of those of his tribe.
+God's acceptance of the offerings of the princes of the tribes shows
+how dear they were to God; for at no other time was and individual
+allowed to offer up incense, as Nahshon and his fellows did. They
+also brought sin offerings, which is ordinarily not permitted unless
+on is conscious of having committed a sin. Finally the prince of the
+tribe of Ephraim brought his offering on the seventh day of the
+dedication, which was on a Sabbath, though ordinarily none but
+the daily sacrificed may be offered on the Sabbath. [389]
+
+The offerings of all the princes of the tribes were identical, but
+they had a different significance for each tribe. From the time of
+Jacob, who foretold it to them, every tribe knew his future history
+to the time of the Messiah, hence at the dedication every prince
+brought such offerings as symbolized the history of his tribe.
+
+Nahshon, the prince of Judah, brought a silver charger and a silver
+bowl, the one to stand for the sea, the other for the mainland,
+indicating that out of his tribe would spring such men as Solomon
+and the Messiah, who would rule over all the world, both land and
+sea. The golden spoon of ten shekels signified the ten generations
+from Perez, son of Judah, to David, first of Judean kings, all whose
+actions were sweet as the incense contained in the spoon. The
+three burnt offerings, the bullock, the ram, and the lamb,
+corresponded to the three Patriarchs, Abraham, Isaac, and Jacob,
+whereas the kid of the goats was to atone for the sin of Judah, who
+sought to deceive his father with the blood of a kid. The two oxen
+of the peace offering pointed to David and Solomon, and the three
+small cattle of the peace offering, the rams, the goats, and the
+lambs, corresponded to the descendants and successors of these
+two Judean kings, who may also be classified in three groups, the
+very pious, the very wicked, and those who were neither pious nor
+wicked.
+
+On the second day of the dedication appeared the prince of the
+tribe of Reuben and wanted to present his offering, saying: "Tis
+enough that Judah was permitted to offer sacrifice before me,
+surely it is not time for our tribe to present our offerings." But
+Moses informed him that God had ordained that the tribes should
+present offerings in the order in which they moved through the
+desert, so that the tribe of Issachar followed Judah. This tribe had
+altogether good claims to be among the first to offer sacrifices, for,
+in the first place, this tribe devoted itself completely to the study of
+the Torah, so that the great scholars in Israel were among them;
+and then, too, it was this tribe that had proposed to the others that
+bringing of the dedication offerings. As this was the tribe of
+erudition, its gifts symbolized things appertaining to the Torah.
+The silver charger and the silver bowl corresponded to the written
+and to the oral Torah; and both vessels alike are filled with fine
+flour, for the two laws are not antagonistic, but form a unity and
+contain the loftiest teachings. The fine flour was mingled with oil,
+just as knowledge of the Torah should be added to good deeds; for
+he who occupies himself with the Torah, who works good deeds,
+and keeps himself aloof from sin, fills his Creator with delight.
+The golden spoon of ten shekels symbolizes the two tables on
+which God with His palm wrote the Ten Commandments, and
+which contained between the commandments all the particulars of
+the Torah, just as the spoon was filled with incense. The three
+burnt offerings, the bullock, the ram, and the lamb corresponded to
+the three groups of priests, Levites and Israelites, whereas the kid
+of the goats alluded to the proselytes, for the Torah was revealed
+not only for Israel but for all the world; and "a proselyte who
+studies the Torah is no less than a high priest." The two oxen of
+the peace offering corresponded to the oral and the written Torah,
+the study of which brings peace on earth and peace in heaven.
+[390]
+
+After Nahshon, the temporal king, and Nethanel the spiritual king,
+came the turn of Eliab, the prince of the tribe of Zebulun. This
+tribe owed its distinction to the circumstance that it followed
+commerce and through the profits thereof was enabled to maintain
+the tribe of Issachar, which, entirely devoted to study, could not
+support itself. The charger and bowl that he presented to the
+sanctuary symbolize the food and drink with which Zebulun
+provide the scholar-tribe Issachar. The spoon indicated the border
+of the sea, which Jacob in his blessing had bestowed on Zebulun as
+his possession, and the ten shekels of its weight corresponded to
+the ten words of which this blessing consisted. The tow oxen point
+to the two blessings which Moses bestowed upon Zebulun, as the
+three small cattle, the ram, the goat, and the lamb, corresponded to
+the three things which gave Zebulun's possessions distinction
+before all others, the tunny, the purple snail, and white glass. [391]
+
+After the tribes that belonged to Judah's camp division had brought
+their offerings, followed Reuben and the tribes belonging to his
+division. The gifts of the tribe of Reuben symbolized the events in
+the life of their forefather Reuben. The silver charger recalled
+Reuben's words when he saved Joseph's life, whom the other
+brothers wanted to kill, for "the tongue of the just is as choice
+silver." The silver bowl, from which was sprinkled the sacrificial
+blood, recalled the same incident, for it was Reuben who advised
+his brothers to throw Joseph into the pit rather than to kill him.
+The spoon of ten shekels of gold symbolized the deed of Reuben,
+who restrained Jacob's sons from bloodshed, hence the gold out of
+which the spoon was fashioned had a blood-red color. The spoon
+was filled with incense, and so too did Reuben fill his days with
+fasting and prayer until God forgave his sin with Billhah, and "his
+prayer was set forth before God as incense." As penance for this
+crime, Reuben offered the kid of goats as a sin offering, whereas
+the two oxen of the peace offering corresponded to the two great
+deeds of Reuben, the deliverance of Joseph, and the long penance
+for his sin. [392]
+
+Just as Reuben interceded to save his brother Joseph's life so did
+Simeon rise up for his sister Dinah when he took vengeance upon
+the inhabitants of Shechem for the wrong they had done her.
+Hence the prince of the tribe of Simeon followed the prince of the
+tribe of Reuben. As the sanctuary was destined to punish
+unchastity among Israel, so were the gifts of the tribe whose sire
+figured as the avenger of unchastity symbolical of the different
+parts of the Tabernacle. The charger corresponded to the court that
+surrounded the Tabernacle, and therefore weighed one hundred
+and thirty shekels, to correspond to the size of the court that
+measured one hundred cubits, of which the Tabernacle occupied
+thirty. The bowl of seventy shekels corresponded to the empty
+space of the Tabernacle. These two, the charger and the bowl,
+were filled with fine flour mingled with oil, because in the court of
+the Tabernacle were offered up meat offerings, mingled with oil,
+whereas in the Tabernacle was the shewbread of fine flour, and the
+candlestick filled with oil. The spoon of ten shekels of gold
+corresponded to the scroll of the Torah and the tables with the Ten
+Commandments that rested in the Ark. The sacrificial animals, the
+bullock, the ram, the lamb, and the kid corresponded to the four
+different kinds of curtains and hangings that were used in the
+sanctuary, and that were fashioned our of the hides of these
+animals. The two oxen of the peace offering pointed to the two
+curtains, the one in front of the Tabernacle, the other in front of
+the court, whereas the three kinds of small cattle that were used as
+offerings corresponded to the three curtains of the court, one to the
+north, one to the south, one to the west of it; and as each of these
+was five cubits long, so were five of each kind presented as
+offerings. [393]
+
+As Simeon, sword in hand, battled for his sister, so, by force of
+arms, did the tribe of Gad set out to gain the land beyond the
+Jordan for their brethren. Therefore did their prince follow
+Shelumiel, prince of Simeon, with his offerings. This tribe, so
+active in gaining the promised land, symbolized in its gifts the
+exodus from Egypt, which alone made possible the march of
+Palestine. The charger of the weight of a hundred and thirty
+shekels alluded to Jochebed, who at the age of one hundred and
+thirty years bore Moses, who had symbolical connection with the
+bowl, for he was thrown into the Nile. This bowl weighed seventy
+shekels, as Moses extended his prophetic spirit over the seventy
+elders; and as the bowl was filled with fine flour, so did Moses'
+prophetic spirit in no way diminish because the seventy elders
+shared in prophecy. The three burnt offerings recalled the three
+virtues Israel possessed in Egypt, which were instrumental in their
+deliverance - they did not alter their Hebrew names, they did not
+alter their Hebrew language, and they lived a live of chastity. The
+sin offerings were to atone for the idolatry to which they were
+addicted in Egypt, so that God did not permit their deliverance
+until they had renounced idolatry. The two oxen of the peace
+offering corresponded to Jacob and Joseph, for whose sake God
+had delivered Israel out of Egypt. They brought, besides, fifteen
+heads of small cattle as sacrifice, because God was mindful of His
+vow to the three Patriarchs and the twelve fathers of the tribes, and
+released Israel out of bondage. [394]
+
+A special distinction was granted to the tribe of Ephraim, for God
+allowed their prince to make his offering on the Sabbath, a day on
+which otherwise none but the daily offerings were allowed to be
+offered. This distinction the tribe of Ephraim owed to its ancestor
+Joseph in recognition of his strict observance of the Sabbath as
+governor of Egypt. The gifts of this tribe represent the history of
+Jacob and of Joseph, for the descendants of the latter owed much
+to Jacob's love for his son Joseph. The charger alluded to Jacob,
+the bowl to Joseph, and as both these vessels were filled with fine
+flour mingled with oil, so too were both Jacob and Joseph very
+pious men, and the course of their lives ran evenly. The spoon
+symbolized Jacob's right hand, which he laid on the head of
+Ephraim to bless him; the spoon was filled with incense; Jacob
+laid his right hand upon Ephraim and not upon his elder brother
+Manasseh because he knew that the former was worthy of the
+distinction. The three burnt offerings corresponded to the three
+Patriarchs, whereas the kid of goats stood for Joseph, whose coat
+had been smeared with a kid's blood. The two oxen of the peace
+offering indicated the two blessings that the sons of Joseph had
+received from their grandfather, Jacob, and the three kinds of
+small cattle that were offered as peace offerings corresponded to
+the three generations of Ephraim that Joseph was permitted to see
+before his death. [395]
+
+Joseph not only observed the Sabbath, he was also chaste, not to
+be tempted by Potiphar's wife, and he was faithful in the service of
+his master. God therefore said to Joseph: "Thou hast kept the
+seventh commandment, 'Thou shalt not commit adultery,' and has
+not committed adultery with Potiphar's wife; and thou hast also
+kept the following commandment, the eighth, 'Thou shalt not
+steal,' for thou didst still neither Potiphar's money nor his conjugal
+happiness, hence there will come a time when I shall give thee the
+reward due thee. When, hereafter, the princes of the tribes will
+offer their offerings at the dedication of the altar, the two princes
+among thy descendants shall one after the other offer their
+offerings, the one on the seventh, the other on the eighth day of the
+dedication, as a reward because thou didst observe the seventh and
+the eighth commandments." The prince of the tribe of Manasseh
+now followed that of Ephraim, trying like the preceding,
+symbolically to represent Jacob's and Joseph's lives. The charger,
+one hundred and thirty shekels in weight, indicated that Jacob at
+the age of one hundred and thirty years migrated to Egypt for the
+sake of Joseph. The bowl of seventy shekels corresponded to
+Joseph who caused seventy souls of the Hebrews to migrated to
+Egypt. The spoon of ten shekels of gold indicated the ten portions
+of land that fell to Manasseh. The three burnt offerings
+corresponded to the three generations of Manasseh that Joseph was
+permitted to see before his death, whereas the kid of the goats
+recalled Jair, son of Manasseh, who died childless. The two oxen
+of the peace offering indicated that the possessions of the tribe of
+Manasseh were to be divided into two parts, one on this side the
+Jordan, and one beyond it. The three kinds of small cattle for
+peace offerings corresponded to the triple attempt of Joseph to
+influence his father in favor of Manasseh, whereas the five head of
+each indicated the five daughters of Zelophehad, the only women
+who, like men, received their shares in the distribution of the
+promised land. [396]
+
+As the sanctuary stood first in Shiloh, Joseph's possession, then in
+Jerusalem, Benjamin's possession, so did this tribe with its
+sacrifices follow Joseph's tribes. The charger signified Rachel, the
+mother of Benjamin, who bore him to Jacob when he was a
+hundred years old, and in memory of this, as well as of Benjamin's
+attainment of thirty years when he came to Egypt, the weight of
+the charger amounted to one hundred and thirty shekels. The bowl
+indicated the cup Joseph employed to discover his brothers'
+sentiments toward Benjamin, and both vessels, charger and cup,
+were filled with fine flour, for both Joseph's and Benjamin's lands
+were found worthy being sited for God's sanctuary. The spoon of
+then shekels of gold full of incense corresponded to the ten sons of
+Benjamin, all of whom were pious men. The three burnt offering
+corresponded to the three temples erected in Jerusalem,
+Benjamin's property, the Temple of Solomon, the Temple of the
+exiles returned from Babylon, and the Temple to be erected by the
+Messiah. The sin offering, the kid of the goats, points to the
+building of the Temple by the wicked king Herod, who atoned for
+his execution of the learned men by the erection of the santuary.
+The two oxen of the peace offering corresponded to the two
+deliverers of the Jews that sprang from the tribe of Benjamin,
+Mordecai, and Esther. The five heads each of the three kinds of
+small cattle for a peace offering symbolized the triple distinction
+of Benjamin and his tribe by five gifts. The gift of honor that
+Joseph gave his brother Benjamin five times exceeded that of all
+his other brothers; when Joseph made himself known to his
+brothers, he gave Benjamin five changes of raiment, and so too did
+the Benjamite Mordecai receive from Ahasuerus five garments of
+state. [397]
+
+In his blessing Jacob likened Dan to Judah, hence the tribe of Dan
+stood at the head of the fourth camp of Israel, and their prince
+offered his gifts before those of Asher and Naphtali. Jacob in his
+blessing to Dan thought principally of the great hero, Samson,
+hence the gifts of this tribe allude chiefly to the history of this
+Danite judge. Samson was a Nazirite, and to this alluded the silver
+charger for storing bread, for it is the duty of a Nazirite, at the
+expiration of the period of his vow, to present bread as an offering.
+To Samson, too, alluded the bowl, in Hebrew called Mizrak,
+"creeping," for he was lame of both feet, and hence could only
+creep and crawl. The spoon of ten shekels of gold recalled the ten
+laws that are imposed upon Nazirites, and that Samson had to
+obey. The three burnt offerings had a similar significance, for
+Samson's mother received three injunctions from the angel, who
+said to her husband, Manoah: "She may not eat of anything that
+cometh of the vine, neither let her drink wine or strong drink, nor
+eat any unclean thing." The sin offering, which consisted of a kid,
+called in Hebrew, Sa'ir, corresponded to the admonition given to
+Samson's mother, not to shave his hair, in Hebrew Se'ar. The two
+oxen corresponded to the two pillars of which Samson took hold to
+demolish the house of the Philistines; whereas the three kinds of
+small cattle that were presented as offerings symbolized the three
+battles that Samson undertook against the Philistines. [398]
+
+The judge must pronounce judgement before it be executed, hence,
+too, the tribe of Asher, "the executors of justice," followed Dan,
+the judges. The name Asher also signifies "good fortune," referring
+to the good fortune of Israel that was chosen to the God's people,
+and in accordance with this name also do the gifts of the prince of
+the tribe of Asher allude to the distinction of Israel. The charger,
+one hundred and thirty shekels of silver in weight, corresponds to
+the nations of the world, whom, however, God repudiated,
+choosing Israel in their stead. The bowl of seventy shekels
+corresponds to the seventy pious souls of whom Israel consisted
+when they moved to Egypt. Both vessels were filled with fine
+flour. God sent His prophets to the other nations as well as to
+Israel, but Israel alone declared itself willing to accept the Torah.
+This nation accepted "the spoon of then shekels of gold filled with
+incense," every man among them being willing to accept the Ten
+Commandments and the Torah. The three burnt offerings
+corresponded to the three crowns that Israel received from their
+God, the crown of the Torah, the crown of the Priesthood, and the
+crown of the Kingdom, for which reason also golden crowns were
+fashioned on the Ark in which the Torah was kept, on the altar on
+which the priests offered sacrifices, and on the table that
+symbolized the kingdom. But the highest of all is the crown of a
+good name, which a man earns through good deeds, for the crucial
+test is not the study of the Torah, but the life conforming to it. For
+this reason also there was a sin offering among the offerings,
+corresponding to the crown of good deeds, for these alone can
+serve as an expiation. The two oxen indicate the two Torot that
+God gave His people, the written and the oral, whereas the fifteen
+peace offerings of small cattle correspond to the three Patriarchs
+and the twelve fathers of the tribes, for these fifteen God had
+chosen. [399]
+
+As Jacob blessed after Asher and the Naphtali, so too did these two
+tribes succeed each other in the offerings at the dedication of the
+Tabernacle. Naphtali, Jacob's son, was a very affectionate son,
+who was ever ready to execute his father's every command. The
+prince of the tribe of Naphtali followed his ancestor's example, and
+by his gifts to the sanctuary sought to recall the three Patriarchs
+and their wives. "One silver charger, the weight whereof was an
+hundred and thirty shekels," symbolized Sarah, who was unique
+among her sex in her piety, and who almost attained the age of
+hundred and thirty years. A silver bowl for sprinkling blood
+recalled Abraham, who was thrown far away form his home. The
+weight of the bowl was seventy shekels, as Abraham also was
+seventy years old when God made with him the covenant between
+the pieces. The charger and the bowl were both filled with fine
+flour mingled with oil, as also Abraham and Sarah were imbued
+with a love for good and pious deeds. The spoon of ten shekels of
+gold alludes to Abraham as well, for Abraham conquered the evil
+inclination and resisted the ten temptations, whereas the three
+burnt offerings and the sin offering corresponded to the offerings
+made by Abraham at the covenant between the pieces. The two
+oxen for the peace offering indicate Isaac and Rebekah, whereas
+the three kinds of small cattle allude to Jacob, Leah, and Rachel,
+but the sum total of the offerings of these three species was fifteen,
+corresponding to these three and the twelve fathers of the tribes.
+[400]
+
+Apart from the significance that the offerings of the tribal princes
+had for each individual tribe respectively, they also symbolized the
+history of the world from the time of Adam to the erection of the
+Tabernacle. The silver charger indicated Adam, who lived nine
+hundred and thirty years, and the numerical equivalent of the
+letters of Kaarat Kesef, "silver charger," amounts to the same.
+Corresponding to the weight of "an hundred and thirty shekels,"
+Adam begat his son Seth, the actual father of the future
+generations, at the age of a hundred and thirty years. The silver
+bowl alludes to Noah, for, as it weighed seventy shekels, so too did
+seventy nations spring from Noah. Both these vessels were filled
+with fine flour, as Adam and Noah were both full of good deeds.
+The spoon "of ten shekels of gold" corresponded to the ten words
+of God by which the world was created, to the ten Sefirot, to the
+ten lists of generations in the Scriptures, to the ten essential
+constituent parts of the human body, to the ten miracles God
+wrought for Israel in Egypt, to the ten miracles Israel experienced
+by the Red Sea. The three burnt offerings were meant to recall the
+three Patriarchs. The kid of goats indicated Joseph; the two oxen
+corresponded to Moses and Aaron; the five rams to the five
+distinguished sons of Zerah: Zimri, Ethan, Heman, Calcol, and
+Dara; whereas the five goats and the five lambs symbolized the
+five senses of mankind by means of which the existence of things
+is determined.
+
+The sum total of the gifts of the twelve princes of the tribes had
+also a symbolical significance. The twelve chargers correspond to
+the twelve constellations; the twelve bowls of the twelve months;
+the twelve spoons to the twelve guides of men, which are: the
+heart, that bestows understanding and insight; the kidneys, that
+give counsels, good as well as evil; the mouth, that cuts all kinds
+of food; the tongue, that renders speech impossible; the palate, that
+tastes the flavors of food; the windpipe, that renders possible
+breathing and the utterance of sounds; the esophagus, that
+swallows food and drink; the lungs, that absorbs fluids; the liver,
+that promotes laughter; the crop, that grinds all food; and the
+stomach, that affords pleasant sleep. "All the silver of the vessels
+that weighed two thousand and four hundred shekels"
+corresponded to the years that had passed from the creation of the
+world to the advent of Moses in the fortieth year of his life. All the
+gold of the spoons, the weight of which was an hundred and
+twenty shekels, corresponds to the years of Moses' life, for he died
+at the age of a hundred and twenty. [401]
+
+The different species of animals offered as sacrifices corresponded
+to the different ranks of the leaders of Israel. The twelve bullocks
+to the kings, the twelve rams to the princes of the tribes, the twelve
+kids of the goats to the governors, and the twelve sheep to the
+government officials. The twenty-four oxen for a peace offering
+corresponded to the books of the Scriptures, and the divisions of
+the priests, and were also meant to serve as atonement for the
+twenty-four thousand men, who, owing to their worship of Peor,
+died of the plague. The sixty rams of the peace offering
+corresponded to the sixty myriads of Israel's fighting hosts; the
+sixty he-goats to the sixty empires; and the sixty he-lambs to the
+building of the second Temple that measured sixty cubits in height
+and sixty in width. [402]
+
+The gifts of the twelve princes of the tribes were not only equal in
+number, but also in the size and width of the objects bestowed,
+every tribe making exactly the same offering to the sanctuary.
+None among them wished to outrival the others, but such harmony
+reigned among them and such unity of spirit that God valued the
+service of each as if he had brought not only his own gifts but also
+those of his companions. As a reward for this mutual regard and
+friendship, God granted them the distinction of permitting them to
+present their offerings even on the Sabbath day. [403]
+
+THE REVELATIONS IN THE TABERNACLE
+
+"Honor pursues him who tries to escape it." Moses in his humility
+felt that his mission as leader of the people ended with the erection
+of the Tabernacle, as Israel could now satisfy all their spiritual
+needs without his aid. But God said: "As truly as thou livest, I have
+for thee a far greater task than any thou hast yet accomplished, for
+thou shalt instruct My children about 'clean and unclean,' and shalt
+teach them how to offer up offerings to Me." God hereupon called
+Moses to the Tabernacle, to reveal to him there the laws and
+teachings. [404] Moses in his humility did not dare to enter the
+Tabernacle, so that God had to summon him to enter. Moses,
+however, could not enter the sanctuary while a cloud was upon it,
+this being a sign "that the demons held sway," but waited until the
+cloud had moved on. The voice that called Moses came from
+heaven in the form of a tube of fire and rested over the two
+Cherubim, whence Moses perceived its sound. This voice was a
+powerful as at the revelation at Sinai when the souls of all Israel
+escaped in terror, still it was audible to none but Moses. Not even
+the angels heard it, for the words of God were destined exclusively
+for Moses. Aaron, too, with the exception of three cases in which
+God revealed Himself to him, never received His commands
+except through the communications of Moses. God would call
+Moses twice caressingly words by name, and when he had
+answered, "Here am I," God's words were revealed to him, and
+every commandment as a special revelation. God always allowed a
+pause to take place between the different laws to be imparted, that
+Moses might have time rightly to grasp what was told him. [405]
+
+On the first day of the dedication of the Tabernacle, not lest than
+eight important sections of laws were communicated to Moses by
+God. [406] As a reward for his piety, Aaron and his descendants to
+all eternity received the laws of sanctity, which are a special
+distinction of the priests, [407] and these laws were revealed on
+this day. It was on this day, also, that Aaron and his sons received
+the gifts of the priests, for although even at the revelation on Sinai
+Israel had set them aside, still they were not given to Aaron and his
+sons until this day when the sanctuary was anointed. [408]
+
+The second law revealed on this day was the separation of the
+Levites from among the children of Israel, that they might be
+dedicated to the sanctuary. "For God elevated no man to an office
+unless He has tried him and found him worthy of his calling." He
+did not say, "and the Levites shall be Mine," before He had tried
+this tribe, and found them worthy. In Egypt none but the tribe of
+Levi observed the Torah and clung to the token of the Abrahamic
+covenant, while the others tribes, abandoning both Torah and
+token of covenant, like the Egyptians, practiced idolatry. In the
+desert, also, it was this tribe alone that did not take part in the
+worship of the Golden Calf. Justly, therefore, did God's choice fall
+upon this godly tribe, who on this day were consecrated as the
+servants of God and His sanctuary. [409]
+
+The ceremonies connected with the consecration of the Levites
+had much in common with the regulations for cleansing of lepers.
+Originally, the firstborn had been the servants of the sanctuary,
+but, owing to the worship of the Golden Calf, they lost this
+prerogative, and the Levites replaced them. It was for this reason
+that the Levites were obliged to observe regulations similar to
+those for the cleansing of lepers, because they took the place of
+men who by their sins had defiled themselves. The offerings that
+the Levites brought on this occasion consisted of two bullocks, on
+for a burnt offering whenever the congregation, seduced by others,
+commits idolatry; and Israel would not have worshipped the
+Golden Calf had not the mixed multitude misled them. "But
+whosoever worships an idol, by this act renounces the whole
+Torah," hence did the Levites have to offer up another bullock for
+a sin offering, in accordance with the law that "if the whole
+congregation of Israel have done somewhat against any of the
+commandments of the Lord concerning things which should not be
+done, and are guilty, then they shall offer up a young bullock for
+the sin." As the Levites had been chosen "to do the service of the
+children of Israel in the Tabernacle of the congregation, and to
+make an atonement for the children of Israel," God ordered all the
+congregation of Israel to be present at the consecration of the
+Levites, for whosoever had a sin offering up for himself must in
+person bring it to the Tabernacle. Therefore, too, did the elders of
+Israel have to put their hands upon the Levites, according to the
+prescription that the elders must put their hands upon the sin of the
+congregation. Aaron, like the elders, participated in the ceremony
+of the consecration, lifting up every single Levite as a token that he
+was now dedicated to the sanctuary. [410] Aaron's extraordinary
+strength is proven by the fact that he was able to lift up twenty-tow
+thousand men in one day. [411]
+
+ THE CLEANSING OF THE CAMP
+
+The third law revealed on this day was the command that the
+children of Israel put out of the camp every leper and every
+unclean person. When Israel moved out of Egypt, the majority of
+the people were afflicted with physical defects and diseases,
+contracted during their work on the structures they had been
+compelled to erect in Egypt. One had his hand crushed by a falling
+stone, another's eye blinded by splashing of loam. It was a battered
+and crippled host that reached Sinai, eager to receive the Torah,
+but God said: "Does it become the glory of the Torah that I should
+bestow it on a race of cripples? Nor do I want to await the coming
+of another, sound generation, for I desire no further delay of the
+revelation of the Torah." Hereupon God sent angels to heal all
+among Israel that were diseased or afflicted with defects, so that
+all the children of Israel were sound and whole when they received
+the Torah. They remained in this condition until they worshipped
+the Golden Calf, when all their diseases returned as a punishment
+for their defection from God. Only the women, during their stay in
+the desert, were exempt from the customary ailments to which
+women are subject, as a reward for being the first who declared
+themselves ready to accept the Torah. When the Tabernacle had
+been consecrated, God now said to Moses: "So long as you had not
+yet erected the Tabernacle, I did not object to having the unclean
+and the lepers mingle with the rest of the people, but now that the
+sanctuary is erected, and that My Shekinah dwells among you, I
+insist upon your separating all these from among you, that they
+may not defile the camp in the midst of which I dwell."
+
+The law in regard to lepers was particularly severe, for they were
+denied the right of staying within the camp, whereas the unclean
+were prohibited merely from staying near the sanctuary. [412] The
+lepers were the very ones who had worshipped the Golden Calf,
+and had as a consequence been smitten with this disease, and it
+was for this reason that God separated them from the community.
+Thirteen sins are punished with leprosy by God: blasphemy,
+unchastity, murder, false suspicion, pride, illegal appropriation of
+the rights of others, slander, theft, perjury, profanation of the
+Divine Name, idolatry, envy, and contempt of the Torah. Goliath
+was stricken with leprosy because he reviled God; the daughters of
+Zion became leprous in punishment of their unchastity; leprosy
+was Cain's punishment for the murder of Abel. When Moses said
+to God, "But behold, they will not believe me," God replied: "O
+Moses, art thou sure that they will not believe thee? They are
+believers and the sons of believers. Thou who didst suspect them
+wrongly, put not they hand into thy bosom,.....and he put his hand
+into his bosom: and when he took it out, behold, his hand was
+leprous as snow. " Uzziah presumed upon the rights of the
+priesthood, and went into the Temple to burn incense upon the
+altar of incense. He was just about to commit the offence, when
+"the leprosy brake forth in his forehead." Leprosy fell upon
+Naaman, who had grown arrogant because of his heroic deeds. For
+slandering Moses Miriam became leprous as snow; and Gehazi
+was punished by leprosy because he frustrated the purpose of
+Elisha, who desired to accept nothing from Naaman in order that
+the cure might redound to the glory of God. [413]
+
+Another important law revealed on this day referred to the
+celebration of "the second Passover feast." Mishael and Elzaphan,
+who had attended to the burial of Nadab and Abihu, were godly
+men, anxious to fulfil the commandments of God, hence they went
+to the house where Moses and Aaron instructed the people, and
+said to them: "We are defiled by the dead body of a man;
+wherefore are we kept back that we may not offer an offering of
+the Lord in His appointed season among the children of Israel?"
+Moses at first answered that they might not keep the Passover
+owing to their condition of uncleanness, but they argued with him,
+asking that even if, owing to their condition, they might not
+partake of the sacrificial meat, they might, at least, be permitted to
+participate in the offering of the paschal lamb by having the blood
+of the offering sprinkled for them. Moses admitted that he could
+not pass judgement on this case before receiving instruction
+concerning it from God. For Moses had the rare privilege of being
+certain of receiving revelations from God whenever he applied to
+Him. He therefore bade Mishael and Elzaphan await God's
+judgement concerning their case, and sentence was indeed
+revealed immediately. [414]
+
+It was on this day also that God said to Moses: "A heavy blow of
+fate had fallen upon Aaron to-day, but instead of murmuring he
+thanked Me for the death that robbed him of his two sons, which
+proves his trust in My justice toward them, who had deserved
+punishment more severe. Go then, and comfort him; and at the
+same time tell him 'that he come not at all times into the holy place
+within the vail before the mercy seat, which is upon the Ark.'"
+These last words greatly aggrieved Moses, who not thought: "Woe
+is me! For it seems as if Aaron had lost his rank, since he may not
+at all times enter the sanctuary. The statement of the periods for
+his admission into the sanctuary is also so indeterminate that I am
+not at all sure whether they are to recur hourly, or daily, or
+annually, every twelve years, perhaps even seventy, or not at all."
+But God replied: "Thou art mistaken, I was not thinking of fixing a
+certain time. Whether hour, or day or year, for Aaron may enter the
+sanctuary at any time, but when he does so, he must observe
+certain ceremonies." The ceremonies that Aaron, as well as every
+other high priest, had to perform on the Day of Atonement before
+his entrance into the Holy of Holies were symbolical of the three
+Patriarchs, of the four wives of the Patriarchs, and of the twelve
+tribes. Only by depending upon the merits of these pious men and
+women might the high priest venture to enter the Holy of Holies
+without having to fear the angels that filled this space. These were
+obliged to retreat upon the entrance of the high priest, and even
+Satan had to flee whenever he beheld the high priest, and did not
+dare to accuse Israel before God. [415]
+
+Aaron's grief about the death of his sons was turned to joy when
+God, on the day of their death, granted him the distinction of
+receiving a direct revelation from the Lord, which prohibited both
+him and his sons from drinking wine or strong drink when they
+went into the Tabernacle. [416]
+
+On this day, also, Moses received the revelation concerning the red
+heifer, whose significance was never vouchsafed to any other
+human being beside himself. On the following day, under the
+supervision of Eleazar, Aaron's son, it was slaughtered and burned.
+Although, beside this one, a number of other red heifers were
+provided in future generations, this one was distinguished by
+having its ashes kept forever, which, mingled with the ashes of
+other red heifers, were always used for the purification of Israel.
+But it is in this world alone that the priest can purify the unclean
+by sprinkling with this water of purification, whereas in the future
+world God will sprinkle clean water upon Israel, "that thy may be
+cleansed from all their filthiness, and from all their idols." [417]
+
+ THE LIGHTING OF THE CANDLESTICK
+
+The eighth law revealed on this day was the lighting of the
+candlestick. After all the princes of the tribes had brought their
+gifts to the sanctuary, and God had bidden Moses to let them offer
+each his offering, one a day, throughout twelve days, Aaron,
+profoundly agitated, thought: "Woe is me! It seems as if, owing to
+my sin, my tribe has been excluded by God from participating in
+the dedication of the sanctuary." Hereupon God said to Moses: "Go
+to Aaron and say to him, 'Do not fear that thou art slighted, and art
+deemed inferior to the other princes of the tribes. Thou, on the
+contrary, shalt enjoy a greater glory than all of these, for thou art to
+light the lamps of the candlestick in the sanctuary.'" When Israel
+heard God's command that the lights of the sanctuary be lighted,
+they said: "O Lord of the world! Thou biddest us make a light for
+Thee that are the light of the world, and with whom light
+dwelleth." But God replied: "Not because I need your light do I bid
+you burn lamps before Me, but only the I might thereby distinguish
+you in the eyes of the nations that will say, 'Behold the people of
+Israel, that hold up a light before Him who bestoweth light upon
+the world.' By your own eye-sight can you see how little need I
+have of your light. You have the white of the eye and the black of
+the eye, and it is by means of this dark part of the eye that you are
+enabled to see, and not through the light part of the white of the
+eye. How should I, that am all light, have need of your light!" God
+furthermore said: "A mortal of flesh and blood lights one light by
+means of another that is burning, I have brought forth light out of
+darkness: 'In the beginning darkness was upon the face of the
+deep,' whereupon I spake, 'Let there be light: and there was light.'
+Shall I now be in need of your illumination? Nay, I commanded
+you to light the candles in the sanctuary that I might distinguish
+you and give you another opportunity of doing a pious deed, the
+execution of which I will reward in the future world by letting a
+great light shine before you; and, furthermore, if you will let the
+candles shine before Me in My sanctuary, I shall protect from all
+evil your spirit, 'the candle of the Lord.'" [418]
+
+Simultaneously with the command to light the sanctuary, Moses
+received the instruction to celebrate the Sabbath by the lighting of
+candles, for God said to him: "Speak unto the children of Israel; if
+you will observe My command to light the Sabbath candles, I shall
+permit you to live to see Zion illuminated, when you will no longer
+require the light of the sun, but My glory will shine before you so
+that the nations will follow your light." [419]
+
+Aaron was distinguished not only by being selected to dedicate the
+sanctuary through the lighting of the candles, God ordered Moses
+to communicate to his brother the following revelation: "The
+sanctuary will on another occasion also be dedicated by the
+lighting of the candles, and then it will be done by the descendants,
+the Hasmoneans, for whom I will perform miracles and to whom I
+will grant grace. Hence there is greater glory destined for thee than
+for all the other princes of the tribes, for their offerings to the
+sanctuary shall be employed only so long as it endures, but the
+lights of the Hanukkah festival will shine forever; and, moreover,
+thy descendants shall bestow the priestly blessing upon Israel even
+after the destruction of the Temple." [420]
+
+The candlestick that Aaron lighted in the sanctuary, was not the
+common work of mortal hands, but was wrought by a miracle.
+When God bade Moses fashion a candlestick, he found it difficult
+to execute the command, not knowing how to set to work to
+construct it in all its complicated details. God therefore said to
+Moses: "I shall show thee a model." He then took white fire, red
+fire, and green fire, and black fire, and out these four kinds of fires
+He fashioned a candlestick with its bowls, its knops, and its
+flowers. Even then Moses was not able to copy the candlestick,
+whereupon God drew its design upon his palm, saying to him:
+"look at this, and imitate the design I have drawn on thy palm."
+But even that did not suffice to teach Moses how to execute the
+commission, whereupon God bade him cast a talent of gold into
+the fire. Moses did as he was bidden, and the candlestick shaped
+itself out of the fire. As on this occasion, so upon other occasions
+also did God have to present the things tangibly before Moses in
+order to make certain laws intelligible to him. In this way, for
+example, at the revelation concerning clean and unclean animals,
+God showed one specimen of each to Moses, saying: "This ye shall
+eat, and this ye shall not eat." [421]
+
+ THE TWELVE PRINCES OF THE TRIBES
+
+God in His love for Israel had frequent censuses taken of them, so
+that He might accurately estimate His possession. In scarcely half
+a year they were twice counted, once shortly before the erection of
+the Tabernacle, and the second time a month after its dedication.
+[422] On the first day of the month of Iyyar, Moses received
+instructions to take a census of all men over twenty who were
+physically fit to go to war. He was ordered to take Aaron as his
+assistant, so that in case he should overlook some of the men
+Aaron might remind him of them, for "two are better than one."
+They were also to take as their subordinate assistants Eleazar and
+Ithamar, Aaron's sons, and a man each from the several tribes.
+These twelve men were appointed not only to conduct the census,
+but also to look after the spiritual welfare of their respective tribes,
+the sins of which would be upon their heads unless, with all their
+powers, they strove to prevent them. Moses and Aaron
+nevertheless adjured the princes of the tribes, in spite of their high
+rank, not to tyrannize over the people, whereas, on the other hand,
+they admonished the people to pay all due respect to their
+superiors. [423]
+
+The names of these twelve princes of the tribes indicated the
+history of the tribes they represented. The prince of the tribe
+Reuben was called Elizur, "my God is a rock," referring to the
+ancestor of this tribe, Reuben, Jacob's son, who sinned, but, owing
+to his penance, was forgiven by God, who bore his sin as a rock
+bears the house built upon it. The name of Elizur's father was
+Shedeur, "cast into the fire," because Reuben was converted to
+repentance and atonement through Judah, who confessed his sin
+when his daughter-in-law Tamar was about to be cast into the fire.
+
+The prince of the tribe of Simeon was named Shelumiel, "my God
+is peace," to indicate that in spite of the sin of Zimri, head of this
+tribe, through whom four and twenty thousand men among Israel
+died, God nevertheless made peace with this tribe.
+
+The prince of the tribe of Judah bore the name Nahshon, "wave of
+the sea," the son of Amminadab, "prince of My people," because
+the prince received this dignity as a reward for having plunged into
+the waves of the Red Sea to glorify God's name.
+
+The tribe of Issachar had for its prince Nethanel, "God gave," for
+this tribe devoted its life to the Torah given by God to Moses.
+Accordingly Nethanel was called the son of Zuar, "burden," for
+Issachar assumed the burden of passing judgement on the lawsuits
+of the other tribes.
+
+Corresponding to the occupation of the tribe of Zebulun, its prince
+was called Eliab, "the ship," son of Helon, "the sand," for this tribe
+spent its life on ships, seeking "treasures hidden in the sand."
+
+Elishama, son of Ammihud, the name of the prince of the tribe of
+Ephraim, points to the history of Joseph, their forefather. God said:
+"Elishama, 'he obeyed Me,' who bade him be chaste and not covet
+his master's wife that wanted to tempt him to sin, and Ammihud,
+'Me he honored,' and none other."
+
+The other tribe of Joseph, Manasseh, also named their prince in
+reference to their forefather, calling him Gamaliel, son of
+Pedahzur, which signifies, "God rewarded Joseph for his piety by
+releasing him from bondage and making him ruler over Egypt."
+
+The prince of the tribe of Benjamin was named Abidan, "my father
+decreed," son of Gideoni, "mighty hosts," referring to the
+following incident. When Rachel perceived that she would die at
+the birth of her son, she called him "son of faintness," supposing
+that a similar fate would overtake him, and that he was doomed
+through weakness to die young. But Jacob, the child's father,
+decreed otherwise, and called him Benjamin, "son of might and of
+many years."
+
+The prince of the tribe of Dan bore the name Ahiezer, "brother of
+help," son of Ammishaddai, "My people's judge," because he was
+allied with the helpful tribe of Judah at the erection of the
+Tabernacle, and like this ruling tribe brought forth a mighty judge
+in the person of Samson.
+
+The tribe of Asher was distinguished by the beauty of its women,
+which was so excellent that even the old among them were fairer
+and stronger than the young girls of the other tribes. For this reason
+kings chose the daughters of this tribe to be their wives, and these,
+through their intercession before the kings, saved the lives of many
+who had been doomed to death. Hence the name of the prince of
+the tribe of Asher, Pagiel, "the interceder," son of Ochran, "the
+afflicted," for the women of the tribe of Asher, through their
+intercession, obtained grace for the afflicted.
+
+The prince of the tribe of Gad bore the name Eliasaph, "God
+multiplied;" son of Deuel, "God is a witness." To reward them for
+passing over the Jordan and not returning to their property on this
+side of the river until the promised land was won, their wealth was
+multiplied by God; for when, upon returning, they found the
+enemy at home, God aided them and they gained all their enemies
+possessions. God was furthermore witness that this tribe had no
+wicked motive when they erected an altar on their land.
+
+The prince of the tribe of Naphtali was called Ahira, "desirable
+meadow," son of Enan, "clouds;" for the land of this tribe was
+distinguished by its extraordinary excellence. Its products were
+exactly what their owners "desired," and all this owing to the
+plenty of water, for the "clouds" poured plentiful rain over their
+land.
+
+At the census of the people the tribes were set down in the order in
+which they put up their camp and moved in their marches. The
+tribes of Judah, Issachar, and Zebulun formed the first group, the
+royal tribe of Judah being associated with the tribe of learned men,
+Issachar, and with Zebulun, which through its generosity enabled
+Issachar to devote itself to the study of the Torah. The second
+group consisted of Reuben, Simeon, and Gad. The sinful tribe of
+Simeon was supported on the right by the penance of Reuben and
+on the left by the strength of Gad. The tribes of Ephraim,
+Manasseh, and Benjamin formed a group by themselves, for these
+before all the other tribes were destined to appear gloriously
+against Amalek. The Ephraimite Joshua was the first who was
+victorious against Amalek, the Benjamite Saul followed his
+example in his war against Agag, king of Amalek, and, under the
+leadership of men out of the tribe of Manasseh, the tribe of
+Simeon at the time of king Jehoshaphat succeeded in destroying
+the rest of the Amalekites, and to take possession formed the last
+group, and for the following reason were united in this way. The
+tribe of Dan had already at the time of the exodus from Egypt been
+possessed of the sinful thought to fashion an idol. To counteract
+this "dark thought" Asher was made its comrade, from whose soil
+came "the oil for lighting;" and that Dan might participate in the
+blessing, Naphtali, "full with the blessing of the Lord," became its
+second companion. [424]
+
+At this third census the number of men who were able to go to war
+proved to be exactly the same as the second census, taken in the
+same year. Not one among Israel had died during this period, from
+the beginning of the erection of the Tabernacle to its dedication,
+when the third census took place. [425] But no conclusive
+evidence concerning the sum total of the separate tribes can be
+drawn from this number of men able to go to war, because the
+ration of the two sexes varied among the different tribes, as, for
+example, the female sex in the tribe of Naphtali greatly
+outnumbered the male. [426]
+
+THE CENSUS OF THE LEVITES
+
+Moses at the census did not take into consideration the tribe of
+Levi, because God had not commanded him to select a prince for
+this tribe as for all others, hence he drew the conclusion that they
+were not to be counted. Naturally he was not sure of his decision
+in this matter, and wavered whether or not to include the Levites in
+the number, when God said to him: "Do not muster the tribe of
+Levi, nor number them among the children of Israel." At these
+words Moses was frightened, for he feared that his tribe was
+considered unworthy of being counted with the rest, and was
+therefore excluded by God. But God quieted him, saying: "Do not
+number the Levites among the children of Israel, number them
+separately." There was several reasons for numbering the Levites
+separately. God foresaw that, owing to the sin of the spies who
+were sent to search the land, all men who were able to go to war
+would perish in the wilderness, "all that were numbered of them,
+according to their whole number, from twenty years old and
+upward." Now had the Levites been included in the sum total of
+Israel, the Angel of Death would have held sway over them also,
+wherefore God excluded them from the census of all the tribes,
+that they might in the future be exempt from the punishment
+visited upon the others, and might enter the promised land. The
+Levites were, furthermore, the body-guard of God, to whose care
+the sanctuary was entrusted - another reason for counting them
+separately. God in this instance conducted Himself like the king
+who ordered one of his officers to number his legions, but added:
+"Number all the legions excepting only the legion that is about
+me." [427]
+
+The extent of God's love for Levi is evident through the command
+given to Moses, to number in the tribe of Levi "all males from a
+month old and upward," whereas in the other tribes none were
+numbered save men able to go to war, from twenty years and
+upward. Upon other occasions God had even the embryos among
+the Levites numbered. This occurred upon Jacob's entrance into
+Egypt, when the number seventy for his family was attained only
+by including Jochebed who was still in the womb; and similarly at
+a future time upon the return of the exiles from Babylon. For at
+that time only twenty-three of the priestly sections returned, hence
+to complete their number they had to include Bigvai, who
+belonged to the missing section, even though he was still in the
+womb. [428]
+
+When Moses was ordered to number among the Levites all
+children from a month old and upward, he said to God: "Thou
+biddest me count them from a month old and upward. Shall I now
+wander about their courts and houses and count each child, seeing
+that Thou givest me such a command?" But God replied: "Do thou
+what thou canst do, and I will do what I can do." It now came to
+pass that whenever Moses betook himself to a Levite tent he found
+the Shekinah awaiting him, tell him exactly the number of children
+without his having to count them. [429]
+
+In the choice of this tribe God showed His preference for the
+seventh, for Levi was the seventh pious man, starting from Adam,
+to wit: Adam, Noah, Enoch, Abraham, Isaac, Jacob, and Levi. As
+in this instance, so in many others did God indicate His love for
+the seventh. He sits enthroned in the seventh heaven; of the seven
+worlds the seventh alone is inhabited by human beings; of the
+early generations the seventh was the most excellent, for it
+produces Enoch. Moses, seventh among the Patriarch, was judged
+worthy of receiving the Torah. David, seventh son of Jesse, was
+chosen as king. In periods of time, also, the seventh was the
+favorite. The seventh day is the Sabbath; the seventh month,
+Tishri, is the month of the holy days; the seventh year is the
+Sabbatical year of rest, and every seventh Sabbatical year of rest is
+the year of jubilee. [430]
+
+Another reason for numbering even the youngest boys among the
+Levites was that the tribe of Levi as a whole had the responsibility
+of atoning for the sin of the first-born among the children of Israel.
+For it was these who until the time of the worship of the Golden
+Calf performed the services of the priesthood, and their privilege
+was taken from them owing to this, their sin. This prerogative was
+then conferred upon the tribe of Levi, who, moreover, dedicating
+themselves, man for man, to the service of the Lord, served as an
+atonement for the first-born of Israel, that they might not be
+destroyed as they deserved. [431]
+
+The exchange of Levites in place of the first-born did, however,
+present a difficulty. For God had communicated the number of
+Levites to Moses in the following way: "Their number amounts to
+as many as the number of My legion." For, when God came down
+upon Sinai, twenty-two thousand angels surrounded Him, and just
+as many men did the Levites number. Outside of these there were
+three hundred first-born among the Levites that could not well be
+offered in exchange for the first-born among the other tribes,
+because their standing was the same as theirs. As the number of
+first-born among the other tribes exceeded the number of Levites
+by two hundred seventy-three, this surplus remained without actual
+atonement. Hence God ordered Moses to take from them five
+shekels apiece by the poll as redemption money, and give it to the
+priests. The sum was fixed upon by God, who said: "Ye sold the
+first-born of Rachel for five shekels, and for this reason shall ye
+give as redemption money for every first-born among ye five
+shekels."
+
+To avoid quarrels among the first-born, as otherwise each one
+would try to lay the payment of redemption money upon his
+neighbor, Moses wrote upon twenty-two thousand slips of paper
+the word "Levi," and upon two hundred seventy-three the words
+"five shekels," all of which were then thrown into an urn and
+mixed. Then every first-born had to draw one of the slips. If he
+drew a slip with "Levi" he was not obliged to remit any payment,
+but if he drew "five shekels," he had to pay that sum to the priests.
+[432]
+
+THE FOUR DIVISIONS OF THE LEVITES
+
+Apart from the census of all male Levites, Moses now took another
+census of the men from the ages of thirty to fifty, for only at this
+age were the Levites permitted to perform service in the
+Tabernacle throughout their march through the desert, a law that
+indeed ceased to hold good when Israel settled in the Holy Land.
+[433] These officiating Levites, as well as the priests, were divided
+by Moses into eight sections, a number that was not doubled until
+the prophet Samuel increased it to sixteen, to which David again
+added eight, so that there were later twenty-four divisions among
+the Levites and priests. [434]
+
+The most distinguished among the Levites were the sons of
+Kohath, whose charge during the march through the desert was the
+Holy of Holies, and among the vessels particularly the Holy Ark.
+This latter was a dangerous trust, for out of the staves attached to it
+would issue sparks that consumed Israel's enemies, but now and
+then this fire wrought havoc among the bearers of the Ark. It
+therefore became a customary thing, when the camp was about to
+be moved, for Kohath's sons to hasten into the sanctuary and seek
+to pack up the different portions of it, each one planning cautiously
+to shift the carrying of the Ark upon another. But this even more
+kindled God's anger against them, and He slew many of the
+Kohathites because they ministered to the Ark with an unwilling
+heart. To avert the danger that threatened them, God ordered
+Aaron and his sons to enter first into the sanctuary, and "to appoint
+to the Kohathites, every one, his service and his burden, that they
+might not go in to see when the holy things are covered, lest they
+die." This was done because previous to this command the sons of
+Kohath had been accustomed to feast their eyes on the sight of the
+Ark, which brought them instantaneous death. But, according to
+this order, Aaron and his sons first took apart the different portions
+of the sanctuary, covered the Ark, and not till then called the sons
+of Kohath to bear the burden.
+
+During the march the Levites might wear no shoes, but had to walk
+barefoot because they carried and ministered to holy objects. The
+Kohathites had, moreover, to walk backwards, for they might not
+turn their backs to the Holy Ark. They were, furthermore, owing to
+their offices as bearers of the Ark, distinguished by being the first
+of the Levites to be numbered in the census, although in other
+respects the sons of Gershon led, for Gershon was the first-born of
+Levi. [435]
+
+When giving the commission to count the sons of Kohath, God
+explicitly mentioned that Moses should undertake the census with
+Aaron, but He did not do so when He ordered the numbering of the
+sons of Gershon. Moses now thought that God had done this
+intentionally because the former were directly under Aaron's
+supervision while the Gershonites were not. Nevertheless, out of
+respect to his brother, he bade his brother, as well as, out of
+courtesy, the princes of the tribes to be present at the numbering of
+the Levites, but he did not tell Aaron that he did so in the name of
+God. In this Moses erred, for God wished Aaron to be present at
+the numbering of the Levites. For this reason, when He ordered the
+census of the third division, Merari's sons, to be taken, He
+expressly mentioned Aaron's name. At the apportionment of the
+service among the individual Levites, however, Aaron paid
+attention only to the sons of Kohath, each of whom had his special
+task allotted to him, whereas Moses appointed their tasks to the
+sons of Gershon and Merari. [436] The highest chief of the
+Levites, however, was Eleazar, who was "to have the oversight of
+them that keep the charge of the santuary." But despite his high
+position, Eleazar was modest enough to participate in the service
+in person. During their marches from place to place, he himself
+would carry all needful things for the daily offering. In his right
+hand he carried the oil for the candlestick, in his left hand the
+incense, on his are the things that were made in the pans, and,
+attached to his girdle, the phial with the oil for ointment. [437]
+Ithamar, Eleazar's brother, also had a duty in the sanctuary, for it
+was he to whom the guidance of the service of Gershon's and
+Merari's sons was assigned. For these must perform none but the
+service God had specially assigned to them, as no Gershonite
+might perform the duty of a Merarite, and vice versa, and each
+individual, too, had his special duty, that no quarrel might arise
+among them. [438]
+
+ THE FOUR STANDARDS
+
+When God appeared upon Sinai, He was surrounded by twenty-two
+thousand angels, all in full array and divided into groups, each of
+which had its own standard. Looking upon these angel hosts, Israel
+wished like them to be divided into groups with standards, and
+God fulfilled their wish. After Moses had completed the census of
+the people, God said to Him: "Fulfill their wish and provide them
+with standards as they desire. 'Every man of the children of Israel
+shall pitch by his own standard, with the ensign of their father's
+house; far off about the Tabernacle of the congregation shall they
+pitch.'" This commission greatly agitated Moses, who thought:
+"Now will there be much strife among the tribes. If I bid the tribe
+of Judah pitch in the East, it will surely state its preference for the
+South, and every tribe will likewise choose any direction but the
+one assigned to it." But God said to Moses: "Do not concern
+thyself with the position of the standards of the tribes, for they
+have no need of thy direction. Their father Jacob before his death
+ordered them to group themselves about the Tabernacle just as his
+sons were to be grouped about his bier at the funeral procession."
