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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/2881-0.txt b/2881-0.txt new file mode 100644 index 0000000..238142e --- /dev/null +++ b/2881-0.txt @@ -0,0 +1,14004 @@ +The Project Gutenberg eBook of The Legends of the Jews, by Louis Ginzberg + +This eBook is for the use of anyone anywhere in the United States and +most other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re-use it under the terms +of the Project Gutenberg License included with this eBook or online at +www.gutenberg.org. If you are not located in the United States, you +will have to check the laws of the country where you are located before +using this eBook. + +Title: The Legends of the Jews + Volume 3 + +Author: Louis Ginzberg + +Translator: Paul Radin + +Release Date: October, 2001 [eBook #2881] +[Most recently updated: February 3, 2022] + +Language: English + +Character set encoding: UTF-8 + +Produced by: David Reed + +*** START OF THE PROJECT GUTENBERG EBOOK THE LEGENDS OF THE JEWS, VOLUME III *** + + + + +The Legends of the Jews + +by Louis Ginzberg + + +TRANSLATED PROM THE GERMAN MANUSCRIPT BY +PAUL RADIN + + +VOLUME III +BIBLE TIMES AND CHARACTERS +FROM THE EXODUS TO THE DEATH OF MOSES + + + + +To +MY MOTHER +ON THE OCCASION OF +HER SEVENTIETH BIRTHDAY + + + + +PREFACE + + +"When Israel went out of Egypt, the house of Jacob from a People of +strange language, Jacob was His sanctuary and Israel His dominion. +Jewish legend attempts to describe how God's sanctuary, the religion of +Israel and His dominion, the beginnings of Israel as a nation, arose in +the time between the Exodus from Egypt and the entrance into the Holy +Land. + +Moses is regarded not only as the greatest religious guide of Israel, +but also as its first national leader; he is "the wisest (If the wise, +the father of the prophets," as well as " king in Jeshiurun, when the +heads of the people and the tribes of Israel gathered together." hence +his unique position in Jewish legend, neither Abraham, the friend of +God, nor Solomon, the wisest of all men, nor Elijah, the helper in time +of need. can lay claim to such a position. + +Great religious and national institutions like the Sabbath, the +sanctuary, and many other " commandments of God revealed to Moses " +stand in a special relation to his life and work. The sanctification of +the Sabbath became quite a living thing to him through the miracle of +the Manna, and the first sanctuary was actually erected by Moses. The +life of Moses ceased, therefore, to be a thing of the past and became +closely interwoven with the every-day life of the nation. + +The most natural way for the popular mind to connect existing +conditions with the past is the symbolic method. The present volume +contains, therefore, a number of symbolic explanations of certain laws, +as, for instance, the symbolical significance of the Tabernacle, which, +properly speaking, do not belong to the domain of legend. The life of +Moses, as conceived by Jewish legend, would, however, have been in +complete if the lines between Legend and Symbolism had been kept too +strictly. With this exception the arrangement and presentation of the +material in the third volume is the same as that in the two preceding +ones. + +LOUIS G1NZBERG. +NEW YORK, March 2, 1911 + + +CONTENTS + + PREFACE + + MOSES IN THE WILDERNESS + THE LONG ROUTE + PHARAOH PURSUES THE HEBREWS + THE SEA DIVIDED + THE PASSAGE THROUGH THE RED SEA + THE DESTRUCTION OF THE EGYPTIANS + THE SONG AT THE SEA + THE AWFUL DESERT + THE HEAVENLY FOOD + THE GATHERING OF THE MANNA + MIRIAM'S WELL + AMALEK' WAR AGAINST ISRAEL + AMALEK DEFEATED + JETHRO + INSTALLATION OF ELDERS + JETHRO REWARDED + THE TIME IS AT HAND + THE GENTILES REFUSE THE TORAH + THE CONTEST OF THE MOUNTAINS + THE TORAH OFFERED TO ISRAEL + ISRAEL PREPARES FOR THE REVELATION + THE REVELATION ON MOUNT SINAI + THE FIRST COMMANDMENT + THE OTHER COMMANDMENTS REVEALED ON SINAI + THE UNITY OF THE TEN COMMANDMENTS + MOSES CHOSEN AS INTERMEDIATOR + MOSES AND THE ANGELS STRIVE FOR THE TORAH + MOSES RECEIVES THE TORAH + THE GOLDEN CALF + MOSES BLAMED FOR ISRAEL'S SIN + THE PUNISHMENT OF THE SINNERS + MOSES INTERCEDES FOR THE PEOPLE + THE INSCRUTABLE WAYS OF THE LORD + THE THIRTEEN ATTRIBUTES OF GOD + THE SECOND TABLES + THE CENSUS OF THE PEOPLE + THE ERECTION OF THE TABERNACLE COMMANDED + THE MATERIALS FOR THE CONSTRUCTION OF THE TABERNACLE + BEZALEL + THE ARK WITH THE CHERUBIM + THE TABLE AND THE CANDLESTICK + THE ALTAR + THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE + THE PRIESTLY ROBES + THE STONES IN THE BREASTPLATE + THE COMPLETION OF THE TABERNACLE + THE SETTING UP OF THE TABERNACLE + THE CONSECRATION OF THE PRIESTS + THE DAY OF THE TEN CROWNS + THE INTERRUPTED JOY + THE GIFTS OF THE PRINCES + THE REVELATIONS IN THE TABERNACLE + THE CLEANSING OF THE CAMP + THE LIGHTING OF THE CANDLESTICK + THE TWELVE PRINCES OF THE TRIBES + THE CENSUS OF THE LEVITES + THE FOUR DIVISIONS OF THE LEVITES + THE FOUR STANDARDS + THE CAMP + THE BLASPHEMER AND THE SABBATH-BREAKER + THE UNGRATEFUL MULTITUDE + THE FLESH-POTS OF EGYPT + THE APPOINTMENT OF THE SEVENTY ELDERS + ELDAD AND MEDAD + THE QUAILS + AARON AND MIRIAM SLANDER MOSES + MIRIAM'S PUNISHMENT + THE SENDING OF THE SPIES + SIGNIFICANT NAMES + THE SPIES IN PALESTINE + THE SLANDEROUS REPORT + THE NIGHT OF TEARS + INGRATITUDE PUNISHED + THE YEARS OF DISFAVOR + THE REBELLION OF KORAH + KORAH ABUSES MOSES AND THE TORAH + MOSES PLEADS IN VAIN WITH KORAH + KORAH AND HIS HORDE PUNISHED + ON AND THE THE THREE SONS OF KORAH SAVED + ISRAEL CONVINCED OF AARON'S PRIESTHOOD + THE WATERS OF MERIBAH + MOSES' ANGER CAUSES HIS DOOM + EDOM'S UNBROTHERLY ATTITUDE. TOWARD ISRAEL + THE THREE SHEPHERDS + PREPARING AARON FOR IMPENDING DEATH + AARON'S DEATH + THE GENERAL MOURNING FOR AARON + THE FALSE FRIENDS + THE BRAZEN SERPENT + AT ARNON + SIHON, THE KING OF THE AMORITES + THE GIANT OG + MOSES' SPEECH OF ADMONITION + BALAK, KING OF MOAB + BALAAM, THE HEATHEN PROPHET + BALAK'S MESSENGERS TO BALAAM + BALAAM ACCEPTS BALAK'S INVITATION + BALAAM'S ASS + BALAAM RUNS INTO HIS OWN DESTRUCTION + BALAAM WITH BALAK + BALAAM'S SACRIFICES REFUSED + BALAAM EXTOLS ISRAEL + BALAAM'S HOPES DISAPPOINTED + CURSES TURNED TO BLESSINGS + BALAAM'S WICKED COUNSEL + PHINEHAS, ZEALOUS FOR GOD + TWELVE MIRACLES + PHINEHAS REWARDED + THE DAUGHTERS OF ZELOPHEHAD + THE APPOINTMENT OF JOSHUA + MOSES' LEGACY TO JOSHUA + MOSES' LAST CAMPAIGN + THE COMPLETE ANNIHILATION OF MIDIAN + THE GRUESOME END OF BALAAM + THE VICTORIOUS RETURN FROM THE WAR + WEALTH THAT BRINGETH DESTRUCTION + MOSES' DEATH IRREVOCABLY DOOMED + MOSES' PRAYER FOR SUSPENSION OF JUDGMENT + GOD TRIES TO COMFORT MOSES CONCERNING HIS DEATH + THE INTERCESSIONS FOR MOSES + MOSES SERVES JOSHUA + THE LAST DAY OF MOSES' LIFE + MOSES BEHOLDS THE FUTURE + MOSES MEETS THE MESSIAH IN HEAVEN + THE LAST HOURS OF MOSES + THE BLESSING OF MOSES + MOSES PRAYS FOR DEATH + SAMAEL CHASTISED BY MOSES + GOD KISSES MOSES' SOUL + THE MOURNING FOR MOSES + SAMAEL'S VAIN SEARCH + MOSES EXCELS ALL PIOUS MEN + + + + +MOSES IN THE WILDERNESS + + + + +THE LONG ROUTE + + +The exodus would have been impossible if Joseph's bones had remained +behind. Therefore Moses made it his concern to seek their +resting-place, while the people had but the one thought of gathering in +the treasures of the Egyptians. [1] But it was not an easy matter to +find Joseph's body. Moses knew that he had been interred in the +mausoleum of the Egyptian kings, but there were so many other bodies +there that it was impossible to identify it. Moses' mother Jochebed +came to his aid. She led him to the very spot where Joseph's bones lay. +As soon as he came near them, he knew them to be what he was seeking, +by the fragrance they exhaled and spread around. [2] But his +difficulties were not at an end. The question arose, how he was to +secure possession of the remains. Joseph's coffin had been sunk far +down into the ground, and he knew not how to raise it from the depths. +Standing at the edge of the grave, he spoke these words. "Joseph, the +time hath come whereof thou didst say, 'God will surely visit you, and +ye shall carry up my bones from hence.'" No sooner had this reminder +dropped from his lips than the coffin stirred and rose to the surface. + +And even yet the difficulties in Moses' way were not removed wholly. +The Egyptian magicians had stationed two golden dogs at Joseph's +coffin, to keep watch,. and they barked vehemently if anyone ventured +close to it. The noise they made was so loud it could be heard +throughout the land, from end to end, a distance equal to a forty day's +journey. When Moses came near the coffin, the dogs emitted their +warning sound, but he silenced them at once with words, "Come, ye +people, and behold the miracle! The real, live dogs did not bark, and +these counterfeit dogs produced by magic attempt it!" [3] What he said +about real, live dogs and their refraining from barking had reference +to the fact that the dogs of the Egyptians did not move their tongues +against any of the children of Israel, through they had barked all the +time the people were engaged in burying the bodies of their smitten +first-born. As a reward God gave the Israelites the law, to cast to the +dogs the flesh they themselves are forbidden to eat, for the Lord +withholds due recompense from none of His creatures. [4] Indeed, the +dogs received a double reward, for their excrements are used in tanning +the hides from which the Torah scrolls are made, as well as the Mezuzot +and the phylacteries. [5] + +Joseph's coffin in the possession of Moses, the march of the Israelites +could begin. The Egyptians put no manner of obstacle in their way. +Pharaoh himself accompanied them, to make sure that they were actually +leaving the land, [6] and now he was so angry at his counselors for +having advised against letting the Israelites depart that he slew them. +[7] + +For several reasons God did not permit the Israelites to travel along +the straight route to the promised land. He desired them to go to Sinai +first and take the law upon themselves there, and, besides, the time +divinely appointed for the occupation of the land by the Gentiles had +not yet elapsed. Over and above all this, the long sojourn in the +wilderness was fraught with profit for the Israelites, spiritually and +materially. If they had reached Palestine directly after leaving Egypt, +they would have devoted themselves entirely each to the cultivation of +his allotted parcel of ground, and no time would have been left for the +study of the Torah. In the wilderness they were relieved of the +necessity of providing for their daily wants, and they would give all +their efforts to acquiring the law. On the whole, it would not have +been advantageous to process at once to the Holy Land and take +possession thereof, for when the Canaanites heard that the Israelites +were making for Palestine, they burnt the crops, felled the trees, +destroyed the buildings, and choked the water springs, all in order to +render the land uninhabitable. Hereupon God spake, and said: "I did not +promise their fathers to give a devastated land unto their see, but a +land full of all good things. I will lead them about in the wilderness +for forty years, and meanwhile the Canaanites will have time to repair +the damage they have done." [8] Moreover, the many miracles preformed +for the Israelites during the journey through the wilderness had made +their terror to fall upon the other nations, and their hearts melted, +and there remained no more spirit in any man. They did not venture to +attack the Israelites, and the conquest of the land was all the easier. +[9] + +Nor does this exhaust the list of reasons for preferring the longer +route through the desert. Abraham had sworn a solemn oath to live at +peace with the Philistines during a certain period, and the end of the +term had not yet arrived. Besides, there was the fear that the sight of +the land of the Philistines would awaken sad recollections in the +Israelites, and drive them back into Egypt speedily, for once upon a +time it had been the scene of a bitter disappointment to them. they had +spent one hundred and eighty years in Egypt, in peace and prosperity, +not in the least molested by the people. Suddenly Ganon came, a +descendant of Joseph, of the tribe of Ephraim, and he spake, "The Lord +hat appeared unto me, and He bade me lead you forth out of Egypt." The +Ephraimites were the only ones to heed his words. Proud of their royal +lineage as direct descendants of Joseph, and confident to their valor +in war, for they were great heroes, they left the land and betook +themselves to Palestine. [10] They Carried only weapons and gold and +silver. They had taken no provisions, because they expected to buy food +and drink on the way or capture them by force if the owners would not +part with them for money. + +After a day's march they found themselves in the neighborhood of Gath, +at the place where the shepherds employed by the residents of the city +gathered with the flocks. the Ephraimites asked them to sell them some +sheep, which they expected to slaughter in order to satisfy their +hunger with them, but the shepherds refused to have business dealings +with them, saying, "Are the sheep ours, or does the cattle belong to +us, that we could part with them for money?" Seeing that they could not +gain their point by kindness, the Ephraimites used force. The outcries +of the shepherds brought the people of Gath to their aid. A violent +encounter, lasting a whole day, took place between the Israelites and +the Philistines. The people of Gath realized that alone they would not +be able to offer successful resistance to the Ephraimites, and they +summoned the people of the other Philistine cities to join them. The +following day an army of forty thousand stood ready to oppose the +Ephraimites. Reduced in strength, as they were, by their three days' +fast, they were exterminated root and branch. Only ten of them escaped +with their bare life, and returned to Egypt, to bring Ephraim word of +the disaster that had overtaken his posterity, and he mourned many +days. + +This abortive attempt of the Ephraimites to leave Egypt was the first +occasion for oppressing Israel. Thereafter the Egyptians exercised +force and vigilance to keep them in their land. As for the disaster of +the Ephraimites, it was well-merited punishment, because they had paid +no heed to the wish of the father Joseph, who had adjured his +descendants solemnly on his deathbed not to think of quitting the land +until the redeemer should appear. Their death was followed by disgrace, +for their bodies lay unburied for many years on the battlefield near +Gath, and the purpose of God in directing the Israelites to choose the +longer route from Egypt to Canaan, was to spare them the sight of those +dishonored corpses. Their courage might have deserted them, and out of +apprehension of sharing the fate of their brethren they might have +hastened back to the land of slavery. [11] + + + + +PHARAOH PURSUES THE HEBREWS + + +When Pharaoh permitted Israel to depart, he was under the impression +that they were going only a three days' journey into the wilderness for +the purpose of offering sacrifices. He sent officers with them, whose +duty was to bring them back at the appointed time. The exodus took +place on a Thursday. On the following Sunday the king's watchers +noticed that the Israelites, so far from preparing for a return, were +making arrangements looking to a long sojourn in the desert. They +remonstrated and urged them to go back. The Israelites maintained that +Pharaoh had dismissed them for good, but the officers would not be put +off with their mere assertions. They said, "Willy-nilly, you will have +to do as the powers that be command." To such arrogance the Israelites +would not submit, and they fell upon the officers, slaying some and +wounding others. The maimed survivors went back to Egypt, and report +the contumacy of the Israelites to Pharaoh. Meantime Moses, who did not +desire the departure of his people to have the appearance of flight +before the Egyptians, gave the signal to turn back to Pi-hahiroth. +Those of little faith among the Israelites tore their hair and their +garments in desperation, though Moses assured them that by the word of +God they were free men, and no longer slaves to Pharaoh. [12] +Accordingly, they retraced their steps to Pi-hahiroth, where two +rectangular rocks form an opening, within which the great sanctuary of +Baal-zephon was situated. The rocks are shaped like human figures, the +one a man and the other a woman, and they were not chiseled by human +hands, but by the Creator Himself. The place had been called Pithom in +earlier times, but later, on account of the idols set up there, it +received the name Hahiroth. Of set purpose God had left Baal-zephon +uninjured, alone of all the Egyptian idols. He wanted the Egyptian +people to think that this idol was possessed of exceeding might, which +it exercised to prevent the Israelites from journeying on. To confirm +them in their illusory belief, God caused wild beasts to obstruct the +road to the wilderness, and they took it for granted that their idol +Baal-zephon had ordained their appearance. [13] + +Pi-hahiroth was famous, besides, on account of the treasures heaped up +there. The wealth of the world which Joseph had acquired through the +sale of corn he had stored up during the seven years of plenty, he had +divided into three parts. The first part he surrendered to Pharaoh. The +second part he concealed in the wilderness, where it was found by +Korah, though it disappeared again, not to come to view until the +Messianic time, and then it will be for the benefit of the pious. The +third part Joseph hid in the sanctuary of Baal-zephon, whence the +Hebrews carried it off as booty. [14] + +When Amalek and the magicians brought the information to Pharaoh, that +the Israelites had resolved not to return to Egypt, his heart and the +heart of his whole people turned against them. The very counselors that +had persuaded him to dismiss the children of Israel spake now as +follows: " If we had only been smitten with the plaques, we could have +resigned ourselves to our fate. Or if, besides being smitten with the +plagues, we had been compelled to let the Hebrews depart from the land, +that, too, we could have been borne with patience. But to be smitten +with the plagues, to be compelled to let our slaves depart from us, and +to sit by and see them go off with our riches, that is more than we can +endure." + +Now that the children of Israel had gone from them the Egyptians +recognized how valuable an element they had been in their country. In +general, the time of the exodus of Israel was disastrous for their +former masters. In addition to losing their dominion over the +Israelites, the Egyptians had to deal with mutinies that broke out +among many other nations tributary to them, for hitherto Pharaoh had +been the ruler of the whole world. The king resorted to blandishments +and promises, to induce the people to make war against the Israelites, +saying, "As a rule the army marches forth first, and the king follows +in security, but I will precede you; and as a rule the king has the +first choice of the booty, and as much of it as he desires, but I will +take no more than any one of you, and on my return from the war I will +divide my treasures of silver, gold, and precious stones among you." + +In his zeal Pharaoh did not wait to have his chariot made ready for him +he did it with his own hands, and his nobles followed his example. [15] +Samael granted Pharaoh assistance, putting six hundred chariots manned +with his own hosts at his disposal. [16] These formed the vanguard, and +they were joined by all the Egyptians, with their vast assemblages of +chariots and warriors, no less than three hundred of their men to one +of the children of Israel, each equipped with their different sorts of +weapons. The general custom was for two charioteers to take turns at +driving a car, but to overtake the Israelites more surely and speedily, +Pharaoh ordered three to be assigned to each. The result was that they +covered in one day the ground which it had taken the Israelites three +to traverse. + +The mind of the Egyptians was in no wise directed toward spoil and +plunder in this expedition. Their sole and determined purpose was to +exterminate Israel, kith and kin. As the heathen lay great stress upon +omens when they are about to start out on a campaign, God caused all +their preparations to proceed smoothly, without the slightest untoward +circumstance. Everything pointed to a happy issue. [17] Pharaoh, +himself an adept in magic, had a presentiment that dire misfortune +would befall the children of Israel in the wilderness, that they would +lose Moses there, and there the whole generation that had departed from +Egypt would find its grave. Therefore he spoke to Dathan and Abiram, +who remained behind in Egypt, saying: "Moses is leading them, but he +himself knows not whither. Verily, the congregation of Israel will lift +up their voice in the wilderness, and cry, and there they will be +destroyed." He thought naturally that these visions had reference to an +imminent future, to the time of his meeting with his dismissed slaves. +But his error was profound - he was hurrying forward to his own +destruction. [18] + +When he reached the sanctuary of Baal-zephon, Pharaoh, in his joy at +finding him spared while all the other idols in Egypt had been +annihilated, lost no time, but hastened to offer sacrifices to him, and +he was comforted, "for," he said, "Baal-zephon approves my purpose of +drowning the children of Israel in the sea." [19] + +When the Israelites beheld the huge detachments of the Egyptian army +moving upon them, and when they considered that in Migdol there were +other troops stationed, besides, more, indeed, than their own numbers, +men, women, and children all told, great terror overwhelmed them. [20] +What affrighted them most, was the sight of the Angel of Egypt darting +through the air as he flew to the assistance of the people under his +tutelage. They turned to Moses, saying: "What has thou done to us? Now +they will requite us for all that hath happened - that their first-born +were smitten, and that we ran off with their money, which was thy +fault, for thou didst bid up borrow gold and silver from our Egyptian +neighbors and depart with their property." + +The situation of the Israelites was desperate. Before them was the sea, +behind them the Egyptians, on both sides the wild beasts of the desert. +[21] The wicked among them spoke to Moses, saying, "While we were in +Egypt, we said to thee and to Aaron, 'The Lord look upon you, and +judge, because ye have made our savor to be abhorred in the eyes of +Pharaoh and in the eyes of his servants, to put a sword in their hand +to slay us.' Then there died many of our brethren during the days of +darkness, which was worse than the bondage in which the Egyptians kept +us. Nevertheless our fate in the desert will be sadder than theirs. +They at least were mourned, and their bodies ere buried, but our +corpses will lie exposed, consumed in the day by drought and by frost +in the night." + +Moses in his wisdom knew how to pacify the thousands and myriads under +his leadership. He impressed them with the words, "Fear ye not, stand +still, and see the salvation of the Lord." "When will His salvation +come?" questioned the people, and he told them it would appear the +following day, but they protested, "We cannot wait until to-morrow." +Then Moses prayed to God, and the Lord showed him the angel hosts +standing ready to hasten to the assistance of the people. [22] + +They were not agreed as to what they were to do. There were four +contending parties. The opinion of the first party was that they seek +death by drowning in the sea; of the second, that they return to Egypt; +the third was in favor of a pitched battle with the enemy, and the +fourth thought it would be a good plan to intimidate the Egyptians by +noise and a great hubbub. To the first Moses said, "Stand still, and +see the salvation of the Lord;" to the second, "The Egyptians whom ye +have seen to-day, ye shall see them again no more forever;" to the +third, "The Lord shall fight for you;" and to the fourth, "Ye shall +hold your peace." "What, then, shall we do?" these asked their leader, +and Moses answered them, saying, "Ye shall bless, praise, extol, adore +and glorify Him that is the Lord of war!" Instead of the sword and the +five sorts of arms which they bore, they mad use of their mouth, and it +was of greater avail than all possible weapons of war. The Lord +hearkened unto their prayer, for which He had but been waiting. [23] + +Moses also addressed himself to God, saying: "O Lord of the world! I am +like the shepherd who, having undertaken to pasture a flock, has been +heedless enough to drive his sheep to the edge of a precipice, and then +is in a despair how to get them down again. Pharaoh is behind my flock +Israel, in the south is Baal-zephon, in the north Midgol, and before us +the sea lies spread out. [24] Thou knowest, O Lord, that it is beyond +human strength and human contrivance to surmount the difficulties +standing in our way. Thine alone is the work of procuring deliverance +for this army, which left Egypt at Thy appointment. We despair of all +other assistance or device, and we have recourse only to our hope in +Thee. If there be any escape possible, we look up to Thy providence to +accomplish it for us." [25] With such words Moses continued to make +fervent supplication to God to succor Israel in their need. But God cut +short his prayer, saying: "Moses, My children are in distress - the sea +blocks the way before them, the enemy is in hot pursuit after them, and +thou standest here and prayest. Sometimes long prayer is good, but +sometimes it is better to be brief. If I gathered the waters together +unto one place, and let the dry land appear for Adam, a single human +being, should I not do the same for this holy congregation? I will save +them if only for the sake of the merits of Abraham, who stood ready to +sacrifice his son Isaac unto Me, and for the sake of My promise to +Jacob. The sun and the moon are witnesses that I will cleave the sea +for the seed of the children of Israel, who deserve My help for going +after Me in the wilderness unquestioningly. Do thou but see to it that +they abandon their evil thought of returning to Egypt, and then it will +not be necessary to turn to Me and entreat My help." [26] + +Moses, however, was still very much troubled in mind, on account of +Samael, who had not left off lodging accusations before God against +Israel since the exodus from Egypt. The Lord adopted the same procedure +in dealing with the accuser as the experienced shepherd, who, at the +moment of transferring his sheep across a stream, was faced by a +ravening wolf. The shepherd threw a strong ram to the wolf, and while +the two engaged in combat, the rest of the flock was carried across the +water, and then the shepherd returned and snatch the wolf's supposed +prey away from him. Samael said to the Lord: "Up to this time the +children of Israel were idol worshippers, and now Thou proposest so +great a thing as dividing the sea for them?" What did the Lord do? He +surrendered Job to Samael, saying, "While he busies himself with Job, +Israel will pass through the sea unscathed, and as soon as they are in +safety, I will rescue Job from the hands of Samael." [27] + +Israel had other angel adversaries, besides. Uzza, the tutelary Angel +of the Egyptians, appeared before God, and said, "O Lord of the world! +I have a suit with this nation which Thou hast brought forth out to +Egypt. If it seemeth well to Thee, let their angel Michael appear, and +contend with me before Thee." The Lord summoned Michael, and Uzza +stated his charges against Israel: "O Lord of the world! Thou didst +decree concerning this people of Israel that is hall be held in bondage +by my people, the Egyptians, for a period of four hundred years. But +they had dominion over them only eighty-six years, therefore the time +of their going forth hath not yet arrived. If it be Thy will, give me +permission to take them back to Egypt, that they may continue in +slavery for the three hundred and fourteen years that are left, and Thy +word be fulfilled. As Thou are immutable, so let Thy decree be +immutable!" + +Michael was silent, for he knew not how to controvert these words, and +it seemed as if Uzza had won his suit. But the Lord Himself espoused +the cause of Israel, and He said to Uzza: "The duty of serving thy +nation was laid upon My children only on account of an unseemly word +uttered by Abraham. When I spoke to him, saying, 'I am the Lord that +brought thee out of Ur of the Chaldees, to give thee this land to +inherit it,' he made answer, 'Whereby shall I know that I shall inherit +it?' Therefore did I say to him, 'Thy seed shall be a stranger.' But it +is well-known and manifest before Me that they were 'strangers' from +the day of Isaac's birth, and. reckoning thence, the period of four +hundred years has elapsed, and thou hast no right to keep My children +in bondage any longer." [28] + + + + +THE SEA DIVIDED + + +God spake to Moses, saying, "Why dost thou stand here praying? My +children's prayer has anticipated thine. For thee there is naught to do +but lift up thy rod and stretch out thine hand over the sea, and divide +it." Moses replied: "Thou commandest me to divide the sea, and lay bare +the dry ground in the midst of it, and yet Thou didst Thyself make it a +perpetual decree, that the sand shall be placed for the bound of the +sea." And again God spake to Moses: "Thou has not read the beginning of +the Torah. I, yea, I, did speak, 'Let the waters under the heaven be +gathered together unto one place, and let the dry land appear,' and at +that time I made the condition that the waters shall divide before +Israel. [29] Take the rod that I gave unto thee, and go to the sea upon +Mine errand, and speak thus: 'I am the messenger sent by the Creator of +the world! Uncover thy paths, O sea, for My children, that they may go +through the midst of thee on dry ground.'" + +Moses spoke to the sea as God had bidden him, but it replied, "I will +not do according to thy words, for thou are only a man born of woman, +and, besides, I am three days older than thou, O man, for I was brought +forth on the third day of creation, and thou on the sixth." Moses lost +no time, but carried back to God the words the sea has spoken, and the +Lord said" "Moses, what does a master do with an intractable servant?" +"He beats him with a rod," said Moses. "Do thus!" ordered God. "Lift up +thy rod, and stretch out thine hand over the sea and divide it." [30] + +Thereupon Moses raised up his rod - the rod that had been created at +the very beginning of the world, on which were graven in plain letters +the great and exalted Name, the names of the ten plagues inflicted upon +the Egyptians, and the names of the three Fathers, the six Mothers, and +the twelve tribes of Jacob. This rod he lifted up, and stretched it out +over the sea. [31] + +The sea, however, continued in its perverseness, and Moses entreated +God to give His command direct to it. But God refused, saying: "Were I +to command the sea to divide, it would never again return to its former +estate. Therefore, do thou convey My order to it, that it be not +drained dry forever. But I will let a semblance of My strength +accompany thee, and that will compel its obedience." When the sea saw +the Strength of God at the right hand of Moses, it spoke to the earth +saying, "Make hollow places for me, that I may hide myself therein +before the Lord of all created things, blessed be He." Noticing the +terror of the sea, Moses said to it: "For a whole day I spoke to thee +at the bidding of the Holy One, who desired thee to divide, but thou +didst refuse to pay heed to my words; even when I showed thee my rod, +thou didst remain obdurate. What hath happened now that thou skippest +hence?" The sea replied, "I am fleeing, not before thee, but before the +Lord of all created things, that His Name be magnified in all the +earth." [32] And the waters of the Red Sea divided, and not they alone, +but all the waters in heaven and on earth, in whatever vessel it was, +in cisterns, in wells, in caves, in casks, in pitchers, in drinking +cups, and in glasses, and none of these waters returned to their former +estate until Israel has passed through the sea on dry land. [ 33] + +The angel Gabriel was eager to drown the Egyptians during the same +night, but God bade him wait until early the next day, until the hour +of the morning watch, when Abraham had made himself ready to set out +for the sacrifice of his son. Gabriel succeeded, however, in holding +back the turbulent water about to sweep over Israel. To the wall of +water on the right, he called, "Beware of Israel, who will receive the +law in time to come from the right hand of the Lord," and turning to +the wall of water on the left, he said, "Beware of Israel, who will +wind the phylacteries about their left hand in time to come." The water +behind he admonished, "Beware of Israel, who will let the Zizit drop +down upon their back in time to come," and to the water towering in +front of them, he called, "Beware of Israel, who bear the sign of the +covenant upon their bodies." [34] + +God caused the sea to go back by a strong east wind, the wind He always +makes use of when He chastises the nations. The same east wind had +brought the deluge; it had laid the tower of Babel in ruins; it was to +cause the destruction of Samaria, Jerusalem, and Tyre; and it will, in +future, be the instrument for castigating Rome drunken with pleasure; +and likewise the sinners in Gehenna are punished by means of the east +wind. All night long God made it to blow over the sea. To prevent the +enemy from inflicting harm upon the Israelites, He enveloped the +Egyptians in profound darkness, so impenetrable it could be felt, and +none could move or change his posture. He that sat when it fell could +not arise from his place, and he that stood could not sit down. +Nevertheless, the Egyptians could see that the Israelites were +surrounded by bright light, and were enjoying a banquet where they +stood, and when they tried to speed darts and arrows against them, the +missiles were caught up by the cloud and by the angels hovering between +the two camps, and no harm came to Israel. [35] + + + + +THE PASSAGE THROUGH THE RED SEA + + +On the morning after the eventful night, though the sea was not yet +made dry land, the Israelites, full of trust in God, were ready to cast +themselves into its waters. The tribes contended with one another for +the honor of being the first to jump. Without awaiting the outcome of +the wordy strife, the tribe of Benjamin sprang in, and the princes of +Judah were so incensed at having been deprived of pre-eminence in +danger that they pelted the Benjamites with stones. God knew that the +Judaeans and the Benjamites were animated by a praiseworthy purpose. +The ones like the others desired but to magnify the Name of God, and He +rewarded both tribes: in Benjamin's allotment the Shekinah took up her +residence, and the royalty of Israel was conferred upon Judah. + +When God saw the two tribes in the waves of the sea, He called upon +Moses, and said: "My beloved are in danger of drowning, and thou +standest by and prayest. Bid Israel go forward, and thou lift up thy +rod over the sea, and divide it." Thus it happened, and Israel passed +through the sea with its water cleft in twain. + +The dividing of the sea was but the first of ten miracles connected +with the passage of the Israelites through it. The others were that the +waters united in a vault above their heads; twelve paths opened up, one +for each of the tribes; the water became transparent as glass, and each +tribe could see the others; the soil underfoot was dry, but it changed +into clay when the Egyptians stepped upon it; the walls of water +transformed into rocks, against which the Egyptians were thrown and +dashed to death, while before the Israelites could slake their thirst; +and, finally, the tenth wonder was, that this drinking water was +congealed in the heart of the sea as soon as they had satisfied their +need. [36] + +And there were other miracles, besides. The sea yielded the Israelites +whatever their hearts desired. If a child cried as it lay in the arms +of its mother, she needed but to stretch out her hand and pluck and +apple or some fruit and quiet it. [37] The waters were piled up to the +height of sixteen hundred miles, and they could be seen by all the +nations of the earth. [38] + +The great wonder of Israel's passage through the sea took place in the +presence of the three Fathers and the six Mothers, for God had fetched +them out of their graves to the shores of the Red Sea, to be witnesses +of the marvelous deeds wrought in behalf of their children. [39] + +Wonderful as were the miracles connected with the rescue of the +Israelites from the waters of the sea, those performed when the +Egyptians were drowned were no less remarkable. First of all God felt +called upon to defend Israel's cause before Uzza, the Angel of the +Egyptians, who would not allow his people to perish in the waters of +the sea. He appeared on the spot at the very moment when God wanted to +drown the Egyptians, and he spake: "O Lord of the world! Thou are +called just and upright, and before Thee there is no wrong, no +forgetting, no respecting of persons. Why, then, dost Thou desire to +make my children perish in the sea? Canst Thou say that my children +drowned or slew a single one of Thine? If it be on account of the +rigorous slavery that my children imposed upon Israel, then consider +that Thy children have received their wages, in that they took their +silver and golden vessels from them." + +Then God convoked all the members of His celestial family, and He spake +to the angel hosts: "Judge ye in truth between Me and yonder Uzza, the +Angel of the Egyptians. At the first I brought a famine upon his +people, and I appointed My friend Joseph over them, who saved them +through his sagacity, and they all became his slaves. Then My children +went down into their land as strangers, in consequence of the famine, +and they made the children of Israel to serve with rigor in all manner +of hard work there is in the world. They groaned on account of their +bitter service, and their cry rose up to Me, and I sent Moses and +Aaron, My faithful messengers, to Pharaoh. When they came before the +king of Egypt, they spake to him, 'Thus said the Lord, the God of +Israel, Let My people go, that they may hold a feast unto Me in the +wilderness.' In the presence of the kings of the East and of the West, +the sinner began to boast, saying: 'Who is the Lord, that I should +hearken unto His voice, to let Israel go? Why comes He not before me, +like all the kings of the world, and why doth He not bring me a present +like the others? This God of whom you speak, I know Him not at all. +Wait and let me search my lists, and see whether I can find His Name.' +But his servants said, 'We have heard that He is the son of the wise, +the son of ancient kings.' Then Pharaoh asked My messengers, 'What are +the works of this God?' and they replied, 'He is the God of gods, the +Lord of lords, who created the heaven and the earth.' But Pharaoh +doubted their words, and said, 'There is no God in all the world that +can accomplish such works besides me, for I made myself, and I made the +Nile river.' Because he denied Me thus, I sent ten plagues upon him, +and he was compelled to let My children go. Yet, in spite of all, he +did not leave off from his wicked ways, and he tried to bring them back +under his bondage. Now, seeing all that hath happened to him, and that +he will not acknowledge Me as God and Lord, does he not deserve to be +drowned in the sea with his host?" + +The Celestial family called out when the Lord had ended His defense, +"Thou hast every right to drown him in the sea!" + +Uzza heard their verdict, and he said: "O Lord of all the worlds! I +know that my people deserve the punishment Thou has decreed, but may it +please Thee to deal with them according to Thy attribute of mercy, and +take pity upon the work of Thy hands, for Thy tender mercies are over +all Thy works!" + +Almost the Lord had yielded to Uzza's entreaties, when Michael gave a +sign to Gabriel that mad him fly to Egypt swiftly and fetch thence a +brick for which a Hebrew child had been used as a mortar. Holding this +incriminating object in his had, Gabriel stepped into the presence of +God, and said: "O Lord of the world! Wilt Thou have compassion with the +accursed nation that has slaughtered Thy children so cruelly?" Then the +Lord turned Himself away from His attribute of mercy, and seating +Himself upon His throne of justice He resolved to drown the Egyptians +in the sea. [40] + +The first upon whom judgement was executed was the Angel of Egypt - +Uzza was thrown into the sea. [41] A similar fate overtook Rahab, the +Angel of the Sea, with his hosts. Rahab had made intercession before +God in behalf of the Egyptians. He had said: "Why shouldst Thou drown +the Egyptians? Let is suffice the Israelites that Thou hast saved them +out of the hand of their masters." At that God dealt Rahab and his army +a blow, under which they staggered and fell dead, and then He cast +their corpses in the sea, whence its unpleasant odor. [42] + + + + +THE DESTRUCTION OF THE EGYPTIANS + + +At the moment when the last of the Israelites stepped out of the bed of +the sea, the first of the Egyptians set foot into it, but in the same +instant the waters surged back into their wonted place, and all the +Egyptians perished. [43] + +But drowning was not the only punishment decreed upon them by God. He +undertook a thoroughgoing campaign against them. When Pharaoh was +preparing to persecute the Israelites, he asked his army which of the +saddle beasts was the swiftest runner, that one he would use, and they +said: "There is none swifter than thy piebald mare, whose like is to be +found nowhere in the world." Accordingly, Pharaoh mounted the mare, and +pursued after the Israelites seaward. And while Pharaoh was inquiring +of his army as to the swiftest animal to mount, God was questioning the +angels as to the swiftest creature to use to the detriment of Pharaoh. +And the angels answered: "O Lord of the world! All thing are Thine, and +all are Thine handiwork. Thou knowest well, and it is manifest before +Thee, that among all Thy creatures there is none so quick as the wind +that comes from under the throne of Thy glory," and the Lord flew +swiftly upon the wings of the wind. [44] + +The angels now advanced to support the Lord in His war against the +Egyptians. Some brought swords, some arrows, and some spears. But God +warded them off, saying, "Away! I need no help!" [45] The arrows sped +by Pharaoh against the children of Israel were answered by the Lord +with fiery darts directed against the Egyptians. Pharaoh's army +advanced with gleaming swords, and the Lord sent out lightnings that +discomfited the Egyptians. Pharaoh hurled missiles, and the Lord +discharged hailstones and coals of fire against him. With trumpets, +sackbuts, and horns the Egyptians made their assault, and the Lord +thundered in the heavens, and the Most High uttered His voice. In vain +the Egyptians marched forward in orderly battle array; the Lord +deprived them of their standards, and they were thrown into wild +confusion. [46] To lure them into the water, the Lord caused fiery +steeds to swim out upon the sea, and the horses of the Egyptians +followed them, each with a rider upon his back. [47] + +Now the Egyptians tried to flee to their land in their chariots drawn +by she-mules. As they had treated the children of Israel in a way +contrary to nature, so the Lord treated them now. Not the she-mules +pulled the chariots but the chariots, though fire from heaven had +consumed their wheels, dragged the men and the beasts into the water. +The chariots were laden with silver, gold, and all sorts of costly +things, which the river Pishon, as it flows forth from Paradise, +carries down into the Gihon. Thence the treasures float into the Red +Sea, and by its waters they were tossed into the chariots of the +Egyptians. It was the wish of Israel, and for this reason He caused the +chariots to roll down into the sea, and the sea in turn to cast them +out upon the opposite shore, at the feet of the Israelites. [48] + +And the Lord fought against the Egyptians also with the pillar of cloud +and the pillar of fire. The former made the soil miry, and the mire was +heated to the boiling point by the latter, so that the hoofs of the +horses dropped from their feet, and they could not budge from the spot. +[49] + +The anguish and the torture that God brought upon the Egyptians at the +Red Sea caused them by far more excruciating pain than the plagues they +had endured in Egypt, for at the sea He delivered them into the hands +of the Angels of Destruction, who tormented them pitilessly. Had God +not endowed the Egyptians with a double portion of strength, they could +not have stood the pain a single moment. [50] + +The last judgement executed upon the Egyptians corresponded to the +wicked designs harbored against Israel by the three different parties +among them when they set out in pursuit of their liberated slaves. The +first party had said, "We will bring Israel back to Egypt;" the second +had said, "We will strip them bare," and the third had said, "We will +slay them all." The Lord blew upon the first with His breath, and the +sea covered them; the second party He shook into the sea, and the third +He pitched into the depths of the abyss. [51] He tossed them about as +lentils are shaken up and down in a saucepan; the upper ones are made +to fall to the bottom, the lower ones fly to the top. This was the +experience of the Egyptians. And worse still, first the rider and his +beast were whisked high up in the air, and then the two together, the +rider sitting upon the back of the beast, were hurled to the bottom of +the sea. [52] + +The Egyptians endeavored to save themselves from the sea by conjuring +charms, for they were great magicians. Of the ten measures of magic +allotted to the world, they had taken nine for themselves. And, indeed, +they succeeded for the moment; they escaped out of the sea. But +immediately the sea said to itself, "How can I allow the pledge +entrusted to me by God to be taken from me?" And the water rushed after +the Egyptians, and dragged back every man of them. + +Among the Egyptians were the two arch-magicians Jannes and Jambres. +They made wings for themselves, with which they flew up to heaven. They +also said to Pharaoh: "If God Himself hath done this thing, we can +effect naught. But if this work has been put into the hands of His +angel, then we will shake his lieutenants into the sea." They proceeded +at once to use their magic contrivances, whereby they dragged the +angels down. These cried up to God: "Save us, O God, for the waters are +come in unto our soul! Speak Thy word that will cause the magicians to +drown in the mighty waters." And Gabriel cried to God, "By the +greatness of Thy glory dash Thy adversaries to pieces." Hereupon God +bade Michael go and execute judgement upon the two magicians. The +archangel seized hold of Jannes and Jambres by the locks of their hair, +and he shattered them against the surface of the water. [53] + +Thus all the Egyptians were drowned. Only one was spared - Pharaoh +himself. When the children of Israel raised their voices to sing a song +of praise to God at the shores of the Red Sea, Pharaoh heard it as he +was jostled hither and thither by the billows, and he pointed his +finger heavenward, and called out: "I believe in Thee, O God! Thou art +righteous, and I and My people are wicked, and I acknowledge now that +there is no god in the world beside Thee." Without a moments delay, +Gabriel descended and laid and iron chain about Pharaoh's neck, and +holding him securely, he addressed him thus: "Villain! Yesterday thou +didst say, 'Who is the Lord that I should hearken to His voice?' and +now thou sayest, 'The Lord is righteous.'" With that he let him drop +into the depths of the sea, and there he tortured him for fifty days, +to make the power of God known to him. At the end of the time he +installed him as king of the great city of Nineveh, and after the lapse +of many centuries, when Jonah came to Nineveh, and prophesied the +overthrow of the city on account of the evil done by the people, it was +Pharaoh who, seized by fear and terror, covered himself with sackcloth, +and sat in ashes, and with his own mouth made proclamation and +published this decree through Nineveh: "Let neither man nor beast, herd +nor flock, taste anything; let them not feed nor drink water; for I +know there is no god beside Him in all the world, all His words are +truth, and all His judgements are true and faithful." + +Pharaoh never died, and never will die. He always stands at the portal +of hell, and when the kings of the nations enter, he makes the power of +God known to them at once, in these words: "O ye fools! Why have ye not +learnt knowledge from me? I am denied the Lord God, and He brought ten +plagues upon me, sent me to the bottom of the sea, kept me there for +fifty days, released me then, and brought me up. Thus I could not but +believe in Him." [54] + +God caused the Egyptians to be washed ashore in their death struggle. +There were four reasons for this. The Israelites were not to say that +as they themselves had escaped, so also the Egyptians had passed +through the sea dryshod, only the latter had gone in another direction, +and therefore had vanished from sight. The Egyptians, on the other +hand, were not to think that the children of Israel had been drowned in +the sea like themselves. In the third place, the Israelites were to +have, as their booty, the silver, gold, and other precious things with +which the Egyptians were decked; and, finally, the Israelites were to +enjoy the satisfaction of seeing their enemies suffer. With their +finger thy could point them out one by one, saying, "This one way my +taskmaster, who beat me with those fists of his at which the dogs are +now gnawing, and yonder Egyptian, the dogs are chewing the feet with +which he kicked me." + +As they lay on the shore in their last agony, they had to witness their +own destruction and the victory of the Israelites, and they also beheld +the suffering of