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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—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™ electronic works to protect the PROJECT GUTENBERG™ +concept and trademark. 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