+When Moses now told the people to divide themselves in groups
+round about the Tabernacle, they did it in the manner Jacob had
+bidden them. [439]
+
+"The Lord by wisdom hath founded the earth; by understanding
+hath He established the heavens." The division of the tribes of
+Israel according to four standards, as well as their subdivision at
+each standard, is not arbitrary and accidental, it corresponds to the
+same plan and direction as that of which God made use in heaven.
+The celestial Throne is surrounded by four angels: to the right
+Michael, in front Gabriel, to the left Uriel, and to the rear Raphael.
+To these four angels corresponded the four tribes of Reuben,
+Judah, Dan, and Ephraim, the standard bearers. Michael earned his
+name, "Who is like unto God," by exclaiming during the passage
+of Israel through the Red Sea, "Who is like unto Thee, O Lord,
+among the gods?" and he made a similar statement when Moses
+completed the Torah, saying: "There is none like unto the God of
+Jeshurun." In the same way Reuben bore upon his standard the
+words, "Hear, O Israel: the Lord our God is one Lord," hence
+Reuben's position with his standard to the right of the sanctuary
+corresponded exactly to Michael's post at the right of the celestial
+Throne. Gabriel, "God is mighty," stands in front of the Throne, as
+Judah, "mightiest among his brethren," was the standard bearer in
+front of the camp. Dan, the tribe "from which emanated dark sin,"
+stood at the left side of the camp with his standard, corresponding
+to the angel Uriel, "God is my light," for God illuminated the
+darkness of sin by the revelation of the Torah, in the study of
+which this angel instructed Moses, and devotion to which is
+penance for sin. The tribe of Ephraim was the standard bearer to
+the rear of the camp, occupying the same position as Raphael,
+"God heals," holds the celestial Throne; for this tribe, from which
+sprang Jeroboam, was in need of God's healing for the wound that
+this wicked king dealt Israel. [440]
+
+God had other reasons for the divisions of the tribes that He
+decreed, for He said to Moses: "In the East whence comes the light
+shall the tribe of Judah, whence arises the light of sovereignty,
+pitch its camp, and with them the tribe of Issachar, with whom
+dwells the light of the Torah, and Zebulum, shining through the
+wealth. From the South come the dews of blessing and the rains of
+plenty, hence shall Reuben pitch on this side, for this tribe owes its
+existence to the penitent deeds of its forefather, penance being that
+which causes God to send His blessing upon the world. Beside
+Reuben shall stand the warlike tribe of Gad, and between these
+two Simeon, in order that this tribe, made weak by its sins, might
+be protected on either side by the piety of Reuben and the heroism
+of Gad. In the West are storehouses of snow, the storehouses of
+hail, of cold, and of heat, and as powerless as are mortals against
+these forces of nature, so ineffectual shall be the enemies of the
+tribes of Ephraim, Manasseh, and Benjamin, for which reason their
+post was to the West of the camp. From the North comes the
+darkness of sin, for this tribe alone will declare itself willing to
+accept the idols of Jeroboam, hence its place is to the North of the
+camp. To illuminate its darkness, put beside it shining Asher, and
+Naphtali, filled with God's plenty." [441]
+
+The four standards were distinguished from one another by their
+different colors, and by the inscriptions and figures worked upon
+each. The color of Judah's standard corresponded to the color of
+the three stones in the breastplate of the high priest, on which were
+engraved the names of Judah, Issachar, and Zebulun, and was
+composed of red, green, and fiery red. Judah's name, as well as
+Issachar's and Zebulun's, was inscribed on the banner, and beside
+the names was this inscription: "Rise up, Lord, and let Thine
+enemies be scattered; and let them that hate Thee flee before
+Thee." The standard of Reuben, about which gathered also the
+tribes of Simeon and Gad, was the color of the emerald, the
+sapphire, and the sabhalom, for on these three stones were the
+names of these tribes engraved on the breastplate of the high
+priest. Besides the names of Reuben, Simeon, and Gad the
+following device was wrought on the second standard, "Hear, O
+Israel: the Lord our God is one Lord." The third standard, around
+which rallied the tribes of Ephraim, Manasseh, and Benjamin, bore
+the color of the diamond, the turquoise, and the amethyst, for on
+these three stones in the high priest's breastplate were engrave the
+names of these three tribes. On this standard beside the names of
+these three tribes was the motto, "And the cloud of the Lord was
+upon them by day, when they went out of camp." As on the
+breastplate of the high priest the stones chrysolite, beryl and
+panther-stone bore the names of Dan, Asher, and Naphtali, so too
+did the fourth standard, round which these three tribes gathered,
+bear a color resembling these three stones. This standard contained
+the names of Dan, Asher, and Naphtali, and the device: "Return, O
+Lord, unto the many thousands of Israel." [442]
+
+The standards had also other distinguishing characteristics. Judah's
+standard bore in its upper part the figure of a lion, for its forefather
+had been characterized by Jacob as "a lion's whelp," and also
+sword-like hooks of gold. On these hooks God permitted a strip of
+the seventh cloud of glory to rest, in which were visible the initials
+of the names of the three Patriarchs, Abraham, Isaac, and Jacob,
+the letters being radiations from the Shekinah. Reuben's standard
+had in its upper part the figure of a man, corresponding to the
+mandrakes that Reuben, forefather of this tribe, found, for this
+plant had the form of a manikin. The hooks on this standard were
+like those on the standard of Judah, but the second letters of the
+names of the three Patriarchs, Bet, Zade, and 'Ayyin were seen
+above them in the cloud. In the standard of Ephraim was fashioned
+the form of a fish, for Jacob had blessed the forefather of this tribe
+by telling him to multiply like a fish; in all other respects it was
+like the other two standards, save the above the sword-like hooks
+of gold were seen the third letters in the names of the Patriarchs,
+Resh, Het, and Kof. Dan's standard contained the form of a
+serpent, for "Dan shall be a serpent by the way," was Jacob's
+blessing for this tribe; and the gleaming letters over the hooks
+were: Mem for Abraham, Kof for Isaac, and Bet for Jacob. The
+letter He of Abraham's name was not indeed visible over the
+standards, but was reserved by God for a still greater honor. For,
+over the Holy Ark, God let a pillar of cloud rest, and in this were
+visible the letter Yod and He, spelling the name Yah, by means of
+which God had created the world. This pillar of cloud shed
+sunlight by day and moonlight by night, so that Israel, who were
+surrounded by clouds, might distinguish between night and day.
+These two sacred letters, Yod, He, would on week-days fly about
+in the air over the four standards, hovering now upon this, now
+upon that. But as soon as Friday was over and the Sabbath began,
+these letters stood immovable on the spot where they chanced to
+be at that moment, and remained in this rigid position from the
+first moment of the Sabbath to the last.
+
+Whenever God wanted Israel to break up camp and move on, He
+would send on from its place over the Ark the cloud in which
+beamed the two sacred letters Yod and He in the direction in
+which Israel was to march, and the four strips of cloud over the
+standards would follow. As soon as the priests saw the clouds in
+motion, they blew the trumpets as a signal for starting, and the
+winds thereupon from all sides breathed myrrh and frankincense.
+[443]
+
+Although it was the clouds that gave the signal for taking down
+and pitching tents, still they always awaited the word of Moses.
+Before starting the pillar of cloud would contract and stand still
+before Moses, waiting for him to say: "Rise up, Lord, and let Thine
+enemies be scattered; and let them that hate Thee flee before
+Thee," whereupon the pillar of cloud would be set in motion. It
+was the same when they pitched camp. The pillar of cloud would
+contract and stand still before Moses, waiting for him to say:
+"Return, O Lord, unto the many thousands of Israel," whereupon it
+would expand first over the tribes that belonged to the standard of
+Judah, and then over the sanctuary, within and without. [444]
+
+ THE CAMP
+
+The camp was in the form of a square, twelve thousand cubits on
+each side, and in the middle was the space, four thousand cubits in
+size, for the sanctuary, and the dwelling place of priests and
+Levites. In the East of the sanctuary lived Moses, Aaron, and
+Aaron's sons; the Levites of the family of Kohath lived in the
+South, the sons of Gershon in the West, and the sons of Merari in
+the North. Each of theses divisions had for its dwelling place a
+space of a hundred cubits, while each group of three tribes that
+joined under one standard had a space of four thousand cubits.
+This was only for the dwelling place of the people, the cattle were
+outside the encampment, and the cloud of glory separated the
+dwelling places of the human beings from those of the animals.
+Rivers surrounded the camp from without, and so also were the
+different groups separated one from the other by rivers. But in
+order that on the Sabbath, when riding was prohibited, intercourse
+among the different parts of the camp might not be rendered
+impossible, there were bridges of boards over the rivers. The
+purple color of the cloud of glory was reflected in the waters of the
+rivers, so that it spread afar a radiance like that of the sun and the
+stars. The heathens, whenever they beheld these wondrous radiant
+waters, were frightened and feared Israel, but at the same time
+praised God for the miracles He wrought for Israel. [445]
+
+These were miracles that were visible to the outer world as well,
+but there were others that were known to Israel alone. During their
+forty years' march they had no need of change of raiment. The robe
+of purple which the angels clothed each one among them at their
+exodus from Egypt remained ever new; and as a snail's shell grows
+with it, so did their garments grow with them. Fire could not injure
+these garments, and though they wore the same things throughout
+forty years, still they were not annoyed by vermin, yes, even the
+corpses of this generation were spared by worms. [446]
+
+During their marches, as well as in their stay at a certain place,
+they had not only the four standards that divided them into four
+groups of three tribes each, each individual tribe had furthermore
+its own special spot and its special ensign. Reuben's flag was red,
+and on it were pictured mandrakes. Simeon's flag was green, with
+a picture of the city of Shechem upon it, for the forefather of the
+tribe had conquered this city. Judah's flag was azure, and bore the
+form of a lion. Issachar's flag was black, and had two figures, the
+sun and the moon, for from this tribe sprung the learned men who
+busied themselves with astronomy and the science of the calendar.
+Zebulun's flag was white, with the form of a ship, for this tribe
+devoted to navigation. Dan's flag had a color like a sapphire, with
+the figure of a serpent. Naphtali's flag was a dull red, the color of
+wine, and on it was the figure of a hind, in memory of its
+forefather, who was like "a hind let loose." Ashere's flag was red
+like fire, and had the token of an olive tree, because this tribe had
+much olive oil of excellent quality. The two tribes descended from
+Joseph, - Ephraim, and Manasseh - both flags of the same deep
+black color with a representation of Egypt, but they had other
+forms besides. Ephraim's had the picture of a bull, to symbolize
+Joshua, sprung of this tribe, whose glory was like "the firstling of
+his bullock, that pusheth the people together to the ends of the
+earth;" whereas Manasseh's was that of a unicorn, symbolizing the
+judge Gideon that sprang from this tribe, "who with his horns of
+unicorns pushed the people." Benjamin's flag had a color
+composed of all the other eleven colors, and a wolf for his token,
+Jacob having described this tribe a "a wolf that ravineth." The
+different colors of the flags corresponded to the colors of the
+stones set in the breastplate of the high priest, on which were
+engraved the names of the twelve tribes. Reuben's stone had a red
+color like his flag, Simeon's flag was green like the color of his
+stone, and in this way with all the tribes the color of stones and of
+flags harmonized. [447]
+
+ THE BLASPHEMER AND THE SABBATH-BREAKER
+
+When Israel received the Torah from God, all the other nations
+envied them and said: "Why were these choosen by God out of all
+the nations?" But God stopped their mouths, replying: "Bring Me
+your family records, and My children shall bring their family
+records." The nations could not prove the purity of their families,
+but Israel stood without a blemish, every man among them ready
+to prove his pure descent, so that the nations burst into praise at
+Israel's family purity, which was rewarded by God with the Torah
+for this its excellence. [448]
+
+How truly chastity and purity reigned among Israel was shown by
+the division of the people into groups and tribes. Among all these
+thousands was found only a single man who was not of pure
+descent, and who therefore at the pitching of the standards could
+attach himself to none of the groups. This man was the son of
+Shelomith, a Danite woman, and the Egyptian, [449] whom
+Moses, when a youth of eighteen, had slain for having offered
+violence to Shelomith, the incident that had necessitated Moses'
+flight from Egypt. It had happened as follows: When Moses came
+to Goshen to visit his parents, he witnessed how an Egyptian
+struck an Israelite, and the latter, knowing that Moses was in high
+favor at Pharaoh's court, sought his assistance, appealing to him
+with these words: "O, my lord, this Egyptian by night forced his
+way into my house, bound me with chains, and in my presence
+offered violence to my wife. Now he wants to kill me besides."
+Indignant at this infamous action of the Egyptian, Moses slew him,
+so that the tormented Israelite might go home. The latter, on
+reaching his house, informed his wife that he intended getting a
+divorce from her, as it was not proper for a member of the house
+of Jacob to live together with a woman that had been defiled.
+When the wife told her brothers of her husband's intentions, they
+wanted to kill their brother-in-law, who eluded them only by
+timely flight. [450]
+
+The Egyptian's violence was not without issue, for Shelomith gave
+birth to a son whom she reared as a Jew, even though his father
+had been and Egyptian. When the division of the people according
+to the four standard took place, this son of Shelomith appeared
+among the Danites into whose division he meant to be admitted,
+pointing out to them that his mother was a woman of the tribe of
+Dan. The Danites, however, rejected him, saying: "The
+commandment of God says, 'each man by his own standard, with
+the ensign of his father's house.' Paternal, not maternal descent
+decides a man's admission to a tribe." As this man was not content
+with this answer, his case was brought to Moses' court, who also
+passed judgement against him. This so embittered him the he
+blasphemed the Ineffable Name which he had heard on Mount
+Sinai, and cursed Moses. He at the same time ridiculed the
+recently announced law concerning the shewbread that was to be
+set on the table in the sanctuary every Sabbath, saying: "It
+behooves a king to eat fresh bread daily, and no stale bread." [451]
+
+At the same time as the crime blasphemy was committed by the
+son of Shelomith, Zelophehad committed another capital crime.
+On a Sabbath day he tore trees out of the ground although he had
+been warned by witnesses not to break the Sabbath. The overseers
+whom Moses had appointed to enforce the observance of the
+Sabbath rest seized him and brought him to the school, where
+Moses, Aaron, and other leaders of the people studied the Torah.
+
+In both these cases Moses was uncertain how to pass judgement,
+for, although he knew that capital punishment must follow the
+breaking of the Sabbath, still the manner of capital punishment in
+this case had not yet been revealed to him. Zelophehad was in the
+meantime kept in prison until Moses should learn the details of the
+case, for the laws says that a man accused of a capital charge may
+not be given liberty of person. The sentence that Moses received
+from God was to execute Zelophehad in the presence of all the
+community by stoning him. This was accordingly done, and after
+the execution his corps was for a short time suspended from the
+gallows. [452]
+
+The sin of the Sabbath-breaker was the occasion that gave rise to
+God's commandment of Zizit to Israel. For He said to Moses, "dost
+thou know how it came to pass that this man broke the Sabbath?"
+Moses: "I do not know." God: "On week days he wore phylacteries
+on his head and phylacteries on his arm to remind him of his
+duties, but on the Sabbath day, on which no phylacteries may be
+worn, he had nothing to call his duties to his mind, and he broke
+the Sabbath. God now, Moses, and find for Israel a commandment
+the observance of which is not limited to week days only, but
+which will influence them on Sabbath days and on holy days as
+well." Moses selected the commandment of Zizit, the sight of
+which will recall to the Israelites all the other commandments of
+God. [453]
+
+Whereas in the case of the Sabbath breaker Moses had been
+certain that the sin was punishable by death, and had been certain
+that the sin was punishable by death, and had been in doubt only
+concerning the manner of execution, in the case of the blasphemer
+matters were different. Here Moses was in doubt concerning the
+nature of the crime, for he was not even sure if it was at all a
+capital offence. Hence he did not have these two men imprisoned
+together, because one of them was clearly a criminal, whereas the
+status of the other was undetermined. But God instructed Moses
+that the blasphemer was also to be stoned to death, and that this
+was to be the punishment for blasphemers in the future. [454]
+
+There were two other cases beside these two in Moses' career on
+which he could not pass judgement without appealing to God.
+These were the claims of Zelophehad's daughters to the inheritance
+of their father, and the case of the unclean that might not
+participate in the offering of the paschal lamb. Moses hastened in
+his appeal to God concerning the two last mentioned cases, but
+took his time with the two former, for on these depended human
+lives. In this Moses set the precedent to the judges among Israel to
+dispatch civil cases with all celerity, but to proceed slowly in
+criminal cases. In all these cases, however, he openly confessed
+that he did not at the time know the proper decision, thereby
+teaching the judges of Israel to consider it no disgrace, when
+necessary, to consult others in cases when they were not sure of
+true judgement. [455]
+
+ THE UNGRATEFUL MULTITUDE
+
+When God commanded Israel to set out from Sinai and continue
+their march, the Israelites were glad, for during their stay in that
+place they had throughout eleven days received new laws daily,
+and they hoped that after having departed from the holy mountain
+they would receive no further laws. Hence, instead of making a
+day's march from Sinai, as God had commanded them, they
+marched incessantly for three days, in order to be as far as possible
+from the holy spot. They behaved like a boy who runs quickly
+away after dismissal from school, that his teacher might not call
+him back. Although this antipathy to His laws vexed God, He did
+not therefore forsake them, but let the Ark move before them as
+long as they desired to continue the march. For it was by this token
+that the Israelites knew that the Shekinah was among them, as God
+had promised them. As often as they broke camp or pitched camp
+Moses would say to them: "Do what the Shekinah within the Ark
+bids you do." But they would not believe Moses that the Shekinah
+dwelt among them unless he spoke the words: "Rise up, Lord, and
+let Thine enemies be scattered; and let them that hate Thee flee
+before Thee," whereupon the Ark would begin to move, and they
+were convinced of the presence of the Shekinah. The Ark
+furthermore gave the signal for breaking camp by soaring up high,
+[456] and then swiftly moving before the camp at a distance of
+three days' march, until it found a suitable spot upon which Israel
+might encamp. [457]
+
+Hardly had they departed from Sinai when they once more began
+to lead the wicked course of life that they had for a time
+abandoned. They began to seek a pretext to renounce God and
+again to be addicted to idolatry. [458] They complained about the
+forced marches which at God's command they had been obliged to
+make after their departure from Sinai, and in this way showed their
+ingratitude to God who wanted them as quickly as possible to
+reach the Holy Land, and for this reason allowed them to cover an
+eleven days' distance in three days. [459] Their murmurs and
+complaints, however, were not silent, but quite loud, for they were
+anxious that God should hear their wicked words. In punishment
+for their defamation of the Divine glory, God sent upon them a fire
+emanating from the very glory. [460]
+
+Upon twelve occasions did God send a Divine fire upon earth, six
+times as a token of honor and distinction, but as many times as a
+punishment. To the first class belong the fire at the consecration of
+the Tabernacle, at the offering of Gideon as at that of Manoah and
+of David; at the dedication of Solomon's Temple, and at the
+offering of Elijah upon Mount Carmel. The six fatal fires are the
+following: the fire that consumed Nadab and Abihu; that which
+wrought havoc among the murmuring and complaining multitude;
+the fire that consumed the company of Korah; the fire that
+destroyed Job's sheep, and the two fires that burned the first and
+second troops which Ahaziah sent against Elijah. [461]
+
+This celestial fire wrought the greatest havoc among the idolatrous
+tribe of Dan, and among the mixed multitude that had joined the
+Israelites upon their exodus from Egypt. [462] The elders of the
+people turned to Moses, saying: "Rather deliver us as a sheep to
+the slaughter, but not to a celestial fire that consumes earthly fire."
+[463] They should by right have prayed to God themselves, but in
+this instance they were like the king's son who had kindled his
+father's anger against him, and who not hastened to his father's
+friend, begging him to intercede for him. So did Israel say to
+Moses: "Go thou to God and pray for us." Moses instantly granted
+their wish, and God without delay heard Moses' prayer and halted
+the destroying fire. [464] But God did not simply take the fire
+away from Israel and put it elsewhere, for it was of such a nature
+that it would gradually have spread on all sides and finally have
+destroyed everything. It had in this way caused the destruction in
+Israel, for, beginning at one end of the camp, it spread so rapidly
+that one could at not time tell how far it had gone. That the
+presence of this Divine fire might continue to restrain Israel from
+sin, God did not allow it to rise back to heaven, but it found its
+place on the altar of the Tabernacle, where it consumed all the
+offerings that were brought during Israel's stay in Egypt. This is the
+same fire that destroyed Aaron's sons as well as Korah's company,
+and it is the Divine fire that every mortal beholds in the moment of
+his death. [465]
+
+On this occasion also it was evident that pious men are greater
+than the angels, for Moses took bundles of wool and laid them
+upon the Divine fire, which thereupon went out. [466] He then said
+to the people: "If you repent of your sin, then the fire will go out,
+but otherwise it will burst forth and consume you." [467]
+
+ THE FLESH-POTS OF EGYPT
+
+Not mindful of the punishment by fire, Israel still did not mend
+their ways, but soon again began to murmur against God. As so
+often before, it was again the mixed multitude that rebelled against
+God and Moses, saying: "Who shall give up flesh to eat? We
+remember the fish that we did eat in Egypt freely; the cucumbers,
+and the melons, and the leeks, and the onions, and the garlic. But
+now our soul is dried away: there is nothing at all, beside this
+manna before our eyes." But all this murmuring and these
+complaints were only a pretext to sever themselves from God, for
+first of all, they actually possessed many herds and much cattle,
+enough plentifully to satisfy their lusting after flesh if they had
+really felt it; and manna, furthermore, had the flavor of every
+conceivable kind of food, so all they had to do while eating it was
+to wish for a certain dish and they instantly perceived in manna the
+taste of the desired food. It is true that manna never gave them the
+flavor of the five vegetables they mentioned, but they should have
+been grateful to God for sparing them the taste of these vegetables
+injurious to health. Here they showed their perversity in being
+dissatisfied with measures for which they should have been
+grateful to God. Manna displeased them because it did not contain
+the flavor injurious to health, and they also objected to it because
+it remained in their bodies, wherefore they said: "The manna will
+swell in our stomachs, for can there be a human being that takes
+food without excreting it!" God had, as a special mark of
+distinction, given them this food of the angels, which is completely
+dissolved in the body, and of which they could always partake
+without injury to their health. It is a clear proof of the excellent
+taste of manna that a later time, when the last manna fell on the
+day of Moses' death, they ate of it for forty days, and would not
+make use of other food until the manna had been exhausted to the
+last grain, clearly showing that the taking of any different food was
+disagreeable. But while manna was at hand in abundance, they
+complained about seeing before them, morning and evening, no
+other food than manna. [468]
+
+The true state of affairs was that they had a lurking dissatisfaction
+with the yoke of the law. It is certain that they had not had in
+Egypt better food for which they now longed, for their taskmasters,
+far from giving them dainties, gave them not even straw for
+making bricks. But in Egypt they had lived undisturbed by laws,
+and it was this unrestrained life that they desired back. Especially
+hard for them were the new laws on marriage, for in Egypt they
+had been accustomed to marry those closely related by blood, from
+whom they were now obliged to separate. They now trooped
+together in families, and awaiting the moment when Moses, about
+to leave the house of study, would have to pass them, they began to
+murmur publicly, [469] accusing him of being to blame for all the
+sufferings they had been obliged to bear. Upon his advice, they
+said, had they abandoned a most fruitful land, and instead of
+enjoying the great fortune promised to them, they were now
+wandering about in misery, suffering thirst from lack of water, and
+were apprehensive of dying of starvation in case the supply of
+manna should cease. When these and similar abuses were uttered
+against Moses, one out of the people stepped forth and exhorted
+them not so soon to forget the many benefactions they had known
+from Moses, and not to despair of God's aid and support. But the
+multitude upon this became even more excited, and raged and
+shouted more violently than ever against Moses. [470] This
+conduct of Israel called forth God's wrath, but Moses, instead of
+interceding for the people, began to complain of their treatment of
+him, and announced to God that he could not now execute the
+commission he had undertaken in Egypt, namely, to lead Israel in
+spite of all reverses, until he had reached the promised land. He
+now begged God to relieve him of the leadership of the people in
+some way, and at the same time to stand by him in his present
+predicament, that he might satisfy the people's desire for flesh.
+[471]
+
+THE APPOINTMENT OF THE SEVENTY ELDERS
+
+The sad predicament of Moses on this occasion is partly traceable
+to the fact that he had to face alone the murmurs and complaints of
+the people without the accustomed assistance of the seventy elders.
+Since the exodus from Egypt the seventy elders of the people had
+always been at his side, but these had recently been killed by the
+fire from heaven at Taberah, so that he now stood all alone. This
+death overtook the elders because like Nadab and Abihu they had
+not shown sufficient reverence in ascending Mount Sinai on the
+day of the revelation, when, in view of the Divine vision, they
+conducted themselves in an unseemly manner. Like Nadab and
+Abihu the elder would have received instantaneous punishment for
+their offense, had not God been unwilling to spoil the joyful day of
+the revelation by their death. But they had to pay the penalty
+nevertheless: Nadab and Abihu, by being burned at the
+consecration of the Tabernacle, and the elders similarly, at
+Taberah. [472]
+
+As Moses now utterly refused to bear the burden of the people
+alone, God said to him: "I gave thee sufficient understanding and
+wisdom to guide My children alone, that thou mightest be
+distinguished by this honor. Thou, however, wishest to share this
+guidance with others. Go, then, and expect no help from Me, 'but I
+will take of the spirit that is upon thee and will put it upon them;
+and they shall bear the burden of the people with thee, that thou
+bear it not thyself alone'" [473]
+
+God bade Moses choose as his helpers in the guidance of the
+people such men as had already been active leaders and officers in
+Egypt. In the days of Egyptian bondage it frequently happened that
+the officers of the children of Israel were beaten if the people had
+not fulfilled their task in making bricks, but "he that is willing to
+sacrifice himself for the benefit of Israel shall be rewarded with
+honor, dignity, and the gift of the Holy Spirit." The officers
+suffered in Egypt for Israel, and were now found worthy of having
+the Holy Spirit come upon them. [474] God moreover said to
+Moses: "With kindly words welcome the elders to their new
+dignity, saying, 'Hail to you that are deemed worthy by God of
+being fit for this office.' At the same time, however, speak
+seriously with them also, saying, 'Know ye that the Israelites are a
+troublesome and stiff-necked people, and that you must ever be
+prepared to have them curse you or cast stones at you'"
+
+God commanded the selection of the elders to take place at the
+Tabernacle, that Israel might reverence them, saying, "Surely these
+are worthy men," but they were not permitted with Moses to enter
+the Tabernacle and hear God's word. The people were however
+mistaken in assuming that God's word reached the ears of the
+elders, for He spoke with Moses alone, even though the prophetic
+spirit came upon them also. [475]
+
+Now when Moses wished to proceed to the selection of the seventy
+elders, he was in a sore predicament because he could not evenly
+divide the number seventy among the twelve tribes, and was
+anxious to show no partiality to one tribe over another, which
+would lead to dissatisfaction among Israel. Bezalel, son of Uri,
+however, gave Moses good advice. He took seventy slips of paper
+on which was written "elder," and with them two blank slips, and
+mixed all these in an urn. Seventy-two elders, six to each tribe,
+now advance and each drew a slip. Those whose slips were
+marked "elder" were elected, while those who had drawn blank
+slips were rejected, but in such a wise that they could not well
+accuse Moses of partiality. [476]
+
+By this method of appointment, it came to pass that there were six
+elders for each tribe except the tribe of Levi. The names of those
+chosen were: from the tribe of Reuben, - Hanoch, Carmi, Pallu,
+Zaccur, Eliab, Nemuel; from the tribe of Simeon, - Jamin, Jachin,
+Zohar, Ohad, Shaul, Zimri; from the tribe of Levi, - Amram,
+Hananiah, Nethanel, Sithri; from the tribe of Judah, - Zerah, Dan,
+Jonadab, Bezalel, Shephatiah, Nahshon; from the tribe of Issachar,
+- Zuar, Uzza, Igal, Palti, Othniel, Haggi; from the tribe of Zebulun,
+- Sered, Elon, Sodi, Oholiab, Elijah, Nimshi; from the tribe of
+Benjamin, - Senaah, Kislon, Elidad, Ahitub, Jediael, Mattaniah;
+from the tribe of Joseph, - Jair, Joezer, Malchiel, Adoniram,
+Abiram, Sethur; from the tribe of Dan, - Gedaliah, Jogli, Ahinoam,
+Ahiezer, Daniel, Seraiah; from the tribe of Naphtali, - Elhanan,
+Eliakim, Elishama, Semachiah, Zabdi, Johanan; from the tribe of
+Gad, - Haggai, Zarhi, Keni, Mattathiah, Zechariah, Shuni; from the
+tribe of Asher, - Pashhur, Shelomi, Samuel, Shalom, Shecaniah,
+Abihu. [477]
+
+Moses gathered these seventy elders of novel extraction and of
+lofty and pious character round about the tent in which God used
+to reveal Himself, bidding thirty of them take their stand on the
+south side, thirty on the northern, and ten on the eastern, whereas
+he himself stood on the western side. For this tent was thirty cubits
+long and ten cubits wide, so that a cubit each was apportioned to
+the elders. [478] God was so pleased with the appointment of the
+elders that, just as on the day of the revelation, He descended from
+heaven and permitted the spirit of prophecy to come upon the
+elders, so that they received the prophetic gift to the end of their
+days, as God had put upon them of the spirit of Moses. But Moses'
+spirit was not diminished by this, he was like a burning candle
+from which many others are lighted, but which is not therefore
+diminished; and so likewise was the wisdom of Moses unimpaired.
+Even after the appointment of the elders did Moses remain the
+leader of the people, for he was the head of this Sanhedrin of
+seventy members which he guided and directed. [479]
+
+The position of the elders was not of the same rank as that of
+Moses, for he was the king of Israel, and it was for this reason that
+God had bidden him to secure trumpets, to use them for the calling
+of the assembly, that this instrument might be blown before him as
+before a king. Hence shortly before Moses' death these trumpets
+were recalled from use, for his successor Joshua did not inherit
+from him either his kingly dignity or these royal insignia. Not until
+David's time were the trumpets used again which Moses had
+fashioned in the desert. [480]
+
+ELDAD AND MEDAD
+
+When Moses had completed the appointment of the elders and had
+asked them to accompany him to the Tabernacle, there to receive
+the Holy Spirit, Eldad and Medad, two of these elders, in their
+humility, did not obey his summons, but hid themselves, deeming
+themselves unworthy of this distinction. God rewarded them for
+their humility by distinguishing them five-fold above the other
+elders. These prophesied what would take place on the following
+day, announcing the appearance of the quails, but Eldad and
+Medad prophesied what was still veiled in the distant future. The
+elders prophesied only on this one day, but Eldad and Medad
+retained the gift for life. The elders died in the desert, whereas
+Eldad and Medad were the leaders of the people after the death of
+Joshua. The elders are not mentioned by name in the Scriptures,
+whereas theses two are called by name. The elders, furthermore,
+had received the prophetic gift from Moses, whereas Eldad and
+Medad received it directly from God. [481]
+
+Eldad now began to make prophecies, saying: "Moses will die, and
+Joshua the son of Nun will be his successor as leader of the people,
+whom he will lead into the land of Canaan, and to whom he will
+give it as a possession." Medad's prophecy was as follows: "Quails
+will come from the sea and will cover the camp of Israel, but they
+will bring evil to the people." Besides these prophecies, both
+together announced the following revelation: "At the end of days
+there will come up out of the land of Magog a king to whom all
+nations will do homage. Crowned kings, princes, and warriors with
+shields will gather to make war upon those returned from exile in
+the land of Israel. But God, the Lord, will stand by Israel in their
+need and will slay all their enemies by hurling a flame from under
+His glorious Throne. This will consume the souls in the hosts of
+the king of Magog, so that their bodies will drop lifeless upon the
+mountains of the land of Israel, and will become a prey to the
+beasts of the field and the fowls of the air. Then will all the dead
+among Israel arise and rejoice in the good that at the beginning of
+the world was laid up for them, and will receive the reward for
+their good deeds." [482]
+
+When Gershon, Moses' son, heard these prophecies of Eldad and
+Medad, he hurried to his father and told him of them. Joshua was
+now greatly agitated about the prophecy that Moses was to die in
+the desert and that he as to be his successor, and said to Moses: "O
+lord, destroy these people that prophesy such evil news!" But
+Moses replied: "O Joshua, canst thou believe that I begrudge thee
+thy splendid future? It is my wish that thou mayest be honored as
+much as I have been and that all Israel be honored like thee." [483]
+
+Eldad and Medad were distinguished not only by their prophetic
+gift, but also by their noble birth, being half-brothers of Moses and
+Aaron. When the marriage laws were revealed, all those who had
+been married to relatives by blood had to be divorced from them,
+so that Amram, too, had to be separated from his wife Jochebed,
+who was his aunt, and he married another woman. From this union
+sprang Eldad, "not of an aunt," and Medad, "in place of an aunt,"
+so called by Amram to explain by these names why he had
+divorced his first wife, his aunt. [484]
+
+THE QUAILS
+
+The prophecy of these men concerning the quails turned out as
+they had predicted, the quails being, as God had foretold to Moses,
+no blessing for the people. For God said to Moses: "Tell the people
+to be prepared for impending punishment, they shall eat flesh to
+satiety, but then they shall loathe it more than they now lust for it. I
+know, however, how they came to have such desires. Because My
+Shekinah is among them they believe that they may presume
+anything. Had I removed My Shekinah from their midst they
+would never have cherished so foolish a desire." Moses, knowing
+that the granting of the people's wish would be disastrous to them,
+said to God: "O Lord, why, pray, dost Thou first give them flesh,
+and then, in punishment for their sin, slay them? Who ever heard
+any one say to an ass, 'Here is a measure of wheat; eat it, for we
+want to cut off they head?' Or to a man, 'Here is a loaf of bread for
+thee; take it, and go to hell with it?'" God replied: "Well, then,
+what wouldst thou do?" Moses: "I will go to them and reason with
+them that they may desist from their lusting after flesh." God: "I
+can tell thee beforehand that thy endeavors in this matter will be
+fruitless." Moses betook himself to the people, saying to them: "Is
+the Lord's hand waxed short? Behold, He smote the rock, that the
+waters gushed out, and the streams overflowed; He can give bread
+also; can He not provide flesh for His people?" The people,
+however, said: "Thou are only trying to soothe us; God cannot
+grant our wish." [485] But they erred vastly, for hardly had the
+pious among them retired to their tents, when upon the godless,
+who had remained in the open, came down quails in masses as
+thick as snowflakes, so that many more were kill by the descent of
+the quails than later by the tasting of them. The quails came in
+such masses that they completely filled the space between heaven
+and earth, so that they even covered the sun's disk, and settled
+down on the north side and the south side of the camp, as it were a
+day's journey, lying, however, not directly upon the ground but two
+cubits above it, that people might not have to stoop to gather them
+up. Considering this abundance, it is not surprising that even the
+halt that could not go far, and the lazy the would not, gathered
+each a hundred kor. These vast quantities of flesh did not,
+however, benefit them, for hardly had they tasted of it, when they
+gave up the ghost. This was the punishment for the grave sinners,
+while the better ones among them enjoyed the taste of the flesh for
+a month before they died, whereas the pious without suffering
+harm caught the quails, slaughtered them, and ate of them. This
+was the heaviest blow that had fallen upon Israel since their
+exodus from Egypt, and in memory of the many men who had died
+because of their forbidden lusting after flesh, they changed the
+name of the place where this misfortune occurred to
+Kibroth-hattaavah, "Graves of those who lusted." [486] The winds
+that went forth to bring the quails was so powerful a storm that it
+could have destroyed the world, so great was God's anger against
+the ungrateful people, and it was only due to the merits of Moses
+and Aaron that this wind finally left the world upon its hinges.
+[487]
+
+AARON AND MIRIAM SLANDER MOSES
+
+When the seventy elders were appointed, and the spirit of the Lord
+came upon them, all the women lighted the candles of joy, to
+celebrate by this illumination the elevation of these men to the
+dignity of prophets. Zipporah, Moses' wife, saw the illumination,
+and asked Miriam to explain it. She told her the reason, and added,
+"Blessed are the women who behold with their eyes how their
+husbands are raised to dignity." Zipporah answered, "It would be
+more proper to say, 'Woe to the wives of these men who must now
+abstain from all conjugal happiness!'" Miriam: "How does thou
+know this?" Zipporah: "I judge so from the conduct of thy brother,
+for ever since he was chosen to receive Divine revelations, he no
+longer knows his wife." [488] Miriam hereupon went to Aaron,
+and said to him: "I also received Divine revelations, but without
+being obliged to separated myself from my husband," whereupon
+Aaron agreed, saying" "I, too, received Divine revelations, without,
+however, being obliged to separated myself from my wife." Then
+both said: "Our fathers also received revelations, but without
+discontinuing their conjugal life. Moses abstains from conjugal
+joys only out of pride, to show how holy a man he is." Not only did
+they speak evil of Moses to each other, but hastened to him and
+told him to his face their opinion of his conduct. [489] But he, who
+could be self-assured and stern when it touched a matter
+concerning God's glory, was silent to the undeserved reproached
+they heaped upon him, knowing that upon God's bidding he had
+foresworn earthly pleasures. God therefore said: "Moses is very
+meek and pays no attention to the injustice meted out to him, as he
+did when My glory was detracted from, and boldly stepped forth
+and exclaimed, 'Who is on the Lord's side? Let him come unto me.'
+I will therefore now stand by him."
+
+It is quite true that this was not the only occasion on which Moses
+proved himself humble and gentle, for it was part of his character.
+Never among mortals, counting even the three Patriarchs, was
+there more meek a man than he. The angels alone excelled him in
+humility, but no human being; for the angels are so humble and
+meek, that when the assemble to praise God, each angel calls to
+the other and asks him to precede him, saying among themselves:
+"Be thou the first, thou are worthier than I." [490]
+
+God carried out His intention to uphold Moses' honor, for just as
+Aaron was with his wife and Miriam with her husband, a Divine
+call suddenly reached Amram's three children, one voice that
+simultaneously called, "Aaron!" "Moses!" and "Miriam!" - a
+miracle that God's voice alone can perform. The call went to
+Moses also, that the people might not think that Aaron and Miriam
+had been chosen to take Moses' place. He was ready to hearken to
+God's words, but not so his brother and his sister, who had been
+surprised in the state of uncleanness, and who therefore, upon
+hearing God's call, cried, "Water, water," that they might purify
+themselves before appearing before God. [491] They then left their
+tents and followed the voice until God appeared in a pillar of
+cloud, a distinction that was conferred also upon Samuel. The
+pillar of cloud did not, however, appear in the Tabernacle, where it
+always rested whenever God revealed Himself to Moses, and this
+was due to the following reasons. First of all, God did not want to
+create the impression of having removed Moses from his dignity,
+and of giving it to his brother and sister, hence He did not appear
+to them in the holy place. At the same time, moreover, Aaron was
+spared the disgrace of being reproached by God in his brother's
+presence, for Moses did not follow his brother and sister, but
+awaited God's word in the sanctuary. But there was still another
+reason why God did not want Moses to be present during His
+conference with Aaron and Miriam - "Never praise a man to his
+face." As God wanted to praise Moses before Aaron and Miriam,
+He preferred to do so in his absence. [492]
+
+Hardly had God addressed Aaron and Miriam, when they began to
+interrupt Him, whereupon He said to them: "Pray, contain
+yourselves until I have spoken." In these words He taught people
+the rule of politeness, never to interrupt. He then said: "Since the
+creation of the world hath the word of God ever appeared to any
+prophet otherwise than in a dream? Not so with Moses, to whom I
+have shown what is above and what is below; what it before and
+what it behind; what was and what will be. To him have I revealed
+all that is in the water and all that is upon the dry land; to him did I
+confide the sanctuary and set him above the angels. I Myself
+ordered him to abstain from conjugal life, and the word he
+received was revealed to him clearly and not in dark speeches, he
+saw the Divine presence from behind when It passed by him.
+Wherefore then were ye not afraid to speak against a man like
+Moses, who is, moreover, My servant? Your censure is directed to
+Me, rather than to him, for 'the receiver is no better than the thief,'
+and if Moses is not worthy of his calling, I, his Master, deserve
+censure." [493]
+
+MIRIAM'S PUNISHMENT
+
+God now gently rebuked Aaron and Miriam for their transgression,
+and did not give vent to His wrath until He had shown them their
+sin. This was an example to man never to show anger to his
+neighbor before giving his reason for his anger. The effects of
+God's wrath were shown as soon as He had departed from them,
+for while He was with them, His mercy exceeded His anger, and
+nothing happened to them, but when He was not long with them,
+punishment set in. Both Aaron and Miriam became leprous, for
+this is the punishment ordained for those who speak ill of their
+neighbors. [494] Aaron's leprosy, however, lasted for a moment
+only, for his sin had not been as great as that of his sister, who
+started the talk against Moses. His disease vanished as soon as he
+looked upon his leprosy. Not so with Miriam. Aaron in vain tried
+to direct his eyes upon her leprosy and in this way to heal her, for
+in her case the effect was the reverse; as soon as he looked upon
+her the leprosy increased, and nothing remained but to call for
+Moses' assistance, who was ready to give it before being called
+upon. [495] Aaron thereupon turned to his brother with the
+following words: "Think not that the leprosy is on Miriam's body
+only, it is as if it were on the body of our father Amram, of whose
+flesh and blood she is." Aaron did not, however, try to extenuate
+their sin, saying to Moses: "Have we, Miriam and I, ever done
+harm to a human being?" Moses: "No." Aaron: "If we have done
+evil to no strange people, how then canst thou believe that we
+wished to harm thee? For a moment only did we forget ourselves
+and acted in an unnatural way toward our brother. Shall we
+therefore lose our sister? If Miriam's leprosy doth not now vanish,
+she must pass all her life as a leper, for only a priest who is not a
+relative by blood of the leper may under certain conditions declare
+her clean, but all the priests, my sons and I, are her relatives by
+blood. The life of a leper is as of one dead, for as a corpse makes
+unclean all that comes in contact with it, so too the leper. Alas!" so
+Aaron closed his intercession, "Shall our sister, who was with us in
+Egypt, who with us intoned the song at the Red Sea, who took
+upon herself the instruction of the women while we instructed the
+men, shall she now, while we are about to leave the desert and
+enter the promised land, sit shut out from the camp?"
+
+These words of Aaron, however, were quite superfluous, for
+Moses had determined, as soon as his sister became diseased, to
+intercede for her with God, saying to himself: "It is not right that
+my sister should suffer and I dwell in contentment." [496] He now
+drew a circle about himself, stood up, and said a short prayer to
+God, which he closed with the words: "I will not go from this spot
+until Thou shalt have healed my sister. But if Thou do not heal her,
+I myself shall do so, for Thou hast already revealed to me, how
+leprosy arises and how it disappears." This prayer was fervent,
+spoken with his whole heart and soul, though very brief. Had he
+spoken long, some would have said: "His sister is suffering terribly
+and he, without heeding her, spends his time in prayer." Others
+again would have said: "He prayeth long for his sister, but for us he
+prayeth briefly." God said to Moses: "Why dost thou shout so?"
+Moses: "I know what suffering my sister is enduring. I remember
+the chain which my hand was chained, for I myself once suffered
+from this disease." God: "If a king, or if her father had but spit in
+her face, should she not be ashamed seven days? I, the King of
+kings, have spit in her face, and she should be ashamed at least
+twice seven days. For thy sake shall seven days be pardoned her,
+but the other seven days let her be shut out from the camp." For
+want of priest who, according to the tenets of the law, must declare
+a leper clean after the healing, God Himself assumed this part,
+declaring Miriam unclean for a week, and clean after the passing
+of that period. [497]
+
+Although leprosy came to Miriam as a punishment for her sin, still
+this occasion served to show how eminent a personage she was.
+For the people were breaking camp and starting on the march
+when, after having saddled their beasts of burden for the march,
+upon turning to see the pillar of cloud moving before them, they
+missed the sight of it. They looked again to see if Moses and
+Aaron were in the line of procession, but they were missing, nor
+was there anywhere to be seen a trace of the well that
+accompanied them on their marches. Hence they were obliged to
+return again to camp, where they remained until Miriam was
+healed. The clouds and the well, the sanctuary and the sixty
+myriads of the people, all had to wait a week in this spot until
+Miriam recovered. Then the pillar of cloud moved on once more
+and the people knew that they had not been permitted to proceed
+on their march only because of this pious prophetess. This was a
+reward for the kind deed Miriam had done when the child Moses
+was thrown into the water. Then Miriam for some time walked up
+and down along the shore to wait the child's fate, and for this
+reason did the people wait for her, nor could they move on until
+she had recovered. [498]
+
+THE SENDING OF THE SPIES
+
+The punishment that God brought upon Miriam was meant as a
+lesson of the severity with which God punishes slander. For
+Miriam spoke no evil of Moses in the presence of any one except
+her brother Aaron. She had moreover no evil motive, but a kindly
+intention, wishing only to induce Moses to resume his conjugal
+life. She did not even dare to rebuke Moses to his face, and still,
+even in spite of her great piety, Miriam was not spared this heavy
+punishment. [499] Her experience, nevertheless, did not awe the
+wicked man who, shortly after this incident, made an evil report of
+the promised land, and by their wicked tongues stirred up the
+whole people in rebellion against God, so that they desired rather
+to return to Egypt than to enter Palestine. The punishment that God
+inflicted upon the spies as well as upon the people they had
+seduced was well deserved, for had they not been warned of
+slander by Miriam's example, there might still have been some
+excuse. In that case they might have been ignorant of the gravity of
+the sin of slander, but now they had no excuse to offer. [500]
+
+When Israel approached the boundaries of Palestine, they appeared
+before Moses, saying: "We will send men before us, and they shall
+search out the land, and bring us word again by what way we must
+go up, and into what cities we shall come." This desire caused God
+to exclaim: "What! When you went through a land of deserts and
+of pits, you had no desire for scouts, but now that you are about to
+enter a land full of good things, now you wish to send out scouts.
+Not only was the desire in itself unseemly, but also the way in
+which they presented their request to Moses; for instead of
+approaching as they had been accustomed, letting the older men be
+the spokesmen of the younger they appeared on this occasion
+without guidance or order, the young crowding out the old, and
+these pushing away their leaders. [501] Their bad conscience after
+making this request - for they knew that their true motive was lack
+of faith in God - caused them to invent all sorts of pretexts for their
+plans. They said to Moses: "So long as we are in the wilderness,
+the clouds act as scouts for us, for they move before us and show
+us the way, but as these will not proceed with us into the promised
+land, we want men to search out the land for us." Another plea that
+they urged for their desire was this. They said: "The Canaanites
+fear an attack from us and therefore hid their treasures. This is the
+reason why we want to sent spies there in time, to discover for us
+where they are hiding their treasures." They sought in other ways
+to give Moses the impression that their one wish was exactly to
+carry out the law. They said: "Hast not thou taught us that an idol
+to which homage is no longer paid may be used, but otherwise it
+must be destroyed? If we now enter Palestine and find idols, we
+shall not know which of them were adored by the Canaanites and
+must be destroyed, and which of them were no longer adored, so
+that we might use them." Finally they said the following to Moses:
+"Thou, our teacher, hast taught us that God 'would little by little
+drive the Canaanites before us.' If this be so, we must send out
+spies to find out which cities we must attack first." [502] Moses
+allowed himself to be influenced by their talk, and he also liked
+the idea of sending out spies, but not wishing to act arbitrarily he
+submitted to God the desire of the people. God answered: "It is not
+the first time that they disbelieve My promises. Even in Egypt they
+ridiculed Me, it is now become a habit with them, and I know what
+their motive in sending spies is. If thou wishest to send spies do so,
+but do not pretend that I have ordered thee."
+
+Moses hereupon chose one man from every tribe with the
+exception of Levi, and sent these men to spy out the land. These
+twelve men were the most distinguished and most pious of their
+respective tribes, so that even God gave His assent to the choice of
+every man among them. [503] But hardly had these men been
+appointed to their office when they made the wicked resolve to
+bring up an evil report of the land, and dissuade the people from
+moving to Palestine. Their motive was a purely personal one, for
+they thought to themselves that they would retain their offices at
+the head of the tribes so long as they remained in the wilderness,
+but would be deprived of them when they entered Palestine. [504]
+
+SIGNIFICANT NAMES
+
+Significant of the wickedness of these men are their names, all of
+which point to their godless action. The representative of the tribe
+of Reuben was called Shammua, the son of Zaccur, because he did
+not obey God, which was counted against him just as if he had
+pursued sorcery. Shaphat, the son of Hori, was Simeon's
+representative. His name signifies, "He did not conquer his evil
+inclination, and hence went out empty-handed, without having
+received a possession in the land of Israel." The tribe of Issachar
+was represented by Igal, the son of Joseph. He bore this name
+because he soiled the reputation of the Holy Land, and therefore
+died before his time. Benjamin's representative was Palti, the son
+of Raphu, so called because "he spat out the good qualities that
+had previously been his, and therefore wasted away." The name of
+Gaddiel, the son of Sodi, Zebulun's representative, signifies, "He
+spoke infamous things against God in executing the secret plan of
+the spies." Manasseh's representative, Gaddi, the son of Susi, was
+so called because he blasphemed God and aroused His wrath; for it
+was he who said of the land, "it eateth up its inhabitants." But the
+worst one among them was Ammiel, the son of Gemalli, the
+representative of Dan, for it was he who said, "The land is so
+strong that not even God could go up against it," hence his name,
+which means, "He cast a shadow upon God's strength," and he was
+punished according to his wicked words, for he did not enter the
+promised land. Asher's representative was Sethur, the son of
+Michael, who had resolved to act against God and instead of
+saying, "Who is like unto God?" he said, "Who is God?" Naphtali's
+representative was named Nahbi, the son of Vophsi, for he
+suppressed the truth, and faith found no room in his mouth, for he
+brought forth lies against God. The last of these spies, Gad's
+representative, bore the name Geuel, the son of Machi, for he was
+humbled because he urged untruths against God.
+
+As the ten sinners were name in accordance with their actions, so
+too did the names of the two pious spies among them correspond
+to their pious actions. Judah's representative was name Caleb, the
+son of Jephunneh, because "he spoke what he felt in his heart and
+turned aside from the advice of the rest of the spies." The pious
+representative of Ephraim was Hoshea, the son of Nun, a fitting
+name for him, for he was full of understanding and was not caught
+like a fish by the spies. Moses who perceived, even when he sent
+out the spies, the evil intentions they harbored, changed Hoshea's
+name to Joshua, saying: "May God stand by thee, that thou mayest
+not follow the counsel of the spies." [505]
+
+This change of name that was brought about by the prefixing of the
+letter Yod at last silenced the lamentations of this letter. For ever
+since God had changed Sarai's name to Sarah, the letter Yod used
+to fit about the celestial Throne and lament: "Is it perchance
+because I am the smallest among the letters that Thou has taken
+me away from the name of the pious Sarah?" God quieted this
+letter, saying: "Formerly thou wert in a woman's name, and,
+moreover, at the end. I will not affix thee to a man's name, and,
+moreover, at the beginning." This promise was redeemed when
+Hoshea's name was changed to Joshua. [506]
+
+When the spies set out on their way, they received instructions
+from Moses how to conduct themselves, and what in particular,
+they were to note. He ordered them not to walk on the highways,
+but to go along private pathways, for although the Shekinah would
+follow them, they were still to incur no needless danger. If they
+entered a city, however, they were not to slink like thieves in
+alleyways, but to show themselves in public and answer those who
+asked what they wanted by saying: "We came only to buy some
+pomegranates and grapes." They were emphatically to deny that
+they had any intention of destroying the idols or of felling the
+sacred trees. Moses furthermore said: "Look about carefully what
+manner of land it is, for some lands produce strong people and
+some weak, some lands produce many people and some few. If
+you find the inhabitants dwelling in open places, then know that
+they are mighty warriors, and depending upon their strength have
+no fear of hostile attack. If, however, they live in a fortified place,
+they are weaklings, and in their fear of strangers seek shelter
+within their walls. Examine also the nature of the soil. If it be hard,
+know then that it it fat; but if it be soft, it is lean." [507] Finally he
+bade them inquire whether Job was still alive, for if he was dead,
+then they assuredly needed not to fear the Canaanites, as there was
+not a single pious man among them whose merits might be able to
+shield them. [508] And truly when the spies reached Palestine, Job
+died, and they found the inhabitants of the land at his grave,
+partaking of the funeral feast. [509]
+
+THE SPIES IN PALESTINE
+
+On the twenty-seventh day of Siwan Moses sent out the spies from
+Kadesh-Barnea in the wilderness of Paran, [510] and following his
+directions they went first to the south of Palestine, the poorest part
+of the Holy Land. Moses did like the merchants, who first show the
+poorer wares, and then the better kind; so Moses wished the spies
+to see better parts of the land the farther they advanced into it.