their brethren that had remained behind in Egypt, for +God poured out His punishment over the whole people, whether in Egypt +or at the Red Sea. [55] As for the corpses by the shores of the sea, +they did not remain unburied, the earth swallowed them, by way of +reward for Pharaoh's having acknowledged the justice of the +chastisement that had been inflicted upon king and people. Before their +corpses had been disposed of in this way, there had been a quarrel +between the earth and the sea. The sea said to the earth, "Take thy +children unto thyself," and the earth retorted, "Keep those whom thou +hast slain." The sea hesitated to do as the earth bade, for fear that +God would demand them back on the day of judgement; and the earth +hesitated, because it remembered with terror the curse that had been +pronounced upon it for having sucked up Abel's blood. Only after God +swore and oath, not to punish it for receiving the corpses of the +Egyptians, would the earth swallow them. [56] + + + + +THE SONG AT THE SEA + + +Mighty is faith, for the spirit of God came upon the Israelites as a +reward for their trust in God, and in His servant Moses; and it was in +this exaltation that they sang to the Lord a song [57] that moved Him +to grant forgiveness for all their sins. [58] This song was the second +of the nine songs that in the course of history of Israel sang to their +God. They assembled to sing the first in Egypt, on the night when they +were freed from captivity; their second was the song of triumph by the +Red Sea; their third, when the well sprang up in the wilderness; Moses +sang the fourth before his death; the fifth was Joshua's song after his +victory over the five Amorite Kings; Deborah and Barak sang the sixth +when they conquered Sisera; the seventh was David's psalm of +thanksgiving to God for his deliverance out of the hand of all his +enemies; the eighth was Solomon's song at the dedication of the Temple; +the ninth Jehoshaphat sang as, trusting in God, he went to battle +against the Moabites and the Ammonites. The tenth and last song, +however, will be that grand and mighty song, when Israel will raise +their voice in triumph at their future deliverance, for that will be +the final release of Israel for all time. [59] + +When Israel prepared to sound their praises to God for delivering them +from destruction in the Red Sea, God, to show His recognition of +Israel's fulfillment of the token of the Abrahamic covenant, bade the +angels who came to intone their song, wait: "Let My children sing +first," He said. This incident with the angels is like the story of the +king who, upon returning from a victorious campaign, was told that his +son and his servant were waiting with wreaths in their hands, and were +asking who should first crown him. The king said, "O ye fools, to +question if my servant should walk before my son! No, let my son come +first!" + +This was the second time the angels were obliged to retire before +Israel. When Israel stood by the Red Sea, before them the rolling +waters, and behind them the hosts of Egypt, then, too, the angels +appeared, to sing their daily song of praise to the Lord, but God +called to them, "Forbear! My children are in distress, and you would +sing!" + +But even after the men had completed their song, it was not yet given +to the angels to raise their voices, for after the men followed the +women of Israel, and only then came the turn of the angels. Then they +began to murmur, and said, "Is it not enough that the men have preceded +us? Shall the women come before us also?" But God replied, "As surely +as ye live, so it is." [60] + +At first Israel requested their leader Moses to begin the song, but he +declined, saying, "No, ye shall begin it, for it is a greater mark of +honor to be praised by the multitude than by a single one." At once the +people sang: "We will glorify the Eternal, for He has shown us signs +and tokens. When the Egyptians passed the decree against us, and said, +'Every son that is born ye shall cast into the river,' our mothers went +into the field, and Thou didst bid a sleep to fall upon them, and they +bore us without any pain; and the angels descended from Heaven, washed +and anointed us, and robed us in many-colored silken garments, and +placed in our hands two lumps, one of butter and one of honey. When our +mothers awoke and saw us washed, anointed, and clothed in silk, then +they praised Thee, and said, 'Praise be God who has not turned His +grace and His lasting love from the seed of our father Abraham; and now +behold! they are in Thy hand, do with them as Thou wilt.' And they +departed. When the Egyptians saw us, they approached to kill us, but +Thou in Thy great mercy didst bid the earth swallow us and set us in +another place, where we were not seen by the Egyptians, and lo! in this +way didst Thou save us from their hand. When we grew up, we wandered in +troops to Egypt, where each recognized his parents and his family. All +this hast Thou done for us, therefore will we sing of Thee." + +Thereupon Moses said: "Ye have given thanks to the Holy One, blessed be +He, and not I will praise His name, for to me also has He shown signs +and tokens. The Lord is my strength and my song, and He is become my +salvation; He is my God, and I will prepare Him and habitation; my +father's God, and I will exalt Him." [61] + +The song by the Red Sea was as much the song of Moses as of all Israel, +for the great leader counted as not less than all the other Israelites +together, and, besides, [62] he had composed a large portion of the +song. In virtue of the spirit of God that possessed them while they +sang, Moses and the people mutually supplemented each other, so that, +as soon as Moses spoke half the verse, the people repeated it, and +linked the second complementary part to it. So Moses began with the +half verse, "I will sing unto the Lord, for He hath triumphed +gloriously," whereupon the people answered, "The horse and his rider +hath He thrown into the sea." And in this wise developed the whole +song. [63] + +But not alone the adults took part in this song, even the sucklings +dropped their mothers' breasts to join in singing; yea, even the +embryos in the womb joined the melody, and the angels' voices swelled +the song. [64] God so distinguished Israel during the passage through +the Red Sea, that even the children beheld His glory, yea, even the +woman slave saw more of the presence of God by the Red Sea than the +Prophet Ezekiel was ever permitted to behold. [65] + +They closed the song with the words: "Let us set the crown of glory +upon the head of our Deliverer, who suffers all things to perish, but +does not Himself decay, who changes all things, but is Himself +unchanged. His is the diadem of sovereignty, for He is the King of +kings in this world, and His is the sovereignty of the world to come; +it is His and will be His in all eternity." [66] Thereupon Moses spake +to Israel, "Ye have seen all the signs, all miracles and works of glory +that the Holy One, blessed be He, hath wrought for you, but even more +will He do for you in the world to come; for not like unto this world +is the world of the hereafter; for in this world war and suffering, +evil inclination, Satan, and the Angel of Death hold sway; but in the +future would, there will be neither suffering nor enmity, neither Satan +nor the Angel of Death, neither groans nor oppression, nor evil +inclination." [67] + +As Moses and the race that wandered from Egypt with him sang a song to +the Lord by the Red Sea, so shall they sing again in the world to come. +In the world to come, all generations will pass before the Lord and +will ask Him who should first intone the song of praise, whereupon He +will reply: "In the past it was the generation of Moses that offered up +to me a song of praise. Let them do it now once more, and as Moses +conducted the song by the Red Sea, so shall he do in the world of the +hereafter." [68] + +In other respects, too, it shall be in the world to come as it was at +the time of the song by the sea. For when Israel intoned the song of +praise, God put on a festive robe, on which were embroidered all the +promises for a happy future to Israel. Among them were written: "Then +shall thy light break forth as the morning"; "Then said they among the +heathen. 'The Lord hath done great things for them,'" and many similar +promises. But when Israel sinned, God rent the festive robe, and He +will not restore it, or put it on until the coming of the future world. +[69] + +After the men had completed the song, the women under the guidance of +Miriam sang the same song to the accompaniment of music and dancing. +The Israelites had had perfect faith, that God would perform for them +miracles and deeds of glory, hence they had provided themselves with +timbrels and with flutes, that they might have them at hand to glorify +the anticipated miracles. [70] Then Miriam said to the women, "Let us +sing unto the Lord, for strength and sublimity are His; He lords it +over the lordly, and He resents presumption. He hurled Pharaoh's horses +and chariots into the sea, and drowned them, because wicked Pharaoh in +his presumption pursued God's people, Israel." [71] + + + + +THE AWFUL DESERT + + +Just as Israel had displayed sullenness and lack of faith upon +approaching the sea, so did they upon leaving it. Hardly had they seen +that the Egyptians met death in the waters of the sea, when they spoke +to Moses, and said: "God had led us from Egypt only to grant us five +tokens: To give us the wealth of Egypt, to let us walk in clouds of +glory, to cleave the sea for us, to take vengeance on the Egyptians, +and to let us sing Him a song of praise. Now that all this has taken +place, let us return to Egypt." Moses answered: "The Eternal said, 'The +Egyptians whom ye have seen to-day, yes shall see them again no more +forever.'" But the people were not yet content, and said, "Now the +Egyptians are all dead, and therefore we can return to Egypt." Then +Moses said, "You must now redeem your pledge, for God said, 'When thou +hast brought forth the people out of Egypt, ye shall serve God upon +this mountain.'" Still the people remained headstrong, and without +giving heed to Moses, they set out on the road to Egypt, under the +guidance of an idol that they had brought with them out of Egypt, and +had even retained during their passage through the sea. Only through +sheer force was Moses able to restrain them from their sinful +transgression. [72] This was the second of the ten temptations with +which Israel tempted God during their wanderings through the desert. +[73] + +There was one other difficulty with the people that Moses had to +overcome: The sea cast up many jewels, pearls and other treasures that +had belonged to the Egyptians, drowned in its waves, and Israel found +it hard to tear themselves away from the spot that brought them such +riches. Moses, however, said, "Do you really believe that the sea will +continue to yield you pearls and jewels?" [74] + +From the sea they passed to the desert Shur, a horrible and dreadful +wilderness, full of snakes, lizards, and scorpions, extending over +hundreds of miles. So deadly is the nature of the snakes that dwell in +the desert, that if one of them merely glides over the shadow of a +flying bird, the bird falls into pieces. [75] It was in this desert +that the following happened to King Shapor: A cohort that he sent +through this desert was swallowed by a snake, and the same fate +overtook a second and a third cohort. Upon the advice of his sages, he +then filled the hides of animals with hot coals wrapped in straw, and +had these cast before the snake until it expired. [76] + +It was then a proof of Israel's great faith in their God, that they +obeyed Moses, and without murmur or delay followed him into this +frightful wilderness. [77] Therefore did God reward them for their +trust in Him, for not only were they not harmed by the snakes and +scorpions during their many years stay in the desert, but they were +even relieved of the fear of the reptiles, for as soon as the snakes +saw the Israelites, they meekly lay down upon the sand. [78] For three +days they marched through the desert, uncomplaining, but when their +supply of water gave out, the people murmured against Moses, saying, +"What shall we drink?" While crossing through the Red Sea they had +provided themselves with water, for, miraculously, the sea flowed sweet +for them; and now when the supply was becoming exhausted, they began to +give expression to their dissatisfaction. On this occasion they again +betrayed their faintheartedness, for instead of seeking advice from +their leader Moses, they began to murmur against him and against God, +even though at present they had not yet suffered from lack of water. So +poorly did they stand the test to which God has put them, for in fact +the very ground upon which they trod had running water beneath it, but +they were not aware of this. God had desired to see how they would act +under these conditions. [79] + +The people were all the more exasperated because their joy, when they +sighted the springs and hastened to draw from the, turned to keenest +disappointment when they tasted of the water and found it bitter. These +deluded hopes cast them down spiritually as well as physically, and +grieved them, not so much for their own sakes as for those of their +young children, to whose pleas for water they could not listen without +tears. Some of the thoughtless and fickle of faith among them uttered +the accusation that even the former kindness had been granted them so +much as a benefit, but rather with a view to the present and much +greater privation. These said that death by the hand of the enemy is to +be thrice preferred to perishing by thirst; for by the wise man, speedy +and painless departure from life is in no way to be distinguished from +immortality; the only real death, however, is slow and painful dying, +for the dread lies not in being dead, but in dying. + +While they indulged in these lamentations, Moses prayed to God to +forgive the faint of heart their unseemly words, and, furthermore, to +supply the general want. [80] Mindful of the distress of the people, +Moses did not pray long, but uttered his request in a few words; and +quickly, as he had prayed, was his prayer answered. God bade him take a +piece of a laurel tree, write upon it the great and glorious name of +God, and throw it into the water, whereupon the water would become +drinkable and sweet. [81] + +The ways of the Holy One, blessed be He, differ from the ways of man: +Man turns bitter to sweet by the agency of some sweet stuff, but God +transformed the bitter water through the bitter laurel tree. When +Israel beheld this miracle, they asked forgiveness of their heavenly +Father, and said: "O Lord of the world! We sinned against Thee when we +murmured about the water." [82] Not through this miracle alone, +however, has Marah become a significant spot for Israel, but, +especially, because there God gave to Israel important percepts, like +the Sabbath rest, marriage and civil laws, and said to the people: "If +you will observe these statutes, you will receive many more, the Ten +Commandments, the Halakot, and the Haggadot; the Torah, however, will +bring you happiness and life. If you will diligently endeavor to walk +through life uprightly, so that you will be virtuous in your dealing +with men, I will value it as if you had fulfilled all commandments, and +will put upon you none of those diseases that I brought Egypt. If, +however, you will not be mindful of My laws, and will be visited by +diseases, then will I be you physician and will make you well, for as +soon as you will observe the laws, shall the diseases vanish." [83] + +The cause for the want of water at Marah had been that for three days +the people had neglected the study of the Torah, and it was for this +reason that the prophets and elders of Israel instituted the custom of +reading from the Torah on Saturday, Monday and Thursday, at the public +service, so that three days might never again pass without a reading +from the Torah. [84] + +From Marah they moved on to Elim. From a distance palm trees made the +place look inviting enough, but when the people came close, they were +again disappointed; there were not more than three score and ten palm +tress, and there were of stunted growth owing to a lack of water, for +in spite of the presence of twelve wells of water, the soil was so +barren and sandy that the wells were not sufficient to water it. [85] +Here again the marvelous intercession of God in favor of the fate of +Israel is shown, for the scant supply of water at Elim, which had +hardly sufficed for seventy palm trees, satisfied sixty myriads of the +wandering people that stayed there for several days. [86] + +The men of understanding could at this place see a clear allusion to +the fortune of the people; for there are twelve tribes of the people, +each of which, if it prove God-fearing, will be a well of water, +inasmuch as its piety will constantly and continually bring forth +beautiful deeds; the leaders of the people, however, are seventy, and +they recall the noble palm tree, for in outward appearance as well as +in its fruits, it is the most beautiful of trees, whose seat of life +does not lie buried deep in the roots, as with other plants, but soars +high, set like the heart in the midst of its branches, by which it is +surrounded as a queen under the protection of her bodyguard. The soul +of him who has tasted piety possesses a similar spirit; it has learned +to look up and ascend, and itself ever busy with spiritual things and +the investigation of Divine beauty, disdains earthly things, and +considers them only a childish play, whereas that aspiration alone +seems serious. [87] + +It was at Elim, where, at the creation of the world, God had made the +twelve wells of water, and the seventy palm trees, to correspond to the +twelve tribes and the seventy elders of Israel, that Israel first took +up the study of the law, for there they studied the laws given them at +Marah. [88] + + + + +THE HEAVENLY FOOD + + +The bread which Israel had taken along out of Egypt sufficed for +thirty-one days, and when they had consumed it, the whole congregation +of the children of Israel murmured against their leader Moses. It was +not only immediate want that oppressed them, but despair of a food +supply for the future; for when they saw the vast, extensive, utterly +barren wilderness before them, their courage gave way, and they said: +"We migrated, expecting freedom, and now we are not even free from the +cares of subsistence; we are not, as out leader promised, the happiest, +but in truth the most unfortunate of men. After our leader's words had +keyed us to the highest pitch of expectation, and had filled out ears +with vain hopes, he tortures us with famine and does not provide even +the necessary food. With the name of a new settlement he has deceived +this great multitude; after he had succeeded in leading us from a +well-known to an uninhabited land, he now plans to send us to the +underworld, the last road of life. [89] 'Would to God we had died by +the hand of the Lord during the three days of darkness in the land of +Egypt when we sat by the flesh-pots, and when we did eat bread to the +full.'" In their exasperation they spoke untruths, for in reality they +had suffered from want of food in Egypt, too, as the Egyptians had not +given them enough to eat. [90] + +In spite of the railings against him, Moses was not so much indignant +about their words as about the fickleness of the people. After those +many quite extraordinary experiences they had no right to expect merely +the natural and the probable, but should cheerfully have trusted him; +for, truly, in the sight of all, they had been shown the most tangible +proofs of his reliability. When, on the other hand, Moses considered +their distress, he forgave them; for he told himself that a multitude +is by nature fickle, and allows itself to be easily influenced by +impressions of the moment, which cast the past into oblivion, and +engender despair of the future. [91] + +God also forgave the unworthy conduct of Israel, and instead of being +angry with them because they murmured against Him, when it should have +been their duty to pray to Him, He was ready to grant them aid, saying +to Moses, "They act according to their lights, and I will act according +to Mine; not later than to-morrow morning manna will descend from +heaven." + +As a reward for Abraham's readiness, in answer to the summons to +sacrifice Isaac, when he said, "Here am I," God promised manna to the +descendants of Abraham with the same words, "Here I am." In the same +way, during their wanderings through the wilderness, God repaid the +descendants of Abraham for what their ancestor had done by the angels +who visited him. He himself had fetched bread for them, and likewise +God Himself caused bread to rain from heaven; he himself ran before +them on their way, and likewise God moved before Israel; he had water +fetched for them, and likewise God, through Moses, caused water to flow +from the rock; he bade them seek shade under the tree, and likewise God +had a cloud spread over Israel. [92] Then God spoke to Moses: "I will +immediately reveal Myself without Jacob, 'I will rain bread from My +treasure in heaven for you; and the people shall go out and gather a +certain rate every day.'" + +There were good reasons for not exceeding a day's ration in the daily +downpour of manna. First, that they might be spared the need of +carrying it on their wanderings; secondly, that they might daily +receive it hot; and, lastly, that they might day by day depend upon +God's aid, and in this way exercise themselves in faith. [93] + +While the people were still abed, God fulfilled their desire, and +rained down manna for them. For this food had been created on the +second day of creation, [94] and ground by the angels, it later +descended for the wanderers in the wilderness. [95] The mills are +stationed in the third heaven, where manna is constantly being ground +for the future use of the pious; [96] for in the future world manna +will be set before them. [97] Manna deserves its name, "bread of the +angels," not only because it is prepared by them, but because those who +partake of it become equal to the angels in strength, and, furthermore, +like them, have no need of easing themselves, as manna is entirely +dissolved in the body. Not until they sinned, did they have to ease +themselves like ordinary mortals. [98] + +Manna also showed its heavenly origin in the miraculous flavor it +possessed. There was no need of cooking or baking it, nor did it +require any other preparation, and still it contained the flavor of +every conceivable dish. One had only to desire a certain dish, and no +sooner had he thought of it, than manna had the flavor of the dish +desire. The same food had a different taste to every one who partook of +it, according to his age; to the little children it tasted like milk, +to the strong youths like bread, to the old men like honey, to the sick +like barley steeped in oil and honey. [99] + +As miraculous as the taste of manna was it descent from heaven. First +came a north wind to sweep the floor of the desert; then a rain to wash +it quite clean; then dew descended upon it, which was congealed into a +solid substance by the wind, that it might serve as a table for the +heaven-descending gold. [100] But, that no insects or vermin might +settle on the manna, the frozen dew formed not only a tablecloth, but +also a cover for the manna, so that it lay enclosed there as in a +casket, protected from soiling or pollution above and below. + + + + +THE GATHERING OF THE MANNA + + +With an easy mind every individual might perform his morning prayer in +his house and recite the Shema', then betake himself to the entrance of +his tent, and gather manna for himself and all his family. [101] The +gathering of manna caused little trouble, and those among the people +who were too lazy to perform even the slightest work, went out while +manna fell, so that it fell straight into their hands. [102] The manna +lasted until the fourth hour of the day, when it melted; but even the +melted manna was not wasted, for out of it formed the rivers, from +which the pious will drink in the hereafter. The heathen even then +attempted to drink out of these streams, but the manna that tasted so +deliciously to the Jews, had a quite bitter taste in the mouth of the +heathen. Only indirectly could they partake of the enjoyment of manna: +They used to catch the animals that drank the melted manna, and even it +this form it was so delicious that the heathen cried, "Happy is the +people that is in such a case." [103] For the descent of manna was not +a secret to the heathen, as it settled at such enormous heights that +the kings of the East and of the West could see how Israel received its +miraculous food. [104] + +The mass of the manna was in proportion to its height, for as much +descended day by day, as might have satisfied the wants of sixty +myriads of people, through two thousand years. [105] Such profusion of +manna fell over the body of Joshua alone, as might have sufficed for +the maintenance of the whole congregation. [106] Manna, indeed, had the +peculiarity of falling to every individual in the same measure; and +when, after gathering, they measured it, they found that there was an +omer for every man. + +Many lawsuits were amicably decided through the fall of manna. If a +married couple came before Moses, each accusing the other of +inconstancy, Moses would say to them, "To-morrow morning judgement will +be given." If, then, manna descended for the wife before the house of +her husband, it was known that he was in the right; but if her share +descended before the house of her own parents, she was in the right. +[107] + +The only days on which manna did not descend were the Sabbaths and the +holy days, but then a double portion fell on the preceding day. These +days had the further distinction that, while they lasted, the color of +the manna sparkled more than usual, and it tasted better than usual. +The people, however, were fainthearted, and on the very first Sabbath, +they wanted to go out as usual to gather manna in the morning, although +announcement had been made that God would send them no food on that +day. Moses, however, restrained them. They attempted to do it again +toward evening, and again Moses restrained them with the words, "To-day +ye shall not find it in the field." At these words they were greatly +alarmed, for they feared that they might not receive it any more at +all, but their leader quieted them with the words, "To-day ye shall not +find any of it, but assuredly to-morrow; in this world ye shall not +receive manna on the Sabbath, but assuredly in the future world." + +The unbelieving among them did not hearken to the words of God, and +went out on the Sabbath to find manna. Here-upon God said to Moses: +"Announce these words to Israel: I have led you out of Egypt, have +cleft the sea for you, have sent you manna, have caused the well of +water to spring up for you, have sent the quails to come up to you, +have battled for you against Amalek, and wrought other miracles for +you, and still you do not obey My statutes and commandments. You have +not even the excuse that I imposed full many commandments upon you, for +all that I bade you do at Marah, was to observe the Sabbath, but you +have violated it." "If," continues Moses, "you will observe the +Sabbath, God will give you three festivals in the months of Nisan, +Siwan, and Tishri; and as a reward for the observance of the Sabbath, +you will receive six gifts from God: the land of Israel, the future +world, the new world, the sovereignty of the dynasty of David, the +institution of the priests and the Levites; and, furthermore, as a +reward for the observance of the Sabbath, you shall be freed from the +three great afflictions: from the sufferings of the times of Gog and +Magog, from the travails of the Messianic time, and from the day of the +great Judgement." + +When Israel heard these exhortations and promises, they determined to +observe the Sabbath, and did so. [108] They did not know, to be sure, +what they had lost through their violation of the first Sabbath. Had +Israel then observed the Sabbath, no nation would ever have been able +to exercise any authority over them. [109] + +This, moreover, was not the only sin that Israel committed during this +time, for some among them also broke the other commandment in regard to +manna, that it, not to store it away from day to day. These sinners +were none other than the infamous pair, Dathan and Abiram, who did not +hearken to the word of God, but saved the manna for the following day. +But if they fancied they could conceal their sinful deed, they were +mistaken, for great swarms of worms bred from the manna, and these +moved in a long train from their tents to the other tents, so that +everyone perceived what these two had done. [110] + +To serve future generations as a tangible proof of the infinite power +of God, the Lord bade Moses lay an earthen vessel full of manna before +the Holy Ark, and this command was carried out by Aaron in the second +year of the wanderings through the desert. When, many centuries later, +the prophet Jeremiah exhorted his contemporaries to study the Torah, +and they answered his exhortations, saying, "How shall we then maintain +ourselves?" the prophet brought forth the vessel with manna, and spoke +to them, saying: "O generation, see ye the word of the Lord; see what +it was that served your fathers as food when they applied themselves to +the study of the Torah. You, too, will God support in the same way, if +you will but devote yourselves to the study of the Torah. [111] + +When the imminent destruction of the Temple was announced to King +Josiah, he concealed the Holy Ark, and with it also the vessel with +manna, as well as the jug filled with sacred oil, which was used by +Moses for anointing the sacred implements, and other sacred objects. In +the Messianic time the prophet Elijah will restore all these concealed +objects. [112] + +Israel received three gifts during their wanderings through the desert: +the well, the clouds of glory, and the manna; the first for the merits +of Miriam, the second for those of Aaron, and the third for those of +Moses. When Miriam died, the well disappeared for a time, but it +reappeared as a reward for the merits of Aaron and Moses; when Aaron +dies, the clouds of glory disappeared for a time, but reappeared owing +to the merits of Moses. But when the last-named died, the well, the +clouds of glory, and the manna disappeared forever. [113] Throughout +forty years, however, manna served them not only as food, but also as +provender for their cattle, for the dew that preceded the fall of manna +during the night brought grain for their cattle. [114] Manna also +replaced perfume for them, for it shed and excellent fragrance upon +those who ate of it. [115] + +In spite of all the excellent qualities of manna, they were not +satisfied with it, and demanded that Moses and Aaron give them flesh to +eat. These replied: "We might put up with you if you murmured only +against us, but you murmur against the Eternal. Come forward, that you +may hear the judgment of God." At once God appeared to Moses, and said +to him: "It is revealed to Me what the congregation of Israel have +said, and what they will say, but tell them this: You have demanded two +things; you have desired bread, and I gave it to you, because man +cannot exist without it; but now, filled to satiety, you demand flesh; +this also will I give you, so that you might not say if your wish were +denied. 'God cannot grant it,' but at some future time you shall make +atonement for it; I am a judge and shall assign punishment for this." + +In the meantime, however, God granted their wish, and toward evening +thick swarms of quails came up from the sea, and covered the whole +camp, taking their flight quite low, not two ells above the ground, so +that they might be easily caught. Contrary to the manna, which fell in +the morning, the quails did not come before evenfall; with a radiant +countenance God gave them the former, as their desire for bread was +justified, but with a darkened mien, under cover of night, He sent +quails. [116] Now, because the one food came in the morning and the +second in the evening, Moses instituted the custom among his people of +taking two meals a day, one in the morning and one in the evening; and +he set the meal with the use of meat for the evening. [117] At the same +time he taught them the prayer in which they were to offer thanks after +eating manna, which read: "Blessed be Thou, O God our Lord, King of the +world, who in Thy bounty, dost provide for all the world; who, in Thy +grace, goodwill, and mercy, dost grant food to every creature, for Thy +grace is everlasting. Thanks to Thy bounty we have never lacked food, +nor ever shall lack it, for Thy great name's sake. For Thou suppliest +and providest for all; Thou are bountiful, and nourishest all Thy +creatures which Thou has made. Blessed be Thou, O God, that dost +provide for all." [118] + + + + +MIRIAM'S WELL + + +Relieved as they were of all the cares of subsistence through the gift +of manna, it was plainly the duty of the Israelites to devote +themselves exclusively to the study of the Torah. [119] When, +therefore, they slackened in the performance of this duty, punishment +in the form of lack of water immediately overtook them. This was the +first time that they actually experienced this want, for at Marah +nothing more than alarm that this need might come upon them, had caused +them to murmur and complain. In their distress they once more +unreasonably cast reproaches upon their leader, and disputed with him, +saying: "Wherefore is this, children, that thou hast brought us up out +of Egypt, to kill us, and our children, and our cattle with thirst?" +Moses replied: "As often as you quarrel with me, you tempt God, but God +performeth wonders and excellent deeds for you, as often as you dispute +with me, that His name may sound in glory throughout the world." + +In spite of the injury they had done him, Moses prayed to God that He +might aid them in their distress and also stand by him. "O Lord of the +world!" said he, "I am surely doomed to die. Thou biddest me not to be +offended with them, but if I obey Thy words, I shall certainly be +killed by them." God, however, replied: "Try thou to act like Me; as I +return good for evil, so do thou return to them good for evil, and +forgive their trespass; go on before the people, and We shall see who +dares touch thee." [120] Hardly had Moses shown himself to the people, +when all of them rose reverently from their seats, whereupon God said +to Moses: "How often have I told thee not to be angry with them, but to +lead them, as a shepherd leads his flock; it is for their sake that I +have set thee on this height, and only for their sake wilt thou find +grace, goodwill, and mercy in My sight." [121] + +Then God bade him go with some elders to the rock on Horeb, and fetch +water out of it. The elders were to accompany him there, that they +might be convinced that he was not bringing water from a well, but +smiting it from a rock. To accomplish this miracle, God bade him smite +the rock with his rod, as the people labored under the impression that +this rod could only bring destruction, for through its agency Moses had +brought the ten plagues upon the Egyptians in Egypt, and at the Red +Sea; now they were to see that it could work good also. [122] Upon +God's bidding, Moses told the people to choose from which rock they +wished water to flow, [123] and hardly had Moses touched with his +sapphire rod the rock which they had chosen, when plenteous water +flowed from it. The spot where this occurred, God called Massah, and +Meribah, because Israel had there tried their God, saying, "If God is +Lord over all, as over us; if He satisfies our needs, and will further +show us that He knows our thoughts, then will we serve Him, but not +otherwise." [124] + +The water that flowed for them on this spot served not only as a relief +for their present need, but on this occasion there was revealed to them +a well of water, which did not abandon them in all their forty years' +wandering, but accompanied them on all their marches. [125] God wrought +this great miracle for the merits of the prophetess Miriam, wherefore +also it was called "Miriam's Well." [126] But his well dates back to +the beginning of the world, for God created it on the second day of the +creation, [127] and at one time it was in the possession of Abraham. It +was this same well that Abraham demanded back from Abimelech, king of +the Philistines, after the king's servants had violently taken it away. +But when Abimelech pretended not to know anything about it, saying, "I +wot not who hath done this thing," Abraham said: "Thou and I will send +sheep to the well, and he shall be declared the rightful owner of the +well, for whose sheep the water will spout forth to water them. And," +continued Abraham, "from that same well shall the seventh generation +after me, the wanderers in the desert, draw their supply." [128] + +This well was in the shape of a sieve-like rock, out of which water +gushes forth as from a spout. It followed them on all their wanderings, +up hill and down dale, and wherever they halted, it halted, too, and it +settled opposite the Tabernacle. Thereupon the leaders of the twelve +tribes would appear, each with his staff and chant these words to the +well, "Spring up, O well, sing ye unto it; nobles of the people digged +it by the direction of the lawgiver with their staves." Then the water +would gush forth from the depths of the well, and shoot up high as +pillars, then discharge itself into great streams that were navigable, +and on these rivers the Jews sailed to the ocean, and hauled all the +treasures of the world therefrom. [129] + +The different parts of the camp were separated by these rivers, so that +women, visiting each other, were obliged to make use of ships. Then the +water discharged itself beyond the encampment, where it surrounded a +great plain, in which grew every conceivable kind of plant and tree; +[130] and these trees, owing to the miraculous water, daily bore fresh +fruits. [131] This well brought fragrant herbs with it, so that the +women had no need of perfumes on the march, for the herbs they gathered +served this purpose. [132] This well furthermore threw down soft, +fragrant kinds of grass that served as pleasant couches for the poor, +who had no pillows or bedclothes. [133] Upon the entrance to the Holy +Land this well disappeared and was hidden in a certain spot of the Sea +of Tiberias. Standing upon Carmel, and looking over the sea, one can +notice there a sieve-like rock, and that is the well of Miriam. [134] +Once upon a time it happened that a leper bathed at this place of the +Sea of Tiberias, and hardly had he come in contact with the waters of +Miriam's well when he was instantly healed. [135] + + + + +AMALEK'S WAR AGAINST ISRAEL + + +As a punishment because they had not had sufficient faith in God, and +had doubted whether He could fulfill all their wishes, and had grown +negligent in the study of the Torah and in the observance of the laws, +God turned Amalek against them during their sojourn in Rephidim, where +they had committed these sins. God dealt with them as did that man with +his son, whom he bore through the river on his shoulders. Whenever the +child saw something desirable, he said, "Father, buy it for me," and he +fulfilled the child's wish. After the son had in this way received many +beautiful things from his father, he called to a passing stranger with +these words, "Hast thou perhaps seen my father?" Then, indignantly, the +father said to his son: "O thou fool, that sittest on my shoulder! All +that thou didst desire, did I procure for thee, and now dost thou ask +of that man, 'Hast thou seen my father?'" Thereupon the father threw +the child off his shoulder, and a dog came and bit him. So did Israel +fare. When they moved out of Egypt, God enveloped them in seven clouds +of glory; they wished for bread, and He gave them manna; they wished +for flesh, and He gave them quails. After all their wishes had been +granted, they began to doubt, saying, "Is the Lord among us, or not?" +Then God answered, "You doubt My power; so surely as you live shall you +discover it; the dog will soon bite you." Then came Amalek. [136] + +This enemy of Israel bore the name Amalek to denote the rapidity with +which he moved against Israel, for like a swarm of locusts he flew upon +them; and the name furthermore designates the purpose of this enemy, +who came to suck the blood of Israel. [137] This Amalek was a son of +Eliphaz, the first-born son of Esau, and although the descendants of +Jacob had been weaker and more insignificant in earlier times, Amalek +had left them in peace, for he had excellent reasons to delay his +attack. God had revealed to Abraham that his seed would have to serve +in the land of the Egyptians, and had put the payment of this debt upon +Isaac, and after his death, upon Jacob and his descendants. The wicked +Amalek now said to himself, "If I destroy Jacob and his descendants, +God will impose the Egyptians bondage upon, me, grandson of Esau, +descendant of Abraham." Therefore he kept himself in restraint as long +as Israel dwelt in Egypt, but only after the bondage predicted to the +seed of Abraham had been served in full, did he set out to accomplish +the war of annihilation against Israel, which his grandfather Esau had +enjoined upon him. [138] + +No sooner had he heard of Israel's departure from Egypt, then he set +out against them and met them by the Red Sea. There, indeed, he could +work them no ill, for Moses uttered against him the Ineffable Name; and +so great was his confusion, that he was forced to retreat without +having effected his object. [139] Then, for some time, he tried lying +hidden in ambush, and in this wise molesting Israel, but as length he +gave up this game of hide-and-seek, and with a bold front revealed +himself as the open enemy of Israel. Not alone, however, did he himself +declare war upon Israel, but he also seduced all the heathen nations to +assist him in his enterprise against Israel. Although these declined to +war upon Israel, fearing that they might have to fare like the +Egyptians, they agreed to the following plan of Amalek. He said: +"Follow my expedition. Should Israel conquer me, there will still be +plenty of time for you to flee, but should success crown my attempt, +join your fate to mine, in my undertaking against Israel." So Amalek +now marched from his settlement in Seir, which was no less than four +hundred parasangs away from the encampment of the Jews; and although +five nations, the Hittites, the Hivites, the Jebusites, the Amorites, +and the Canaanites, had their dwellings between his home and the camp +of the Jews, he insisted upon being the first to declare war upon +Israel. + +God punished Israel, who had shown themselves an ungrateful people, by +sending against them an enemy that was ungrateful, too, never recalling +that he owed his life to the sons of Jacob, who had had him in their +power after their brilliant victory over Esau and his followers. [140] + +In his expedition against Israel he made use of his kinsman. Before +going over to open attack, he lured many unsuspecting Jews to death by +his kindly words. He had fetched from Egypt the table of descent of the +Jews; for every Jew had there to mark his name on the bricks produced +by him, and these lists lay in the Egyptian archives. Familiar with the +names of the different Jewish families, Amalek appeared before the +Jewish camp, and calling the people by name, he invited them to leave +the camp, and come out to him. "Reuben! Simeon! Levi! etc.," he would +call, "come out to me, your brother, and transact business with me." + +Those who answered the enticing call, found certain death at his hands; +and not only did Amalek kill them, but he also mutilated their corpses, +following the example of his grandsire Esau, by cutting off a certain +part of the body, and throwing it toward heaven with the mocking words, +"Here shalt Thou have what Thou desirest." In this way did he jeer at +the token of the Abrahamic covenant. + +So long as the Jews remained within the encampment, he could, of +course, do them no harm, for the cloud enveloped them, and under its +shelter they were as well fortified as a city that is surrounded by a +solid wall. The cloud, however, covered those only who were pure, but +the unclean had to stay beyond it, until they were cleansed by a ritual +bath, and these Amalek caught and killed. The sinners, too, +particularly the tribe of Dan, who were all worshippers of idols, were +not protected by the cloud, and therefore exposed to the attacks of +Amalek. [141] + +Moses did not himself set out to battle against this dangerous foe of +Israel, but he sent his servant Joshua, and for good reasons. Moses +knew that only a descendant of Rachel, like the Ephraimite Joshua, +could conquer the descendant of Esau. All the sons of Jacob had taken +part in the unbrotherly act of selling Joseph as a slave, hence none of +their descendants might stand up in battle against the descendant of +Esau; for they who had themselves acted unnaturally to a brother, could +hardly hope for God's assistance in a struggle with the unbrotherly +Edomites. Only the descendants of Joseph, the man who had been generous +and good to his brothers, might hope that God would grant them aid +against the unbrotherly descendants of Esau. In many other respects, +too, Joseph was the opposite of Esau, and his services stood his +descendants in good stead in their battles against the descendants of +Esau. Esau was the firstborn of his father, but through his evil deeds +he lost his birthright; Joseph, on the other hand, was the youngest of +his father's sons, and through his good deeds was he found worthy of +enjoying the rights of a firstborn son. Joseph had faith in the +resurrection, while Esau denied it; hence God said, "Joseph, the +devout, shall be the one to visit merited punishment on Esau, the +unbelieving." Joseph associated with two wicked men, Potiphar and +Pharaoh, yet he did not follow their example; Esau associated with two +pious men, his father and his brother, yet he did not follow their +example. "Hence," said God, "Joseph, who did not follow example of +wicked men, shall visit punishment upon him who did not follow the +example of pious men." Esau soiled his life with lewdness and murder; +Joseph was chaste and shunned bloodshed, hence God delivered Esau's +descendants into the hands of Joseph's descendants. And, as in the +course of history only the descendants of Joseph were victorious over +the descendants of Esau, so will it be in the future, at the final +reckoning between the angel of Esau and the angels of the Jews. The +angel of Reuben will be rebuffed by the angel of Esau with these words, +"you represent on who had illegal relations with his father's wife"; +the angels of Simeon and Levi will have the listen to this reproof, +"You represent people who slew the inhabitants of Shechem"; the angel +of Judah will be repulsed with the words, "Judah had illicit relations +with his daughter-in-law." And the angels of the other tribes will be +repulsed by Esau's angel, when he points out to them that they all took +part in selling Joseph. The only one whom he will not be able to +repulse will be Joseph's angel, to whom he will be delivered and by +whom he will be destroyed; Joseph will b the flame and Esau the straw +burned in the flame. [142] + + + + +AMALEK DEFEATED + + +Moses now instructed Joshua in regard to his campaign against Amalek, +saying, "Choose us out men and go out, fight with Amalek." The words +"choose us" characterize the modesty of Moses, who treated his disciple +Joshua as an equal; in these words he has taught us that the honor of +our disciples should stand as high as our own. Joshua did not at first +want to expose himself to danger and leave the protection of the cloud, +but Moses said to him, "Abandon the cloud and set forth against Amalek, +if ever thou dost hope to set the crown upon thy head." He commanded +him to choose his warriors from among the pious and God-fearing, and +promised him that he would set a fast day for the following day, and +implore God, in behalf of the good deeds of the Patriarchs and the +wives of the Patriarchs, to stand by Israel in this war. + +Joshua acted in accordance with these commands [143] and set out +against Amalek, to conquer whom required not only skillful strategy, +but also adeptness in the art of magic. For Amalek was a great magician +and knew that propitious and the unpropitious hour of each individual, +and in this way regulated his attacks against Israel; he attacked that +one at night, whose death had been predicted for a night, and him whose +death had been preordained for a day did he attack by day. + +But in this art, too, Joshua was his match, for he, too, knew how to +time properly the attack upon [144] individuals, and he destroyed +Amalek, his sons, the armies he himself commanded, and those under the +leadership of his sons. But in the very heat of battle, Joshua treated +his enemies humanely, he did not repay like with like. Far was it from +him to follow Amalek's example in mutilating the corpses of the enemy. +Instead with a sharp sword he cut off the enemies' heads, an execution +that does not dishonor. + +But only through the aid of Moses, did Joshua with his victory. Moses +did not go out into battle, but through his prayer and through his +influence upon the people in inspiring them with faith, the battle was +won. While the battle raged between Israel and Amalek, Moses was +stationed on a height, where, supported by the Levite Aaron and the +Judean Hur, the representatives of the two noble tribes Levi and Judah, +he fervently implored God's aid. He said: "O Lord of the world! Through +me has Thou brought Israel out of Egypt, through me hast Thou cleft the +sea, and through me has Thou wrought miracles; so do Thou now work +miracles for me, and lend me victory to Israel, for I well know that +while all other nations fight only to the sixth hour of the day, this +sinful nation stand in battle ranks till sunset." Moses did not +consider it sufficient to pray alone to God, but he raised his hands +toward heaven as a signal for the whole nation to follow