+When they reached Hebron, they could judge what a blessed land
+this was that had been promised them, for although Hebron was
+the poorest tract in all Palestine, it was still much better than Zoan,
+the most excellent part of Egypt. When, therefore, the sons of Ham
+built cities in several lands, it was Hebron that they erected first,
+owing to its excellence, and not Zoan, which they built in Egypt
+fully seven years later.
+
+Their progress through the land was on the whole easy, for God
+had wished it so, that as soon as the spies entered a city, the plague
+struck it, and the inhabitants, busied with the burial of their dead,
+had neither time nor inclination to concern themselves with the
+strangers. [511] Although they met with no evil on the part of the
+inhabitants, still the sight of the three giants, Ahiman, Sheshai, and
+Talmai inspired them with terror. These were so immensely tall
+that the sun reached only to their ankles, and they received their
+names in accordance with their size and strength. The strongest
+among them was Ahiman, beholding whom one fancied oneself
+standing at the foot of a mountain that was about to fall, and
+exclaimed involuntarily, "What is this that is coming upon me?"
+Hence the name Ahiman. Strong as marble was the second brother,
+wherefore he was called Sheshai, "marble." The mighty strides of
+the third brother threw up plots from the ground when he walked,
+hence he was called Talmi, "plots." [512] Not only the sons of
+Anak were of such strength and size, but his daughters also, whom
+the spies chanced to see. For when these reached the city inhabited
+by Anak, that was called Kiriath-Arba, "City of Four," because the
+giant Anak and his three sons dwelt there, they were struck with
+such terror by them that they sought a hiding place. But what they
+had believed to be a cave was only the rind of a huge pomegranate
+that the giant's daughter had thrown away, as they later, to their
+horror, discovered. For this girl, after having eaten the fruit,
+remembered that she must not anger her father by letting the rind
+lie there, so she picked it up with the twelve men in it as one picks
+up an egg shell, and threw it into the garden, never noticing that
+she had thrown with it twelve men, each measuring sixty cubits in
+height. When they left their hiding place, they said to one another:
+"Behold the strength of these women and judge by their standard
+the men!" [513]
+
+They soon had an opportunity of testing the strength of the men,
+for as soon as the three giants heard of the presence of the Israelite
+men, they pursued them, but the Israelites found out with what
+manner of men they were dealing even before the giants had
+caught up with them. One of the giants shouted, and the spies fell
+down as men dead, so that it took a long time for the Canaanites to
+restore them to life by the aid of friction and fresh air. The
+Canaanites hereupon said to them: "Why do you come here? Is not
+the whole world your God's, and did not He parcel it out according
+to His wish? Came ye here with the purpose of felling the sacred
+trees?" The spied declared their innocence, whereupon the
+Canaanites permitted them to go their ways unmolested. As a
+reward for this kind deed, the nation to which these giants
+belonged has been preserved even to this day. [514]
+
+They would certainly not have escaped from the hands of the
+giants, had not Moses given them two weapons against them, his
+staff and the secret of the Divine Name. These two brought them
+salvation whenever they felt they were in danger from the giants.
+For these were none other than the seed of the angels fallen in the
+antediluvian era. Sprung from their union with the daughters of
+men, and being half angels, half men, these giants were only half
+mortal. They lived very long, and then half their body withered
+away. Threatened by an eternal continuance of this condition, half
+life, and half death, they preferred either to plunge into the sea, or
+by magic herb which they knew to put an end to their existence.
+[515] They were furthermore of such enormous size that the spies,
+listening one day while the giants discussed them, heard them say,
+pointing to the Israelites: "There are grasshoppers by the trees that
+have the semblance of men," for "so they were in their sight."
+[516]
+
+The spies, with the exception of Joshua and Caleb, had resolved
+from the start to warn the people against Palestine, and so great
+was their influence that Caleb feared he would yield to it. He
+therefore hastened to Hebron where the three Patriarchs lie, and,
+standing at their graves, said: "Joshua is proof against the
+pernicious influence of the spies, for Moses had prayed to God for
+him. Send up prayers now, my fathers, for me, that God in His
+mercy may keep me far from the counsel of the spies." [517]
+
+There had always been a clash between Caleb and his comrades
+during their crossing through Palestine. For whereas he insisted
+upon taking along the fruits of the land to show their excellence to
+the people, they strongly opposed this suggestion, wishing as they
+did to keep the people from gaining an impression of the
+excellence of the land. Hence they yielded only when Caleb drew
+his sword, saying: "If you will not take of the fruits, either I shall
+slay you, or you will slay me." They hereupon cut down a vine,
+which was so heavy that eight of them had to carry it, putting upon
+each the burden of one hundred and twenty seah. The ninth spy
+carried a pomegranate, and the tenth a fig, which they brought
+from a place that had once belonged to Eshcol, one of Abraham's
+friends, but Joshua and Caleb carried nothing at all, because it was
+not consistent with their dignity to carry a burden. [518] This vine
+was of such gigantic size that the wine pressed from its grapes
+sufficed for all the sacrificial libations of Israel during the forty
+years' march. [519]
+
+After the lapse of forty days they returned to Moses and the
+people, after having crossed through Palestine from end to end. By
+natural means it would not, of course, have been possible to
+traverse all the land in so short a time, by God made it possible by
+"bidding the soil to leap for them," and they covered a great
+distance in a short time. God knew that Israel would have to
+wander in the wilderness forty years, a year for every day the spies
+had spent in Palestine, hence He hastened their progress through
+the land, that Israel might not have to stay too long in the
+wilderness. [520]
+
+THE SLANDEROUS REPORT
+
+When Moses heard that the spies had returned from their
+enterprise, he went to his great house of study, where all Israel too
+assembled, for it was a square of twelve miles, affording room to
+all. [521] There too the spies betook themselves and were
+requested to give their report. Pursuing the tactics of slanderers,
+they began by extolling the land, so that they might not by too
+unfavorable a report arouse the suspicion of the community. They
+said: "We came unto the land whither thou sentest us, and surely it
+floweth with milk and honey." This was not an exaggeration, for
+honey flowed from the trees under which the goats grazed, out of
+whose udders poured mile, so that both mile and honey moistened
+the ground. But they used these words only as an introduction, and
+the passed on to their actual report, which they had elaborated
+during those forty days, and by means of which they hoped to be
+able to induce the people to desist from their plan of entering
+Palestine. [522] "Nevertheless," they continued, "the people be
+strong that dwell in the land, and the cities are walled, and very
+great: and moreover we saw children of Anak there." Concerning
+the latter they spoke an untruth with the intention of inspiring
+Israel with fear, for the sons of Anak dwelt in Hebron, whither
+Caleb alone had gone to pray at the graves of the Patriarchs, [523]
+at the same time as the Shekinah went there to announce to the
+Patriarch that their children were now on the way to take
+possession of the land which had been promised to them of yore.
+[524] To intensify to the uttermost their fear of the inhabitants of
+Palestine, they furthermore said: "The Amalekites dwell in the
+land of the South." They threatened Israel with Amalek as one
+threatens a child with a strap that had once been employed to
+chastise him, for they had had bitter experiences with Amalek. The
+statement concerning Amalek was founded on fact, for although
+southern Palestine had not originally been their home, still they
+had recently settled there in obedience to the last wish of their
+forefather Esau, who had bidden them cut off Israel from their
+entrance into the promised land. "If, however," continued the spies
+in their report, "you are planning to enter the land from the
+mountain region in order to evade Amalek, let us inform you that
+the Hittites, and the Jebussites, and the Amorites dwell in the
+mountains; and if you plan to go there by sea, let us inform you
+that the Canaanites dwell by the sea, and along the Jordan." [525]
+
+As soon as the spies had completed their report, Joshua arose to
+contradict them, but they gave him no chance to speak, calling out
+to him: "By what right dost thou, foolish man, presume to speak?
+Thou hast neither sons nor daughters, so what dost thou care if we
+perish in our attempt to conquer the land? We, on the other hand,
+have to look out for our children and wives." Joshua, therefore,
+very much against his will, had to be silent. Caleb now considered
+in what way he could manage to get a hearing without being
+shouted down as Joshua had been.
+
+Caleb had given his comrades an entirely false impression
+concerning his sentiments, for when these formed the plan to try to
+make Israel desist from entering Palestine, they drew him into
+their council, and he pretended to agree with them, whereas he
+even then resolved to intercede for Palestine. Hence, when Caleb
+arose, the spies were silent, supposing he would corroborate their
+statements, a supposition which his introductory words tended to
+strengthen. He began: "Be silent, I will reveal the truth. This is not
+all for which we have to thank the son of Amram." But to the
+amazement of the spies, his next words praised, not blamed,
+Moses. He said: "Moses - it is he who drew us up out of Egypt,
+who clove the sea for us, who gave us manna as food." In this way
+he continued his eulogy on Moses, closing with the words: "We
+should have to obey him even if he bade us ascend to heaven upon
+ladders!" [526] These words of Caleb were heard by all the people,
+for his words were so mighty that they could be heard twelve miles
+off. It was this same powerful voice that had saved the life of the
+spies. For when the Canaanites first took note of them and
+suspected them of being spies, the three giants, Ahiman, Sheshai,
+and Talmai pursued them and caught up with them in the plain of
+Judea. When Caleb, hidden behind a fence, saw that the giants
+were at their heels, he uttered such a shout that the giants fell
+down in a swoon because of the frightful din. When they had
+recovered, the giants declared that they had pursued the Israelites
+not because of the fruits, but because they had suspected them of
+the wish to burn their cities. [527]
+
+Caleb's mighty voice did not, however, in the least impress the
+people or the spies, for the latter, far from retracting their previous
+statements, went so far as to say: "We be not able to go up against
+the people; for they are stronger than we, they are so strong that
+even God can not get at them. The land through which we had
+gone to search it is a land that eateth up the inhabitants thereof
+through disease; and all the people that we saw in it are men of
+wicked traits. And here we saw men upon sight of whom we
+almost swooned in fright, the giants, the sons of Anak, which come
+of giants: and we were in our own sight as grasshoppers, and so we
+were in their sight." [528] At these last words, God said: "I have
+not objection to your saying, 'We were in our own sight as
+grasshoppers,' but I take it amiss if you say, 'And so we were in
+their sight,' for how can you tell how I made you appear in their
+sight? How do you know if you did not appear to them to be
+angels?" [529]
+
+THE NIGHT OF TEARS
+
+The words of the spies were heard by willing ears. The people
+believed them implicitly, and when called to task by Moses,
+replied: "O our teacher Moses, if there had been only two spies or
+three, we should have had to give credence to their words, for the
+law tells us to consider the testimony of even two as sufficient,
+whereas in this case there are fully ten! [530] Our brethren have
+made us faint of heart. Because the Lord hated us, He hath brought
+us forth out of the land of Egypt, to deliver us into the hand of the
+Amorites, to destroy us." By these words the Israelites revealed
+that they hated God, and for this reason did they believe that they
+were hated by Him, for "whatever a man wisheth his neighbor,
+doth he believe that his neighbor wisheth him." They even tried to
+convince Moses that God hated them. They said: "If an earthly
+king has two sons and two fields, on watered by a river, and the
+other dependent upon rains, will he not five the one that is watered
+by the river to his favorite son, and give the other, less excellent
+field to his other son? God led us out of Egypt, a land that is not
+dependent upon rain, only to give us the land of Canaan, which
+produces abundantly only if the rains fall." [531]
+
+Not only did the spies in the presence of Moses and Aaron voice
+their opinion that is was not advisable to attempt conquering
+Palestine, but they employed every means of inciting the people
+into rebellion against Moses and God. On the following evening
+every one of them betook himself to his house, donned his
+mourning cloths, and began to weep bitterly and to lament. Their
+housemates quickly ran toward them and in astonishment asked
+their reason for these tears and lamentations. Without interrupting
+their wailings, they answered" "Woe is me for ye, my sons, and
+woe is me for ye, my daughters and daughters-in-law, that are
+doomed to be dishonored by the uncircumcised and to be given as
+a prey to their lusts. These men that we have beheld are not like
+unto mortals. Strong and mighty as angels are they; one of them
+might well slay a thousand of us. How dare we look into the iron
+faces of men so powerful that a nail of theirs is sufficient to stop
+up a spring of water!" At these words all the household, sons,
+daughters, and daughters-in-law, burst into tears and loud
+lamentations. Their neighbors came running to them and joined in
+the wails and sobs until they spread throughout all the camp, and
+all the sixty myriads of people were weeping. When the sound of
+their weeping reached heaven, God said: "Ye weep to-day without
+a cause, I shall see to it that in the future ye shall have a cause to
+weep on this day." It was then that God decreed to destroy the
+Temple on the ninth day of Ab, the day on which Israel in the
+wilderness wept without cause, so that this day became forever a
+day of tears. [532]
+
+The people were not, however, content with tears, they resolved to
+set up as leaders in place of Moses and Aaron, Dathan and
+Abiram, and under their guidance to return to Egypt. [533] But
+worse than this, not only did they renounce their leader, but also
+their God, for they denied Him and wished to set up and idol for
+their God. [534] Not only the wicked ones among them such as the
+mixed multitude demurred against Moses and Aaron, but those
+also who had heretofore been pious, saying: "Would to God that
+we had died in the land of Egypt! Or would to God we had died in
+this wilderness!"
+When Joshua and Caleb heard these speeches of the people
+teeming with blasphemy, they rent their garments and tried to
+restrain the people from their sinful enterprise, exhorting them
+particularly to have fear of the Canaanites, because the time was at
+hand when God had promised Abraham to give the land of Canaan
+to his descendants, and because there were no pious men among
+the inhabitants of the land for whose sake God would have been
+willing to leave it longer in their possession. They also assured the
+people that God had hurled from heaven the guardian angel of the
+inhabitants of Palestine, so that they were now impotent. [535] The
+people, however, replied: "We do not believe you; the other spies
+have our weal and woe more at heart than you." [536] Nor were
+the admonitions of Moses of more avail, even though he brought
+them a direct message from God to have no fear of the Canaanites.
+In vain did he say to them, "He who wrought all those miracles for
+you in Egypt and during your stay in the wilderness will work
+miracles for you as well when you will enter the promised land.
+Truly the past ought to inspire you with trust in the future." The
+only answer the people had to this was, "Had we heard this report
+of the land from strangers, we should not have given it credit, but
+we have heard it from men whose sons are our sons, and whose
+daughters are our daughters." [537] In their bitterness against their
+leaders they wanted to lay hands upon Moses and Aaron,
+whereupon God sent His cloud of glory as a protection to them,
+under which they sought refuge. But far from being brought to a
+realization of their wicked enterprise by this Divine apparition,
+they cast stones at the cloud, hoping in this way to kill Moses and
+Aaron. This outrage on their part completely wore out God's
+patience, and He determined upon the destruction of the spies, and
+a severe punishment of the people misled by them. [538]
+
+INGRATITUDE PUNISHED
+
+God now appeared to Moses, bidding him convey the following
+words to the people: "You kindle My anger on account of the very
+benefits I conferred upon you. When I clove the sea for you that
+you might pass through, while the Egyptians stuck in the loam at
+its bottom, you said to one another, 'In Egypt we trod loam, and He
+led us out of Egypt, only that we might again tread it.' I gave you
+manna as food, which made you strong and fat, but you, perceiving
+of it, said: 'How comes it to pass that twenty days a human being
+dies if after four or five days he does not excrete food he had
+taken. Surely we are doomed to die.' When the spies came to
+Palestine, I arranged it so that as soon as they entered the city its
+king or governor dies, in order that the inhabitants, occupied with
+the burial of their ruler, might not take account of the spies'
+presence and kill them. Instead of being thankful for this, the spies
+returned and reported, 'The land through which we have gone to
+search it, is a land that eateth up the inhabitants thereof.' To you I
+gave the Torah; for your sake I said to the Angel of Death,
+'Continue to hold sway over the rest of the world, but not over this
+nation that I have chosen as My people.' Truly I had hopes that
+after all this you would sin no more, and like Myself and the
+angels would live eternally, without ever tasting death. You,
+however, in spite of the great opportunity that I offered you,
+conducted yourselves like Adam. Upon him also did I lay a
+commandment, promising him life eternal on condition he
+observed it, but he brought ruin upon himself by trespassing My
+commandment and eating of the tree. To him I said, 'Dust thou art,
+and unto dust shalt thou return.' Similar was My experience with
+you. I said, 'You are angels,' but you conducted yourselves like
+Adam in your sins, and hence like Adam you must die. I had
+thought and hoped you would follow example of the Patriarchs,
+but you act like the inhabitants of Sodom, who in punishment for
+their sins were consumed by fire." [539] "If," continued God,
+turning to Moses, "they suppose that I have need of swords or
+spears to destroy them, they are mistaken. As through the word I
+created the world, so can I destroy the world by it, which would be
+a proper punishment for them. As through their words and their
+talk they angered Me, so shall the word kill them, and thou shalt
+be their heir, for 'I will make of thee a greater nation and mightier
+than they.'" [540]
+Moses said: "If the chair with three legs could not withstand the
+moment of Thy wrath, how then shall a chair that have but one leg
+endure? Thou are about to destroy the seed of the three Patriarchs;
+how then may I hope that my seed is to fare better? This is not the
+only reason for which Thou shouldst preserve Israel, as there are
+other considerations why Thou shouldst do so. Were Thou to
+destroy Israel, the Edomites, Moabites, and all the inhabitants of
+Canaan would say [541] that Thou hadst done this only because
+Thou wert not able to maintain Thy people, and therefore Thou
+didst destroy them. These will furthermore declare that the gods of
+Canaan are mightier than those of Egypt, that Thou hadst indeed
+triumphed over the river gods of Egypt, but that Thou wert not the
+peer of the rain gods of Canaan. Worse even than this, the nations
+of the world will accuse Thee of continuous cruelty, saying, 'He
+destroyed the generation of the flood through water; He rased to
+the ground the builders of the tower, as well as the inhabitants of
+Sodom; and no better then theirs was the fate of the Egyptians,
+whom He drowned in the sea. Now He hath also ruined Israel
+whom He had called, 'My firstborn son,' like Lilith who, when she
+can find no strange children, slays her own. So did He slay His
+own son." [542] Moses furthermore said: "Every pious man makes
+a point of cultivating a special virtue. Do Thou also in this instance
+bring Thy special virtue to bear." God: "And what is My special
+virtue?" Moses: "Long-suffering, love, and mercy, for Thou art
+wont to be long-suffering with them that kindle Thy wrath, and to
+have mercy for them. In Thy very mercy is Thy strength best
+shown. Mete out to Thy children, then, justice in small measure
+only, but mercy in great measure." [543]
+
+Moses well knew that mercy was God's chief virtue. He
+remembered that he had asked God, when he interceded for Israel
+after their sin of the Golden Calf, "Pray tell me by what attribute of
+Thine Thou rulest the world." God answered: "I rule the world
+with loving-kindness, mercy, and long-suffering." "Can it be," said
+Moses, "that Thy long-suffering lets sinners off with impunity?"
+To this question Moses had received no answer, hence he felt he
+might now say to God: "Act now as Thou didst then assent. [544]
+Justice, that demands the destruction of Israel, is on one side of the
+scales, but it is exactly balance by my prayer on the other side. Let
+us now see how the scales will balance." God replied: "As truly as
+thou livest, Moses, thy prayer shall dip the scales to the side of
+mercy. For thy sake must I cancel My decision to annihilate the
+children of Israel, so that the Egyptians will exclaim, 'Happy the
+servant to whose wish his master defers.' I shall, however, collect
+My debt, for although I shall not annihilate Israel all at once, they
+shall make partial annual payments during the following forty
+years. Say to them, 'Your carcasses shall fall in this wilderness;
+and all that were numbered of you, according to your whole
+number, from twenty years old and upward, which have murmured
+against Me. And your children shall be wanderers in the
+wilderness forty years, and shall bear you whoredoms, until your
+carcasses be consumed in the wilderness.'" [545]
+
+This punishment was not, however, as severe as it might appear,
+for none among them died below the ages of sixty, whereas those
+who had at the time of the exodus from Egypt been either below
+twenty or above sixty were entirely exempt from this punishment.
+Besides only such were smitten as had followed the counsel of the
+spies, whereas the others, and the Levites and the women were
+exempt. [546] Death, moreover, visited the transgressors in such
+fashion that they were aware it was meant as punishment for their
+sins. Throughout all the year not one among them died. On the
+eighth day of the month of Ab, Moses would have a herald
+proclaim throughout the camp, "Let each prepare his grave." They
+dug their graves, and spent there the following night, the same
+night on which, following the counsel of the spies, they had
+revolted against God and Moses. In the morning a herald would
+once more appear and cry: "Let the living separate themselves
+from the dead." Those that were still alive arose, but about fifteen
+thousand of them remained dead in their graves. After forty years,
+however, when the herald repeated his customary call the ninth
+day of Ab, all arose, and there was not a single dead man among
+them. At first they thought they had made a miscalculation in their
+observation of the moon, that is was not the ninth day of Ab at all,
+and that this was the reason why their lives had been spared.
+Hence they repeated their preparations for death until the fifteenth
+day of Ab. Then the sight of the full moon convinced them that the
+ninth day of Ab had gone by, and that their punishment had been
+done away with. In commemoration of the relief from this
+punishment, they appointed the fifteenth day of Ab to be a holy
+day. [547]
+
+THE YEARS OF DISFAVOR
+
+Although God had now cancelled His resolution to annihilate
+Israel, He was not yet quite reconciled with them, and they were
+out of favor during the following years of their march through the
+desert, as was made evident by several circumstances. During
+these years of disfavor the north wind did not blow, with the result
+that the boys who were born in the desert could not be
+circumcised, as the absence of the wind produced and excessively
+high temperature, a condition that made it very dangerous for the
+young boys to have this operation performed upon them. [548] As
+the law, however, prohibits the offering of the paschal lamb unless
+the boys have been circumcised, Israel could not properly observe
+the feast of Passover after the incident of the spies. [549] Moses
+also felt the effects of the disfavor, for during this time he received
+from God none but the absolutely essential directions, and no other
+revelations. This was because Moses, like all other prophets,
+received this distinction only for the sake of Israel, and when Israel
+was in disgrace, God did not communicate with him
+affectionately. [550] Indeed Moses' fate, to die in the desert
+without entering the promised land, had been decreed
+simultaneously with the fate of the generation led by him out of
+Egypt. [551]
+
+But the most terrible punishment of all fell upon the spies who,
+with their wicked tongues, had brought about the whole disaster.
+God repaid them measure for measure. Their tongues stretched to
+so great a length that they touched the navel; and worms crawled
+out of their tongues, and pierced the navel; in this horrible fashion
+these men died. [552] Joshua and Caleb, however, who had
+remained true to God and had not followed the wicked counsel of
+their colleagues, were not only exempted from death, but were
+furthermore rewarded by God, by receiving in the Holy Land the
+property that had been allotted to the other spies. [553] Caleb was
+forty years of age at the time when he was sent out as a spy. He
+had married early, and at the age of ten had begot a son, still at the
+age of eighty-five he was sturdy enough to enjoy his possession in
+the Holy Land. [554]
+
+God's mercy is also extended to sinners, hence He bade Moses say
+to the people: "The Amalekites and the Canaanites are now
+dwelling in the valley, to-morrow turn you, and get you into the
+wilderness by the way of the Red Sea." God did this because He
+had firmly resolved, in the event of a war between Israel and the
+inhabitants of Palestine, not to aid the former. Knowing that in this
+cast their annihilation was sure, He commanded them to make no
+attempt to enter the land by force. [555] "It had been My
+intention," said God, "to exalt you, but now if you were to attempt
+to make war upon the inhabitants of Palestine, you would suffer
+humiliation." The people did not, however, hearken to the words
+of God that Moses communicated to them, and all at once formed
+in battle array in order to advance against the Amorites. They
+thought that after they had confessed their sin of having been
+misled by the spies, God would stand by them in their battles, so
+they said to Moses: "Surely these few drops have not filled the
+bucket." Their transgression against God seemed to them only a
+peccadillo that had long since been forgiven. They were, however,
+mistaken. Like bees the enemies swarmed down upon them, and
+whereas these had in former times fallen dead of fright upon
+hearing the names of the Israelites, now a blow from them sufficed
+to kill the Israelites. Their attempt to wage war without the Holy
+Ark in their midst proved a miserable failure. Many of them, and
+Zelophehad among these, met their death, and as many others
+returned to camp covered with wounds. The wailing and weeping
+of the people was of no avail, God persisted in His resolve, and
+they brought upon themselves grave punishment for this new proof
+of disobedience, for God said to Moses: "If I were to deal with
+them now in accordance with strict justice, they should never enter
+the land. After a while, however, I shall let them 'possess the land,
+which I sware unto their fathers to give unto them.'" [556]
+
+In order to comfort and encourage Israel in their dejection, Moses
+received directions to announce the law of sacrifices, and other
+precepts laid down for the life in the Holy Land, that the people
+might see that God did not mean to be angry with them forever.
+When Moses announced the laws to them, a dispute arose between
+the Israelites and the proselytes, because the former declared that
+they alone and not the others were to make offerings to God in His
+sanctuary. God hereupon called Moses, and said to him: "Why do
+these always quarrel one with another?" Moses replied: "Thou
+knowest why." God: "Have I not said to thee, 'One law and one
+ordinance shall be for you and for the stranger that sojourneth with
+you?'" [557]
+
+Although the forty years' march through the desert was a
+punishment for the sin of Israel, still it had one advantage. At the
+time when Israel departed from Egypt, Palestine was in poor
+condition; the trees planted in the time of Noah were old and
+withered. Hence God said: "What! Shall I permit Israel to enter an
+uninhabitable land? I shall bid them wander in the desert for forty
+years, that the Canaanites may in the meantime fell the old trees
+and plant new ones, so that Israel, upon entering the land, may find
+it abounding in plenty." So did it come to pass, for when Israel
+conquered Palestine, they found the land not only newly
+cultivated, [558] but also filled to overflowing with treasures. The
+inhabitants of this land were such misers that they would not
+indulge in a drop of oil for their gruel; if an egg broke, they did not
+use it, but sold it for cash. The hoardings of these miserly
+Canaanites God later gave to Israel to enjoy and to use. [559]
+
+THE REBELLION OF KORAH
+
+The Canaanites were not the only ones who did not enjoy their
+wealth and money, for a similar fate was decreed for Korah. He
+had been the treasurer of Pharaoh, and possessed treasures so vast
+that he employed three hundred white mules to carry the keys of
+his treasures: but "let not the rich man boast of his riches," for
+Korah through his sin lost both life and property. Korah had
+obtained possession of his riches in the following way: When
+Joseph, during the lean years, through the sale of grain amassed
+great treasures, he erected three great buildings, one hundred
+cubits wide, one hundred cubits long, and one hundred cubits
+wide, one hundred high, filled them with money and delivered
+them to Pharaoh, being too honest to leave even five silver shekels
+of this money to his children. Korah discovered one of these three
+treasuries. On account of his wealth he became proud, and his
+pride brought about his fall. [560] He believed Moses had slighted
+him by appointing his cousin Elizaphan as chief of the Levite
+division of Kohathites. He said: "My grandfather had four sons,
+Amram, Ishar, Hebron, and Uzziel. Amram, as the firstborn, had
+privileges of which his sons availed themselves, for Aaron is high
+priest and Moses is king; but have not I, the son of Izhar, the
+second son of Kohath, the rightful claim to be prince of the
+Kohathites? Moses, however, passed me by and appointed
+Elizaphan, whose father was Uzziel, the youngest son of my
+grandfather. Therefore will I now stir up rebellion against Moses,
+and overthrow all institutions founded by him." Korah was far too
+wise a man to believe that God would permit success to a rebellion
+against Moses, and stand by indifferently, but the very insight that
+enabled him to look into the future became his doom. He saw with
+his prophetic eye that Samuel, a man as great as both Aaron and
+Moses together, would be one of his descendants; and furthermore
+that twenty-four descendants of his, inspired by the Holy Spirit,
+would compose psalms and sing them in the Temple. This brilliant
+future of his descendants inspired him with great confidence in his
+undertaking, for he thought to himself that God would not permit
+the father of such pious men to perish. His eye did not, however,
+look sharply enough into the future, or else he would also have
+known that his sons would repent of the rebellion against Moses,
+and would for this reason be deemed worthy of becoming the
+fathers of prophets and Temple singers, whereas he was to perish
+in this rebellion. [561]
+
+The names of this unfortunate rebel corresponded to his deed and
+to his end. He was called Korah, "baldness," for through the death
+of his horde he caused a baldness in Israel. He was the son of
+Izhar, "the heat of the noon," because he caused the earth to be
+made to boil "like the heat of noon;" and furthermore he was
+designated as the son of Kohath, for Kohath signifies "bluntness,"
+and through his sin he made "his children's teeth be set on edge."
+His description as the son of Levi, "conduct," points to his end, for
+he was conducted to hell. [562]
+
+Korah, however, was not the only one who strove to overthrow
+Moses. With him were, first of all, the Reubenites, Dathan and
+Abiram, who well deserve their names, for the one signifies,
+"transgressor of the Divine law," and the other, "the obdurate."
+There were, furthermore, two hundred fifty men, who by their rank
+and influence belonged to the most prominent people in Israel;
+among them even the princes of the tribes. In the union of the
+Reubenites with Korah was verified the proverb, "Woe to the
+wicked, woe to his neighbor." For Korah, one of the sons of
+Kohath, had his station to the south of the Tabernacle, and as the
+Reubenites were also encamped there, a friendship was struck up
+between them, so that they followed him in his undertaking against
+Moses. [563]
+
+The hatred Korah felt against Moses was still more kindled by his
+wife. When, after the consecration of the Levites, Korah returned
+home, his wife noticed that the hairs of his head and of his body
+had been shaved, and asked him who had done all this to him. He
+answered, "Moses," whereupon his wife remarked: "Moses hates
+thee and did this to disgrace thee." Korah, however, replied:
+"Moses shaved all the hair of his own sons also." But she said:
+"What did the disgrace of his own sons matter to him if he only
+felt he could disgrace thee? He was quite ready to make that
+sacrifice." [564] As at home, so also did Korah fare with others,
+for, hairless as he was, no one at first recognized him, and when
+people at last discovered who was before them, they asked him in
+astonishment who had so disfigured him. In answer to their
+inquiries he said, "Moses did this, who besides took hold of my
+hands and feet to lift me, and after he had lifted me, said, 'Thou art
+clean.' But his brother Aaron he adorned like a bride, and bade him
+take his place in the Tabernacle." Embittered by what they
+considered as insult offered him by Moses, Korah and his people
+exclaimed: "Moses is king, his brother did he appoint as high
+priest, his nephews as heads of the priests, he allots to the priest
+the heave offering and many other tributes." [565] Then he tried to
+make Moses appear ridiculous in the eyes of the people. Shortly
+before this Moses had read to the people the law of the fringes in
+the borders of their garments. Korah now had garments of purple
+made for the two hundred fifty men that followed him, all of
+whom were chief justices. Arrayed thus, Korah and his company
+appeared before Moses and asked him if they were required to
+attach fringes to the corners of these garments. Moses answered,
+"Yea." Korah then began this argument. "If," said he, "one fringe
+of purple suffices to fulfil this commandment, should not a whole
+garment of purple answered the requirements of the law, even if
+there be no special fringe of purple in the corners?" He continued
+to lay before Moses similar artful questions: "Must a Mezuzah be
+attached to the doorpost of the house filled with the sacred
+Books?" Moses answered, "Yea," Then Korah said: "The two
+hundred and seventy sections of the Torah are not sufficient,
+whereas the two sections attached to the door-post suffice!" Korah
+put still another question: "If upon a man's skin there show a bright
+spot, the size of half a bean, is he clean or is he unclean?" Moses:
+"Unclean." "And," continued Korah, "if the spot spread and cover
+all the skin of him, is he then clean or unclean?" Moses: "Clean."
+"Laws so irrational," said Korah, "cannot possibly trace their origin
+from God. The Torah that thou didst teach to Israel is not therefore
+God's work, but thy work, hence art thou no prophet and Aaron is
+no high priest!" [566]
+
+ KORAH ABUSES MOSES AND THE TORAH
+
+Then Korah betook himself to the people to incite them to
+rebellion against Moses, and particularly against the tributes to the
+priests imposes upon the people by him. That the people might
+now be in a position to form a proper conception of the oppressive
+burden to these tasks, Korah told them the following tale that he
+had invented: "There lived in my vicinity a widow with two
+daughters, who owned for their support a field whose yield was
+just sufficient for them to keep body and soul together. When this
+woman set out to plow her field, Moses appeared and said: 'Thou
+shalt not plow with an ox and an ass together.' When she began to
+sow, Moses appeared and said: 'Thou shalt not sow with divers
+seeds.' When the first fruits showed in the poor widow's field,
+Moses appeared and bade her bring it to the priests, for to them are
+due 'the first of all the fruit of the earth'; and when at length the
+time came for he to cut it down, Moses appeared and ordered her
+'not wholly to reap the corners of the field, not to gather the
+gleanings of the harvest, but to leave them for the poor.' When she
+had done all that Moses had bidden her, and was about to thrash
+the grain, Moses appeared once more, and said: 'Give me the heave
+offerings, the first and the second tithes to the priest.' When at last
+the poor woman became aware of the fact that she could not now
+possibly maintain herself from the yield of the field after the
+deduction of all the tributes that Moses had imposed upon her, she
+sold the field and with the proceeds purchased ewes, in the hope
+that she might now undisturbed have the benefit of the wool as
+well as the younglings of the sheep. She was, however, mistaken.
+When the firstling of the sheep was born, Aaron appeared and
+demanded it, for the firstborn belongs to the priest. She had a
+similar experience with the wool. At shearing time Aaron
+reappeared and demanded 'the first of the fleece of the sheep,'
+which, according to Moses' law, was his. But not content with this,
+he reappeared later and demanded one sheep out of every ten as a
+tithe, to which again, according to the law, he had a claim. This,
+however, was too much for the long-suffering woman, and she
+slaughtered the sheep, supposing that she might now feel herself
+secure, in full possession of the meat. But wide of the mark! Aaron
+appeared, and, basing his claim on the Torah, demanded the
+shoulder, the two cheeks, and the maw. 'Alas!' exclaimed the
+woman, 'The slaughtering of the sheep did not deliver me out of
+thy hands! Let the meat then be consecrated to the sanctuary.'
+Aaron said, 'Everything devoted in Israel is mine. It shall then be
+all mine.' He departed, taking with him the meat of the sheep, and
+leaving behind him the widow and her daughters weeping bitterly.
+Such men," said Korah, concluding his tale, "are Moses and Aaron,
+who pass their cruel measures as Divine laws." [567]
+
+Pricked on by speeches such as these, Korah's horde appeared
+before Moses and Aaron, saying: "Heavier is the burden that ye lay
+upon us than was that of the Egyptians; and moreover as, since the
+incident of the spies, we are forced annually to offer as a tribute to
+death fifteen thousand men, it would have been better for us had
+we stayed in Egypt." They also reproached Moses and Aaron with
+an unjustified love of power, saying: "Upon Sinai all Israel heard
+the words of God, 'I am thy Lord.' Wherefore then lift ye up
+yourselves above the congregation of the Lord?" [568] They knew
+no bounds in their attacks upon Moses, they accused him of
+leading an immoral life and even warned their wives to keep far
+from him. [569] They did not, moreover, stop short at words, but
+tried to stone Moses, [570] when at last he sought protection from
+God and called to Him for assistance. He said: "I do not care if
+they insult me or Aaron, but I insist that the insult of the Torah be
+avenged. 'If these men die the common death of all men,' I shall
+myself become a disbeliever and declare the Torah was not given
+by God." [571]
+
+ MOSES PLEADS IN VAIN WITH KORAH
+
+Moses took Korah's transgression much to heart, for he thought to
+himself that perhaps, after the many sins of Israel, he might not
+succeed in obtaining God's pardon for them. He did not therefore
+have this matter decided immediately, but admonished the people
+to wait until the following day, having a lingering hope that
+Korah's horde, given time for calm reflection, might themselves
+perceive their sin to which an excess of drink might have carried
+them away. Hence he said to them: "I may not now appear before
+the Lord, for although He partakes of neither food nor drink, still
+He will not judge such actions of ours as we have committed after
+feasting and revelling. But 'to-morrow the Lord will show who are
+His.' [572] Know ye now that just as God has set definite bounds in
+nature between day and night, between light and darkness, so also
+has He separated Israel from the other nations, and so also has he
+separated Aaron from the rest of Israel. If you can obliterate the
+boundary between light and darkness, then only you remove the
+boundary of separation between Israel and the rest, but not
+otherwise. Other nations have many religions, many priests, and
+worship in many temples, but we have one God, one Torah, one
+law, one altar, and one high priest, whereas ye are two hundred
+fifty men, each of whom is imbued with the desire of becoming
+the high priest, as I too should like to be high priest, if such a thing
+were possible. But to prove Aaron's claim to his dignity, 'this do;
+take you censers, Korah, and all his company; and put fire therein,
+and put incense upon them before the Lord to-morrow.' The
+offering of incense is the most pleasant offering before the Lord,
+but for him who hath not been called this offering holds a deadly
+poison, for it consumed Nadab and Abihu. But I exhort ye not to
+burden your souls with a deadly sin, for none but the man God will
+choose as high priest out of the number of you will remain alive,
+all others will pay with their lives at the offering of incense."
+These last words of Moses, however, far from restraining them,
+only strengthened Korah in his resolve to accomplish his
+undertaking, for he felt sure that God would choose him, and none
+other. He had a prophetic presentiment that he was destined to be
+the forefather of prophets and Temple singers, and for this reason
+thought he was specially favored by God.
+
+When Moses perceived that Korah was irreclaimable, he directed
+the rest of his warning to those other Levites, the men of Korah's
+tribe, who, he feared, would join Korah in his rebellion. He
+admonished them to be satisfied with the honors God had granted
+them, and not to strive for priestly dignity. He concluded his
+speech with a last appeal to Korah to cause no schism in Israel,
+saying; "Had Aaron arbitrarily assumed the priestly dignity, you
+would do right to withstand his presumption, but it was God,
+whose attributes are sublimity, strength, and sovereignty, who
+clothed Aaron with this dignity, so that those who are against
+Aaron are in reality against God." Korah made no answer to all
+these words, thinking that the best course for him to follow would
+be to avoid picking an argument with so great a sage as Moses,
+feeling sure that in such a dispute he should be worsted and,
+contrary to his own conviction, be forced to yield to Moses.
+
+Moses, seeing that is was useless to reason with Korah, sent a
+messenger to Dathan and Abiram, [573] summoning them to
+appear before his court. He did this because the law required that
+the accused be summoned to appear before the judge, before the
+judgement may be passed upon him, and Moses did not wish these
+men to be punished without a hearing. [574] These, however,
+made answer to the messenger sent by Moses, "We will not come
+up!" This shameless answer held an unconscious prophecy. They
+went not up, but, as their end showed, down, to hell. Not only,
+moreover, did they refuse to comply with Moses' demand, they
+sent the following message in answer to Moses: "Why dost thou
+set thyself up as master over us? What benefit didst thou bring to
+us? Thou didst lead us out of Egypt, a land 'like the garden of the
+Lord,' but hast not brought us to Canaan, leaving us in the
+wilderness where we are daily visited by the plague. Even in Egypt
+didst thou try to assume the leadership, just as thou doest not.
+Thou didst beguile the people in their exodus from Egypt, when
+thou didst promise to lead them to a land of milk and honey; in
+their delusion they followed thee and were disappointed. Now dost
+thou attempt to persuade us as thou didst persuade them, but thou
+shalt not succeed, for we will not come and obey thy summons."
+[575]
+
+The shamelessness of these two men, who declined even to talk
+about their transgression with Moses, aroused his wrath to the
+uttermost, for a man does get a certain amount of satisfaction out
+of discussing the dispute with this opponents, whereas he feels
+badly if he cannot discuss the matter. In his anger he said to God:
+"O Lord of the world! I well know that these sinners participated in
+the offerings of the congregation that were offered for all Israel,
+but as they have withdrawn themselves from the community,
+accept not Thou their share of the offering and let it not be
+consumed by the heavenly fire. It was I whom they treated so, I
+who took no money from the people for my labors, even when
+payment was my due. It is customary for anyone who works for the
+sanctuary to receive pay for his work, but I traveled to Egypt on
+my own ass, and took none of theirs, although I undertook the
+journey in their interests. It is customary for those that have a
+dispute to go before a judge, but I did not wait for this, and went
+straight to them to settle their disputes, never declaring the
+innocent guilty, or the guilty innocent."
+
+When he now perceived that his words had no effect upon Korah
+and his horde, he concluded his words with a treat to the ring
+leaders: "Be thou and all thy company before the Lord, thou and
+they, and Aaron, to-morrow."
+
+Korah spent the night before the judgement in trying to win over
+the people to his side, and succeeded in so doing. He went to all
+the other tribes, saying to them: "Do not think I am seeking a
+position of honor for myself. No, I wish only that this honor may
+fall to the lot of each in turn, whereas Moses is now king, and his
+brother high priest." On the following morning, all the people, and
+not Korah's original company alone, appeared before the
+Tabernacle and began to pick quarrels with Moses and Aaron.
+Moses now feared that God would destroy all the people because
+they had joined Korah, hence he said to God: "O Lord of the
+world! If a nation rebels against a king of flesh and blood because
+ten or twenty men have cursed the king or his ambassadors, then
+he sends his hosts to massacre the inhabitants of the land, innocent
+as well as guilty, for he is not able with certainty to tell which
+among them honored the king and which among them cursed him.
+But Thou knowest the thought of man, and what his heart and
+kidneys counsel him to do, the workings of Thy creatures' minds
+lie open before Thee, so that Thou knowest who had the spirit of
+each one.' Shall one man sin, and wilt thou be wroth with all the
+congregation?'" God hereupon said to Moses [576] "I have heard
+the prayer for the congregation. Say then, to them, 'Get you up
+from about the Tabernacle of Korah, Dathan, and Abiram.'" [577]
+
+Moses did not immediately carry out these instructions, for he
+tried once again to warn Dathan and Abiram of the punishment
+impending upon them, but they refused to give heed to Moses, and
+remained within their tents. "Now," said Moses, "I have done all I
+could, and can do nothing more." Hence, turning to the
+congregation, he said: [578] "Depart, I pray you, from the tents of
+these wicked men, that even in their youth deserved death as a
+punishment for their actions. In Egypt they betrayed the secret of
+my slaying an Egyptian: at the Red Sea it was they that angered
+God by their desire to return to Egypt; in Alush they broke the
+Sabbath, and now they trooped together to rebel against God. They
+now well deserve excommunication, and the destruction of all
+their property. 'Touch, therefore, nothing of theirs, lest ye be
+consumed in all their sins.'" [579]
+
+The community obeyed the words of Moses and drew back from
+the dwellings of Dathan and Abiram. These, not at all cowed, were
+not restrained from their wicked intention, but stood at the doors
+of their tents, abusing and calumniating Moses. Moses hereupon
+said to God: "If these men die upon their beds like all men, after
+physicians have attended to them and acquaintances have visited
+them, then shall I publicly avow 'that the Lord hath not sent me' to
+do all these works, but that I have done them of mine own mind."
+God replied: "What wilt thou have Me do?" Moses: "If the Lord
+hath already provided the earth with a mouth to swallow them, it is
+well, if not, I pray Thee, do so now." God said: "Thou shalt decree
+a thing, and it shall be established unto thee." [580]
+
+Moses was not the only one to insist upon exemplary punishment
+of the horde of Korah. Sun and Moon appeared before God,
+saying: "If Thou givest satisfaction to the son of Amram, we shall
+set out on our course around the world, but not otherwise." God,
+however, hurled lightnings after them, that they might go about
+their duties, saying to them: "You have never championed My
+cause, but not you stand up for a creature of flesh and blood."
+Since that time Sun and Moon have always to be driven to duty,
+never doing it voluntarily because they do not wish to look upon
+the sins of man upon earth.
+
+ KORAH AND HIS HORDE PUNISHED
+
+God did not gainsay satisfaction of His faithful servant. The mouth
+of hell approached the spot upon which Dathan, Abiram, and their
+families stood, [581] and the ground under their feet grew so
+precipitous that they were not able to stand upright, but rolled to
+the opening and went quickly into the pit. Not these wicked people
+alone were swallowed by the earth, but their possessions also.
+Even their linen that was the launderer's or a pin belonging to them
+rolled toward the mouth of the earth and vanished therein. [582]
+Nowhere upon earth remained a trace of them or of their
+possessions, and even their names disappeared from the
+documents upon which they were written. [583] They did not,
+however, meet an immediate death, but sank gradually into the
+earth, the opening of which adjusted itself to the girth of each
+individual. The lower extremities disappeared first, then the
+opening widened, and the abdomen followed, until in this way the
+entire body was swallowed. While they were sinking thus slowly
+and painfully, they continued to cry: "Moses is truth and his Torah
+is truth. We acknowledge that Moses is rightful king and true
+prophet, that Aaron is legitimate high priest, and that the Torah has
+been given by God. Now deliver us, O our teacher Moses!" These
+words were audible throughout the entire camp, so that all might
+be convinced of the wickedness of Korah's undertaking. [584]
+
+Without regard to these followers of Korah, who were swallowed
+up by the earth, the two hundred and fifty men who had offered
+incense with Aaron found their death in the heavenly fire that
+came down upon their offering and consumed them. But he who
+met with the most terrible form of death was Korah. Consumed at
+the incense offering, he then rolled in the shape of a ball of fire to
+the opening in the earth, and vanished. There was a reason for this
+double punishment of Korah. Had he received punishment by
+burning alone, then those who had been swallowed by the earth,
+and who had failed to see Korah smitten by the same punishment,
+would have complained about God's injustice, saying: "It was
+Korah who plunged us into destruction, yet he himself escaped it."
+Had he, on the other hand, been swallowed by the earth without
+meeting death by fire, then those whom the fire had consumed
+would have complained about God injustice that permitted the
+author of their destruction to go unpunished. Now, however, both
+those who perished by fire and those who were swallowed up by
+the earth witnessed their leader share their punishment. [585]
+
+This terrible death did not, however, suffice to atone for the sins of
+Korah and his company, for their punishment continues in hell.
+They are tortured in hell, and at the end of thirty days, hell again
+casts them up near to the surface of the earth, on the spot where
+they had been swallowed. Whosoever on that day puts his ear to
+the ground upon that spot hears the cry. "Moses is truth, and his
+Torah is truth, but we are liars." Not until after the Resurrection
+will their punishment cease, for even in spite of their grave sin
+they were not given over to eternal damnation.
+
+For a time Korah and his company believed that they should never
+know relief from these tortures of hell, but Hannah's words
+encouraged them not to despair. In reference to them she
+announced the prophecy, "The Lord bringeth low, to Sheol, and
+lifteth up." At first they had no real faith in this prophecy, but
+when God destroyed the Temple, and sank its portals deep into the
+earth until they reached hell, Korah and his company clung to the
+portals, saying: "If these portals return again upward, then through
+them shall we also return upward." God hereupon appointed them
+as keepers of these portals over which they will have to stand
+guard until they return to the upper world. [586]
+
+ ON AND THE THREE SONS OF KORAH SAVED
+
+God punished discord severely, for although the decree of Heaven
+does not otherwise punish any one below twenty years of age, at
+Korah's rebellion the earth swallowed alive even children that
+were only a day old - men, women, and children, all together.
+[587] Out of all the company of Korah and their families only four
+persons escaped ruin, to wit: On, the son of Peleth, and Korah's
+three sons. As it was Korah's wife who through her inciting words
+plunged her husband into destruction, so to his wife does On owe
+his salvation. Truly to these two women applies the proverb:
+"Every wise woman buildeth her house: but the foolish plucketh it
+down with her own hands." On, whose abilities had won him
+distinction far beyond that of his father, had originally joined
+Korah's rebellion. When he arrived home and spoke of it to his
+wife, she said to him: "What benefit shalt thou reap from it? Either
+Moses remains master and thou art his disciple, or Korah becomes
+master and thou art his disciple." On saw the truth of this
+argument, but declared that he felt it incumbent upon himself to
+adhere to Korah because he had given him his oath, which he
+could not now take back. His wife quieted him, however,
+entreating him to stay at home. To be quite sure of him, however,
+she gave him wine to drink, whereupon he fell into a deep sleep of
+intoxication. His wife now carried out her work of salvation,
+saying to herself: "All the congregation are holy, and being such,
+they will approach no woman whose hair is uncovered." She now
+showed herself at the door of the tent with streaming hair, and
+whenever one out of the company of Korah, about to go to On, saw
+the woman in this condition, he started back, and owing to this
+schemer husband had no part in the rebellion. When the earth
+opened to swallow Korah's company, the bed on which On still
+slept began to rock, and to roll to the opening in the earth. On's
+wife, however, seized it, saying: "O Lord of the world! My
+husband made a solemn vow never again to take part in
+dissensions. Thou that livest and endurest to all eternity canst
+punish him hereafter if ever he prove false to his vow." God heard
+her plea, and On was saved. She now requested On to go to Moses,
+but he refused, for he was ashamed to look into Moses' face after
+he had rebelled against him. His wife then went to Moses in his
+stead. Moses at first evaded her, for he wished to have nothing to
+do with women, but as she wept and lamented bitterly, she was
+admitted and told Moses all that had occurred. He now
+accompanied her to her house, at the entrance of which he cried:
+"On, the son of Peleth, step forth, God will forgive thee thy sins."
+It is with reference to this miraculous deliverance and to his life
+spent in doing penance that this former follower of Korah was
+called On, "the penitent," son of Peleth, "miracle." His true name
+was Nemuel, the son of Eliab, a brother of Dathan and Abiram.
+[588]
+
+More marvelous still than that of On was the salvation of Korah's
+three sons. For when the earth yawned to swallow Korah and his
+company, these cried: "Help us, Moses!" The Shekinah hereupon
+said: "If these men were to repent, they should be saved;
+repentance do I desire, and naught else." Korah's three sons now
+simultaneously determined to repent their sin, but they could not
+open their mouths, for round about them burned the fire, and
+below them gaped hell. [589] God was, however, satisfied with
+their good thought, and in the sight of all Israel, for their salvation,
+a pillar arose in hell, upon which they seated themselves. There
+did they sit and sing praises and song to the Lord sweeter than ever
+mortal ear had heard, so that Moses and all Israel hearkened to
+them eagerly. They were furthermore distinguished by God in
+receiving from Him the prophetic gift, and they then announced in
+their songs events that were to occur in the future world. They
+said: "Fear not the day on which the Lord will 'take hold of the
+ends of the earth, and the wicked be shaken out of it,' for the pious
+will cling to the Throne of Glory and will find protection under the
+wings of the Shekinah. Fear not, ye pious men, the Day of
+Judgement, for the judgement of sinners will have as little power
+over you as it had over us when all the others perished and we
+were saved." [590]
+
+ ISRAEL CONVINCED OF AARON'S PRIESTHOOD
+
+After the death of the two hundred and fifty followers of Korah,
+who perished at the offering of incense, Eleazar, the son of Aaron,
+was ordered "to take up the censers out of the burning," in which
+the souls, not the bodies of the sinners were burned, [591] that out
+of these brasen plates he made a covering for the altar. Eleazar,
+and not his father, the high priest, received this commission, for
+God said: "The censer brought death upon two of Aaron's sons,
+therefore let the third now fetch forth the censer and effect
+expiation for the sinners." [592] The covering of the altar
+fashioned out of the brass of these censers was "to be a memorial
+unto the children of Israel, to the end that no stranger, which is not
+of the seed of Aaron, come near to burn incense before the Lord."
+Such a one was not, however, to be punished like Korah and his
+company, but in the same way as Moses had once been punished
+by God, with leprosy. This punishment was visited upon king
+Uzziah, who tried to burn incense in the Temple, asserting that it
+was the king's task to perform the service before the King of all.
+The heavens hastened to the scene to consume him, just as the
+celestial fire had once consumed the two hundred and fifty men,
+who had wrongfully assumed the rights of priesthood; the earth
+strove to swallow him as it had once swallowed Korah and his
+company. But a celestial voice announced: "Upon none save Korah
+and his company came punishments like these, upon no others.