his example +and trust in God. As often as he then raised his hands to heaven and +the people prayed with him, trusting that God would lend them victory, +they were indeed victorious; as often, however, as Moses let down his +hands and the people ceased prayer, weakening in their faith in God, +Amalek conquered. But it was hard for Moses constantly to raise his +hands. This was God's way of punishing him for being somewhat negligent +in the preparations for the war against Amalek. Hence Aaron and Hur +were obliged to hold up his arms and assist him in his prayer. As, +furthermore, he was unable to stand all that time, he seated himself on +a stone, disdaining a soft and comfortable seat, saying, "So long as +Israel is in distress, I shall share it with them." [145] + +At evenfall, the battle was not yet decided, therefore Moses prayed to +God that He might stay the setting of the sun and thus enable Israel to +draw the battle to a close. God granted this prayer, for the sun did +not set until Israel had completely destroyed their enemy. Thereupon +Moses blessed Joshua with the words, "Some day the sun shall stand +still for thy sake, as it did to-day for mine," and this blessing was +later fulfilled at Gibeon, when the sun stood still to help Joshua in +his battle against the Amorites. [146] + +Although Amalek had not received the merited punishment from the hands +of Joshua, still his enterprise against Israel had not been entirely +unavailing. The miraculous exodus of Israel out of Egypt, and +especially the cleaving of the sea, had created such alarm among the +heathens, that none among them had dared to approach Israel. But this +fear vanished as soon as Amalek attempted to compete in battle with +Israel. Although he was terrible beaten, still the fear of the +inaccessibility of Israel was gone. It was with Amalek as with that +foolhardy wight who plunged into a scalding-hot tub. He scalded himself +terribly, yet the tub became cold through his plunge into it. Hence God +was not content with the punishment Amalek received in the time of +Moses, but swore by His throne and by His right hand that He would +never forget Amalek's misdeeds, that in this world as well as in the +time of the Messiah He would visit punishment upon him, and would +completely exterminate him in the future world. So long as the seed of +Amalek exist, the face of God is, as it were, covered, and will only +then come to view, when the seed of Amalek shall have been entirely +exterminated. + +God had at first left the war against Amalek in the hands of His +people, therefore He bade Joshua, the future leader of the people, +never to forget the war against Amalek; and if Moses had listened +intently, he would have perceived from this command of God that Joshua +was destined to lead the people into the promised land. But later, when +Amalek took part in the destruction of Jerusalem, God Himself took up +the war against Amalek, saying, "By My throne I vow not to leave a +single descendant of Amalek under the heavens, yea, no one shall even +be able to say that this sheep or that wether belonged to an +Amalekite." [147] + +God bade Moses impress upon the Jews to repulse no heathen should he +desire conversion, but never to accept an Amalekite as a proselyte. It +was in consideration of this word of God that David slew the Amalekite, +who announced to him the death of Saul and Jonathan; for he saw in him +only a heathen, although he appeared in the guise of a Jew. [148] + +Part of the blame for the destruction of Amalek falls upon his father, +Eliphaz. He used to say to Amalek: "My son, dost thou indeed know who +will posses this world and the future world?" Amalek paid no attention +to his allusion to the future fortune of Israel, and his father urged +it no more strongly upon him, although it would have been his duty to +instruct his son clearly and fully. He should have said to him: "My +son, Israel will posses this world as well as the future world; dig +wells then for their use and build road for them, so that thou mayest +be judged worthy to share in the future world." But as Amalek had not +been sufficiently instructed by his father, in his wantonness he +undertook to destroy the whole world. God, who tries the reins and the +heart, said to him: "O thou fool, I created thee after all the seventy +nations, but for thy sins thou shalt be the first to descend into +hell." [149] + +To glorify the victory over Amalek, Moses built an altar, which God +called "My Miracle," for the miracle God wrought against Amalek in the +war of Israel was, as it were, a miracle for God. For so long as the +Israelites dwell in sorrow, God feels with them, and a joy for Israel +is a joy for God, hence, too, the miraculous victory over Israel's foe +was a victory for God. [150] + + + + +JETHRO + + +"Smite a scorner, and the simple will beware." The destruction of +Amalek brought Jethro to his senses. Jethro was originally in the same +plot with Amalek, both having incited Pharaoh against Israel, but when +he saw that Amalek lost this world and the other, he repented of his +sinful ways, saying: "There is nothing left to me but to go over to the +God of Israel"; [151] and although he dwelt in the greatest wealth and +honor, he determined to set out for the desert, to Moses and his God. +[152] Arrived at the camp of Israel, he could not enter it, for it was +enveloped by a cloud that none could pierce, hence he wrote a letter to +Moses and shot it off with an arrow, so that it fell into the camp. +[153] The letter read: "I adjure thee, by thy two sons and by thy God, +to come to meet me and receive me kindly. If thou wilt not do if for my +sake, do it for thy wife's sake; and if thou wilt not do it for her +sake, do it for thy sons' sake." For Jethro brought with him his +daughter Zipporah, from whom Moses had been divorced, as well as her +two sons, her only children, for after her separation from Moses, she +had wed no other man. + +At first Moses was inclined to give no ear to this letter, but God said +to him: "I, through whose word the world came into being, I bring men +to Me and do not thrust them back. I permitted Jethro to approach Me, +and did not push him from Me. So do thou, too, receive this man, who +desires to betake himself under the wings of the Shekinah, let him +approach, and do not repulse him." God herewith taught Moses that one +should repulse with the left hand, and beckon with the right. [154] + +Moses, Aaron, Nadab, and Abihu, together with the seventy elders of +Israel, carrying with them the sacred Ark, hastened to welcome Jethro +kindly; and Moses so honored his father-in-law as to make an obeisance +before him and kiss him. Before Moses told his father-in-law of the +great miracles God had wrought for Egypt, such as the exodus from +Egypt, the cleaving of the sea, the rain of manna, and the rest, he +offered him the greeting of peace; for great is peace, that precedes +event he praise of God. [155] After the peace-greeting, Moses, to draw +his father-in-law nearer to true faith in God and His revelation, began +to relate to him the miracles that God had wrought for them at the +exodus from Egypt, during the passing through the Red Sea, and during +the war with Amalek. He said, moreover, "In the manna that God gives us +we perceive the taste of bread, of meat, of fish, in short, of all the +dishes there are. Out of the well that God gives us we draw a drink +that possesses the taste of old wine as well as new, of milk and of +honey, in short, of all the beverages that exist." "We shall," Moses +continued, "receive six other gifts from God, the land of Israel, the +future world, the new world, the sovereignty of David, the institution +of priests, and of Levites." + +When Jethro heard all this, he determined to become a Jew and to +believe in the only God, and although he felt a pang at heart upon +hearing that the Egyptians had perished - for no one should scoff at a +heathen before a proselyte who is not a Jew of ten generation's +standing - still he burst into a song of praise to God for the deeds He +had one for His people. In truth, it reflects shame upon Moses and the +sixty myriads of Jews that they had not given thanks to God for the +release from Egypt, until Jethro came and did so. He said: "Praised be +God who delivered Moses and Aaron, as well as the whole nation of +Israel, from the bondage of Pharaoh, that great dragon, and of the +Egyptians. Truly, great is the Lord before all gods, for whereas +formerly not a single slave succeeded in escaping from Egypt, He led +sixty myriads out of Egypt. There is no god whom I had not, at some +time in my life, worshipped, but not I must admit that none is like the +God of Israel. This God had not been unbeknown to me heretofore, but +now I know Him better, for His fame will sound throughout the world, +because He visited upon the Egyptians exactly what they had planned to +undertake against Israel. They wanted to destroy Israel by water, and +by water were they destroyed." [156] + +With sacrifices and a feast was the arrival of Jethro celebrated, for +after he had made the burnt offering not far from the bush of thorns +that had been unscathed by fire, Jethro prepared a feast of rejoicing +for the whole people, [157] at which Moses did not consider it below +the dignity to wait on the guests in person. In this he followed the +example of Abraham, who in person waited on the three angels, though +they appeared in the guise of idolatrous Arabs. + +Abraham like Moses sought to follow in the ways of the Lord, to provide +each according to his wants, and to grant to everybody what he lacks, +whether he be a righteous man, or an idolater, who through his sins +conjures up God's wrath. [158] + +To this feast the people sat down according to their tribes. They ate, +drank and were merry, while Aaron and Jethro with their relatives sang +songs of thanksgiving to God, and praised Him as the Creator and Donor +of their lives and their liberty. At the same time they gave due +appreciation to Moses, through whose courage everything had happily +come to pass. In his words of gratitude to Moses, Jethro also gave +expression to many glorious eulogies on the people of Israel, but he +especially extolled Moses, who through difficulties and dangers had +shown so much courage in the salvation of his friends. [159] + + + + +THE INSTALLATION OF ELDERS + + +Jethro, who had come to Moses shortly before the revelation on Mount +Sinai, stayed with his son-in-law for more than a year. In the first +months, however, he had no opportunity of observing Moses in the +capacity of judge, for Moses spent the time from the day of the +revelation to the tenth day of Tishri almost entirely in heaven. Hence +Jethro could not be present at a court proceeding of his before the +eleventh day of Tishri, the first day after Moses' return from heaven. +Jethro now perceived how Moses sat like a king upon his throne, while +the people, who brought their lawsuits before him, stood around him. +This so displeased him that he said to his son-in-law: "Why sittest +thou thyself alone, and all the people stand by thee from morning until +even?" Moses answered: "Because the people come unto me to enquire of +God. It is not in my honor that they stand, but in honor of God, whose +judgement they would know. When they are in doubt over a case of clean +or unclean, or when there is a dispute between two parties, which they +desire to have settled exactly according to the law, or in conformity +with a compromise, they come to me; and when the parties at dispute +leave me, they part as friends and no longer enemies. I expound to the +people, besides, the words of God and His decisions." + +On the day that Moses again took up his activity as a judge, and Jethro +had for the first time the chance of observing him, came the mixed +multitude with the pleas that they, like the other Israelites, wanted +their share in the Egyptians booty. Moses' method, first seen by him in +practice, [160] struck Jethro as most absurd, and he therefore said: +"The thing that thou doest is not good," through delicacy softening his +real opinion, "It is bad" to "It is not good." [161] "The people," he +continued, "will surely unbraid thee and Aaron, his two sons Nadab and +Abihu, and the seventy elders, if thou continuest in this fashion. But +if thou hearkenest now to my voice, thou wilt fare well, provided God +approves of my plan. This is, that thou shalt be 'the vessel of the +revelations of God,' and shalt lay the revelations of God before the +people, as often as thou receivest them; so that they may understand +the exposition of the Torah, as well as its decisions. And thou shalt +instruct them how to pray in the synagogues, how to tend the sick, how +to bury their dead, how to render the services of friendship to one +another, how to practice justice, and how, in some cases, not to insist +on strict justice. But as for trying the people as a judge, thou +shouldst, in accordance with thy prophetic insight, choose men that are +possessed of wisdom, fear of God, modesty, hate of covetousness, love +of truth, love of humanity, and a good name, and these shall devote all +their time to trials, and to the study of the study of the Torah. If +God approve my plan, then wilt thou and Aaron, his sons and the seventy +elders, and all the people dwell in peace." [162] + +This counsel of Jethro's found great favor in Moses' eyes, for he had +been only too well aware of the difficulties and annoyances with which +he had had to contend. The people were very disputatious, being willing +to spend seventy silverlings in litigation costs for the sake of +gaining one silverling, and did their utmost to lengthen their disputes +at law. When on say that Moses was about to cast a decision against +him, he demanded that his lawsuit be adjourned, declaring that had +witnesses and other proofs, which he would bring forward on the next +occasion. But they were not merely litigious and disputations, they +were also spiteful, and vented their temper on Moses. If Moses went out +early, they would say: "Behold the son of Amram, who betakes himself +early to the gathering of manna, that he may get the largest grains." +If he went out late, they would say: "Behold the son of Amram, he goes +through the multitude, to gather in marks of hone." But if he chose a +path aside from the crowd, they said: "Behold the son of Amram, who +makes it impossible for us to follow the simple commandment, to hone a +sage." Then Moses said: "If I did this you were not content, and if I +did that you were not content! I can no longer bear you alone. 'The +Eternal, your God, hath multiplied you, and behold, ye are this day as +the stars of heaven for multitude. The Lord, God of you fathers, make +you a thousand times so many as ye are, and bless you, as he hath +promised you!" + +The Israelites were not content with this blessing of Moses, and said +to him: "O our teacher Moses, we do not desire thee to bless us, we +have had much greater blessings given to us. God spoke to our father +Abraham: 'I will bless thee and in multiplying I will multiply thy seed +as the stars of the heaven, and as the sand which is upon the sea +shore,' and thou dost limit our blessings." Moses cried: "I am only a +creature of flesh and blood, limited in my powers, hence is my blessing +limited. I give you my blessing, but the blessing of God remains +preserved for ye, and He will bless you unlimitedly, and multiply you +as the fish of the sea and the sands on the seashore, as the star in +the sky and the plants on the earth." [163] + +After he had bestowed his blessing upon them, he asked them to propose +capable pious men, that he might appoint them as judges and leaders +over them. He said: "If a man were to present himself to me as a +candidate for this position of honor, I alone should not be able to +decide to what tribe he belonged, and whence he came; but you know +them, and hence it is advisable for you to propose them. Do not think, +however, that I feel I must abide by your choice, for it depends solely +upon me, whether or not I shall appoint them." + +The people were very eager to carry this plan of Moses into execution, +and requested him to settle the matter as quickly as possible. But +their motive was self-interested, for every one among them said: "Moses +will now appoint about eighty thousand officials. If I myself should +not be among them, surely my son will be, and if not he, my grandson, +and with a gift of some kind it will be an easy matter to induce such a +judge to look after my interests at court." Moses, of course, was not +deceived about their true sentiments; still, he paid no further +attention to them, and picked out the best men among the people, though +they were not possessed of nearly all the good qualities Jethro had +thought essential for judges and leaders of people. With kindly words +he invited them to assume their offices, and said: "Blessed are ye that +are judged worthy of being leader of the children of Abraham, Isaac, +and Jacob, of a people whom God called His friends, His brothers, His +flock, and other titles of love." He impressed upon them that they must +possess much patience, and must not become impatient if a lawsuit is +brought before them more than once. "Heretofore," he said, "you +belonged to yourselves, but from now you belong to the people; for you +judge between every man, and his brother and his neighbor. If ye are to +appoint judges, do so without respect of persons. Do not say 'I will +appoint that man because he is a handsome man or a strong man, because +he is my kinsman, or because he is a linguist.' Such judges will +declare the innocent guilty and the guilty innocent, not through +wickedness, but through ignorance; and God will reckon the appointment +of such judges against you, as a perversion of justice, on account of +your respect of persons. If a wealthy man and a poor man come before +you to court, do not say: 'Why should I insult the rich man for so +small a matter? I will rather give judgement in his favor, and then, +outside the court, tell him to give the poor man what he demands, as he +is in the right.' But do not, on the other hand, if the poor man is in +the wrong, say: 'The rich man is obliged to assist the poor anyhow, I +will now decide in favor of the poor, that in a decent way he may, +without begging, obtain money from his rich fellow-man.' Do not, +moreover, say: 'I fear to pronounce judgement, lest that man kill my +son, burn my barn, or destroy my plants,' for the judgement is God's." + +After these admonitions, Moses instructed the new judges in legal +procedure, in both civil and criminal cases, and at the same time urged +the people no to deny the judges the veneration due him. [164] For +great is the importance of justice. For him who hates it, there is no +remedy; but the judge who decides conscientiously is the true +peacemaker, for the weal of Israel, of the commonwealth, and indeed of +all living creatures. [165] + + + + +JETHRO REWARDED + + +Although the installation of elders on Moses' part came to pass in +accordance with the command of God, still it was Jethro upon whose +advice Moses besought God to lighten his burden, and to permit him +partly to transfer the leadership of the people to others. [166] Hence +he did not conceal the name of the adviser, but announced it to all the +people, and immortalized him as such in the Holy Scriptures; for he +deemed it praiseworthy to appreciate duly the merits of others. [167] +It had, however, been part of God's scheme to reward Jethro for the +love he bore the Torah; and for this reason did He allow it to come to +pass that Moses had to have his attention called to the plan of +installing the elders through his father-in-law, that the Holy +Scriptures might devote a whole chapter to the plan of Jethro. [168] + +This, however, is not the only reward for Jethro's piety, who, in his +love for the Torah, excelled all proselytes. A miracle occurred on the +very first day of his arrival in camp for manna in his honor descended +at the noon hour, the hour of his arrival; and, moreover, in as great +quantities as was wont to rain down for sixty myriads of Israelites. He +did not have to exert himself to gather the food, for it came over his +body, so all he had to do was to carry his hand to his mouth to partake +of it. [169] Jethro, nevertheless, did not remain with Moses, but +returned to his native land. Moses, of course, tried to persuade his +father-in-law to stay. He said to him: "Do not think that we shall +continue to move thus slowly through the desert, nay, we shall now move +directly to the promised land." Only to urge Jethro to stay longer with +them did Moses use the words "we move," so that his father-in-law might +believe that Moses too would enter the promised land, for otherwise he +would hardly have allowed himself to be persuaded to join the march to +Palestine. Moses continued: "I do not want to mislead thee, hence I +will tell thee that the land will be divided only among the twelve +tribes, and that thou has no claim to possession of lands; but God bade +us be kind to the proselytes, and to thee we shall be kinder than to +all other proselytes." Jethro, however, was not to be persuaded by his +son-in-law, considering himself in duty bound to return to his native +land. For the inhabitants of his city had for many years made a habit +of having him store their valuable, as none possessed their confidence +in such a measure as he. If he had stayed still longer with Moses, +people would have declared that he had absconded with all these things +and fled to Moses to share it with him, and that would have been a blot +on his fair name and that of Moses. Jethro had furthermore made many +debts during the year in which he came to Moses, for, owing to the hail +God had sent upon Egypt before the exodus of Israel, a great famine had +arisen in Jethro's home too, and he had found himself obliged to lend +money for the support of the poor. If he were not now to return to his +home, people would say that he had run away in order to evade his +creditors, and such talk concerning a man of piety would have been +desecration of the Divine Name. So he said to Moses: "There are people +who have a fatherland, but no property there; there are also +property-holders who have no family; but I have a fatherland, and have +property there as well as a family; hence I desire to return to my +fatherland, my property, and my family." But Moses would not yield so +soon, and said to his father-in-law: "If thou dost not accompany us as +a favor, I will command thee to do so, that the Israelites might not +say thou hadst been converted to our religion only in the expectation +of receiving a share in the promised land, but hadst returned to thy +home when thou didst discover that proselytes have no claim on property +in the Holy Land. Through thy refusal to move with us, thou wilt give +the heathens an opportunity to say that the Jews do not accept +proselytes, since they did not accept even their own king's +father-in-law, but allowed him to return to his own land. Thy refusal +will injure the glory of God, for the heathens will keep away from the +true faith. But if thou wilt wander with us, I assure thee that they +seed shall share with us the Temple, the Torah, and the future reward +of the pious. How canst thou, moreover, who hast seen all the miracles +of God wrought for us during the march through the desert; who wert a +witness of the way in which even the Egyptians became fond of us - how +canst thou now depart from us? It is a sufficient motive for thee to +remain with us, in order to officiate as a member of the Sanhedrin, and +teach the Torah. We, on our part, want to retain thee, only that thou +mightest in difficult cases enlighten our eyes; for thou wert the man +who gave us good and fair counsel, to which God Himself could not +refuse His assent." Jethro replied: "A candle may glow in the dark, but +not when the sun and the moon; of what avail would my candle-light be? +I had, therefore, better return to my home city that I may make +proselytes of its inhabitants, instruct them in the Torah, and lead +them under the wings of the Shekinah." Amid great marks of honor, and +provided with rich gifts, Jethro returned to his home, where he +converted his kinsmen and his compatriots to the belief in the true +God, as he had intended. [170] + +The descendants of Jethro later settled in Palestine, where the +fruitful land of Jericho was allotted to them as a dwelling place. +After the capture of Palestine, the tribes, by mutual consent, agreed +that the fertile strip of land at Jericho should fall to the share of +the tribe on whose land the Temple was to be erected. But when its +erection was postponed for a long time, they agreed to allot this piece +of land to Jethro's sons, because they, being proselytes, had no other +possession in the Holy Land. Four hundred and eighty years did the +descendants of Jethro dwell in Jericho, when, upon the erection of the +Temple at Jerusalem, they relinquished it to the tribe of Judah, who +claimed it as an indemnity for the site of the Temple. [171] + +Jethro's descendants inherited his devotion to the Torah, like him +dedicating their lives entirely to its study. So long as Joshua lived, +they sat at this master's feet, but when he died, they said: "We left +our fatherland and came here only for the sake of studying the Torah; +if we were now to spend our time in cultivating the soil, when should +we study the Torah?" They therefore gave up their dwelling-place in +Jericho, and moved to the cold barren wilderness, to Jabez, who there +had his house of instruction. But when they there beheld the priests, +the Levites, and the noblest of the Jews, they said, "How can we, +proselytes, presume to sit beside these?" Instead of sitting within the +house of instruction, they remained at the entrance of it, where they +listened to the lectures, and in this manner made further progress in +the study of the Torah. [172] They were rewarded for their piety, their +prayer was heard by God, and their good deeds served as a protection to +Israel; and on account of their pious actions they were called "the +families of the scribes," the Tirathites, the Shimeathites, and the +Suchathites, names designating their piety and devotion to the Torah. + +One of the descendants of Jethro was Jonadab, son of Rechab, who, when +he heard from a prophet that God would destroy the Temple, bade all his +children, as a toke of mourning, to drink no wine, use no oil for +anointing themselves, nor cut their hair, nor dwell in houses. The +Rechabites obeyed this command of their sire, and as a reward for this, +God made a covenant with them that their descendants should always be +members of the Sanhedrin, and teachers of Israel. The covenant with the +Rechabites was even stronger than that with David, for to the house of +the latter God promised to keep the covenant only if his descendants +were pious, but He made an unconditional covenant with the Rechabites. +God rewarded them for their devotion to Him in this way, although they +did not belong to the Jewish nation. From this one can gather how great +would have been their reward if they had been Israelites. [173] + + + + +THE TIME IS AT HAND + + +Moses sent his father-in-law Jethro back to his home, shortly before +the revelation on Mount Sinai. He thought: "When God gave us a single +commandment of the Torah in Egypt, the Passover, He said, 'There shall +no stranger eat thereof.' Surely Jethro may not look on when God +bestows on us the whole Torah." Moses was right: God did not want +Jethro to be present at the revelation. He said: "Israel was in Egypt, +bound to work with clay and bricks, at the same time as Jethro was +sitting at home in peace and quiet. He who suffers with the community +shall share their future joys, but he who does not share the sufferings +of the community shall not take part in their rejoicing." [174] + +God had not only good cause to delay the giving of the Torah until +after the departure of Jethro, but the time He chose to bestowing it +was also chosen for a good reason. Just as a female proselyte, or a +woman freed from captivity, or an emancipated slave, may not enter +wedlock before she has for three months lived as a free Jewess, so God +also waited three months after the deliverance of Israel from the +bondage and the slavery of Egypt, before His union with Israel on Mount +Sinai. [175] God furthermore treated His bride as did that king who +went to the marriage ceremony only after he had overwhelmed his chosen +bride with many gifts. So did Israel first receive manna, the well, and +the quails, and not till then was the Torah granted them. Moses, who +had received this promise when God had first appeared to him, viz., +"When thou has brought forth the people out of Egypt, ye shall serve +God upon this mountain" - waited most longingly for the promised time, +saying, "When will this time come to pass?" When the time drew near, +God said to Moses, "The time is at hand when I shall bring about +something entirely new." + +This new miracle of which God spoke was the healing of all the sick +among the Jews. God had wanted to give the Torah to the Jews +immediately after the exodus from Egypt, but among them were found many +that were lame, halt, or deaf; wherefore God said: "The Torah is +without a blemish, hence would I not bestow it on a nation that has in +it such as are burdened with defects. Nor do I want to wait until their +children shall have grown to manhood, for I do not desire any longer to +delay the delight of the Torah." For these reasons nothing was left Him +to do, but to heal those afflicted with disease. In the time between +the exodus from Egypt and the revelation on Mount Sinai, all the blind +among the Israelites regained their sight, all the halt became whole, +so that the Torah might be given to a sound and healthy people. God +wrought for that generation the same miracle which He will hereafter +bring about in the future world, when "the eyes of the blind shall be +opened, the ears of the deaf shall be unstopped, the lame man leap as +an hart, and the tongues of the dumb sing." [176] Not only physically +was this generation free from blemishes, but spiritually, too, it stood +on a high plane, and it was the combined merits of such a people that +made them worthy of their high calling. Never before or after lived a +generation as worthy as this of receiving the Torah. Had there been but +one missing, God would not have given them the Torah: "for He layeth up +wisdom for the righteous; He is a buckler to them that walk uprightly." +[177] + +For one other reason did God delay the revelation of the Torah. He had +intended giving them the Torah immediately after their exodus from +Egypt, but at the beginning of the march through the desert, great +discord reigned among them. Nor was harmony established until the new +moon of the third month, when they arrived at Mount Sinai; whereupon +God said: "The ways of the Torah are ways of loveliness, and all its +paths are paths of peace; I will yield the Torah to a nation that +dwells in peace and amity." [178] This decision of God, now to give +them the Torah, also shows how mighty is the influence of penance. For +they had been sinful upon their arrival at Mount Sinai, continuing to +tempt God and doubting His omnipotence. After a short time, however, +they changed in spirit; and hardly had they reformed, when God found +them worthy of revealing to them the Torah. + +The third month was chosen for the revelation, because everything that +is closely connected with the Torah and with Israel is triple in +number. The Torah consists of three parts, the Pentateuch, the +Prophets, and the Hagiographa; similarly the oral law consists of +Midrash, Halakah, and Haggadah. The communications between God and +Israel were carried on by three, Moses, Aaron, and Miriam. Israel also +is divided into three divisions, priests, Levites, and laymen; and they +are, furthermore, the descendants of the three Patriarchs, Abraham, +Isaac, and Jacob. For God has a preference for "the third": It was the +third of Adam's sons, Seth, who became the ancestor of humanity, and so +too it was the third among Noah's sons, Shem, who attained high +station. Among the Jewish kings, too, it was the third, Solomon, whom +God distinguished before all others. The number three plays a +particularly important part in the life of Moses. He belonged to the +tribe of Levi, which is not only the third of the tribes, but has a +name consisting of three letters. He himself was the third of the +children of the family; his own name consists of three letters; in his +infancy he had been concealed by his mother throughout three months; +and in the third month of the year, after a preparation of three days, +did he receive the Torah on a mountain, the name of which consists of +three letters. [179] + + + + +THE GENTILES REFUSE THE TORAH + + +The mountain on which God made his revelation bears six names: It is +called the Desert Sin, because God there announced His commandments; it +is called the Desert Kadesh, because Israel was sanctified there; the +Desert Kadmut because the pre-existing Torah was there revealed; the +Desert Paran because Israel there was greatly multiplied; the Desert +Sinai because the hatred of God against the heathens began there, for +the reason that they would not accept the Torah; and for this same +reason is it called Horeh, because the annihilation of the heathens was +there decreed by God. [180] For the wrath of God against the heathens +dates from their refusal to accept the Torah offered them. + +Before God gave Israel the Torah, He approached every tribe and nation, +and offered them the Torah, that hereafter they might have no excuse to +say, "Had the Holy one, blessed be He, desired to give us the Torah, we +should have accepted it." He went to the children of Esau and said, +"Will ye accept the Torah?" They answered Him, saying, "What is written +therein?" He answered them, "Thou shalt not kill." Then they all said: +"Wilt Thou perchance take from us the blessing with which our father +Esau was blessed? For he was blessed with the words, 'By thy sword +shalt thou live." We do not want to accept the Torah." Thereupon He +went to the children of Lot and said to them, "Will ye accept the +Torah?" They said, "What is written therein?" He answered, "Thou shalt +not commit unchastity." They said: "From unchastity do we spring; we do +no want to accept the Torah." Then He went to the children of Ishmael +and said to them, "Do ye want to accept the Torah?" They said to Him, +"What is written therein?" He answered, "Thou shalt not steal." They +said: "Wilt Thou take from us the blessing with which our father was +blessed? God promised him: 'His hand will be against every man.' We do +not want to accept the Thy Torah." Thence He went to all the other +nations, who likewise rejected the Torah, saying: "We cannot give up +the law of our fathers, we do not want Thy Torah, give it to Thy people +Israel." Upon this He came to Israel and spoke to them, "Will ye accept +the Torah?" They said to Him, "What is written therein?" He answered, +"Six hundred and thirteen commandments." They said: "All that the Lord +has spoken will we do and be obedient." [181] "O Lord of the world!" +they continued, "We acted in accordance with Thy commandments before +they were revealed to us. Jacob fulfilled the first of the Ten +Commandments by bidding his sons put away strange gods that were among +them. Abraham obeyed the commandment not to take the name of the Lord +in vain, for he said: 'I have lifted up mine hand unto the Lord, the +most high God.' Joseph fulfilled the commandment to remember the +Sabbath and keep it holy; and when his brothers came to him, he had +everything for their welcome prepared on Friday. Isaac observed the law +to honor his father and his mother, when he allowed Abraham to bind him +on the altar as a sacrifice. Judah observed the commandment not to kill +when he said to his brothers, 'What profit is it if we slay our brother +and conceal his blood?' Joseph observed the law: 'Thou shalt not commit +adultery,' when he repulsed the desire of the wife of Potiphar. The +other sons of Jacob observed the commandment: 'Thou shalt not steal,' +saying: 'How then should we steal out of thy lord's house silver and +gold?' Abraham observed the commandment: 'Thou shalt not bear false +witness,' for he was a true witness, and bore witness before all the +world that Thou art the Lord of all creation. It was Abraham, also, who +observed the last of the Ten Commandments 'Thou shalt not covet,' +saying: 'I will not take from a thread even to a shoe-latchet.'" [182] + + + + +THE CONTEST OF THE MOUNTAINS + + +While the nations and peoples were refusing to accept the Torah, the +mountains among themselves were fighting for the honor of being chosen +as the spot for the revelation. One said: "Upon me shall the Shekinah +of God rest, and mine shall be this glory," whereupon the other +mountain replied: "Upon me shall the Shekinah rest, and mine shall be +this glory." The mountain of Tabor said to the mountain of Hermon: +"Upon me shall the Shekinah rest, mine shall be this glory, for in +times of old, when in the days of Noah the flood came over the earth, +all the mountains that are under the heavens were covered with water, +whereas it did not reach my head, nay, not even my shoulder. All the +earth was sunk under water, but I, the highest of the mountains, +towered high above the waters, hence I am called upon to bear the +Shekinah." Mount Hermon replied to Mount Tabor: "Upon me shall the +Shekinah rest, I am the destined one, for when Israel wished to pass +through the Red Sea, it was I who enabled them to do so, for I settled +down between the two shores of the sea, and they moved from one side to +the other, through my aid, so that not even their clothes became wet." +Mount Carmel was quite silent, but settled down on the shore of the +sea, thinking: "If the Shekinah is to repose on the sea, it will rest +upon me, and if it is to repose on the mainland, it will rest upon me." +Then a voice out of the high heavens rang out and said: "The Shekinah +shall not rest upon these high mountains that are so proud, for it is +not God's will that the Shekinah should rest upon high mountains that +quarrel among themselves and look upon one another with disdain. He +prefers the low mountains, and Sinai among these, because it is the +smallest and most insignificant of all. Upon it will He let the +Shekinah rest." [183] The other mountains hereupon said to God, "Is it +possible that Thou are partial, and wilt give us no reward for our good +intention?" God replied: "Because ye have striven in My honor will I +reward ye. Upon Tabor will I grant aid to Israel at the time of +Deborah, and upon Carmel will I give aid to Elijah." [184] + +Mount Sinai was given the preference not for its humility alone, but +also because upon it there had been no worshipping of idols; whereas +the other mountains, owing to their height, had been employed as +sanctuaries by the idolaters. [185] Mount Sinai has a further +significance, too, for it had been originally a part of Mount Moriah, +on which Isaac was to have been sacrificed; but Sinai separated itself +from it, and came to the desert. Then God said: "Because their father +Isaac lay upon this mountain, bound as a sacrifice, it is fitting that +upon it his children receive the Torah." Hence God now chose this +mountain for a brief stay during the revelation, for after the Torah +had been bestowed, He withdrew again to heaven. In the future world, +Sinai will return to its original place, Mount Moriah, when "the +mountain of the Lord's house shall be established in the top of the +mountains, and shall be exalted above the hills." [186] + +Just as Sinai was chosen as the spot for the revelation owing to its +humility, so likewise was Moses. When God said to Moses, "Go, deliver +Israel," he in his great humility, said: "Who am I that I should go to +Pharaoh and lead the children of Israel out of Egypt? There are nobler +and wealthier than I." But God replied: "Thou are a great man, thee +have I chosen out of all Israel. Of thee shall the prophet of the +future say, 'I have laid help upon one that is mighty; I have exalted +on chosen out of the people.'" Moses in his humility, however, still +stood apart and would not accept the office offered him, until God said +to him "Why dost thou stand apart? If they are not to be delivered by +thee, by none other will they be delivered." When, likewise, at God's +command Moses had erected the Tabernacle, he did not enter it, out of +great humility, until God said to him, "Why dost thou stand outside? +Thou are worthy to serve Me." [187] + + + + +THE TORAH OFFERED TO ISRAEL + + +On the second day of the third month, Moses received word form God to +betake himself to Mount Sinai, for without this direct summons he would +not have gone there. This time, as at all times, when God desired to +speak with Moses, He twice called him by name, and after he had +answered, "Here I am," God's revelation to him followed. [188] When +Moses had been carried to God in a cloud, which was always ready to +bear him to God and the restore him to men, God said to him: "Go and +acquaint the women of Israel with the principles of Judaism, and try +with kindly words to persuade them to accept the Torah; but expound the +full contents of the Torah to the men, and with them speak solemn words +concerning it." + +There were several reasons for his going to the women first. God said: +"When I created the world, I gave My commandment concerning the +forbidden fruit to Adam only, and not to his wife Eve, and this +omission had the effect that she tempted Adam to sin. Hence it appears +advisable that the women first hear My commandments, and the men will +then follow their counsel." [189] God, furthermore, knew that women are +more scrupulous in their observance of religious percepts, and hence He +first addressed Himself to them. Then, too, God expected the women to +instruct their children in the ways of the Torah, wherefore He sent His +messenger first to them. [190] + +The words that Moses was to address to the women as well as to the men, +to the Sanhedrin as well as to the people, were as follows: "You +yourselves have seen - for it is not from writings, or through +tradition, or from the mouths of others that ye learn it - what I did +for you in Egypt; for although they were idolaters, slayers of men, and +men of lewd living, still I punished them not for these sins, but only +for the wrong done to you. But ye will I carry on the wings of eagles, +on the day of the revelation at Sinai, and ye will I bring to Me when +the Temple shall be erected. Since I have wrought for you so many +miracles, even before you had received the Torah and observed the laws, +how many more miracles will I work for you, when you will have received +the Torah and observed the laws! The beginning of all things is hard, +but as soon as you will have grown accustomed to obedience, all else +will be easy to you. If you will now observe the Abrahamic covenant, +the Sabbath, and the commandment against idolatry, then will you be My +possession; for although everything belongs to Me, Israel will be My +especial possession, because I led them out of Egypt, and freed them +from bondage. With respect to Israel, God is like one who receive many +fields as an heritage, but one he purchased himself, and the one he +earned was dearest to his heart. I will reign alone over you, as My +possession, I and none other, so long as you keep yourselves aloof from +other peoples. If not, other peoples shall reign over you. But if you +obey Me, you shall be a nation, not only free from care, but also a +nation of priests, and a holy nation." + +If Israel had not sinned through worshipping the Golden Calf, there +would be among them no caste of priests, the nation would have been a +nation of priests, and it was only after their sin that the greater +part of the people lost the right to priesthood. + +God now instructed Moses to transmit to the people His words without +adding to them or diminishing from them, in the precise order and in +the same tongue, the Hebrew. Moses hereupon betook himself to the +people to deliver his message, without first seeing his family. He +first addressed the word of God to the elders, for he never forgot the +honor due the elders. Then, in simple and well arranged form, he +repeated it to all the people, including the women. Joyfully and of his +own impulse, every Israelite declared himself willing to accept the +Torah, whereupon Moses returned to God to inform Him of the decision of +the people. For although God, being omniscient, had no need of hearing +from Moses the answer of the people, still propriety demands that one +who is sent on a message return to make a report of his success to him +who sent him. God hereupon said to Moses: "I will come to thee in a +thick cloud and repeat to thee the commandments that I gave thee on +Marah, so that what thou tellest them may seem to the people as +important as what they hear from Me. But not only in thee shall they +have faith, but also in the prophets and sages that will come after +thee." + +Moses then returned to the people once more, and explained to them the +serious effects that disregard of the law would have upon them. The +first time he spoke to them about the Torah, he expounded its +excellencies to them, so as to induce them to accept it; but now he +spoke to them of the terrible punishments they would bring upon +themselves, if they did not observe the laws. The people did not, +however, alter their resolution, but were full of joy in the +expectation of receiving the Torah. They only wished Moses to voice to +God their desire to hear Him impart His words directly to them, so they +said to Moses, "We want to hear the words of our King from Himself." +They were not even content with this, but wanted to see the Divine +presence, for "hearing is not like seeing." God granted both their +wishes, and commanded Moses to tell them to prepare themselves during +the next two days for receiving the Torah. [191] + + + + +ISRAEL PREPARES FOR THE REVELATION + + +Just as one who is to be admitted to Judaism must first submit to the +three ceremonies of circumcision, baptism, and sacrifice, so Israel did +not receive the Torah until they had performed these three ceremonies. +They had already undergone circumcision in Egypt. Baptism was imposed +upon them two days before the revelation on Mount Sinai. On the day +preceding the revelation Moses recorded in a book the covenant between +Israel and their God, and on the morning of the day of the revelation, +sacrifices were offered as a strengthening of the covenant. [192] + +As there were no priests at that time, the service was performed by the +elders of Israel, who in spite of their age performed their duty with +youthful vigor. [193] Moses erected an altar on Mount Sinai, as well as +twelve memorial pillars, one for each tribe, and then bade them bring +bulls, as a burnt offering and a peace offering. [194] The blood of +these animals was then separated exactly into two halves. This was +attended to by the angel Michael, who guided Moses' hand, and so +conducted the separation of the blood that there might be not a drop +more in one half than in the other. God upon this said to Moses: +"Sprinkle the one half of the blood upon the people, as a token that +they will not barter My glory for the idols of other peoples; and +sprinkle the other half on the altar, as a token that I will not +exchange them for any other nation." Moses did as he was bidden, and +lo! the miracle came to pass that the blood of a few animals sufficed +to sprinkle every single Israelite. + +Before this covenant between God and Israel had been made, Moses read +aloud to the people all of the Torah, that they might know exactly what +they were taking upon themselves. This covenant was made a second time +in the desert of Moab by Moses, and a third time by Joshua after the +entrance into the promised land, on the mountains of Gerizim and Ebal. +[195] + +Although the people had now clearly expressed their desire to accept +the Torah, still God hesitated to give it to them, saying: "Shall I +without further ado give you the Torah? Nay, bring Me bondsmen, that +you will observe it, and I will give you the Torah." Israel: "O Lord of +the world! Our fathers are bondsmen for us." God: "Your fathers are My +debtors, and therefore not good bondsmen. Abraham said, 'Whereby shall +I know it?' and thus proved himself lacking in faith. Isaac loved Esau, +whom I hated, and Jacob did not immediately upon his return from +Padan-Aram keep his vow that he had made upon his way there. Bring Me +good bondsmen and I will give you the Torah." Israel: "Our prophets +shall be our bondsmen." God: "I have claims against them, for 'like +foxes in the deserts became your prophets.' Bring Me good bondsmen and +I will give you the Torah." Israel: "We will give Thee our children as +bondsmen." God: "Well, then, these are good bondmen, on whose bond I +will give you the Torah." Hereupon the Israelites brought their wives +with their babes at their breasts, and their pregnant wives, and God +made the bodies of the pregnant women transparent as glass, and He +addressed the children in the womb with these words: "Behold, I will +give your fathers the Torah. Will you be surety for them that they will +observe it?" They answered: "Yea." He furthermore said: "I am your +God." They answered: "Yea." "Ye shall have no other gods." They said: +"Nay." In this wise the children in the womb answered every commandment +with "Yea," and every prohibition with "Nay." As it was the little +children upon whose bond God gave His people the Torah, it comes to +pass that many little children die when Israel does not observe the +Torah. [196] + + + + +THE REVELATION ON MOUNT SINAI + + +From the first day of the third month, the day on which Israel arrived +at Mount Sinai, a heavy cloud rested upon them, and every one except +Moses was forbidden to ascend the mountain, yea, they durst not even +stay near it, lest God smite those who pushed forward, with hail or +fiery arrows. [197] The day of the revelation announced itself as an +ominous day even in the morning, for diverse rumblings sounded from +Mount Sinai. Flashes of lightning, accompanied by an ever swelling peal +of horns, moved the people with mighty fear and trembling. God bent the +heavens, moved the earth, and shook the bounds of the world, so that +the depths trembled, and the heavens grew frightened. His splendor +passed through the four portals of fire, earthquake, storm and hail. +The kings of the earth trembled in their palaces, and they all came to +the villain Balaam, and asked him if God intended the same fate for +them as for the generation of the flood. But Balaam said to them: "O ye +fools! The Holy One, blessed be He, has long since promised Noah never +again to punish the world with a flood." The kings of the heathen, +however, were not quieted, and furthermore said: "God has indeed +promised never again to bring a flood upon the world, but perhaps He +now means to destroy it by means of fire." Balaam said: "Nay, God will +not destroy the world either through fire or through water. The +commotion throughout nature was caused through this only, that He is +not about to bestow the Torah upon His people. 