+This man's punishment shall be leprosy." Hence Uzziah became a
+leper. [593]
+
+Peace was not, however, established with the destruction of Korah
+and his company, for on the very day that followed the terrible
+catastrophe, there arose a rebellion against Moses, that was even
+more violent than the preceding one. For although the people were
+now convinced that nothing came to pass without the will of God,
+still they thought God was doing all this for Moses' sake. Hence
+they laid at his door God's violent anger against them, blaming not
+the wickedness of those who had been punished, but Moses, who,
+they said, had excited God's revengefulness against them. They
+accused Moses of having brought about the death of so many of
+the noblest among them as a punishment for the people, only that
+they might not again venture to call him to account, and that he
+might thereby ensure his brother's possession of the priestly office,
+since no one would hereafter covet it, seeing that on its account the
+noblest among them had met so terrible a fate. The kinsmen of
+those who had perished stirred the flame of resentment and
+spurred on the people to set a limit to Moses' love of power,
+insisting that the public welfare and the safety of Israel demanded
+such measures. [594] These unseemly speeches and their
+unceasing, incorrigible perverseness brought upon them God's
+wrath to such a degree that He wanted to destroy them all, and
+bade Moses and Aaron go away from the congregation that He
+might instantly set about their ruin.
+
+When Moses saw that "there was wrath gone out from the Lord,
+and the plague was begun," he called Aaron to him, saying: "Take
+thy censer and put fire therein from off the altar, and lay incense
+thereon, and carry it quickly unto the congregation, and make
+atonement for them." This remedy against death Moses had
+learned from the Angel of Death himself at the time he was staying
+in heaven to receive the Torah. At that time he had received a gift
+from each one of the angels, and that of the Angel of Death had
+been the revelation of the secret that incense can hold him at bay.
+[595] Moses, in applying this remedy, had in mind also the
+purpose of showing the people the injustice of their superstition
+concerning the offering of incense. They called it death-bearing
+because it had brought death upon Nadab and Abihu, as well as
+upon the two hundred and fifty followers of Korah. He now wished
+to convince them that it was this very incense that prevented the
+plague, and to teach them that it is sin that brings death. [596]
+Aaron, however, did not know why he employed incense, and
+therefore said to Moses: "O my lord Moses, hast thou perchance
+my death in view? My sons were burned because they put strange
+fires into the censers. Shall I now fetch holy fire from the altar and
+carry it outside? Surely I shall meet death through this fire!" Moses
+replied: "Go quickly and do as I have bidden thee, for while thou
+dost stand and talk, they die." Aaron hastened to carry out the
+command given to him, saying: "Even if it be my death, I obey
+gladly if I can only serve Israel thereby." [597]
+
+The Angel of Death had meanwhile wrought terrible havoc among
+the people, like a reaper mowing down line after line of them,
+allowing not one of the line he touched to escape, whereas, on the
+other hand, not a single man died before he reached the row in
+which the man stood. Aaron, censer in hand, now appeared, and
+stood up between the ranks of the living and those of the dead,
+holding the Angel of Death at bay. The latter now addressed
+Aaron, saying: "Leave me to my work, for I have been sent to do it
+by God, whereas thou dost bid me stop in the name of a creature
+that is only of flesh and blood." Aaron did not, however, yield, but
+said: "Moses acts only as God commands him, and if thou wilt not
+trust him, behold, God and Moses are both in the Tabernacle, let
+us both betake ourselves thither." The Angel of Death refused to
+obey his call, whereupon Aaron seized him by force and, thrusting
+the censer under his face, dragged him to the Tabernacle where he
+locked him in, so that death ceased. [598]
+
+In this way Aaron paid off a debt to Moses. After the worship of
+the Golden Calf, that came to pass not without some guilt on
+Aaron's part, God had decreed that all four of Aaron's sons were to
+die, but Moses stood up between the living and the dead, and
+through his prayer succeeded in saving two out of the four. In the
+same way Aaron now stood up between the living and the dead to
+ward off from Israel the Angel of Death. [599]
+
+God in His kindness now desired the people once and for all to be
+convinced of the truth that Aaron was the elect, and his house the
+house of priesthood, hence he bade Moses convince them in the
+following fashion. Upon God's command, he took a beam of wood,
+divided it into twelve rods, bade every prince of a tribe in his own
+hand write his name on one of the rods respectively, and laid up
+the rods over night before the sanctuary. Then the miracle came to
+pass that the rod of Aaron, the prince of the tribe of Levi, bore the
+Ineffable Name which caused the rod to bloom blossoms over
+night and to yield ripe almonds. When the people, who all night
+had been pondering which tribe should on the morrow be proven
+by the rod of its prince to be the chosen one, betook themselves
+early in the morning to the sanctuary, and saw the blossoms and
+almonds upon the rod of Aaron, they were at last convinced that
+God had destined the priesthood for his house. The almonds,
+which ripen more quickly than any other fruit, at the same time
+informed them that God would quickly bring punishment upon
+those who should venture to usurp the powers of priesthood.
+Aaron's rod was then laid up before the Holy Ark by Moses. It was
+this rod, kings used until the time of the destruction of the Temple,
+when, in miraculous fashion, it disappeared. Elijah will in the
+future fetch it forth and hand it over to the Messiah. [600]
+
+ THE WATERS OF MERIBAH
+
+Korah's rebellion took place during Israel's sojourn in
+Kadesh-Barnea, whence, a short time before, the spies had been
+sent out. They remained in this place during nineteen years, and
+then for as long a time wandered ceaselessly from place to place
+through the desert. [601] When at last the time decreed by God for
+their stay in the wilderness was over, and the generation that God
+had said must die in the desert had paid its penalty for its sin, they
+returned again to Kadesh-Barnea. They took delight in this place
+endeared to them by long years of habitation, and settled down in
+the expectation of a cheerful and agreeable time. But the
+prophetess Miriam now dies, and the loss of the woman, who
+occupied a place as high as that of her brothers, Moses and Aaron,
+at once became evident in a way that was perceived by the pious as
+well as by the godless. She was the only woman who died during
+the march through the desert, and this occurred for the following
+reasons. She was a leader of the people together with her brothers,
+and as these two were not permitted to lead the people into the
+promised land, she had to share their fate. The well, furthermore,
+that had provided Israel with water during the march through the
+desert, had been a gift of God to the people as a reward for the
+good deeds of this prophetess, and as this gift had been limited to
+the time of the march through the desert, she had to die shortly
+before the entrance into the promised land.
+
+Hardly had Miriam died, when the well also disappeared and a
+dearth of water set in, that all Israel might know that only owing to
+the merits of the pious prophetess had they been spared a lack of
+water during the forty years of the march. [602] While Moses and
+Aaron were now plunged in deep grief for their sister's death, a
+mob of the people collected to wrangle with them on account of
+the dearth of water. Moses, seeing the multitudes of people
+approaching from the distance, said to his brother Aaron: "What
+may all these multitudes desire?" The other replied: "Are not the
+children of Abraham, Isaac, and Jacob kind-hearted people and the
+descendants of kind-hearted people? They come to express their
+sympathy." Moses, however, said: "Thou are not able to
+distinguish between a well-ordered procession and this motley
+multitude; were these people assembled in an orderly procession,
+they would move under the leadership of the rules of thousands
+and the rulers of hundreds, but behold, they move in disorderly
+troops. How then can their intentions be to console with us!" [603]
+
+The two brothers were not long to remain in doubt concerning the
+purpose of the multitude, for they stepped up to them and began to
+pick a quarrel with Moses, saying: "It was a heavy blow for us
+when fourteen thousand and seven hundred of our men died of the
+plague; harder still to bear was the death of those who were
+swallowed up by the earth, and lost their lives in an unnatural way;
+the heaviest blow of all, however, was the death of those who were
+consumed at the offering of incense, whose terrible end is
+constantly recalled to us by the covering of the altar, fashioned out
+of the brasen plates that came of the censers used by those
+unfortunate ones. But we bore all these blows, and even wish we
+had all perished simultaneously with them instead of becoming
+victims to the tortures of death by thirst." [604]
+
+At first they directed their reproaches against Moses alone, since
+Aaron, on account of his extraordinary love of peace and his
+kind-heartedness, was the favorite of the people, but once carried
+away by suffering and rage, they started to hurl their accusations
+against both of the brothers, saying: "Formerly your answer to us
+had always been that sorrows came upon us and that God did not
+stand by us because there were sinful and godless men among us.
+Now that we are 'a congregation of the Lord,' why have ye
+nevertheless led us to this poor place where there is not water,
+without which neither man nor beast can live? Why do not ye
+exhort God to have pity upon us since the well of Miriam had
+vanished with her death?" [605]
+
+"A righteous man regardeth the life of his beast," and the fact that
+these people, so near to death, still considered the sufferings of
+their beasts shows that they were, notwithstanding their attitude
+toward Moses and Aaron, really pious men. And, in truth, God did
+not take amiss their words against Moses and Aaron, "for God
+holds no man accountable for that which he utters in distress." For
+the same reason neither Moses nor Aaron made reply to the
+accusations hurled against them, but hastened to the sanctuary to
+implore God's mercy for His people. They also considered that the
+holy place would shelter them in case the people meant to lay
+hands upon them. God actually did appear at once, and said to
+them: "Hasten from this place; My children die of thirst, and ye
+have nothing better to do than to mourn the death of an old
+woman!" [606] He then bade Moses "to speak unto the rock that it
+may give forth water," but impressed upon them the command to
+bring forth neither honey nor oil out of the rock, but water only.
+This was to prove God's power, who can pour out of the rock not
+only such liquids as are contained in it, but water too, that never
+otherwise issues from a rock. He also ordered Moses to speak to
+the rock, but not to smite it with his rod. "For," said God, "the
+merits of them that sleep in the Cave of Machpelah suffice to
+cause their children to receive water out of the rock." [607]
+
+Moses then fetched out of the Tabernacle the holy rod on which
+was the Ineffable Name of God, and, accompanied by Aaron,
+betook himself to the rock to bring water out of it. [608] On the
+way to the rock all Israel followed him, halting at any rock by the
+way, fancying that they might fetch water out of it. The grumblers
+now went about inciting the people against Moses, saying: "Don't
+you know that the son of Amram had once been Jethro's shepherd,
+and all shepherds have knowledge of the places in the wilderness
+that are rich in water? Moses will now try to lead us to such a
+place where there is water, and then he will cheat us and declare
+he had causes the water to flow out of a rock. If he actually is able
+to bring forth water out of rocks, then let him fetch it out of any
+one of the rocks upon which we fix." Moses could easily have
+done this, for God said to him: "Let them see the water flow out of
+the rock they have chosen," but when, on the way to the rock, he
+turned around and perceived that instead of following him they
+stood about in groups around different rocks, each group around
+some rock favored by it, he commanded them to follow him to the
+rock upon which he had fixed. They, however, said: "We demand
+that thou bring us water out of the rock we have chosen, and if
+thou wilt not, we do not care to fetch water out of another rock."
+[609]
+
+ MOSES' ANGER CAUSES HIS DOOM
+
+Throughout forty years Moses had striven to refrain from harshly
+addressing the people, knowing that if but a single time he lost
+patience, God would cause him to die in the desert. On this
+occasion, however, he was mastered by his rage, and shouted at
+Israel the words: "O ye madmen, ye stiffnecked ones, that desire to
+teach their teacher, ye that shoot upon your leaders with your
+arrows, do ye think that out of this rock that ye have chosen, we
+shall be able to bring forth water? [610] I vow that I shall let water
+flow out of that rock only that I have chosen." He addressed these
+harsh words not to a few among Israel, but to all the people, for
+God had brought the miracle to pass that the small space in front
+of the rock held all Israel. Carried away by anger, Moses still
+further forgot himself, and instead of speaking to the rock as God
+had commanded him, he struck a rock chosen by himself. [611] As
+Moses had not acted according to God's command, the rock did
+not at once obey, and sent forth only a few drops of water, so that
+the mockers cried: "Son of Amram, is this for the sucklings and for
+them that are weaned from the milk?" Moses now waxed angrier
+still, and for a second time smote the rock, from which gushed
+streams so mighty that many of his enemies me their death in the
+currents, and at the same time water poured out of all the stones
+and rocks of the desert. [612] God here upon said to Moses: "Thou
+and Aaron believed Me not, I forbade you to smite the rock, but
+thou didst smite it; ye sanctified Me not in the eyes of the children
+of Israel because ye did not fetch water out of any one of the rocks,
+as the people wished; ye trespassed against Me when ye said,
+'Shall we bring forth water out of this rock?' and ye acted contrary
+to My command because ye did not speak to the rock as I had
+bidden ye. I vow, therefore, that 'ye shall not bring this assembly
+into the land which I have given them,' and not until the Messianic
+time shall ye two lead Israel to the Holy Land." [613] God
+furthermore said to Moses: "Thou shouldst have learned from the
+life of Ishmael to have greater faith in Me; I bade the well to
+spring up for him, even though he was only a single human being,
+on account of the merits of his father Abraham. How much more
+than hadst thou a right to expect, thou who couldst refer to the
+merits of the three Patriarchs as well as to the people's own, for
+they accepted the Torah and obeyed many commandments. Yea,
+even from thine own experience shouldst thou have drawn greater
+faith in My will to aid Israel. When in Rephidim thou didst say to
+Me, 'They be almost ready to stone me,' did not I not reply to thee,
+'Why dost thou accuse My children? God with thy rod before the
+people, and thou shalt smite the rock, and there shall come water
+out of it.' If I wrought for them miracles such as these when they
+had not yet accepted the Torah, and did not yet have faith in Me,
+shouldst thou not have known how much more I would do for
+them now?" [614]
+
+God "taketh the wise in their own craftiness." He had long before
+this decreed that Moses die in the desert, and Moses' offense in
+Kadesh was only a pretext God employed that He might not seem
+to be unjust. But He gave to Moses himself the true reason why He
+did not permit him to enter the promised land, saying: "Would it
+perchance redound to thy glory if thou wert to lead into the land a
+new generation after thou hadst led out of Egypt the sixty myriads
+and buried them in the desert? People would declare that the
+generation of the desert has no share in future world, therefore stay
+with them, that at their head thou mayest after the Resurrection
+enter the promised land." [615] Moses now said to God: "Thou
+hast decreed that I die in the desert like the generation of the desert
+that angered Thee. I implore Thee, write in Thy Torah wherefore I
+have been thus punished, that future generations may not say I had
+been like the generations of the desert." God granted this wish, and
+in several passages of the Scriptures set forth what had really been
+the offense on account of which Moses had been prohibited from
+entering the promised land. [616] It was due only to the
+transgression at the rock in Kadesh, where Moses failed to sanctify
+God in the eyes of the children of Israel; and God was sanctified
+by allowing justice to take its course without respect of persons,
+and punishing Moses. Hence this place was called Kadesh,
+"sanctity," and En Mishpat, "fountain of justice," because on this
+spot judgement was passed upon Moses, and by this sentence
+God's name was sanctified. [617]
+
+As water had been the occasion for the punishment of Moses, God
+did not say that that which He had created on the second day of the
+creation "was good," for on that day He had created water, and that
+which brought about Moses' death was not good. [618]
+
+If the death doomed for Moses upon this occasion was a very
+severe punishment, entirely out of proportion to his offense, then
+still more so was the death destined for Aaron at the same time.
+For he had been guilty of no other offense than that of joining
+Moses at his transgression, and "who so joins a transgressor, is as
+bad as the transgressor himself." On this occasion, as usual, Aaron
+showed his absolute devotion and his faith in God's justice. He
+might have said, "I have not sinned; why am I to be punished?" but
+he conquered himself and put up no defense, wherefore Moses
+greatly praised him. [619]
+
+ EDOM'S UNBROTHERLY ATTITUDE TOWARD ISRAEL
+
+From Kadesh Moses sent ambassadors to the king of Edom,
+requesting him to permit Israel to travel through his territory.
+"For," thought Moses, "When our father Jacob with only a small
+troop of men planned to return to his father's house, which was not
+situated in Esau's possessions, he previously sent a messenger to
+him to ask his permission. How much more then does it behoove
+us, a people of great numbers, to refrain from entering Edom's
+territory before receiving his sanction to do so!"
+
+Moses' ambassadors had been commissioned to bear the following
+message to the king of Edom: "From the time of our grandfather
+Abraham, there was a promissory note to be redeemed, for God
+had imposed it upon him that in Egypt his seed should be enslaved
+and tortured. It had been thy duty, as well as ours, to redeem this
+note, and thou knowest that we have done our duty whereas thou
+wert not willing. God had, as thou knowest, promised Abraham
+that those who had been in bondage in Egypt should receive
+Canaan for their possession as a reward. That land, therefore, is
+ours, who were in Egypt, and thou who didst shirk the redemption
+of the debt, hast now claim to our land. Let us then pass through
+thy land until we reach ours. [620] Know also that the Patriarchs in
+their grave sympathized with our sufferings in Egypt, and
+whenever we called out to God He heard us, and sent us one of His
+ministering angels to lead us out of Egypt. Consider, then, that all
+thy weapons will avail thee naught if we implore God's aid, who
+will then at once overthrow thee and thy hosts, for this is our
+inheritance, and 'the voice of Jacob' never proves ineffectual. [621]
+That thou mayest not, however, plead that our passage through thy
+land will bring thee only annoyances and no gain, I promise thee
+that although we draw drink out of a well that accompanies us on
+our travels, and are provided with food through the manna, we
+shall, nevertheless, by water and food from thy people, that ye may
+profit by our passage."
+
+This was no idle promise, for Moses had actually asked the people
+to be liberal with their money, that the Edomites might not take
+them to be poor slaves, but might be convinced that in spite of
+their stay in Egypt, Israel was a wealthy nation. Moses also
+pledged himself to provide the cattle with muzzles during their
+passage through Edom, that they might do no damage to the land
+of the dwellers there. With these words he ended his message to
+the king of Edom: "To the right and to the left of thy land may we
+pillage and slaughter, but in accord with God's words, we may not
+touch thy possession." But all these prayers and pleadings of
+Moses were without avail, for Edom's answer was in the form of a
+threat: "Ye depend upon your inheritance, upon 'the voice of Jacob'
+which God answers, and I too shall depend upon my inheritance,
+'the hand and sword of Esau.'" Israel now had to give up their
+attempt to reach their land through Edom's territory, not, however,
+through fear, but because God had prohibited them from bringing
+war upon the Edomites, even before they had heard from the
+embassy that Edom had refused them the right of passage.
+
+The neighborhood of the godless brings disaster, as Israel was to
+experience, for they lost the pious Aaron on the boundary of
+Edom, and buried him on Mount Hor. The cloud that used to
+precede Israel, had indeed been accustomed to level all the
+mountains, that they might move on upon level ways, but God
+retained three mountains in the desert: Sinai, as the place of the
+revelation; Nebo, as the burial-place of Moses; and Hor, consisting
+of a twin mountain, as a burial-place for Aaron. Apart from these
+three mountains, there were none in the desert, but the cloud
+would leave little elevations on the place where Israel pitched
+camp, that the sanctuary might thereupon be set up. [622]
+
+ THE THREE SHEPHERDS
+
+Aaron died four months after the death of his sister Miriam,
+whereas Moses died nearly a year after his sister. Her death took
+place on the first day of Nisan, and that of Moses on the seventh
+day of Adar in the same year. Although the death of these three did
+not take place in the same month, God spoke of them saying, "And
+I cut off the three shepherds in one month," for He had determined
+upon their death in one month. [623] It is God's way to classify
+people into related groups, and the death of these three pious ones
+was not determined upon together with hat of the sinful generation
+of wanderers in the desert, but only after this generations had died,
+was sealed the doom of the three. [624] Miriam died first, and the
+same fate was decreed for her brothers as a consequence of her
+death.
+
+Miriam's death plunged all into deep mourning, Moses and Aaron
+wept in their apartments and the people wept in the streets. For six
+hours Moses was ignorant of the disappearance of Miriam's well
+with Miriam's death, until the Israelites went to him, saying, "How
+long wilt thou sit here and weep?" He answered, "Shall I not weep
+for my sister, who had died?" They replied, "While thou are
+weeping for one soul, weep at the same time for us all." "Why?"
+asked he. They said, "We have no water to drink." Then he rose up
+from the ground, went out and saw the well without a drop of
+water. He now began to quarrel with them, saying, "Have I not told
+ye, 'I am not able to bear you myself alone'? Ye have rulers of
+thousands, rulers of hundreds, rulers of fifties, and rulers of tens,
+princes, chiefs, elders, and magnates, let these attend to your
+needs." Israel, however, said: "All rests with thee, for it is thou
+who didst lead us out of Egypt and brought 'us in unto this evil
+place; it is no place of seed or of figs, or of vines, or of
+pomegranates; neither is there any water to drink.' If thou wilt give
+us water, it is well, if not, we shall stone thee." When Moses heard
+this, he fled from them and betook himself to the Tabernacle.
+There God said to him: "What ails thee?" and Moses replied: "O
+Lord of the world! Thy children want to stone me, and had I not
+escaped, they would have stoned me by now." God said: "Moses,
+how much longer wilt thou continue to calumniate My children? Is
+it not enough that at Horeb thou didst say, 'They be ready to stone
+me,' whereupon I answered thee, 'Go up before them and I will see
+whether they stone thee or not!' 'Take the rod and assemble the
+congregation, thou and Aaron thy brother, and speak ye unto the
+rock before their eyes, that it give forth its water.'"
+
+Moses now went to seek for the rock, followed by all Israel, for he
+did not know which was the rock out of which God had said water
+was to flow. [625] For the rock out of which Miriam's well flowed
+vanished among the rest of the rocks in such a way that Moses was
+not able to distinguish it among the number. [626] On the way they
+saw a rock that dripped, and they took up their places in front of it.
+When Moses saw that the people stood still, he turned around and
+they said to him: "How long wilt thou lead us on?" Moses: "Until I
+fetch ye forth water out of the rock." The people: "Give us water at
+once, that we may drink." Moses: "How long do ye quarrel? Is
+there a creature in all the world that so rebels against its Maker as
+ye do, when it is certain that God will give ye water out of a rock,
+even though I do not know which one that may be!" The people:
+"Thou wert a prophet and our shepherd during our march through
+the desert, and now thou sayest, 'I know not out of which rock God
+will give ye water.'"
+
+Moses hereupon assembled them about a rock, saying to himself:
+"If I now speak to the rock, bidding it bring forth water, and it
+bring forth none, I shall subject myself to humiliation in the
+presence of the community, for they will say, 'Where is thy
+wisdom?'" Hence he said to the people: "Ye know that God can
+perform miracles for ye, but He hath hidden from me out of which
+rock He will let the water flow forth. For whenever the time comes
+that God wished a man not to know, then his wisdom and
+understanding are of no avail to him." Moses then lifted his rod
+and let it quietly slide down upon the rock which he laid it,
+uttering, as if addressing Israel, the words, "Shall we bring you
+forth water out of this rock?" The rock of its own accord now
+began to give forth water, whereupon Moses struck upon it with
+his rod, but then water no longer flowed forth, but blood. Moses
+hereupon said to God: "This rock brings forth no water," and God
+instantly turned to the rock with the question: "Why dost thou
+bring forth not water, but blood?" The rock answered: "O Lord of
+the world! Why did Moses smite me?" When God asked Moses
+why he had smitten the rock, he replied: "That it might bring forth
+water." God, however, said to Moses: "Had I bidden thee to smite
+the rock? I had only said, 'Speak to it.'" Moses tried to defend
+himself by saying, "I did speak to it, but it brought forth nothing."
+"Thou," God replied, "hast given Israel the instruction, 'In
+righteousness shalt thou judge thy neighbor'; why then, didst not
+thou judge the rock 'in righteousness,' the rock that in Egypt
+supported thee when out of it thou didst such honey? Is this the
+manner in which thou repayest it? Not only wert thou unjust to the
+rock, but thou didst also call My children fools. If then thou are a
+wise man, it does not become thee as a wise man to have anything
+further to do with fools, and therefore thou shalt not with them
+learn to know the land of Israel." [627] At the same time God
+added, "Neither thou, nor thy brother, nor thy sister, shall set foot
+upon the land of Israel." For even in Egypt God had warned Moses
+and Aaron to refrain from calling the Israelites fools, and as
+Moses, without evoking a protest from Aaron, at the water of
+Kadesh, called them fools, the punishment of death was decreed
+for him and his brother. [628] When God had informed Moses of
+the impending punishment due to him and his brother, He turned
+to the rock, saying: "Turn thy blood into water," and so it came to
+pass. [629]
+
+ PREPARING AARON FOR IMPENDING DEATH
+
+As a sign of especial favor God communicates to the pious the day
+of their death, that they may transmit their crowns to their sons.
+But God considered it particularly fitting to prepare Moses and
+Aaron for impending death, saying: "These two pious men
+throughout their lifetime did nothing without consulting Me, and I
+shall not therefore take them out of this world without previously
+informing them." [630]
+
+When, therefore, Aaron's time approached, God said to Moses:
+"My servant Moses, who hast been 'faithful in all Mine house,' I
+have an important matter to communicate to thee, but it weighs
+heavily upon Me." Moses: "What is it?" God: "Aaron shall be
+gathered unto his people; for he shall not enter into the land which
+I have given unto the children of Israel, because ye rebelled against
+My word at the waters of Meribah." Moses replied: "Lord of the
+world! It is manifest and known before the Throne of Thy glory,
+that Thou art Lord of all the world and of Thy creatures that in this
+world Thou hast created, so that we are in Thy hand, and in Thy
+hand it lies to do with us as Thou wilt. I am not, however, fit to go
+to my brother, and repeat to him Thy commission, for he is older
+than I, and how then shall I presume to go up to my older brother
+and say, 'Go up unto Mount Hor and die there!'" God answered
+Moses: "Not with the lip shalt thou touch this matter, but 'take
+Aaron and Eleazar his son, and bring them up unto Mount Hor.'
+Ascend thou also with them, and there speak with thy brother
+sweet and gentle words, the burden of which will, however,
+prepare him for what awaits him. Later when ye shall all three be
+upon the mountain, 'strip Aaron of his garments, and put them
+upon Eleazar his son, and Aaron shall be gathered unto his people,
+and shall die there.' [631] As a favor to Me prepare Aaron for his
+death, for I am ashamed to tell him of it Myself." [632]
+
+When Moses heard this, there was a tumult in his heart, and he
+knew not what to do. He wept so passionately that his grief for the
+impending loss of his brother brought him to the brink of death
+himself. As a faithful servant of God, however, nothing remained
+for him to do, but to execute his Master's command, hence he
+betook himself to Aaron to the Tabernacle, to inform him of his
+death.
+
+Now it had been customary during the forty years' march through
+the desert for the people daily to gather, first before the seventy
+elders, then under their guidance before the princes of the tribes,
+then for all of them to appear before Eleazar and Aaron, and with
+these to go to Moses to present to him their morning greeting. On
+this day, however, Moses made a change in this custom, and after
+having wept through the night, at the cock's crow summoned
+Eleazar before him and said to him: "Go and call to me the elders
+and the princes, for I have to convey to them a commission from
+the Lord." Accompanied by these men, Moses not betook himself
+to Aaron who, seeing Moses when he arose, asked: "Why hast thou
+made a change in the usual custom?" Moses: "God hath bidden me
+to make a communication to thee." Aaron: "Tell it to me." Moses:
+"Wait until we are out of doors." Aaron thereupon donned his eight
+priestly garments and both went out.
+
+Now it had always been the custom for Moses whenever he went
+from his house to the Tabernacle to walk in the center, with Aaron
+at his right, Eleazar at his left, then the elders at both sides, and the
+people following in the rear. Upon arriving within the Tabernacle,
+Aaron would seat himself as the very nearest at Moses' right hand,
+Eleazar at his left, and the elders and princes in front. On this day,
+however, Moses changed this order; Aaron walked in the center,
+Moses at his right hand, Eleazar at his left, the elders and princes
+at both sides, and the rest of the people following.
+
+When the Israelites saw this, they rejoiced greatly, saying: "Aaron
+now has a higher degree of the Holy Spirit than Moses, and
+therefore does Moses yield to him the place of honor in the
+center." The people loved Aaron better than Moses. [633] For ever
+since Aaron had become aware that through the construction of the
+Golden Calf he had brought about the transgression of Israel, it
+was his endeavor through the following course of life to atone for
+his sin. He would go from house to house, and whenever he found
+one who did not know how to recite his Shema', he taught him the
+Shema'; if one did not know how to pray he taught him how to
+pray; and if he found one who was not capable of penetrating into
+the study of the Torah, he initiated him into it. [634] He did not,
+however, consider his task restricted 'to establishing peace
+between God and man,' but strove to establish peace between the
+learned and the ignorant Israelites, among the scholars themselves,
+among the ignorant, and between man and wife. [635] Hence the
+people loved him very dearly, and rejoiced when they believed he
+had now attained a higher rank than Moses.
+
+Having arrived at the Tabernacle, Aaron now wanted to enter, but
+Moses held him back, saying: "We shall now go beyond the camp."
+When they were outside the camp, Aaron said to Moses: "Tell me
+the commission God hath given thee." Moses answered: "Wait
+until we reach the mountain." At the foot of the mountain Moses
+said to the people: "Stay here until we return to you; I, Aaron, and
+Eleazar will go to the top of the mount, and shall return when we
+shall have heard the Divine revelation." All three now ascended.
+
+AARON'S DEATH
+
+Moses wanted to inform his brother of his impending death, but
+knew not how to go about it. At length he said to him: "Aaron, my
+brother, hath God given anything into thy keeping?" "Yes," replied
+Aaron. "What, pray?" asked Moses. Aaron: "The altar and the table
+upon which is the shewbread hath He given into my charge."
+Moses: "It may be that He will now demand back from thee all that
+He hath given into thy keeping." Aaron: "What, pray?" Moses:
+"Hath He not entrusted a light to thee?" Aaron: "Not one light only
+but all seven of the candlestick that now burn in the sanctuary."
+Moses had, of course, intended to call Aaron's attention to the soul,
+"the light of the Lord," which God had given into his keeping and
+which He now demanded back. As Aaron, in his simplicity, did not
+notice the allusion, Moses did not go into further particulars, but
+remarked to Aaron: "God hath with justice called thee an innocent,
+simple-hearted man."
+
+While they were thus conversing, a cave opened up before them,
+whereupon Moses requested his brother to enter it, and Aaron
+instantly acquiesced. Moses was now in a sad predicament, for, to
+follow God's command, he had to strip Aaron of his garments and
+to put them upon Eleazar, but he knew not how to broach the
+subject to his brother. He finally said to Aaron: "My brother Aaron,
+it is not proper to enter the cave into which we now want to
+descend, invested in the priestly garments, for they might there
+become unclean; the cave is very beautiful, and it is therefore
+possible that there are old graves in it." Aaron replied, "Thou art
+right." Moses then stripped his brother of his priestly garments,
+and put them upon Aaron's son, Eleazar. [636]
+
+As it would have been improper if Aaron had been buried quite
+naked, God brought about the miracle that, as soon as Moses took
+off one of Aaron's garments, a corresponding celestial garment was
+spread over Aaron, and when Moses had stripped him of all his
+priestly garments, he found himself arrayed in eight celestial
+garments. A second miracle came to pass in the stripping of
+Aaron's garments, for Moses was enabled to take off the
+undermost garments before the upper. This was done in order to
+satisfy the law that priests may never use their upper garments as
+undergarments, a thing Eleazar would have had to do, had Moses
+stripped off Aaron's outer garments first and with these invested
+his son. [637]
+
+After Eleazar had put on the high priest's garments, Moses and
+Aaron said to him: "Wait for us here until we return out of the
+cave," and both entered it. At their entrance they beheld a couch
+spread, a table prepared, and a candle lighted, while ministering
+angels surrounded the couch. Aaron then said to Moses: "How
+long, O my brother, wilt thou still conceal the commission God
+hath entrusted to thee? Thou knowest that He Himself, when for
+the first time He addressed thee, with His own lips declared of me,
+'When he seeth thee, he will be glad in his heart.' Why, then, dost
+thou conceal the commission God hath entrusted to thee? Even if it
+were to refer to my death, I should take it upon myself with a
+cheerful countenance." Moses replied: "As thou thyself dost speak
+of death, I will acknowledge that God's words to me do concern
+thy death, but I was afraid to make it known to thee. But look now,
+thy death is not as that of the other creatures of flesh and blood;
+and not only is thy death a remarkable one, but see! The
+ministering angels have come to stand by thee in thy parting hour."
+[638]
+
+When he spoke of the remarkable death that awaited Aaron, Moses
+meant to allude to the fact that Aaron, like his sister Miriam and
+later Moses, was to die not through the Angel of Death, but by a
+kiss from God. [639] Aaron, however, said: "O my brother Moses,
+why didst not thou make this communication to me in the presence
+of my mother, my wife, and my children?" Moses did not instantly
+reply to this question, but tried to speak words of comfort and
+encouragement to Aaron, saying: "Dost thou not know, my brother,
+that thou didst forty years ago deserve to meet thy death when thou
+didst fashion the Golden Calf, but then I stood before the Lord in
+prayer and exhortation, and saved thee from death. And now I pray
+that my death were as thine! For when thou diest, I bury thee, but
+when I shall die, I shall have no brother to bury me. When thou
+diest, thy sons will inherit thy position, but when I die, strangers
+will inherit my place." With these and similar words Moses
+encouraged his brother, until he finally looked forward to his end
+with equanimity.
+
+Aaron lay down upon the adorned couch, and God received his
+soul. Moses then left the cave, which immediately vanished, so
+that none might know or understand how it had happened. When
+Eleazar saw Moses return alone, he said to him: "O my teacher,
+where is my father?" Moses replied: "He has entered Paradise."
+Then both descended from the mountain into the camp. [640]
+When the people saw Moses and Eleazar return without Aaron,
+they were not at all in the mood to lend faith to the communication
+of Aaron's death. They could not at all credit that a man who had
+overcome the Angel of Death was now overcome by him. Three
+opinions were then formed among the people concerning Aaron's
+absence. Some declared that Moses had killed Aaron because he
+was jealous of his popularity; some thought Eleazar had killed his
+father to become his successor as high priest; and there was also
+some who declared that he had been removed from earth to be
+translated to heaven. Satan had so incited the people against Moses
+and Eleazar that they wanted to stone them. Moses hereupon
+prayed to God, saying: "Deliver me and Eleazar from this
+unmerited suspicion, and also show to the people Aaron's bier, that
+they may not believe him to be still alive, for in their boundless
+admiration for Aaron they may even make a God of him." God
+then said to the angels: "Lift up on high the bier upon which lies
+My friend Aaron, so that Israel may know he is dead and my not
+lay hand upon Moses and Eleazar." The angels did as they were
+bidden, [641] and Israel then saw Aaron's bier floating in the air,
+while God before it and the angels behind intoned a funeral song
+for Aaron. God lamented in the words, "He entereth into peace;
+they rest in their beds, each one that walketh in his uprightness,"
+whereas the angels said: "The law of truth was in his mouth, and
+unrighteousness was not found in his lips: he walked with Me in
+peace and uprightness, and did turn many away from iniquity."
+
+ THE GENERAL MOURNING FOR AARON
+
+When Israel beheld the funeral rites prepared in honor of Aaron by
+God and by the angels, they also prepared a funeral ceremony of
+thirty days in which all the people, men and women, adults and
+children, took part. [642] This universal mourning had its
+foundation not only in Israel's emulation of the Divine mourning
+and of the ceremonies arranged by Moses and Eleazar, or in their
+wish to show their reverence for the deceased high priest, but first
+and foremost in the truth that the people deeply loved Aaron and
+deeply felt his death. They mourned for him even more than they
+did later for Moses; for the latter only a part of the people shed
+tears, but for Aaron, everyone. Moses, as a judge, was obliged to
+mete out justice to the guilty, so that he had enemies among the
+people, men who could not forget that he had pronounced them
+guilty in court. Moses, furthermore, was sometimes severe with
+Israel when he held up to them their sins, but never Aaron. The
+latter "loved peace and pursued peace, loved men and brought
+them near to the Torah. In his humility, he did not consider his
+dignity hurt by offering greetings first even to the lowliest, yes, he
+did not even fail in offering his greeting when he was certain that
+the man before him was wicked and godless. The lament of the
+angels for Aaron as one "who did turn many away from iniquity"
+was therefore well justified. This kindliness of his led many a
+sinner to reform, who at the moment when he was about to commit
+a sin thought to himself: "How shall I be able to lift up my eyes to
+Aaron's face? I, to whom Aaron was so kind, blush to do evil."
+Aaron recognized his especial task as that of the peace-maker. If
+he discovered that two men had fallen out, he hastened first to the
+one, then to the other, saying to each: "My son, dost thou not know
+what he is doing with whom thou hast quarreled? He beats at his
+heart, rends his garments in grief, and says, 'Woe is me! How can I
+ever again lift up my eyes and look upon my companion against
+whom I have acted so?'" Aaron would then speak to each
+separately until both the former enemies would mutually forgive
+each other, and as soon as they were again face to face salute each
+other as friends. If Aaron heard that husband and wife lived in
+discord, he would hasten to the husband, saying: "I come to thee
+because I hear that thou and thy wife live in discord, wherefore
+thou must divorce her. Keep in mind, however, that if thou
+shouldst in place of thy present wife marry another, it is very
+questionable if thy second wife will be as good as this one; for at
+your first quarrel she will throw up to thee that thou art a
+quarrelsome man, as was shown by thy divorce from thy first
+wife." Many thousands of unions were saved from impending
+rupture by the efforts and urgings of Aaron, and the sons born to
+the couples brought together anew usually received Aaron's name,
+owing, as they did, their existence to his intercession. Not less than
+eighty thousand youths bearing his name took part in the mourning
+for Aaron. [643]
+
+When Moses beheld the deep-felt sorrow of the heavenly beings
+and of men for Aaron, he burst into passionate weeping, and said:
+"Woe is me, that am now left all alone! When Miriam died, none
+came to show her the last marks of honor, and only I, Aaron, and
+his sons stood about her bier, wept for her, mourned her, and
+buried her. At Aaron's death, I and his sons were present at his bier
+to show him the last marks of honor. But alas! How shall I fare?
+Who will be present at my death? I have neither father nor mother,
+neither brother nor sister, - who then will weep for me?" God,
+however, said to him: "Be not afraid, Moses, I Myself shall bury
+thee amid great splendor, and just as the cave in which Aaron lied
+has vanished, that none may know the spot where Aaron is buried,
+so too shall no mortal know thy burial place. As the Angel of
+Death had no power over Aaron, who died 'by the kiss,' so shall the
+Angel of Death have no power over thee, and thou shalt die 'by the
+kiss.'" Moses grew calm at these words, knowing at last that he had
+his place among the blessed pious. Blessed are thy, for not only
+does God in person gather them to Him, but as soon as they are
+dead, the angels go joyously to meet them and with beaming faces
+go to greet them, saying, "Enter into peace." [644]
+
+ THE FALSE FRIENDS
+
+When Moses and Eleazar returned from the mountain without
+Aaron, Israel said to Moses: "We shall not release thee from this
+spot until thou showest us Aaron, dead or alive." Moses prayed to
+God, and He opened the cave and all Israel saw within it Aaron,
+lying dead upon a bier. They instantly felt what they had lost in
+Aaron, for when they turned to look at the camp, they saw that the
+clouds of glory that had covered the site of the camp during their
+forty years' march had vanished. They perceived, therefore, that
+God had sent these clouds for Aaron's sake only, and hence, with
+Aaron's death, had caused them to vanish. These among Israel who
+had been born in the desert, having now, owing to the departure of
+the clouds of glory, for the first time beheld the sun and moon,
+wanted to fall down before them and adore them, for the clouds
+had always hidden the sun and the moon from them, and the sight
+of them made a most awful impression upon them. But God said to
+them: "Have I not commanded you in My Torah: 'Take ye therefore
+good heed unto yourselves...lest thou lift up thine eyes unto
+heaven, and when thou seest the sun and the moon and the stars,
+even all the host of heaven, thou be drawn away and worship them,
+and serve them?' For it is God that led thee out of the furnace of
+Egypt, that thou mightest be the people of His inheritance." [645]
+
+The disappearance of the clouds of glory inspired Israel with
+terror, for now they were unaided against the attacks of enemies,
+whereas none had been able to enter into the camp of Israel while
+the clouds covered them. This fear was not, indeed, ungrounded,
+for hardly did Amalek learn that Aaron was dead and that the
+clouds of glory had vanished, when he at once set about harassing
+Israel. [646] Amalek acted in accordance with the counsel his
+grandsire Esau had given him, for his words to his grandson had
+been: "In spite of all my pains, I did not succeed in killing Jacob,
+therefore be thou mindful of avenging me upon his descendants."
+"But how, alas!" said Amalek, "Shall I be able to compete with
+Israel?" Esau made answer: "Look well, and as soon as thou seest
+Israel stumble, leap upon them." Amalek looked upon this legacy
+as the guiding star of his actions. When Israel trespassed, saying
+with little faith, "Is the Lord among us, or not?" Amalek instantly
+appeared. Hardly had Israel been tempted by its spies wickedly to
+exclaim, "Let us make a captain, and let us return into Egypt,"
+when Amalek was upon the scene to battle with Israel. In later
+times also Amalek followed this policy, and when
+Nebuchadnezzar moved to Jerusalem in order to destroy it,
+Amalek took up his position one mile away from the holy city,
+saying: "If Israel should conquer, I should declare that I had come
+to assist them, but should Nebuchadnezzar be victorious, then shall
+I cut off the flight of the fleeing Israelites." His hopes were
+realized, for Nebuchadnezzar was victorious, and standing at the
+crossway, he cut down the fleeing Israelites, and added insult to
+injury by hurling invectives against God and the people, and
+ridiculing them.
+
+When, after Aaron's death, Amalek no longer considered Israel
+dangerous, since the clouds had disappeared, he instantly set about
+making war upon them. Amalek did not, however, go in open
+warfare against Israel, but tried through craft to attain what he
+dared not hope for in open warfare. Concealing their weapons in
+their garments, the Amalekites appeared in Israel's camp as if they
+meant to condole with them for Aaron's death, and the
+unexpectedly attacked them. Not content with this, the Amalekites
+disguised themselves in Canaanite costume and spoke the speech
+of the latter, so that the Israelites might not be able to tell if they
+had before them Amalekites, as their personal appearance seemed
+to show, or Canaanites, as their dress and speech indicated. The
+reason for this disguise was that Amalek knew that Israel had
+inherited the legacy from their ancestor Isaac that God always
+answered their prayer, hence Amalek said: "If we now appear as
+Canaanites, they will implore God to send them aid against the
+Canaanites, and we shall slay them." But all these wiles of Amalek
+were of no avail. Israel couched their prayer to God in these words:
+"O Lord of the world! We know not with what nation we are now
+waging war, whether with Amalek or with Canaan, but
+whichsoever nation it be, pray visit punishment upon it." [647]
+God heard their prayer and, promising to stand by them, ordered
+them totally to annihilate their enemy, saying: "Although ye are
+now dealing with Amalek, do not treat him like Esau's other sons,
+against whom ye may not war, but try totally to destroy them, as if
+they were Canaanites." Israel acted according to this command,
+slaying the Amalekites in battle, and dedicating their cities to God.
+[648] Amalek's only gain in this enterprise was that, at the
+beginning of the war, they seized a slave woman who had once
+belonged to them, but who later passed over into the possession of
+the Israelites. [649]
+
+For Israel this attack of Amalek had indeed serious consequences,
+for as soon as they perceived the approach of the enemy, they were
+afraid to continue the march to Palestine, being now no longer
+under the protection of the clouds, that vanished with Aaron's
+death; hence they determined to return to Egypt. They actually
+carried out part of this project by retreating eight stations, but the
+Levites pursued them, and in Moserah there arose a bitter quarrel
+between those who wanted to return to Egypt and the Levites who
+insisted upon the continuance of the march to Palestine. Of the
+former, eight tribal divisions were destroyed in this quarrel, five
+Benjamite, and one each of the Simeonite, Gadite, and Asherite
+divisions, while of the Levites one division was completely
+extirpated, and three others decimated in such a way that they did
+not recover until the days of David. The Levites were finally
+victorious, for even their opponents recognized that it had been
+folly on their part to desire to return to Egypt, and that their loss
+had been only a punishment because they had not arranged a
+mourning ceremony adequate to honor a man of Aaron's piety.
+They thereupon celebrated a grand mourning ceremony for Aaron
+in Moserah, and it is for this reason that people later spoke of this
+place as the place where Aaron died, because the great mourning
+rites took place there. [650]
+
+ THE BRAZEN SERPENT
+
+Owing to the king of Edom's refusal to permit Israel to pass
+through his land, they were obliged, at the very point when they
+believed themselves at the end of their march, to continue it, so as
+to go around the land of Edom. The people, weary of the many
+years' marches, now became peevish, saying: "We had already
+been close to the promised land, and now must turn about once
+more! It was the same with our fathers who, close to their goal,
+had to turn back and roam about for thirty-eight years. Thus will it
+be with us!" [651] In their dejection they set about murmuring
+against God and Moses, "master and servant being to them as one."
+They complained that they were entirely thrown upon manna as a
+means of sustenance. This last mentioned complaint came from
+those in regard to whom God had vowed that they should never see
+the land which He had sworn unto the Patriarchs. These people
+could not bear the sight of the products of Palestine's soil, dying as
+soon as they beheld them. Now that they had arrived at the
+outskirts of the promised land, the merchants brought into the
+camp of the Israelites the native products, but these, unable to
+partake of them, still had to continue to gather sustenance
+exclusively from manna. [652]
+
+Then a voice sounding from the heavens became audible upon
+earth, making this announcement: "Come hither and behold, O ye
+men! Come hither and hearken, ye the serpent with the words,
+'Dust shalt thou eat,' yet it complained not of its food. But ye, My
+people that I have led out of Egypt, for whom I caused manna to
+rain down from heaven, and quails to fly from the sea, and a spring
+to gush forth from the abyss, ye do murmur against Me on account
+of manna, saying, 'Our soul loatheth this light bread.' Let now the
+serpents come, that complained not, even though whatever food
+they ate tasted only of the dust, and let them bite those who
+murmur though they have a food that possesses every conceivable
+flavor. [653] The serpent, which was the first creature to slander
+its Maker and was therefore punished, shall now punish this
+people, which, not profiting by the example of the serpent's
+punishment, blasphemes its Creator by declaring that the heavenly
+food that He sends them would finally bring them death." The very
+serpents that during the forty years' march had been burned by the
+cloud of glory and lay heaped up high round about the camp, these
+same serpents now bit the people so terribly that their poison
+burned the souls of those whom they attacked. [654]
+
+When Moses betook himself to those who had been bitten, hearing
+that they were too ill to come to him, [655] they, conscious of their
+guilt, said to him: "We have sinned, because we have spoken
+against the Lord and against thee; pray unto the Lord, that He take
+away the serpents from us." Such was the meekness of Moses, that
+he instantly forgave the people's transgression in regard to himself,
+and at once implored God's aid. God also, however, forgave their
+sin as soon as they had shown penitence, and thus set an example
+to man likewise to grant forgiveness when it is requested.
+
+As a healing for those who had been bitten, God now bade Moses
+to make a serpent of brass, and put it upon a pole, that it might
+come to pass that every one who was bitten might look upon it and
+live. Moses did as he was bidden, and made a serpent of brass. As
+soon as he hurled it on high, it remained floating in the air, so that
+all might be able to look upon it. [656] He mad the serpent brass,
+because in Hebrew Nahash signifies "snake" and Nehoshet,
+"brass"; hence Moses made the serpent of a substance that had a
+sound similar to that of the object fashioned out of it. [657] It was
+not, however, the sight of the serpent of brass that brought with it
+healing and life; but whenever those who had been bitten by the
+serpents raised their eyes upward and subordinated their hearts to
+the will of the heavenly Father, they were healed; if they gave no
+thought to God, they perished. [658]
+
+Looking upon the serpent of brass brought about healing not only
+to those who had been bitten by serpents, but also to those who
+had been bitten by dogs or other animals. The cure of the latter
+was effected even more quickly than that of the former, for a
+casual glance sufficed for them, whereas the former were healed
+only after a long and insistent gaze. [659]
+
+ AT ARNON
+
+The murmurs of the people, on account of which God sent upon
+them the serpents, took place in Zalmonah, a place where grew
+only thorns and thistles. Thence they wandered on to Punon, where
+God's punishment overtook them. [660] In the following two
+stations also, in Oboth and Iye-abarim, they continued their hostile
+actions against God, who for this reason was full of wrath against
+them, and did not look upon them again with favor until they
+reached Arnon. [661] God's favor was instantly shown during
+Israel's passage through the valley of Arnon, where He wrought for
+Israel miracles as great as those of yore at the passage through the
+Red Sea. This valley was formed by two lofty mountains that lay
+so close together that people upon the two summits of them could
+converse with one another. But in passing from one mountain to
+the other, one had to cover a distance of seven miles, having first
+to descend into the valley, and then again to ascend the other
+mountain. The Amorits, knowing that Israel should now have to
+pass through the valley, assembled in innumerable multitudes, and
+a part of them hid in the caves, of which there were many on the
+slopes of the mountain, while another part of them awaited Israel
+in the valley below, hoping to attack and destroy them
+unexpectedly from above and from below in their passage through
+the valley. God, however, frustrated this plan, bringing it to pass
+that Israel did not descend into the valley at all, but stayed above,
+through the following miracle. For whereas the mountain on the
+one side of the valley was full of caves, the other consisted entirely
+of pointed rocks; and God moved this rocky mountain so close up
+to the other, that the jutting rocks of the one entered into the caves
+of the other, and all the Amorites that were concealed within them
+were crushed.
+
+It was the rocky mountain that was moved, and not the other, for
+this same rocky mountain was the beginning of the promised land,
+and at the approach of Israel from the other mountain, which was
+Moabite, the land leaped to meet them, for it awaited them most
+longingly.
+
+An old proverb says: "If you give a piece of bread to a child, tell its
+mother about it." God, likewise, wanted Israel to know the great
+miracles He had accomplished for their sake, for they had no
+inkling of the attack the heathens had planned to make upon them.
+God therefore bade the well that had reappeared since their stay in
+Beeroth to flow past the caves and wash out parts of the corpses in
+great numbers. When Israel not turned to look upon the well, they
+perceived it in the valley of the Arnon, shining like the moon, and
+drawing corpses with it. Not until then did they discover the
+miracles that had been wrought for them. Not only did the
+mountains at first move together to let them pass, and then again
+move apart, but God saved them from great peril. They now
+intoned a song of praise to the well that revealed to them the great
+miracle. [662]
+
+When, at the passage through the Red Sea, Israel wanted to intone
+a song of praise, Moses did not let them do it alone, but first sang
+to them the song they were to sing to the Lord. For then Israel was
+young, and could only repeat what its teacher Moses sang before
+them, but when the nation reached Arnon, it was fully grown, after
+its forty years' march through the desert. Now the Israelites sang
+their own song, saying: "O Lord of the world! It behooves Thee to
+work miracles for us, whereas it is our duty to intone to Thee songs
+of praise." Moses had no part in the song of praise to the well, for
+the well had given occasion to his death in the desert, and no man
+can be expected to sing about his executioner. As Moses wanted
+have nothing to do with this song, God demanded that His own
+name also be not mentioned in it, acting in this instances like the
+king who was invited to a prince's table, but refused the invitation
+when he learned that his friend was not to be present at the feast.
+[663] The song to the well was as follows: "This is the well that
+the Patriarchs of the world, Abraham, Isaac, and Jacob, have
+digged, the princes olden times have searched, the heads of the
+people, the lawgivers of Israel, Moses and Aaron, have made its
+water to run with their staves. In the desert Israel received it as a
+gift, and after they had received it, it followed Israel upon all their
+wanderings, to lofty mountains and deep valleys. Not until they
+came to the boundary of Moab did it disappear, because Israel did
+not observe the words of the Torah." [664]
+
+Israel sang a song to the well alone, and not to manna, because
+they had on several occasions railed against the heavenly food, and
+therefore God said: "I do not wish ye to find fault with manna, nor
+yet to have ye praise it now," and He would not permit them to
+sing a song of praise to manna. [665]
+
+ SIHON, THE KING OF THE AMORITES
+
+The crushing of those concealed in the caves of the mountain at
+Arnon was only the beginning of the miracles God wrought for
+Israel during their conquest of the land. It was at Arnon, too, that
+Sihon, the king of the Amorites, and his people who, hardly a
+month after Aaron's death, rushed upon Israel, were completely
+destroyed by them. [666] This Amorite king, and likewise Og, the
+king of Basham, were sons of Ahiah, whose father Shemhazai was
+one of the fallen angels. [667] In accordance with his celestial
+origin Sihon was a giant who none could withstand, for he was of
+enormous stature, taller than any tower in all the world, his
+thigh-bone alone measuring eighteen cubits, according to the big
+cubit of that time. [668] In spite of his huge size he was also fleet
+of foot, wherefore he was called Sihon, "foal," to indicate the
+celerity with which he moved, for his true name was Arad. [669]
+
+Moses was sorely afraid of waging war against this giant, but God
+put Sihon's and Og's guardian angels in chains, and then said to
+Moses: "Behold, I have begun to deliver up Sihon and his land
+before thee: begin to possess, that thou mayest inherit his land."
+For indeed after the angels of Sihon and his people had fallen,
+Moses had nothing more to fear, for his enemies were thus
+delivered into his hands. [670] God assured Moses that "He would
+begin to put the dread of him and the fear of him upon the peoples
+that are under the whole heaven," by bidding the sun to stand still
+during his war against Sihon, that all the world might see that God
+battled for Moses. [671]
+
+Moses now asked if he might before waging war send ambassadors
+to Sihon to request him to permit Israel to pass through the land.
+God replied: "How now! I commanded thee, 'Rise up, contend with
+him in battle, begin to possess his land!' and thou wantest to send
+him messengers of peace?" Moses, however, replied: "I desire only
+to follow Thy example when Thou didst wish to lead Israel out of
+Egypt, and yet didst send me to Pharaoh with the message to let
+Israel, Thy people, pass out, even though Thou couldst have
+consumed all of Egypt with one flash of lightning. When Thou
+didst reveal the Torah, too, Thou didst offer it to the heathen
+nations for acceptance before giving it to Israel." God saw the
+justice of Moses' words, and commanded him never in the future
+to declare war upon a city before previously urging the people to
+surrender in peace. [672]
+
+Moses hereupon sent a missive to Sihon in which he requested him
+to permit Israel to pass through the land, promising him that he
+would see to it that the people should go along by the king's
+highway, so that he need have no cause to fear any deeds of
+violence upon married women, or seductions of girls. [673] "We
+shall even," continued Moses, "pay for the water that is otherwise
+given freely, and likewise [674] buy food-stuffs from thee at good
+prices." [675] This letter to Sihon contained at its close,
+notwithstanding, the communication that the Israelites would bring
+war upon Sihon in case he did not permit them to pass through.
+Moses' assumption, however, that Sihon should permit Israel to
+pass through sounded in Sihon's ears like a summons to the keeper
+of a vineyard to permit one to harvest it. Sihon's answer therefore
+was as follows: "I and my brother Og receive tribute from all the
+other Canaanite kings to keep off their enemies from access to the
+land, and now you ask me to give you free access to Canaan!"
+
+War between Sihon and Moses ensued, and ended in a brilliant
+victory for Israel. [676] Sihon and his son, who equaled him in
+heroic strength, found their death in this fray. [677] God had so
+brought it to pass that Israel had no need of laboriously waging
+war upon one city after another in Sihon's land, He had brought all
+the hosts of this Amorite king together into Heshbon. When this
+city therefore and the hosts within it were destroyed, all the rest of
+Sihon's land lay open before them. Israel's victory was all the more
+marvelous, because Heshbon was an exceptionally well fortified
+city, so that, had gnats been its inhabitants, it could not have been
+captured by mortal means, much less so when manned by the hero
+Sihon and his heroic warriors. [678] This victory was made
+possible only by the fact that God visited them with convulsions so
+terrible that they rolled up and writhed in pain, unable to stand in
+the battle lines, so that Israel could cut them down while they were
+half dead from convulsive pains. [679] God also drew masks over
+their faces, so that they could not see plainly, and taking one
+another for Israelites, slew their own people. [680]
+
+With the fall of Heshbon Israel came into possession of all the land
+of Sihon, with the exception of Jazer, and Moses therefore sent
+spies to that city. The men whom he sent there, Caleb and
+Phinehas, were not only capable warriors, but also pious men.
+They said: "Moses once sent spies who brought great misfortune
+upon all their generations, we will attack this city, trusting in God,
+and we are sure we shall not perish, because Moses has prayed for
+our welfare." They thereupon attacked Jazer, conquered it, and
+when upon the day after Moses had sent them out they returned to
+him, they informed him that they had conquered Jazer and slain its
+inhabitants. [681]
+
+ THE GIANT OG
+
+The war with Sihon took place in the month of Elul. In the
+following month of Tishri they rested on account of the holy days,
+but immediately after these they set out to battle against Og. [682]
+This king did not hasten to his brother's aid, although he was only
+one day's distance from him, for he felt sure Sihon could conquer
+Israel without his assistance. [683] He erred in this, however, as in
+some other matters. In the war of the four kings against the five, it
+was Og who had brought to Abraham news of his nephew Lot's
+bondage, assuming that Abraham would surely hasten to his
+kinsman's aid, be killed in battle, and thus enable Og to get
+possession of the beautiful Sarah. God, however, leaves no man
+unrewarded or unpunished. To reward him for hastening with
+quick steps to advise Abraham of Lot's captivity, God granted him
+life for five hundred years, but he was eventually killed because it
+was only a wicked motive that had induced him to perform this
+service for Abraham. He did not, as he had hoped, gain Sarah, but
+was slain by her descendant Moses. [684]
+
+The battle against Og took place in Edrei, the outskirts of which
+Israel reached toward nightfall. On the following morning,
+however, barely at gray dawn, Moses arose and prepared to attack
+the city, but looking toward the city wall, he cried in amazement,
+"Behold, in the night they have built up a new wall about the city!"
+Moses did not see clearly in the misty morning, for there was no
+wall, but only the giant Og who sat upon the wall with his feet
+touching the ground below. [685] Considering Og's enormous
+stature, Moses' mistake was pardonable, for as a grave-digger of
+later times related, Og's thigh-bone alone measured more than
+three parasangs. "Once," so records Abba Saul, "I hunted a stag
+which fled into the thigh bone of a dead man. I pursued it and ran
+along three parasangs of the thigh-bone, yet had not reached its
+end." This thigh-bone, as was later established, was Og's. [686]
+
+This giant never in all his days made use of a wooden chair or bed,
+as these would have broken down beneath his weight, but sat upon
+iron chairs and lay upon iron beds. He was not only of gigantic
+build and strength, but of a breadth also that was completely out of
+proportion even with his height, for his breadth was one half his
+height, whereas the normal proportion of breadth to height is as
+one to three. [687] In his youth Og had been a slave to Abraham,
+who had received him as a gift from Nimrod, for Og is none other
+than Eliezer, Abraham's steward. One day, when Abraham rebuked
+him and shouted at him, Eliezer was so frightened that one of his
+teeth fell out, and Abraham fashioned out of it a bed in which he
+always slept. Og daily devoured a thousand oxen or an equal
+number of other animals, and drank correspondingly, requiring
+daily not less than a thousand measures of liquids. [688] He
+remained in Abraham's service until Isaac's marriage, when
+Abraham gave him his freedom as a reward for having undertaken
+the labor of wooing Rebekah for his son, and of fetching her to his
+house. God also rewarded him in this world, that this wicked wight
+might not lay claim to a reward in the world to come. He therefore
+made a king of him. [689] During his reign he founded sixty cities,
+that he surrounded with high walls, the lowest of which was not
+less than sixty miles in height. [690]
+
+Moses now feared to wage war against Og, not only on account of
+his giant strength and huge size, which Moses had now witnessed
+with his own eyes, but he also thought: "I am only one hundred and
+twenty years old, whereas he is more than five hundred. Surely he
+could never have attained so great an age, had he not performed
+meritorious deeds." [691] Moses also remembered that Og was the
+only giant that had escaped the hand of Amraphel, and he
+perceived in this a token of God's special favor toward Og. [692]
+Moses feared, moreover, that Israel in the recent war against Sihon
+might have committed sins, so that God would not now stand by
+them. "The pious are always afraid of the consequences of sin, and
+therefore do not rely upon the assurances God had made to them;"
+hence Moses now feared to advance upon Og even though God
+had promised him aid against his enemies. [693] God, however,
+said to him: "What is thy hand, [694] his destruction has been
+decreed since the moment when he looked with evil eyes upon
+Jacob and his family when they arrived in Egypt." For even then
+God had said to him: "O thou wicked knave, why dost thou look
+upon them with all evil eye? Verily, thine eye shall burst, for thou
+shalt fall into their hands." [695]
+
+Og met his death in the following fashion. When he discovered
+that Israel's camp was three parasangs in circumference, he said: "I
+shall now tear up a mountain of three parasangs, and cast it upon
+Israel's camp, and crush them." He did as he had planned, pulled
+up a mountain of three parasangs, laid it upon his head, and came
+marching in the direction of the Israelite camp, to hurl it upon
+them. But what did God do? He caused ants to perforate the
+mountain, so that is slipped from Og's head down upon his neck,
+and when he attempted to shake it off, he teeth pushed out and
+extended to left and right, and did not let the mountain pass, so
+that he now stood there with the mountain, unable to throw it from
+him. When Moses saw this, he took an axe twelve cubits long,
+leaped ten cubits into the air, and dealt a blow to Og's ankle, which
+caused the giant's death. [696]
+
+This was the end of the last of the giants, who was not only last in
+time, but also in significance, for despite his height and strength,
+he was the most insignificant of the giants who perished in the
+flood. [697]
+
+With Og's death all his lands fell to the lot of the Israelites without
+another sword's stroke, for God has so ordained it that al of Og's
+warriors were with him at his encounter with Israel, and after
+Israel had conquered these, only women and children remained in
+all the land. Had Israel been obliged to advance upon every city
+individually, they would never have finished, on account of the
+number of the cities and the strength of the hosts of the Amorites.
+[698]
+
+Not alone Sihon and Og, the kings of the Amorites, were such
+giants and heroes, but all the Amorites. When Hadrian conquered
+Jerusalem, he boasted of his victory, whereupon Rabba Johanan,
+the son of Zakkai, said to hi: "Boast not of thy victory over
+Jerusalem, for, had not God conquered it for thee, thou shouldst
+never have gained it." He thereupon led Hadrian to a cave where
+he showed him the corpses of the Amorites, each of which was
+eighteen cubits, and said: "When we were worthy of victory, these
+fell into our hands, but now, on account of our sins, dost thou rule
+over us." [699]
+
+The victory over Sihon and his hosts was as great as that over
+Pharaoh and his hosts, and so was the victory over Og and his
+hosts. Each of these victories was as important as that over the
+thirty-one kings that Joshua later captured, and it would well have
+behooved Israel to sing songs of praise to their Lord as after
+Pharaoh's destruction. David later made good this omission, for he
+intoned a song of praise in gratitude for the victory God had lent to
+Israel over Sihon and Og. [700]
+
+Without direct assistance from God these victories would not have
+been possible, but He sent hornets upon them, and their destruction
+was irrevocable. Two hornets pursued ever Amorite; one bit one
+eye, the second the other eye, and the poison of these little
+creatures consumed those bitten by them. [701] These hornets
+remained on the east side of the Jordan, and did not pursue Israel's
+march to the regions west of the Jordan, nevertheless they wrought
+great havoc among the Canaanites of the region west of the Jordan.
+The hornets stood on the eastern bank of the Jordan, and spat their
+venom across to the opposite bank, so that the Canaanites that
+were hit became blind and were disarmed. [702]
+
+When God promised Moses to send an angel to Israel, he declined
+the offer with the words: "If Thy presence go not with me, carry us
+not up hence," whereupon God replied: "Thou complainest
+because I desire to send only an angel to assist thee to conquer the
+land. As truly as thou livest, I shall now send thee not even an
+angel, but a hornet to destroy the enemies of Israel. It is, however,
+for thy sake alone that I deliver the enemy into Israel's hands, and
+not as if Israel deserved it through their own good deeds." [703]
+
+Og's bed, fashioned out of ivory, that measured nine arms' length,
+taking the giant's arm as a standard, [704] Og had preserved in the
+Ammonite city Rabbah, for he knew that Israel would penetrate
+neither to the land of the Ammonites nor of the Moabites, because
+God had prohibited them from coming too close to Lot's
+descendants. [705] He likewise forbade them to wage war with the
+Edomites; in this way Esau, a son kind to his father Isaac, was
+rewarded by not having his descendants, the Edomites, molested
+by Israel. God said to Israel: "In this world ye shall have no sway
+over the mountain Seir, Edom's realm, but in the future world,
+when ye shall be released, then shall ye obtain possession of it.
+Until then, however, beware of the sons of Esau, even when they
+fear ye, much more so when ye shall dwell scattered among them."
+[706]
+
+ MOSES' SPEECH OF ADMONITION
+
+As Abraham before his death spoke to his son Isaac, he to his son
+Jacob, and Jacob in turn to his sons, words admonishing them to
+walk in the ways of the Lord, so Moses also did not depart from
+this world without previously calling Israel to account for their
+sins, and admonishing them to observe the commandments of the
+Lord. Moses' speech of admonition had a greater effect than the
+revelation of the Decalogue upon Mount Sinai, for whereas Israel,
+shortly after they had said on Sinai, "We shall do according as we
+have heard," transgressed by worshipping the Golden Calf, Moses'
+words of admonition had left a powerful impression upon them,
+and he restored them to God and the Torah. God therefore said,
+"As a reward to thee because thy words of exhortation have
+brought Israel to follow Me, I shall designate these words as thine,
+even though thou didst speak them only in execution of My
+command."
+
+Moses did not, however, make his speech of exhortation to the
+people until after the victory of Sihon and Og, for Moses thought:
+"Were I to have called them to account before these victories, they
+would have answered, 'He is trying to recall to us our sins because
+he is unable to lead us into the promised land against Sihon and
+Og, and he is seeking our sins as an excuse.'" But after Moses had
+proven what he could do, he could safely venture to recall to the
+people their sins. [707] He now assembled all classes of Israel, the
+nobles as well as the common people, saying to them: "I will now
+give you a severe rebuke for your sins, and if any one have
+something to offer as an excuse, let him now advance it." In this
+way he shut off the possibility of their saying later on, "Had we
+heard the words of the son of Amram, we should have answered
+each word fourfold and fivefold."
+
+Moses now recounted the ten temptations with which they tempted
+God: how at the Red Sea they had repented having followed Him,
+and had even turned back three stations on the way to Egypt; how
+even after the miracle that clove the Red sea for them, they had so
+little faith in God as to say, "Just as at this spot we passed
+unharmed through the Red Sea, so also did the Egyptians in
+another part of it." At Marah and at Rephidim they tried God on
+account of the dearth of water, and as they twice rebelled against
+God on account of water, so also did they on account of manna.
+They infringed upon the two laws God had given them in regard to
+manna, storing it from one day to the next, and going to gather it
+on the Sabbath, although God had strictly forbidden both. On
+account of their lust for flesh also they twice transgressed,
+murmuring for flesh at the same time as they received manna,
+although manna completely satisfied their needs; and after God
+had granted their wish and had sent them quails, they remains
+content for a short time only, and then again demanded quails,
+until God granted them that wish also. "But the worst of all,"
+Moses told them, "was the worship of the Golden Calf. And not
+only that, but again in Paran, misled by the spies, ye transgressed
+in desiring to make an idol, and under its guidance to return to
+Egypt."
+
+Moses then pointed out to them that it was owing to their sin that
+they had strayed about in the desert for forty years, for otherwise
+God would have brought them to Palestine on the same day as He
+had led them out of Egypt. He not only reproached Israel with the
+sins they had committed against God, but also with the evil they
+had worked Moses himself, mentioning how they had thrown their
+infants into his lap, saying, "What food hast thou for these?" [708]
+On this occasion it was evident how good and pious a nation was
+that before Moses, for all the sins he enumerated to them had been
+committed not by them, but by their fathers, all of whom had in
+the meantime died, yet they were silent, and made no answer to
+this severe reprimand their leader gave them. [709] Moses did not,
+however, merely admonish the people to walk in the ways of the
+Lord, but he said to Israel: "I am near to death, Whosoever hath
+learned from me a verse, a chapter, or a law, let him come to me
+and learn it anew," whereupon he repeated all the Torah, [710] and
+that, too, in the seventy languages of the world, that not Israel
+alone but all the heathen peoples, too, might hear the teachings of
+God. [711]
+
+ BALAK, KING OF MOAB
+
+"God allows nothing to stay unrewarded, not even a respectable
+word remains without its reward." The older of Lot's two daughters
+had called her son that was conceived in guilt, Moab, "by the
+father," whereas the younger, for the sake of decency, called her
+son Ammon, "son of my people," and she was rewarded for her
+sense of propriety. For when Moses wanted to overrun the
+descendants of Lot with war, God said to him: "My plans differ
+from thine. Two doves shall spring from this nation, the Moabite
+Ruth and the Ammonite Naomi, and for this reason must these two
+nations be spared."
+
+The treatment God bade Israel accord to these two nations was not,
+however, uniform. In regard to Moab, God said, "Vex not Moab,
+neither contend with them in battle," which portended that Israel
+was not to wage war against the Moabites, but that they might rob
+them or reduce them to servitude. In regard to the sons of Ammon,
+on the other hand, God forbade Israel to show these descendants of
+Lot's younger daughter even the slightest sign of hostility, or in any
+way to alarm them, so that Israel did not even show themselves in
+battle array to the Ammonites. [712]
+
+Israel's hostile, though not warlike, attitude toward Moab inspired
+these people and their kings with great fear, so much so that they
+seemed to be strangers in their own land, fearing as they did that
+they should have to fare like the Egyptians; for the Israelites had
+come to Egypt as strangers, but had in time possessed themselves
+of the land so that the Egyptians had to rent their dwelling-places
+from them. Their fear was still further increased by their belief that
+Israel would pay no attention to God's command to them not to
+wage war against Lot's descendants. This assumption of theirs was
+based on the fact the Israel had taken possession of the kingdoms
+of Sihon and Og, even though these had originally been part of
+Ammon's and Moab's possessions. [713] Heshbon, Sihon's capital
+city, had formerly belonged to Moab; but the Amorites, thanks to
+Balaam and his father Beor's support, had taken from Moab these
+and some other regions. The Amorites had hired these two
+sorcerers to curse Moab, with the result that the Moabites were
+miserably defeated in the war against Sihon. "Woe to thee, Moab!
+Thou art undone, O people of Chemosh!" These and similar
+utterances were the ominous words that Balaam and his father
+employed against Moab. [714] Chemosh was a black stone in the
+form of a woman, that the Moabites worshipped as their god. [715]
+
+As part of Moab passed into Sihon's possession so did a part of
+Ammon fall into Og's hands, and because Israel had appropriated
+these land, the Moabites feared they would filch from them all
+their land. In great alarm they therefore gathered together in their
+fastnesses, in which they knew themselves to be safe from Israel's
+attacks. [716] Their fear was in reality quite without foundation,
+for Israel never dreamed of transgressing God's command by
+waging war upon Lot's descendants. They might without
+compunction keep the former provinces of Moab and Ammon
+because they took them not from these, but from Sihon and Og,
+who had captured them. [717]
+
+At this time the king of Moab was Balak, who was formerly a
+vassal of Sihon, and in that capacity was known as Zur. After
+Sihon's death he was chosen king, though he was not worthy of a
+rank so high. Favored by fortune, he received royal dignity, a
+position that his father had never filled. [718] Balak was a fitting
+name for this king, for he set about destroying the people of Israel,
+wherefore he was also called the son of Zippor, because he flew as
+swiftly as a bird to curse Israel. [719] Balak was a great magician,
+who employed for his sorcery the following instrument. He
+constructed a bird with its feet, trunk, and head of gold, its mouth
+of silver, and its wings of bronze, and for a tongue he supplied it
+with the tongue of the bird Yadu'a. This bird was now placed by a
+window where the sun shone by day and the moon by night, and
+there it remained for seven days, throughout which burnt offerings
+were offered before it, and ceremonies performed. At the end of
+this week, the bird's tongue would begin to move, and if pricked by
+a golden needle, would divulge great secrets. It was this bird that
+had imparted to Balak all his occult lore. One day, however, a
+flame that suddenly leaped up burned the wings of this bird, which
+greatly alarmed Balak, for he thought that Israel's proximity had
+destroyed his instrument of sorcery. [720]
+
+The Moabites now perceiving that Israel conquered their enemies
+by supernatural means said, "Their leader had been bred in Midian,
+let us therefore inquire of the Midianites about his characteristics."
+When the elders of Midian were consulted, they replied, "His
+strength abides in his mouth." "Then," said the Moabites, "we shall
+oppose to him a man whose strength lies in his mouth as well," and
+the determined to call upon Balaam's support. The union of Moab
+and Midian establishes the truth of the proverb: "Weasel and Cat
+had a feast of rejoicing over the flesh of the unfortunate Dog." For
+there had always been irreconcilable enmity between Moab and
+Midian, but they united to bring ruin upon Israel, just as Weasel
+and Cat had united to put an end to their common enemy Dog.
+[721]
+
+ BALAAM, THE HEATHEN PROPHET
+
+The man whom the Moabites and Midianites believed to be Moses'
+peer was none other than Laban, Israel's arch-enemy, who in olden
+days had wanted to root out entirely Jacob and all his family, [722]
+and who had later on incited Pharaoh and Amalek against the
+people of Israel to bring about their destruction. [723] Hence, too,
+the name Balaam, "Devourer of Nations," for he was determined to
+devour the nation of Israel. [724] Just at this time Balaam was at
+the zenith of his power, for his curse had brought upon the
+Moabites their defeat at the hands of Sihon, and his prophecy that
+his compatriot Balak should wear the royal crown had just been
+fulfilled, so that all the kings sent ambassadors to seek advice from
+him. He had gradually developed from an interpreter of dreams to
+a sorcerer, and had not attained the still greater dignity of prophet,
+thus even surpassing his father, who had indeed been prophet too,
+but not so notable a one as his son. [725]
+
+God would permit the heathens to have no ground for exculpation,
+for saying in the future world, "Thou hadst kept us far from Thee."
+To them, as well as to Israel, he gave kings, sages, and prophets;
+but whereas the former showed themselves worthy of their high
+trust, the latter proved themselves unworthy of it. Both Solomon
+and Nebuchadnezzar were rulers over all the world: the former
+built the Temple and composed many hymns and prayers, the latter
+destroyed the Temple and cursed and blasphemed the Lord, saying,
+"I will ascend above the heights of the clouds; I will be like the
+Most High." Both David and Haman received great treasures from
+God, but the former employed them to secure a site for God's
+sanctuary, whereas the latter with his tried to destroy the whole
+nation. Moses was Israel's prophet, and Balaam was prophet of the
+heathens: but how great a contrast between these two! Moses
+exhorted his people to keep from sin, whereas Balaam counseled
+the nations to give up their moral course of life and to become
+addicted to lewdness. Balaam was also different from the Israelite
+prophet in his cruelty. They had such pity for the nations that
+misfortune among the heathens caused them suffering and sorrow,
+whereas Balaam was so cruel that he wanted to destroy an entire
+nation without any cause.
+
+Balaam's course of life and his actions show convincingly why
+God withdrew from the heathen the gift of prophecy. [726] For
+Balaam was the last of the heathen prophets. Shem had been the
+first whom God had commissioned to communicate His words to
+the heathens. This was after the flood, when God said to Shem:
+'Shem, had My Torah existed among the previous ten generations,
+I suppose I should not have destroyed the world by the flood. Go
+now, announce to the nations of the earth My revelations, ask them
+if they will not accept My Torah." Throughout four hundred years
+did Shem go about as a prophet, but the nations of the earth did not
+heed him. The prophets that labored after him among the heathens
+were Job and his four friends, Eliphaz, Zophar, Bildad, and Elihu,
+as well as Balaam, all of whom were descendants of Nahor,
+Abraham's brother, from his union with Milcah. In order that the
+heathens might not say, "Had we had a prophet like Moses, we
+should have received the Torah," God gave them Balaam as a
+prophet, who in no way was inferior to Moses either in wisdom or
+in the gift of prophecy. Moses was indeed the greatest prophet
+among the Israelites, but Balaam was his peer among the heathens.
+But although Moses excelled the heathen prophet in that God
+called him without any previous preparation, whereas the other
+could obtain Divine revelations only through sacrifices, still
+Balaam had one advantage over the Israelite prophet. Moses had to
+pray to God "to shew him His ways," whereas Balaam was the man
+who could declare of himself that he "knew the knowledge of the
+Most High." But because, in spite of his high prophetic dignity,
+Balaam had never done anything good or kind, but through his evil
+tongue had almost destroyed all the world, God vowed a vow to
+His people that He would never exchange them for any other
+people or nation, and that He would never permit them to dwell in
+any land other than Palestine. [727]
+
+ BALAK'S MESSENGERS TO BALAAM
+
+Balak now sent messengers to Balaam with the following message:
+"Think not that I ask thy help against Israel exclusively in my own
+interests, and that thou canst expect from me alone honor and
+rewards for thy service, but rest assured that all nations will then
+honor thee, that Canaanites as well as Egyptians will cast
+themselves at thy feet when thou shalt have destroyed Israel. This
+people that hath gone out of Egypt hath covered with earth Sihon
+and Og, the eyes that guarded the whole land, and now they are
+about to destroy us as well. They are not, indeed, greater heroes
+than we, nor are their host more numerous than ours, but they
+conquer as soon as they open their lips in prayer, and that we
+cannot do. Try now to see if I may not gradually become their
+master, so that I may at least lead a certain per cent of them to
+destruction, be it only a twenty-fourth part of them."
+
+Balak himself was even a greater magician and soothsayer than
+Balaam, but he lacked the gift of properly grasping prophetic
+observations. He knew through his sorcery that he was to be the
+cause of the death of twenty-four thousand Israelites, but he did
+not know in what way Israel was to suffer so great a loss, hence he
+requested Balaam to curse Israel, hoping by this curse to be able to
+restrain Israel from entering the Holy Land.
+
+Balak's messengers to Balaam consisted of the elders of Moab and
+Midian. The latter were themselves great magicians, and by their
+art established the truth, that should Balaam obey Balak's
+summons, their mission against Israel would be successful, but
+should he hesitate even for a moment to follow them, nothing was
+to be expected from him. When they now reached Balaam and he
+bade them stay over night to await his answer, the elders of Midian
+instantly returned, for they knew that they had now nothing to
+expect from him. [728] They said: "Is there such a father as hates
+his son? God is the father of Israel, He loves them. Shall He now,
+owing to a curse from Balaam turn His love into hatred?" [729]
+Indeed, had the matter depended on Balaam's wishes, he would
+doubtless instantly have acquiesced and followed Balak's
+summons, for he hated Israel more than Balak, and was much
+pleased with the commission of the Moabite king. The elders that
+Balak had sent had besides in their possession all needful
+instruments of magic, so that Balaam might have no excuse for not
+instantly following them, but Balaam had, of course, to bide his
+time and first find out if God would permit him to go to Balak,
+hence he bade the Moabite messengers stay over night, because
+God never appears to heathen prophets save at night. As Balaam
+expected, God appeared by night and asked Balaam, "Who are
+these people with thee?"
+
+Balaam was one of the three men whom God put to the test and
+who miserably failed to pass it. When God appeared to Cain and
+asked, "Where is Abel thy brother?" he tried to deceive God. He
+should have replied, "Lord of the world! What is hidden and what
+is open, both alike are known to Thee. Why then dost Thou inquire
+after my brother?" But instead of this he replied, "I know not. Am I
+my brother's keeper?" God therefore said to him: "Thou hast
+spoken thin own sentence. The voice of thy brother's blood crieth
+unto Me from the ground, and now cursed art thou." Hezekiah
+acted like Cain when the messengers from the king of Babylon
+came to him, and Isaiah the prophet asked him, "What said these
+men? And from whence came they unto thee?" Hezekiah should
+have answered, "Thou art a prophet of God, why dost thou ask
+me?" But instead of giving this answer, he replied haughtily and
+boastfully, "They are come from a far country unto me, even from
+Babylon." On account of this haughty answer Isaiah announced to
+the king this prophecy: "Behold, the days come, that all that is in
+thine house shall be carried to Babylon; and of thy sons that shall
+issue from thee, they shall be eunuchs in the palace of the king of
+Babylon."
+
+The scoundrel Balaam, too, should have made answer to God's
+question, "What men are these with thee?" by saying, "Lord of the
+world! Everything lies open before Thee, and nothing is hidden
+from Thee, why then dost Thou ask me?" But he, on the other
+hand, made quite a different answer and started to boast, saying to
+God: "Although Thou dost not distinguish me, and dost not spread
+my fame over the world, still the kings seek me: Balak, the king of
+Moab, hath sent to ask me to curse Israel." Then God said,
+"Because thou speakest thus, thou shalt not curse the people," and
+added, "O thou wicked rascal! I said of Israel, He that toucheth
+them, toucheth the apple of My eye,' and yet thou wishest to touch
+them and curse them! Therefore shall thine eye be blinded." [730]
+Thus Balaam became blind of one eye, as he had already been
+lame of one foot. [731] Balaam now perceiving that God did not
+wish him to curse Israel said, "If it be so, then I shall bless them."
+God: "They have not need of thy blessing, for they are blessed."
+God said to Balaam as one says to a bee: "Neither thy honey nor
+thy sting."
+
+ BALAAM ACCEPTS BALAK'S INVITATION
+
+On the following morning Balaam gave the elders of Moab his
+answer, saying that he would not follow Balak's call, but not
+betraying to them the truth, that God hat forbidden him to curse
+Israel. He said instead, "God said to me, 'Go not with these men,
+for that would be beneath thy dignity, but await nobler
+ambassadors.'" [732] Balaam's plan was to insult Balak, so that he
+should send no further messengers to him, and no one might
+discover that he could accomplish nothing beyond the word of
+God. His expectations, however, were disappointed. The
+ambassadors in their turn, not quite painstaking in their
+representation of the truth, told their king that Balaam considered
+it beneath his dignity to appear in their escort, making no mention
+of God, but speaking as if the refusal came simply and exclusively
+from Balaam. [733]
+
+Balak thereupon sent more honorable ambassadors to Balaam,
+until he was at last obliged to admit that he could undertake
+nothing against God's command. Even then, it is true, he did not
+admit that his acceptance or refusal of Balak's invitation depended
+entirely upon God, but declared that he could, if he wished, do as
+he chose, but did not choose to transgress God's prohibition. In his
+second embassy Balak promised Balaam more for his service than
+he had offered him the first time. Balaam's answer was as follows:
+"If Balak would give me his house full of silver and gold, I cannot
+go beyond the word of the Lord my God." These words
+characterize the man, who had three bad qualities: a jealous eye, a
+haughty spirit, and a greedy soul. His jealousy was the reason why
+he wanted to curse Israel, whom he envied for their good fortune;
+in his haughtiness, he told the first messengers the falsehood that
+God would not let him go with them because it would be beneath
+his dignity; and his avarice was expressed in his answer to the
+second embassy in which he not only surreptitiously mentioned
+Balak's gold and silver, but spoke his mind by explaining to them
+that their master could not adequately compensate him for his
+service, saying, "If Balak were to hire hosts against Israel, his
+success would still be doubtful, whereas he should be certain of
+success if he hired me!"
+
+He did not, however, give even the second embassy a decisive
+answer, but said to them also, "I cannot go beyond the word of the
+Lord my God, to do less or more. Now therefore I pray you, tarry
+ye also here this night, that I may know what the Lord will speak
+unto me more." These words of his held unconscious prophecies:
+"I cannot go beyond the word of the Lord," was as much as to say
+that he could not put the blessings of God to Israel to naught.
+"Tarry ye also here this night," contained the prophecy that this
+second embassy would be as much disappointed as the first, for
+although Balaam accompanied the second messengers, still he had
+no power to curse Israel, but only to bless them. Finally, the words,
+"What the Lord will speak unto me more," held a prediction that
+God would bestow even more benedictions upon the Israelites
+through him.
+
+"God permits man to go upon the way he chooses to go." When
+God appeared to Balaam the first time he said to him, "Thou shalt
+not go with them;" but when Balaam still did not relinquish his
+desire to go to Balak, God would not interfere. Hence, at His
+second appearance, God said to Balaam, "If the men be come to
+call thee, rise up, go with them; but only the word which I speak
+unto thee, that shalt thou do." [734]
+
+"Audacity prevails even before God." Balaam's steadfast insistence
+upon his wish wrested from God his consent to Balaam's journey
+to Moab. [735] He warned him of its consequences, saying to him:
+"I take no pleasure in the destruction of sinners, but if thou are
+bound to go to thy destruction, do so! Whosoever leads righteous
+men astray upon an evil way, will fall into the ditch of his own
+digging!" Balaam was misled by God's behavior toward him, and
+thus plunged into destruction. When God first appeared to him and
+asked him, "What men are these with thee?" this blasphemer
+thought: "God know them not. It seems clear that there are times
+when He is not aware of what goes on, and I shall now be able to
+do with His children as I wish." Balaam was misled by God
+because he had with his words seduced to unchastity people who
+had up to his time lived in purity. [736] God's apparent change of
+decision, that first prohibited him from going to Balak, and then
+permitted him to do so, completely bewildered him, so that he
+thought, "God at first said to me, 'Go thou not with them,' but the
+second time He said, 'Go with them.' So too will He change His
+words, 'Curse them not,' into 'Curse them.'" Just as Balaam was
+confused by God, so too were the magicians that Balak had sent to
+him. At the first visit these had through their magic lore
+established that he would accept Balak's invitation, but God made
+him decline it; at the second time, on the other hand, they
+established that he would not accept the invitation, and God made
+him obey their summons. [737]
+
+BALAAM'S ASS
+
+Balaam could hardly await the morning, rejoicing no less than
+Balak's messengers at God's consent to his journey to Balak, and
+still hoping that he might succeed in bringing disaster upon Israel.
+In his haste to set out, he himself saddled his ass although he did
+not lack servants, whereupon God said: "O thou villain, their
+ancestor Abraham forestalled thee, for he too rose up early in the
+morning and in person saddled his ass to lead Isaac to sacrifice in
+fulfillment of the command that had reached him." [738]
+
+The ass that Balaam took with him had been created on the sixth
+day of the creation. He had received it as a gift from Jacob, that he
+might not give evil counsel to Pharaoh concerning Jacob's
+children. It was upon his advice, nevertheless, that Pharaoh forced
+the Israelites to make bricks. [739] He took his two sons, Jannes
+and Jambres, [740] for it behooves a noble man always to have at
+least two companions upon any journey that he undertakes. [741]
+
+Although God had now granted him permission to go on the
+journey, still His wrath was kindled when he set out. God said,
+"Behold, this man! He knows that I read each man's heart, and
+knows also that he departeth only to curse Israel." [742] This
+wickedness on his part had the result that even the Angel of Mercy
+turned against him as an enemy, standing in his way. At first the
+ass alone perceived the angel, and not Balaam, for God has so
+arranged it that human beings may not perceive the angels that
+surround them or else they would through terror lose their reason.
+[743] The ass, on the other hand, instantly perceived the angel. He
+at first stood in her way as she was in the middle of the road, so
+that she could turn aside on both sides; then she perceived him
+when the road narrowed, and she could turn to one side only; and
+finally she reached a spot where there was no road at all to which
+she could turn either on this side or on that. This was to teach
+Balaam the following lesson: if he wished to curse Abraham's
+children, he should have leeway on both sides, Ishmael's children
+and Keturah's children; if he wanted to curse Isaac's children, one
+side would still be open to him, Esau's children; but if he wanted
+to curse Jacob's children, he should never bring it to pass, for they
+are protected on both sides, on the one hand by Abraham and
+Isaac, on the other by Jacob and Levi, while God watches over
+them from above. "The wall on this side, and on that side," through
+which place he had to pass, were furthermore to indicate to him
+that he could not become master over Israel, who have in their
+possession the tables of the law, "that were written on both their
+sides." When the ass reached the wall that Jacob and Laban had
+erected as a token that they "would never pass over it for harm,"
+she thrust her feet against it, to punish him for having broken his
+agreement with Jacob. [744]
+
+Balaam, who had with blows attempted to make the ass walk
+straight ahead, flew into a rage when she lay down altogether and
+would not budge from the spot, so that he smote her all the more.
+Then the Lord opened the mouth of the ass, and permitted her to
+use speech, a gift that she had possessed ever since her creation,
+but had not until then used. [745] She said, "What have I done unto
+thee, that thou has smitten me these three times?" The first words
+of the ass were so chosen as to call Balaam's attention to the
+wickedness and uselessness of his undertaking against Israel;
+"Three times" was to remind him that he wished to curse a nation
+that "three times" in every year arranged pilgrimages to the Lord.
+The ass's speech was altogether to serve as a warning to Balaam to
+beware of his mouth, and not to curse Israel. The ass, through her
+speaking, was to instruct him that the mouth and the tongue are in
+God's hand.
+
+Balaam answered the ass in the language in which she had
+addressed him, in Hebrew, which he did not, however, speak
+fluently. He said, "Because thou hast mocked me: I would there
+were a sword in mine hand, for now I had killed thee." The ass
+thereupon replied, "Thou canst not kill me save with a sword in thy
+hand; how then wilt thou destroy an entire nation with thy mouth!"
+Balaam was silent, knowing no reply. [746] The ass did not only
+make him ridiculous in the eyes of the elders of Moab that
+accompanied him, but she also exposed him as a liar. For when the
+ambassadors asked him why he had not chosen a horse rather than
+an ass for his journey, he answered that his saddle horse was in the
+pasture. Then the ass interrupted him, saying, "Am not I thine ass
+upon which thou hast ridden all thy life long?" Balaam: "I use thee
+as a beast of burden, but not for the saddle." The ass: "Nay, upon
+me has thou ridden since thine earliest day, and thou hast always
+treated me with as much affection as a man treats his wife."
+Balaam had now to admit that the ass had spoken the truth. [747]
+
+Balak's princes were much amazed at this extraordinary miracle,
+but the ass died the moment she had spoken what she had to say.
+God did this for two reasons, firstly because He feared that the
+heathens might worship this ass were she to stay alive; and
+secondly because God wanted to spare Balaam the disgrace of
+having people point to his ass and say, "This is she that worsted
+Balaam." By this action it can be seen how highly God prizes the
+honor or pious men, if He even sought to spare the honor of this
+villain. It is out of consideration to mankind, also, that God has
+closed the mouth of animals, for were they to speak, man could not
+well use them for his service, since the ass, the most stupid of all
+animals, when she spoke, confounded Balaam, the wisest of the
+wise.
+
+BALAAM RUNS INTO HIS OWN DESTRUCTION
+
+While all this was going on, Balaam still did not perceive that
+God's angel stood before him. God meant to show him that in His
+hand is not only the tongue of man, but his eye as well, so that as
+long as He chooses, man will fail to see what is directly before his
+nose. But God suddenly permitted Balaam to see the angel with a
+sword drawn in his hand, and Balaam fell flat on his face. [748]
+For, being uncircumcised, Balaam might not listen to the words of
+God or of an angel, standing erect; hence, upon perceiving the
+angel, who instantly began to address him, Balaam cast himself
+upon the ground. [749] The sword in the angel's hand did not
+signify that he meant to strike Balaam, for a breath from his mouth
+would have sufficed to kill myriads, but it was to point out the
+following truth to Balaam: "The mouth was given to Jacob, but to
+Esau and to the other nations, the sword. Thou are about to change
+thy profession, and to go out against Israel with his own weapon,
+and therefore shalt thou find death through the sword that is thy
+own weapon." [750]
+
+The angel now said to Balaam: "If I have been commissioned to
+demand restitution from thee for the injustice thou hast offered to
+the ass, that can show neither meritorious deeds of her own nor of
+her fathers, how much the more must I stand up as the avenger of
+an entire nation, that have their own merits and can refer to the
+merits of their fathers. But to return to the ass, why didst thou
+smite her, that turned from the road only because she saw me and
+was frightened?" Balaam was a shrewd sinner, for he knew that
+Divine punishment could be averted only by penitence, and that
+the angels have no power to touch a man who, after sinning, says,
+"I have sinned." Hence he said to the angel, "I have sinned," but
+added, "I did not set out until God said to me, 'Rise up, go with
+them;' and now thou sayest to me, 'Return.' But this is the Lord's
+way. Did He not also at first tell Abraham to sacrifice his son, and
+then He caused an angel to call out to him, 'Lay not thine hand
+upon the lad?' It is His custom first to give a command, and the
+through an angel to recall it. So also did He indeed say to me, 'Go
+with them;' but if it displeaseth thee, I shall turn back." [751] The
+angel replied: "All that I have done was to thy advantage, but if
+thou are bound to plunge into destruction, do so, go with these
+people, but destruction is decreed for all of you. Think not,
+however, that thou shalt do as thou wilt, for thou shalt have to say
+what I desire thee to speak, and to restrain what I wish to remain
+unuttered."
+
+In spite of the warnings he had received from God and the angel,
+he was not to be restrained from taking this fatal step, but in his
+hatred toward Israel still cherished the hope that he should succeed
+in obtaining God's consent to curse Israel, and he continued his
+journey in this happy expectation. [752]
+
+BALAAM WITH BALAK
+
+Whensoever God wished to humble an evil-doer, He at first exalts
+him, to fill him with pride. So too He humbled Balaam after
+exalting him, for at first Balak had sent princes of little distinction
+to him, whereupon God said to him, "Thou shalt not go with
+them." When, however, he sent many renowned princes to him,
+God said to Balaam, "Go with them," but this journey brought him
+nothing but humiliation and ruin, for he fared in accordance with
+the proverb, "Pride goeth before destruction, and an haughty spirit
+before a fall." God does this so that men might not say, "Whom
+hath God destroyed? Surely not that insignificant person," hence
+God exalts sinners before their fall. [753]
+
+When Balaam approached the Moabite boundaries, he sent
+messengers to Balak to announce his arrival, and Balak went forth
+to his country's border to meet him. Pointing to the boundary lines,
+Balak said to Balaam: "These have been fixed since Noah's days,
+that no nation might push into the realm of another, but Israel set
+out to destroy the boundaries, as their attitude toward Sihon and
+Og shows, into whose kingdoms they entered." [754] He then
+greeted him with the words: "Did I not twice sent unto thee to call
+thee? Wherefore camest not thou unto me? Am I not able indeed to
+promote thee to honor?" Balak unconsciously uttered a prophecy,
+for in truth Balaam went hence in disgrace and dishonor, and not
+covered with glory, as he could not fulfil the other's wish to curse
+Israel. [755] It should now have been Balaam's duty, had he really
+desired to be of service to the king of Moab, to say to him, "Why
+dost thou attempt to do what will bring thee misfortune, and
+finally utter ruin?" But he spoke quite differently instead,
+boastfully bragging with his gift of prophecy, pointing out that he
+was the last prophet among the heathens. "And," continued he, "I,
+the last prophet among the heathens, shall thus counsel thee. The
+ancestor of that nation erected to God an altar upon which, thrice
+annually, he offered up seven oxen and seven rams; do thou, then,
+erect seven altars, and offer up on each seven oxens and seven
+rams." God laughed when he heard this counsel, saying: "Every
+beast of the forest is Mine, and the cattle upon a thousand hills. I
+know all the fowls of the mountains: and the wild beasts of the
+field are Mine. If I were hungry, I would not tell thee: for the world
+is Mine, and the fullness thereof. Will I eat the flesh of bulls, or
+drink the blood of goats?" [756]
+
+Balak led his guest from the border-line to the interior of the land,
+taking pains to show him great multitudes of the people, having
+bazaars erected for that purpose. Pointing to these multitudes,
+among which there were also may children, Balak said, "Look
+thou, how Israel plan to destroy these multitudes of people that
+have done them no injury."
+
+Balak slew for Balaam's welcome one ox and one sheep, proving
+the proverb, "The pious promise little and do much, the wicked
+promise much and do little." Balak had sent word to Balaam,
+saying, "I will promote thee unto very great honor;" yet when he
+arrived, he offered him for food only one ox and one sheep.
+Suppressing his rage, Balaam thought, "Is that all that he offers
+me! He will have to pay for this to-morrow," for he instantly
+determined to have him offer up many sacrifices on the following
+day to punish him for having treated him in so niggardly a fashion.
+
+BALAAM'S SACRIFICES REFUSED
+
+On the following morning Balak took Balaam and brought him
+upon into the high places of Baal. For Balak was even a greater
+magician and soothsayer than Balaam, who allowed himself like a
+blind man to be led by him. He led him to this spot because
+through his magic lore he knew that Israel was to suffer a great
+misfortune upon the heights of Baalpeor, and he thought it was to
+be Balaam's curse that would effect this disaster upon them. The
+relation of these two men to each other was like that between two
+men, one of whom has a knife in his hand, but does not know what
+part of the body to strike for slaughter, and the other knows the
+part of the body, but has no knife. Balak knew the place where
+disaster awaited Israel, but did not know how it was to be brought
+about, whereas Balaam knew how evil is conjured up, but did not
+know the places set for disaster, to which Balak had to lead him.
+[757] Balaam's superiority over Balak and the other magicians lay
+in this, that he could accurately determine the moment in which
+God is wrathful, and it was for this reason that his curse was
+always effective because he knew how to curse at the very instant
+of God's anger. It is true that God is angry for one instant every
+day, to wit, during the third hour of the day, when the kings with
+crowns upon their head worship the sun, but this moment is of
+infinitesimally short duration. Fully eighty-five thousand and
+eighty-eight such moments make an hour, so that no mortal save
+Balaam had ever been able to fix that moment, although this point
+of time has its outward manifestations in nature, for while it lasts,
+the cock's comb becomes absolutely white, without even the
+smallest stripe of red. God's love for Israel, however, is so great
+that during the time that Balaam prepared to curse Israel, He did
+not wax angry at all, so that Balaam waited in vain for the moment
+of wrath. [758]
+
+Balaam now tried to obtain God's consent for Israel's curse through
+sacrifices, and hence bade Balak erect seven altars upon the high
+place of Baal, corresponding to the seven altars that since Adam
+had been erected by seven pious men, to wit: Adam, Abel, Noah,
+Abraham, Isaac, Jacob, and Moses. When the altars had been
+erected, he said to God: "Why didst Thou favor these people, if not
+for the sacrificed that they offered Thee? Were it not better for
+Thee to be adored by seventy nations than by one?" But the Holy
+Spirit answered, "'Better is a dry morsel and quietness therewith,
+than an house full of sacrifices and strife.' Dearer to Me is a dry
+offering of meal than all these many flesh offerings by which thou
+strivest to stir up strife between Me and Israel."
+
+Now was Balaam's fate decided, for by his conduct he put himself
+into direct opposition to God, and hence his destruction was
+decreed, [759] and from that moment the holy spirit of prophecy
+left him and he was nothing more than a magician. For Israel's
+sake, however, God granted him the honor of His revelation, but
+He did so grudgingly, as one loathes to touch an unclean thing.
+Hence He would not permit Balaam to come to Him, but rather
+appeared to Balaam. God's different treatment of Balaam and of
+Moses at the revelation is evident, for whereas the latter betook
+himself to the sanctuary to hear God's words, the former received
+God's revelation at any place whatsoever. It characterizes God's
+attitude toward them. Two men once knocked at a magnate's door,
+the one being a friend, who had a request to make, and the other a
+leprous beggar. The magnate said, "Let my friend enter, but I shall
+send the beggar's alms to the door, that he may not enter and
+pollute my palace." God called Moses to Him, whereas He did not
+desire Balaam to come to Him, but betook Himself there. [760]
+
+He found Balaam at the seven altars that he had erected, and said
+to him, "What doest thou here?" whereupon Balaam answered, "I
+have erected for Thee as many altars as the three fathers of Israel,
+and I have offered upon them bullocks and rams." God, however,
+said to him: "'Better is a dinner of herbs where love is, than a
+stalled ox and hatred therewith.' Pleasanter to Me is the meal of
+unleavened bread and herbs that the Israelites took in Egypt, than
+the bullocks that thou offerest out of enmity. O thou knave, if I
+wished for offerings, I should order Michael and Gabriel to bring
+them to Me, thou are mistaken if thou believest that I should
+accept offerings from the nations of the world, for I have vowed a
+vow to accept such from Israel alone." [761] God thereupon
+handed him over to an angel who entered and settled in his throat,
+and would not permit Balaam to speak when he wanted to curse
+Israel. [762]
+
+BALAAM EXTOLS ISRAEL
+
+Balaam now turned back to Balak, who awaited him with his
+princes. He now wanted to begin to curse Israel, but his mouth, far
+from being able to utter the words, was on the contrary compelled
+to praise and bless Israel. [763] He said: "I found myself upon the
+high places, in company with the Patriarchs, and thou, Balak, hast
+cast me down from the heights; through thee did I lose the gift of
+prophecy. Both of us are ungrateful men if we wish to undertake
+evil against Israel, for, had it not been for their father Abraham, for
+whose sake God saved Lot out of the ruin of the cities, there
+should not be no Balak, for thou are one of Lot's descendants. And
+had it not been for Jacob, I, Laban's descendant, should not now be
+on earth, for no sons were born unto Laban until after Jacob had
+come into his house. [764] Thou didst bring me out of Aram to
+curse Israel, but it was this land that their father Abraham left,
+laden with blessings, and it was this land also that their father
+Jacob entered, laden with blessings. Shall now a curse come upon
+them from this land? [765] How can I curse them if he that curseth
+them bringeth a curse upon himself? Thou, moreover, wishest me
+even to curse Jacob. Hadst thou urged me to curse a nation that
+were only the descendants of Abraham or of Isaac, I might have
+been able to do so; but to curse Jacob's descendants is as bad as if
+a man were to come to a king and say to him, 'The crown that thou
+wearest upon thy head is worthless.' Would such a man be
+permitted to live? 'The Lord's portion is His people; Jacob is the lot
+of His inheritance.' 'In Israel,' said the Lord, 'will I be glorified.'
+How now should I curse them? How shall I curse whom God hath
+not cursed? Even when they have been worthy of a curse, they
+have not been cursed. When Jacob went in to receive the blessings,
+he went in through craft and said to his father, 'I am Esau, thy
+firstborn.' Doth not he deserve a curse out of whose mouth issueth
+a lie? Yet, far from being cursed, he was even blessed. Ordinarily a
+legion that stirs up sedition against their king is declared guilty by
+death, but Israel had denied God, saying, 'These be thy gods, O
+Israel.' Should they not then have been destroyed? God, however,
+did not even at that moment withdraw from them His love, but left
+to them the clouds of glory, manna, and the well, even after they
+had adored the Calf. Howsoever often they sinned and God
+threatened them with a curse, still He did not say that He would
+bring it upon them, whereas in His promises of blessings He
+always tells them that He Himself would send them upon Israel.
+How shall I curse when God doth not curse! [766]
+
+"Israel is a nation of whom God thought even before the creation
+of the world. It is the rock upon which the world is founded. For,
+when God was considering the scheme of the creation, He thought,
+'How can I create the world if the idolatrous generation of Enosh
+and the generation of the flood will arouse My anger?' He was
+about to desist from the creation of the world, when He saw before
+Him Abraham's form, and He said, 'Now I have a rock upon which
+I can build, one upon which I can found the world.' [767] How,
+too, should I curse this nation that are protected and surrounded by
+the merits of the Patriarchs and the wives of the Patriarchs as if by
+lofty mountains and steep hills, so that if Israel sin, God forgives
+them as soon as Moses prays to Him to be mindful of the
+Patriarchs! [768]
+
+"I was in error when I believed Israel could be easily attacked, but
+now I know that they have taken deep root in the earth, and cannot
+be uprooted. God forgives them many sins out of consideration for
+their having preserved the token of the Abrahamic covenant; and
+as powerless as I am to curse them alone, just as powerless am I to
+curse them together with another nation, for 'it is a people that
+shall dwell alone, and shall not be reckoned among the nations.'
+Israel is distinguished from all other nations by their custom, by
+their food, by the token of the covenant upon their bodies, and by
+the token upon their doorposts, wherefore God doth not judge
+them at the same time with other nations, for He judges the latter
+in the darkness of the night, but the former in bright daylight.
+Israel is a separate people, alone they enjoy the blessings God
+gives them, no other nation rejoices with Israel. So too in the
+Messianic time Israel will quite alone rejoice in delights and
+pleasures, whereas in the present world it may also partake of the
+universal welfare of the nations. [769]
+
+"I am not able to accomplish anything against a nation that
+zealously fulfils God's commandments, and that owes its existence
+to the devotion with which the wives of the Patriarchs obeyed the
+commandments of God. [770] 'Let me die the death of the
+righteous, and let my last end be like his!'" Balaam in these words
+spoke an unconscious prophecy, to wit, that he should be entitled
+to participate in the fate of the righteous, to his share in the future
+world, if he died the death of the righteous, a natural death, but not
+otherwise. He died, however, a violent death, and thus lost his
+share in the future world. [771]
+
+BALAAM'S HOPES DISAPPOINTED
+
+When Balak saw that Balaam, instead of cursing, praised and
+exalted Israel, he led him to the top of Pisgah, hoping that he
+might there succeed in cursing Israel. By means of his sorcery,
+Balak had discovered that Pisgah was to be a place of misfortune
+for Israel, hence he thought the Balaam would there utter his curse
+against Israel. He was, however, mistaken; the disaster that there
+awaited Israel was the death of their leader Moses, who died there,
+and God refused to grant Balaam's wish on this spot also.