'The Eternal will give +strength unto His people.'" At this all the kings shouted, "May the +Eternal bless His people with peace," and each one, quieted in spirit, +went to his house. [198] + +Just as the inhabitants of the earth were alarmed at the revelation, +and believed the end of all time had arrived, so too did the earth. She +thought the resurrection of the dead was about to take place, and she +would have to account for the blood of the slain that she had absorbed, +and for the bodies of the murdered whom she covered. The earth was not +calmed until she heard the first words of the Decalogue. [199] + +Although phenomena were perceptible on Mount Sinai in the morning, +still God did not reveal Himself to the people until noon. For owing to +the brevity of the summer nights, and the pleasantness of the morning +sleep in summer, the people were still asleep when God had descended +upon Mount Sinai. Moses betook himself to the encampment and awakened +them with these words: "Arise from your sleep, the bridegroom is at +hand, and is waiting to lead his bride under the marriage-canopy." +Moses, at the head of the procession, hereupon brought the nation to +its bridegroom, God, to Sinai, himself going up the mountain. [200] He +said to God: "Announce Thy words, Thy children are ready to obey them." +These words of Moses rang out near and far, for on the occasion, his +voice, when he repeated the words of God to the people, had as much +power as the Divine voice that he heard. [201] + +It was not indeed quite of their own free will that Israel declared +themselves ready to accept the Torah, for when the whole nation, in two +divisions, men and women, approached Sinai, God lifted up this mountain +and held it over the heads of the people like a basket, saying to them: +"If you accept the Torah, it is well, otherwise you will find you grave +under this mountain." They all burst into tears and poured out their +heart in contrition before God, and then said: "All that the Lord hath +said, will we do, and be obedient." [202] Hardly had they uttered these +words of submission to God, when a hundred and twenty myriads of angels +descended, an provided every Israelite with a crown and a girdle of +glory - Divine gifts, which they did not lose until they worshipped the +Golden Calf, when the angels came and took the gifts away from them. +[203] At the same time with these crowns and girdles of glory, a +heavenly radiance was shed over their faces, but this also they later +lost through their sins. Only Moses retained it, whose face shone so +brightly, that if even to-day a crack were made in his tomb, the light +emanating from his corpse would be so powerful that it could not but +destroy all the world. [204] + +After God had bestowed upon Israel these wonderful gifts, He wanted to +proceed to the announcement of the Torah, but did not desire to do so +while Moses was with Him, that the people might not say it was Moses +who had spoken out of the cloud. Hence He sought an excuse to be rid of +him. He therefore said to Moses: "Go down, warn the people, that they +shall not press forward to see, for if even one of them were to be +destroyed, the loss to Me would be as great as if all creation had been +destroyed. Bid Nadab and Abihu also, as well as the first born that are +to perform priestly duties, beware that they do not press forward." +Moses, however, desirous of remaining with God, replied: "I have +already warned the people and set the bounds beyond which they may not +venture." God hereupon said to Moses: "Go, descend and call upon Aaron +to come up with thee, but let him keep behind thee, while the people do +not move beyond the positions thou hadst assigned them." Hardly had +Moses left the mountain, when God revealed the Torah to the people. +[205] + +This was the sixth revelation of God upon earth since the creation of +the world. The tenth and last is to take place on the Day of Judgement. + +The heavens opened and Mount Sinai, freed from the earth, rose into the +air, so that its summit towered into the heavens, while a thick cloud +covered the sides of it, and touched the feet of the Divine Throne. +[206] Accompanying God on one side, appeared twenty-two thousand angels +with crowns for the Levites, the only tribe that remained true to God +while the rest worshipped the Golden Calf. On the second side were +sixty myriads, three thousand five hundred and fifty angels, each +bearing a crown of fire for each individual Israelite. Double this +number of angels was on the third side, whereas on the fourth side they +were simply innumerable. For God did not appear from one direction, but +from all four simultaneously, which, however, did not prevent His glory +from filling the heaven as well as all the earth. [207] In spite of +these innumerable hosts of angels there was no crowding on Mount Sinai, +no mob, there was room for all the angels that had appeared in honor of +Israel and the Torah. They had, however, at the same time received the +order to destroy Israel in case they intended to reject the Torah. +[208] + + + + +THE FIRST COMMANDMENT + + +The first word of God on Sinai was Anoki, "It is I." It was not a +Hebrew word, but and Egyptian word that Israel first heard from God. He +treated them as did that king his home-coming son, whom, returning from +a long stay over sea, he addressed in the language the son had acquired +in a foreign land. So God addressed Israel in Egyptian, because it was +the language they spoke. At the same time Israel recognized in this +word "Anoki," that is was God who addressed them. For when Jacob had +assembled his children around his death-bed, he warned them to be +mindful of the glory of God, and confided to them the secrets that God +would hereafter reveal to them with the word "Anoki." He said: "With +the word 'Anoki' He addressed my grandfather Abraham; with the word +'Anoki' He addressed my father Isaac, and with the word 'Anoki' He +addressed me. Know, then, that when He will come to you, and will so +address, you, it will be He, but not otherwise." [209] + +When the first commandment had come out of the mouth of God thunder and +lightning proceeded from His mouth, a torch was at His right, and a +torch at His left, and His voice flew through the air, saying: "My +people, My people, House of Israel! I am the Eternal, you God, who +brought you out of the land of Egypt." When Israel heard the awful +voice, they flew back in their horror twelve miles, until their souls +fled from them. Upon this the Torah turned to God, saying: "Lord of the +world! Hast Thou given me to the living, or to the dead?" God said: "To +the living." The Torah: "But they are all dead." God: "For thy sake +will I restore them to life." Hereupon He let fall upon them the dew +that will hereafter revive the dead, and they returned to life. + +The trembling of heaven and earth that set in upon the perception of +the Divine voice, alarmed Israel so greatly that they could hardly +stand on their feet. God hereupon sent to every one of them two angels; +on lay his hand upon the heart of each, that his soul might not depart, +and on to lift the head of each, that he might behold his Maker's +splendor. They beheld the glory of God as well as the otherwise +invisible word when it emanated from the Divine vision, and rolled +forward to their ears, whereupon they perceived these words: "Wilt thou +accept the Torah, which contains two hundred and forty-eight +commandments, corresponding to the number of the members of they body?" +They answered: "Yea, yea." Then the word passed from the ear to the +mouth; it kissed the mouth, then rolled again to the ear again to the +ear, and called to it: "Wilt thou accept the Torah, which contains +three hundred and sixty-five prohibitions, corresponding to the days of +the year?" And when they replied, "Yea, yea," again the word turned +from the ear to the mouth and kissed it. After the Israelites had in +this wise taken upon themselves the commandments and the prohibitions, +God opened the seven heavens and the seven earths, and said: "Behold, +these are My witnesses that there is none like Me in the heights or on +earth! See that I am the Only One, and that I have revealed Myself in +My splendor and My radiance! If anyone should say to you, 'Go, serve +other gods,' then say: 'Can one who has seen his Maker, face to face, +in His splendor, in His glory and His strength, leave Him and become an +idolater?' See, it is I that have delivered you out of the house of +bondage; it is I that cleaved the seas before you and led you on dry +land, while I submerged you enemies in the depths. [210] I am the God +of the dry land as well as the sea, of the past as well as of the +future, the God of this world as well as of the future worlds. [211] I +am the God of all nations, but only with Israel is My name allied. If +they fulfil My wishes, I, the Eternal, am merciful, gracious and long +suffering, and abundant in goodness and truth; but if you are +disobedient, then will I be a stern judge. If you had not accepted the +Torah, no punishment could have fallen upon you were you not to fulfil +it, but now that you have accepted it, you must obey it." [212] + +In order to convince Israel of the unity and uniqueness of God, He bade +all nature stand still, that all might see that there is nothing beside +Him. When God bestowed the Torah, no bird sang, no ox lowed, the +Ofannim did not fly, the Seraphim uttered not their "Holy, holy, holy," +the sea did not roar, no creature uttered a sound - all listened in +breathless silence to the words announced by an echoless voice, "I am +the Lord you God." [213] + +These words as well as the others, made know by God on Mount Sinai, +were not heard by Israel alone, but by the inhabitants of all the +earth. The Divine voice divided itself into the seventy tongues of men, +so that all might understand it; but whereas Israel could listen to the +voice without suffering harm, the souls of the heathens almost fled +from them when they heard it. [214] When the Divine voice sounded, all +the dead in Sheol were revived, and betook themselves to Sinai; for the +revelation took place in the presence of the living as well as of the +dead, yea, even the souls of those who were not yet born were present. +Every prophet, every sage, received at Sinai his share of the +revelation, which in the course of history was announced by them to +mankind. [215] All heard indeed the same words, but the same voice, +corresponding to the individuality of each, was God's way of speaking +with them. And as the same voice sounded differently to each one, so +did the Divine vision appear differently to each, wherefore God warned +them not to ascribe the various forms to various beings, saying: "Do +not believe that because you have seen Me in various forms, there are +various gods, I am the same that appeared to you at the Red Sea as a +God of war, and at Sinai as a teacher." [216] + + + + +THE OTHER COMMANDMENTS REVEALED ON SINAI + + +After Israel had accepted the first commandment with a "Yea," God said: +"As you have now acknowledged Me as you sovereign, I can now give you +commands: Thou shalt not acknowledge the gods of other nations as such, +for they bring no advantage to those who adore them; this thou shalt +not do while I exist. I have given you my Torah in order to lend +sovereignty to you, hence you must not kindle My wrath by breaking My +covenant through idolatry. You shall not worship dead idols, but Him +who kills and restores to life, and in whose hand are all living +things. Do not learn the works of other nations, for their works are +vanity. I, the Eternal, you God, rule over zeal and am not ruled by it; +I wait until the fourth generation to visit punishment. But those who +love Me, or fear Me, will I reward even unto the thousandth +generation." + +When Moses heard these words, according to which God would visit upon +the descendants the sins of their fathers only if the consecutive +generations were one after another sinful, he cast himself upon the +ground and thanked God for it; for he knew it never occurred among +Israel that three consecutive generations were sinful. [217] + +The third commandment read: "O My people of Israel, none among you +shall call the name of the Lord in vain, for he who swears falsely by +the name of the Lord shall not go unpunished on the great Judgement +Day." [218] Swearing falsely has terrible consequences not only for the +one who does it, but it endangers all the world. For when God created +the world, He laid over the abyss a shard, on which is engraved the +Ineffable Name, that the abyss may not burst forth and destroy the +world. But as often as on swears falsely in God's name, the letters of +the Ineffable Name fly away, and as there is then nothing to restrain +the abyss, the waters burst forth from it to destroy the world. This +would surely come to pass, if God did not sent the angel Ya'asriel, who +has charge of the seventy pencils, to engrave anew the Ineffable Name +on the shard. [219] + +God said then to Israel, "If you accept My Torah and observe My laws, I +will give you for all eternity a thing most precious that I have in My +possession." "And what," replied Israel, "is that precious thing which +Thou wilt give us if we obey Thy Torah?" God: "The future world." +Israel: "But even in this world should we have a foretaste of that +other." God: "The Sabbath will give you this foretaste. [220] Be +mindful of the Sabbath on the seventh day of the creation of the +world." For when the world was created, the seventh day came before +God, and said to Him: "All that Thou has created is in couples, why not +I?" Whereupon God replied, "The community of Israel shall be thy +spouse." Of this promise that God had made to the seventy day, He +reminded the people on Mount Sinai, when he gave them the fourth +commandment, to keep the Sabbath holy. [221] + +When the nations of the earth heard the first commandment, they said: +"There is no king that does not like to see himself acknowledged as +sovereign, and just so does God desire His people to pledge unto Him +their allegiance." At the second commandment they said: "No king +suffers a king beside himself, nor does the God of Israel." At the +third commandment they said: "Is there a king that would like to have +people swear false oaths by his name?" At the fourth commandment they +said: "No King dislikes to see his birthday celebrated." But when the +people heard the fifth commandment, "Honor thy father and thy mother," +they said: "According to our laws, if a man enrolls himself as a +servant of the king, he thereby disowns his parents. God, however, +makes it a duty to honor father and mother; truly, for this is honor +due to Him." [222] + +It was with these words that the fifth commandment was emphasized: +"Honor thy parents to whom thou owest existence, as thou honorest Me. +Honor the body that bore thee, and the breasts that gave thee suck, +maintain thy parents, for thy parents took part in thy creation." [223] +For man owes his existence to God, to his father, and to his mother, in +that he receives from each of his parents five of the parts of his +body, and ten from God. The bones, the veins, the nails, the brain, and +the white of the eye come from the father. The mother gives him skin, +flesh, blood, hair, and the pupil of the eye. God gives him the +following: breath, soul, light of countenance, sight, hearing, speech, +touch, sense, insight, and understanding. [224] When a human being +honors his parents, God says: "I consider it as if I had dwelled among +men and they had honored Me," but if people do not honor their parents, +God say: "It is good that I do not dwell among men, or they would have +treated Me superciliously, too." [225] + +God not only commanded to love and fear parents as Himself, but in some +respects He places the honor due to parents even higher than that due +Him. A man is only then obliged to support the poor or to perform +certain religious ceremonies, if he has the wherewithal, but it is the +duty of each one even to go begging at men' doors, if he cannot +otherwise maintain his parents. [226] + +The sixth commandment said: "O My people Israel, be no slayers of men, +do not associate with murderers, and shun their companionship, that +your children may not learn the craft of murder." As a penalty for +deeds of murder, God will send a devastating war over mankind. [227] +There are two divisions in Sheol, an inner and an outer. In the latter +are all those who were slain before their time. There they stay until +the course of the time predestined them is run; and every time a murder +has been committed, God says: "Who has slain this person and has forced +Me to keep him in the outer Sheol, so that I must appear unmerciful to +have removed him from earth before his time?" [228] On the Judgement +Day the slain will appear before God, and will implore Him: "O Lord of +the world! Thou hast formed me, Thou hast developed me, Thou hast been +gracious unto me while I was in the womb, so that I left it unharmed. +Thou in Thy great mercy hast provided for me. O Lord of all worlds! +Grant me satisfaction from this villain that knew no pity for me." Then +God's wrath will be kindled against the murderer, into Gehenna will he +throw him and damn him for all eternity, while the slain will see +satisfaction given him, and be glad. [229] + +The seventh commandment says: "O My people of Israel, be not +adulterers, nor the accomplices or companions of adulterers, that your +children after you may not be adulterers. Commit no unchaste deeds, +with your hands, feet, eyes, or ears, for as a punishment therefore the +plague will come over the world." [230] + +This is the eighth commandment: "Be not thief, nor the accomplice or +companion of thieves, that your children may not become thieves." As a +penalty for robbery and theft famine will come upon the world. [231] +God may forgive idolatry, but never theft, and He is always ready to +listen to complaints against forgers and robbers. [232] + +The ninth commandment reads: "O My people of Israel, bear not false +witness against your companions, for in punishment for this the clouds +will scatter, so that there may be no rain, and famine will ensue owing +to drought." God is particularly severe with a false witness because +falsehood is the one quality that God did not create, but is something +that men themselves produces. [233] + +The content of the tenth commandment is: "O My people Israel, covet not +the possessions of your neighbors, for owing to this sin will the +government take their possessions from the people, so that even the +wealthiest will become poor and will have to go into exile." [234] The +tenth commandment is directed against a sin that sometimes leads to a +trespassing of all the Ten Commandments. If a man covets his neighbor's +wife and commits adultery, he neglects the first commandment: "I am the +Eternal, thy God," for he commits his crime in the dark and thinks that +none sees him, not even the Lord, whose eyes float over all the world, +and see good as well as evil. He oversteps the second commandment: +"Thou shalt not have strange gods besides Me…, I am a jealous God," who +is wroth against faithlessness, whether toward Me, or toward men. He +breaks the third commandment: "Thou shalt not take the name of the Lord +in vain," for he swears he has not committed adultery, but he did so. +He is the cause of profanation of the Sabbath, the consecration of +which God commands in the fourth commandment, because in his illegal +relation he generates descendants who will perform priestly duties in +the Temple on the Sabbath, which, being bastards, they have no right to +do. The fifth commandment will be broken by the children of the +adulterer, who will honor as a father a strange man, and will not even +know their true father. He breaks the sixth commandment: "Thou shalt +not kill," if he is surprised by the rightful husband, for every time a +man goes to a strange woman, he does so with the consciousness that +this may lead to his death or the death of his neighbor. The +trespassing of the seventh commandment: "Thou shalt not commit +adultery," is the direct outcome of a forbidden coveting. The eighth +commandment: "Thou shalt not steal," is broken by the adulterer, for he +steals another man's fountain of happiness. The ninth commandment" +"Thou shalt not bear false witness," is broken by the adulterous woman, +who pretends that the fruit of her criminal relations is the child of +her husband. In this way, the breaking of the tenth commandment has not +only led to all the other sins, but has also the evil effect that the +deceived husband leaves his whole property to one who is not his son, +so that the adulterer robs him of his possessions as well as of his +wife. [235] + + + + +THE UNITY OF THE TEN COMMANDMENTS + + +The Ten Commandments are so closely interwoven, that the breaking of +one leads to the breaking of another. But there is a particularly +strong bond of union between the first five commandments, which are +written on one table, and the last five, which were on the other table. +The first commandment: "I am the Lord, thy God," corresponds to the +sixth: "Thou shalt not kill," for the murderer slays the image of God. +The second: "Thou shalt have no strange gods before me," corresponds to +the seventh: "Thou shalt not commit adultery," for conjugal +faithlessness is as grave a sin as idolatry, which is faithlessness to +God. The third commandment: "Thou shalt not take the name of the Lord +in vain," corresponds to the eighth: "Thou shalt not steal," for theft +leads to false oath. The fourth commandment: "Remember the Sabbath day, +to keep it holy," corresponds to the ninth: "Thou shalt not bear false +witness against thy neighbor," for he who bears false witness against +his neighbor commits as grave a sin as if he had borne false witness +against God, saying that He had not created the world in six days and +rested on the seventh, the Sabbath. The fifth commandment: "Honor thy +father and thy mother," corresponds to the tenth: "Covet not thy +neighbor's wife," for one who indulges this lust produces children who +will not honor their true father, but will consider a stranger their +father. [236] + +The Ten Commandments, which God first revealed on Mount Sinai, +correspond in their character to the ten words of which He had made use +at the creation of the world. The first commandment: "I am the Lord, +thy God," corresponds to the first word at the creation: "Let there be +light," for God is the eternal light. The second commandment: "Thou +shalt have no strange gods before me," corresponds to the second word: +"Let there be a firmament in the midst of the waters, and let it divide +the waters from the waters." For God said: "Choose between Me and the +idols; between Me, the fountain of living waters, and the idols, the +stagnant waters." The third commandment: "Thou shalt not take the name +of thy God in vain" corresponds to the word: "Let the waters be +gathered together," for as little as water can be gathered in a cracked +vessel, so can a man maintain his possession which he has obtained +through false oaths. The fourth commandment: "Remember to keep the +Sabbath holy," corresponds to the word: "Let the earth bring forth +grass," for he who truly observes the Sabbath will receive good things +from God without having to labor for them, just as the earth produces +grass that need not be sown. For at the creation of man it was God's +intention that he be free from sin, immortal, and capable of supporting +himself by the products of the soil without toil. The fifth +commandment: "Honor thy father and thy mother," corresponds to the +word: "Let there be lights in the firmament of the heaven," for God +said to man: "I gave thee two lights, thy father and thy mother, treat +them with care." The sixth commandment: "Thou shalt not kill," +corresponds to the word: "Let the waters bring forth abundantly the +moving creature," for God said: "Be not like the fish, among whom the +great swallow the small." The seventh commandment: "Thou shalt not +commit adultery," corresponds to the word: "Let the earth bring forth +the living creature after his kind," for God said: "I chose for thee a +spouse, abide with her." The eighth commandment: "Thou shalt not +steal," corresponds to the word: "Behold, I have given you every +herb-bearing seed," for none, said God, should touch his neighbor's +goods, but only that which grows free as the grass, which is the common +property of all. The ninth commandment: "Thou shalt not bear false +witness against thy neighbor," corresponds to the word: "Let us make +man in our image." Thou, like thy neighbor, art made in My image, hence +bear not false witness against thy neighbor. The tenth commandment: +"Thou shalt not covet the wife of thy neighbor," corresponds to the +tenth word of the creation: "It is not good for man to be alone," for +God said: "I created thee a spouse, and let not one among ye covet his +neighbor's wife." [237] + + + + +MOSES CHOSEN AS INTERMEDIATOR + + +After Israel had heard the Ten Commandments, they supposed that God +would on this occasion reveal to them all the rest of the Torah. But +the awful vision on Mount Sinai, where they heard the visible and saw +the audible - the privilege was granted them that even the slave women +among them saw more than the greatest prophet of later times - this +vision has so exhausted them that they would surely have perished, had +they heard another word from God. They therefore went to Moses and +implored him to be the intermediator between them and God. God found +their wish right, so that He not only employed Moses as His +intermediator, but determined in all future times to send prophets to +Israel as messengers of His words. Turning to Moses, God said: "All +that they have spoken is good. If it were possible, I would even now +dismiss the Angel of Death, but death against humanity has already been +decreed by Me, hence it must remain. [238] Go, say unto them: 'Return +to your tents,' but stay thou with Me." In these words God indicated to +Israel that they might again enter upon conjugal relations, from which +they has abstained throughout three days, while Moses should forever +have to deny himself all earthly indulgences. [239] + +Moses in his great wisdom now knew how, in a few words, to calm the +great excitement of the myriads of men, saying to them: "God gave you +the Torah and wrought marvels for you, in order, through this and +through the observances of the laws which He imposed upon you, to +distinguish you before all other nations on earth. Consider, however, +that whereas up to this time you have been ignorant, and your ignorance +served as your excuse, you now know exactly what to do and what not to +do. Until now you did not know that the righteous are to be rewarded +and the godless to be punished in the future world, but now you know +it. But as long as you will have a feeling of shame, you will not +lightly commit sins." Hereupon the people withdrew twelve miles from +Mount Sinai, while Moses stepped quite close before the Lord. [240] + +In the immediate proximity of God are the souls of the pious, a little +farther Mercy and Justice, and close to these was the position Moses +was allowed to occupy. [241] The vision of Moses, owing to his nearness +to God, was clear and distinct, unlike that of the other prophets, who +saw but dimly. He is furthermore distinguished from all the other +prophets, that he was conscious of his prophetic revelations, while +they were unconscious in the moments of prophecy. A third distinction +of Moses, which he indeed shared with Aaron and Samuel, was that God +revealed Himself to him in a pillar of cloud. [242] + +In spite of these great marks of favor to Moses, the people still +perceived the difference between the first two commandments, which they +heard directly from God, and those that they learned through Moses' +intercession. For when they heard the words, "I am the Eternal, thy +Lord," the understanding of the Torah became deep-rooted in their +hearts, so that they never forgot what they thus learned. But they +forgot some of the things Moses taught, for as man is a being of flesh +and blood, and hence ephemeral, so are his teachings ephemeral. They +hereupon came to Moses, saying: "O, if He would only reveal Himself +once more! O that once more He would kiss us with the kisses of His +mouth! O that understanding of the Torah might remain firm in our +hearts as before!" Moses answered: "It is no longer possible now, but +it will come to pass in the future world, when He will put His law in +their inward parts, and write it in their hearts." + +Israel had another reason for regretting the choice of an intermediator +between themselves and God. When they heard the second commandment: +"Thou shalt have no strange gods beside Me," the evil impulse was torn +out from their hearts. But as soon as they requested Moses to intercede +for them, the evil impulse set in once more in its old place. In vain, +however, did they plead with Moses to restore the former direct +communication between them and God, so that the evil impulse might be +taken from them. For he said: "It is no longer possible now, but in the +future world He will 'take out of your flesh the stony heart.'" [243] + +Although Israel had now heard only the first two commandments directly +from God, still the Divine apparition had and enormous influence upon +this generation. Never in the course of their lives was any physical +impurity heard of among them, nor did any vermin succeed in infesting +their bodies, and when they died, their corpses remained free from +worms and insects. [244] + + + + +MOSES AND THE ANGELS STRIVE FOR THE TORAH + + +The day on which God revealed Himself on Mount Sinai was twice as long +as ordinary days. For on that day the sun did not set, a miracle that +was four times more repeated for Moses' sake. [245] When this long day +had drawn to its close, Moses ascended the holy mountain, where he +spent a week to rid himself of all mortal impurity, so that he might +betake himself to God into heaven. At the end of his preparations, God +called him to come to Him. [246] Then a cloud appeared and lay down +before him, but he knew not whether to ride upon it or merely to hold +fast to it. Then suddenly the mouth of the cloud flew open, and he +entered into it, and walked about in the firmament as a man walks about +on earth. Then he met Kemuel, the porter, the angel who is in charge of +twelve thousand angels of destruction, who are posted at the portals of +the firmament. He spoke harshly to Moses, saying: "What dost thou here, +son of Amram, on this spot, belonging to the angels of fire?" Moses +answered: "Not of my own impulse do I come here, but with the +permission of the Holy One, to receive the Torah and bear it down to +Israel." As Kemuel did not want to let him pass, Moses struck him and +destroyed him out of the world, whereupon he went on his way until the +angel Hadarniel came along. + +This angel is sixty myriads of parasangs taller than his fellows, and +at every word that passes out of his mouth, issue twelve thousand fiery +lightning flashes. When he beheld Moses he roared at him: "What dost +thou here, son of Amram, here on the spot of the Holy and High?" When +Moses heard his voice, he grew exceedingly frightened, his eyes shed +tears, and soon he would have fallen from the cloud. But instantly the +pity of God for Moses was awakened, and He said to Hadarniel: "You +angels have been quarrelsome since the day I created you. In the +beginning, when I wanted to create Adam, you raised complaint before Me +and said, 'What is man that Thou are mindful of him!' and My wrath was +kindled against you and I burned scores of you with My little finger. +Now again ye commence strife with the faithful one of My house, whom I +have bidden to come up here to receive the Torah and carry it down to +My chosen children Israel, although you know that if Israel did not +receive the Torah, you would no longer be permitted to dwell in +heaven." When Hadarniel heard this, he said quickly to the Lord: "O +Lord of the world! It is manifest and clear to Thee, that I was not +aware he came hither with Thy permission, but since I now know it, I +will be his messenger and go before him as a disciple before his +master." Hadarniel hereupon, in a humble attitude, ran before Moses as +a disciple before his master, until he reached the fire of Sandalfon, +when he spoke to Moses, saying: "Go, turn about, for I may not stay in +this spot, or the fire of Sandalfon will scorch me." + +This angel towers above his fellows by so great height, that it would +take five hundred years to cross over it. He stands behind the Divine +Throne and binds garlands for his Lord. Sandalfon does not know the +abiding spot of the Lord either, so that he might set the crown on His +head, but he charms the crown, so that it rises of its own accord until +it reposes on the head of the Lord. As soon as Sandalfon bids the crown +rise, the hosts on high tremble and shake, the holy animals burst into +paeans, the holy Seraphim roar like lions and say: "Holy, holy, holy is +the Lord of hosts, the whole earth is full of His glory." When the +crown has reached the Throne of Glory, the wheels of the Throne are +instantly set in motion, the foundations of its footstool tremble, and +all the heavens are seized with trembling and horror. As soon as the +crown now passes the Throne of Glory, to settle upon its place, all the +heavenly hosts open their mouths, saying: "Praised be the glory of the +Eternal from His place." And when the crown has reached its +destination, all the holy animals, the Seraphim, the wheels of the +Throne, and the hosts on high, the Cherubim and the Hashmalim speak +with one accord: "The Eternal is King, the Eternal was King, the +Eternal will be King in all eternity." + +Now when Moses beheld Sandalfon, he was frightened, and in his alarm +came near to falling out of the cloud. In tears he imploringly begged +God for mercy, and was answered. In His bountiful love of Israel, He +Himself descended from the Throne of His glory and stood before Moses, +until he had passed the flames of Sandalfon. + +After Moses had passed Sandalfon, he ran across Rigyon, the stream of +fire, the coals of which burn the angels, who dip into them every +morning, are burned, and then arise anew. This stream with the coals of +fire is generated beneath the Throne of Glory out of the perspiration +of the holy Hayyot, who perspire fire out of fear of God. God, however, +quickly drew Moses past Rigyon without his suffering any injury. + +As he passed on he met the angel Gallizur, also called Raziel. He it is +who reveals the teachings to his Maker, and makes known in the world +what is decreed by God. For he stands behind the curtains that are +drawn before the Throne of God, and sees and hears everything. Elijah +on Horeb hears that which Raziel calls down into the world, and passes +his knowledge on. This angel performs other functions in heaven. He +stands before the Throne with outspread wings, and in this way arrests +the breath of the Hayyot, the heat of which would otherwise scorch all +the angels. He furthermore puts the coals of Rigyon into a glowing +brazier, which he holds up to kings, lords, and princes, and from which +their faces receive a radiance that makes men fear them. When Moses +beheld him, he trembled, but God led him past unhurt. + +He then came to a host of Angels of Terror that surround the Throne of +Glory, and are the strongest and mightiest among the angels. These now +wished to scorch Moses with their fiery breath, but God spread His +radiance of splendor over Moses, and said to him: "Hold on tight to the +Throne of My Glory, and answer them." [247] For as soon as the angels +became aware of Moses in heaven, they said to God: "What does he who is +born of woman here?" And God's answer was as follows: "He has come to +receive the Torah." They furthermore said: "O Lord, content Thyself +with the celestial beings, let them have the Torah, what wouldst Thou +with the dwellers of the dust?" Moses hereupon answered the angels: "It +is written in the Torah: 'I am the Eternal, thy Lord, that have led +thee out of the land of Egypt and out of the house of bondage.' Were ye +perchance enslaved in Egypt and then delivered, that ye are in need of +the Torah? It is further written in the Torah: 'Thou shalt have no +other gods.' Are there perchance idolaters among ye, that ye are in +need of the Torah? It is written: 'Thou shalt not utter the name of the +Eternal, thy God, in vain,' Are there perchance business negotiations +among ye, that ye are in need of the Torah to teach you the proper form +of invocation? It is written: 'Remember to keep the Sabbath holy.' Is +there perchance any work among you, that ye are in need of the Torah? +It is written: 'Honor thy father and thy mother.' Have ye perchance +parents, that ye are in need of the Torah? It is written: 'Thou shalt +not kill.' Are there perchance murderers among ye, that ye are in need +of the Torah? It is written: 'Thou shalt not commit adultery.' Are +there perchance women among ye, that ye are in need of the Torah? It is +written: 'Thou shalt not steal.' Is there perchance money in heaven, +that ye are need of the Torah? It is written: 'Thou shalt not bear +false witness against thy neighbor.' Is there perchance any false +witness among ye, that ye are in need of the Torah? It is written: +'Covet not the house of thy neighbor.' Are there perchance houses, +fields, or vineyards among ye, that ye are in need of the Torah?" The +angels hereupon relinquished their opposition to the delivering of the +Torah into the hands of Israel, and acknowledged that God was right to +reveal it to mankind, saying: "Eternal, our Lord, how excellent is Thy +name in all the earth! Who hast set Thy glory upon the heavens." + +Moses now stayed forty days in heaven to learn the Torah from God. But +when he started to descend and beheld the hosts of the angels of +terror, angels of trembling, angels of quaking, and angels of horror, +then through his fear he forgot all he had learned. For this reason God +called the angel Yefefiyah, the prince of the Torah, who handed over to +Moses the Torah, "ordered in all things and sure." All the other +angels, too, became his friends, and each bestowed upon him a remedy as +well as the secret of the Holy Names, as they are contained in the +Torah, and as they are applied. Even the Angel of Death gave him a +remedy against death. The applications of the Holy Names, which the +angels through Yefefiyah, the prince of the Torah, and Metatron, the +prince of the Face, taught him, Moses passed on to the high-priest +Eleazar, who passed them to his son Phinehas, also known as Elijah. +[248] + + + + +MOSES RECEIVES THE TORAH + + +When Moses reached heaven, he found God occupied ornamenting the +letters in which the Torah was written, with little crown-like +decorations, and he looked on without saying a word. God then said to +him: "In thy home, do not people know the greeting of peace?" Moses: +"Does it behoove a servant to address his Master?" God: "Thou mightest +at least have wished Me success in My labors." Moses hereupon said: +"Let the power of my Lord be great according as Thou hast spoken." +[249] Then Moses inquired as the significance of the crowns upon the +letter, and was answered: "Hereafter there shall live a man called +Akiba, son of Joseph, who will base in interpretation a gigantic +mountain of Halakot upon every dot of these letters." Moses said to +God: "Show me this man." God: "Go back eighteen ranks." Moses went +where he was bidden, and could hear the discussions of the teacher +sitting with his disciples in the eighteenth rank, but was not able to +follow these discussions, which greatly grieved him. But just then he +heard the disciples questioning their master in regard to a certain +subject: "Whence dost thou know this?" And he answered, "This is a +Halakah given to Moses on Mount Sinai," and not Moses was content. +Moses returned to God and said to Him: "Thou has a man like Akiba, and +yet dost Thou give the Torah to Israel through me!" But God answered: +"Be silent, so has it been decreed by Me." Moses then said: "O Lord of +the world! Thou has permitted me to behold this man's learning, let see +also the reward which will be meted out to him." God said: "Go, return +and see." Moses saw them sell the flesh of the martyr Akiba at the meat +market. He said to God: "Is this the reward for such erudition?" But +God replied: "Be silent, thus have I decreed." [250] + +Moses then saw how God wrote the word "long-suffering" in the Torah, +and asked: "Does this mean that Thou hast patience with the pious?" But +God answered: "Nay, with sinners also am I long-suffering." "What!" +exclaimed Moses, "Let the sinners perish!" God said no more, but when +Moses implored God's mercy, begging Him to forgive the sin of the +people of Israel, God answered him: "Thou thyself didst advice Me to +have no patience with sinners and to destroy them." "Yea," said Moses, +"but Thou didst declare that Thou art long-suffering with sinners also, +let now the patience of the Lord be great according as Thou has +spoken." [251] + +The forty days that Moses spent in heaven were entirely devoted to the +study of the Torah, he learned the written as well as the oral +teaching, yea, even the doctrines that an able scholar would some day +propound were revealed to him. [252] He took an especial delight in +hearing the teachings of the Tanna Rabbi Eliezer, and received the +joyful message that this great scholar would be one of his descendants. +[253] + +The study of Moses was so planned for the forty days, that by day God +studied with him the written teachings, and by night the oral. In this +way was he enabled to distinguish between night and day, for in heaven +"the night shineth as the day." There were other signs also by which he +could distinguish night from day; for if he heard the angels praise God +with "Holy, holy, holy, is the Lord of hosts," he knew that it was day; +but if they praised Him with "Blessed be the Lord to whom blessing is +due," he knew it was night. Then, too, if he saw the sun appear before +God and cast itself down before Him, he knew that it was night; if, +however, the moon and the stars cast themselves at His feet, he knew +that it was day. He could also tell time by the occupation of the +angels, for by day they prepared manna for Israel, and by night they +sent it down to earth. The prayers he heard in heaven served him as +another token whereby he might know the time, for if he heard the +recitation of the Shema' precede prayer, he knew that it was day, but +if the prayer preceded the recitation of the Shema', then it was night. +[254] + +During his stay with Him, God showed Moses all the seven heavens, and +the celestial temple, and the four colors that he was to employ to fit +up the tabernacle. Moses found it difficult to retain the color, +whereupon God said to him: "Turn to the right," and as he turned, he +saw a host of angels in garments that had the color of the sea. "This," +said God, "is violet." Then He bade Moses turn to the left, and there +he saw angels dressed in red, and God said: "This is royal purple." +Moses hereupon turned around to the rear, and saw angels robed in a +color that was neither purple nor violet, and God said to him: "This +color is crimson." Moses then turned about and saw angels robed in +white, and God said to him: "This is the color of twisted linen." [255] + +Although Moses now devoted both night and day to the study of the +Torah, he still learned nothing, for hardly had he learned something +from God when he forgot it again. Moses thereupon said to God: "O Lord +of the world! Forty days have I devoted to studying the Torah, without +having profited anything by it." God therefore bestowed the Torah upon +Moses, and now he could descend to Israel, for now he remembered all +that he had learned. [256] + +Hardly had Moses descended from heaven with the Torah, when Satan +appeared before the Lord and said: "Where, forsooth, is the place where +the Torah is kept?" For Satan knew nothing of the revelation of God on +Sinai, as God had employed him elsewhere on purposes, that he might not +appear before him as an accuser, saying: "Wilt Thou give the Torah to a +people that forty days later will worship the Golden Calf?" In answer +to Satan's question regarding the whereabouts of the Torah, God said: +"I gave the Torah to Earth." To earth, then, Satan betook himself with +his query: "Where is the Torah?" Earth said: "God knows of its course, +He knoweth its abiding-place, for 'He looketh to the ends of the earth, +and seeth under the whole heaven.'" Satan now passed on to the sea to +seek for the Torah, but the sea also said: "It is not with me," and the +abyss said: "It is not in me." Destruction and death said: "We have +heard the fame thereof with our ears." Satan now returned to God and +said: "O Lord of the world! Everywhere have I sought the Torah, but I +found it not." God replied: "Go, seek the son of Amram." Satan now +hastened to Moses and asked him: "Where is the Torah that God hath +given thee?" Whereupon Moses answered: "Who am I, that the Holy One, +blessed be He, should have given me the Torah?" God hereupon spoke to +Moses: "O Moses, thou utterest a falsehood." But Moses answered: "O +Lord of the world! Thou hast in Thy possession a hidden treasure that +daily delights Thee. Dare I presume to declare it my possession?" Then +God said: "As a reward for thy humility, the Torah shall be named for +thee, and it shall henceforth be known as the Torah of Moses." [257] + +Moses departed from the heavens with the two tables on which the Ten +Commandments were engraved, and just the words of it are by nature +Divine, so too are the tables on which they are engraved. These were +created by God's own hand in the dusk of the first Sabbath at the close +of the creation, and were made of a sapphire-like stone. On each of the +two tables are the Ten Commandments, four times repeated, and in such +wise were they engraved that the letters were legible on both sides, +for, like the tables, the writing and the pencils for inscription, too, +were of heavenly origin. Between the separate commandments were noted +down all the precepts of the Torah in all their particulars, although +the tables were not more than six hands in length and as much in width. +[258] It is another of the attributes of the tables, that although they +are fashioned out of the hardest stone, they can still be rolled up +like a scroll. [259] When God handed the tables to Moses, He seized +them by the top third, whereas Moses took hold of the bottom third, but +on third remained open, and it was in this way that the Divine radiance +was shed upon Moses' face. [260] + + + + +THE GOLDEN CALF + + +When God revealed Himself upon Mount Sinai, all Israel sang a song of +jubilation to the Lord, for their faith in God was on this occasion +without bounds and unexampled, except possibly at the time of the +Messiah, when they likewise will cherish this firm faith. The angels, +too, rejoiced with Israel, only God was down-cast on this day and sent +His voice "out of thickest darkness," in token of His sorrow. The +angels hereupon said to God: "Is not the joy that Thou hast created +Thine?" But God replied: "You do not know what the future will bring." +He knew that forty days later Israel would give the lie to the words of +God: "Thou shalt have no other gods before Me," and would adore the +Golden Calf. [261] And truly, God had sufficient cause to grow sad at +this thought, for the worship of the Golden Calf had more disastrous +consequences for Israel than any other of their sins. God had resolved +to give life everlasting to the nation that would accept the Torah, +hence Israel upon accepting the Torah gained supremacy over the Angel +of Death. But they lost this power when they worshipped the Golden +Calf. As a punishment for this, their sin, they were doomed to study +the Torah in suffering and bondage, in exile and unrest, amid cares of +life and burdens, until, in the Messianic time and in the future world, +God will compensate them for all their sufferings. [262] But until that +time there is no sorrow that falls to Israel's lot that is not in part +a punishment for their worship of the Golden Calf. [263] + +Strange as it may seem that Israel should set out to worship this idol +at the very time when God was busied with the preparation of the two +tables of the law, still the following circumstances are to be +considered. When Moses departed from the people to hasten to God to +receive the Torah, he said to them: "Forty days from to-day I will +bring you the Torah." But at noon on the fortieth day Satan came, and +with a wizard's trick conjured up for the people a vision of Moses +lying stretched out dead on a bier that floated midway between earth +and heaven. Pointing to it with their fingers, they cried: "This is the +man Moses that bought us up out of the land of Egypt." [264] Under the +leadership of the magicians Jannes and Jambres, they appeared before +Aaron, saying: "The Egyptians were wont to carry their gods about with +them, to dance and play before them, that each might be able to behold +his gods; and now we desire that thou shouldst make us a god such as +the Egyptians had." When Hur, the son of Miriam, whom Moses during his +absence had appointed joint leader of the people with Aaron, owing to +his birth which placed him among the notables of highest rank, beheld +this, he said to them: "O ye frivolous ones, you are no longer mindful +of the many miracles God wrought for you." In their wrath, the people +slew this pious and noble man; and, pointing