+
+God indeed appeared to Balaam, but what He said to him was: "Go
+again unto Balak, and bless Israel." Balaam now did not wish to
+return to Balak at all, to disappoint him a second time, but God
+compelled him to return to Balak and communicate to him the
+blessings of Israel. Balaam now turned back to Balak, whom he
+found standing by his burnt offering. But whereas on the first
+occasion the king had awaited Balaam, surrounded by all his
+princes, Balaam now saw only a few notables surrounding Balak.
+Most of the princes had deserted their king without awaiting
+Balaam, for they expected nothing further from him after the first
+disappointment he had caused them. Balak as well did not now
+receive him as kindly, but mockingly asked, "What hath the Lord
+spoken?" hinting in this way that Balaam was unable to say what
+he wished, but only what God willed.
+
+Balaam replied to these scornful words of Balak: "Rise up, Balak.
+Thou mayest not be seated when God's words are spoken. God is
+not like a man of flesh and blood, that makes friends and disowns
+them, as soon as he finds such as are better than they. God is not
+so, for He doth not cancel the vow He had made to the Patriarchs,
+for He promised to bestow Canaan upon their descendants, and He
+fulfilleth His promise. He always fulfils what He hath promised to
+Israel, but allows the evil with which He threatens them to be
+unfulfilled as soon as they repent them of their sins. God sees not
+their sins, but He seeth their good deeds. Thou, Balak, sayest to
+me, 'Come, curse Jacob for me,' but a thief can enter a vineyard
+that hath a keeper only if the keeper sleeps, but 'He that keepeth
+Israel neither sleepeth nor slumbereth,' and how then can I enter
+their vineyard? If, however, thou dost think that I cannot harm
+Israel on account of Moses, who is their keeper, know then that his
+successor will be as invincible as he, for through the sound of
+trumpets he will overthrow the walls of Jericho.
+
+"Thou, Balak, furthermore sayest, 'A people hath gone forth out of
+Egypt,' but they have not only gone forth, 'God brought them forth
+out of Egypt,' [772] who combines in Himself the powers of the
+angels and of the invisible demons. [773] Swift as the flight of a
+bird doth fortune as well as misfortune come upon Israel; if they
+sin, God suddenly plunges them down, but if they act well in the
+sight of the Lord, God exalts them as quickly as a cloud. Thou,
+Balak, hast repeatedly tried to discover in what spot thou shouldst
+be able to work them woe, but they will have nothing to do with
+sorceries, they baffle and put to naught the sorceries and
+prophecies of other nations by their pious deeds. When they set
+forth into battle, they practice no magic, but the high priest, clad in
+the Urim and Tummin, consults God about the outcome of the
+battle. There will even be a time when Israel will sit before the
+Lord like a pupil before his master, and will receive the revelation
+of the secrets of the Torah from him, so that even the angels will
+consult Israel concerning the secrets revealed to them by God, for
+the angels are not permitted to approach God as closely as the
+Israelites in the Messianic time.
+
+"There is not indeed upon the earth a nation like Israel. The last
+thing they do before going to sleep is to devote themselves to the
+study of the Torah and the fulfillment of its laws, and this also is
+their first occupation upon awakening. As soon as they arise, they
+recite the Shema' and adore God, and not until after they have done
+this, do they go about their business. If evil spirits come to attack
+them, or if disaster threatens them, they worship their God, and as
+soon as they utter the words, 'The Lord our God is one Lord,' the
+harmful spirits become powerless against them and whisper after
+them the words, 'Praised be the Name of the Glory of His
+Kingdom, for ever and ever.' When at night they retire, they
+against recite the Shema', whereupon the angels of the day pass on
+the trust of guarding them to the angels of night, and when, upon
+awakening they again worship their Lord, the angels of the night
+again pass them on to be guarded by the angels of day." [774]
+
+When Balak for the second time saw that Balaam, instead of
+cursing, blessed Israel, he brought him to the top of Peor, thinking
+that peradventure it would please God to have him curse them
+from thence. For by his sorcery Balak had discovered that a great
+disaster was to fall upon Israel on the top of Peor, and thought that
+this disaster might be their curse from Balaam. He was, however,
+mistaken in this supposition, for the disaster in that spot was none
+other than Israel's sin with the daughters of Moab, and God's
+punishment for this. [775]
+
+CURSES TURNED TO BLESSINGS
+
+Balaam, on the other hand, made no further attempts to induce
+God to curse Israel, but thought he might be able to bring
+misfortune upon Israel by enumerating the sins they had
+committed in the desert, and in this way to conjure up God's wrath
+against them. But the desert had also been the place where Israel
+had accepted the Torah, hence the mention of the desert called up
+God's love instead of His wrath. [776] Balaam himself, when he let
+his eyes wander over the camp of Israel, and perceived how their
+tents were so pitched that no one might see what was going on in
+the homes of the others, found himself compelled to burst into
+praises of Israel; [777] and, under the inspiration of the prophetic
+spirit, the curses he had intended to speak were changed in his
+mouth into blessings, and he spoke of the extent and importance of
+the kingdom of Israel. [778] But whereas Moses blessed his people
+in a low, quiet voice, Balaam spoke his words of blessing in a very
+loud voice, so that all the other nations might hear and out of envy
+make war upon Israel. Balaam's blessings were therefore
+accounted to him not as blessings, but as curses. God said: "I have
+promised Abraham, 'And I will bless them that bless thee, and him
+that curseth thee will I curse,' hence will I account Balaam's
+blessings as curses." [779] And indeed all of Balaam's blessing
+later turned to curses, except his blessing that houses of teaching
+and of prayer should never be missing among Israel. [780]
+
+The words that Balaam announced were heard by all the
+inhabitants of the earth, such power did God lend to his voice, for
+He knew that at some future time there would be a man born of
+woman who would pass himself for a god and would mislead all
+the world. Hence God permitted all the world to hear Balaam's
+words, that said: "God is not a man, and the man that passeth
+himself for God lieth. But he that will mislead the world by
+declaring that he will disappear for a time and then reappear will
+promise what he can never fulfil. Woe then to that nation that will
+lend ear to the man who will pass himself for God." [781] Balaam
+furthermore announced the events that would come to pass at the
+time of David's sovereignty; and also what will happen at the end
+of days, in the time of Messiah, when Rome and all other nations
+will be destroyed by Israel, excepting only the descendants of
+Jethro, who will participate in Israel's joy and sorrows. [782] Yea,
+the Kenites are to be the ones to announce to Israel the arrival of
+the Messiah, and the sons of the Kenite Jonadab are to be the first
+at the time of the Messiah to bring offerings at the Temple and to
+announce to Jerusalem its deliverance. [783] This was Balaam's
+last prophecy. After this, the prophetic spirit left Balaam, and God
+in this way granted Moses' wish to reserve the gift of prophecy as a
+special distinction to Israel. Balaam was the last prophet of the
+nations. [784]
+
+BALAAM'S WICKED COUNSEL
+
+Although Balaam had not been able to fulfil Balak's wish and
+curse Israel, still he did not leave him before giving him advice as
+to how he might bring ruin to Israel, saying: "The God of this
+people loathes unchastity; but they are very eager to possess linen
+garments. Pitch tents, then, and at their entrances have old women
+offer these articles for sale. Induce them in this way to enter the
+interior of the tents where they will be surprised by young harlots,
+who will seduce them to unchastity, so that God may punish them
+for their sin." [785]
+
+"Throw the stick up in the air it will always return to its original
+place." The Moabite nation that owes its existence to the illegal
+relations of Lot with his daughter could not deny its origin, and
+followed Balaam's counsel to tempt Israel to unchastity. They
+pitched tents, filled them with pretty women, whom they provided
+with valuable things, and had old women take up their posts at the
+doors of the tents, whose task it was to lure the passing Israelites
+into the interior. If an Israelite passed to buy something of the
+Moabites, the old women at the entrance to the tent would thus
+address him, "Dost thou not wish to buy linen garments that were
+made in Bet-Shan?" Then they would show him a sample of the
+goods, and name the price, and finally add, "Go within, and thou
+wilt see wares still more beautiful." If he went within, he was
+received by a young woman who was richly adorned and
+perfumed, who would at first set for him a price much lower than
+the value of the goods, and then invite him to do as if he were at
+home, and to choose the article he liked best. While he sat there,
+he was treated with wine, and the young woman invited him to
+drink with the words: "Why do we love ye while you hate us? Are
+we not all descendants of one man? Was not Terah our ancestor as
+much as yours? If thou wilt not eat of our sacrifices or what we
+have cooked, here are calves and fowl that thou mayest slaughter
+in accordance with thy law." But as soon as the Israelite had
+allowed himself to be persuaded to drink, he was absolutely in the
+hands of the shameless woman. Intoxicated with wine, his passion
+for the woman was soon kindled, but she agreed to satisfy his
+desires only after he had first worshipped Peor, the god of the
+Moabites. Now the worship of this idol consisted in nothing else
+than the complete baring of the body, hence the Israelites, seeing
+no evil in it, declared themselves willing to follow the summons of
+the Moabite women; and in this way they were seduced both to
+unchastity and to idolatry by the Moabite women. At first the men
+were ashamed and committed this whoredom with the Moabite
+women in secret, but they soon lost this feeling of shame and
+betook themselves two by two to their lewd actions. [786]
+
+Israel's moral degeneration is to be partly explained by this, that
+the place where they found themselves was apt to tempt them to
+lewdness. For there are springs whose waters have various effects
+upon those who partake of them. One kind of water strengthens,
+another weakens; one makes beautiful, another makes ugly; one
+makes chaste, another brings about lewdness. Now there was in
+Shittim, where the Israelites then dwelt, the "Well of Lewdness,"
+out of which the inhabitants of Sodom had erstwhile fetched water,
+but from which, since the destruction of the sinful cities, no one
+had drunk, and for this reason the people had until then been
+chaste. But Israel, as soon as they tasted of this water, gave up
+their chaste manner of life. This disastrous spring will lose its
+force only in the Messianic time when God will cause it to dry up.
+[787]
+
+PHINEHAS, ZEALOUS FOR GOD
+
+When the people's shamelessness became more and more
+widespread, God commanded Moses to appoint judges to punish
+the sinners, and as it was difficult to discover these through the
+agency of witnesses, God marked them by causing the cloud of
+glory that lay spread over the camp of Israel to disappear from the
+sinners. Those that were not covered by the cloud of glory were
+thus clearly marked as sinners. [788] God appointed as judges and
+executioners the seven myriads eight thousand six hundred officers
+of the people, giving them the order that each of them execute two
+sinners. [789] These carried out Moses' command and stoned the
+sinners, whose corpses then hung upon the gallows for a few
+minutes. This was the legal punishment, for these sinners had not
+only committed whoredom with the women of Moab, but had
+worshipped the Moabit idol Peor; and idolatry is punishable with
+death by stoning. [790]
+
+While the judges administered their stern offices, the tribe of
+Simeon approached their prince, Zimri, and said to him, "People
+are being executed, and thou sittest still as if nothing were going
+on." He thereupon took with him twenty-four thousand men, and
+betook himself to Cozbi, Balak's daughter, and without considering
+God or men, he requested her in the presence of many people to
+yield herself to him, to satisfy his evil desires. Now Balak had
+ordered his daughter Cozbi to employ her beauty only for the sake
+of enticing Moses, thinking, "Whatever evil may be decreed by
+God against Israel, Moses will be brought to naught, but if my
+daughter should succeed in seducing him to sin, then all Israel will
+be in my hand." Hence Cozbi said to Zimri: "My father ordered me
+to be obedient to the wishes of Moses alone, and to none other; for
+he is a king, and so is my father, and a king's daughter is fit for
+none but a king." Zimri, however, replied: "I am a greater man the
+Moses, for he is chief only of the third tribe of Israel, whereas I am
+prince of the tribe of Simeon, the second of the Israelite tribes, and
+if thou wilt, I will convince thee that I am a greater man than
+Moses, for I will take thee to myself in his presence, without
+paying attention to his prohibition."
+
+Zimri then seized Cozbi by the locks of her hair, and brought her
+before Moses, whom he then addressed as follows: "Tell me, son
+of Amram, is this woman permitted me, or is she forbidden me?"
+Moses said, "She is forbidden to thee." Zimri answered: "Art thou
+really the faithful expounder of the Torah, whose reliability God
+praised with the words, 'He is faithful in all Mine house?' How
+then canst thou assert that she is forbidden me, for then thy wife
+would be forbidden to thee, for she is a Midianite like this woman,
+and this one is a noble woman of a noble family, whereas thy wife
+is the daughter of an idolatrous priest." At those words, Moses,
+Eleazar, and the elders began to weep, for they knew not how to
+make answer to Zimri's insolent words, nor what they could do to
+restrain this sinner from the accomplishment of his sin. God said
+to Moses: "Where is thy wisdom? Thou didst need to utter only
+one word, and Korah and all his company were swallowed by the
+earth. Canst thou now do nothing better than to weep?" The Holy
+Spirit exclaimed at Moses' perplexity and silence, "The
+stouthearted are spoiled, they have slept their sleep." [791]
+
+God, who calls the pious to strict account, punished Moses for the
+lack of decision that he displayed on this occasion, by leaving his
+burial-place unknown to mankind. [792] While Moses and other
+pious men were irresolute and deliberated whether or not Zimri
+deserved death, Phinehas said to Moses: "O my great-uncle, didst
+thou not teach me, when thou didst return from Mount Sinai, that
+is was the zealot's task for the sake of God's law to slay those who
+commit unchastity with non-Jewish women?" Phinehas took the
+liberty of pointing out the law to his teacher Moses who had
+forgotten it, because, "when God's name is profaned, no man
+should consider the respect due to a teacher," wherefore Phinehas
+thought now only of establishing God's law, and in doing this it
+was necessary to recall it to Moses' mind. Moses indeed did not
+take it all amiss, but said to Phinehas, "Let the reader of the letter
+be its bearer also," words by which he called upon Phinehas
+himself to visit punishment upon the sinners. [793]
+
+Phinehas was now for a time in doubt whether he should dare to
+punish the sinners, for it was to be expected that he would
+eventually meet his death in this way, being one against two, Zimri
+and his mistress Cozbi. When, however, the plague that God had
+sent upon Israel on account of their sins spread more and more
+rapidly, Phinehas determined to risk his life in trying to kill the
+sinners. "For," said he to himself, "the horse goes willingly into
+battle, and is ready to be slain only to be of service to its master.
+How much more does it behoove me to expose myself to death in
+order to sanctify God's name!" [794] He found himself all the more
+impelled to act thus because he could not well leave the
+punishment of the sinners to others. He said: "The tribe of Reuben
+can effect nothing in this instance, because their grandsire Reuben
+was himself suspected of an unchaste action; nothing is to be
+expected from the tribe of Simeon, for it follows the sinful
+example of its prince Zimri; the tribe of Judah cannot well be of
+use in this matter, because their grandsire Judah committed
+unchastity with his daughter-in-law Tamar; Moses himself is
+doomed to impotence because his wife Zipporah is a Midianite
+woman. Hence there remains nothing but for me to interpose."
+[795]
+
+TWELVE MIRACLES
+
+Phinehas now, prepared at the risk of his own life to punish Zimri
+for his sin, left the house of teaching where he had until now
+debated the case of Zimri with Moses and all other pious men, and
+had himself provided with a lance, having none with him because
+no armed man may enter a house of teaching. That his weapon
+might not betray him, he detached the upper iron part of the lance
+and hid it in his bosom, and leaned upon the wooden shaft as if it
+were a staff. [796] When he reached the house where Zimri and
+Cozbi were giving extravagant play to their passions, the people
+said to him, "Whence, Phinehas, and whither?" He replied, "Do ye
+not know that the tribe of Levi is always to be found where the
+tribe of Simeon is?" Then they permitted him to enter the house,
+but said, "It seems that even the Pharisees now permit intercourse
+with the heathen women." When Phinehas had entered, he drew
+his lance, "and thrust both of them through, the man of Israel, and
+the woman through her belly." [797]
+
+Phinehas's fear that these two might attack him was not realized,
+for God performed no less than twelve miracles for Phinehas,
+which not only made it impossible for the sinners to attack him,
+but also showed the people that his action found favor in the sight
+of the Lord. The first miracle was that an angel would not allow
+the sinful couple to separate when Phinehas surprised them; the
+second miracle was that the angel stopped their mouths so that
+they could not cry out for help; the third miracle was that
+Phinehas's lance struck the man's and the woman's pudenda; the
+fourth miracle was that the upper, iron part of the lance extended,
+so that Phinehas could at one thrust pierce the man as well as the
+woman; the fifth miracle was that Phinehas's arm was sufficiently
+strong to lift both upon the point of his lance; the sixth miracle
+was that the wooden shaft of the lance sustained the weight of two
+persons; the seventh miracle was that the two bodies remained
+poised upon the lance and did not fall off; the eighth miracle was
+that the angel turned the shameless pair around, so that all might
+see that Phinehas had surprised them in flagranti; the ninth miracle
+was that no blood flowed from them although they had been thrust
+through, or else Phinehas would have been polluted; the tenth
+miracle was that the shameless couple did not give up the ghost so
+long as Phinehas bore them upon the point of his lance, as he
+would otherwise have been polluted by their corpses; the eleventh
+miracle was that the angel raised the doorposts of the room so that
+Phinehas might pass through with the sinners upon the point of his
+lance, and the twelfth miracle was that when the tribe of Simeon
+prepared to avenge Prince Zimri's death upon Phinehas, the angel
+sent a plague upon them, so that they were impotent against him.
+[798]
+
+Phinehas was not, however, content with having punished the
+sinners, but tried also to reconcile God with Israel. He threw the
+two dead bodies upon the ground, saying to God, "Why, alas! Hast
+Thou on account of the sins of these two slain twenty-four
+thousand Israelites!" For this was the number that had been
+snatched away by the plague that God had sent upon Israel for
+their sins. The angels now wanted to plunge Phinehas into death
+for his bold words, but God bade them desist, saying, "Leave him
+in peace, he is a zealot, the son of a zealot, and an appeaser of
+wrath, the son of an appeaser of wrath." [799]
+
+PHINEHAS REWARDED
+
+While God expressed His entire satisfaction with Phinehas's act, if
+found many adversaries among Israel, who would scornfully call
+after him, "Behold, this man, the grandson of one who fattened
+calves to offer them up to an idol, daring to slay a prince among
+Israel!" This spiteful remark referred to the fact that Phinehas was
+descended on his mother's side not only from Joseph, but from
+Jethro also who, before his conversion to Judaism, had been a
+priest of idols. God therefore said to Moses, "Phinehas the son of
+Eleazar, the son of Aaron the priest, hast turned My wrath away
+from the children of Israel, hence I offer him My greeting of peace,
+for it was he who, zealous for My sake, preserved the seed of
+Abraham." The reason God designated Phinehas as the son of
+Eleazar and the grandson of Aaron was that He wanted to stop the
+mouths of Phinehas's detractors, who pretended that he was
+nothing but a grandson of the heathen priest Jethro, ignoring the
+fact that he was at the same time the grandson of Aaron, the high
+priest before the Lord. [800]
+God was not content with the greeting of peace, but bade Moses
+tell Phinehas: "With thy mouth hast thou defended Israel, therefore
+as thy priest's portion shalt thou receive the jawbone of animals;
+with thy lance didst thou aim at the bellies of the shameless
+couple, hence shalt thou receive the bellies of the animals; and as
+with thy arm thou didst labor to slay the sinners, so for thy portion
+shalt thou receive the shoulder of the animals. As, moreover, thou
+didst strive to make peace among mankind, so shalt thou bestow
+the priestly blessing upon My children, and bless them with
+peace." [801] As a reward for his pious deed Phinehas was
+appointed by God as a priest with all the rights of priesthood, that
+enabled him to lay claim to the twenty-four tributes to priests.
+[802]
+
+But the highest reward to Phinehas was that God granted him
+everlasting priesthood. For Phinehas is none other than the prophet
+of Elijah. His task it is to make atonement for Israel, and without
+tasting of death, he constantly discharges the duties of his
+everlasting priesthood until the resurrection of the dead, offering
+up daily two sacrifices for the children of Israel, and upon the
+skins of these animals recording the events of each day. [803] God
+furthermore said to Phinehas: "Thou hast in this world established
+peace between Me and Israel; in the future world also shalt thou
+establish peace between Me and them." He was therefore destined
+to be the forerunner of the Messiah to establish before his coming
+peace on earth. [804]
+
+When Israel addicted themselves to an immoral life at shittim, the
+nations of the world rejoiced greatly, for they knew that God had
+distinguished Israel before all other nations, and had given them
+the Torah, only because their life had been moral. "Now," said
+they, "the crown has been taken from Israel's head, their pride is
+departed, for now they are no better then we." God, however,
+raised up Israel from their fall by sending the plague upon the
+sinners at Shittim, and thus purified Israel from them, so that they
+could again, as of yore, be proud of their family purity, through
+which they had been distinguished from all other nations.
+
+God therefore ordered them to take a census, to show in this way
+that Israel remained true to the traditions of their ancestor
+Abraham by keeping their family life pure. [805] This census
+showed that several tribes had lost entire divisions since the time
+that passed between the entrance of Israel into Egypt, and their
+entrance into the promised land. Among the tribes that had
+perished were such as had already lost their lives in Egypt, those,
+namely, who had died during the days of darkness because they
+were such sinners that they did not want to leave Egypt. But
+heaviest of all were the losses in the tribes of Benjamin and of
+Simeon, for in the battle between the Levites and the other tribes
+after Aaron's death, when the latter, for fear of the Canaanites,
+wanted to return to Egypt, the Benjamites lost no less than seven
+divisions. All of the twenty-four thousand men that died from the
+plague at Shittim belonged, however, to the tribe of Simeon which,
+at the end of the march through the desert, had dwindles down to
+less than half its number. The tribe of Dan, on the other hand, had
+turned out to be very fruitful, for whereas at the entrance of Egypt
+it had consisted of only one division, it later exceeded in number
+all the other tribes, except the tribe of Judah. [806]
+
+THE DAUGHTERS OF ZELOPHEHAD
+
+But there was another purpose beside that of establishing Israel's
+family purity in taking the census at Arbot-Moab. For when God at
+the exodus from Egypt put his people into Moses' hands, He
+entrusted them to him after having counted them, and not when
+Moses was about to depart from this world, he wanted to return the
+flock that God had entrusted to him, truly numbered, into God's
+hand. [807]
+
+After the number of the nation had been determined, God ordered
+Moses to divide the promised land among them according to their
+numbers. [808] Jacob had indeed upon his death-bed determined
+what parts of the land were to fall to the lot of each tribe, but in
+order that the tribes might not quarrel among themselves, God
+decreed that the assignments be made by lot. [809] After the
+conquest of the land Joshua and Eleazar saw to the drawing of lots.
+On this occasion the miracle came to pass that whenever Eleazar
+drew a lot from the urn, the lot itself announced the words, "I am
+the lot of Thus-and-So." In this way was avoided the possibility of
+having the malcontents declare that Eleazar had, at the drawing of
+lots, been partial to his friends and had assigned to them the lots
+they wished for. [810]
+
+When Zelophehad's daughters, that had lived piously and wisely
+like their father and their ancestors, heard that the land was being
+divided among the male members of the tribe, but not among the
+female, they took counsel together, discussing what they could do,
+so that they might not find themselves come out empty-handed.
+They said: "God's love is not like the love of a mortal father; the
+latter prefers his sons to his daughters, but He that created the
+world extends His love to women as well as to men, 'His tender
+mercies are over all His works.'" They now hoped that God would
+take pity on them and give them their share of the promised land,
+which they loved with as great devotion as their grandsire Joseph,
+who had upon his death-bed exhorted his children to transfer his
+body to the Holy Land. [811]
+
+Being wise and learned, they waited for a propitious time to lay
+their case before Moses, and opportunity which they found when
+Moses in house of teaching recited the law concerning the levirate
+marriage. They now advanced and said: "If we are as good as our
+brothers, then do we lay claim to our father's inheritance, and to
+his share of the land; but if we are not to be considered as sons,
+then should our mother have to marry her brother-in-law, as our
+father has left no issue, since we do not count." [812] They
+furthermore pointed out that their father had been neither one of
+the spies nor one of Korah's followers, who had, owing to their
+sins, lost claim to their share of the land, [813] but that he had
+found his death when a number of men, in spite of Moses'
+warnings, had presumed to storm the mountain occupied by the
+Amalekites and the Canaanites. [814] "Had our father," continued
+they, "left behind him a son, and the latter were now also dead,
+then should we lay no claim to inheritance if this son had left a
+living child, were it even a daughter; but as we are our father's only
+descendants, give us, we pray, 'a possession among the brethren of
+our father.'"
+
+The fervent longing of these women to have a share in the Holy
+Land shows how much better and more pious were the women of
+this generation than the men. The latter said, "Let us make a
+captain, and let us return to Egypt," whereas the women said,
+"Give us a possession among the brethren of our father." [815] But
+not only during the rebellion that was kindled by the spies did the
+women remain true to Moses and to their God, but on other
+occasions also it was they who tried to build up what the men had
+torn down. at the worship of the Golden Calf, too, they tried to
+restrain the men from sin, hence it was the men only that had to
+die in the desert because they had been tempted to rebellion by the
+spies, whereas the women entered into the promised land. [816]
+Among them also there was even to be found a woman as old as
+Jochebed - the daughter of Levi by his union with Otah - who
+survived her sons Moses and Aaron, as well as her daughter
+Miriam, and who was permitted to enter the promised land at the
+age of two hundred and fifty years. [817]
+
+The daughters of Zelophehad did not bring their request directly to
+Moses, but at first urged their plea before the lowest officers, the
+captains of tens. These, however, said: "This is an important
+matter since it touches upon laws of inheritance, hence it does not
+become us to decide this matter; greater men than we must settle
+it." Hence they sent them to the captains of fifties. When these saw
+that out of consideration for them the captains of tens would not
+pass judgement, they sent the daughters of Zelophehad on to the
+captains of hundreds, that were their superiors. But these too, out
+of consideration for the higher judges, would not settle this matter,
+and so the daughters of Zelophehad came to the captains of
+thousands, who sent them to the princes of the tribes, until they
+came at last to the highest authority, to Moses. Now Moses might
+well have decided this case without further ado, but in his
+meekness he thought, "There is still a higher authority than I, to
+wit, God," and he bade them await God's judgement. [818] The
+answer that he received from God was as follows: "The daughters
+of Zelophehad have the law on their side, for what they desire is in
+accordance with the law that was written in heaven by Me; give
+them therefore their father's inheritance, and also two parts of their
+grandfather Hepher's possessions, for their father Zelophehad was
+his firstborn and was therefore entitled to a double share." [819]
+
+The daughters of Zelophehad, who in spite of their years - the
+youngest of them had attained forty - had not yet been married,
+now entered into wedlock, and according to God's bidding that
+Moses communicated to them, they married their uncle's sons,
+although they were free to marry whomsoever they chose. [820]
+
+"God works good through the good, and evil through the evil." The
+chapter of the laws of God that was published by Moses as an
+addition to the incident of Zelophehad's daughters would have
+been given without them also, but God rewarded these women for
+their piety by making them the direct occasion of this chapter of
+the law. [821] At the same time this case of these women was to
+teach several lessons to Moses. He who, since he had been made
+God's messenger to the people, had lived apart from his wife was
+not to grow too conceited on account of the sacrifice he had made
+to his sacred calling; hence in the last year of his life there
+appeared before him the daughters of Zelophehad, who of their
+own accord had not married because they had not found mates that
+they considered suitable. Then, too, Moses could not answer the
+legal question that the daughters of Zelophehad had presented to
+him, and had to ask God's counsel, which was a second lesson to
+Moses. At the appointment of the elders, Moses earnestly told
+them, "The cause that is too hard for ye, bring to me, and I will
+hear it," and in punishment of these boastful words God so brought
+it to pass that he could give no answer to this request of the
+women, whereupon God said to him, "Didst not thou say, 'the
+cause that is too hard for ye, bring it to me?' and now thou canst
+not properly settle this legal question of the women."
+
+A similar punishment for a similar offense was visited upon David
+who, well aware of his erudition, said, "The laws of the Torah do I
+grasp as easily and as quickly as songs." God then said, "As truly
+as thou livest, thou shalt hereafter forget a Biblical law that even
+the school children know." So, too, it came to pass that when he
+had the Holy Ark fetched from Gibeah to Zion, he forgot the
+Biblical instruction that the Ark may be carried only upon the
+shoulder, and had it lifted upon a wagon. Then occurred the
+miracle that the Ark leaped of itself into the air, whereas the oxen
+that pulled the wagon fell down, whereupon Uzzah, to whom the
+transportation of the Ark had been entrusted, stretched out his
+hand to prevent the Ark from falling and himself fell dead upon
+the ground, for "a sin that is committed is ignorance of the law is
+accounted as if it had been intentional." Uzzah should have been
+mindful of the law that the Ark was not to be lifted upon a cart,
+hence his punishment. God thereupon said to David, "Didst thou
+not say, 'Thy statutes have been my songs?' and thou hast not even
+mastered the words of the Bible, 'Unto the sons of Kohath he gave
+none: because the service of the sanctuary belonged unto them;
+they bare it upon their shoulders.'"
+
+THE APPOINTMENT OF JOSHUA
+
+When Moses heard God's decision in the case of the daughters of
+Zelophehad, which turned out in their favor so that they inherited
+their father's property, he thought, "This s a propitious time to urge
+a plea before the Lord, for if daughters are to inherit their father,
+then must my sons inherit my office." [822] He then began to pray
+to God that his successors, who, he hoped, were also to be his
+descendants, might be worthy leaders of their people. He said: "O
+my Lord, before whom come the spirits of all human beings, so
+that Thou knowest the spirit of each - whose spirit is proud, and
+whose spirit is meek; whose spirit is patient and whose spirit is
+restive; mayest Thou set over Thy community a man who is gifted
+with strength, with wisdom, with beauty, and with decorum, so
+that his conduct may not give offense to the people. [823] O Lord
+of the world! Thou knowest each man's views, and knowest that
+each man has a view of his own, hence, as I am about to depart
+from this world, I pray Thee, appoint a leader over them that will
+know how to deal with each man according to his views." [824]
+
+Moses, being a truly pious man, thought when he saw his end
+approach, not of himself, but of the welfare of the community, for
+whom he implored a good and worthy leader. [825] Hence he
+furthermore said to God: "Let not my successor share my fate, for
+although I accepted the guidance of the people only after long
+hesitation, owing to Thy urgings and requests, still I shall not be
+permitted to lead them into the promised land. Mayest Thou then
+deal differently with my successor than Thou hast dealt with me,
+and permit him not only to lead the people in the desert, but to
+take them into the promised land. [826] He, however, shall be a
+man 'which may go out before them,' who, unlike the kings of the
+heathens, that sent their legions to war but themselves remain at
+home, shall himself lead Israel to war. But he shall also be a man
+'which may come in before them;' may it be granted him to see the
+number of those returning from war no less than that of those
+going into war. O Lord of the world!" continued Moses, "Thou hast
+led Israel out of Egypt, not to punish them for their sins, but to
+forgive them, and Thou hast not led them out of Egypt that they
+may be without leaders, but that they may indeed have leaders. I
+insist, therefore, that Thou shouldst tell me whether or not Thou
+wilt grant them a leader."
+
+This is one of the five occasions upon which Moses implored God
+to give him an answer to his question. When he saw that his
+appearance before Pharaoh only occasioned him to bring greater
+and greater cruelties upon Israel, he said to God, "Tell me if Thou
+wilt now deliver them, or not." He also demanded God's answer to
+the question, "Shall I now fall into their hands or not?" when at
+Rephindim, on account of the dearth of water, he was threatened
+by the people. The third occasion was when he prayed to God for
+Miriam's recovery, and said, "Tell me, wilt Thou heal her or not?"
+And lastly when, after long and fervent prayer, he asked God
+whether he should be permitted to enter into the Holy Land, he
+said, "Let me know if I am to enter the Holy Land or not." [827]
+
+God fulfilled this wish of Moses, saying: "Thou hast now requested
+to be informed concerning thy immediate successor. I shall do
+more than this, and show thee all the judges and prophets that I
+will allow to arise for My children from not on to the resurrection
+of the dead." Then He showed Moses his successor Joshua, his
+successor's successor, Othniel, and all the other judges and
+prophets. Then God added these words: "Of all these that I have
+shown thee, each will have his individual spirit and his individual
+knowledge, but such a man as thou now wishest for thy successor,
+whose spirit is to embrace in itself the spirits of sixty myriads of
+Israel, so that he may speak to each one of them according to his
+understanding, such a man as this will not arise until the end of
+time. The Messiah will be inspired with a spirit that in itself will
+embrace the spirits of all mankind.
+
+But now, concerning thy immediate successor, know then that he
+that watcheth the fig tree shall eat of its fruits, and he that waiteth
+upon his master will be promoted to honor, and thy sons shall not
+inherit the leadership because they concerned themselves little
+with the Torah. Joshua shall be thy successor, who served thee
+with devotion and showed thee great veneration, for at morn and
+eve he put up the benches in thy house of teaching and spread the
+carpets over them; he served thee as far as he was able, and Israel
+shall now know that he will therefore receive his reward. [828]
+Take then Joshua, a man such as thou didst wish as a successor,
+whom thou hast proven, and who knows how to deal with people
+of every tendency, 'and lay thy hand upon him.' Give him an
+opportunity, while thou art still alive, to speak in public and to
+pronounce the law, so that Israel may not after thy death
+contemptuously say of thy successor, 'As long as his teacher was
+alive, he dared not pronounce judgement, and now he wishes to do
+so!' [829] Although Joshua, who is not of thy kin, is to be thy
+successor, I shall nevertheless be mindful of the law that 'no
+inheritance shall remove from one tribe to another tribe,' for the
+dignity of leadership is to be reserved for thy family; Joshua 'shall
+stand even before Eleazar the priest, thy brother's son, who shall
+ask counsel for him according to the judgement of the Urim.'"
+[830]
+
+After Moses in kindly words had induced Joshua to accept the
+leadership after his death, pointing out to him the great rewards
+that in the future world await the leaders of Israel, 'he took Joshua,
+and set him before Eleazar the priest, and before all the
+congregation,' that all might thereafter acknowledge him as his
+successor. [831] He then bade Joshua, who had been sitting on the
+floor like all the rest, rise and set himself upon a bench beside him.
+Joshua seated himself with the words, "Blessed be the Lord that
+hath through Moses bestowed the Torah upon Israel." [832] Moses
+honored Joshua furthermore by interrupting his discourse as soon
+as Joshua enter the house of teaching, and resuming it only when
+he had taken his seat. [833] Moses also bade a herald proclaim
+throughout the camp, "This man Joshua is worthy of being
+appointed by God as His shepherd." [834]
+
+Moses distinguished Joshua not because God had ordered him to
+do so, but because he was sincerely glad to pass his dignity on to
+him, just as a father is glad to leave his possessions to his son. So,
+too, whereas God had bidden Moses to lay only one hand upon
+Joshua's head and in this way put his honor upon him, Moses
+fulfilled God's command by laying both his hands upon Joshua,
+and by this action bestowed upon him not only insight and
+understanding, but also a radiant countenance like that of Moses,
+from whose face issued rays like those of the sun. In giving all
+these qualities to Joshua, Moses lost nothing. Moses' wisdom was
+like a torch, whereas Joshua's may be compared to a candle only,
+and just as a torch loses none of its intensity if a candle is lighted
+therefrom, so little was Moses' wisdom diminished by the wisdom
+he gave to Joshua. [835] The rays, too, that emanated from
+Joshua's countenance were weaker than those from Moses', and not
+until the crossing of the Jordan did they attain their full intensity,
+so that upon beholding them, "the people feared him as they feared
+Moses." [836]
+
+Joshua's appointment by God as Moses' successor had been Moses'
+most cherished wish, but he had not ventured to give expression to
+it, for he was mindful of the punishment God had sent over him
+when he had entreated Him to sent Aaron instead of himself to
+deliver Israel out of Egypt, and from that time he feared to make
+any proposals whatsoever to God. He was like the child who had
+once been burned by a coal, and the seeing a brightly sparkling
+jewel, took it to be a burning coal, and dared not touch it. [837]
+
+MOSES' LEGACY TO JOSHUA
+
+After Moses had announced Joshua as his successor before all the
+congregation, he disclosed to him that the course of his own life
+was run, and that he would now depart to his fathers. At his
+inheritance he gave to Joshua a book of prophecy, which Joshua
+was to anoint with cedar-oil, and in an earthen vessel to lay upon
+the spot that from the creation of the world God had created for it,
+so that His name might there be invoked. This book contained in
+brief outline the history of Israel from the entrance into the
+promised land to the establishment of God's kingdom upon earth,
+when, in wrath and indignation on account of His children, the
+Lord will rise from His Throne of power and proceed from His
+holy dwelling.
+
+When Joshua heard the words of Moses as they are written in his
+Holy Scriptures, he rent his garments and fell at Moses' feet, who,
+himself in tears, yet comforted him. Joshua, however, said: "How
+canst thou comfort me concerning the bitter word that thou hast
+spoken, which abound in sobs and tears, that thou are to depart
+from thy people? What place will receive thee? What monument
+will point to thy grave? Or who will dare to remove thy corpse
+from one place to another as if it were an ordinary mortal's? All
+dying men receive a grave upon earth according to their rank, but
+thy grave extends from sunrise to sunset, from South to North; all
+the world is thy tomb. Thou goest. Who not, O master, shall care
+for this people? Who shall take pity upon them and be a guide
+upon their way? Who shall pray for them incessantly, that I may
+lead them into the land of their fathers? How shall I provide food
+for them according to their wish, or drink according to their
+desire? From the beginning they numbered sixty myriads, and now,
+thanks to thy prayers, they have greatly multiplied. Whence shall I
+draw insight and understanding to give them judgement and
+counsel? Even the kings of the Amorites, hearing that we desire to
+attack them, will say, 'Let us not set out against them, for there is
+now no longer among them the many-sided, incomprehensible and
+sacred spirit, worthy of the Lord, the ever-faithful master of the
+word, the Divine prophet of all the world, the most consummate
+master of this age. If now our enemies once more transgress before
+the Lord, they will have no defender to offer up prayers for them
+before God, as Moses had done, the great messenger who at all
+hours of the day kneeled down and prayed, lifting up his eyes to
+Him who rules all the world, and constantly reminding Him of His
+covenant with the Patriarchs, and appeasing Him with invocation.'
+For thus will the Amorites speak saying, 'He is no longer among
+them; arise then and let us wipe them from the face of the earth.'
+But what then, O my lord Moses, will become of this people?"
+
+When Joshua has spoken these words, he cast himself once more
+at Moses' feet. Moses seized his hand, raised him to a seat before
+them, and answered him, saying: "Do not underestimate thyself, O
+Joshua, but be light of heart, and pay heed to my words. All the
+nations that dwell in the universe hath God created, and us also.
+Them and us did He foresee from the beginning of the creation of
+the universe even unto the end of the world, and He overlooked
+nothing, even down to the smallest, but He at the same time
+foresaw and foredoomed everything. All that was to happen in this
+universe did God foresee and foredoom, and lo! it cometh to pass.
+He appointed me for them and for their sins, that for them I might
+make prayer and exhortation. Not for my fitness or my strength
+was I chosen, but only through the grace of His mercy and His
+long-suffering. For I assure thee, Joshua, not on account of the
+excellence of this people wilt thou destroy the heathens; all the
+fastnesses of heaven and the foundations of the universe were
+created and approved by God, and are beneath the ring of His right
+hand. Those, therefore, that maintain and fulfil God's
+commandments thrive and prosper, but those who sin and neglect
+the commandments will now receive the promised possessions,
+and will be punished by the heathens with many plagues. But that
+He should wholly destroy or abandon them is impossible, for God
+will step forth, who foresaw everything even to eternity, and whose
+covenant is firmly founded, in accordance with the oath which He
+swore to the Patriarchs. Then the hands of the angel will be filled
+and he will be appointed chief, and he will forthwith avenge them
+of their enemies." [838]
+
+MOSES' LAST CAMPAIGN
+
+Balaam's prophecy, "He shall not lie down until he eat of the prey,
+and drink the blood of the slain," was very quickly fulfilled.
+Shortly before his death, before he lay down to everlasting sleep, it
+was granted Moses to rejoice in the death of Balaam and the five
+Midianite kings allied to him. [839] Israel's sinful profanation at
+Shittim, occasioned by Balaam's wicked advice, sorely smote
+Moses' heart. God had appointed Moses as lord of the angels, who
+through fire and cloud had to step aside to make room for him and
+let him pass, yea, at his appearance they rose from their seats to do
+him honor. As he had power over the angels, so too did he rule the
+sea, which he clove at will and then commanded to resume its
+former guise, and the treasures of hail, which he employed to sent
+hail over the Egyptians. Now this man, who was sovereign over
+the angels and over the forces of nature, could only weep when
+Israel committed whoredom with the daughters of Moab and
+Midian. To comfort Moses, God now said: "As truly as thou livest,
+thou shalt not depart out of this world until thou shalt have
+avenged those who tempted Israel to sin. 'Avenge the children of
+Israel of the Midianites: afterward shalt thou be gathered unto thy
+people.'" [840] God at the same time reproached Moses for his
+despair and lack of energy at Shittim, saying: "When all the tribes
+of Israel, save the tribe of Levi, were against thee, thou didst not
+then lack courage to stand up against all the people on account of
+the worship of the Golden Calf; how much more then at Shittim,
+when all Israel save only one tribe, the tribe of Simeon, were on
+thy side, shouldst thou have proven thyself sufficiently strong to
+keep back the sinners from their sin!" [841]
+When Moses received the command to wage war upon the people
+that had tempted Israel to sin, he said to God: "Yesterday didst
+Thou say to me, 'Vex not Moab,' and now Thou sayest, 'Avenge the
+children of Israel.'" God, however, replied: "When I said, 'Vex not
+Moab,' I named these people after their grandsire, the son of Lot,
+but not that through their own fault they have lost the claim to kind
+treatment from Israel, I shall no longer think of their grandsire
+Abraham's kinsman, but shall call them Midianim, 'they that lost
+their claim.'" [842]
+
+Lot's descendants now not only had no further claims to
+exemption, but a command was given to Moses to treat them with
+still greater hostility than the other nations. Until then it had been
+Israel's duty not to fight against a city of the heathens unless they
+had first proclaimed peace to it and the heathens had refused to
+accept it, but now they were instantly to proceed to hostility; and
+whereas they had formerly been prohibited from destroying the
+trees that surrounded a city, they were now ruthlessly to destroy all
+that lay in their path. This wrath of God against those who had
+tempted Israel to sin was justified, for "the tempter to sin is him of
+this world alone, but he that tempts another deprives him of this
+world and the world beyond." Two nations, the Egyptians and the
+Edomites, attacked Israel with the sword, but God nevertheless
+said, " Thou shalt not abhor an Edomite; thou shalt not abhor an
+Egyptian." The Moabites and Ammonites, on the other hand,
+tempted Israel to sin, hence God's word concerning them was as
+follows: "An Ammonite or Moabite shall not enter into the
+assembly of the Lord, even to the tenth generation." [843]
+
+Israel received the command to make war upon the Midianites at
+the same time as that to fight the Moabites, but whereas Moses at
+once waged war against Midian, it was not until David's time that a
+relentless war was waged against Moab. There was several reasons
+why the Midianites were to receive their punishment before the
+Moabites. Firstly, Moab's hatred against Israel was not quite
+without foundation, for although the Israelites had not attacked
+them in war, still they had inspired them with great fear by
+pillaging the Moabite region, hence the Moabites tried by every
+means to be rid of Israel. Midian, on the other hand, had no cause
+for undertaking hostilities against Israel, and yet they not only
+joined the Moabites, but outdid them in their hatred against Israel.
+Furthermore Moab wanted to kill Israel, but Midian wanted to
+tempt them to sin, which is worse than death. [844] The delay in
+punishing Moab also corresponded in other ways to God's plan, for
+the Moabite Ruth was destined to become the mother of the
+dynasty of David, hence God said to Israel: "Wait yet a while in
+this matter of the war against the Moabites: I have lost something
+valuable among them. As soon as I have found it, ye shall avenge
+yourselves of them." [845]
+
+God indicated that the war against Midian would be Moses' last in
+these words, "Avenge the children of Israel of the Midianites:
+afterward shalt thou be gathered unto thy people." The connection
+between the war and Moses' death is as follows. When God
+announced to Moses that he was to die on this side of the Jordan,
+Moses implored God with the words: "O Lord of the world! Is it
+right that death should so soon overtake me, that have seen Thy
+ways, Thy actions, and Thy path?" God replied, saying: "Moses, if
+a long life were better for men, surely I should not then have
+permitted thy ancestors to taste of death; but it is better for thee if
+thou are taken from this world than if thou wert to remain in it."
+Moses was not, however, satisfied with this answer from God,
+whereupon God said: "Well then, thou mayest live many years
+longer, yea, thou shalt live even to a thousand years, but know thou
+that Israel will not then conquer their foes, and that Midian will
+not be brought under their yoke." In this way was Moses made to
+yield by God, for he thought, "Whether I die to-day or to-morrow
+matters little, for death will come to me at last. I would rather see
+Israel conquer their foes and bring Midian under their yoke than
+that I should live longer." God therefore bade Moses avenge Israel
+of the Midianites, if he was thereupon ready to die. [846]
+
+Moses then thought: "I know that if I were now to go into battle
+against the Midianites, the people would declare that I wished for
+my own death, since God made it dependent upon the punishing of
+the Midianites, and my life is assured me as long as ever I wish to
+put it off." This consideration did not, however, determine him,
+for, fully aware that his enterprise of war would hasten his death,
+he nevertheless set about the execution of this war as soon as God
+commanded him. Wherever the execution of a Divine command,
+or the possibility of furthering Israel's cause was concerned, Moses
+gave no thought to himself, even though it touched his life. Not so
+Joshua. When he came to Canaan, he thought: "If I wage an
+incessant war upon the Canaanites, I shall certainly die as soon as I
+shall have conquered them, for Moses also died immediately after
+his conquest of Midian." He therefore proceeded very slowly in his
+conquest of the Holy Land, so that he might be sure of a long life.
+But, "however many thought there may be in man's heart, God's
+words prevails," and whereas Joshua hoped to become very aged,
+he died ten years before the time God had originally allotted to
+him, for, although he would otherwise have attained his master's
+age, he now died at the age of a hundred and ten. [847]
+
+THE COMPLETE ANNIHILATION OF MIDIAN
+
+Whereas Moses, disregarding the expected consequences of the
+war upon himself, gladly went into battle, Israel did not want to
+obey his summons to war. The people of whom Moses had on one
+occasion said, "They be almost ready to stone me," when they now
+learned that their leader Moses was to die at the end of this war,
+tried to evade it, saying that they preferred to forego impending
+victory rather than to lose their leader, and each one hid himself,
+so as not to be picked out for this war. God therefore bade Moses
+cast lots to decide their going into battle, and those whose lots
+were drawn had to follow the call to arms even against their will.
+Moses' summons to battle was as follows: "Arm ye men from
+among you for the war, to execute the Lord's vengeance on
+Midain." Moses spoke of the Lord's revenge, whereas God
+designated this war against Midian as Israel's revenge. For Moses
+said to God: "Lord of the world! If we had worshipped the stars
+and planets, the Midianites should not have hated us, they hate us
+only on account of the Torah and the commandments that Thou
+hast given us, hence must Thou avenge Thyself of them." [848]
+
+Moses did not in person lead the war against Midian, for he was
+mindful of the proverb, "Cast no stone into the well from which
+thou hast drawn water," and he who as a fugitive from Egypt had
+sought refuge in Midian, did not wish to make war upon that land.
+He relinquished the leadership of the people to Phinehas, for "he
+that beginneth a good deed shall also complete it," and it was
+Phinehas who had begun God's war against the Midianites by
+slaying the princess Cozbi, Zimri's mistress, hence the task of
+completing this war fell to his lot. Phinehas, as a descendant of
+Joseph, had, moreover, a special reason for wishing to take
+revenge upon the Midianites, as those had been Midianites who
+had sold Joseph as a slave in Egypt. [849]
+
+The forces under Phinehas's command consisted of thirty-six
+thousand men, one third to take active part in battle, one third to
+guard the baggage, and one third to pray, whose duty it was in the
+course of battle to implore God to lend victory to the warriors of
+Israel. Moses passed on to Phinehas not only the Holy Ark, which
+Israel always takes into battle, but also the Urim and Tummim,
+that he might, if necessary, consult God. [850] Outside of this
+Phinehas also received the gold plate of the mitre from the high
+priest's forehead, for Moses said to him: "The knave Balaam will
+by means of his sorceries fly into the air, and will even enable the
+five Midianite kings to fly with him, therefore shall ye hold up to
+them the plate of pure gold upon which is engraved God's name,
+and they will fall to earth." They did as Moses commanded, and
+truly Balaam and the five kings fell to earth. They then executed
+Balaam according to the four forms prescribed by the Jewish laws.
+They hanged him, kindled a fire beneath the gallows, struck off his
+head with a sword, and then dropped him from the gallows into the
+fire below. [851]
+Although Israel undertook the war against Midian upon God's
+bidding, to take vengeance for the wrong that had been done them,
+still their method of warfare was most humane. They attacked the
+cities of the Midianites from three sides only, so as not entirely to
+cut off flight. Victory was on the side of Israel, into whose
+possession fell the cities with all their temples, idols, and palaces.
+The same fate overtook all the five kings of Midian. All were slain
+alike just as all had made a common cause of the wish to destroy
+Israel. Balaam who had come to Midian from his home in
+Mesopotamia in order to receive his reward for his counsel not to
+fight Israel, but to tempt them to sin, instead of a reward, met with
+death at the hands of the Jews. [852]
+
+THE GRUESOME END OF BALAAM
+
+This arch-magician at first tried to escape Israel's power by
+sorcery. For when he saw Phinehas and the leaders of the hosts of
+Israel, he flew into the air, [853] a feat which he accomplished by
+magic arts, but particularly through the assistance of his wizard
+sons, Jannes and Jambres. At the sight of Balaam flying high in the
+air, Phinehas shouted to his army, "Is there any one among us who
+is able to fly after this villain?" The Danite Zaliah, a past master in
+the art of sorcery, followed this summons, and flew high into the
+air. Balaam, however, surpassed him, and took a path in the air on
+which Zaliah could not follow, and after the former had soared
+through five different layers of air, he had quite vanished from
+Zaliah's ken, who knew not what to do. Phinehas, however, came
+to his aid. By means of a magical invocation he dispelled the
+clouds that covered Balaam, and then Zaliah forced Balaam to
+descend to earth and appear before Phinehas. [854] He began to
+implore Phinehas to spare his life, promising never again to try to
+curse Israel, but Phinehas replied: "Art not thou the Aramean
+Laban who tried to destroy our father Jacob? Then thou didst pass
+on to Egypt to destroy Jacob's seed, and when they removed from
+Egypt thou didst incite the wicked Amalek to harass us, and not
+thou didst attempt to curse Israel. But when thou sawest that thy
+endeavor to curse them was without avail, since God would not
+hear thee, thou gavest Balak the despicable advice to deliver up the
+daughters of his land to prostitution, and thereby to tempt Israel to
+sin, and wert in part successful, for twenty-four thousand Israelites
+died in consequence of their sin with the daughters of Moab. In
+vain therefore dost thou plead that thy life by spared." He then
+ordered Zaliah to kill Balaam, admonishing him, however, to be
+sure not to kill him through the holy name of God, as it does not
+befit so great a sinner to meet his death in such a way. Zaliah now
+tried in vain to kill Balaam, for through his magic wiles he was
+proof against every weapon, until Phinehas at last gave Zaliah a
+sword on both sides of which was engraved a serpent, with the
+words, "Kill him with that to which he belongs - through this he
+will die," and with this sword Balaam was killed. [855]
+
+His corpse was not buried, but his bones rotted, and from then
+arose several species of harmful snakes, that bring disaster to
+human beings; and even the worms that devoured his flesh were
+turned into snakes. The magicians made use of these snakes for
+three different types of enchantment, for the heads, the bodies, and
+the tails, had each a different effect. One of the questions that the
+Queen of Sheba put to Solomon was how to withstand these three
+different kinds of enchantment, and the wise king knew even this
+secret, which he then imparted to her. [856]
+
+THE VICTORIOUS RETURN FROM THE WAR
+
+After the close of the campaign against Midian, the warriors
+returned with rich spoils to the camp of Israel, but they were such
+pious and honorable men that they did not lay claim to the booty,
+but rendered it all up, so that it might be impartially divided
+among all. [857] As there were honest and conscientious in their
+relations between man and man, so likewise were they very strict
+in their observance of religious statutes. Throughout the time of
+war not a single one of them neglected even the slightest religious
+ceremony, were it only to put on the phylactery of the forehead
+before that of the arm. [858] But they were especially careful
+never again to be tempted by the Midianite women. If they entered
+a house to take its treasures from it, they did so in pairs, one
+blackening the faces of the women, and the other seizing their
+ornaments. In vain would the Midianite women cry, "Are we not
+creatures of God, that ye treat us thus?" whereupon the Israelites
+would say, "Were not ye the cause that so many of us found their
+death?" Justly therefore could these pious men say to Moses: "Thy
+servants have taken the sum of the men of war which are under our
+charge, and not one among us had committed a sin or an unchaste
+action. We have therefore brought the Lord's oblation to make
+atonement for our souls." Moses thereupon said in surprise, "Ye
+contradict yourselves, what need of atonement is there if no man
+among you is guilty of sin?" They replied: "It is true, our teacher
+Moses, two by two did we approach the women, one blackening
+their faces, and the other taking off their ear-rings, but even though
+we committed no sin with the Midianite women, still the heat of
+passion was kindled in us when we took hold of the women, and
+therefore by an offering do we seek to make atonement." Moses
+thereupon set out to praise them, saying: "Even the common men
+among you are filled with good and pious deeds, for a man that
+was under conditions that enabled him to sin, but controlled
+himself, had done a pious deed, not to speak of the pious and
+chaste men among you whose pious deeds are legion." [859]
+
+As among those who had been slain in Midian there was a Jewish
+apostate, the warriors were polluted, and hence might not enter the
+camp, but had to stay without. Moses in his meekness did not,
+however, wait for them to come to him, but hastened to them.