out his dead body to +Aaron, they said to him threateningly: "If thou wilt make us a god, it +is well, if not we will dispose of thee as of him." Aaron had no fear +for his life, but he thought: "If Israel were to commit so terrible a +sin as to slay their priest and prophet, God would never forgive them." +He was willing rather to take a sin upon himself than to cast the +burden of so wicked a deed upon the people. He therefore granted them +their wish to make them a god, but he did it in such a way that he +still cherished the hope that this thing might not come to pass. Hence +he demanded from them not their own ornaments for the fashioning of the +idol, but the ornaments of their wives, their sons, and their +daughters, thinking: "If I were to tell them to bring me gold and +silver, they would immediately do so, hence I will demand the earrings +of their wives, their sons, and their daughters, that through their +refusal to give up their ornaments, the matter might come to nought." +But Aaron's assumption was only in part true; the women indeed did +firmly refuse to give up their jewels for the making of a monster that +is of no assistance to his worshippers. As a reward for this, God gave +the new moons as holidays to women, and in the future world too they +will be rewarded for their firm faith in God, in that, like the new +moons, they too, may monthly be rejuvenated. But when the men saw that +no gold or silver for the idol was forthcoming from the women, they +drew off their own earrings that they wore in Arab fashion, and brought +these to Aaron. [265] + +No living calf would have shaped itself out of the gold of these +earrings, if a disaster had not occurred through an oversight of Aaron. +For when Moses at the exodus of Israel from Egypt set himself to +lifting the coffin of Joseph out of the depths of the Nile, he employed +the following means: He took four leaves of silver, and engraved on +each the image of one of the beings represented at the Celestial +Throne, - the lion, the man, the eagle, and the bull. He then cast on +the river the leaf with the image of the lion, and the waters of the +river became tumultuous, and roared like a lion. He then threw down the +leaf with the image of man, and the scattered bones of Joseph united +themselves into an entire body; and when he cast in the third leaf with +the image of the eagle, the coffin floated up to the top. As he had no +use for the fourth leaf of silver with the image of the bull, he asked +a woman to store it away for him, while he was occupied with the +transportation of the coffin, and later forgot to reclaim the leaf of +silver. This was now among the ornaments that the people brought to +Aaron, and it was exclusively owing to this bull's image of magical +virtues, that a golden bull arose out of the fire into which Aaron put +the gold and silver. [266] + +When the mixed multitude that had joined Israel in their exodus from +Egypt saw this idol conducting itself like a living being, they said to +Israel: "This is thy God, O Israel." [267] The people then betook +themselves to the seventy members of the Sanhedrin and demanded that +they worship the bull that had led Israel out of Egypt. "God," said +they, "had not delivered us out of Egypt, but only Himself, who had in +Egypt been in captivity." The members of the Sanhedrin remained loyal +to their God, and were hence cut down by the rabble. [268] The twelve +heads of the tribes did not answer the summons of the people any more +than the members of the Sanhedrin, and were therefore rewarded by being +found worthy of beholding the Divine vision. [269] + +But the people worshipped not only the Golden Calf, they made thirteen +such idols, one each for the twelve tribes, and one for all Israel. +More than this, they employed manna, which God in His kindness did not +deny them even on this day, as an offering to their idols. [270] The +devotion of Israel to this worship of the bull is in part explained by +the circumstance that while passing through the Red Sea, they beheld +the Celestial Throne, and most distinctly of the four creatures about +the Throne, they saw the ox. It was for this reason that they hit upon +the notion that the ox had helped God in the exodus from Egypt, and for +this reason did they wish to worship the ox beside God. [271] + +The people then wanted to erect an altar for their idol, but Aaron +tried to prevent this by saying to the people: "It will be more +reverential to your god if I build the altar in person," for he hoped +that Moses might appear in the meantime. His expectation, however, was +disappointed, for on the morning of the following day, when Aaron had +at length completed the altar, Moses was not yet at hand, and the +people began to offer sacrifices to their idol, and to indulge in +lewdness. [272] + + + + +MOSES BLAMED FOR ISRAEL'S SIN + + +When the people turned from their God, He said to Moses, who was still +in heaven: "'Go, get thee down; for thy people, which thou broughtest +out of the land of Egypt, have corrupted themselves.'" Moses, who until +then had been superior to the angels, now, owing to the sins of Israel, +feared them greatly. The angels, hearing that God meant to send him +from His presence, wanted to kill him, and only by clinging to the +Throne of God, who covered him with His mantle, did he escape from the +hands of the angels, that they might do him no harm. [273] He had +particularly hard struggle with the five Angels of Destruction: Kezef, +Af, Hemah, Mashhit, and Haron, whom God had sent to annihilate Israel. +Moses then hastened to the three Patriarchs, Abraham, Isaac, and Jacob, +and said to them: "If ye are men who are participators of the future +life, stand by me in this hour, for your children are as a sheep that +is led to the slaughter." The three Patriarchs united their prayers +with those of Moses, who said to God; "Hast Thou not made a vow to +these three to multiply their seed as the stars, and are they now to be +destroyed?" In recognition of the merits of these three pious men, God +called away three of the Angels of Destruction, leaving only two: +whereupon Moses further importuned God: "For the vow Thou madest to +Israel, take from them the angel Mashhit;" and God granted his prayer. +Moses continued: "For the vow Thou madest me, take from them also the +angel Haron." God now stood by Moses, so that he was able to conquer +this angel, and he thrust him down deep into the earth in a spot that +is possession of the tribe of Gad, and there held him captive. + +So long as Moses lived this angel was held in check by him, and if he +tried, even when Israel sinned, to rise out of the depths, open wide +his mouth, and destroy Israel with his panting, all Moses had to do was +to utter the name of God, and Haron, or as he is sometimes called, +Peor, was drawn once more into the depths of the earth. At Moses' +death, God buried him opposite the spot where Peor is bound. For should +Peor, if Israel sinned, reach the upper world and open his mouth to +destroy Israel with his panting, he would, upon seeing Moses' grave, be +so terror-stricken, that he would fall back into the depths once more. +[274] + +Moses did indeed manage the Angels of Destruction, but it was a more +difficult matter to appease God in His wrath. He addressed Moses +harshly, crying: "The grievous sins of men had once caused Me to go +down from heaven to see their doings. Do thou likewise go down from +heaven now. It is fitting that the servant be treated as his master. Do +thou now go down. Only for Israel's sake have I caused this honor to +fall to thy lot, but now that Israel has become disloyal to Me, I have +not further reason thus to distinguish thee." Moses hereupon answered: +"O Lord of the world! Not long since didst Thou say to me: 'Come now, +therefore, and I will send thee that thou mayest bring forth My people +out of Egypt;' and now Thou callest them my people. Nay, whether pious +or sinful, they are Thy people still." Moses continued: "What wilt Thou +now do with them?" God answered: "I will consume them, and I will make +of thee a great nation." "O Lord of the world!" replied Moses, "If the +three-legged bench has no stability, how then shall the one-legged +stand? Fulfil not, I implore Thee, the prophecies of the Egyptian +magicians, who predicted to their king that the star 'Ra'ah' would move +as a harbinger of blood and death before the Israelites." [275] Then he +began to implore mercy for Israel: "Consider their readiness to accept +the Torah, whereas the sons of Esau rejected it." God: "But they +transgressed the precepts of the Torah; one day were they loyal to Me, +then instantly set to work to make themselves the Golden Calf." Moses: +"Consider that when in Thy name I came to Egypt and announced to them +Thy name, they at once believed in me, and bowed down their heads and +worshipped Thee." God: "But they now bow down their heads before their +idol." Moses: "Consider that they sent Thee their young men to offer +Thee burnt offerings." God: "They now offered sacrifices to the Golden +Calf." Moses: "Consider that on Sinai they acknowledged that Thou are +their God." God: "They now acknowledge that the idol is their god." + +All these arguments with God did not help Moses; he even had to put up +with having the blame for the Golden Calf laid on his shoulders. +"Moses," said God, "when Israel was still in Egypt, I gave thee the +commission to lead them out of the land, but not take with thee the +mixed multitude that wanted to join them. But thou in thy clemency and +humility didst persuade Me to accept the penitent that do penance, and +didst take with thee the mixed multitude. I did as thou didst beg me, +although I knew what the consequences would be, and it is now these +people, 'thy people,' that have seduced Israel to idolatry." Moses now +thought it would be useless to try to secure God's forgiveness for +Israel, and was ready to give up his intercession, when God, who in +reality meant to preserve Israel, but only like to hear Moses pray, now +spoke kindly to Moses to let him see that He was not quite inaccessible +to his exhortations, saying: "Even in Egypt did I foresee what this +people would do after their deliverance. Thou foresawest only the +receiving of the Torah on Sinai, but I foresaw the worship of the Calf +as well." With these words, God let Moses perceive that the defection +of Israel was no surprise to Him, as He had considered it even before +the exodus from Egypt; hence Moses now gathered new courage to +intercede for Israel. He said: "O Lord of the world! Israel has indeed +created a rival for Thee in their idol, that Thou are angry with them. +The Calf, I supposed, shall bid stars and moon to appear, while Thou +makest the sun to rise; Thou shalt send the dew and he will cause the +wind to blow; Thou shalt send down the rain, and he shall bid the +plants to grow." God: "Moses, thou are mistaken, like them, and knowest +not that the idol is absolutely nothing." "If so," said Moses, "why art +Thou angry with Thy people for that which is nothing?" "Besides," he +continued, "Thou didst say Thyself that it was chiefly my people, the +mixed multitude, that was to blame for this sin, why then are Thou +angry with Thy people? If Thou are angry with them only because they +have not observed the Torah, then let me vouch for the observance of it +on the part of my companions, such as Aaron and his sons, Joshua and +Caleb, Jair and Machir, as well as many pious men among them, and +myself." But God said: "I have vowed that 'He that sacrificeth unto any +god, save unto the Lord only, he shall be utterly destroyed,' and a vow +that has once passe My lips, I can not retract." Moses replied: "O Lord +of the world! Has not Thou given us the law of absolution from a vow, +whereby power is given to a learned man to absolve any one from his +vows? But every judge who desires to have his decisions accounted +valid, must subject himself to the law, and Thou who has prescribed the +law of absolution from vows through a learned man, must subject Thyself +to this law, and through me be absolved from Thy vow." Moses thereupon +wrapped his robe about him, seated himself, and bade God let him +absolve Him from his vow, bidding Him say: "I repent of the evil that I +had determined to bring upon My people." Moses then cried out to Him: +"Thou are absolved from Thine oath and vow." [276] + + + + +THE PUNISHMENT OF THE SINNERS + + +When Moses descended from Sinai, he there found his true servant +Joshua, who had awaited him on the slope of the mountain throughout all +the forty days during which Moses stayed in heaven, [277] and together +they repaired to the encampment. On approaching it, they heard cries of +the people, and Joshua remarked to Moses: "There is a noise of war in +the camp," but Moses replied: "Is it possible that thou, Joshua, who +art one day destined to be the leader of sixty myriads of people, canst +not distinguish among the different kinds of dins? This is no cry of +Israel conquering, nor of their defeated foe, but their adoration of an +idol." [278] When Moses had now come close enough to the camp to see +what was going on there, he thought to himself: "How now shall I give +to them the tables and enjoin upon them the prohibition of idolatry, +for the very trespassing of which, Heaven will inflict capital +punishment upon them?" Hence, instead of delivering to them the tables, +he tried to turn back, but the seventy elders pursued him and tried to +wrest the tables from Moses. But his strength excelled that of the +seventy others, and he kept the tables in his hands, although these +were seventy Seah in weight. All at once, however, he saw the writing +vanish from the tables, and at the same time became aware of their +enormous weight; for while the celestial writing was upon them, they +carried their own weight and did not burden Moses, but with the +disappearance of the writing all this changes. Now all the more did +Moses feel loath to give the tables without their contents to Israel, +and besides he thought: "If God prohibited one idolatrous Israelite +from partaking of the Passover feast, how much more would He be angry +if I were now to give all the Torah to an idolatrous people?" Hence, +without consulting God, he broke the tables. God, however, thanked +Moses for breaking the tables. [279] + +Hardly had Moses broken the tables, when the ocean wanted to leave its +bed to flood the world. Moses now "took the Calf which they had made, +and burnt it in the fire, and ground it to powder, and strewed it upon +the water," saying to the waters: "What would ye upon the dry land?" +And the waters said: "The world stands only through the observance of +the Torah, but Israel has not been faithful to it." Moses hereupon said +to the water" "All that have committed idolatry shall be yours. Are you +now satisfied with these thousands?" But the waters were not to be +appeased by the sinners that Moses cast into them, and the ocean would +not retreat to its bed until Moses made the children of Israel drink of +it. [280] + +The drinking of these waters was one of the forms of capital punishment +that he inflicted upon the sinners. When, in answer to Moses' call: +"Who is on the Lord's side? Let him come unto me," all the sons of Levi +gathered themselves together unto him - they who had not taken part in +the adoration of the Golden Calf, - Moses appointed these Levites as +judges, whose immediate duty it was to inflict the lawful punishment of +decapitation upon all those who had been seen by witnesses to be +seduced to idolatry after they had been warned not to do so. Moses gave +the command as though he had been commissioned to do so by God. This +was not actually so, but he did it in order to enable the judges +appointed by him to punish all the guilty in the course of one day, +which otherwise, owing to the procedure of Jewish jurisprudence, could +not well have been possible. Those who, according to the testimony of +witnesses, had been seduced to idolatry, but who could not be proven to +have been warned beforehand, were not punished by temporal justice, +they died of the water that Moses forced them to drink; for this water +had upon them the same effect as the curse-bringing water upon the +adulterous woman. But those sinners, too, against whom no witnesses +appeared, did not escape their fate, for upon them God sent the plague +to carry them off. [281] + + + + +MOSES INTERCEDES FOR THE PEOPLE + + +Those who were executed by these judgements numbered three thousand, so +that Moses said to God: "O Lord of the world! Just and merciful art +Thou, and all Thy deeds are deeds of integrity. Shall six hundred +thousand people - not to mention all who are below twenty years of age, +and all the many proselytes and slaves - perish for the sake of three +thousand sinners?" God could no longer withhold His mercy, and +determined to forgive Israel their sins. [282] It was only after long +and fervent prayers that Moses succeeded in quite propitiating God, and +hardly had he returned from heaven, when he again repaired thither to +advance before God his intercession for Israel. He was ready to +sacrifice himself for the sake of Israel, and as soon as punishment had +been visited on the sinners, he turned to God with the words: "O Lord +of the world! I have now destroyed both the Golden Calf and its +idolaters, what cause for ill feeling against Israel can now remain? +The sins these committed came to pass because Thou hadst heaped gold +and silver upon them, so that the blames is not wholly theirs. 'Yet +now, if Thou wilt, forgive their sin; and if not, blot me, I pray Thee, +out of Thy book which Thou has written.'" [283] + +These bold words of Moses were not without consequences for him, for +although God thereupon replied: "Whosoever hath sinned against Me, him +will I blot out of My blood," still it was on account of this that his +name was omitted from one section of the Pentateuch. [284] But for +Israel his words created an instant revulsion of feeling in God, who +now addressed him kindly, and promised that he would send His angel, +who would lead the people into the promised land. These words indicated +to Moses that God was not yet entirely appeased, and he could further +see this in the punishment that fell upon Israel on that day. Their +weapons, which every man among them had received at the revelation on +Sinai, and which had miraculous virtues, having the name of God +engraved upon them, were taken from them by the angels, and their robes +of purple likewise. When Moses saw from this that God's wrath was still +upon Israel, and that He desired to have nothing further to do with +them, he removed his tent a mile away from the camp, saying to himself: +"The disciple may not have intercourse with people whom the master has +excommunicated." + +Not only the people went out o this tent whenever they sought the Lord, +but the angels also, the Seraphim, and the heavenly hosts repaired +thither, the sun, the moon, and the other heavenly bodies, all of whom +knew that God was to be found there, and that the tent of Moses was the +spot where they were to appear before their Creator. God, however, was +not at all pleased to see Moses keep himself aloof from the people, and +said to him: "According to our agreement, I was to propitiate thee +every time thou wert angry with the people, and thou wert to propitiate +Me when My wrath was kindled against them. What is now to become of +these poor people, if we be both angry with them? Return, therefore, +into the camp to the people. But if thou wilt not obey, remember that +Joshua is in the camp at the sanctuary, and he can well fill thy +place." Moses replied: "It is for Thy sake that I am angry with them, +and now I see that still Thou canst not forsake them." "I have," said +God, "already told thee, that I shall send and angel before them." But +Moses, by no means content with this assurance, continued to importune +God not to entrust Israel to an angel, but to conduct and guide them in +person. [285] + +Forty days and forty nights, from the eighteenth day of Tammus to the +twenty-eight day of Ab, did Moses stay in heaven, [286] beseeching and +imploring God to restore Israel once more entirely into His favor. But +all his prayers and exhortations were in vain, until at the end of +forty days he implored God to set the pious deeds of the three +Patriarchs and of the twelve sons of Jacob to the account of their +descendants; and only then was his prayer answered. H said: "If Thou +art angry with Israel because they transgressed the Ten Commandments, +be mindful for their sake of the ten tests to which Thou didst subject +Abraham, and through which he nobly passed. If Israel deserves at Thy +hands punishment by fire for their sin, remember the fire of the +limekiln into which Abraham let himself be cast for the glory of Thy +name. If Israel deserves death by sword, remember the readiness with +which Isaac laid down his neck upon the altar to be sacrificed to Thee. +If they deserve punishment by exile, remember for their sake how their +father Jacob wandered into exile from his paternal home to Haran." +Moses furthermore said to God: "Will the dead ever be restored to +life?" God in surprise retorted: "Hast thou become a heretic, Moses, +that thou dost doubt the resurrection?" "If," said Moses, "the dead +never awaken to life, then truly Thou art right to wreak vengeance upon +Israel; but if the dead are to be restored to life hereafter, what wilt +Thou then say to the fathers of this nation, if they ask Thee what has +become of the promise Thou hadst made to them? I demand nothing more +for Israel," Moses continued, "than what Thou were willing to grant +Abraham when he pleaded for Sodom. Thou wert willing to let Sodom +survive if there were only ten just men therein, and I am now about to +enumerate to Thee ten just men among the Israelites: myself, Aaron, +Eleazar, Ithamar, Phinehas, Joshua, and Caleb." "But that is only +seven," objected God. Moses, not at all abashed, replied: "But Thou +hast said that the dead will hereafter be restored to life, so count +with these the three Patriarchs to make the number ten complete." +Moses' mention of the names of the three Patriarchs was of more avail +than all else, and God granted his prayer, forgave Israel their +transgression, and promised to lead the people in person. [287] + + + + +THE INSCRUTABLE WAYS OF THE LORD + + +Moses still cherished three other wishes: that the Shekinah might dwell +with Israel; that the Shekinah might not dwell with other nations; and +lastly, that he might learn to know the ways of the Lord whereby He +ordained good and evil in the world, sometimes causing suffering to the +just and letting the unjust enjoy happiness, whereas at other times +both were happy, or both were destined to suffer. Moses laid these +wishes before God in the moment of His wrath, hence God bade Moses wait +until His wrath should have blown over, and then He granted him his +first two wishes in full, but his third in part only. [288] God showed +him the great treasure troves in which are stored up the various +rewards for the pious and the just, explaining each separated one to +him in detail: in this one were the rewards of those who give alms; in +that one, of those who bring up orphans. In this way He showed him the +destination of each one of the treasures, until at length they came to +one of gigantic size. "For whom is this treasure?" asked Moses, and God +answered: "Out of the treasures that I have shown thee I give rewards +to those who have deserved them by their deeds; but out of this +treasure do I give to those who are not deserving, for I am gracious to +those also who may lay no claim to My graciousness, and I am bountiful +to those who are not deserving of My bounty." + +Moses now had to content himself with the certainty that the pious were +sure of their deserts; without, however, learning from God, how it +sometimes comes to pass that evil doers, too, are happy. For God merely +stated that He also shows Himself kind to those who do not deserve it, +but without further assigning the why and the wherefore. But the reward +to the pious, too, was only in part revealed to him, for he beheld the +joys of Paradise of which they were to partake, but not the real reward +that is to follow the feast in Paradise; for truly "eye hath not seen, +beside the Lord, what He hath prepared for him that waiteth for Him." +[289] + +By means of the following incident God showed Moses how little man is +able to fathom the inscrutable ways of the Lord. When Moses was on +Sinai, he saw from that station a man who betook himself to a river, +stooped down to drink, lost his purse, and without noticing it went his +way. Shortly after, another man cam, found the money, pocketed it, and +took to his heels. When the owner of the purse became aware of his +loss, he returned to the river, where he did not find his money, but +saw a man, who came there by chance to fetch water. To him he said: +"Restore to me the money that a little while ago I left here, for none +can have taken it if not thou." When the man declared that he had found +none of the money nor seen any of it, the owner slew him. Looking with +horror and amazement on this injustice on earth, Moses said to God: "I +beseech Thee, show my Thy ways. Why has this man, who was quite +innocent, been slain, and why hath the true thief gone unpunished?" God +replied: "The man who found the money and kept it merely recovered his +own possession, for he who had lost the purse by the river, had +formerly stolen it from him; but the one who seemed to be innocently +slain is only making atonement for having at one time murdered the +father of his slayer." [290] In this way, God granted the request of +Moses, "to show him His ways," in part only. He let him look into the +future, and let him see every generation and it sages, every generation +and its prophets, every generation and its expounders of the +Scriptures, every generation and its leaders, ever generation and its +pious men. But when Moses said: "O Lord of the world! Let me see by +what law Thou dost govern the world; for I see that many a just man is +lucky, but many a one is not; many a wicked man is lucky, but many a +one is not; many a rich man is happy, but many a one is not; many a +poor man is happy, but many a one is not;" then God answered: "Thou +canst not grasp all the principles which I apply to the government of +the world, but some of them shall I impart to thee. When I see human +beings who have no claim to expectations from Me either for their own +deeds or for those of their fathers, but who pray to Me and implore Me, +then do I grant their prayers and give them what they require from +subsistence." [291] + +Although God had now granted all of his wishes, still Moses received +the following answer to his prayer, "I beseech Thee, show me Thy +glory": "Thou mayest not behold My glory, or else thou wouldst perish, +but in consideration of My vow to grant thee all thy wishes, and in +view of the fact that thou are in possession of the secret of My name, +I will meet thee so far as to satisfy thy desire in part. Lift the +opening of the cave, and I will bid all the angels that serve Me pass +in review before thee; but as soon as thou hearest the Name, which I +have revealed to thee, know then that I am there, and bear thyself +bravely and without fear.' [292] + +God has a reason for not showing His glory to Moses. He said to him: +"When I revealed Myself to thee in the burning bush, thou didst not +want to look upon Me; now thou are willing, but I am not." [293] + + + + +THE THIRTEEN ATTRIBUTES OF GOD + + +The cave in which Moses concealed himself while God passed in review +before him with His celestial retinue, was the same in which Elijah +lodged when God revealed Himself to him on Horeb. If there had been in +it an opening even as tiny as a needle's point, both Moses and Elijah +would have been consumed by the passing Divine light, [294] which was +of an intensity so great that Moses, although quite shut off in the +cave, nevertheless caught the reflection of it, so that from its +radiance his face began to shine. [295] Not without great danger, +however, did Moses earn this distinction; for as soon as the angels +heard Moses request God to show him His glory, they were greatly +incensed against him, and said to God: "We, who serve Thee night and +day, may not see Thy glory, and he, who is born of woman, asks to see +it!" In their anger they made ready to kill Moses, who would certainly +have perished, had not God's hand protected him from the angels. Then +God appeared in the cloud. + +It was the seventh time that He appeared on earth, [296] and taking the +guise of a precentor of a congregation, He said to Moses: "Whenever +Israel hath sinned, and calleth Me by the following thirteen +attributes, I will forgive them their sins. I am the Almighty God who +provides for all creatures. I am the Merciful One who restrains evil +from human kind. I am the Gracious One who helps in time of need. I am +the Long-Suffering to the upright as well as to the wicked. I am +Bountiful to those whose own deed do not entitle them to lay claim to +rewards. I am Faithful to those who have a right to expect good from +Me; and preserve graciousness unto the two-thousandth generation. I +forgive misdeeds and even atrocious actions, in forgiving those who +repent." [297] When Moses heard this, and particularly that God is +long-suffering with sinners, [298] he prayed: "O forgive, then, +Israel's sin which they committed in worshipping the Golden Calf." Had +Moses now prayed, "Forgive the sins of Israel unto the end of all +time," God would have granted that too, as it was a time of mercy; but +as Moses asked forgiveness for this one sin only, this one only was +pardoned, and God said: "I have pardoned according to thy word." [298] + +The day on which God showed Himself merciful to Moses and to His +people, was the tenth day of Tishri, the day on which Moses was to +receive the tables of the law from God for the second time, and all +Israel spent it amid prayer and fasting, that the evil spirit might not +again lead them astray. Their ardent tears and exhortations, joined +with those of Moses, reached heaven, so that God took pity upon them +and said to them: "My children, I swear by my lofty Name that these +your tears shall be tears of rejoicing for you; that this day shall be +a day of pardon, of forgiveness, and of the canceling of sins for you, +for your children, and your children's children to the end of all +generations." [300] + +This day was not set for the annual Day of Atonement, without which the +world could not exist, and which will continue even in the future world +when all other holy days will cease to be. The Day of Atonement, +however, is not only a reminiscence of the day on which God was +reconciled to Israel and forgave them their sins, but it is also the +day on which Israel finally received the Torah. [301] For after Moses +has spent forty days in prayer, until God finally forgave Israel their +sins, he began to reproach himself for having broken the tables of the +law, saying" "Israel asked me to intercede for them before God, but who +will, on account of my sin, intercede before God for my sake?" Then God +said to him: "Grieve not for the loss of the first two tables, which +contained only the Ten Commandments. The second tables that I am now +ready to give thee, shall contain Halakot, Midrash, and Haggadot." +[302] + +At the new moon of the month Elul, Moses had the trumpet sounded +throughout the camp, announcing to the people that he would once more +betake himself to God for forty days to receive the second tables from +Him, so that they might be alarmed by his absence; and he stayed in +heaven until the tenth day of Tishri, on which day he returned with the +Torah and delivered it to Israel. [303] + + + + +THE SECOND TABLES + + +Whereas the first tables had been given on Mount Sinai amid great +ceremonies, the presentation of the second tables took place quietly, +for God said: "There is nothing lovelier than quiet humility. The great +ceremonies on the occasion of presenting the first tables had the evil +effect of directing an evil eye toward them, so that they were finally +broken." [304] In this also were the second tables differentiated from +the first, that the former were the work of God, and the latter, the +work of man. God dealt with Israel like the king who took to himself to +wife and drew up the marriage contract with his own hand. One day the +king noticed his wife engaged in very intimate conversation with a +slave; and enraged at her unworthy conduct, he turned here out of his +house. Then he who had given the bride away at the wedding came before +the king and said to him: "O sire, dost thou not know whence thou didst +take thy bride? She had been brought up among the slaves, and hence is +intimate with them." The king allowed himself to be appeased, saying to +the other: "Take paper and let a scribe draw up a new marriage +contract, and here take my authorization, signed in my own hand." Just +so did Israel fare with their God when Moses offered the following +excuse for their worship of the Golden Calf: "O Lord, dost Thou not +know whence Thou hast brought Israel, out of a land of idolaters?" God +replied: "Thou desirest Me to forgive them. Well, then, I shall do so, +now fetch Me hither tables on which I may write the words that were +written on the first. But to reward thee for offering up thy life for +their sake, I shall in the future send thee along with Elijah, that +both of you together may prepare Israel for the final deliverance." +[305] + +Moses fetched the tables out of a diamond quarry which God pointed out +to him, and the chips that fell, during the hewing, from the precious +stone made a rich man of Moses, so that he now possessed all the +qualifications of a prophet - wealth, strength, humility, and wisdom. +In regard to the last-named be it said, that God given in Moses' charge +all the fifty gates of wisdom except one. + +As the chips falling from the precious stone were designed for Moses +alone, so too had originally the Torah, written on these tables, been +intended only Moses and his descendants; but he was benevolent of +spirit, and imparted the Torah to Israel. [306] The wealth that Moses +procured for himself in fashioning the Torah, was a reward for having +taken charge of the corpse of Joseph while all the people were +appropriating to themselves the treasures of Egyptians. God now said: +"Moses deserves the chips from the tables. Israel, who did not occupy +themselves with labors of piety, carried off the best of Egypt at the +time of their exodus. Shall Moses, who saw to the corpse of Joseph, +remain poor? Therefore will I make him rich through these chips." [307] + +During the forty days he spent in heaven, Moses received beside the two +tables all the Torah - the Bible, Mishnah, Talmud, and Haggadah, yea, +even all that ever clever scholars would ask their teacher was revealed +to him. When he now received the command from God to teach all this to +Israel, he requested God to write down all the Torah and to give it to +Israel in that way. But God said: "Gladly would I give them the whole +in writing, but it is revealed before Me that the nations of the world +will hereafter read the Torah translated into Greek, and will say: 'We +are the true Israel, we are the children of God.' Then I shall say to +the nations: 'Ye claim to be MY children, do ye not know that those +only are My children to whom I have confided My secret, the oral +teaching?'" This was the reason why the Pentateuch only was given to +Moses in writing, and the other parts of the Torah by word of mouth. +Hence the covenant God made with Israel reads: "I gave ye a written and +an oral Torah. My covenant with you says that ye shall study the +written Torah as a written thing, and the oral as an oral; but in case +you confound the one with the other you will not be rewarded. For the +Torah's sake alone have I made a covenant with you; had ye not accepted +the Torah, I should not have acknowledged you before all other nations. +Before you accepted the Torah, you were just like all other nations, +and for the Torah's sake alone have I lifted you above the others. Even +your king, Moses, owes the distinction he enjoys in this world and in +the world hereafter to the Torah alone. Had you not accepted the Torah, +then should I have dissolved the upper and the under worlds into +chaos." [308] + +Forty days and forty nights Moses now devoted to the study of the +Torah, and in all the time he ate no bread and drank no water, acting +in accordance with the proverb, "If thou enterest a city, observe its +laws." The angels followed this maxim when they visited Abraham, for +they there ate like men; and so did Moses, who being among angels, like +the angels partook of no food. He received nourishment from radiance of +the Shekinah, which also sustains the holy Hayyot that bear the Throne. +Moses spent the day in learning the Torah from God, and the night in +repeating what he had learned. In this way he set an example for +Israel, that they might occupy themselves with the Torah by night and +by day. + +During this time Moses also wrote down the Torah, although the angels +found it strange that God should have given him the commission to write +down the Torah, and gave expression to their astonishment in the +following words, that they addressed to God: "How is it that Thou +givest Moses permission to write, so that he may write whatever he +will, and say to Israel, 'I gave you the Torah, I myself wrote it, and +then gave it to you?'" But God answered: "Far be it from Moses to do +such a thing, he is a faithful servant!" + +When Moses had complete the writing of the Torah, he wiped his pen on +the hair of his forehead, and from this heavenly ink that cleaved to +his forehead originated the beams of light that radiated from it. [309] +In this way God fulfilled to Moses the promise: "Before all thy people +I will do marvels, such as have not been done in all the earth, nor in +any nation." [310] On Moses' return from heaven, the people were +greatly amazed to see his face shining, and there was fear, too, in +their amazement. This fear was a consequence of their sin, for formerly +they had been able to bear without fear the sight of "the glory of the +Lord that was like devouring fire," although it consisted of seven +sheaths of fire, laid one over another; but after their transgression +they could not even bear to look upon the countenance of the man who +had been the intermediator between themselves and God. [311] But Moses +quieted them, and instantly set about imparting to the people the Torah +he had received from God. + +His method of instruction was as follows: first came Aaron, to whom he +imparted the word of God, and as soon as he had finished with Aaron, +came the sons of Aaron, Eleazar and Ithamar, and he instructed them, +while Aaron sat at his right hand, listening. When he had finished with +the sons of Aaron, the elders appeared to receive instruction, while +Eleazar sat at the right hand of his father, and Ithamar at the left +hand of Moses, and listened; and when he had finished with the elders, +the people came and received instruction, whereupon Moses withdrew. +Then Aaron went over what had been taught, and his sons likewise, and +the elders, until every one, from Aaron down to every man out of the +people, had four times repeated what he had learned, for in this way +had God bidden Moses impress the Torah four times upon Israel. [312] + + + + +THE CENSUS OF THE PEOPLE + + +At sight of the rays that emanated from Moses' face, the people said to +him: "We were humbled by God owing to that sin we had committed. God, +thou sayest, had forgiven us, and is reconciled to us. Thou, Moses, +were include in our humiliation, and we see that He has once more +exalted thee, whereas, in spite of the reconciliation with God, we +remain humbled." Hereupon Moses betook himself to God and said; "When +Thou didst humble them, Thou didst humble me also, hence shouldst Thou +now raise them too, if Thou has raised me." God replied: "Truly, as I +have exalted thee, so will I exalt them also; record their number, and +through this show the world how near to My heart is the nation that +before all others acknowledged Me as their king, singing by the Red +Sea: 'This is my God, and I will exalt Him.'" Moses then said to God: +"O Lord of the world! Thou hast so many nation in Thy world, but Thou +carest nothing about recording their numbers, and only Israel dost Thou +bid me count." God replied: "All these multitudes do not belong to Me, +they are doomed to the destruction of Gehenna, but Israel is My +possession, and as a man most prizes the possession he paid for most +dearly, so is Israel most dear to Me, because I have with great +exertions made it My own." [313] Moses further said to God: "O Lord of +the world! To our father Abraham Thou made the following promises: 'And +I will make thy seed as the stars in the heavens,' but now Thou biddest +me number Israel. If their forefather Abraham could not count them, +how, then, should I?" But God quieted Moses, saying: "Thou needest not +actually count them, but if thou wouldst determine their number, add +together the numerical value of the names of the tribes, and the result +will be their number." And truly in this way did Moses procure the sum +total of the Jews, which amounted to sixty myriads less three thousand, +the three thousand having been swept away by the plague in punishment +for their worship of the Golden Calf. Hence the difference between the +number at the exodus from Egypt, when Moses had counted them for the +first time, and the number at the second census, after the losses +incurred by the plague. God treated Israel as did that king his herd, +who ordered the shepherds tell the tale of the sheep when he heard that +wolves had been among them and had killed some, having this reckoning +made in order to determine the amount of his loss. + +The occasions on which, in the course of history, Israel were numbered, +are as follows: Jacob counted his household upon entering Egypt; Moses +counted Israel upon the exodus from Egypt; after the worship of the +Golden Calf; at the arrangement into camp divisions; and at the +distribution of the promised land. Saul twice instituted a census of +the people, the first time when he set out against Nahash, the +Ammonite, and the second time when he set out in war upon Amalek. It is +significant of the enormous turn in the prosperity of the Jews during +Saul's reign, that at the first census every man put down a pebble, so +that the pebbles might be counted, but at the second census the people +were so prosperous that instead of putting down a pebble, every man +brought a lamb. There was a census in the reign of David, which, +however, not having been ordered by God, had unfortunate consequences +both for the king and for the people. Ezra instituted the last census +when the people returned from Babylon to the Holy Land. Apart from +these nine censuses, God will Himself count His people in the future +time when their number will be so great that no mortal will be able to +count them. [314] + +There was an offering to the sanctuary connected with the second census +in Moses' time, when every one above twenty years of age had to offer +up half a shekel. For God said to Moses: "They indeed deserve death for +having made the Golden Calf, but let each one offer up to the Eternal +atonement money for his soul, and in this way redeem himself from +capital punishment." When the people heard this, they grieved greatly, +for they thought: "In vain did we exert ourselves in taking booty from +the Egyptians, if we are not to yield up our hard-earned possessions as +atonement money. The law prescribes that a man pay fifty shekels of +silver for dishonoring a woman, and we who have dishonored the word of +God, should have to pay at least an equal amount. The law furthermore +decrees that if an ox kill a servant, his owner shall pay thirty +shekels of silver, hence every Israelite should have to discharge such +a sum, for 'we changed our glory into the similitude of an ox that +eateth grass.' But these two fines would not suffice, for we slandered +God, He who brought us out of Egypt, by calling out to the Calf, 'This +is thy God, that brought thee up out of Egypt,' and slander is +punishable by law with one hundred shekels of silver." God who knew +their thoughts, said to Moses: "Ask them why they are afraid. I do not +ask of them to pay as high a fine as he who dishonors or seduces a +woman, nor the penalty of a slanderer, nor that of the owner of a +goring ox, all that I ask of them is this," and hereupon he showed +Moses at the fire a small coin that represented the value of half a +shekel. This coin each one of those who had passed through the Red Sea +was to give as an offering. + +There were several reasons why God asked particularly for the value of +half a shekel as a penalty. As they committed their sin, the worship of +the Golden Calf, in the middle, that is the half of the day, so they +were to pay half of a shekel; and, furthermore, as they committed their +sin in the sixth hour of the day, so were they to pay half a shekel, +which is six grains of silver. This half shekel, furthermore, contains +ten gerahs, and is hence the corresponding fine for those who +trespassed the Ten Commandments. The half shekel was also to be an +atonement for the sin committed by the ten sons of Jacob, who sold +their brother Joseph as a slave, for whom each had received half a +shekel as his share. [315] + + + + +THE ERECTION OF THE TABERNACLE COMMANDED + + +When, on that memorable Day of Atonement, God indicated His forgiveness +to Israel with the words, "I have forgiven them according as I have +spoken," Moses said: "I now feel convinced that Thou hast forgiven +Israel, but I wish Thou wouldst show the nations also that Thou are +reconciled with Israel." For these were saying: "How can a nation that +heard God's word on Sinai, 'Thou shalt have no other gods before Me,' +and that forty days later called out to the Calf, 'This is thy god, O +Israel,' expect that God would ever be reconciled to them?" God +therefore said to Moses: "As truly as thou livest, I will let My +Shekinah dwell among them, so that all my know that I have forgiven +Israel. My sanctuary in their midst will be a testimony of My +forgiveness of their sins, and hence it may well be called a +'Tabernacle of Testimony.'" [316] + +The erection of a sanctuary among Israel was begun in answer to a +direct appeal from the people, who said to God: "O Lord of the world! +The kings of the nations have palaces in which are set a table, +candlesticks, and other royal insignia, that their king may be +recognized as such. Shalt not Thou, too, our King, Redeemer, and +Helper, employ royal insignia, that all the dwellers of the earth may +recognize that Thou are their King?" God replied: "My children, the +kings of the flesh and blood need all these things, but I do not, for I +need neither food nor drink; nor is light necessary to Me, as can well +be seen by this, that My servants, the sun and the moon, illuminate all +the world with the light they receive from Me; hence ye need do none of +these things for Me, for without these signs of honor will I let all +good things fall to your lot in recognition of the merits of your +fathers." But Israel answered: "O Lord of the world! We do not want to +depend on our fathers. 'Doubtless Thou are our Father, though Abraham +be ignorant of us, and Israel acknowledge us not." God hereupon said: +"If you now insist upon carrying out your wish, do so, but do it in the +way I command you. It is customary in the world that whosoever had a +little son, cares for him, anoints him, washes him, feeds him, and +carries him, but as soon as the son is come of age, he provides for his +father a beautiful dwelling, a table, and a candlestick. So long as you +were young, did I provide for you, washed you, fed you with bread and +meat, gave you water to drink, and bore you on eagles' wings; but now +that you are come of age, I wish you to build a house for Me, set +therein a table and a candlestick, and make an altar of incense within +it." [317] God then gave them detailed instruction for furnishing the +Tabernacle, saying to Moses; "Tell Israel that I order them to build Me +a tabernacle not because I lack a dwelling, for, even before the world +had been created, I had erected My temple in the heavens; but only as a +token of My affection for you will I leave My heavenly temple and dwell +among you, 'they shall make Me a sanctuary, that I may dwell among +them.'" + +At these last words Moses seized by a great fear, such as had taken +possession of him only on two other occasions. Once, when God said to +him, "Let each give a ransom for his soul," when, much alarmed, he +said: "If a man were to give all that he hath for his soul, it would +not suffice." God quieted him with the words, "I do not ask what is due +Me, but only what they can fulfil, half a shekel will suffice." Then +again, fear stirred Moses when God said to him: "Speak to Israel +concerning My offering, and My bread for My sacrifices made by fire," +and he said trembling, "Who can bring sufficient offerings to Thee? +'Lebanon is not sufficient to burn, nor the beast thereof sufficient +for a burnt offering.'" Then again God quieted him with the words, "I +demand not according to what is due Me, but only that which they can +fulfil, one sheep as a morning sacrifice, and one sheep as an evening +sacrifice." The third time, God was in the midst of giving Moses +instructions concerning the building of the sanctuary, when Moses +exclaimed in fear: "Behold, the heaven and heaven of heavens cannot +contain Thee, how much less this sanctuary that we are to build Thee?" +And this time also God quieted him with the words, "I do not ask what +is due Me, but only that which they can fulfil; twenty boards to the +north, as many to the south, eight in the west, and I shall then so +draw My Shekinah together that it may find room under them." [318] God +was indeed anxious to have a sanctuary erected to Him, it was the +condition on which He led them out of Egypt, [319] yea, in a certain +sense the existence of all the world depended on the construction of +the sanctuary, for when the sanctuary had been erected, the world stood +firmly founded, whereas until then it had always been swaying hither +and thither. [320] Hence the Tabernacle in its separate parts also +corresponded to the heaven and the earth, that had been created on the +first day. As the firmament had been created on the second day to +divide the waters which were under the firmament from the waters which +were above, so there was a curtain in the Tabernacle to divide between +the holy and the most holy. As God created the great sea on the third +say, so did He appoint the laver in the sanctuary to symbolize it, and +as He had on that day destined the plant kingdom as nourishment for +man, so did He now require a table with bread in the Tabernacle. The +candlestick in the Tabernacle corresponded to the two luminous bodies, +the sun and the moon, created on the fourth day; and the seven branches +of the candlestick corresponded to the seven planets, the Sun, Venus, +Mercury, the Moon, Saturn, Jupiter, and Mars. Corresponding to the +birds created on the fifth day, the Tabernacle contained the Cherubim, +that had wings like birds. On the sixth, the last day of creation, man +had been created in the image of God to glorify his Creator, and +likewise was the high priest anointed to minister in the Tabernacle +before the Lord and Creator. [321] + + + + +THE MATERIALS FOR THE CONSTRUCTION OF THE TABERNACLE + + +When, on the Day of Atonement, God said to Moses, "Let them make Me a +sanctuary, that I may dwell among them," that the nations of the world +might see that He has forgiven Israel their sin, the worship of the +Golden Calf, it was gold He bade them bring for the adornment of the +sanctuary. God said: "The gold of the Tabernacle shall serve as an +expiation for the gold they employed in the construction of the Golden +Calf. Besides gold, let them bring Me twelve other materials for the +construction of the Tabernacle: 'silver, brass, and blue, and purple, +and scarlet, fine linen, and goats' hair, and rams' skins dyed red, and +badgers' skins, and shittim wood, oil for the light, spices for +anointing-oil, and for sweet incense, onyx stones and stones to be set +in the ephod and in the breastplate.'" To these instructions, God added +these words: "But do not suppose that you are giving Me these thirteen +objects as gifts, for thirteen deed did I perform for you in Egypt, +which these thirteen objects now repay. For 'I clothed you with +broidered work, and shod you with badgers' skins, and girded you about +with fine linen, and I covered you with silk. I decked you also with +ornaments, and I put bracelets upon your arms, and chains about your +necks. And I put jewels on your foreheads, and earrings in your ears, +and a beautiful crown upon your heads.' But in the future world, in +return for these thirteen offerings to the Tabernacle, you shall +receive thirteen gifts from Me, when 'I shall create upon every +dwelling place of Mount Zion, and upon her assemblies, a cloud and +smoke by day, and the shining of a flaming fire by night, for upon all +the glory shall be a defence. And there shall be a tabernacle for a +shadow in the daytime from the heat, and for a place of refuge, and for +a covert, from storms and from rain.'" God continued: "Give your +contributions to the sanctuary with a willing heart. Do not think that +you need give anything out of your pockets, for all you have belongs to +Me, through whom you received it in you passage through the Red Sea, +when you took their wealth from the Egyptians. [322] I demand nothing +from the other nations, but from you I do so, because it was I that led +you out of Egypt. But you shall erect a sanctuary to Me not in this +world only, but in the future world also. At first the Torah dwelt with +Me, but now that it is in your possession, you must let Me dwell among +you with the Torah." + +Through the various objects God bade them dedicate to the sanctuary, +the course of their history was indicated. The gold signified their +yoke under Babylon, "the head of golds;" the silver pointed toward the +sovereignty of Persia and Media, who through silver tried to bring +about the destruction of Israel; brass stood for the Greek Empire, that +like this metal is of inferior quality, its rule also was less +significant than that of its predecessors in the sovereignty over the +world; the ram's skins dyed red indicate the sovereignty of "red Rome." +God now said to Israel: "Although you now behold the four nations that +will hold sway over you, still shall I send you help out of your +bondage, 'oil for the light,' the Messiah, who will enlighten the eyes +of Israel, and who will make use of 'spices for anointing-oil,' for he +will anoint the high priest, that once again 'I may accept you with +your sweet savour.'" [323] + +When Moses was in heaven, God showed him the Tabernacle, as well as +models for all the holy vessels therein, hence Moses naturally supposed +that he was destined to be the builder of the Tabernacle. But he was +mistaken, for when he was about to leave heaven, God said to Moses: +"Thee have I appointed king, and it does not behoove a king to execute +works in person, but to give people directions. Therefore thou are not +to execute the building of the Tabernacle in person, but thou art to +give them thy directions to be executed." Moses now asked God whom he +should select as the man to carry out his orders, whereupon God fetched +out the book of Adam and laid it before Moses. In this book he found +recorded all the generations, from the creation of the world to the +resurrection of the dead, and the kings, leaders, and prophets set down +beside every generation. Then God said to Moses: "In that hour did I +decree every man's calling, and Bezalel was then appointed to his +task." [324] + + + + +BEZALEL + + +Bezalel was, first of all, of a noble line. His father Hur was a son of +Caleb from his union with Miriam, Moses' sister, that Hur who gave his +life to restrain Israel from the worship of the Golden Calf. As a +reward for his martyrdom, his son Bezalel was to build the Tabernacle, +and one of his later descendants, King Solomon, was to build the Temple +at Jerusalem. Bezalel was not only of a distinguished family, he was +himself a man of distinction, possessed of wisdom, insight, and +understanding. By means of these three God created the world; Bezalel +erected the Tabernacle. Through their aid was the Temple complete, and +even in the future world will it be wisdom, insight, and understanding, +these three that God will employ to set up the new Temple. Bezalel, +furthermore, had wisdom in the Torah, insight into the Halakah, and +understanding in the Talmud, [325] but more than this, he was well +versed in secret lore, knowing as he did the combination of letters by +means of which God created heaven and earth. The name Bezalel, "in the +shadow of God," was most appropriate for this man whose wisdom made +clear to him what none could know save one who dwelt "in the shadow of +God." + +Moses had an instant opportunity of testing the wisdom of this builder +appointed by God. God had bidden Moses first to erect the Tabernacle, +then the Holy Ark, and lastly to prepare the furnishings of the +Tabernacle; but Moses, to put Bezalel's wisdom to the test, ordered him +to construct first the Holy Ark, then the furnishings of the +Tabernacle, and only then the sanctuary. Hereupon wise Bezalel said to +Moses: "O our teacher Moses, it is the way of man first to build his +house, and only then to provide its furnishings. Thou biddest me first +provide furnishings and then build a sanctuary. What shall I do with +the furnishings when there is no sanctuary ready to receive them?" +Moses, delighted with Bezalel's wisdom, replied: "Now truly, the +command was given just as thou sayest. Wert thou, perchance, 'in the +shadow of God,' that thou knewest it?" + +Although God knew that Bezalel was the right man for the erection of +the Tabernacle, still He asked Moses, "Dost thou consider Bezalel +suited to this task?" Moses replied: "O Lord of the world! If Thou +considerest him suitable, then surely do I!" But God said: "Go, +nevertheless, and ask Israel if they approve My choice of Bezalel." +Moses did as he was bidden, and the people assented in these words: "If +Bezalel is judged good enough by God and by thee, assuredly he is +approved by us." [326] As the builder of the Tabernacle, God gave +Bezalel five other names to bear. He called him Reaiah, "to behold," +for Bezalel was beheld by God, by Moses, and by Israel, as the one who +had been decreed for his activity since the beginning of the world. He +called him "the son of Shobal," because he had erected the Tabernacle +that towered high, like a dove-cote. He called him Jahath, "the +Trembler," because he made the sanctuary, the seat of the fear of God. +He called him Ahamai, because, through his work, the sanctuary, Israel, +and God were united; and finally Lahad, as the one who brought splendor +and loftiness it Israel, for the sanctuary is the pride and splendor of +Israel. + +At the side of Bezalel, the noble Judean, worked Oholiab, of the +insignificant tribe of Dan, to show that "before God, the great and the +lowly are equal." And as the Tabernacle rose, thanks to the combined +efforts of a Judean and a Danite, so too did the Temple of Jerusalem, +which was built at the command of the Judean Solomon by the Danite +Hiram. [327] As the head-workers of the Tabernacle were filled with the +holy spirit of God in order to accomplish their task aright, so too +were all who aided in its construction, yes, even the beasts that were +employed on this occasion possessed wisdom, insight, and understanding. +[328] + + + + +THE ARK WITH THE CHERUBIM + + +The very first thing that Bezalel constructed was the Ark of the +Covenant, contrary to Moses' order, first to erect the Tabernacle and +then to supply its separate furnishings. He succeeded in convincing +Moses that it was the proper thing to begin with the Ark, saying: "What +is the purpose of this Tabernacle?" Moses: "That God may let His +Shekinah rest therein, and so teach the Torah to His people Israel." +Bezalel: "And where dost thou keep the Torah?" Moses: "As soon as the +Tabernacle shall have been complete, we shall make the Ark for keeping +the Torah." Bezalel: "O our teacher Moses, it does not become the +dignity of the Torah that in the meanwhile it should lie around like +this, let us rather first make the Ark, put the Torah into it, and then +continue with the erection of the Tabernacle, for the Tabernacle exists +only for the sake of the Torah." Moses saw the justice of this +argument, and Bezalel began his work with the construction of the Ark. +In this he followed the example of God, who created light before all +the rest of the creation. So Bezalel first constructed the Ark that +contains the Torah, the light that illuminates this world and the other +world; and only then followed the rest. [329] The Ark consisted of +three caskets, a gold one, the length of then spans and a fractional +part; within this a wooden one, nine spans long, and within this wooden +one, one of gold, eight spans long, so that within and without the +wooden was overlaid with the golden caskets. The Ark contained the two +tables of the Ten Commandments as well as the Ineffable Name, and all +His other epithets. The Ark was an image of the celestial Throne, and +was therefore the most essential part of the Tabernacle, so that even +during the march it was spread over with a cloth wholly of blue, +because this color is similar to the color of the celestial Throne. It +was through the Ark, also, that all the miracles on the way through the +desert had been wrought. Two sparks issued from the Cherubim that +shaded the Ark, and these killed all the serpents and scorpions that +crossed the path of the Israelites, and furthermore burned all thorns +that threatened to injure the wanderers on their march through the +desert. The smoke rising from these scorched thorns, moreover, rose +straight as a column, and shed a fragrance that perfumed all the world, +so that the nations exclaimed: "Who is this that cometh out of the +wilderness like pillars of smoke, perfumed with myrrh and frankincense, +with all powders of the merchant?" [330] + +Apart from this Ark, which was kept in the Tabernacle, they had another +ark, in which were contained the tables broken by Moses, which they +carried with them whenever they went to war. [331] The Ark that Bezalel +constructed was also used again in Solomon's Temple, for he retained +the Ark used by Moses in the Tabernacle, even though all the other +furnishings of the Temple were fashioned anew. It remained there up to +the time of the destruction of the Temple by Nebuchadnezzar, when it +was concealed under the pavement of the wood-house, that it might not +fall into the hands of the enemy. This place remained a secret for all +time. Once a priest, noticing about the wood-house that something lay +hidden under it, called out to his colleagues, but was suddenly +stricken dead before divulging the secret. [332] + +On the Ark were the Cherubim with their faces of boys and their wings. +Their number was two, corresponding to the two tables, and to the two +sacred names of God, Adonai and Elohim, which characterized Him as +benevolent and as powerful. The face of each Cherub measured one span, +and the wings extended each ten spans, making twenty-two spans in all, +corresponding to the twenty-two letters of the Hebrew alphabet. [333] +It was "from between the two Cherubim" that God communed with Moses, +for the Shekinah never wholly descended to earth any more than any +mortal ever quite mounted into the heaven, even Moses and Elijah stood +a slight distance from heaven; for, "The heaven, even the heavens, are +the Lord's: but the earth hath He given to the children of men." +Therefore God chose the Cherubim that were ten spans above the earth as +the place where the Shekinah betook itself to commune with Moses. [334] +The heads of the Cherubim were slightly turned back, like that of a +scholar bidding his master farewell; but as a token of God's delight in +His people Israel, the faces of the Cherubim, by a miracle, "looked one +to another" whenever Israel were devoted to their Lord, yea, even +clasped one another like a loving couple. During the festivals of the +pilgrimage the priest used to raise the curtain from the Holy of Holies +to show the pilgrims how much their God loved them as they could see in +the embrace of the two Cherubim. [335] + +A tow-fold miracle came to pass when the Cherubim were brought into the +Temple by Solomon: the two staves that were attached to the Ark +extended until they touched the curtain, so that two protuberances like +a woman's breasts became visible at the back of it, and the wings of +the Cherubim furthermore extended until they reached the ceiling of the +Holy of Holies. [336] + + + + +THE TABLE AND THE CANDLESTICK + + +While the number of Cherubim was the same in the Temple as in the +Tabernacle, Solomon had, on the other hand, ten tables set up in the +Temple in place of the one fashioned by Moses. This was because the one +table sufficed to bring sustenance to Israel so long as they were +maintained by manna in the desert; but as the demand for food was +greater after they settled in the promised land, Solomon had ten tables +set up. But in the Temple also did the table of Moses retain its +ancient significance, for only upon it was the shewbread placed, and it +stood in the center, whereas the tables fashioned by Solomon stood five +to the south and five to the north. For from the south come "the dews +of blessing and the rains of plenty," while all evil comes from the +north; hence Solomon said: "The tables on the south side shall cause +the rains of plenty and the dews of blessing to come upon the earth, +while the tables on the north side shall keep off all evil from +Israel." [337] + +Moses had great difficulty with the construction of the candlestick, +for although God had given him instructions about it, he completely +forgot these when he descended from heaven. He hereupon betook himself +to God once more to be shown, but in vain, for hardly had he reached +earth, when he again forgot. When he betook himself to God the third +time, God took a candlestick of fire and plainly showed him every +single detail of it, that he might now be able to reconstruct the +candlestick for the Tabernacle. When he found it still hard to form a +clear conception of the nature of the candlestick, God quieted him with +these words" "Go to Bezalel, he will do it aright." And indeed, Bezalel +had no difficulty in doing so, and instantly executed Moses' +commission. Moses cried in amazement: "God showed me repeatedly how to +make the candlestick, yet I could not properly seize the idea; but +thou, without having had it shown thee by God, couldst fashion it out +of thy own fund of knowledge. Truly dost thou deserve thy name Bezalel, +'in the shadow of God,' for thou dost act as if thou hadst been 'in the +shadow of God' while He was showing me the candlestick." [338] + +The candlestick was later set up in the Temple of Solomon, and although +he set up ten other candlesticks, still this one was the first to be +lighted. Solomon chose the number ten because it corresponds to the +number of Words revealed on Sinai; and each of these candlesticks had +seven lamps, seventy in all, to correspond to the seventy nations. For +while these lamps burned the power of these nations was held in check, +but on the day on which these lamps are extinguished the power of the +nations is increased. [339] The candlestick stood toward the south, and +the table to the north of the sanctuary, the table to indicate the +delights of which the pious would partake in Paradise, which lies to +the north; the light of the candlestick to symbolize the light of the +Shekinah, for in the future world there will be but one delight, to +gaze at the light of the Shekinah. [340] On account of its sacredness +the candlestick was one of the five sacred objects that God concealed +at the destruction of the Temple by Nebuchadnezzar, and that He will +restore when in His loving-kindness He will erect His house and Temple. +These sacred objects are: the Ark, the candlestick, the fire of the +altar, the Holy Spirit of prophecy, and the Cherubim. [341] + + + + +THE ALTAR + + +One of the most miraculous parts of the Tabernacle was the altar. For +when God bade Moses make an altar of shittim wood and overlay it with +brass, Moses said to God: "O Lord of the world! Thou badest me make the +altar of wood and overlay it with brass, but Thou didst also bid me +have 'a fire kept burning upon the altar continually.' Will not the +fire destroy the overlay of brass, and then consume the wood of the +altar?" God replied: "Moses, thou judgest by the laws that apply to +men, but will these also apply to Me? Behold, the angels that are of +burning flame. Beside them are My store-houses of snow and My +store-houses of hail. Doth the water quench their fire, or doth their +fire consume the water? Behold, also, the Hayyot that are of fire. +Above their heads extends a terrible sea of ice that no mortal can +traverse in less than five hundred years. Yet doth the water quench +their fire, or doth their fire consume the water? For, 'I am the Lord +who maketh peace between these elements in My high places.' But thou, +because I have bidden thee to have 'a fire kept burning upon the altar +continually,' art afraid that the wood might be consumed by the fire. +Dead things come before Me, and leave Me imbued with life, and thou are +afraid the wood of the altar might be consumed! Thine own experience +should by now have taught thee better; thou didst pierce the fiery +chambers of heaven, thou didst enter among the fiery hosts on high, +yea, thou didst even approach Me, that 'am a consuming fire.' Surely +thou shouldst then have been consumed by fire, but thou wert unscathed +because thou didst go into the fire at My command; no more shall the +brass overlay of the altar be injured by fire, even though it be no +thicker than a denarium." + +In the words, "Dead things come before Me and leave Me imbued with +life," God alluded to the three following incidents. The rod of Aaron, +after it had lain for a night in the sanctuary, "brought forth buds, +and bloomed blossoms, and even yielded almonds." The cedars that Hiram, +king of Tyre, sent to Solomon for the building of the Temple, as soon +as the incense of the sanctuary reached them, thrilled green anew, and +throughout centuries bore fruits, by means of which the young priests +sustained themselves. Not until Manasseh brought the idol into the Holy +of Holies, did these cedars wither and cease to bear fruit. The third +incident to which God alludes was the stretching of the staves of the +Ark when Solomon set them in the Holy of Holies, and the staves, after +having been apart of the Ark for four hundred and eighty years, +suddenly extended until they touched the curtain. + +Solomon erected a new altar for offerings, but knowing how dear to God +was the altar erected by Moses, the brazen altar, he at least retained +the same name for his altar. But in the following words it is evident +how much God prized the altar erected by Moses, for He said: "To reward +Israel for having had 'a fire kept burning upon the altar continually,' +I shall punish 'the kingdom laden with crime' by fire 'that shall not +be quenched night or day; the smoke thereof shall go up forever.'" +[342] + +Beside the brazen altar there was also one of gold, which corresponded +to the human soul, while the former corresponded to the body; and as +gold is more valuable than brass, so also is the soul greater than the +body. But both altars were used daily, as man must also serve his Maker +with both body and soul. On the brazen altar sacrifices were offered, +as the body of man, likewise, is nourished by food; but on the golden +altar, spices and sweet incense, for the soul takes delight in perfumes +only. [343] + +The materials employed for the constructions of the Tabernacle, the +skins and the wood, were not of the common order. God created the +animal Tahash exclusively for the needs of the Tabernacle, for it was +so enormous that out of one skin could be made a curtain, thirty cubits +long. This species of animal disappeared as soon as the demands of the +Tabernacle for skins were satisfied. The cedars for the Tabernacle, +also, were obtained in no common way, for whence should they have +gotten cedars in the desert? They owed these to their ancestor Jacob. +When he reached Egypt, he planted a cedar-grove and admonished his sons +to do the same, saying: "You will in the future be released from +bondage in Egypt, and God will then demand that you erect Him a +sanctuary to thank Him for having delivered you. Plant cedar trees, +then, that when God will bid you build Him a sanctuary, you may have in +your possession the cedars required for its construction." His sons +acted in accordance with the bidding of their father, and upon leaving +Egypt took along the cedars for the anticipated erection of the +sanctuary. Among these cedars was also that wonderful cedar out of +which was wrought "the middle bar in the midst of the boards, that +reached from end to end," and which Jacob took with him from Palestine +when he emigrated to Egypt, and then left to remain among his +descendants. When the cedars were selected for the construction of the +Tabernacle, they intoned a song of praise to God for this distinction. + +But not all the twenty-four species of cedar might be used for the +Tabernacle, nay, not even the seven most excellent among them were +found worthy, but only the species shittim might be used. For God, who +foresees all, knew that Israel would in the future commit a great sin +at Shittim, and therefore ordained that shittim wood be used for the +Tabernacle to serve as atonement for the sin committed at Shittim. +Shittim furthermore signifies "follies," hence Israel were to construct +the place of penance for their folly in adoring the Golden Calf, out of +shittim wood, to atone for this "folly." And finally, the letters of +which the wood "Shittim" is composed, stand for Shalom, "peace," Tobah, +"good," Yesh'uah. "salvation," and Mehillah, "forgiveness." [344] The +boards that were made for the Tabernacle out of shittim wood never +decayed, but endure in all eternity. [345] + + + + +THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE + + +The separate parts of the Tabernacle had each a symbolical +significance, for to all that is above there is something corresponding +below. There are stars above, but likewise below, where "a star shall +come out of Jacob;" God has His hosts above, and likewise below, His +people Israel, "the hosts of the Lord;" above there are Ofannim, and on +earth likewise there is an Ofan; above, God has Cherubim, and likewise +below in the sanctuary of Israel; God hath His dwelling above, but +likewise below; and, lastly, God hath stretched out the heavens above +like a curtain, and below, in the sanctuary, were curtains of goats' +hair. [346] + +The number of curtains, also, corresponds to those in heaven, for just +as there are eleven upper heavens, so also were there eleven curtains +of goats' hair. [347] The size of the Tabernacle was seventy cubits, +corresponding to the seventy holy days celebrated annually by the Jews, +to wit: fifty-two Sabbaths, seven days of Passover, eight of +Tabernacles, and a day each for Pentecost, the Day of Atonement, and +New Year's Day. The number of vessels amounted to seventy also; as +likewise God, Israel, and Jerusalem bear seventy names; and as, +correspondingly, in the time between the building of the first and of +the second Temple, there were seventy consecutive Sanhedrin. [348] + +Like the Tabernacle, so the altar, too had its symbolical significance. +Its length and its breadth were five cubits each, corresponding +respectively to the five Commandments on the two tables of the law. Its +height was three cubits, corresponding to the three deliverers God sent +to deliver Israel from Egypt, - Moses, Aaron, and Miriam. It had four +horns in the corners thereof, to atone for the sins of the people that +on Sinai receive four horns, "the horn of the Torah," "the horn of the +Shekinah," "the horn of Priesthood," and "the horn of the Kingdom." +[349] + +In the Tabernacle, as later in the Temple, gold, silver, and brass were +employed, but not iron. God meant to indicate by the exclusion of iron +that "in the future time," "the golden Babylon, the silver Media, and +the brazen Greece," would be permitted to bestow the gifts on the new +Temple, but not "the iron Rome." It is true that Babylon also destroyed +the sanctuary of God, like Rome, but not with such fury and such +thorough-going wrath as Rome, whose sons cried: "Raze it, raze it, even +to the foundations thereof," and for this reason Rome may not +contribute to the Messianic Temple. And as God will reject the gifts of +Rome, so also will the Messiah, to whom all the nations of the earth +will have to offer gifts. Egypt will come with her gifts, and although +the Messiah will at first refuse to accept anything from the former +taskmaster of Israel, God will say to him: "The Egyptians granted My +children an abode in their land, do not repulse them." Then the Messiah +will accept their gift. After Egypt will follow her neighbor, Ethiopia, +with her gifts, thinking that if the Messiah accepted gifts from the +former taskmaster of Israel, he will also accept gifts from her. Then +the Messiah will also accept Ethiopia's gifts. After these two kingdoms +will follow all others with their gifts, and all will be accepted save +those from Rome. This kingdom will be sorely disappointed, for, +depending upon their kinship with Israel, they will expect kind +treatment from the Messiah, who had graciously received the other +nations not connected with Israel. But God will call out to the +Messiah: "Roar at this monster that devours the fat of nations, that +justifies its claims for recognition through being a descendant of +Abraham by his grandson Esau, the nation that forgives all for the sake +of money, that kept Israel back from the study of the Torah, and +tempted them to deeps that are in accord with the wishes of Satan." +[350] + + + + +THE PRIESTLY ROBES + + +Simultaneously with the construction of the Tabernacle and its vessels, +were fashioned the priestly robes for Aaron and his sons. It was at +this time that God made known Aaron's appointment to the office of high +priest, saying: "Go and appoint a high priest." Moses: "Out of which +tribe?" God: "Of the tribe of Levi." Moses was most happy upon hearing +that the high priest was to be chosen out of his tribe, and his joy was +increased when God added: "Appoint thy brother Aaron as high priest." +This choice of Aaron was, of course, also a disappointment to Moses, +who had hoped God would appoint him as His high priest, but God had +designed this dignity for Aaron to reward him for his pious deeds when +Israel worshipped the Golden Calf. For when Moses returned from Sinai +and saw the Calf fashioned by Aaron, he thought his brother was no +better than the rest of the people, and had, like them, devoted himself +to idolatry. But God knew that Aaron's participation in the +construction of the Calf was merely due to the pious motive of delaying +the people until Moses should return, hence He even then said to Aaron: +"I am fully aware of they motive, and, as truly as thou livest, I shall +appoint thee as warden over the sacrifices that My children offer Me." +In consideration of Moses' feelings, God gave into his hands the +appointment of Aaron, saying to him: "I might have installed thy +brother as high priest without having informed thee of it, but I +relinquish his appointment to thee, that thou mayest have an +opportunity of showing the people thy humility, in that thou dost not +seek this high office for thyself." [351] At God's bidding, Aaron and +his two sons were now chosen as priest, and, moreover, not for a +limited period, but Aaron and his house were invested with the +priesthood for all eternity. As soon as these were installed as +priests, Moses set to work to instruct them thoroughly in the priestly +laws. [352] + +God ordered the following eight garments as Aaron's garb: coat, +breeches, mitre, girdle, breastplate, ephod, robe, and golden plate; +but his sons needed only the first four garments. All these garments +had expiatory virtues, and each expiated a definite sin. The coat +atoned for murder, the breeches for unchastity, the mitre for pride, +the girdle for theft, the breastplate for partial verdicts, the ephod +for idolatry, the bells on the robe for slander, and the golden plate +for effrontery. [353] + +The breastplate and the ephod were set with precious stones, which were +the gifts of the noble to the sanctuary, though, to be exact, they were +in reality a gift from God. For precious stones and pearls had rained +down with the manna, which the noble among Israel had gathered up and +laid away until the Tabernacle was erected, when they offered them as +gifts. [354] + +The ephod had only two precious stones, one on each shoulder, and on +each of these stones were engraved the names of the six tribes in the +following order: Reuben, Levi, Issachar, Naphtali, Gad, Jehoseph, on +the right shoulder-piece; Simeon, Judah, Zebulun, Dan, Asher, Benjamin, +on the left shoulder. The name Joseph was spelled Jehoseph, a device by +which the two stones had exactly the same number of letters engraved +upon them. [355] On the breast plate were twelve precious stones, on +which the names of the three Patriarchs preceded those of the twelve +tribes, and at the end were engraved the words, "All these are the +twelve tribes of Israel." [356] + + + + +THE STONES IN THE BREASTPLATE + + +The twelve stones differed not only in color, but also in certain +qualities peculiar to each, and both quality and color had especial +reference to the tribe whose name it bore. Reuben's stone was the ruby, +that has the property, when grated by a woman and tasted by her, of +promoting pregnancy, for it was Reuben who found the mandrakes which +induce pregnancy. + +Simeon's stone was the smaragd, that has the property of breaking as +soon as an unchaste woman looks at it, a fitting stone for the tribe +whose sire, Simeon, was kindles to wrath by the unchaste action of +Shechem. It was at the same time a warning to the tribe of Simeon, that +committed whoredom at Shittim with the daughters of Moab, to be mindful +of chastity, and like its stone, to suffer no prostitution. + +Levi's stone was the carbuncle, that beams like lightning, as, +likewise, the faces of that tribe beamed with piety and erudition. This +stone has the virtue of making him who wears it wise; but true wisdom +is the fear of God, and it was this tribe alone that did not join in +the worship of the Golden Calf. + +Judah's stone was the green emerald, that has the power of making its +owner victorious in battle, a fitting stone for this tribe from which +springs the Jewish dynasty of kings, that routed its enemies. The color +green alludes to the shame that turned Judah's countenance green when +he publicly confessed his crime with Tamar. + +Issachar's stone was the sapphire, for this tribe devoted themselves +completely to the study of the Torah, and it is this very stone, the +sapphire, out of which the two tables of the law were hewn. This stone +increases strength of vision and heals many diseases, as the Torah, +likewise, to which this tribe was so devoted, enlightens the eye and +makes the body well. + +The white pearl is the stone of Zebulun, for with his merchant ships he +sailed the sea and drew his sustenance from the ocean from which the +pearl, too, is drawn. The pearl has also the quality of bringing its +owner sleep, and it is all the more to the credit of this tribe that +they nevertheless spent their nights on commercial ventures to maintain +their brother-tribe Issachar, that lived only for the study of the +Torah. The pearl is, furthermore, round, like the fortune of the rich, +that turns like a wheel, and in this way the wealthy tribe of Zebulun +were kept in mind of the fickleness of fortune. + +Dan's stone was a species of topaz, in which was visible the inverted +face of a man, for the Danites were sinful, turning good to evil, hence +the inverted face in their stone. + +The turquoise was Naphtali's stone, for it gives its owner speed in +riding, and Naphtali was "a hind let loose." + +Gad's stone was the crystal, that endows its owner with courage in +battle, and hence served this warlike tribe that battled for the Lord +as an admonition to fear none and build on God. + +The chrysolite was Asher's stone, and as this stone aids digestion and +makes its owner sturdy and fat, so were the agricultural products of +Asher's tribe of such excellent quality that they made fat those who +ate of them. + +Joseph's stone was the onyx, that has the virtue of endowing him who +wears it with grace, and truly, by his grace, did Joseph find favor in +the eyes of all. + +Jasper was Benjamin's stone, and as this stone turns color, being now +red, now green, now even black, so did Benjamin's feelings vary to his +brothers. Sometimes he was angry with them for having sold into slavery +Joseph, the only other brother by his mother Rachel, and in this mood +he came near betraying their deed to his father; but, that he might not +disgrace his brothers, he did not divulge their secret. To this +discretion on his part alludes the Hebrew name of his stone, Yashpeh, +which signifies, "There is a mouth," for Benjamin, though he had a +mouth, did not utter the words that would have covered his brothers +with disgrace. [357] + +The twelve stones in the breastplate, with their bright colors, were of +great importance in the oracular sentences of the high priest, who by +means of these stones made the Urim and Tummim exercise their +functions. For whenever the king or the head of the Sanhedrin wished to +get directions from the Urim and Tummim he betook himself to the high +priest. The latter, robed in his breastplate and ephod, bade him look +into his face and submit his inquiry. The high priest, looking down on +his breastplate, then looked to see which of the letters engraved on +the stones shone out most brightly, and then constructed the answer out +of these letters. Thus, for example, when David inquired of the Urim +and Tummim if Saul would pursue him, the high priest Abiathar beheld +gleaming forth the letter Yod in Judah's name, Resh in Reuben's name, +and Dalet in Dan's name, hence the answer read as follows: Yered, "He +will pursue." + +The information of this oracle was always trustworthy, for the meaning +of the name Urim and Tummim is in the fact that "these answers spread +light and truth," but not every high priest succeeded in obtaining +them. Only a high priest who was permeated with the Holy Spirit, and +over whom rested the Shekinah, might obtain an answer, for in other +cases the stones withheld their power. But if the high priest was +worthy, he received an answer to every inquiry, for on these stones +were engraved all the letters of the alphabet, so that all conceivable +words could be constructed from them. [358] + + + + + THE COMPLETION OF THE TABERNACLE + + +On the eleventh day of Tishri Moses assembled the people, and informed +them that it was God's wish to have a sanctuary among them, and each +man was bidden to bring to the sanctuary any offering he pleased. At +the same time he impressed upon them that, however pious a deed +participation in the construction of the Tabernacle might be, still +they might under no circumstances break the Sabbath to hasten to +building of the sanctuary. Moses thereupon expounded to them the kind +of work that was permissible on the Sabbath, and the king that was +prohibited, for there were not less then thirty-nine occupations the +pursuit of which on the Sabbath was punishable by death. [359] Owing to +the importance of keeping the Sabbath, Moses imparted the precepts +concerning it directly to the great masses of the people that he had +gathered together, and not to the elders alone. In this he acted +according to God's command, who said to him: "Go, Moses, call together +great assemblages and announce the Sabbath laws to them, that the +future generations may follow thy example, and on Sabbath days assemble +the people in the synagogues and instruct them in the Torah, that they +may know what is prohibited and what is permitted, that My name may be +glorified among My children." In the spirit of this command did Moses +institute that on every holy day there might be preaching in the +synagogues, and instruction concerning the significance of the special +holy day. He summoned the people to these teachings with the words: "If +you will follow my example, God will count it for you as if you had +acknowledged God as your king throughout the world." [360] + +The stress laid on the observance of the Sabbath laws was quite +necessary, for the people were so eager to deliver up their +contributions, that on the Sabbath Moses had to have an announcement +proclaimed that they were to take nothing out of their houses, as the +carrying of things on the Sabbath is prohibited. [361] For Israel is a +peculiar people, that answered the summons to fetch gold for the Golden +Calf, and with no less zeal answered the summons of Moses to give +contributions for the Tabernacle. They were not content to bring things +out of their houses and treasuries, but forcibly snatched ornaments +from their wives, their daughters, and their sons, and brought them to +Moses for the construction of the Tabernacle. In this way they thought +they could cancel their sin in having fashioned the Golden Calf; then +had they used their ornaments in the construction of the idol, and now +they employed them for the sanctuary of God. [362] + +The women, however, were no less eager to contribute their mite, and +were especially active in producing the woolen hangings. They did this +in no miraculous a way, that they spun the wool while it was still upon +the goats. [363] Moses did not at first want to accept contributions +from the women, but these brought their cloaks and their mirrors, +saying: "Why dost thou reject our gifts? If thou doest so because thou +wantest in the sanctuary nothing that women use to enhance their +charms, behold, here are our cloaks that we use to conceal ourselves +from the eyes of the men. But if thou are afraid to accept from us +anything that might be not our property, but our husbands', behold, +here are our mirrors that belong to us alone, and not to our husbands." +When Moses beheld the mirrors, he waxed very angry, and bade the women +to be driven from him, exclaiming: "What right in the sanctuary have +these mirrors that exist only to arouse sensual desires?" But God said +to Moses: "Truly dearer to Me than all other gifts are these mirrors, +for it was these mirrors that yielded Me My hosts. When in Egypt the +men were exhausted from their heavy labors, the women were wont to come +to them with food and drink, take out their mirrors, and caressingly +say to their husbands: 'Look into the mirror, I am much more beautiful +than thou,' and in this way passion seized the men so that they forgot +their cares and united themselves with their wives, who thereupon +brought many children into the world. Take now these mirrors and +fashion out of them the laver that contains the water for the +sanctifying of the priests." Furthermore out of this laver was fetched +the water that a woman suspected of adultery had to drink to prove her +innocence. As formerly the mirrors had been used to kindle conjugal +affection, so out of them was made the vessel for the water that was to +restore broken peace between husband and wife. + +When Moses upon God's command made known to the people that whosoever +was of a willing heart, man or woman, might bring an offering, the zeal +of the women was so great, that they thrust away the men and crowded +forward with their gifts, [364] so that in two days all that was +needful for the construction of the Tabernacle was in Moses' hands. The +princes of the tribes came almost too late with their contributions, +and at the last moment they brought the precious stones for the +garments of Aaron, that they might not be entirely unrepresented in the +sanctuary. But God took their delay amiss, and for this reason they +later sought to be the first to offer up sacrifices in the sanctuary. +[365] + +After everything had been provided for the construction of the +Tabernacle, Bezalel set to work with the devotion of his whole soul, +and as a reward for this, the Holy Scriptures speak of him only as the +constructor of the sanctuary, although many others stood by him in this +labor. He began his work by fashioning the boards, then attended to the +overlaying of them, and when he had completed these things, he set to +work to prepare the curtains, then completed the Ark with the +penance-cover belonging to it, and finally the table for the shewbread, +and the candlestick. [366] + + + + +THE SETTING UP OF THE TABERNACLE + + +The work on the Tabernacle progressed rapidly, for everything was ready +in the month of Kislew, but it was not set up until three months later. +The people were indeed eager to set up the sanctuary at once and to +dedicate it, but God bade Moses wait until the first day of the month +of Nisan, because that was Isaac's birthday, and God wished the joy of +dedication to take place on this day of joy. The mockers among Israel, +of course, to whom this was not known, made fun of Moses, saying: "Of +course, is it possible that the Shekinah should rest over the work of +Amram's sons?" [357] + +In regard to the Tabernacle, Moses had to suffer much besides from the +fault-finders and wicked tongues. If he showed himself upon the street, +they called out to one another: "See what a well-fed neck, what sturdy +legs the son of Amram has, who eats and drinks from our money!" The +other would answer: "Dost thou believe that one who has construction of +the Tabernacle in his hands will remain a poor man?" Moses said +nothing, but resolved, as soon as the Tabernacle should have been +completed, to lay an exact account before the people, which he did. But +when it came to giving his account, he forgot one item of seven hundred +seventy-five shekels which he had expended for hooks upon which to hang +the curtains of the Tabernacle. Then, as he suddenly raised his eyes, +he saw the Shekinah resting on the hooks and was reminded of his +omission of this expenditure. Thereafter all Israel became convinced +that Moses was a faithful and reliable administrator. [358] + +As the people had brought much more material than was necessary for the +Tabernacle, Moses erected a second Tabernacle outside the encampment on +the spot where God had been accustomed to reveal Himself to him, and +this "Tabernacle of revelation" was in all details like the original +sanctuary in the camp. [359] + +When everything was ready, the people were very much disappointed that +the Shekinah did not rest upon their work, and the betook themselves to +the wise men who had worked on the erection of the Tabernacle, and said +to them: "Why do ye sit thus idle, set up the Tabernacle, that the +Shekinah may dwell among us." These now attempted to put up the +Tabernacle, but did not succeed, for hardly did they believe it was up, +when it fell down again. Now all went to Bezalel and his assistant +Oholiab, saying to them: "Do you now set up the Tabernacle, you who +constructed it, and perhaps it will then stand." But when even these +two master-builders did not succeed in setting up the Tabernacle, the +people began to find fault, and say: "See now what the son of Amram has +brought upon us. We spent our money and went through a great deal of +trouble, all because he assured us that the Holy One, blessed be He, +would descend from His place with the angels and dwell among us under +'the hangings of goats' hair,' but it has all been in vain." The people +now went to Moses, saying: "O our teacher Moses, we have done all thou +has bidden us do, we gave all thou didst ask of us. Look now upon this +completed work, and tell us if we have omitted aught, or have done +aught we should have refrained from doing, examine it with care and +answer us." Moses had to admit that all had been done according to his +instructions. "But if it be so," continued the people, "why then cannot +the Tabernacle stand? Bezalel and Oholiab failed to set it up, and all +the wise men as well!" This communication sorely grieved Moses, who +could not understand why the Tabernacle could not be set up. But God +said to him: "Thou wert sorry to have had no share in the erection of +the Tabernacle, which the people supplied with material, and on which +Bezalel, Oholiab, and the other wise men labored with the work of their +hands. For this reason did it come to pass that none could set up the +Tabernacle, for I want all Israel to see that it cannot stand if thou +dost not set it up." Moses replied: "O Lord of the world! I do not know +how to put it up." But God answered: "Go, get busy with its setting-up, +and while thou art busy at it, it will rise of its own accord." And so +it came to pass. Hardly had Moses put his hand upon the Tabernacle, +when it stood erect, and the rumors among the people that Moses had +arbitrarily put up the Tabernacle without the command of God ceased +forevermore. [370] + + + + +THE CONSECRATION OF THE PRIESTS + + +Before the sanctuary and its vessels were dedicated for service, they +were anointed with holy oil. On this occasion the miracle came to pass +that twelve lugs of oil sufficed not only to anoint the sanctuary and +its vessels, and Aaron and his two sons throughout the seven days of +their consecration, but with this same oil were anointed all the +successors of Aaron in the office of high priest, and several kings +until the days of Josiah. + +An especial miracle occurred when Aaron was anointed and on his pointed +beard two drops of holy oil hung pendant like two pearls. These drops +did not even disappear when he trimmed his beard, but rose to the roots +of the hair. Moses at first feared that the useless waste of these +drops of holy oil on Aaron's beard might be considered sacrilege, but a +Divine voice quieted him. A Divine voice quieted Aaron, also, who +likewise feared the accident that had turned the holy oil to his +personal use. [371] + +The anointing of Aaron and his two sons was not the only ceremony that +consecrated them as priests, for during a whole week did they have to +live near the Tabernacle, secluded from the outer world. During this +time Moses performed all priestly duties, even bringing sacrifices for +Aaron and his sons, and sprinkling them with the blood of these +sacrifices. [372] It was on the twenty-third day of Adar that God bade +Moses consecrate Aaron and his sons as priests, saying to him: "Go, +persuade Aaron to accept his priestly office, for he is a man whom +shuns distinctions. But effect his appointment before all Israel, that +he may be honored in this way, and at the same time warn the people +that after the choice of Aaron none may assume priestly rights. Gather +thou all the congregation together unto the door of the Tabernacle." At +these last words Moses exclaimed: "O Lord of the world! How shall I be +able to assemble before the door of the Tabernacle, a space that +measures only two seah, sixty myriads of adult men and as many youths?" +But God answered: "Dost thou marvel at this? Greater miracles than this +have I accomplished. The heaven was originally as thin and as small as +the retina of the eye, still I caused it to stretch over all the world +from one end to the other. In the future world, too, when all men from +Adam to the time of the Resurrection will be assembled in Zion, and the +multitude will be so great that one shall call to the other, 'The place +is too strait for me, give place to me that I may dwell,' on that day +will I so extend the holy city that all will conveniently find room +there." [373] + +Moses did as he was bidden, and in presence of all the people took +place the election of Aaron and his sons as priests, whereupon these +retired for a week to the door of the Tabernacle. During this week, in +preparing the burnt offering and the sin offering, Moses showed his +brother Aaron and Aaron's sons how to perform the different priestly +functions in the sanctuary. Moses made a sin offering because he feared +that among the gifts out of which the sanctuary had been constructed, +there might have been ill-gotten gains, and God loves justice and hates +loot as an offering, Moses through a sin offering sought to obtain +forgiveness for a possible wrong. During