+When, however, he heard that they had killed only the men but not
+the women, his wrath was kindled against the leaders of the army,
+for, "Upon the leaders falls the blame for the faults of the people."
+He reproached them, pointing out to them that it had been the
+women who really had brought disaster upon Israel at Shittim. But
+Phinehas replied: "Our teacher Moses, we acted according to thy
+instructions, thou didst bid us only 'avenge ourselves of the
+Midianites,' but madest not mention of the women of Midian."
+[860] Moses then ordered them to execute all the women of the
+Midianites that were ripe for marriage, but to spare the young girls.
+In order to determine the difference in age, all were led past the
+gold plate of the mitre on the high priest's forehead, and this had
+the effect of making those who had been doomed to death grow
+pale. [861]
+
+In punishment for Moses' outburst of anger God caused him to
+forget to communicate to the soldiers outside the camp the laws of
+purification. These were then announced by Eleazar, Aaron's son.
+It was not, however, proper for him to pronounce a law in the
+presence of his teacher Moses, and he was accordingly punished
+for his lack of reverence to his teacher Moses. God had previously
+said that whenever Joshua wanted to inquire of God, he was "to
+stand before Eleazar the priest, and inquire of him by judgement of
+the Urim and Tummin." But this did not come about. In all his
+long career, Joshua had no need of asking Eleazar's counsel, so
+that the latter lost the honor that had been intended from him.
+[862]
+
+The occasion that led to the war against Midian had been Israel's
+seduction by the Midianite women, but these had succeeded only
+by having first intoxicated the sinners with wine. Phinehas, to
+make sure that this might not be repeated in the future, put the
+earthly as well as the heavenly ban upon all those who should
+drink the wine of the heathens, for the latter used it only as
+libations to their idols and for immoral purposes. In pronouncing
+this ban, he called upon the Ineffable Name and upon the holy
+writing of the two tables against its transgressors. [863]
+
+WEALTH THAT BRINGETH DESTRUCTION
+
+God gave three gifts to the world, wisdom, strength and wealth. If
+they come from God, they are a blessing, otherwise they bring
+ruin. The world had two great sages, Balaam among the Gentiles,
+and Ahithophel among the Jews, but both of these, on account of
+their wisdom, lost this world as well as the world beyond. There
+were two great heroes in the world, Samson in Israel, and Goliath
+among the Gentiles, but both met death on account of their
+strength. There were two wealthy men in the world, Korah among
+the Jews, and Haman among the Gentiles, and both perished on
+account of their wealth. A similar fate overtook the two and a half
+tribes that stayed on the hither side of the Jordan. These had grown
+very rich in cattle through the spoils of the Midianites, and
+therefore preferred the pasture land on the hither side of the Jordan
+as their inheritance. But later on their wealth brought them
+destruction, because, choosing on their brethren, they were
+afterwards the first that were driven from their dwelling place into
+exile. [864]
+
+How intent these people were upon their possessions is shown in
+the words with which they presented their wish to Moses, saying,
+"We will build sheepfolds here for our cattle, and cities for our
+little ones," showing that they rated the cattle higher than their
+children, for they thought of the animals before they considered
+their children. Moses did not indeed call them to account for this,
+but showed them in unmistakable words that it was their duty first
+to consider men and then animals, by saying in his reply to these
+tribes, "Build you cities for your little ones, and folds for your
+sheep." [865]
+
+The land which these tribes had selected was indeed of great
+excellence, as even the names of the cities indicate. One was
+called Ataroth, "garlanded with fruits;" a second, Dibon, "flowing
+with honey;" a third, Jazer, "help," for its possession was a great
+help to those who owned it. These other cities in this region that
+were names on account of the excellence of the soil were: Nimrah,
+"gaily colored," for the ground of this city was gaily colored with
+fruits; Sebam, "perfume," whose fruits scattered a fragrance like
+perfume; and Nebo, "produce," because it was distinguished for its
+excellent product. [866] This last mentioned city, like Baalmeon,
+did not retain its name when it passed into Israel's possession, for
+they wanted to have not cities that bore the names of idols, and
+therefore gave them new names. [867] Many another town as well
+received a new name from the Israelites, just as Nobah gave his
+own name to the city of Kenath that he had gained by arms, hoping
+in this way to immortalize his name, for he had no children. His
+name was, however, not preserved in this way, for after the death
+of the conqueror, the old name of Kenath returned again. [868]
+
+It was among the possessions of these two and a half tribes also
+that Moses shortly before his death founded the cities of refuge.
+Moses in this instance illustrates the proverb, "Whosoever loves
+pious deeds, never has enough of them." Although God had told
+Moses that he would never cross to the other side of the Jordan, he
+still insisted upon at least determining the site for the asylum in the
+region of the East Jordan. God gave Moses the law concerning the
+cities of refuge in accordance with Israel's wish. For the people
+said to God: "Lord of the world! Thou didst promise us a long
+course of life as a reward for fulfilling the commandments, but
+supposing now that a man hath slain another unintentionally, and
+the avenger of the blood slays him, he will die before his time."
+God then said to Moses: "As truly as thou livest, they speak wisely.
+Appoint therefore several cities for cities of refuge, 'that the
+manslayer might flee thither, which slayeth his neighbor
+unawares.'" Moses rejoiced greatly at this statute, and instantly set
+about its execution, for "he that hath tasted of a food knoweth its
+flavor," and Moses who had erstwhile been obliged to flee on
+account of having slain an Egyptian, knew the feelings of the man
+who is pursued on account of a manslaughter that he had
+committed unawares. [869]
+
+MOSES' DEATH IRREVOCABLY DOOMED
+
+When God in wrath against Moses and Aaron vowed, "Therefore
+ye shall not bring this assembly into the land which I have given
+them," Moses forbore to implore God to do away with this
+sentence, acting in accordance with the percept, "Do not attempt to
+dissolve thy neighbor's vow in the moment he hath made it."
+Moses waited forty years before he approached God with the
+request to permit him to enter the promised land with Israel. [870]
+This occurred when he had received God's command to appoint
+Joshua as his successor, for he now perceived that God had
+actually resolved to execute His sentence. [871] For although God
+had ten times decreed that Moses was to die in the desert, still
+Moses had not troubled much about it, even when the resolution
+had been sealed in the heavenly court. He thought: "How often did
+Israel sin, and yet, when I prayed for them, He annulled the
+punishment He had decreed; surely God should accept my prayer,
+if I - a man who never sinned - should pray to Him." [872] Moses
+had also a special reason for assuming that God had changed His
+determination concerning him, and would not permit him to enter
+the promised land, for he had been permitted to enter the part of
+Palestine lying on this side of the Jordan, the land of Sihon and of
+Og, and from this he reasoned that God had not irrevocably
+decreed punishment for him, and that it might therefore now be
+recalled [873] He was strengthened in this assumption by the fact
+that after the conquest of the east-Jordanic region God revealed to
+him the instructions as to how the land was to be divided, and it
+seemed to him as if he were in person to carry out these
+instructions. He was, however, mistaken, for shortly after these
+laws had been revealed to him, God informed him that he was to
+look upon the promised land from Mount Abarin, as he should
+never enter it. [874]
+
+When God saw that Moses was not much concerned about the
+impending punishment, He sealed the command He had issued
+against him, and swore by His Ineffable Name that Moses should
+not march into the land. Moses thereupon put on sackcloth, threw
+himself upon the ashes, and prayed not less than fifteen hundred
+prayers for the annulment of the Divine resolve against him. He
+drew a circle about himself, stood in the center of it, and said, "I
+will not move from this spot until judgement shall have been
+suspended." Heaven and earth, as well as all the forms of creation,
+trembled and said, "Perhaps it is God's wish to destroy this world,
+to create a new universe." But a voice sounded from heaven and
+said: "God's wish to destroy the world has not yet come, the
+commotion in nature is due to this that 'in God's hand is the soul of
+all living things and the spirit of all flesh,' even the spirit of the
+man Moses, whose end is not at hand."
+
+God then bade them proclaim in heaven, and in all the celestial
+courts of justice, that they should not accept Moses' prayers, and
+that no angel was to carry Moses' prayer to Him, because Moses'
+doom of death had been sealed by Him. God quickly called before
+Him the Angel Akraziel, who is the celestial herald, and bade him
+proclaim the following in heaven: "Descend at once and lock every
+single gate in heaven, that Moses' prayer may not ascend into it."
+Then, at Moses' prayer, trembled heaven and earth, all the
+foundations thereof and the creatures therein, for his prayer was
+like a sword that slashed and rends, and can in no wise be parried,
+for in it was the power of the Ineffable Name that Moses had
+learned from his teacher Zagzagel, the teacher and scribe of the
+celestial beings. But when the Galgalim and Seraphim saw that
+God did not accept Moses' prayer, and without taking
+consideration of him did not grant his prayer for longer life, they
+all opened their mouths, saying: "Praised be the glory of the Lord
+from its place, for there is no injustice before Him, no
+forgetfulness, no respect of persons toward the small or the great."
+[875]
+
+MOSES' PRAYER FOR SUSPENSION OF JUDGMENT
+
+Moses began his long but fruitless prayer by saying: "Lord of the
+world! Consider how much I had to bear for the sake of Israel until
+they became the people of Thy claim and of Thy possession. I
+suffered with them, shall I not then take part in their rejoicing?
+Look Thou, by forbidding me to enter the promised land, Thou
+givest the lie to Thy Torah, for it says, 'In his day thou shalt give
+the laborer his hire.' Where, then, is my hire for the forty years
+during which I labored for the sake of Thy children, and for their
+sake suffered much sorrow in Egypt, in the desert, and at the
+giving of the Torah and the commandments? With them I suffered
+pain, shall not I behold their good fortune as well? But Thou tellest
+me that I may not cross the Jordan! All the time that we were in
+the desert I could not sit quietly in the academy, teaching and
+pronouncing judgement, but not that I should be able to do so,
+Thou tellest me that I may not." [876]
+
+He continued: "May the mercy in Thee precede Thy justice, so that
+my prayer may be answered, for I well know that 'there is no mercy
+in justice,' [877] Thou Thyself didst tell me when I asked Thee
+how Thou didst conduct the world, 'I owe nothing to any creature,
+and what I do for them is a free gift on My part,' therefore as a free
+gift, grant now my prayer to me. [878] Thou Thyself didst point
+out to me that it is Thy desire that people should pray to Thee to
+cancel punishment that was laid upon them. When Israel
+committed that terrible sin, the worship of the Golden Calf, Thou
+didst say to me, 'Let Me alone, that I may destroy them, and blot
+out their name from under heaven.' I then thought, 'Who can
+restrain God, that He should say, "Let Me?" It is plain that He
+desires me to pray for His children;' and I prayed, and was
+answered. The prayer of the individual for the community was
+answered, but not so the prayer of the community for the one
+individual! Is it because I called Israel, 'rebels?' But in this I only
+followed Thy example, for Thou too didst call them, 'the sons of
+rebellion.' [879]
+
+"Thou didst call me, as well as Leviathan, thy servant; I sent up
+prayers to Thee, and Leviathan likewise, and him didst Thou
+answer, for Thou madest a covenant with him that Thou keepest,
+but the covenant that Thou madest with me Thou breakest, for
+Thou didst say, 'Die in the mount whither thou goest up.' In the
+Torah Thy words are: 'If the servant shall plainly say, I love my
+master, my wife, and my children; I will not go out free: then his
+master shall bring him unto the judges; and he shall serve him for
+ever.' I implore Thee now, 'hear my cry, O God; attend unto my
+prayer.' [880] Thou are not in the position of a judge of flesh and
+blood who, when granting a prayer, has to consider that he may be
+compelled by his superior to repeal his answer, Thou canst do
+what Thou wilt, for where on earth or in heaven is there one so
+mighty that he can do such deed as Thine in Egypt, or who can
+perform such mighty deeds as Thou didst at the Red Sea? [881] I
+pray Thee, therefore, let me behold the land that, in spite of the
+slander of the spies, I praised, and Jerusalem and the Temple also.
+[882]
+
+"When, in answer to the proposition Thou madest me to go into
+Egypt and deliver Israel, I said, 'I can not do it, for I made a vow to
+Jethro never to leave him,' Thou didst release me from that vow. O
+Lord of the world! As then Thou didst absolve me of my vow,
+saying, 'Go, return into Egypt,' so do Thou now absolve Thyself
+from Thy vow, and permit me to enter the land of Israel." Then
+God answered: "Thou hast a master to absolve thee from thy vow,
+but I have no master." [883] Moses then said: "Thy judgement
+against me reads that I shall not as king enter the promised land,
+for to me and to Aaron Thou didst say, "Ye shall not bring this
+assembly into the land which I have given them.' Permit me then,
+at least, to enter it as a common citizen." "That," said the Lord, "is
+impossible. The king shall not enter it degraded to the rank of a
+common citizen." "Well, then," said Moses, "if I may not even go
+into the land as a common citizen, let me at least enter into the
+promised land by the Paneas Grotto, that runs from the east bank
+to the west bank of the Jordan." But this request, too, God denied
+him, saying, "Thou shalt not go from this bank of the Jordan to the
+other." "If this request also is to be denied me," begged Moses,
+"grant me at least that after my death my bones may be carried to
+the other side of the Jordan." But God said, "Nay, not even thy
+bones shall cross the Jordan." [884] "O Lord of the world!"
+exclaimed Moses, "If Joseph's bones were permitted to be carried
+into the promised land, why not mine?" God replied, "Whosoever
+acknowledges his country shall be buried therein, but whosoever
+does not acknowledge his country shall not be buried therein.
+Joseph pledged allegiance to his country when he said, 'For indeed
+I was stolen away out of the land of the Hebrews,' and therefore
+also does he deserve to have his bones brought to the land of
+Israel, but thou didst in silence hear the daughters of Jethro say to
+their father, 'An Egyptian delivered us out of the hands of the
+shepherds,' without correcting them by saying, 'I am a Hebrew;'
+and therefore shall not even thy bones be brought into the land of
+Israel." [885]
+
+Moses furthermore said to God: "O Lord of the world! With the
+word, 'Behold' did I begin Thy praise, saying, 'Behold, the heaven
+and the heaven of heavens is the Lord's' and with that very world,
+'Behold,' dost thou seal my death, saying, 'Behold, thy days
+approach that thou must die.'" God replied to this: "A wicked man
+in his envy sees only the profits, but not the expenditures of his
+neighbor. Dost thou not recall that when I wanted to send thee to
+Egypt, thou didst also decline My request with the word, 'Behold,'
+saying, 'Behold, they will not believe me.' Therefore did I say,
+'Behold, thy days approach that thou must die.'" [886] "As
+furthermore," continued God, "thou didst say to the sons of Levi
+when they asked thy forgiveness, 'Enough, ye take too much upon
+ye, ye sons of Levi,' so too shall I answer thy prayer for
+forgiveness, 'Let it suffice thee; speak no more unto Me of this
+matter.'"
+
+"O Lord of the world!" again pleaded Moses, "Wilt not Thou recall
+the time when thou didst say to me, 'Come now, therefore, and I
+will send thee unto Pharaoh, that thou mayest bring forth My
+people the children of Israel out of Egypt.' Let them be led by me
+into their land as I led them out of the land of bondage." But to this
+also God found a reply: "Moses, wilt not thou recall the time when
+thou didst say to Me, 'O my Lord, send, I pray Thee by the hand of
+him whom Thou wild send?' 'With the measure that a man uses,
+shall measure be given him.' [887] I announce death to thee with
+the word, 'Behold,' saying 'Behold, thy days approach that thou
+must die,' because I wanted to point out to thee that thou diest only
+because thou are a descendant of Adam, upon whose sons I had
+pronounced death with the word, 'Behold,' saying to the angels:
+'Behold, the man is become as one of us, to know good and evil;
+and now, lest he put forth his hand, and take also of the tree of life,
+and eat, and live forever.'" [888]
+
+Moses then said, "O Lord of the world! To the first man didst Thou
+give a command that could easily be obeyed, and yet he disobeyed
+it, and thereby merited death; but I have not transgressed any of
+Thy commandments." God: "Behold, Abraham also, who
+sanctified My name in the world, died." Moses: "Yea, but from
+Abraham issued Ishmael, whose descendants arouse thy anger."
+God: "Isaac, also, who laid his neck upon the altar to be offered as
+a sacrifice to Me, died." Moses: "But from Isaac issued Esau who
+will destroy the Temple and burn Thy house." God: "From Jacob
+issued twelve tribes that did not anger Me, and ye he died." Moses:
+"But he did not ascend into heaven, his feet did not tread the
+clouds, Thou didst not speak with him face to face, and he did not
+receive the Torah out of Thy hand." God: "'Let it suffice thee;
+speak no more unto Me of this matter,' speak not many words, for
+only 'a fool multiplieth words.'" Moses: "O Lord of the world!
+Future generations will perchance say, 'Had not God found evil in
+Moses, He would not have taking him out of the world.'" God: "I
+have already written in My Torah, 'And there hath not arisen since
+a prophet in Israel like unto Moses.'" Moses: "Future generations
+will perhaps say that I had probably acted in accordance with Thy
+will in my youth, while I was active as a prophet, but that in my
+old age, when my prophetic activities ceased, I no longer did Thy
+will."
+
+Moses: "Lord of the world! Let me, I pray, enter into the Land, live
+there two or three years, and then die." God: "I have resolved that
+thou shalt not go there." Moses: "If I may not enter it in my
+lifetime, let me reach it after my death." God: "Nay, neither dead
+nor alive shalt thou go into the land." Moses: "Why this wrath
+against me?" God: "Because ye sanctified Me not in the midst of
+the children of Israel." Moses: "With all Thy creatures dost Thou
+deal according to Thy quality of mercy, forgiving them their sins,
+once, twice, and thrice, but me Thou wilt not forgive even one
+single sin!" God: "Outside of this sin of which thou are aware, thou
+hast committed six other sins with which I have not until now
+reproached thee. At the very first, when I appeared to thee, thou
+didst say, 'O my Lord, send I pray Thee, by the hand of him whom
+Thou wilt send,' and didst refuse to obey My command to go to
+Egypt. Secondly thou didst say, 'For since I came to Pharaoh to
+speak in Thy name, he hath evil entreated this people; neither hast
+Thou delivered Thy people at all,' accusing Me thereby of having
+only harmed Israel, instead of aiding them. Thirdly didst thou say,
+'If these men die the common death of all men, then the Lord hath
+not sent me,' so that thou didst arouse doubts among Israel if thou
+wert really My ambassador. Fourthly didst thou say, 'But if the
+Lord make a new thing,' doubting if God could do so. Fifthly didst
+thou say to Israel, 'Hear now, ye rebels,' and in this way didst insult
+My children. Sixthly didst thou say, 'And behold, ye are risen up in
+your fathers' stead, an increase of sinful men.' Were Abraham,
+Isaac, and Jacob, Israel's fathers, perchance sinful men, that thou
+didst thus address their children?" Moses: "I only followed Thy
+example, for Thou, too, didst say, 'The censers of these sinners.'"
+God: "But I did not characterize their fathers as sinners."
+
+Moses: "O Lord of the world! How often did Israel sin before
+Thee, and when I begged and implored mercy for them, Thou
+forgavest them, but me Thou wilt not forgive! For my sake Thou
+forgavest the sins of sixty myriads, and not thou wilt not forgive
+my sin?" God: "The punishment that is laid upon the community is
+different from the punishment that is laid upon the individual, for I
+am not so severe in my treatment of the community as I am in
+dealing with an individual. But know, furthermore, that until now
+fate had been in thy power, but now fate is no longer in thy
+power."[889] Moses: "O Lord of the world! Rise up from the
+Throne of Justice, and seat Thyself upon the Throne of Mercy, so
+that in Thy mercy, Thou mayest grant me life, during which I may
+atone for my sins by suffering that Thou shalt bring upon me.
+Hand me not over to the sword of the Angel of Death. If Thou wild
+grant my prayer, then shall I sound Thy praises to all the
+inhabitants of the earth; I do not wish to die, 'but live and declare
+the works of the Lord.'" God replied: "'This is the gate of the Lord;
+the righteous shall enter into it,' this is the gate into which the
+righteous must enter as well as other creatures, for death had been
+decreed for man since the beginning of the world." [890]
+
+Moses, however, continued to importune God, saying: "With
+justice and with mercy hast Thou created the world and mankind,
+may mercy now conquer justice. In my youth Thou didst begin by
+showing me Thy power in the bush of thorns, and now, in my old
+age, I beseech Thee, treat me not as an earthly king treats his
+servant. When a king of flesh and blood had a servant, he loves
+him as long as he is young and strong, but casts him off when he is
+grown old. But Thou, 'cast me not off in the time of old age.' Thou
+didst show Thy power at the revelation of the Ten
+Commandments, and thy strong hand in the ten plagues that Thou
+didst bring upon Egypt. Thou didst create everything, and in Thy
+hand doth it lie to kill and to give life, there is none who can do
+these works, nor is there strength like Thine in the future world.
+Let me then proclaim Thy majesty to the coming generations, and
+tell them that through me Thou didst cleave the Red Sea, and give
+the Torah to Israel, that throughout forty years Thou didst cause
+manna to rain from heaven for Israel, and water to rise from the
+well." For Moses thought that if his life were spared, he should be
+able everlastingly to restrain Israel from sin and to hold them
+forever in faith to the one God. But God said: "' Let it suffice thee.'
+If thy life were to be spared, men should mistake thee, and make a
+god of thee, and worship thee." "Lord of the world!" replied
+Moses, "Thou didst already test me at the time when the Golden
+Calf was made and I destroyed it. Why then should I die?" God:
+"Whose son art thou?" Moses: "Amram's son." God: "And whose
+son was Amram?" Moses: "Izhar's son." God: "And whose son was
+he?" Moses: "Kohath's son." God: "And whose son was he?"
+Moses: "Levi's son." God: "And from whom did all of these
+descend?" Moses: "From Adam." God: "Was the life of any one of
+these spared?" Moses: "They all died." God: "And thou wishest to
+live on?" Moses: "Lord of the world! Adam stole the forbidden
+fruit and ate of it, and it was on this account that Thou didst punish
+him with death, but did I ever steal aught from Thee? Thou
+Thyself didst write of me, 'My servant Moses, who is faithful in all
+Mine house.'" God: "Art thou worthier than Noah?" Moses: "Yes;
+when Thou sentest the flood over his generation he did not beg
+Thy mercy for them, but I did say to Thee, 'Yet now, if Thou wilt
+forgive their sin; and if not, blot me, I pray Thee, out of Thy book
+which Thou hast written.'"
+
+God: "Was it I perchance, that counseled thee to slay the
+Egyptian?" Moses: "Thou didst slay all the firstborn of Egypt, and
+shall I die on account of one single Egyptian that I slew?" God:
+"Art thou perchance My equal? I slay and restore to life, but canst
+thou perchance revive the dead?" [891]
+
+GOD TRIES TO COMFORT MOSES CONCERNING HIS
+DEATH
+
+That Moses might not take his approaching end too much to heart,
+God tried to comfort him by pointing out to him that in his lifetime
+he had received such distinctions from his Creator as no man
+before him, and that still greater distinctions awaited him in the
+future world. God said: "Dost not thou remember the great honor I
+showed thee? Thou didst say to Me, 'Arise,' and I arose; thou
+saidst, 'Turn about,' and I turned about; for thy sake too did I invert
+the order of heaven and earth, for the order of heaven it is to send
+down dew and rain, and earth's order is it to produce bread, but
+thou didst say to Me, 'I do not wish it so, but bid heaven to send
+down bread, and earth to bring forth water,' and I acted in
+accordance with thy wish; I caused bread to rain from heaven, and
+the well 'sprung up.' Thou didst say, 'If the Lord make a new thing,
+and the ground open her mouth, and swallow them up, then ye
+shall understand that the Lord hath sent me,' and I fulfilled thy
+wish, and it swallowed them. I had also spoken, 'He that sacrificeth
+unto any god, save unto the Lord only, shall be utterly destroyed,'
+but when Israel sinned with the Golden Calf and I meant to deal
+with them according to My words, thou wouldst not let Me, saying:
+'Pardon, I pray Thee, the iniquity of this people,' and I forgave
+them as thou didst ask Me. More than this, the Torah is named
+after Me, it is the Torah of the Lord, but I named it after Thy
+name, saying, 'It is the Torah of My servant Moses.' The children
+of Israel also are named after Me, 'for unto Me the children of
+Israel are servants; they are My servants,' but I called them after
+thy name. I distinguished thee still more, for just as there is neither
+food nor drink for Me, so also didst thou stay in heaven forty days
+and forty nights, and in all that time, 'didst neither eat bread, nor
+drink water.' I am God, and see, 'I made thee a god to Pharaoh;' I
+have prophets, and thou hast a prophet, for I said to thee, 'and
+Aaron, thy brother, shall be thy prophet.' Again, no being may see
+Me, and thee too did I make so that 'the people were afraid to
+come nigh thee,' and as I said to thee, 'thou shalt see My back: but
+My face shall not be seen,' so too did the people see the back of
+thee. I glorified the Torah with twenty-two letters, and with all
+these letters did I glorify thee. I sent thee to Pharaoh, and thou
+didst lead Israel out of Egypt; through thee did I bestow the
+Sabbath upon Israel, and the law of circumcision; I gave thee the
+Ten Commandments, I covered thee with the cloud, I gave thee the
+two tables of stone, which thou didst break; I made thee unique in
+the world; I gave thee the Torah as an inheritance, and honored
+thee more than all the seventy elders."
+
+Moses had to acknowledge that extraordinary marks of honor had
+been his. He said: "Lord of the world! Thou didst set me on high,
+and didst bestow upon me so many benefits that I cannot
+enumerate one of a thousand, and all the world knows how Thou
+didst exalt me and honor me, and all the world knows as well that
+Thou art the One God, the only One in Thy world, that there is
+none beside Thee, and that there is nothing like Thee. Thou didst
+create those above and those below, Thou art the beginning and
+the end. Who can enumerate Thy deeds of glory? Do one of these,
+I beseech Thee, that I may pass over the Jordan." God said: "'Let it
+suffice, speak no more unto Me of this matter.' [892] It is better for
+thee to die here, than that thou shouldst cross the Jordan and die in
+the land of Israel. There in a tomb fashioned by men, on a bier
+made by men, and by the hands of men wouldst thou be buried; but
+now shalt thou be buried in a tomb fashioned by God, on a bier
+made by God, and shalt be buried by the hands of God. [893] O
+My son Moses, much honor had been stored up for thee in the
+future world, for thou wilt take part in all the delights of Paradise,
+where are prepared three hundred and ten worlds, which I have
+created for every pious man that through love of Me devoted
+himself to the Torah. And as in this world I appointed thee over
+the sixty myriads of Israel, so in the future world shall I appoint
+thee over the fifty-five myriads of pious men. Thy days, O Moses,
+will pass, when thou art dead, but thy light will not fade, for thou
+wilt never have need of the light of sun or moon or stars, nor wilt
+thou require raiment or shelter, or oil for thy head, or shoes for thy
+feet, for My majesty will shine before thee, My radiance will make
+thy face beam, My sweetness will delight thy palate, the carriages
+of My equipage shall serve as vehicles for thee, and one of My
+many scepters upon which is engraved the Ineffable Name, one
+that I had employed in the creation of the world, shall I give to
+thee, the image of which I had already given thee in this world."
+[894]
+
+THE INTERCESSIONS FOR MOSES
+
+When Moses saw that God lent no ear to his prayers, he sought to
+invoke God's mercy through the pleadings of others. "To
+everything there is a season, and a time to every purpose under the
+heaven." So long as the course of Moses' days had not yet been
+run, everything was in his power, but when his time was over, he
+sought for some one to appeal to God's mercy for him. He now
+betook himself to Earth and said: "O Earth, I pray thee, implore
+God's mercy for me. Perhaps for thy sake will He take pity upon
+me and let me enter into the land of Israel." Earth, however,
+replied: "I am 'without form and void,' and then too I shall son 'wax
+old like a garment.' How then should I venture to appear before the
+King of kings? Nay, thy fate is like mine, for 'dust thou art, and
+unto dust shalt thou return.'"
+
+Moses hastened to Sun and Moon, and implored them to intercede
+for him with God, but they replied: "Before we pray to God for
+thee, we must pray for ourselves, for 'the moon shall be
+confounded, and the sun ashamed.'"
+
+Moses then took his request to the Stars and the Planets, but these,
+too, replied: "Before we venture to plead for thee, we must plead
+for ourselves, for 'all the host of heaven shall be dissolved.'"
+
+Moses then went to the Hills and the Mountains, beseeching them,
+"Pray appeal to God's mercy for me," and they, too, replied: "We
+too have to implore God's mercy for ourselves, for He said, 'The
+mountains shall depart, and the hills be removed.'"
+
+He then laid his plea before Mount Sinai, but the latter said: "Didst
+thou not see with thine eyes and record in the Torah that, 'Mount
+Sinai was altogether in smoke, because the Lord descended upon it
+in a fire?' How then shall I approach the Lord?"
+
+He then went to the Rivers, and sought their intercession before
+the Lord, but they replied: "'The Lord made a way in the sea, and a
+path in the mighty waters.' We cannot save ourselves out of His
+hand, and how then should we aid thee?"
+
+Then he went to the Deserts, and to all the Elements of Nature, but
+in vain sought to secure their aid. Their answer was : "All go unto
+one place; all are of the dust, and turn to dust again."
+
+The Great Sea was the last to which he brought his request, but it
+replied: "Son of Amram, what ails thee today? Art not thou the son
+of Amram that erstwhile came to me with a staff, beat me, and
+clove me into twelve parts, while I was powerless against thee,
+because the Shekinah accompanied thee at thy right hand? What
+has happened, then, that thou comest before me now pleading?"
+Upon being reminded of the miracles that he had accomplished in
+his youth, Moses burst into tears and said, "Oh, that I were as in
+months past, as in the days when God preserved me!" And turning
+to the sea, he made answer: "In those days, when I stood beside
+thee, I was king of the world, and I commanded, but not I am a
+suppliant, whose prayers are unanswered." [895]
+
+When Moses perceived the Heaven and Earth, Sun and Moon,
+Stars and Planets, Mountains and Rivers turned a deaf ear to his
+prayers, he tried to implore mankind to intercede for him before
+God. He went first to his disciple Joshua, saying: "O my son, be
+mindful of the love with which I treated thee by day and by night,
+teaching thee mishnah and halakah, and all arts and sciences, and
+implore now for my sake God's mercy, for perhaps through thee
+He may take pity upon me, and permit me to enter the land of
+Israel." Joshua began to weep bitterly, and beat his palms in
+sorrow, but when he wanted to begin to pray, Samael appeared and
+stopped his mouth, saying, "Why dost thou seek to oppose the
+command of God, who is 'the Rock, whose work is perfect, and all
+whose ways are judgement?'" Joshua then went to Moses and said,
+"Master, Samael will not let me pray." At these words Moses burst
+into loud sobs, and Joshua, too, wept bitterly.
+
+Moses then went to his brother's son, Eleazar, to whom he said: "O
+my son, be mindful of the days when God was angry with thy
+father on account of the making of the Golden Calf, and I save him
+through my prayer. Pray now thou to God for me, and perhaps God
+will take pity upon me, and let me enter into the land of Israel."
+But when Eleazar, in accordance with Moses' wish, began to pray,
+Samael appeared and stopped his mouth, saying to him, "How
+canst thou think of disregarding God's command?" Then Eleazar
+reported to Moses that he could not pray for him.
+
+He now tried to invoke Caleb's aid, but him, too, Samael prevented
+from praying to God. Moses then went to the seventy elders and
+the other leaders of the people, he even implored every single man
+among Israel to pray for him, saying: "Remember the wrath which
+the Lord nursed against your fathers, but I brought it to pass that
+God relinquished His plan to destroy Israel, and forgave Israel
+their sins. Now, I pray ye, betake yourselves to the sanctuary of
+God and exhort His pity for me, that He may permit me to enter
+into the land of Israel, for 'God never rejects the prayer of the
+multitude.'"
+
+When the people and their leaders heard these words of Moses,
+they broke out into mournful weeping, and in the Tabernacle with
+bitter tears they entreated God to answer Moses' prayer, so that
+their cries rose even to the Throne of Glory. But then one hundred
+and eighty four myriads of angels under the leadership of the great
+angels Zakun and Lahash descended and snatched away the words
+of the suppliants, that they might not reach God. The angel Lahash
+indeed tried to restore to their place the words which the other
+angels had snatched away, so that they might reach God, but when
+Samael learned of this, he fettered Lahash with chains of fire and
+brought him before God, where he received sixty blows of fire and
+was expelled from the inner chamber of God because, contrary to
+God's wish, he had attempted to aid Moses in the fulfillment of his
+desire. When Israel now saw how the angels dealt with their
+prayers, they went to Moses and said, "The angels will not let us
+pray for thee." [896]
+
+When Moses saw that neither the world nor mankind could aid
+him, he betook himself to the Angel of the Face, to whom he said,
+"Pray for me, that God may take pity upon me, and that I may not
+die." But the angel replied: "Why, Moses, dost thou exert thyself in
+vain? Standing behind the curtain that is drawn before the Lord, I
+heard that thy prayer in this instance is not to be answered." Moses
+now laid his hand upon his head and wept bitterly, saying, "To
+whom shall I now go, that he might implore God's mercy for me?"
+
+God was now very angry with Moses because he would not resign
+himself to the doom that had been sealed, but His wrath vanished
+as soon as Moses spoke the words: "The Lord, the Lord, a God full
+of compassion and gracious, slow to anger, and plenteous in mercy
+and truth; keeping mercy for thousands, forgiving iniquity and
+transgression and sin." God now said kindly to Moses: "I have
+registered two vows, one that thou are to die, and the second that
+Israel is to perish. I cannot cancel both vows, if therefore thou
+choosest to live, Israel must be ruined." "Lord of the world!"
+replied Moses, "Thou approachest me artfully; Thou seizest the
+rope at both ends, so that I myself must now say, 'Rather shall
+Moses and a thousand of his kind perish, than a single soul out of
+Israel!' But will not all men exclaim, 'Alas! The feet that trod the
+heavens, the face that beheld the Face of the Shekinah, and the
+hands that received the Torah, shall not be covered with dust!'"
+God replied: "Nay, the people will say: ' If a man like Moses, who
+ascended into heaven, who was peer of the angels, with whom God
+spoke face to face, and to whom He gave the Torah - if such a man
+cannot justify himself before God, how much less can an ordinary
+mortal of flesh and blood, who appears before God without having
+done good deeds or studied the Torah, justify himself?' I want to
+know," He added, "why thou are so much aggrieved at thy
+impending death." Moses: "I am afraid of the sword of the Angel
+of Death." God: "If this is the reason then speak no more in this
+matter, for I will not deliver thee into his hand." Moses, however,
+would not yield, but furthermore said, "Shall my mother Jochebed,
+to whom my life brought so much grief, suffer sorrow after my
+death also?" God: "So was it in My mind even before I created the
+world, and so is the course of the world; every generation has its
+learned men, every generation has its leaders, every generation has
+its guides. Up to now it was thy duty to guide the people, but not
+the time it ripe for thy disciple Joshua to relieve thee of the office
+destined for him." [897]
+
+MOSES SERVES JOSHUA
+
+Moses now said to himself: "If God has determined that I may not
+enter the land of Israel, and I am thus to lose the reward for the
+many precepts that may be observed only in the Holy Land, for no
+other reason than because the time has come for my disciple
+Joshua to go to the front of Israel and lead them into the land, then
+were it better for me to remain alive, to enter the land, and
+relinquish to Joshua the leadership of the people." What now did
+Moses do? From the first day of Shebat to the sixth of Adar, the
+day before his death, he went and served Joshua from morning
+until evening, as a disciple his mater. These thirty-six days during
+which Moses served his former disciple corresponded to the equal
+number of years during which he had been served by Joshua.
+
+The way in which Moses ministered to Joshua was as follows.
+During the period he arose at midnight, went to Joshua's door,
+opened it with a key, and taking a shirt from which he shook out
+the dust, laid it near to Joshua's pillow. He then cleaned Joshua's
+shoes and placed them beside the bed. Then he took his
+undergarment, his cloak, his turban, his golden helmet, and his
+crown of pearls, examined them to see if they were in good
+condition, cleaned and polished them, arranged them aright, and
+laid them on a golden chair. He then fetched a pitcher of water and
+a golden basin and placed them before the golden chair, so to wash
+himself. He then caused Joshua's rooms, which he furnished like
+his own, to be swept and put into order, the ordered the golden
+throne to be brought in, which he covered with a linen and a
+woolen cloth, and with other beautiful and costly garments, as in
+the custom with kings. After all these preparations had been made,
+he bade the herald proclaim: "Moses stands at Joshua's gate and
+announces that whosoever wishes to hear God's word should
+betake himself to Joshua, for he, according to God's word, is the
+leader of Israel."
+
+When the people heard the herald, they trembled and shook, and
+pretended to have a headache, so that they might not have to go to
+Joshua. Every one of them said, in tears, "Woe to thee, O land,
+when thy king is a child!" But a voice from heaven resounded,
+crying, "When Israel was a child, then I loved him," and Earth, too,
+opened her mouth, and said, "I have been young, and now am old,
+yet have I not seen the righteous forsaken."
+While the people refused to lend ear to the herald's summons, the
+elders of Israel, the leaders of the troops, the princes of the tribes,
+and the captains of thousands, of hundreds, and of tens appeared at
+Joshua's tent, and Moses assigned to each his place according to
+his rank.
+
+In the meantime approached the hour when Joshua was wont to
+arise, whereupon Moses entered his room and extended his hand to
+him. When Joshua saw that Moses served him, he was ashamed to
+have his master minister to him, and taking the shirt out of Moses'
+hand, and dressing himself, trembling, he cast himself to Moses'
+feet and said: "O my master, be not the cause wherefore I should
+die before half my time is done, owing to the sovereignty God has
+imposed upon me." But Moses replied: "Fear not, my son, thou
+sinnest not if thou are served by me. With the measure wherewith
+thou didst mete out to me, do I mete out to thee; as with a pleasant
+face thou didst serve me, so shall I serve thee. It was I that taught
+thee, 'Love thy neighbor as thyself,' and also, 'Let thy pupil's honor
+be as dear to thee as thine own.'" Moses did not rest until Joshua
+seated himself upon the golden chair, and then Moses served
+Joshua, who still resisted, in every needful way. After he was
+through with all this, he laid upon Joshua, who still resisted, his
+rays of majesty, which he had received from his celestial teacher
+Zagzagel, scribe of the angels, at the close of his instruction in all
+the secrets of the Torah.
+
+When Joshua was completely dressed and ready to go out, they
+reported to him and to Moses that all Israel awaited them. Moses
+thereupon laid his hand upon Joshua to lead him out of the tent,
+and quite against Joshua's wish insisted upon giving precedence to
+him as they stepped forth. When Israel saw Joshua precede Moses,
+they all trembled, arose, and made room for these two to proceed
+to the place of the great, where stood the golden throne, upon
+which Moses seated Joshua against his will. All Israel burst into
+tears when they saw Joshua upon the golden throne, and he said
+amid tears, "why all this greatness and honor to me?" [898]
+
+In this way did Moses spend the time from the first day of Shebat
+to the sixth of Adar, during which time he expounded the Torah to
+the sixty myriads of Israel in seventy languages.
+
+THE LAST DAY OF MOSES' LIFE
+
+On the seventh day of Adar, Moses knew that on this day he
+should have to die, for a heavenly voice resounded, saying, "Take
+heed to thyself, O Moses, for thou hast only one more day to live."
+[899] What did Moses now do? On this day he wrote thirteen
+scrolls of the Torah, twelve for the twelve tribes, and one he put
+into the Holy Ark, so that, if they wished to falsify the Torah, the
+one in the Ark might remain untouched. Moses thought, "If I
+occupy myself with the Torah, which is the tree of life, this day
+will draw to a close, and the impending doom will be as naught."
+God, however, beckoned to the sun, which firmly opposed itself to
+Moses, saying, "I will not set, so long as Moses lives." [900] When
+Moses had completed writing the scrolls of the Torah, not even
+half the day was over. He then bade the tribes come to him, and
+from his hand receive the scrolls of the Torah, admonishing the
+men and women separately to obey the Torah and its commands.
+The most excellent among the thirteen scrolls was fetched by
+Gabriel, who brought it to the highest heavenly court to show the
+piety of Moses, who had fulfilled all that is written in the Torah.
+Gabriel passed with it through all the heavens, so that all might
+witness Moses' piety. It is this scroll of the Torah out of which the
+souls of the pious read on Monday and Thursday, as well as on the
+Sabbath and holy days.
+
+Moses on this day showed great honor and distinction to his
+disciple Joshua in the sight of all Israel. A herald passed before
+Joshua through all the camp, proclaiming, "Come and hear the
+words of the new prophet that hath arisen for us to-day!" All Israel
+approached to honor Joshua. Moses then gave the command to
+fetch hither a golden throne, a crown of pearls, a royal helmet, and
+a robe of purple. He himself set up the rows of benches for the
+Sanhedrin, for the heads of the army, and for the priests. Then
+Moses betook himself to Joshua, dressed him, put the crown on his
+head, and bade him be seated upon the golden throne to deliver
+from it a speech to the people. Joshua then spoke the following
+words which he first whispered to Caleb, who then announced it in
+a loud voice to the people. He said: "Awaken, rejoice, heavens of
+heavens, ye above; sound joyously, foundations of earth, ye below.
+Awaken and proclaim aloud, ye orders of creation; awaken and
+sing, ye mountains everlasting. Exult and shout in joy, ye hills of
+earth, awaken and burst into songs of triumph, ye hosts of heaven.
+Sing and relate, ye tents of Jacob, sing, ye dwelling place of Israel.
+Sing and hearken to all the words that come from your King,
+incline you heart to all His words, and gladly take upon yourselves
+and your souls the commandments of your God. Open your mouth,
+let your tongue speak, and give honor to the Lord that is your
+Helper, give thanks to your Lord and put your trust in Him. For He
+is One, and hath no second, there is none like Him among the
+gods, not one among the angels is like Him, and beside Him is
+there none that is your Lord. To His praise there are no bounds; to
+His fame no limit, no end; to His miracles no fathoming; to His
+works no number. He kept the oath that He swore to the Patriarchs,
+through our teacher Moses. He fulfilled the covenant with them,
+and the love and the vow He had made them, for He delivered us
+through many miracles, led us from bondage to freedom, clove for
+us the sea, and bestowed upon us six hundred and thirteen
+commandments."
+
+When Joshua had completed his discourse, a voice resounded from
+heaven, and said to Moses, "Thou hast only five hours more of
+life." Moses called out to Joshua, "Stay seated like a king before
+the people!" Then both began to speak before all Israel; Moses
+read out the text and Joshua expounded. There was no difference
+of opinion between them, and the words of the two matched like
+the pearls in a royal crown. But Moses' countenance shone like the
+sun, and Joshua's like the moon.
+
+While Joshua and all Israel still sat before Moses, a voice from
+heaven became audible and said, "Moses, thou hast now only four
+hours of life." Now Moses began to implore God anew: "O Lord of
+the world! If I must die only for my disciple's sake, consider that I
+am willing to conduct myself as if I were his pupil; let it be as if he
+were high priest, and I a common priest; he is king, and I his
+servant." God replied: "I have sworn by My great name, which ' the
+heaven and heaven of heavens cannot contain,' that thou shalt not
+cross the Jordan." Moses: "Lord of the world! Let me at least, by
+the power of the Ineffable Name, fly like a bird in the air; or make
+me like a fish transform my two arms to fins and my hair to scales,
+that like a fish I may leap over the Jordan and see the land of
+Israel." God: "If I comply with thy wish, I shall break My vow."
+Moses: "Lord of the world! Lead me upon the pinions of the clouds
+about three parasangs high beyond the Jordan, so that the clouds
+be below me, and I from above may see the land." God replied:
+"This, too, seems to Me like a breaking of My vow." Moses: "Lord
+of the world! Cut me up, limb by limb, throw me over the Jordan,
+and then revive me, so that I may see the land." God: "That, too,
+would be as if I had broken My vow." Moses: "Let me skim the
+land with my glance." God: "In this point will I comply with thy
+wish. 'Thou shalt see the land before thee; but thou shalt not go
+thither.'" God thereupon showed him all the land of Israel, and
+although it was a square of four hundred parasangs, still God
+imparted such strength to Moses' eyes that he could oversee all the
+land. What lay in the deep appeared to him above, the hidden was
+plainly in view, the distant was close at hand, and he saw
+everything. [901]
+
+MOSES BEHOLDS THE FUTURE
+
+Pointing to the land, God said: "'This is the land which I sware
+unto Abraham, unto Isaac, and unto Jacob, saying, I will give it
+unto thy seed;' to them did I promise it, but to thee do I show it."
+But he saw not only the land. God pointed with His finger to every
+part of the Holy Land, and accurately described it to Moses,
+saying, "This is Judah's share, this Ephraim's," and in this way
+instructed him about the division of the land. Moses learned from
+God the history of the whole land, and the history of every part of
+it. God showed it to him as it would appear in its glory, and how it
+would appear under the rule of strangers. God revealed to him not
+only the complete history of Israel that was to take place in the
+Holy Land, but also revealed to him all its creation to the Day of
+Judgement, when the resurrection of the dead will take place.
+Joshua's war with the Canaanites, Israel's deliverance from the
+Philistines through Samson, the glory of Israel in David's reign, the
+building of the Temple under Solomon, and its destruction, the
+line of kings from the house of David, and the line of prophets
+from the house of Rahab, the destruction of Gog and Magog on the
+plain of Jericho, all this and much more, was it given Moses to
+see. And as God showed him the events in the world, so too did he
+show him Paradise with its dwellers of piety, and hell with the
+wicked men that fill it. [902]
+
+The place whence Moses looked upon the Holy Land was a
+mountain that bore four names: Nebo, Abarim, Hor, and Pisgah.
+The different appellations are due to the fact that the kingdoms
+accounted it as a special honor to themselves if they had
+possessions in the Holy Land. This mountain was divided among
+four kingdoms, and each kingdom had a special name for its parts.
+[903] The most appropriate name seems to be Nebo, for upon it
+died three sinless nebi'im, "prophets," Moses, Aaron and Miriam.
+
+To this mountain, upon God's command, Moses betook himself at
+noon of the day on which he died. On this occasion, as upon two
+others, God had His commands executed at noon to show mankind
+that they could not hinder the execution of God's orders, even if
+they chose to do so. Had Moses gone to die on Mount Nebo at
+night, Israel would have said: "He could well do so in the night
+when we knew of nothing. Had we known that he should go to
+Nebo to his death, we should not have let him go. Verily, we
+should not have permitted him to die, who led us out of Egypt,
+who clove the sea for us, who caused manna to rain down and the
+well to spring up, who bade the quails to fly to us, and performed
+many other great miracles." God therefore bade Moses go to his
+grave on mount Nebo in bright daylight, at noon hour, saying, "Let
+him who wishes to prevent it try to do so."
+
+For a similar reason did Israel's exodus from Egypt take place in
+the noon hour, for, had they departed at night, the Egyptians would
+have said: "They were able to do this in the darkness of the night
+because we knew nothing of it. Had we known, we should not
+have permitted them to depart, but should have compelled them by
+force of arms to stay in Egypt." God therefore said: "I shall lead
+out Israel to the noon hour. Let him who wishes to prevent it try to
+do so."
+
+Noah, too, entered the ark at the noon hour for a similar reason.
+God said: "If Noah enters the ark at night, his generation will
+declare: 'He could do so because we were not aware of it, or we
+should not have permitted him to enter the ark alone, but should
+have taken our hammers and axes, and crushed the ark.'
+Therefore," said God, "do I wish him to enter the ark at the noon
+hour. Let him who wishes to prevent it try to do so."
+
+God's command to Moses to betake himself to Mount Nebo, and
+there to die, was couched in the following words: means not
+destruction, but elevation. 'Die in the mount whither thou goest
+up;' go up all alone, and let no one accompany thee. Aaron's son
+Eleazar accompanied him to his tomb, but no man shall witness
+the distinction and reward that await thee at thy death. There shalt
+thou be gather to thy people, to the fathers of Israel, Abraham,
+Isaac, and Jacob, and to thy fathers, Kohath and Amram, as well as
+to thy brother Aaron and thy sister Miriam, just as Aaron thy
+brother died in mount Hor, and was gathered unto his people." For
+when Aaron was to die, Moses drew off one by one his garments,
+with which he invested Aaron's son Eleazar, and after he had taken
+off all his garments, he clothed him in his death robe. Then he said
+to Aaron: "Aaron, my brother, enter the cave," and he entered. "Get
+upon the couch," said Moses, and Aaron did so. "Close thine eyes,"
+and he closed them. "Stretch out thy feet," and Aaron did so, and
+expired. At sight of this painless and peaceful death, Moses said:
+"Blessed is the man that dies such a death!" When therefore Moses'
+end drew nigh, God said: "Thou shalt die the death that thou didst
+wish, as peacefully and with as little pain as thy brother Aaron."
+[904]
+
+MOSES MEETS THE MESSIAH IN HEAVEN
+
+Moses received still another special distinction on the day of his
+death, for on that day God permitted him to ascend to the lofty
+place of heaven, and showed him the reward that awaited him in
+heaven, and the future. The Divine attribute of Mercy appeared
+there before him and said to him: "I bring glad tidings to thee, at
+which thou wilt rejoice. Turn to the Throne of Mercy and behold!"
+Moses turned to the Throne of Mercy and saw God build the
+Temple of jewels and pearls, while between the separate gems and
+pearls shimmered the radiance of the Shekinah, brighter than all
+jewels. And in this Temple he beheld the Messiah, David's son,
+and his own brother Aaron, standing erect, and dressed in the robe
+of the high priest. Aaron then said to Moses: "Do not draw near,
+for this is the place where the Shekinah dwells, and know that no
+one may enter here before he have tasted of death and his soul
+have been delivered to the Angel of Death."
+
+Moses now fell upon his face before God, saying, "Permit me to
+speak to Thy Messiah before I die." God then said to Moses:
+"Come, I shall teach thee My great name, that the flames of the
+Shekinah consume thee not." When the Messiah, David's son, and
+Aaron beheld Moses approach them, they knew that God had
+taught him the great name, so they went to meet him and saluted
+him with the greeting: "Blessed be he that cometh in the name of
+the Lord." Moses thereupon said to Messiah: "God told me that
+Israel was to erect a Temple to Him upon earth, and I now see Him
+build His own Temple, and that, too, in heaven!" The Messiah
+replied: "Thy father Jacob saw the Temple that will be erected on
+earth, and also the Temple that God rears with His own hand in
+heaven, and he clearly understood that it was the Temple God
+constructed with His own hand in heaven as house of jewels, of
+pearls, and of the light of the Shekinah, that was to be preserved
+for Israel to all eternity, to the end of all generations. This was in
+the night when Jacob slept upon a stone, and in his dream beheld
+one Jerusalem upon earth, and another in heaven. God then said to
+Jacob, 'My son Jacob, to-day I stand above thee as in the future thy
+children will stand before Me.' At the sight of these two
+Jerusalems, the earthly and the heavenly, Jacob said: 'The
+Jerusalem on earth is nothing, this is not the house that will be
+preserved for my children in all generations, but in truth that other
+house of God, that He builds with His own hands.' But if thou
+sayest," continued the Messiah, "that God with His own hands
+builds Himself a Temple in heaven, know then that with His hands
+also He will build the Temple upon earth."