this week, however, the +sanctuary was only temporarily used. Moses would set it up mornings and +evenings, then fold it together again, and it was not until this week +had passed that the sanctuary was committed to the general use. After +that it was not folded together except when they moved from on +encampment to another. [374] + +These seven days of retirement were assigned to Aaron and his sons not +only as a preparation for their regular service, they had another +significance also. God, before bringing the flood upon the earth, +observed the seven days preceding as a week of mourning, and in the +same way He bade Aaron and his sons live in absolute retirement for a +week, as is the duty of mourners, for a heavy loss awaited them - the +death of Nadab and Abihu, which took place on the joyous day of their +dedication. [375] + + + + +THE DAY OF THE TEN CROWNS + + +The first day of Nisan was an eventful day, "a day that was +distinguished by ten crowns." It was the day on which the princes of +the tribes began to bring their offerings; it was the first day on +which Shekinah came to dwell among Israel; the first day on which +sacrifice on any but the appointed place was forbidden; the first day +on which priests bestowed their blessing upon Israel; the first day for +regular sacrificial service; the first day on which the priests partook +of certain portions of the offering; the first day on which the +heavenly fire was seen on the altar; it was besides the first day of +the week, a Sunday, the first day of the first month of the year. [376] + +It was on this day after "the week of training" for Aaron and his sons +that God said to Moses: "Thinkest thou that thou are to be high priest +because thou hast been attending to priestly duties during this week? +Not so, call Aaron and announce to him that he has been appointed high +priest, and at the same time call the elders and in their presence +announce his elevation to this dignity, that none may say Aaron himself +assumed this dignity." [377] Following the example of God, who on Sinai +distinguished Aaron before all others, saying, "And thou shalt come up, +thou and Aaron with thee, but let not the priests and the people break +through," Moses went first to Aaron, then to Aaron's sons, and only +then to the elders, to discuss with them the preparations for the +installation of Aaron into office. [378] + +When Moses approached Aaron with the news of God's commission to +appoint him as high priest, Aaron said: "What! Thou hadst all the labor +of erecting the Tabernacle, and I am now to be its high priest!" But +Moses replied: "As truly as thou livest, although thou art to be high +priest, I am as happy as if I had been chosen myself. As thou didst +rejoice in my elevation, so do I now rejoice in thine." [379] Moses +continued: "My brother Aaron, although God had become reconciled to +Israel and has forgiven them their sin, still, through thy offering +must thou close the mouth of Satan, that he may not hate thee when thou +enterest the sanctuary. Take then a young calf as a sin-offering, for +as thou didst nearly lose thy claim to the dignity of high priest +through a calf, so shalt thou now through the sacrifice of a calf be +established in thy dignity." Then Moses turned to the people, saying: +"You have two sins to atone for: the selling of Joseph, whose coat you +fathers smeared with the blood of a kid to convince their father that +its owner had been torn to pieces by a wild beast, and the sin you +committed through the worship of the Golden Calf. Take, then, a kid to +atone for the guilt you brought upon yourselves with a kid, and take a +calf to atone for the sin you committed through a calf. But to make +sure that God had become reconciled to you, offer up a bull also, and +thereby acknowledge that you are slaughtering before God your idol, the +bull that you had erstwhile worshipped." The people, however, said to +Moses: "What avails it this nation to do homage to its king, who is +invisible?" Moses replied: "For this very reason did God command you to +offer these sacrifices, so that He may show Himself to you." At these +words they rejoiced greatly, for through them they knew that God was +now completely reconciled to them, and they hastened to bring the +offerings to the sanctuary. Moses admonished them with the words: "See +to it now that you drive evil impulse from your hearts, that you now +have but one thought and one resolution, to serve God; and that your +undivided services are devoted singly and solely to the one God, for He +is the God of gods and the Lord of lords. If you will act according to +my words, 'the glory of the Lord shall appear unto you.'" + +But Aaron in his humility still did not dare to enter on his priestly +activities. The aspect of the horned altar filled him with fear, for it +reminded him of the worship of the bull by Israel, an incident in which +he felt he had not been altogether without blame. Moses had to +encourage him to step up to the altar and offer the sacrifices. After +Aaron had offered up the prescribed sacrifices, he bestowed his +blessing upon the people with lifted hands, saying: "The Eternal bless +thee and keep thee: The Eternal make His face shine upon thee and be +gracious unto thee: The Eternal lift up His countenance upon thee and +give thee peace." + +In spite of the offerings and the blessings, there was still no sign of +the Shekinah, so that Aaron, with a heavy heart, thought, "God is angry +with me, and it is my fault that the Shekinah had not descended among +Israel, I merely owe it to my brother Moses that to my confusion I +entered the sanctuary, for my service did not suffice to bring down the +Shekinah." Upon this Moses went with his brother into the sanctuary a +second time, and their united prayers had the desired effect, there +came "a fire out from before the Lord, and consumed upon the altar +well-neigh one hundred and sixteen years, and neither was the wood of +the altar consumed, nor its brazen overlay molten. + +When the people saw the heavenly fire, the evident token of God's grace +and His reconciliation with them, they shouted, and fell on their +faces, and praised God, intoning in His honor a song of praise. Joy +reigned not only on earth, but in heaven also, for on this day God's +joy over the erection of the sanctuary was as great as had been His joy +on the first day of creation over His works, heaven and earth. [380] +For, in a certain sense, the erection of the Tabernacle was the +finishing touch to the creation of the world. For the world exists for +the sake of three things, the Torah, Divine service, and works of love. +From the creation of the world to the revelation on Sinai the world +owed its existence to the love and grave of God; from the revelation to +the erection of the sanctuary, the world owed its existence to the +Torah and to love, but only with the erection of the Tabernacle did the +world secure its firm basis, for now it had three feet whereupon to +rest, the Torah, Divine service, and love. From another point of view, +too, is the day of consecration of the sanctuary to be reckoned with +the days of creation, for at the creation of the world God dwelt with +mortals and withdrew the Shekinah to heaven only on account of the sin +of the first two human beings. But on the day of consecration of the +Tabernacle the Shekinah returned to its former abode, the earth. The +angels therefore lamented on this day, saying: "Now God will leave the +celestial hosts and will dwell among mortals." God indeed quieted them +with the words, "As truly as ye live, My true dwelling will remain on +high," but He was not quite in earnest when He said so, for truly earth +is His chief abode. Only after the Tabernacle on earth had been erected +did God command the angels to build one like it in heaven, and it is +this Tabernacle in which Metatron offers the souls of the pious before +God as an expiation for Israel, at the time of the exile when His +earthly sanctuary is destroyed. + +This day marks an important change in the intercourse between God and +Moses. Before this, the voice of God would strike Moses' ear as if +conducted through a tube, and on such an occasion the outer would +recognized only through Moses' reddened face that he was receiving a +revelation; now, at the consecration of the sanctuary, this was +changed. For when, on this day, he entered the sanctuary, a sweet, +pleasant and lovely voice rang out toward him, whereupon he said: "I +will hear what God the Lord will speak." Then he heard the words: +"Formerly there reigned enmity between Me and My children, formerly +there reigned anger between Me and My children, formerly there reigned +hatred between Me and My children; but now love reigns between Me and +My children, friendship reigns between Me and My children, peace reigns +between Me and My children." + +It was evident that peace reigned, for on this day the undisturbed +freedom of movement over the world, which had until then been accorded +the demons, was taken from them. Until then these were so frequently +met with, that Moses regularly recited a special prayer whenever going +to Mount Sinai, entreating God to protect him from the demons. But as +soon as the Tabernacle had been erected, they vanished. Not entirely, +it is true, for even now these pernicious creatures may kill a person, +especially within the period from the seventeenth day of Tammuz to the +ninth day of Ab, when the demons exercise their power. The most +dangerous one among them is Keteb, the sight of whom kill men as well +as animals. He rolls like a ball and had the head of a calf with a +single horn on his forehead. + +Just as God destroyed the power of these demons through the Tabernacle, +so too, through the priestly blessing that He bestowed upon His people +before the consecration of the sanctuary, did He break the spell of the +evil eye, which might otherwise have harmed them now as it had done at +the revelation on Sinai. The great ceremonies on that occasion had +turned the eyes of all the world upon Israel, and the evil eye of the +nations brought about the circumstance of the breaking of the two +tables. As God blessed His people on this occasion, so too did Moses, +who upon the completion of the Tabernacle blessed Israel with the +words: "The Eternal God of you fathers make you a thousand times so +many more as ye are, and bless you, as He hath promised you!" The +people made answer to this blessing, saying: "Let the beauty of the +Lord our God be upon us: and establish Thou the work of our hands upon +us; yea the work of our hands establish Thou it." [381] + + + + +THE INTERRUPTED JOY + + +The happiest of women on this day was Elisheba, daughter of Amminadab, +for beside the general rejoicing at the dedication of the sanctuary, +five particular joys fell to her lot: her husband, Aaron, was high +priest; her brother-in-law, Moses, king; her son, Eleazar, head of the +priests; her grandson, Phinehas, priest of war; and her brother, +Nahshon, prince of his tribe. But how soon was her joy turned to grief! +Her two sons, Nadab and Abihu, carried away by the universal rejoicing +at the heavenly fire, approached the sanctuary with the censers in +their hands, to increase God's love for Israel through this act of +sacrifice, but paid with their lives for this offering. From the Holy +of Holies issued two flames of fire, as thin as threads, then parted +into four, and two each pierced the nostrils of Nadab and Abihu, whose +souls were burnt, although no external injury was visible. [382] + +The death of these priests was not, however, unmerited, for in spite of +their piety they had committed many a sin. Even at Sinai they had not +conducted themselves properly, for instead of following the example of +Moses, who had turned his face away from the Divine vision in the +burning bush, they basked in the Divine vision of Mount Sinai. Their +fate had even been decreed, but God did not want to darken the joy of +the Torah by their death, hence He waited for the dedication of the +Tabernacle. On this occasion God acted like the king who, discovering +on the day of his daughter's wedding that the best-man was guilty of a +deadly sin, said: "If I cause the best-man to be executed on the spot, +I shall cast a shadow on my daughter's joy. I will rather have him +executed on my day of gladness than on hers." God inflicted the penalty +upon Nadab and Abihu "in the day of gladness of His heart," and not on +the day on which the Torah espoused Israel. + +Among the sins for which they had to atone was their great pride, which +was expressed in several ways. They did not marry, because they +considered no woman good enough for them, saying: "Our father's brother +is king, our father is high priest, our mother's brother is prince of +his tribe, and we are heads of the priests. What woman is worthy of +us?" And many a woman remained unwed, waiting for these youths to woo +her. In their pride they even went so far in sinful thoughts as to wish +for the time when Moses and Aaron should die and they would have the +guidance of the people in their hands. But God said: "'Boast not +thyself of to-morrow;' many a colt has died and his hide had been used +as cover for his mother's back." Even in the performance of the act +that brought death upon them, did they show their pride, for they asked +permission of neither Moses nor Aaron whether they might take part in +the sacrificial service. What is more, Nadab and Abihu did not even +consult with each other before starting out on this fatal deed, they +performed it independently of each other. Had they previously taken +counsel together, or had they asked their father and their uncle, very +likely they would never have offered the disastrous sacrifice. For they +were neither in a proper condition for making an offering, nor was +their offering appropriate. They partook of wine before entering the +sanctuary, which if forbidden to priests; they did not wear the +prescribed priestly robes, and, furthermore, they had not sanctified +themselves with water out of the laver for washing. They made their +offering, moreover, in the Holy of Holies, to which admittance had been +prohibited, and used "strange fire," and the offering was all in all +out of place because they had had no command from God to offer up +incense at that time. Apart from this lists of sins, however, they were +very pious men, and their death grieved God more than their father +Aaron, not alone because it grieves God to see a pious father lose his +sons, but because they actually were worthy and pious youths. [383] + +When Aaron heard of the death of his sons, he said: "All Israel saw +Thee at the Red Sea as well as at Sinai without suffering injury +thereafter; but my sons, whom Thou didst order to dwell in the +Tabernacle, a place that a layman may not enter without being punished +by death - my sons entered the Tabernacle to behold Thy strength and +Thy might, and they died!" God hereupon said to Moses: "Tell Aaron the +following: 'I have shown thee great favor and have granted thee great +honor through this, that thy sons have been burnt. I assigned to thee +and thy sons a place nearer to the sanctuary, before all others, even +before thy brother Moses. But I have also decreed that whosoever enters +the Tabernacle without having been commanded, he shall be stricken with +leprosy. Wouldst thou have wished thy sons, to whom the innermost +places had been assigned, to sit as lepers outside the encampment as a +penalty for having entered the Holy of Holies?" When Moses imparted +these words to his brother, Aaron said: "I thank Thee, O God, for that +which Thou hast shown me in causing my sons to die rather then having +them waste their lives as lepers. It behooves me to thank Thee and +praise Thee, 'because Thy lovingkindness is better than life, my lips +shall praise Thee.'" [384] + +Moses endeavored to comfort his brother in still another way, saying: +"Thy sons died to glorify the name of the Lord, blessed be His name, +for on Sinai God said to me: 'And there will I meet with the children +of Israel, the Tabernacle shall be sanctified by those that glorify +Me.' I knew that this sanctuary of God was to be sanctified by the +death of those that stood near it, but I thought either thou or I was +destined for this, but now I perceive that thy sons were nearer to God +than we." These last words sufficed to induce Aaron to control his +grief over the loss of his sons, and like the true wise man he silently +bore the heavy blow of fate without murmur or lament. God rewarded him +for his silence by addressing him directly, and imparting an important +priestly law to him. + +Aaron could not take part in the burial of Nadab and Abihu, for a high +priest is not permitted to take part in a funeral procession, even if +the deceased be a near kinsman. Eleazar and Ithamar, also, the +surviving sons of Aaron, were not permitted to mourn or attend the +funeral on the day of their dedication as priests, so that Aaron's +cousins, the Levites Mishael and Elzaphan, the next of kin after these +had to attend to the funeral. These two Levites were the sons of a very +worthy father, who was not only by descent a near kinsman of Aaron, but +who was also closely akin to Aaron in character. As Aaron pursued +peace, so too did his uncle Uzziel, father to Mishael and Elzaphan. +Being Levites they might not enter the place where the heavenly fire +had met their cousins, hence an angel had thrust Nadab and Abihu out of +the priestly room, and they did not die until they were outside it, so +that Mishael and Elzaphan might approach them. [385] + +Whereas the whole house of Israel was bidden to bewail the death of +Nadab and Abihu, for "the death of a pious man is greater misfortune to +Israel than the Temple's burning to ashes," [386] - Aaron and his sons, +on the other hand, were permitted to take no share in the mourning, and +Moses bade them eat of the parts of the offering due them, as if +nothing had happened. Now when Moses saw that Aaron had burnt to ashes +one of the three sin offerings that were offered on that day, without +himself or his sons having partaken of it, his wrath was kindled +against his brother, but in consideration of Aaron's age and his office +Moses addressed his violent words not to Aaron himself, but to his +sons. He reproached them with having offended against God's commandment +in burning one sin offering and eating of the other two. He asked them, +besides, if they were not wise enough to profit by the example of their +deceased brothers, who paid for their arbitrary actions with their +lives, particularly since they also had been doomed to death, and owed +their lived only to his prayer, which had power to preserve for their +father half the number of sons. Moses' reproof, however, was +unjustified, for Aaron and his sons had done what the statutes +required, but Moses had on this occasion, as on two others, owing to +his wrath, forgotten the laws which he himself had taught Israel. Hence +Aaron opposed him decidedly and pointed out his error to him. Moses, +far from taking Aaron's reprimand amiss, caused a herald to make an +announcement throughout the camp: "I have falsely interpreted the law, +and Aaron, my brother, has corrected me. Eleazar and Ithaman also knew +the law, but were silent out of consideration for me." As a reward for +their considerateness, God thereupon revealed important laws to Moses +with a special injunction to tell them to Aaron as well as to Eleazar +and Ithamar. [387] + + + + +THE GIFTS OF THE PRINCES + + +When Moses called on the people to make their offerings for the +erection of the sanctuary, it sorely vexed the princes of the tribes +that he had not summoned them particularly. Hence they withheld their +contributions, waiting for the people to give according to their +powers, so that they might step in and make up the deficiency, and all +should observe that without them the Tabernacle could not have been +completed. But they were mistaken, for in their ready devotion the +people provided all needful things for the sanctuary, and when the +princes of the tribes perceived their mistake and brought their +contributions, it was too late. All that they could do was to provide +the jewels for the robes of the high priest, but they could no longer +take a hand in the erection of the Tabernacle. On the day of the +dedication they tried to make partial amends for letting slip their +opportunity, by following the advice of the tribe of Issachar, renowned +for wisdom and erudition, to bring wagons for the transportation of the +Tabernacle. These princes of the tribes were no upstarts or men newly +risen to honor, they were men who even in Egypt had been in office and +exposed to the anger of the Egyptians; they had also stood at Moses' +side when he undertook the census of the people. They now brought as an +offering to Moses six covered wagons, fully equipped, and even painted +blue, the color of the sky, and also twelve oxen to draw the wagons. +The number of wagons as well as of oxen had been set with purpose. The +six wagons corresponded to the six days of creation; to the six +Mothers, Sarah, Rebekah, Rachel, Leah, Billhah, and Zilpah; to the six +laws that the Torah prescribes exclusively for the king; to the six +orders of the Mishnah, and to the six heavens. The number of the oxen +corresponded to the twelve constellations, and to the twelve tribes. +Moses did not at first want to accept the teams, but God not only bade +him accept them, He also ordered him to address the princes kindly, and +to thank them for their gifts. Moses now even thought the Shekinah had +deserted him and would rest on the princes of the tribes, assuming that +they had received direct communication from God to make this offering +to the sanctuary. But God said to Moses: "If it had been a direct +command from Me, then I should have ordered thee to tell them, but they +did this on their own initiative, which indeed meets with My wish." +Moses now accepted the gifts, not without misgivings, fearing lest a +wagon should break, or an ox die, leaving the tribe or that +unrepresented by a gift. But God assured him that no accident should +occur to either wagon or ox, — yes, a great miracle came to pass in +regard to these wagons and oxen, for the animals live forever without +ailing or growing old, and the wagons likewise endure to all eternity. + +Moses then distributed the wagons among the Levites so that the +division of the sons of Gershon received two wagons, with the +transportation of the heavy portions of the Tabernacle, boards, bars, +and similar things, whereas the former, having the lighter portions, +had enough with two wagons. The third division of Levites, the sons of +Kohath, received no wagons, for they were entrusted with the +transportation of the Holy Ark, which might not be lifted upon a wagon, +but was to be borne upon their shoulders. David, who forgot to observe +this law and had the Ark lifted upon a wagon, paid heavily for his +negligence, for the priests who tried to carry the Ark to the wagon +were flung down upon the ground. Ahithophel then called David's +attention to the need of following the example of Kohath's sons, who +bore the Ark on their shoulders through the desert, and David ordered +them to do the same. + +But the princes of the tribes were not content with having provided the +means for transporting the sanctuary, they wanted to be the first, on +the day of dedication, to present offerings. As with the wagons, Moses +was doubtful whether or not to permit them to bring their offerings, +for theses were of an unusual kind that were not ordinarily +permissible. But God bade him accept the dedication offerings of the +princes, though Moses was still in doubt whether to let all the twelve +princes make their offerings on the same day, or to set a special day +for each, and if so, in what order they should make their offerings. +God thereupon revealed to him that each one of the princes of the +tribes were to sacrifice on a special day, and that Nahshon, the prince +of Judah, was to make the start. He was rewarded in this way for the +devotion he had shown God during the passage through the Red Sea. When +Israel, beset by the Egyptians, reached the sea, the tribes among +themselves started quarreling who should first go into the sea. Then +suddenly Nahshon, the prince of Judah, plunged into the sea, firmly +trusting that God would stand by Israel in their need. [388] + +Nahshon's offering was one silver changer that had been fashioned for +the sanctuary, the weight whereof was an hundred and thirty shekels; on +bowl of equal size, but of lighter weight, of seventy shekels; both of +them full of fine flour mingles with oil for a meat offering. +Furthermore, one spoon of ten shekels of gold, full of incense; on +young bullock, the picked of his herd; one excellent ram, and one lamb +a year old, these three for a burnt offering; and a kid of the goats +for a sin offering, to atone for a possible uncleanness in the +sanctuary. These sacrifices and gifts Nahshon offered out of his own +possessions, not out of those of his tribe. God's acceptance of the +offerings of the princes of the tribes shows how dear they were to God; +for at no other time was and individual allowed to offer up incense, as +Nahshon and his fellows did. They also brought sin offerings, which is +ordinarily not permitted unless on is conscious of having committed a +sin. Finally the prince of the tribe of Ephraim brought his offering on +the seventh day of the dedication, which was on a Sabbath, though +ordinarily none but the daily sacrificed may be offered on the Sabbath. +[389] + +The offerings of all the princes of the tribes were identical, but they +had a different significance for each tribe. From the time of Jacob, +who foretold it to them, every tribe knew his future history to the +time of the Messiah, hence at the dedication every prince brought such +offerings as symbolized the history of his tribe. + +Nahshon, the prince of Judah, brought a silver charger and a silver +bowl, the one to stand for the sea, the other for the mainland, +indicating that out of his tribe would spring such men as Solomon and +the Messiah, who would rule over all the world, both land and sea. The +golden spoon of ten shekels signified the ten generations from Perez, +son of Judah, to David, first of Judean kings, all whose actions were +sweet as the incense contained in the spoon. The three burnt offerings, +the bullock, the ram, and the lamb, corresponded to the three +Patriarchs, Abraham, Isaac, and Jacob, whereas the kid of the goats was +to atone for the sin of Judah, who sought to deceive his father with +the blood of a kid. The two oxen of the peace offering pointed to David +and Solomon, and the three small cattle of the peace offering, the +rams, the goats, and the lambs, corresponded to the descendants and +successors of these two Judean kings, who may also be classified in +three groups, the very pious, the very wicked, and those who were +neither pious nor wicked. + +On the second day of the dedication appeared the prince of the tribe of +Reuben and wanted to present his offering, saying: "Tis enough that +Judah was permitted to offer sacrifice before me, surely it is not time +for our tribe to present our offerings." But Moses informed him that +God had ordained that the tribes should present offerings in the order +in which they moved through the desert, so that the tribe of Issachar +followed Judah. This tribe had altogether good claims to be among the +first to offer sacrifices, for, in the first place, this tribe devoted +itself completely to the study of the Torah, so that the great scholars +in Israel were among them; and then, too, it was this tribe that had +proposed to the others that bringing of the dedication offerings. As +this was the tribe of erudition, its gifts symbolized things +appertaining to the Torah. The silver charger and the silver bowl +corresponded to the written and to the oral Torah; and both vessels +alike are filled with fine flour, for the two laws are not +antagonistic, but form a unity and contain the loftiest teachings. The +fine flour was mingled with oil, just as knowledge of the Torah should +be added to good deeds; for he who occupies himself with the Torah, who +works good deeds, and keeps himself aloof from sin, fills his Creator +with delight. The golden spoon of ten shekels symbolizes the two tables +on which God with His palm wrote the Ten Commandments, and which +contained between the commandments all the particulars of the Torah, +just as the spoon was filled with incense. The three burnt offerings, +the bullock, the ram, and the lamb corresponded to the three groups of +priests, Levites and Israelites, whereas the kid of the goats alluded +to the proselytes, for the Torah was revealed not only for Israel but +for all the world; and "a proselyte who studies the Torah is no less +than a high priest." The two oxen of the peace offering corresponded to +the oral and the written Torah, the study of which brings peace on +earth and peace in heaven. [390] + +After Nahshon, the temporal king, and Nethanel the spiritual king, came +the turn of Eliab, the prince of the tribe of Zebulun. This tribe owed +its distinction to the circumstance that it followed commerce and +through the profits thereof was enabled to maintain the tribe of +Issachar, which, entirely devoted to study, could not support itself. +The charger and bowl that he presented to the sanctuary symbolize the +food and drink with which Zebulun provide the scholar-tribe Issachar. +The spoon indicated the border of the sea, which Jacob in his blessing +had bestowed on Zebulun as his possession, and the ten shekels of its +weight corresponded to the ten words of which this blessing consisted. +The tow oxen point to the two blessings which Moses bestowed upon +Zebulun, as the three small cattle, the ram, the goat, and the lamb, +corresponded to the three things which gave Zebulun's possessions +distinction before all others, the tunny, the purple snail, and white +glass. [391] + +After the tribes that belonged to Judah's camp division had brought +their offerings, followed Reuben and the tribes belonging to his +division. The gifts of the tribe of Reuben symbolized the events in the +life of their forefather Reuben. The silver charger recalled Reuben's +words when he saved Joseph's life, whom the other brothers wanted to +kill, for "the tongue of the just is as choice silver." The silver +bowl, from which was sprinkled the sacrificial blood, recalled the same +incident, for it was Reuben who advised his brothers to throw Joseph +into the pit rather than to kill him. The spoon of ten shekels of gold +symbolized the deed of Reuben, who restrained Jacob's sons from +bloodshed, hence the gold out of which the spoon was fashioned had a +blood-red color. The spoon was filled with incense, and so too did +Reuben fill his days with fasting and prayer until God forgave his sin +with Billhah, and "his prayer was set forth before God as incense." As +penance for this crime, Reuben offered the kid of goats as a sin +offering, whereas the two oxen of the peace offering corresponded to +the two great deeds of Reuben, the deliverance of Joseph, and the long +penance for his sin. [392] + +Just as Reuben interceded to save his brother Joseph's life so did +Simeon rise up for his sister Dinah when he took vengeance upon the +inhabitants of Shechem for the wrong they had done her. Hence the +prince of the tribe of Simeon followed the prince of the tribe of +Reuben. As the sanctuary was destined to punish unchastity among +Israel, so were the gifts of the tribe whose sire figured as the +avenger of unchastity symbolical of the different parts of the +Tabernacle. The charger corresponded to the court that surrounded the +Tabernacle, and therefore weighed one hundred and thirty shekels, to +correspond to the size of the court that measured one hundred cubits, +of which the Tabernacle occupied thirty. The bowl of seventy shekels +corresponded to the empty space of the Tabernacle. These two, the +charger and the bowl, were filled with fine flour mingled with oil, +because in the court of the Tabernacle were offered up meat offerings, +mingled with oil, whereas in the Tabernacle was the shewbread of fine +flour, and the candlestick filled with oil. The spoon of ten shekels of +gold corresponded to the scroll of the Torah and the tables with the +Ten Commandments that rested in the Ark. The sacrificial animals, the +bullock, the ram, the lamb, and the kid corresponded to the four +different kinds of curtains and hangings that were used in the +sanctuary, and that were fashioned our of the hides of these animals. +The two oxen of the peace offering pointed to the two curtains, the one +in front of the Tabernacle, the other in front of the court, whereas +the three kinds of small cattle that were used as offerings +corresponded to the three curtains of the court, one to the north, one +to the south, one to the west of it; and as each of these was five +cubits long, so were five of each kind presented as offerings. [393] + +As Simeon, sword in hand, battled for his sister, so, by force of arms, +did the tribe of Gad set out to gain the land beyond the Jordan for +their brethren. Therefore did their prince follow Shelumiel, prince of +Simeon, with his offerings. This tribe, so active in gaining the +promised land, symbolized in its gifts the exodus from Egypt, which +alone made possible the march of Palestine. The charger of the weight +of a hundred and thirty shekels alluded to Jochebed, who at the age of +one hundred and thirty years bore Moses, who had symbolical connection +with the bowl, for he was thrown into the Nile. This bowl weighed +seventy shekels, as Moses extended his prophetic spirit over the +seventy elders; and as the bowl was filled with fine flour, so did +Moses' prophetic spirit in no way diminish because the seventy elders +shared in prophecy. The three burnt offerings recalled the three +virtues Israel possessed in Egypt, which were instrumental in their +deliverance - they did not alter their Hebrew names, they did not alter +their Hebrew language, and they lived a live of chastity. The sin +offerings were to atone for the idolatry to which they were addicted in +Egypt, so that God did not permit their deliverance until they had +renounced idolatry. The two oxen of the peace offering corresponded to +Jacob and Joseph, for whose sake God had delivered Israel out of Egypt. +They brought, besides, fifteen heads of small cattle as sacrifice, +because God was mindful of His vow to the three Patriarchs and the +twelve fathers of the tribes, and released Israel out of bondage. [394] + +A special distinction was granted to the tribe of Ephraim, for God +allowed their prince to make his offering on the Sabbath, a day on +which otherwise none but the daily offerings were allowed to be +offered. This distinction the tribe of Ephraim owed to its ancestor +Joseph in recognition of his strict observance of the Sabbath as +governor of Egypt. The gifts of this tribe represent the history of +Jacob and of Joseph, for the descendants of the latter owed much to +Jacob's love for his son Joseph. The charger alluded to Jacob, the bowl +to Joseph, and as both these vessels were filled with fine flour +mingled with oil, so too were both Jacob and Joseph very pious men, and +the course of their lives ran evenly. The spoon symbolized Jacob's +right hand, which he laid on the head of Ephraim to bless him; the +spoon was filled with incense; Jacob laid his right hand upon Ephraim +and not upon his elder brother Manasseh because he knew that the former +was worthy of the distinction. The three burnt offerings corresponded +to the three Patriarchs, whereas the kid of goats stood for Joseph, +whose coat had been smeared with a kid's blood. The two oxen of the +peace offering indicated the two blessings that the sons of Joseph had +received from their grandfather, Jacob, and the three kinds of small +cattle that were offered as peace offerings corresponded to the three +generations of Ephraim that Joseph was permitted to see before his +death. [395] + +Joseph not only observed the Sabbath, he was also chaste, not to be +tempted by Potiphar's wife, and he was faithful in the service of his +master. God therefore said to Joseph: "Thou hast kept the seventh +commandment, 'Thou shalt not commit adultery,' and has not committed +adultery with Potiphar's wife; and thou hast also kept the following +commandment, the eighth, 'Thou shalt not steal,' for thou didst still +neither Potiphar's money nor his conjugal happiness, hence there will +come a time when I shall give thee the reward due thee. When, +hereafter, the princes of the tribes will offer their offerings at the +dedication of the altar, the two princes among thy descendants shall +one after the other offer their offerings, the one on the seventh, the +other on the eighth day of the dedication, as a reward because thou +didst observe the seventh and the eighth commandments." The prince of +the tribe of Manasseh now followed that of Ephraim, trying like the +preceding, symbolically to represent Jacob's and Joseph's lives. The +charger, one hundred and thirty shekels in weight, indicated that Jacob +at the age of one hundred and thirty years migrated to Egypt for the +sake of Joseph. The bowl of seventy shekels corresponded to Joseph who +caused seventy souls of the Hebrews to migrated to Egypt. The spoon of +ten shekels of gold indicated the ten portions of land that fell to +Manasseh. The three burnt offerings corresponded to the three +generations of Manasseh that Joseph was permitted to see before his +death, whereas the kid of the goats recalled Jair, son of Manasseh, who +died childless. The two oxen of the peace offering indicated that the +possessions of the tribe of Manasseh were to be divided into two parts, +one on this side the Jordan, and one beyond it. The three kinds of +small cattle for peace offerings corresponded to the triple attempt of +Joseph to influence his father in favor of Manasseh, whereas the five +head of each indicated the five daughters of Zelophehad, the only women +who, like men, received their shares in the distribution of the +promised land. [396] + +As the sanctuary stood first in Shiloh, Joseph's possession, then in +Jerusalem, Benjamin's possession, so did this tribe with its sacrifices +follow Joseph's tribes. The charger signified Rachel, the mother of +Benjamin, who bore him to Jacob when he was a hundred years old, and in +memory of this, as well as of Benjamin's attainment of thirty years +when he came to Egypt, the weight of the charger amounted to one +hundred and thirty shekels. The bowl indicated the cup Joseph employed +to discover his brothers' sentiments toward Benjamin, and both vessels, +charger and cup, were filled with fine flour, for both Joseph's and +Benjamin's lands were found worthy being sited for God's sanctuary. The +spoon of then shekels of gold full of incense corresponded to the ten +sons of Benjamin, all of whom were pious men. The three burnt offering +corresponded to the three temples erected in Jerusalem, Benjamin's +property, the Temple of Solomon, the Temple of the exiles returned from +Babylon, and the Temple to be erected by the Messiah. The sin offering, +the kid of the goats, points to the building of the Temple by the +wicked king Herod, who atoned for his execution of the learned men by +the erection of the santuary. The two oxen of the peace offering +corresponded to the two deliverers of the Jews that sprang from the +tribe of Benjamin, Mordecai, and Esther. The five heads each of the +three kinds of small cattle for a peace offering symbolized the triple +distinction of Benjamin and his tribe by five gifts. The gift of honor +that Joseph gave his brother Benjamin five times exceeded that of all +his other brothers; when Joseph made himself known to his brothers, he +gave Benjamin five changes of raiment, and so too did the Benjamite +Mordecai receive from Ahasuerus five garments of state. [397] + +In his blessing Jacob likened Dan to Judah, hence the tribe of Dan +stood at the head of the fourth camp of Israel, and their prince +offered his gifts before those of Asher and Naphtali. Jacob in his +blessing to Dan thought principally of the great hero, Samson, hence +the gifts of this tribe allude chiefly to the history of this Danite +judge. Samson was a Nazirite, and to this alluded the silver charger +for storing bread, for it is the duty of a Nazirite, at the expiration +of the period of his vow, to present bread as an offering. To Samson, +too, alluded the bowl, in Hebrew called Mizrak, "creeping," for he was +lame of both feet, and hence could only creep and crawl. The spoon of +ten shekels of gold recalled the ten laws that are imposed upon +Nazirites, and that Samson had to obey. The three burnt offerings had a +similar significance, for Samson's mother received three injunctions +from the angel, who said to her husband, Manoah: "She may not eat of +anything that cometh of the vine, neither let her drink wine or strong +drink, nor eat any unclean thing." The sin offering, which consisted of +a kid, called in Hebrew, Sa'ir, corresponded to the admonition given to +Samson's mother, not to shave his hair, in Hebrew Se'ar. The two oxen +corresponded to the two pillars of which Samson took hold to demolish +the house of the Philistines; whereas the three kinds of small cattle +that were presented as offerings symbolized the three battles that +Samson undertook against the Philistines. [398] + +The judge must pronounce judgement before it be executed, hence, too, +the tribe of Asher, "the executors of justice," followed Dan, the +judges. The name Asher also signifies "good fortune," referring to the +good fortune of Israel that was chosen to the God's people, and in +accordance with this name also do the gifts of the prince of the tribe +of Asher allude to the distinction of Israel. The charger, one hundred +and thirty shekels of silver in weight, corresponds to the nations of +the world, whom, however, God repudiated, choosing Israel in their +stead. The bowl of seventy shekels corresponds to the seventy pious +souls of whom Israel consisted when they moved to Egypt. Both vessels +were filled with fine flour. God sent His prophets to the other nations +as well as to Israel, but Israel alone declared itself willing to +accept the Torah. This nation accepted "the spoon of then shekels of +gold filled with incense," every man among them being willing to accept +the Ten Commandments and the Torah. The three burnt offerings +corresponded to the three crowns that Israel received from their God, +the crown of the Torah, the crown of the Priesthood, and the crown of +the Kingdom, for which reason also golden crowns were fashioned on the +Ark in which the Torah was kept, on the altar on which the priests +offered sacrifices, and on the table that symbolized the kingdom. But +the highest of all is the crown of a good name, which a man earns +through good deeds, for the crucial test is not the study of the Torah, +but the life conforming to it. For this reason also there was a sin +offering among the offerings, corresponding to the crown of good deeds, +for these alone can serve as an expiation. The two oxen indicate the +two Torot that God gave His people, the written and the oral, whereas +the fifteen peace offerings of small cattle correspond to the three +Patriarchs and the twelve fathers of the tribes, for these fifteen God +had chosen. [399] + +As Jacob blessed after Asher and the Naphtali, so too did these two +tribes succeed each other in the offerings at the dedication of the +Tabernacle. Naphtali, Jacob's son, was a very affectionate son, who was +ever ready to execute his father's every command. The prince of the +tribe of Naphtali followed his ancestor's example, and by his gifts to +the sanctuary sought to recall the three Patriarchs and their wives. +"One silver charger, the weight whereof was an hundred and thirty +shekels," symbolized Sarah, who was unique among her sex in her piety, +and who almost attained the age of hundred and thirty years. A silver +bowl for sprinkling blood recalled Abraham, who was thrown far away +form his home. The weight of the bowl was seventy shekels, as Abraham +also was seventy years old when God made with him the covenant between +the pieces. The charger and the bowl were both filled with fine flour +mingled with oil, as also Abraham and Sarah were imbued with a love for +good and pious deeds. The spoon of ten shekels of gold alludes to +Abraham as well, for Abraham conquered the evil inclination and +resisted the ten temptations, whereas the three burnt offerings and the +sin offering corresponded to the offerings made by Abraham at the +covenant between the pieces. The two oxen for the peace offering +indicate Isaac and Rebekah, whereas the three kinds of small cattle +allude to Jacob, Leah, and Rachel, but the sum total of the offerings +of these three species was fifteen, corresponding to these three and +the twelve fathers of the tribes. [400] + +Apart from the significance that the offerings of the tribal princes +had for each individual tribe respectively, they also symbolized the +history of the world from the time of Adam to the erection of the +Tabernacle. The silver charger indicated Adam, who lived nine hundred +and thirty years, and the numerical equivalent of the letters of Kaarat +Kesef, "silver charger," amounts to the same. Corresponding to the +weight of "an hundred and thirty shekels," Adam begat his son Seth, the +actual father of the future generations, at the age of a hundred and +thirty years. The silver bowl alludes to Noah, for, as it weighed +seventy shekels, so too did seventy nations spring from Noah. Both +these vessels were filled with fine flour, as Adam and Noah were both +full of good deeds. The spoon "of ten shekels of gold" corresponded to +the ten words of God by which the world was created, to the ten +Sefirot, to the ten lists of generations in the Scriptures, to the ten +essential constituent parts of the human body, to the ten miracles God +wrought for Israel in Egypt, to the ten miracles Israel experienced by +the Red Sea. The three burnt offerings were meant to recall the three +Patriarchs. The kid of goats indicated Joseph; the two oxen +corresponded to Moses and Aaron; the five rams to the five +distinguished sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara; +whereas the five goats and the five lambs symbolized the five senses of +mankind by means of which the existence of things is determined. + +The sum total of the gifts of the twelve princes of the tribes had also +a symbolical significance. The twelve chargers correspond to the twelve +constellations; the twelve bowls of the twelve months; the twelve +spoons to the twelve guides of men, which are: the heart, that bestows +understanding and insight; the kidneys, that give counsels, good as +well as evil; the mouth, that cuts all kinds of food; the tongue, that +renders speech impossible; the palate, that tastes the flavors of food; +the windpipe, that renders possible breathing and the utterance of +sounds; the esophagus, that swallows food and drink; the lungs, that +absorbs fluids; the liver, that promotes laughter; the crop, that +grinds all food; and the stomach, that affords pleasant sleep. "All the +silver of the vessels that weighed two thousand and four hundred +shekels" corresponded to the years that had passed from the creation of +the world to the advent of Moses in the fortieth year of his life. All +the gold of the spoons, the weight of which was an hundred and twenty +shekels, corresponds to the years of Moses' life, for he died at the +age of a hundred and twenty. [401] + +The different species of animals offered as sacrifices corresponded to +the different ranks of the leaders of Israel. The twelve bullocks to +the kings, the twelve rams to the princes of the tribes, the twelve +kids of the goats to the governors, and the twelve sheep to the +government officials. The twenty-four oxen for a peace offering +corresponded to the books of the Scriptures, and the divisions of the +priests, and were also meant to serve as atonement for the twenty-four +thousand men, who, owing to their worship of Peor, died of the plague. +The sixty rams of the peace offering corresponded to the sixty myriads +of Israel's fighting hosts; the sixty he-goats to the sixty empires; +and the sixty he-lambs to the building of the second Temple that +measured sixty cubits in height and sixty in width. [402] + +The gifts of the twelve princes of the tribes were not only equal in +number, but also in the size and width of the objects bestowed, every +tribe making exactly the same offering to the sanctuary. None among +them wished to outrival the others, but such harmony reigned among them +and such unity of spirit that God valued the service of each as if he +had brought not only his own gifts but also those of his companions. As +a reward for this mutual regard and friendship, God granted them the +distinction of permitting them to present their offerings even on the +Sabbath day. [403] + + + + +THE REVELATIONS IN THE TABERNACLE + + +"Honor pursues him who tries to escape it." Moses in his humility felt +that his mission as leader of the people ended with the erection of the +Tabernacle, as Israel could now satisfy all their spiritual needs +without his aid. But God said: "As truly as thou livest, I have for +thee a far greater task than any thou hast yet accomplished, for thou +shalt instruct My children about 'clean and unclean,' and shalt teach +them how to offer up offerings to Me." God hereupon called Moses to the +Tabernacle, to reveal to him there the laws and teachings. [404] Moses +in his humility did not dare to enter the Tabernacle, so that God had +to summon him to enter. Moses, however, could not enter the sanctuary +while a cloud was upon it, this being a sign "that the demons held +sway," but waited until the cloud had moved on. The voice that called +Moses came from heaven in the form of a tube of fire and rested over +the two Cherubim, whence Moses perceived its sound. This voice was a +powerful as at the revelation at Sinai when the souls of all Israel +escaped in terror, still it was audible to none but Moses. Not even the +angels heard it, for the words of God were destined exclusively for +Moses. Aaron, too, with the exception of three cases in which God +revealed Himself to him, never received His commands except through the +communications of Moses. God would call Moses twice caressingly words +by name, and when he had