+
+When Moses heard these words from the mouth of the Messiah, he
+rejoiced greatly, and lifting up his face to God, he said, "O Lord of
+the world! When will this Temple built here in heaven come down
+to earth below?" God replied: "I have made known the time of the
+event to no creature, either to the earlier ones or to the later, how
+then should I tell thee?" Moses said: "Give me a sign, so that out of
+the happenings in the world I may gather when that time will
+approach," God: "I shall first scatter Israel as with a shovel over all
+the earth, so that they may be scattered among all nations in the
+four corners of the earth, and then shall I "set My hand again the
+second time,' and gather them in that migrated with Jonah, the son
+of Amittai, to the land of Pathros, and those that dwell in the land
+of Shinar, Hamath, Elam, and the islands of the sea."
+
+When Moses had heard this, he departed from heaven with a
+joyous spirit. The Angel of Death followed him to earth, but could
+not possess himself of Moses' soul, for he refused to give it up to
+him, delivering it to none but God Himself. [905]
+
+THE LAST HOURS OF MOSES
+
+When Moses had finished looking upon the land and the future, he
+was one hour nearer to death. A voice sounded from heaven and
+said, "Make no fruitless endeavors to live." Moses, however, did
+not desist from prayer, saying to God: "Lord of the world! Let me
+stay on this side of the Jordan with the sons of Reuben and the
+sons of God, that I may be as one of them, while Joshua as king at
+the head of Israel shall enter into the land beyond the Jordan." God
+replied: "Dost thou wish Me to make as naught the words in the
+Torah that read, 'Three times in the year all thy males shall appear
+before the Lord God?' If Israel sees that thou dost not make a
+pilgrimage to the sanctuary, they will say, 'If Moses, through
+whom the Torah and the laws were given to us, does not make the
+pilgrimage to the sanctuary, how much less do we need to do so!'
+Thou wouldst then cause nonobservance of My commandments. I
+have, furthermore, written in the Torah through thee, 'At the end of
+every seven years, in the set time of the year of release, when all
+Israel is come to appear before the Lord thy God, in the place
+which He shall choose, thou shalt read this law before all Israel in
+their hearing.' If thou wert to live thou shouldst put Joshua's
+authority in the eyes of all Israel to naught, for they would say,
+'Instead of learning the Torah and hearing it from the mouth of the
+disciple, let us rather go to the teacher and learn from him.' Israel
+will then abandon Joshua and go to thee, so that thou wouldst
+cause rebellion against My Torah, in which is written that the king
+shall read before all Israel the Torah in the set time of the year of
+release." [906]
+
+In the meanwhile still another hour had passed, and a voice
+sounded from heaven and said: "How long wilt thou endeavor in
+vain to avert the sentence? Thou has not only two hours more of
+life." The wicked Samael, head of evil spirits, had eagerly awaited
+the moment of Moses' death, for he hoped to take his soul like that
+of all other mortals, and he said continually, "When will the
+moment be at hand when Michael shall weep and I shall triumph?"
+When now only two hours remained before Moses' death, Michael,
+Israel's guardian angel, began to weep, and Samael was jubilant,
+for now the moment he had awaited so long was very close. But
+Michael said to Samael: "'Rejoice not against me, mine enemy:
+when I fall, I shall arise; when I sit in darkness, the Lord shall be a
+light unto me.' Even if I fell on account of Moses's death, I shall
+arise again through Joshua when he will conquer the one and thirty
+kings of Palestine. Even if I sit in darkness owing to the
+destruction of the first and second Temples, the Lord shall be my
+light on the day of the Messiah."
+
+In the meanwhile still another hour had passed, and a voice
+resounded from heaven and said, "Moses, thou hast only one hour
+more of life!" Moses thereupon said: "O Lord of the world! Even if
+Thou wilt not let me enter into the land of Israel, leave me at least
+in this world, that I may live, and not die." God replied, "If I should
+not let thee die in this world, how then can I revive thee hereafter
+for the future world? Thou wouldst, moreover, then give the lie to
+the Torah, for through thee I wrote therein, 'neither is there any
+that can deliver out of My hand.'" Moses continued to pray: "O
+Lord of the world! If thou dost not permit me to enter into the land
+of Israel, let me live like the beasts of the field, and feed on herbs,
+and drink water, let me live and see the world: let me be as one of
+these." But God said, "Let it suffice thee!" Still Moses continued:
+"If Thou wilt not grant me this, let me at least live in this world
+like a bird that flies in the four directions of the world, and each
+day gathers its food from the ground, drinks water out of the
+streams, and at eve returns to its nest." But even this last prayer of
+his was denied, for God said, "Thou hast already made too many
+words." [907]
+
+Moses now raised up his voice in weeping, and said, "To whom
+shall I go that will now implore mercy to me?" He went to every
+work of creation and said, "Implore mercy for me." But all replied:
+"We cannot even implore mercy for ourselves, for God 'hath made
+everything beautiful in its time,' but afterward, 'all go unto one
+place, all are of the dust, and all turn to dust again,' 'for the heaven
+shall vanish away like smoke, and the earth shall wax old like a
+garment.'"
+
+When Moses saw that none of the works of creation could aid him,
+he said: "He is 'the Rock, His work is perfect, for all His ways are
+judgement: A God of faithfulness and without iniquity, just and
+right is He.'"
+
+When Moses saw that he could not escape death, he called Joshua,
+and in the presence of all Israel addressed him as follows: "Behold,
+my son, the people that I deliver into thy hands, is the people of the
+Lord. It is still in its youth, and hence is inexperienced in the
+observance of its commandments; beware, therefore, lest thou
+speak harshly to them, for they are the children of the Holy One,
+who called them, 'My firstborn son, Israel'; and He loved them
+before all other nations." But God, on the other hand, at once said
+to Joshua: "Joshua, thy teacher Moses has transferred his office to
+thee. Follow now in his footsteps, take a rod and hit upon the head,
+'Israel is a child, hence I love him,' and 'withhold not correction
+from the child.'" [908]
+
+Joshua now said to Moses: "O my teacher Moses, what will
+become of me? If I give to the one a share upon a mountain, he
+will be sure to want one in the valley, and he to whom I give his
+share in the valley will wish it to be upon a mountain." Moses,
+however, quieted him, saying, "Be not afraid, for God hath assured
+me that there will be peace at the distribution of the land." Then
+Moses said: "Question me regarding all the laws that are not quite
+clear to thee, for I shall be taken from thee, and thou shalt see me
+no more." Joshua replied, "When, O my master, by night or by day,
+have I ever left thee, that I should be in doubt concerning anything
+that thou hast taught me?" Moses said, "Even if thou hast no
+questions to ask to me, come hither, that I may kiss thee." Joshua
+went to Moses, who kissed him and wept upon his neck, and a
+second time blessed him, saying, "Mayest thou be at peace, and
+Israel be at peace with thee." [909]
+
+THE BLESSING OF MOSES
+
+The people now came to Moses and said, "The hour of thy death is
+at hand," and he replied: "Wait until I have blessed Israel. All my
+life long they had no pleasant experiences with me, for I constantly
+rebuked them and admonished them to fear God and fulfil the
+commandments, therefore do I not now wish to depart out of this
+world before I have blessed them." [910] Moses had indeed always
+cherished the desire of blessing Israel, but the Angel of Death had
+never permitted him to satisfy his wish, so shortly before dying, he
+enchained the Angel of Death, cast him beneath his feet, and
+blessed Israel in spite of their enemy, saying, "Save Thy people,
+and bless Thine inheritance: feed them also, and bear them up for
+ever." [911]
+
+Moses was not the first to bestow blessings, as former generations
+had also done so, but no blessing was as effective as his. Noah
+blessed his sons, but it was a divided blessing, being intended for
+Shem, whereas Ham, instead of being blessed, was cursed. Isaac
+blessed his sons, but his blessings led to a dispute, for Esau envied
+Jacob his blessings. Jacob blessed his sons, but even his blessing
+was not without a blemish, for in blessing he rebuked Reuben and
+called him to account for the sins he had committed. Even the
+number of Moses' blessings excelled that of his predecessors. For
+when God created the world, He blessed Adam and Eve, and this
+blessing remained upon the world until the flood, when it ceased.
+When Noah left the ark, God appeared before him and bestowed
+upon him anew the blessing that had vanished during the flood,
+and this blessing rested upon the world until Abraham came into
+the world and received a second blessing from God, who said,
+"And I will make of thee a great nation, and I will bless them that
+bless thee, and curse him that curseth thee." God then said to
+Abraham: "Henceforth it no longer behooves Me to bless My
+creatures in person, but I shall leave the blessings to thee: he
+whom thou blessest, shall be blessed by Me." Abraham did not,
+however, bless his own son Isaac, in order that the villain Esau
+might not have a share in that blessing. Jacob, however, received
+not only two blessings from his father, but one other besides from
+the angel with whom he wrestled, and one from God; and the
+blessing also that had been Abraham's to bestow upon his house
+went to Jacob. When Jacob blessed his sons, he passed on to them
+the five blessings he had received, and added one other. Balaam
+should really have blessed Israel with seven benedictions,
+corresponding to the seven altars he had erected, but he envied
+Israel greatly, and blessed them with only three blessings. God
+thereupon said: "Thou villain that begrudgest Israel their blessings!
+I shall not permit thee to bestow upon Israel all the blessing that
+are their due. Moses, who had 'a benevolent eye,' shall bless
+Israel." And so, too, it came to pass. Moses added a seventh
+blessing to the six benedictions with which Jacob had blessed his
+twelve sons. This was not, however, the first time that Moses
+blessed the people. He blessed them at the erection of the
+Tabernacle, then at its consecration, a third time at the installation
+of the judges, and a fourth time on the day of his death. [912]
+
+Before bestowing his blessing upon Israel, however, Moses
+intoned a song in God's praise, for it is fitting to glorify God's
+name before asking a favor of Him, and as Moses was about to ask
+God to bless Israel, he first proclaimed His grandeur and His
+majesty. [913]
+
+He said: "When God first revealed Himself to Israel to bestow the
+Torah upon them, He appeared to them not from one direction, but
+from all four at once. He 'came from Sinai,' which is in the South,
+'and rose from Seir unto them,' that is in the East; 'He shined forth
+from mount Paran,' that is in the North, 'and he came from the ten
+thousands of holy' angels that dwell in the West. [914] He
+proclaimed the Torah not only in the language of Sinai, that is
+Hebrew, but also in the tongue of Seir, that is Roman, as well as in
+Paran's speech, that is Arabic, and in the speech of Kadesh, that is
+Aramaic, for He offered the Torah not to Israel alone, but to all the
+nations of the earth. These, however, did not want to accept it,
+hence His wrath against them, and His especial love for Israel
+who, despite their awed fear and trembling upon God's appearance
+on Sinai, still accepted the Torah. [915] Lord of the World!"
+continued Moses, "When Israel shall have been driven out of their
+land, be mindful still of the merits of their Patriarchs and stand by
+them, deliver them in Thy mercy from 'the yoke of the nations,'
+and from death, and guide them in the future world as Thou didst
+lead them in the desert." [916]
+
+At these words Israel exclaimed, "The Torah that Moses brought to
+us at the risk of his life is our bride, and no other nation may lay
+claim to it. [917] Moses was our king when the seventy elders
+assembled, and in the future the Messiah will be our king,
+surrounded by seven shepherds, and he will gather together once
+more the scattered tribes of Israel." [918] Then Moses said: "God
+first appeared in Egypt to deliver His people, then at Sinai to give
+them the Torah, and He will appear a third time to take vengeance
+at Edom, and will finally appear to destroy Gog." [919]
+
+After Moses had praised and glorified God, he began to implore
+His blessing for the tribes. His first prayer to God concerned
+Reuben, for whom he implored forgiveness for his sin with Bilhah.
+He said: "May Reuben come to life again in the future world for
+his good deed in saving Joseph, and may he not remain forever
+dead on account of his sin with Bilhah. May Reuben's descendants
+also be heroes in war, and heroes in their knowledge of the Torah."
+God granted this prayer and forgave Reuben's sin in accordance
+with the wish of the other tribes, who begged God to grant
+forgiveness to their eldest brother. [920] Moses at once perceived
+that God had granted his prayer, for all the twelve stones in the
+high priest's breastplate began to gleam forth, whereas formerly
+Reuben's stone had given forth no light. [921]
+When Moses saw that God had forgiven Reuben's sin, he at once
+set about trying to obtain God's pardon for Judah, saying, "Was it
+not Judah that through his penitent confession of his sin with his
+daughter-in-law Tamar induced Reuben, too, to seek atonement
+and repentance!" The sin for which Moses asked God to forgive
+Judah was that he had never redeemed his promise to bring
+Benjamin back to his father. Owing to this sin, his corpse fell to
+pieces, so that its bones rolled about in their coffin during the forty
+years' march in the desert. But as soon as Moses prayed to God,
+saying, "Hear, Lord, the voice of Judah," the bones joined together
+once more, but his sin was not quite forgiven, for he was not yet
+admitted to the heavenly academy. Therefore Moses continued to
+pray: "Bring him in unto his people," and he was admitted. It did
+not, indeed, benefit him, for in punishment of his sin, God brought
+it to pass that he could not follow the discussion of the scholars in
+heaven, much less take part in them, whereupon Moses prayed:
+"Let his hands be sufficient for him," and them he no longer sat as
+one dumb in the heavenly academy. But still his sin was not quite
+forgiven, for Judah could not succeed in being victorious in the
+disputes of the learned, hence Moses prayed, "And Thou shalt be
+an help against his adversaries." It was only then that Judah's sin
+was quite forgiven, and that he succeeded in disputes with his
+antagonists in the heavenly academy. [922]
+
+As Moses prayed for Judah, so too did he pray for his seed, and
+especially for David and the royal dynasty of David. He said:
+"When David, king of Israel, shall be in need, and shall pray to
+Thee, then, 'Hear, Lord, his voice, and Thou shalt be an help
+against his adversaries,' 'bring him' then back 'to his people' in
+peace; and when alone he shall set out into battle against Goliath,
+'let his hands be sufficient for him, and Thou shalt be an help
+against his adversaries.'" Moses at the same time prayed God to
+stand by the tribe of Judah, whose chief weapon in war was the
+bow, that their 'hands might be sufficient,' that they might
+vigorously and with good aim speed the arrow.
+
+As Moses had never forgiven Simeon their sin with the daughters
+of Moab, he bestowed upon them no blessing, but this tribe also
+was not quite forgotten, for he included this tribe in his blessing
+for Judah, praying to God, that He might hear Judah's voice
+whenever he should pray for the tribe of Simeon when they should
+be in distress, and that furthermore He should give them their
+possession in the Holy Land beside Judah's. [923]
+
+Simeon and Levi "drank out of the same cup," for both together in
+their wrath slew the inhabitants of Shechem, but whereas Levi
+made amends for his sin, Simeon added another new one. It was
+the Levites who, in their zeal for God, slew those that worshipped
+the Golden Calf; it was a Levite, Phinehas, moreover, who in his
+zeal for God slew the wicked prince of the tribe of Simeon, and his
+mistress. Hence Moses praised and blessed the tribe of Levi,
+whereas he did not even consider Simeon with a word.
+
+His words first referred to Aaron, prince of the tribe of Levi. He
+said: "Well may Thy Urim and Tummim belong to Aaron, who
+ministered services of love to Thy children, who stood every test
+that Thou didst put upon him, and who at the 'waters of rebellion'
+became the victim of a wrong accusation." God had then decreed
+against Aaron that he was to die in the desert, although not he, but
+Moses had trespassed against Him, saying to Israel, "Hear now, ye
+rebels." As Aaron, prince of the tribe of Levi, when Israel was still
+in Egypt, declaimed passionately against the people because they
+worshipped idols, so too all the tribe of Levi stood up by God's
+standard when Israel worshipped the Golden Calf in the desert, and
+slew the idolaters, even if they were their half-brothers or their
+daughters sons. The Levites also were the only ones who, in Egypt
+as in the desert, remained true to God and His teachings, did not
+abandon the token of the covenant, and were not tempted to
+rebellion by the spies. "Hence," continued Moses, "shall the
+Levites be the only ones from whose mouth shall issue judgement
+and instruction for Israel. 'Thy shall put incense' in the Holy of
+Holies, 'and whole burnt offerings upon His altar.' Their sacrifices
+shall reconcile Israel with God, and they themselves shall be
+blessed with earthly goods. Thou, Lord, 'smitest through the loins
+of them that rise up against them' that dispute the priestly rights of
+this tribe, Thou didst destroy Korah, and they 'that hated them' like
+king Uzziah, 'shall not rise again.' [924] 'Bless, Lord, the substance
+of the Levites who give from the tithes that they receive one-tenth
+to the priests. Mayest Thou accept sacrifice from the hands of the
+priest Elijah upon mount Carmel, 'smite the loins' of his enemy
+Ahab, break the neck of the latter's false prophets, and may the
+enemies of the high priest Johanan rise not again." [925]
+
+"Benjamin," said Moses, "is the beloved of the Lord, whom he will
+always shield, and in whose possession the sanctuary shall stand,
+in this world as well as in the time of the Messiah, and in the
+future world." [926]
+
+Moses blessed Joseph's tribe with the blessing that their possession
+might be the most fruitful and blessed land on earth; dew shall
+ever be there, and many wells spring up. It shall constantly be
+exposed to the gentle influences of sun and moon, that the fruits
+may ripen early. "I wish him," said Moses, "that the blessings
+given him by the Patriarchs and the wives of the Patriarchs may be
+fulfilled." And so, too, it came to pass, for the land of the tribe of
+Joseph possessed everything, and nothing within it was lacking.
+This was the reward to Joseph for having fulfilled the will of God
+that was revealed to Moses in the bush of thorns; and also because
+as king of Egypt he treated his brothers with high honors although
+they had thrust him from their midst. Moses furthermore blessed
+Joseph by promising him that, as he had been the first of Jacob's
+sons to come to Egypt, he was also to be the first in the future
+world to appear in the Holy Land. Moses proclaimed the heroism
+of Joseph's seed in the words: "As it is a vain thing to try to force
+the firstling bullock to labor, so little shall Joseph's sons be yoked
+into service by the empires; as the unicorn with his horns pushes
+away all other animals, so, too, shall Joseph's sons rule the nations,
+even to the ends of the earth. The Ephraimite Joshua shall destroy
+myriads of heathens, and the Manassite Gideon thousands of
+them." [927]
+
+Zebulun was the tribe that before all the other tribes devoted itself
+to commerce, and in this way acted as the agent between Israel and
+the other nations, selling the products of Palestine to the latter, and
+foreign wares to the former. Hence the blessing that Moses
+bestowed upon them. "'Rejoice, Zebulun, in thy going out' on
+commercial enterprises; at thy instance shall many nations pray
+upon the sacred mountain of the Temple and offer their sacrifices."
+For the people that came into Zebulun's realms on matters of
+business used to go from thence to Jerusalem to look upon the
+sanctuary of the Jews, and many of them were converted through
+the grand impression that the life in the holy city made upon them.
+Moses furthermore blessed this tribe by giving them an estate by
+the sea, which might yield them costly fish and the purple shell,
+and the sand of whose shores might furnish them the material for
+glass. The other tribes were therefore dependent upon Zebulun for
+these articles, which they could not obtain from any one else, for
+whosoever attempted to rob Zebulun of them, was doomed to bad
+luck in business. It is the "Sea of Chaifa" also, within Zebulun's
+territory, where all the treasures of the ocean were brought to
+shore; for whenever a ship is wrecked at sea, the ocean sends it
+and its treasures to the sea of Chaifa, where it is hoarded for the
+pious until the Judgement Day. [928] One other blessing of
+Zebulun was that it would always be victorious in battle, whereas
+the tribe of Issachar, closely bound up with it, was blessed by its
+distinction in the "tents of learning." For Issachar was "the tribe of
+scholars and of judges," wherefore Moses blessed them, saying
+that in "the future time," Israel's great house of instruction as well
+as the great Sanhedrin would be located in this tribe. [929]
+
+The tribe of Gad, dwelling on the boundary of the land of Israel,
+received the benediction that in "the future time" it would be as
+strong in battle as it had been at the first conquest of Palestine, and
+would hereafter stand at the head of Israel on their return to the
+Holy Land, as it had done on their first entrance into the land.
+Moses praised this tribe for choosing its site on this side the Jordan
+because that place had been chosen to hold Moses' tomb. Moses
+indeed died on mount Nebo, which is Reuben's possession, but his
+body was taken from Nebo by the pinions of the Shekinah, and
+brought to Gad's territory, a distance of four miles, amid the
+lamentations of the angels, who said, "He shall enter into peace
+and rest in his bed." [930]
+
+Dan, who like Gad had his territory on the boundary of the land,
+was also blessed with strength and might, that he might ward off
+the attacks of Israel's enemies. He was also blessed in receiving his
+territory in the Holy Land in two different sections of it. [931]
+
+Naphtali's blessing read: "O Naphtali, satisfied with favor, and full
+with the blessing of the Lord: possess thou the west and the south."
+This blessing was verified, for the tribe of Naphtali had in its
+possession an abundance of fish and mushrooms, so that they
+could maintain themselves without much labor; and the valley of
+Gennesaret furthermore was their possession, whose fruits were
+renowned for their extraordinary sweetness. But Naphtali was
+blessed not with material blessings only, but also with spiritual; for
+it was the great house of instruction at Tiberias to which Moses
+alluded when he said of Naphtali, "he is 'full with the blessings of
+the Lord.'" [932]
+
+Moses called Asher the favorite of his brethren, for it was this tribe
+that in the years of release provided nourishment for all Israel, as
+its soil was so productive that what grew of its own accord
+sufficed to sustain all. But Moses blessed Asher in particular with
+a land rich in olives, so that oil flowed in streams through Asher's
+land. Hence Moses blessed him the words: "The treasures of all
+lands shall flow to thee, for the nations shall give thee gold and
+silver for thine oil." He blessed Asher moreover with many sons,
+[933] and with daughters that preserved the charms of youth in
+their old age. [934]
+
+As Moses uttered eleven benedictions, so likewise did he compose
+eleven psalms, corresponding to the eleven tribes blessed by him.
+[935] These psalms of Moses were later received into David's
+Psalter, where the psalms of Adam, Melchizedek, Abraham,
+Solomon, Asaph, and the three sons of Korah also found their
+place. [936] Moses' first psalms says, "'Thou turnest man to
+destruction; and sayest, Return, ye children of men,' and forgivest
+the forefather of the tribe of Reuben who sinned, but returned
+again to God." Another one of Moses' psalms reads, "He that
+dwelleth in the secret place of the most High shall abide under the
+shadow of the Almighty," which corresponds to the tribe of Levi
+that dwelled in the sanctuary, the shadow of the Almighty. To the
+tribe of Judah, whose name signifies, "Praise the Lord," belongs
+the psalm, "It is a good thing to give thanks unto the Lord." The
+psalm: "The Lord is apparelled with majesty," is Benjamin's, for
+the sanctuary stood in his possession, hence this psalm closes with
+the words, "Holiness becometh Thine house, O Lord,
+forevermore." The psalm: "O Lord, Thou God to whom vengeance
+belongeth; Thou God to whom vengeance belongeth, shine forth,"
+was composed by Moses for the tribe of Gad; for Elijah, a member
+of this tribe, was to destroy the foundations of the heathens, and to
+wreak upon them the vengeance of the Lord. To the tribe of
+learned men, Issachar, goes the psalm: "O come, let us sing unto
+the Lord: let us make a joyful noise to the rock of our salvation,"
+for it is this tribe that occupy themselves with the Torah, the book
+of praise. [937]
+
+MOSES PRAYS FOR DEATH
+
+Moses still had many other blessings for every single tribe, but
+when he perceived that his time had drawn to a close, he included
+them all in one blessing, saying, [938] "Happy art thou, O Israel:
+Who is like unto thee, a people saved by the Lord, the shield of thy
+help, and that is the sword of thy excellency!" With these words he
+at the same time answered a question that Israel had put to him,
+saying, "O tell us, our teacher Moses, what is the blessing that God
+will bestow upon us in the future world?" He replied: "I cannot
+describe it to you, but all I can say is, happy ye that such is decreed
+for ye!" Moses at the same time begged God that in the future
+world He might restore to Israel the heavenly weapon that He had
+taken from them after the worship of the Golden Calf. God said, "I
+swear that I shall restore it to them." [939]
+
+When Moses had finished his blessing, he asked Israel to forgive
+his sternness toward them, saying: "Ye have had much to bear
+from me in regard to the fulfillment of the Torah and its
+commandments, but forgive me now." They replied: "Our teacher,
+our lord, it is forgiven." It was not their turn to ask his forgiveness,
+which they did in these words: "We have often kindled thine anger
+and have laid many burdens upon thee, but forgive us now." He
+said, "It is forgiven."
+
+In the meanwhile people came to him and said, "The hour has
+come in which thou departest from the world." Moses said,
+"Blessed be His name that liveth and endureth in all eternity!"
+Turning to Israel, he then said, "I pray ye, when ye shall have
+entered into the land of Israel, remember me still, and my bones,
+and say, 'Woe to the son of Amram that ran before us like a horse,
+but whose bones remained in the desert.'" Israel said to Moses: "O
+our teacher, what will become of us when thou art gone?" He
+replied: "While I was with ye, God was with ye; yet think not that
+all the signs and miracles that He wrought through me were
+performed for my sake, for much rather were they done for your
+sake, and for His love and mercy, and if ye have faith in Him, He
+will work your desires. [940] 'Put not your trust in princes, nor in
+the son of man, in whom there is no help,' for how could ye expect
+help from a man, a creature of flesh and blood, that cannot shield
+himself from death? Put, therefore, your trust in Him through
+whose word arose the world, for He liveth and endureth in all
+eternity. Whether ye be laden with sin, or not, 'pour your heart
+before Him,' and turn to Him." Israel said: "'The Lord, He is God;
+the Lord, He is God.' God is our strength and our refuge." [941]
+
+Then a voice sounded from heaven and said, "Why, Moses, dost
+thou strive in vain? Thou had but one-half hour more of life in the
+world." Moses, to whom God had now shown the reward of the
+pious in the future world, and the gates of salvation and of
+consolation that He would hereafter open to Israel, now said:
+"Happy art thou, O Israel: who is like unto thee, a people saved by
+the Lord!" He then bade farewell to the people, weeping aloud. He
+said: "Dwell in peace, I shall see ye again at the Resurrection," and
+so he went forth from them, weeping aloud. Israel, too, broke into
+loud lamentations, so that their weeping ascended to the highest
+heavens.
+
+Moses took off his outer garment, rent his shirt, strewed dust upon
+his head, covered it like a mourner, and in this condition betook
+himself to his tent amid tears and lamentations, saying: "Woe to
+my feet that may not enter the land of Israel, woe to my hands that
+may not pluck of its fruits! Woe to my palate that may not taste the
+fruits of the land that flows with milk and honey!" [942]
+
+Moses then took a scroll, wrote upon it the Ineffable Name, and
+the book of the song, and betook himself to Joshua's tent to deliver
+it to him. [943] When he arrived at Joshua's tent, Joshua was
+seated, and Moses remained standing before him in a bowed
+attitude without being noticed by Joshua. For God brought this to
+pass in order that Moses, on account of this disrespectful
+treatment, might himself wish for death. For when Moses had
+prayed to God to let him live, were it only as a private citizen, God
+granted his prayer, saying to him, "If thou hast no objection to
+subordinating thyself to Joshua, then mayest thou live," and in
+accordance with this agreement, Moses had betaken himself to
+hear Joshua's discourse.
+
+The people who had gathered as usual before Moses' tent to hear
+from him the word of God, failed to find him there, and hearing
+that he had gone to Joshua, went there likewise, where they found
+Moses standing and Joshua seated. "What art thou thinking of,"
+they called out to Joshua, "that thou art seated, while thy teacher
+Moses stands before thee in a bowed attitude and with folded
+hands?" In their anger and indignation against Joshua, they would
+instantly have slain him, had not a cloud descended and interposed
+itself between the people and Joshua. When Joshua noticed that
+Moses stood before him, he instantly arose, and cried in tears: "O
+my father and teacher Moses, that like a father didst rear me from
+my youth, and that didst instruct me in wisdom, why dost thou do
+such a thing as will bring upon me Divine punishment?" The
+people now besought Moses as usual to instruct them in the Torah,
+but he replied, "I have no permission to do so." They did not,
+however, cease importuning him, until a voice sounded from
+heaven and said, "Learn from Joshua." The people now consented
+to acknowledge Joshua as their teacher, and seated themselves
+before him to hear his discourse. Joshua now began his discourse
+with Moses sitting at his right, and Aaron's sons, Eleazar and
+Ithamar, at this left. But hardly had Joshua begun his lecture with
+the words, "Praised be God that taketh delight in the pious and
+their teachings," when the treasures of wisdom vanished from
+Moses and passed over into Joshua's possession, so that Moses was
+not even able to follow his disciple Joshua's discourse. When
+Joshua had finished his lecture, Israel requested Moses to review
+with them what Joshua had taught, but he said, "I know not how to
+reply to your request!" He began to expound Joshua's lecture to
+them, but could not, for he had not understood it. He now said to
+God: "Lord of the world! Until not I wished for life, but now I long
+to die. Rather a hundred deaths, than one jealousy." [944]
+
+SAMAEL CHASTISED BY MOSES
+
+When God perceived that Moses was prepared to die, He said to
+the angel Gabriel, "Go, fetch Me Moses' soul." But he replied,
+"How should I presume to approach and take the soul of him that
+outweighs sixty myriads of mortals!" God then commissioned the
+angel Michael to fetch Moses' soul, but he amid tears refused on
+the same grounds as Gabriel. God then said to the angel Zagzagel,
+"Fetch Me Moses' soul!" He replied, "Lord of the world! I was his
+teacher and he my disciple, how then should I take his soul!" [945]
+Then Samael appeared before God and said: "Lord of the world! Is
+Moses, Israel's teacher, indeed greater than Adam whom thou didst
+create in Thine image and Thy likeness? Is Moses greater,
+perchance, than Thy friend Abraham, who to glorify Thy name
+cast himself into the fiery furnace? Is Moses greater, perchance,
+than Isaac, who permitted himself to be bound upon the altar as a
+sacrifice to Thee? Or is he greater than Thy firstborn Jacob, or
+than his twelve sons, Thy saplings? Not one of them escaped me,
+give me therefore permission to fetch Moses' soul." God replied:
+"Not one of all these equals him. How, too, wouldst thou take his
+soul? From his face? How couldst thou approach his face that had
+looked upon My Face! From his hands? Those hands received the
+Torah, how then shouldst thou be able to approach them! From his
+feet? His feet touched My clouds, how then shouldst thou be able
+to approach them! Nay, thou canst not approach him at all." But
+Samael said, "However it be, I pray Thee, permit me to fetch his
+soul! " God said, "Thou had My consent." [946]
+
+Samael now went forth from God in great glee, took his sword,
+girded himself with cruelty, wrapped himself in wrath, and in a
+great rage betook himself to Moses. When Samael perceived
+Moses, he was occupied in writing the Ineffable Name. Dart of fire
+shot from his mouth, the radiance of his face and of his eyes shone
+like the sun, so that he seemed like an angel of the hosts of the
+Lord, and Samael in fear and trembling thought, "It was true when
+the other angels declared that they could not seize Moses' soul!"
+
+Moses who had known that Samael would come, even before his
+arrival, now lifted his eyes and looked upon Samael, whereupon
+Samael's eyes grew dim before the radiance of Moses'
+countenance. He fell upon his face, and was seized with the woes
+of a woman giving birth, so that in his terror he could not open his
+mouth. Moses therefore addressed him, saying: "Samael, Samael!
+'There is no peace, saith my God, to the wicked!' Why dost thou
+stand before me? Get thee hence at once, or I shall cut off thy
+head." In fear and trembling Samael replied: "Why art thou angry
+with me, my master, give me thy soul, for thy time to depart from
+the world is at hand." Moses: "Who sent thee to me?" Samael: "He
+that created the world and the souls." Moses: "I will not give thee
+my soul." Samael: "All souls since the creation of the world were
+delivered into my hands." Moses: "I am greater than all others that
+came into the world, I have had a greater communion with the
+spirit of God than thee and thou together." Samael: "Wherein lies
+thy preeminence?" Moses: "Dost thou not know that I am the son
+of Amram, that came circumcised out of my mother's womb, that
+at the age of three days not only walked, but even talked with my
+parents, that took no milk from my mother until she received her
+pay from Pharaoh's daughter? When I was three months old, my
+wisdom was so great that I made prophecies and said, 'I shall
+hereafter from God's right hand receive the Torah.' At the age of
+six months I entered Pharaoh's palace and took off the crown from
+his head. When I was eighty years old, I brought the ten plagues
+upon Pharaoh and the Egyptians, slew their guardian angel, and led
+the sixty myriads of Israel out of Egypt. I then clove the sea into
+twelve parts, led Israel through the midst of them, and drowned the
+Egyptians in the same, and it was not thou that took their souls, but
+I. It was I, too, that turned the bitter water into sweet, that mounted
+into heaven, and there spoke face to face with God! I hewed out
+two tables of stone, upon which God at my request wrote the
+Torah. One hundred and twenty days and as many nights did I
+dwell in heaven, where I dwelled under the Throne of Glory; like
+an angel during all this time I ate no bread and drank no water. I
+conquered the inhabitants of heaven, made known there secrets to
+mankind, received the Torah from God's right hand, and at His
+command wrote six hundred and thirteen commandments, which I
+then taught to Israel. I furthermore waged war against the heroes of
+Sihon and Og, that had been created before the flood and were so
+tall that the waters of the flood did not even reach their ankles. In
+battle with them I bade sun and moon to stand still, and with my
+staff slew the two heroes. Where, perchance, is there in the world a
+mortal who could do all this? How darest thou, wicked one,
+presume to wish to seize my pure soul that was given me in
+holiness and purity by the Lord of holiness and purity? Thou hast
+no power to sit where I sit, or to stand where I stand. Get thee
+hence, I will not give thee my soul."
+
+Samael now in terror returned to God and reported Moses' words
+to Him. God's wrath against Samael was now kindled, and He said
+to him: "Go, fetch Me Moses soul, for if thou dost not do so, I shall
+discharge thee from thine office of taking men's souls, and shall
+invest another with it." Samael implored God, saying: "O Lord of
+the world, whose deed are terrible, bid me go to Gehenna and there
+turn uppermost to undermost, and undermost to uppermost, and I
+shall at once do so without a moment's hesitation, but I cannot
+appear before Moses." God: "Why not, pray?" Samael: "I cannot do
+it because he is like the princes in thy great chariot.
+Lightning-flashes and fiery darts issue from his mouth when he
+speaks with me, just as it is with the Seraphim when they laud,
+praise and glorify Thee. I pray Thee, therefore, send me not to him,
+for I cannot appear before him." But God in wrath said to Samael:
+"Go, fetch Me Moses' soul," and while he set about to execute
+God's command, the Lord furthermore said: "Wicked one! Out of
+the fire of Hell was thou created, and to the fire of Hell shalt thou
+eventually return. First in great joy didst thou set out to kill Moses,
+but when thou didst perceive his grandeur and his greatness, thou
+didst say, 'I cannot undertake anything against him.' It is clear and
+manifest before Me that thou wilt now return from him a second
+time in shame and humiliation."
+
+Samael now drew his sword out of its sheath and in a towering
+fury betook himself to Moses, saying, "Either I shall kill him or he
+shall kill me." When Moses perceived him he arose in anger, and
+with his staff in his hand, upon which was engraved the Ineffable
+Name, set about to drive Samael away. Samael fled in fear, but
+Moses pursued him, and when he reached him, he struck him with
+his staff, blinded him with the radiance of his face, and then let
+him run on, covered with shame and confusion. He was not far
+from killing him, but a voice resounded from heaven and said, "Let
+him live, Moses, for the world is in need of him," so Moses had to
+content himself with Samael's chastisement. [947]
+
+GOD KISSES MOSES' SOUL
+
+In the meanwhile Moses' time was at an end. A voice from heaven
+resounded, saying: "Why, Moses, dost thou strive in vain? Thy last
+second is at hand." Moses instantly stood up for prayer, and said:
+"Lord of the world! Be mindful of the day on which Thou didst
+reveal Thyself to me in the bush of thorns, and be mindful also of
+the day when I ascended into heaven and during forty days partook
+of neither food nor drink. Thou, Gracious and Merciful, deliver me
+not into the hand of Samael." God replied: "I have heard thy
+prayer. I Myself shall attend to thee and bury thee." Moses now
+sanctified himself as do the Seraphim that surround the Divine
+Majesty, whereupon God from the highest heavens revealed
+Himself to receive Moses' soul. When Moses beheld the Holy One,
+blessed he His Name, he fell upon his face and said: "Lord of the
+world! In love didst Thou create the world, and in love Thou
+guidest it. Treat me also with love, and deliver me not into the
+hands of the Angel of Death." A heavenly voice sounded and said:
+"Moses, be not afraid. 'Thy righteousness shall go before thee; the
+glory of the Lord shall be thy reward.'"
+
+With God descended from heaven three angels, Michael, Gabriel,
+and Zagzagel. Gabriel arranged Moses' couch, Michael spread
+upon it a purple garment, and Zagzagel laid down a woolen pillow.
+God stationed Himself over Moses' head, Michael to his right,
+Gabriel to his left, and Zagzagel at his feet, whereupon God
+addressed Moses: "Cross thy feet," and Moses did so. He then said,
+"Fold thy hands and lay them upon thy breast," and Moses did so.
+Then God said, "Close thine eyes," and Moses did so. Then God
+spake to Moses' soul: "My daughter, one hundred and twenty years
+had I decreed that thou shouldst dwell in this righteous man's body,
+but hesitate not now to leave it, for thy time is run." The soul
+replied: "I know that Thou art the God of spirits and of souls, and
+that in Thy hand are the souls of the living and of the dead. Thou
+didst create me and put me into the body of this righteous man. Is
+there anywhere in the world a body so pure and holy as this it?
+Never a fly rested upon it, never did leprosy show itself upon it.
+Therefore do I love it, and do not wish to leave it." God replied:
+"Hesitate not, my daughter! Thine end hath come. I Myself shall
+take thee to the highest heavens and let thee dwell under the
+Throne of My Glory, like the Seraphim, Ofannim, Cherubim, and
+other angels." But the soul replied: "Lord of the world! I desire to
+remain with this righteous man; for whereas the two angels Azza
+and Azazel when they descended from heaven to earth, corrupted
+their way of life and loved the daughters of the earth, so that in
+punishment Thou didst suspend them between heaven and earth,
+the son of Amram, a creature of flesh and blood, from the day
+upon which Thou didst reveal Thyself from the bush of thorns, has
+lived apart from his wife. Let me therefore remain where I am."
+[948] When Moses saw that his soul refused to leave him, he said
+to her: "Is this because the Angel of Death wished to show his
+power over thee?" The soul replied: "Nay, God doth not wish to
+deliver me into the hands of death." Moses: "Wilt thou, perchance,
+weep when the others will weep at my departure?" The soul: "The
+Lord 'hath delivered mine eyes from tears.'" Moses: "Wilt thou,
+perchance, go into Hell when I am dead?" The soul: "I will walk
+before the Lord in the land of the living." When Moses heard these
+words, he permitted his soul to leave him, saying to her: "Return
+unto thy rest, O my soul; for the Lord hath dealt bountifully with
+thee." [949] God thereupon took Moses' soul by kissing him upon
+the mouth. [950]
+
+Moses activity did not, however, cease with his death, for in
+heaven he is one of the servants of the Lord. [951] God buried
+Moses' body in a spot that remained unknown even to Moses
+himself. Only this is know concerning it, that a subterranean
+passage connects it with the graves of the Patriarchs. [952]
+Although Moses' body lies dead in its grave, it is still as fresh as
+when he was alive. [953]
+
+THE MOURNING FOR MOSES
+
+When Moses died, a voice resounded from heaven throughout all
+the camp of Israel, which measured twelve miles in length by
+twelve in width, and said, "Woe! Moses is dead. Woe! Moses is
+dead." All Israel who, throughout thirty days before Moses'
+decease, had wept his impending death now arranged a three
+months' time of mourning for him. [954] But Israel were not the
+only mourners for Moses, God himself wept for Moses, saying,
+"Who will rise up for Me against the evil-doers? Who will stand up
+for Me against the workers of iniquity?" Metatron appeared before
+God and said: "Moses was thine when he lived, and he is Thine in
+his death." God replied: "I weep not for Moses' sake, but for the
+loss Israel suffered through his death. How often had they angered
+Me, but he prayed for them and appeased My wrath." The angels
+wept with God, saying, "But where shall wisdom be found?" The
+heavens lamented: "The godly man is perished out of the earth."
+The earth wept: "And there is none upright among men." Stars,
+planets, sun, and moon wailed: "The righteous perisheth, and no
+man layeth it to heart," and God praised Moses' excellence in the
+words: "Thou hast said of Me, 'The Lord He is God: there is none
+else,' and therefore shall I say of thee, 'And there arose not a
+prophet in Israel like unto Moses.'" [955]
+
+Among mortals, it was particularly Jochebed, Moses' mother, and
+Joshua, his disciple, that deeply mourned Moses' death. They were
+not indeed certain if Moses were dead, hence they sought him
+everywhere. Jochebed went first to Egypt and said to that land,
+"Mizraim, Mizraim, hast thou perchance seen Moses?" But
+Mizraim replied, "As truly as thou livest, Jochebed, I have not seen
+him since the day when he slew all the firstborn here." Jochebed
+then betook herself to the Nile, saying, "Nile, Nile, hast thou
+perchance seen Moses?" But Nile replied, "As truly as thou livest,
+Jochebed, I have not seen Moses since the day when he turned my
+water to blood." Then Jochebed went to the sea and said, "Sea, sea,
+hast thou perchance seen Moses?" The sea replied, "As truly as
+thou livest, Jochebed, I have not seen him since the day when he
+led the twelve tribes through me." Jochebed thereupon went to the
+desert and said, "Desert, desert, hast thou perchance seen Moses?"
+The desert replied, "As truly as thou livest, Jochebed, I have not
+seen him since the day whereupon he caused manna to rain down
+upon me." Then Jochebed went to Sinai, and said, "Sinai, Sinai,
+hast thou perchance seen Moses?" Sinai said, "As truly as thou
+livest, Jochebed, I have not seen him since the day whereon he
+descended from me with the two tables of the law." Jochebed
+finally went to the rock and said, "Rock, rock, hast thou perchance
+seen Moses?" The rock replied, "As truly as thou livest, I have not
+seen him since the day when with his staff he twice smote me."
+[956]
+
+Joshua, too, sought his teacher Moses in vain, and in his grief for
+Moses' disappearance he rent his garments, and crying aloud,
+called ceaselessly, "'My father, my father, the chariot of Israel and
+the horsemen thereof.' 'But where shall wisdom be found?'" But
+God said to Joshua: "How long wilt thou continue to seek Moses in
+vain? He is dead, but indeed it is I that have lost him, and not
+thou." [957]
+
+SAMAEL'S VAIN SEARCH
+
+Samael, the Angel of Death, had not heard that God had taken
+Moses' soul from his body and received it under the Throne of
+Glory. Believing that Moses was still among the living, he betook
+himself to Moses' house in order to seize his soul, for he feared to
+return before God without having executed His command to take
+Moses' soul. He did not, however, find Moses in his accustomed
+place, so he hastened into the land of Israel, thinking, "Long did
+Moses pray to be permitted to enter this land, and perhaps he is
+there." He said to the land of Israel, "Is Moses perchance with
+thee?" But the land replied, "Nay, he is not found in the land of the
+living."
+
+Samael then thought: "I know that God once said to Moses, 'Lift up
+thy rod and divide the sea,' so perhaps he is by the sea." He
+hastened to the sea and said, "Is Moses here?" The sea replied: "He
+is not here, and I have not seen him since the day when he clove
+me into twelve parts, and with the twelve tribes passed through
+me."
+
+Samael then betook himself to Gehenna asking, "Hast thou seen
+Moses, the son of Amram?" Gehenna replied, "With mine ears
+have I heard the cry, but I have not seen him."
+
+He betook himself to Sheol, Abaddon, and Tit-ha-Yawen, to whom
+he said, "Have ye seen the son of Amram?" They replied: "Through
+Pharaoh, king of Egypt, have we heard his call, but we have not
+seen him."
+
+He betook himself to the Abyss and asked, "Hast thou seen the son
+of Amram?" The answer arose, "I have not seen him, but heard
+indeed his call."
+
+He asked Korah's sons, that dwell with the Abyss, "Have ye seen
+the son of Amram?" They replied. "We have not seen him since
+the day upon which at Moses' bidding the earth opened its mouth
+and swallowed us."
+
+He betook himself to the clouds of glory and asked, "Is Moses
+perchance with you?" They answered, "He is his from the eyes of
+all living."
+
+He went to the heavens and asked, "Have ye seen the son of
+Amram?" The answer was, "We have not seen him since at God
+command he mounted to us to receive the Torah."
+
+He hastened to Paradise, but when the angels that guard its gates
+beheld Samael, they drove him away and said, "Wicked one!
+Wicked one! 'This is the gate of the Lord; the righteous shall enter
+into it.'" Samael thereupon flew over the gates of Paradise and
+asked Paradise, "Hast thou perchance seen Moses?" Paradise
+answered, "Since in Gabriel's company he visited me to look upon
+the reward of the pious, I have not seen him."
+
+He went to the tree of life, but even at the distance of three
+hundred parasangs, it cried out to him: "Approach me not." He
+therefore asked from afar, "Hast thou seen the son of Amram?"
+The tree replied, "Since the day on which he came to me to cut
+him a staff, I have not seen him."
+
+He betook himself to the tree of the knowledge of good and evil,
+and said, "Hast thou seen the son of Amram?" The tree replied,
+"Since the day on which he came to me to get a writing reed,
+wherewith to write the Torah, I have not seen him."
+
+He betook himself to the mountains with his query. These replied,
+"Since he hewed the two tables out of us, we have not seen him."
+
+He went to the deserts and asked, "Have ye seen the son of
+Amram?" These replied, "Since he has ceased to lead Israel to
+pasture upon us, we have not seen him."
+
+He betook himself to mount Sinai, for he thought God had
+formerly commanded Moses to ascend it, and that he might now
+be there. He asked Sinai, "Hast thou seen the son of Amram?"
+Sinai said, "Since the day on which out of God's right hand he
+received the Torah upon me, I have not seen him."
+
+He betook himself to the birds and said, "Have ye seen Moses?"
+They replied, "Since the say whereupon he separated the birds into
+clean and unclean we have not seen him."
+He went to the quadrupeds and asked: "Have ye seen Moses?"
+They answered: "Since the day on which he determined which
+beasts might be eaten, and which might not, we have not seen
+him." [958] The answer of the birds and beasts referred to the day
+on which God assembled all the species of animals, led them
+before Moses, and instructed him which of these were clean and
+which were not, which might, and which might not be eaten. [959]
+
+Samael then betook himself to the "Court of the Dead," where the
+angel Dumah guards the souls of the deceased, and asked the
+angel, "Hast thou seen the son of Amram?" He replied: "I heard the
+words of lamentation for him in heaven, but I have not seen him."
+
+He betook himself to the angels and asked, "Have ye seen the son
+of Amram?" These made the same reply as Dumah, and advised
+him to go to the mortals, who might possibly give him information
+concerning Moses' whereabouts.
+
+He betook himself to the mortals and asked, "Where is Moses?"
+These replied: "Our teacher Moses is not like human beings. He is
+the peer of the angels of ministry, for he ascended into heaven and
+dwelt in heaven like the angels, 'he hath gathered the wind in his
+fists' like an angel, and God took his soul to Himself in the place of
+His sanctity. What connection then hast thou with the son of
+Amram?" [960]
+
+MOSES EXCELS ALL PIOUS MEN
+
+The special distinction that God granted to Moses at his death was
+well merited, for Moses outweighed all other pious men. [961]
+When Moses died, Adam appeared and said, "I am greater than
+thou, for I was created in God's image." But Moses replied: "I am
+nevertheless superior to thee, for the glory that thou didst receive
+from God was taken from thee, whereas I retained the radiance of
+my face forever."
+
+Noah then said to Moses: "I am greater than thou, for I was
+preserved out of the generation of the flood." Moses replied: "I am
+superior to thee, for thou didst save thyself alone, and hadst not the
+power to save thy generations, but I saved myself and also saved
+my generation at the time when they transgressed with the Golden
+Calf."
+
+Abraham said to Moses, "I am greater than thou, for I fed the
+wanderers." Moses: "I am superior to thee, for thou didst feed the
+uncircumcised whereas I fed the circumcised; and thou, moreover,
+didst feed them in a land of habitations, whereas I fed Israel in the
+desert."
+
+Isaac said to Moses: "I am greater than thou, for I bared my neck
+upon the altar and beheld the Face of the Shekinah." Moses
+replied: "Still am I superior to thee, for thou didst indeed behold
+the Face of the Shekihah, but thine eyes grew dim, whereas I
+talked with the Shekinah face to face, and yet neither did mine
+eyes grow dim nor my strength wane."
+
+Jacob said, "I am greater than thou, for I wrestled with the angel
+and conquered him." Moses replied: "Thou didst wrestle with the
+angel upon thy territory, but I mounted to the angels into their own
+territory, and still they feared me." [962]
+
+Joseph said to Moses, "I am greater than thou, for my master's wife
+could not tempt me to sin." Moses replied: "Still am I superior to
+thee, for thou didst restrain thyself from a strange woman, whereas
+I abstained from intercourse with my own wife." [963]
+
+The degreed of Moses' superiority over the other pious men can be
+seen by following. Adam died because he has been seduced by the
+serpent, whereas Moses fashioned a serpent out of brass at sight of
+which everyone that had been bitten by a snake recovered. Noah
+offered a sacrifice to God that was accepted, but he himself was
+not admitted to God's presence. When Moses, on the other hand,
+offered a sacrifice in Israel's name, God said to him, "Know that
+twice daily I shall dwell with ye." Abraham had been the cause for
+Israel's bondage in Egypt, for that was the punishment for his
+words, "'Whereby shall I know that I shall inherit 'the land?"
+Moses, on the other hand, it was that delivered Israel out of
+Egyptian bondage. Jacob indeed conquered in his struggle with the
+angel, but the blow that the angel dealt him put Jacob's thigh out of
+joint forever, whereas Moses inspired the angels with such fear
+that as soon as they beheld him in heaven, they fled.
+
+But Moses not only surpassed all other human beings, he surpassed
+also the entire creation that God had brought forth in six days. On
+the first day God created light, but Moses mounted into heaven and
+seized the spiritual light, the Torah. On the second day God
+created the firmament, whereby He decreed that the earth was not
+to enter the realm of the firmament, nor the firmament the realm
+of the earth, but Moses scaled the firmament even though he
+belonged to earth. On the third day God created the sea, but as
+soon as the sea caught sight of Moses, it retreated before him
+affrighted. On the fourth day God created the sun and the moon to
+illuminate the earth, but Moses said to God: "I do not wish sun and
+moon to give light to Israel, Thou Thyself shalt do so," and God
+granted his prayer. On the fifth day God created the animals, but
+Moses slaughtered whatever animals he wanted for Israel's needs.
+When, therefore, God laid all the objects of creation on one side of
+the scales, and Moses upon the other, Moses outweighed them.
+[964] Moses was justly called, "the man of God," for he was half
+man and half God. [965]
+
+But not in this world alone was Moses the great leader and teacher
+of his people, he shall be the same in the future world, in
+accordance with the promise God made him shortly before his
+death. God said: "Thou that didst lead My children in this world,
+shalt also lead them in the future world. [966]
+
+
+
+
+
+End of The Project Gutenberg Etext of THE LEGENDS OF THE JEWS VOLUME III
+BIBLE TIMES AND CHARACTERS FROM THE EXODUS TO THE DEATH OF MOSES
+
diff --git a/old/2881.zip b/old/2881.zip
new file mode 100644
index 0000000..48b871b
--- /dev/null
+++ b/old/2881.zip