answered, "Here am I," God's words were +revealed to him, and every commandment as a special revelation. God +always allowed a pause to take place between the different laws to be +imparted, that Moses might have time rightly to grasp what was told +him. [405] + +On the first day of the dedication of the Tabernacle, not lest than +eight important sections of laws were communicated to Moses by God. +[406] As a reward for his piety, Aaron and his descendants to all +eternity received the laws of sanctity, which are a special distinction +of the priests, [407] and these laws were revealed on this day. It was +on this day, also, that Aaron and his sons received the gifts of the +priests, for although even at the revelation on Sinai Israel had set +them aside, still they were not given to Aaron and his sons until this +day when the sanctuary was anointed. [408] + +The second law revealed on this day was the separation of the Levites +from among the children of Israel, that they might be dedicated to the +sanctuary. "For God elevated no man to an office unless He has tried +him and found him worthy of his calling." He did not say, "and the +Levites shall be Mine," before He had tried this tribe, and found them +worthy. In Egypt none but the tribe of Levi observed the Torah and +clung to the token of the Abrahamic covenant, while the others tribes, +abandoning both Torah and token of covenant, like the Egyptians, +practiced idolatry. In the desert, also, it was this tribe alone that +did not take part in the worship of the Golden Calf. Justly, therefore, +did God's choice fall upon this godly tribe, who on this day were +consecrated as the servants of God and His sanctuary. [409] + +The ceremonies connected with the consecration of the Levites had much +in common with the regulations for cleansing of lepers. Originally, the +firstborn had been the servants of the sanctuary, but, owing to the +worship of the Golden Calf, they lost this prerogative, and the Levites +replaced them. It was for this reason that the Levites were obliged to +observe regulations similar to those for the cleansing of lepers, +because they took the place of men who by their sins had defiled +themselves. The offerings that the Levites brought on this occasion +consisted of two bullocks, on for a burnt offering whenever the +congregation, seduced by others, commits idolatry; and Israel would not +have worshipped the Golden Calf had not the mixed multitude misled +them. "But whosoever worships an idol, by this act renounces the whole +Torah," hence did the Levites have to offer up another bullock for a +sin offering, in accordance with the law that "if the whole +congregation of Israel have done somewhat against any of the +commandments of the Lord concerning things which should not be done, +and are guilty, then they shall offer up a young bullock for the sin." +As the Levites had been chosen "to do the service of the children of +Israel in the Tabernacle of the congregation, and to make an atonement +for the children of Israel," God ordered all the congregation of Israel +to be present at the consecration of the Levites, for whosoever had a +sin offering up for himself must in person bring it to the Tabernacle. +Therefore, too, did the elders of Israel have to put their hands upon +the Levites, according to the prescription that the elders must put +their hands upon the sin of the congregation. Aaron, like the elders, +participated in the ceremony of the consecration, lifting up every +single Levite as a token that he was now dedicated to the sanctuary. +[410] Aaron's extraordinary strength is proven by the fact that he was +able to lift up twenty-tow thousand men in one day. [411] + + + + + THE CLEANSING OF THE CAMP + + +The third law revealed on this day was the command that the children of +Israel put out of the camp every leper and every unclean person. When +Israel moved out of Egypt, the majority of the people were afflicted +with physical defects and diseases, contracted during their work on the +structures they had been compelled to erect in Egypt. One had his hand +crushed by a falling stone, another's eye blinded by splashing of loam. +It was a battered and crippled host that reached Sinai, eager to +receive the Torah, but God said: "Does it become the glory of the Torah +that I should bestow it on a race of cripples? Nor do I want to await +the coming of another, sound generation, for I desire no further delay +of the revelation of the Torah." Hereupon God sent angels to heal all +among Israel that were diseased or afflicted with defects, so that all +the children of Israel were sound and whole when they received the +Torah. They remained in this condition until they worshipped the Golden +Calf, when all their diseases returned as a punishment for their +defection from God. Only the women, during their stay in the desert, +were exempt from the customary ailments to which women are subject, as +a reward for being the first who declared themselves ready to accept +the Torah. When the Tabernacle had been consecrated, God now said to +Moses: "So long as you had not yet erected the Tabernacle, I did not +object to having the unclean and the lepers mingle with the rest of the +people, but now that the sanctuary is erected, and that My Shekinah +dwells among you, I insist upon your separating all these from among +you, that they may not defile the camp in the midst of which I dwell." + +The law in regard to lepers was particularly severe, for they were +denied the right of staying within the camp, whereas the unclean were +prohibited merely from staying near the sanctuary. [412] The lepers +were the very ones who had worshipped the Golden Calf, and had as a +consequence been smitten with this disease, and it was for this reason +that God separated them from the community. Thirteen sins are punished +with leprosy by God: blasphemy, unchastity, murder, false suspicion, +pride, illegal appropriation of the rights of others, slander, theft, +perjury, profanation of the Divine Name, idolatry, envy, and contempt +of the Torah. Goliath was stricken with leprosy because he reviled God; +the daughters of Zion became leprous in punishment of their unchastity; +leprosy was Cain's punishment for the murder of Abel. When Moses said +to God, "But behold, they will not believe me," God replied: "O Moses, +art thou sure that they will not believe thee? They are believers and +the sons of believers. Thou who didst suspect them wrongly, put not +they hand into thy bosom,…..and he put his hand into his bosom: and +when he took it out, behold, his hand was leprous as snow. " Uzziah +presumed upon the rights of the priesthood, and went into the Temple to +burn incense upon the altar of incense. He was just about to commit the +offence, when "the leprosy brake forth in his forehead." Leprosy fell +upon Naaman, who had grown arrogant because of his heroic deeds. For +slandering Moses Miriam became leprous as snow; and Gehazi was punished +by leprosy because he frustrated the purpose of Elisha, who desired to +accept nothing from Naaman in order that the cure might redound to the +glory of God. [413] + +Another important law revealed on this day referred to the celebration +of "the second Passover feast." Mishael and Elzaphan, who had attended +to the burial of Nadab and Abihu, were godly men, anxious to fulfil the +commandments of God, hence they went to the house where Moses and Aaron +instructed the people, and said to them: "We are defiled by the dead +body of a man; wherefore are we kept back that we may not offer an +offering of the Lord in His appointed season among the children of +Israel?" Moses at first answered that they might not keep the Passover +owing to their condition of uncleanness, but they argued with him, +asking that even if, owing to their condition, they might not partake +of the sacrificial meat, they might, at least, be permitted to +participate in the offering of the paschal lamb by having the blood of +the offering sprinkled for them. Moses admitted that he could not pass +judgement on this case before receiving instruction concerning it from +God. For Moses had the rare privilege of being certain of receiving +revelations from God whenever he applied to Him. He therefore bade +Mishael and Elzaphan await God's judgement concerning their case, and +sentence was indeed revealed immediately. [414] + +It was on this day also that God said to Moses: "A heavy blow of fate +had fallen upon Aaron to-day, but instead of murmuring he thanked Me +for the death that robbed him of his two sons, which proves his trust +in My justice toward them, who had deserved punishment more severe. Go +then, and comfort him; and at the same time tell him 'that he come not +at all times into the holy place within the vail before the mercy seat, +which is upon the Ark.'" These last words greatly aggrieved Moses, who +not thought: "Woe is me! For it seems as if Aaron had lost his rank, +since he may not at all times enter the sanctuary. The statement of the +periods for his admission into the sanctuary is also so indeterminate +that I am not at all sure whether they are to recur hourly, or daily, +or annually, every twelve years, perhaps even seventy, or not at all." +But God replied: "Thou art mistaken, I was not thinking of fixing a +certain time. Whether hour, or day or year, for Aaron may enter the +sanctuary at any time, but when he does so, he must observe certain +ceremonies." The ceremonies that Aaron, as well as every other high +priest, had to perform on the Day of Atonement before his entrance into +the Holy of Holies were symbolical of the three Patriarchs, of the four +wives of the Patriarchs, and of the twelve tribes. Only by depending +upon the merits of these pious men and women might the high priest +venture to enter the Holy of Holies without having to fear the angels +that filled this space. These were obliged to retreat upon the entrance +of the high priest, and even Satan had to flee whenever he beheld the +high priest, and did not dare to accuse Israel before God. [415] + +Aaron's grief about the death of his sons was turned to joy when God, +on the day of their death, granted him the distinction of receiving a +direct revelation from the Lord, which prohibited both him and his sons +from drinking wine or strong drink when they went into the Tabernacle. +[416] + +On this day, also, Moses received the revelation concerning the red +heifer, whose significance was never vouchsafed to any other human +being beside himself. On the following day, under the supervision of +Eleazar, Aaron's son, it was slaughtered and burned. Although, beside +this one, a number of other red heifers were provided in future +generations, this one was distinguished by having its ashes kept +forever, which, mingled with the ashes of other red heifers, were +always used for the purification of Israel. But it is in this world +alone that the priest can purify the unclean by sprinkling with this +water of purification, whereas in the future world God will sprinkle +clean water upon Israel, "that thy may be cleansed from all their +filthiness, and from all their idols." [417] + + + + + THE LIGHTING OF THE CANDLESTICK + + +The eighth law revealed on this day was the lighting of the +candlestick. After all the princes of the tribes had brought their +gifts to the sanctuary, and God had bidden Moses to let them offer each +his offering, one a day, throughout twelve days, Aaron, profoundly +agitated, thought: "Woe is me! It seems as if, owing to my sin, my +tribe has been excluded by God from participating in the dedication of +the sanctuary." Hereupon God said to Moses: "Go to Aaron and say to +him, 'Do not fear that thou art slighted, and art deemed inferior to +the other princes of the tribes. Thou, on the contrary, shalt enjoy a +greater glory than all of these, for thou art to light the lamps of the +candlestick in the sanctuary.'" When Israel heard God's command that +the lights of the sanctuary be lighted, they said: "O Lord of the +world! Thou biddest us make a light for Thee that are the light of the +world, and with whom light dwelleth." But God replied: "Not because I +need your light do I bid you burn lamps before Me, but only the I might +thereby distinguish you in the eyes of the nations that will say, +'Behold the people of Israel, that hold up a light before Him who +bestoweth light upon the world.' By your own eye-sight can you see how +little need I have of your light. You have the white of the eye and the +black of the eye, and it is by means of this dark part of the eye that +you are enabled to see, and not through the light part of the white of +the eye. How should I, that am all light, have need of your light!" God +furthermore said: "A mortal of flesh and blood lights one light by +means of another that is burning, I have brought forth light out of +darkness: 'In the beginning darkness was upon the face of the deep,' +whereupon I spake, 'Let there be light: and there was light.' Shall I +now be in need of your illumination? Nay, I commanded you to light the +candles in the sanctuary that I might distinguish you and give you +another opportunity of doing a pious deed, the execution of which I +will reward in the future world by letting a great light shine before +you; and, furthermore, if you will let the candles shine before Me in +My sanctuary, I shall protect from all evil your spirit, 'the candle of +the Lord.'" [418] + +Simultaneously with the command to light the sanctuary, Moses received +the instruction to celebrate the Sabbath by the lighting of candles, +for God said to him: "Speak unto the children of Israel; if you will +observe My command to light the Sabbath candles, I shall permit you to +live to see Zion illuminated, when you will no longer require the light +of the sun, but My glory will shine before you so that the nations will +follow your light." [419] + +Aaron was distinguished not only by being selected to dedicate the +sanctuary through the lighting of the candles, God ordered Moses to +communicate to his brother the following revelation: "The sanctuary +will on another occasion also be dedicated by the lighting of the +candles, and then it will be done by the descendants, the Hasmoneans, +for whom I will perform miracles and to whom I will grant grace. Hence +there is greater glory destined for thee than for all the other princes +of the tribes, for their offerings to the sanctuary shall be employed +only so long as it endures, but the lights of the Hanukkah festival +will shine forever; and, moreover, thy descendants shall bestow the +priestly blessing upon Israel even after the destruction of the +Temple." [420] + +The candlestick that Aaron lighted in the sanctuary, was not the common +work of mortal hands, but was wrought by a miracle. When God bade Moses +fashion a candlestick, he found it difficult to execute the command, +not knowing how to set to work to construct it in all its complicated +details. God therefore said to Moses: "I shall show thee a model." He +then took white fire, red fire, and green fire, and black fire, and out +these four kinds of fires He fashioned a candlestick with its bowls, +its knops, and its flowers. Even then Moses was not able to copy the +candlestick, whereupon God drew its design upon his palm, saying to +him: "look at this, and imitate the design I have drawn on thy palm." +But even that did not suffice to teach Moses how to execute the +commission, whereupon God bade him cast a talent of gold into the fire. +Moses did as he was bidden, and the candlestick shaped itself out of +the fire. As on this occasion, so upon other occasions also did God +have to present the things tangibly before Moses in order to make +certain laws intelligible to him. In this way, for example, at the +revelation concerning clean and unclean animals, God showed one +specimen of each to Moses, saying: "This ye shall eat, and this ye +shall not eat." [421] + + + + + THE TWELVE PRINCES OF THE TRIBES + + +God in His love for Israel had frequent censuses taken of them, so that +He might accurately estimate His possession. In scarcely half a year +they were twice counted, once shortly before the erection of the +Tabernacle, and the second time a month after its dedication. [422] On +the first day of the month of Iyyar, Moses received instructions to +take a census of all men over twenty who were physically fit to go to +war. He was ordered to take Aaron as his assistant, so that in case he +should overlook some of the men Aaron might remind him of them, for +"two are better than one." They were also to take as their subordinate +assistants Eleazar and Ithamar, Aaron's sons, and a man each from the +several tribes. These twelve men were appointed not only to conduct the +census, but also to look after the spiritual welfare of their +respective tribes, the sins of which would be upon their heads unless, +with all their powers, they strove to prevent them. Moses and Aaron +nevertheless adjured the princes of the tribes, in spite of their high +rank, not to tyrannize over the people, whereas, on the other hand, +they admonished the people to pay all due respect to their superiors. +[423] + +The names of these twelve princes of the tribes indicated the history +of the tribes they represented. The prince of the tribe Reuben was +called Elizur, "my God is a rock," referring to the ancestor of this +tribe, Reuben, Jacob's son, who sinned, but, owing to his penance, was +forgiven by God, who bore his sin as a rock bears the house built upon +it. The name of Elizur's father was Shedeur, "cast into the fire," +because Reuben was converted to repentance and atonement through Judah, +who confessed his sin when his daughter-in-law Tamar was about to be +cast into the fire. + +The prince of the tribe of Simeon was named Shelumiel, "my God is +peace," to indicate that in spite of the sin of Zimri, head of this +tribe, through whom four and twenty thousand men among Israel died, God +nevertheless made peace with this tribe. + +The prince of the tribe of Judah bore the name Nahshon, "wave of the +sea," the son of Amminadab, "prince of My people," because the prince +received this dignity as a reward for having plunged into the waves of +the Red Sea to glorify God's name. + +The tribe of Issachar had for its prince Nethanel, "God gave," for this +tribe devoted its life to the Torah given by God to Moses. Accordingly +Nethanel was called the son of Zuar, "burden," for Issachar assumed the +burden of passing judgement on the lawsuits of the other tribes. + +Corresponding to the occupation of the tribe of Zebulun, its prince was +called Eliab, "the ship," son of Helon, "the sand," for this tribe +spent its life on ships, seeking "treasures hidden in the sand." + +Elishama, son of Ammihud, the name of the prince of the tribe of +Ephraim, points to the history of Joseph, their forefather. God said: +"Elishama, 'he obeyed Me,' who bade him be chaste and not covet his +master's wife that wanted to tempt him to sin, and Ammihud, 'Me he +honored,' and none other." + +The other tribe of Joseph, Manasseh, also named their prince in +reference to their forefather, calling him Gamaliel, son of Pedahzur, +which signifies, "God rewarded Joseph for his piety by releasing him +from bondage and making him ruler over Egypt." + +The prince of the tribe of Benjamin was named Abidan, "my father +decreed," son of Gideoni, "mighty hosts," referring to the following +incident. When Rachel perceived that she would die at the birth of her +son, she called him "son of faintness," supposing that a similar fate +would overtake him, and that he was doomed through weakness to die +young. But Jacob, the child's father, decreed otherwise, and called him +Benjamin, "son of might and of many years." + +The prince of the tribe of Dan bore the name Ahiezer, "brother of +help," son of Ammishaddai, "My people's judge," because he was allied +with the helpful tribe of Judah at the erection of the Tabernacle, and +like this ruling tribe brought forth a mighty judge in the person of +Samson. + +The tribe of Asher was distinguished by the beauty of its women, which +was so excellent that even the old among them were fairer and stronger +than the young girls of the other tribes. For this reason kings chose +the daughters of this tribe to be their wives, and these, through their +intercession before the kings, saved the lives of many who had been +doomed to death. Hence the name of the prince of the tribe of Asher, +Pagiel, "the interceder," son of Ochran, "the afflicted," for the women +of the tribe of Asher, through their intercession, obtained grace for +the afflicted. + +The prince of the tribe of Gad bore the name Eliasaph, "God +multiplied;" son of Deuel, "God is a witness." To reward them for +passing over the Jordan and not returning to their property on this +side of the river until the promised land was won, their wealth was +multiplied by God; for when, upon returning, they found the enemy at +home, God aided them and they gained all their enemies possessions. God +was furthermore witness that this tribe had no wicked motive when they +erected an altar on their land. + +The prince of the tribe of Naphtali was called Ahira, "desirable +meadow," son of Enan, "clouds;" for the land of this tribe was +distinguished by its extraordinary excellence. Its products were +exactly what their owners "desired," and all this owing to the plenty +of water, for the "clouds" poured plentiful rain over their land. + +At the census of the people the tribes were set down in the order in +which they put up their camp and moved in their marches. The tribes of +Judah, Issachar, and Zebulun formed the first group, the royal tribe of +Judah being associated with the tribe of learned men, Issachar, and +with Zebulun, which through its generosity enabled Issachar to devote +itself to the study of the Torah. The second group consisted of Reuben, +Simeon, and Gad. The sinful tribe of Simeon was supported on the right +by the penance of Reuben and on the left by the strength of Gad. The +tribes of Ephraim, Manasseh, and Benjamin formed a group by themselves, +for these before all the other tribes were destined to appear +gloriously against Amalek. The Ephraimite Joshua was the first who was +victorious against Amalek, the Benjamite Saul followed his example in +his war against Agag, king of Amalek, and, under the leadership of men +out of the tribe of Manasseh, the tribe of Simeon at the time of king +Jehoshaphat succeeded in destroying the rest of the Amalekites, and to +take possession formed the last group, and for the following reason +were united in this way. The tribe of Dan had already at the time of +the exodus from Egypt been possessed of the sinful thought to fashion +an idol. To counteract this "dark thought" Asher was made its comrade, +from whose soil came "the oil for lighting;" and that Dan might +participate in the blessing, Naphtali, "full with the blessing of the +Lord," became its second companion. [424] + +At this third census the number of men who were able to go to war +proved to be exactly the same as the second census, taken in the same +year. Not one among Israel had died during this period, from the +beginning of the erection of the Tabernacle to its dedication, when the +third census took place. [425] But no conclusive evidence concerning +the sum total of the separate tribes can be drawn from this number of +men able to go to war, because the ration of the two sexes varied among +the different tribes, as, for example, the female sex in the tribe of +Naphtali greatly outnumbered the male. [426] + + + + +THE CENSUS OF THE LEVITES + + +Moses at the census did not take into consideration the tribe of Levi, +because God had not commanded him to select a prince for this tribe as +for all others, hence he drew the conclusion that they were not to be +counted. Naturally he was not sure of his decision in this matter, and +wavered whether or not to include the Levites in the number, when God +said to him: "Do not muster the tribe of Levi, nor number them among +the children of Israel." At these words Moses was frightened, for he +feared that his tribe was considered unworthy of being counted with the +rest, and was therefore excluded by God. But God quieted him, saying: +"Do not number the Levites among the children of Israel, number them +separately." There was several reasons for numbering the Levites +separately. God foresaw that, owing to the sin of the spies who were +sent to search the land, all men who were able to go to war would +perish in the wilderness, "all that were numbered of them, according to +their whole number, from twenty years old and upward." Now had the +Levites been included in the sum total of Israel, the Angel of Death +would have held sway over them also, wherefore God excluded them from +the census of all the tribes, that they might in the future be exempt +from the punishment visited upon the others, and might enter the +promised land. The Levites were, furthermore, the body-guard of God, to +whose care the sanctuary was entrusted - another reason for counting +them separately. God in this instance conducted Himself like the king +who ordered one of his officers to number his legions, but added: +"Number all the legions excepting only the legion that is about me." +[427] + +The extent of God's love for Levi is evident through the command given +to Moses, to number in the tribe of Levi "all males from a month old +and upward," whereas in the other tribes none were numbered save men +able to go to war, from twenty years and upward. Upon other occasions +God had even the embryos among the Levites numbered. This occurred upon +Jacob's entrance into Egypt, when the number seventy for his family was +attained only by including Jochebed who was still in the womb; and +similarly at a future time upon the return of the exiles from Babylon. +For at that time only twenty-three of the priestly sections returned, +hence to complete their number they had to include Bigvai, who belonged +to the missing section, even though he was still in the womb. [428] + +When Moses was ordered to number among the Levites all children from a +month old and upward, he said to God: "Thou biddest me count them from +a month old and upward. Shall I now wander about their courts and +houses and count each child, seeing that Thou givest me such a +command?" But God replied: "Do thou what thou canst do, and I will do +what I can do." It now came to pass that whenever Moses betook himself +to a Levite tent he found the Shekinah awaiting him, tell him exactly +the number of children without his having to count them. [429] + +In the choice of this tribe God showed His preference for the seventh, +for Levi was the seventh pious man, starting from Adam, to wit: Adam, +Noah, Enoch, Abraham, Isaac, Jacob, and Levi. As in this instance, so +in many others did God indicate His love for the seventh. He sits +enthroned in the seventh heaven; of the seven worlds the seventh alone +is inhabited by human beings; of the early generations the seventh was +the most excellent, for it produces Enoch. Moses, seventh among the +Patriarch, was judged worthy of receiving the Torah. David, seventh son +of Jesse, was chosen as king. In periods of time, also, the seventh was +the favorite. The seventh day is the Sabbath; the seventh month, +Tishri, is the month of the holy days; the seventh year is the +Sabbatical year of rest, and every seventh Sabbatical year of rest is +the year of jubilee. [430] + +Another reason for numbering even the youngest boys among the Levites +was that the tribe of Levi as a whole had the responsibility of atoning +for the sin of the first-born among the children of Israel. For it was +these who until the time of the worship of the Golden Calf performed +the services of the priesthood, and their privilege was taken from them +owing to this, their sin. This prerogative was then conferred upon the +tribe of Levi, who, moreover, dedicating themselves, man for man, to +the service of the Lord, served as an atonement for the first-born of +Israel, that they might not be destroyed as they deserved. [431] + +The exchange of Levites in place of the first-born did, however, +present a difficulty. For God had communicated the number of Levites to +Moses in the following way: "Their number amounts to as many as the +number of My legion." For, when God came down upon Sinai, twenty-two +thousand angels surrounded Him, and just as many men did the Levites +number. Outside of these there were three hundred first-born among the +Levites that could not well be offered in exchange for the first-born +among the other tribes, because their standing was the same as theirs. +As the number of first-born among the other tribes exceeded the number +of Levites by two hundred seventy-three, this surplus remained without +actual atonement. Hence God ordered Moses to take from them five +shekels apiece by the poll as redemption money, and give it to the +priests. The sum was fixed upon by God, who said: "Ye sold the +first-born of Rachel for five shekels, and for this reason shall ye +give as redemption money for every first-born among ye five shekels." + +To avoid quarrels among the first-born, as otherwise each one would try +to lay the payment of redemption money upon his neighbor, Moses wrote +upon twenty-two thousand slips of paper the word "Levi," and upon two +hundred seventy-three the words "five shekels," all of which were then +thrown into an urn and mixed. Then every first-born had to draw one of +the slips. If he drew a slip with "Levi" he was not obliged to remit +any payment, but if he drew "five shekels," he had to pay that sum to +the priests. [432] + + + + +THE FOUR DIVISIONS OF THE LEVITES + + +Apart from the census of all male Levites, Moses now took another +census of the men from the ages of thirty to fifty, for only at this +age were the Levites permitted to perform service in the Tabernacle +throughout their march through the desert, a law that indeed ceased to +hold good when Israel settled in the Holy Land. [433] These officiating +Levites, as well as the priests, were divided by Moses into eight +sections, a number that was not doubled until the prophet Samuel +increased it to sixteen, to which David again added eight, so that +there were later twenty-four divisions among the Levites and priests. +[434] + +The most distinguished among the Levites were the sons of Kohath, whose +charge during the march through the desert was the Holy of Holies, and +among the vessels particularly the Holy Ark. This latter was a +dangerous trust, for out of the staves attached to it would issue +sparks that consumed Israel's enemies, but now and then this fire +wrought havoc among the bearers of the Ark. It therefore became a +customary thing, when the camp was about to be moved, for Kohath's sons +to hasten into the sanctuary and seek to pack up the different portions +of it, each one planning cautiously to shift the carrying of the Ark +upon another. But this even more kindled God's anger against them, and +He slew many of the Kohathites because they ministered to the Ark with +an unwilling heart. To avert the danger that threatened them, God +ordered Aaron and his sons to enter first into the sanctuary, and "to +appoint to the Kohathites, every one, his service and his burden, that +they might not go in to see when the holy things are covered, lest they +die." This was done because previous to this command the sons of Kohath +had been accustomed to feast their eyes on the sight of the Ark, which +brought them instantaneous death. But, according to this order, Aaron +and his sons first took apart the different portions of the sanctuary, +covered the Ark, and not till then called the sons of Kohath to bear +the burden. + +During the march the Levites might wear no shoes, but had to walk +barefoot because they carried and ministered to holy objects. The +Kohathites had, moreover, to walk backwards, for they might not turn +their backs to the Holy Ark. They were, furthermore, owing to their +offices as bearers of the Ark, distinguished by being the first of the +Levites to be numbered in the census, although in other respects the +sons of Gershon led, for Gershon was the first-born of Levi. [435] + +When giving the commission to count the sons of Kohath, God explicitly +mentioned that Moses should undertake the census with Aaron, but He did +not do so when He ordered the numbering of the sons of Gershon. Moses +now thought that God had done this intentionally because the former +were directly under Aaron's supervision while the Gershonites were not. +Nevertheless, out of respect to his brother, he bade his brother, as +well as, out of courtesy, the princes of the tribes to be present at +the numbering of the Levites, but he did not tell Aaron that he did so +in the name of God. In this Moses erred, for God wished Aaron to be +present at the numbering of the Levites. For this reason, when He +ordered the census of the third division, Merari's sons, to be taken, +He expressly mentioned Aaron's name. At the apportionment of the +service among the individual Levites, however, Aaron paid attention +only to the sons of Kohath, each of whom had his special task allotted +to him, whereas Moses appointed their tasks to the sons of Gershon and +Merari. [436] The highest chief of the Levites, however, was Eleazar, +who was "to have the oversight of them that keep the charge of the +santuary." But despite his high position, Eleazar was modest enough to +participate in the service in person. During their marches from place +to place, he himself would carry all needful things for the daily +offering. In his right hand he carried the oil for the candlestick, in +his left hand the incense, on his are the things that were made in the +pans, and, attached to his girdle, the phial with the oil for ointment. +[437] Ithamar, Eleazar's brother, also had a duty in the sanctuary, for +it was he to whom the guidance of the service of Gershon's and Merari's +sons was assigned. For these must perform none but the service God had +specially assigned to them, as no Gershonite might perform the duty of +a Merarite, and vice versa, and each individual, too, had his special +duty, that no quarrel might arise among them. [438] + + + + + THE FOUR STANDARDS + + +When God appeared upon Sinai, He was surrounded by twenty-two thousand +angels, all in full array and divided into groups, each of which had +its own standard. Looking upon these angel hosts, Israel wished like +them to be divided into groups with standards, and God fulfilled their +wish. After Moses had completed the census of the people, God said to +Him: "Fulfill their wish and provide them with standards as they +desire. 'Every man of the children of Israel shall pitch by his own +standard, with the ensign of their father's house; far off about the +Tabernacle of the congregation shall they pitch.'" This commission +greatly agitated Moses, who thought: "Now will there be much strife +among the tribes. If I bid the tribe of Judah pitch in the East, it +will surely state its preference for the South, and every tribe will +likewise choose any direction but the one assigned to it." But God said +to Moses: "Do not concern thyself with the position of the standards of +the tribes, for they have no need of thy direction. Their father Jacob +before his death ordered them to group themselves about the Tabernacle +just as his sons were to be grouped about his bier at the funeral +procession." When Moses now told the people to divide themselves in +groups round about the Tabernacle, they did it in the manner Jacob had +bidden them. [439] + +"The Lord by wisdom hath founded the earth; by understanding hath He +established the heavens." The division of the tribes of Israel +according to four standards, as well as their subdivision at each +standard, is not arbitrary and accidental, it corresponds to the same +plan and direction as that of which God made use in heaven. The +celestial Throne is surrounded by four angels: to the right Michael, in +front Gabriel, to the left Uriel, and to the rear Raphael. To these +four angels corresponded the four tribes of Reuben, Judah, Dan, and +Ephraim, the standard bearers. Michael earned his name, "Who is like +unto God," by exclaiming during the passage of Israel through the Red +Sea, "Who is like unto Thee, O Lord, among the gods?" and he made a +similar statement when Moses completed the Torah, saying: "There is +none like unto the God of Jeshurun." In the same way Reuben bore upon +his standard the words, "Hear, O Israel: the Lord our God is one Lord," +hence Reuben's position with his standard to the right of the sanctuary +corresponded exactly to Michael's post at the right of the celestial +Throne. Gabriel, "God is mighty," stands in front of the Throne, as +Judah, "mightiest among his brethren," was the standard bearer in front +of the camp. Dan, the tribe "from which emanated dark sin," stood at +the left side of the camp with his standard, corresponding to the angel +Uriel, "God is my light," for God illuminated the darkness of sin by +the revelation of the Torah, in the study of which this angel +instructed Moses, and devotion to which is penance for sin. The tribe +of Ephraim was the standard bearer to the rear of the camp, occupying +the same position as Raphael, "God heals," holds the celestial Throne; +for this tribe, from which sprang Jeroboam, was in need of God's +healing for the wound that this wicked king dealt Israel. [440] + +God had other reasons for the divisions of the tribes that He decreed, +for He said to Moses: "In the East whence comes the light shall the +tribe of Judah, whence arises the light of sovereignty, pitch its camp, +and with them the tribe of Issachar, with whom dwells the light of the +Torah, and Zebulum, shining through the wealth. From the South come the +dews of blessing and the rains of plenty, hence shall Reuben pitch on +this side, for this tribe owes its existence to the penitent deeds of +its forefather, penance being that which causes God to send His +blessing upon the world. Beside Reuben shall stand the warlike tribe of +Gad, and between these two Simeon, in order that this tribe, made weak +by its sins, might be protected on either side by the piety of Reuben +and the heroism of Gad. In the West are storehouses of snow, the +storehouses of hail, of cold, and of heat, and as powerless as are +mortals against these forces of nature, so ineffectual shall be the +enemies of the tribes of Ephraim, Manasseh, and Benjamin, for which +reason their post was to the West of the camp. From the North comes the +darkness of sin, for this tribe alone will declare itself willing to +accept the idols of Jeroboam, hence its place is to the North of the +camp. To illuminate its darkness, put beside it shining Asher, and +Naphtali, filled with God's plenty." [441] + +The four standards were distinguished from one another by their +different colors, and by the inscriptions and figures worked upon each. +The color of Judah's standard corresponded to the color of the three +stones in the breastplate of the high priest, on which were engraved +the names of Judah, Issachar, and Zebulun, and was composed of red, +green, and fiery red. Judah's name, as well as Issachar's and +Zebulun's, was inscribed on the banner, and beside the names was this +inscription: "Rise up, Lord, and let Thine enemies be scattered; and +let them that hate Thee flee before Thee." The standard of Reuben, +about which gathered also the tribes of Simeon and Gad, was the color +of the emerald, the sapphire, and the sabhalom, for on these three +stones were the names of these tribes engraved on the breastplate of +the high priest. Besides the names of Reuben, Simeon, and Gad the +following device was wrought on the second standard, "Hear, O Israel: +the Lord our God is one Lord." The third standard, around which rallied +the tribes of Ephraim, Manasseh, and Benjamin, bore the color of the +diamond, the turquoise, and the amethyst, for on these three stones in +the high priest's breastplate were engrave the names of these three +tribes. On this standard beside the names of these three tribes was the +motto, "And the cloud of the Lord was upon them by day, when they went +out of camp." As on the breastplate of the high priest the stones +chrysolite, beryl and panther-stone bore the names of Dan, Asher, and +Naphtali, so too did the fourth standard, round which these three +tribes gathered, bear a color resembling these three stones. This +standard contained the names of Dan, Asher, and Naphtali, and the +device: "Return, O Lord, unto the many thousands of Israel." [442] + +The standards had also other distinguishing characteristics. Judah's +standard bore in its upper part the figure of a lion, for its +forefather had been characterized by Jacob as "a lion's whelp," and +also sword-like hooks of gold. On these hooks God permitted a strip of +the seventh cloud of glory to rest, in which were visible the initials +of the names of the three Patriarchs, Abraham, Isaac, and Jacob, the +letters being radiations from the Shekinah. Reuben's standard had in +its upper part the figure of a man, corresponding to the mandrakes that +Reuben, forefather of this tribe, found, for this plant had the form of +a manikin. The hooks on this standard were like those on the standard +of Judah, but the second letters of the names of the three Patriarchs, +Bet, Zade, and 'Ayyin were seen above them in the cloud. In the +standard of Ephraim was fashioned the form of a fish, for Jacob had +blessed the forefather of this tribe by telling him to multiply like a +fish; in all other respects it was like the other two standards, save +the above the sword-like hooks of gold were seen the third letters in +the names of the Patriarchs, Resh, Het, and Kof. Dan's standard +contained the form of a serpent, for "Dan shall be a serpent by the +way," was Jacob's blessing for this tribe; and the gleaming letters +over the hooks were: Mem for Abraham, Kof for Isaac, and Bet for Jacob. +The letter He of Abraham's name was not indeed visible over the +standards, but was reserved by God for a still greater honor. For, over +the Holy Ark, God let a pillar of cloud rest, and in this were visible +the letter Yod and He, spelling the name Yah, by means of which God had +created the world. This pillar of cloud shed sunlight by day and +moonlight by night, so that Israel, who were surrounded by clouds, +might distinguish between night and day. These two sacred letters, Yod, +He, would on week-days fly about in the air over the four standards, +hovering now upon this, now upon that. But as soon as Friday was over +and the Sabbath began, these letters stood immovable on the spot where +they chanced to be at that moment, and remained in this rigid position +from the first moment of the Sabbath to the last. + +Whenever God wanted Israel to break up camp and move on, He would send +on from its place over the Ark the cloud in which beamed the two sacred +letters Yod and He in the direction in which Israel was to march, and +the four strips of cloud over the standards would follow. As soon as +the priests saw the clouds in motion, they blew the trumpets as a +signal for starting, and the winds thereupon from all sides breathed +myrrh and frankincense. [443] + +Although it was the clouds that gave the signal for taking down and +pitching tents, still they always awaited the word of Moses. Before +starting the pillar of cloud would contract and stand still before +Moses, waiting for him to say: "Rise up, Lord, and let Thine enemies be +scattered; and let them that hate Thee flee before Thee," whereupon the +pillar of cloud would be set in motion. It was the same when they +pitched camp. The pillar of cloud would contract and stand still before +Moses, waiting for him to say: "Return, O Lord, unto the many thousands +of Israel," whereupon it would expand first over the tribes that +belonged to the standard of Judah, and then over the sanctuary, within +and without. [444] + + + + + THE CAMP + + +The camp was in the form of a square, twelve thousand cubits on each +side, and in the middle was the space, four thousand cubits in size, +for the sanctuary, and the dwelling place of priests and Levites. In +the East of the sanctuary lived Moses, Aaron, and Aaron's sons; the +Levites of the family of Kohath lived in the South, the sons of Gershon +in the West, and the sons of Merari in the North. Each of theses +divisions had for its dwelling place a space of a hundred cubits, while +each group of three tribes that joined under one standard had a space +of four thousand cubits. This was only for the dwelling place of the +people, the cattle were outside the encampment, and the cloud of glory +separated the dwelling places of the human beings from those of the +animals. Rivers surrounded the camp from without, and so also were the +different groups separated one from the other by rivers. But in order +that on the Sabbath, when riding was prohibited, intercourse among the +different parts of the camp might not be rendered impossible, there +were bridges of boards over the rivers. The purple color of the cloud +of glory was reflected in the waters of the rivers, so that it spread +afar a radiance like that of the sun and the stars. The heathens, +whenever they beheld these wondrous radiant waters, were frightened and +feared Israel, but at the same time praised God for the miracles He +wrought for Israel. [445] + +These were miracles that were visible to the outer world as well, but +there were others that were known to Israel alone. During their forty +years' march they had no need of change of raiment. The robe of purple +which the angels clothed each one among them at their exodus from Egypt +remained ever new; and as a snail's shell grows with it, so did their +garments grow with them. Fire could not injure these garments, and +though they wore the same things throughout forty years, still they +were not annoyed by vermin, yes, even the corpses of this generation +were spared by worms. [446] + +During their marches, as well as in their stay at a certain place, they +had not only the four standards that divided them into four groups of +three tribes each, each individual tribe had furthermore its own +special spot and its special ensign. Reuben's flag was red, and on it +were pictured mandrakes. Simeon's flag was green, with a picture of the +city of Shechem upon it, for the forefather of the tribe had conquered +this city. Judah's flag was azure, and bore the form of a lion. +Issachar's flag was black, and had two figures, the sun and the moon, +for from this tribe sprung the learned men who busied themselves with +astronomy and the science of the calendar. Zebulun's flag was white, +with the form of a ship, for this tribe devoted to navigation. Dan's +flag had a color like a sapphire, with the figure of a serpent. +Naphtali's flag was a dull red, the color of wine, and on it was the +figure of a hind, in memory of its forefather, who was like "a hind let +loose." Ashere's flag was red like fire, and had the token of an olive +tree, because this tribe had much olive oil of excellent quality. The +two tribes descended from Joseph, - Ephraim, and Manasseh - both flags +of the same deep black color with a representation of Egypt, but they +had other forms besides. Ephraim's had the picture of a bull, to +symbolize Joshua, sprung of this tribe, whose glory was like "the +firstling of his bullock, that pusheth the people together to the ends +of the earth;" whereas Manasseh's was that of a unicorn, symbolizing +the judge Gideon that sprang from this tribe, "who with his horns of +unicorns pushed the people." Benjamin's flag had a color composed of +all the other eleven colors, and a wolf for his token, Jacob having +described this tribe a "a wolf that ravineth." The different colors of +the flags corresponded to the colors of the stones set in the +breastplate of the high priest, on which were engraved the names of the +twelve tribes. Reuben's stone had a red color like his flag, Simeon's +flag was green like the color of his stone, and in this way with all +the tribes the color of stones and of flags harmonized. [447] + + + + + THE BLASPHEMER AND THE SABBATH-BREAKER + + +When Israel received the Torah from God, all the other nations envied +them and said: "Why were these choosen by God out of all the nations?" +But God stopped their mouths, replying: "Bring Me your family records, +and My children shall bring their family records." The nations could +not prove the purity of their families, but Israel stood without a +blemish, every man among them ready to prove his pure descent, so that +the nations burst into praise at Israel's family purity, which was +rewarded by God with the Torah for this its excellence. [448] + +How truly chastity and purity reigned among Israel was shown by the +division of the people into groups and tribes. Among all these +thousands was found only a single man who was not of pure descent, and +who therefore at the pitching of the standards could attach himself to +none of the groups. This man was the son of Shelomith, a Danite woman, +and the Egyptian, [449] whom Moses, when a youth of eighteen, had slain +for having offered violence to Shelomith, the incident that had +necessitated Moses' flight from Egypt. It had happened as follows: When +Moses came to Goshen to visit his parents, he witnessed how an Egyptian +struck an Israelite, and the latter, knowing that Moses was in high +favor at Pharaoh's court, sought his assistance, appealing to him with +these words: "O, my lord, this Egyptian by night forced his way into my +house, bound me with chains, and in my presence offered violence to my +wife. Now he wants to kill me besides." Indignant at this infamous +action of the Egyptian, Moses slew him, so that the tormented Israelite +might go home. The latter, on reaching his house, informed his wife +that he intended getting a divorce from her, as it was not proper for a +member of the house of Jacob to live together with a woman that had +been defiled. When the wife told her brothers of her husband's +intentions, they wanted to kill their brother-in-law, who eluded them +only by timely flight. [450] + +The Egyptian's violence was not without issue, for Shelomith gave birth +to a son whom she reared as a Jew, even though his father had been and +Egyptian. When the division of the people according to the four +standard took place, this son of Shelomith appeared among the Danites +into whose division he meant to be admitted, pointing out to them that +his mother was a woman of the tribe of Dan. The Danites, however, +rejected him, saying: "The commandment of God says, 'each man by his +own standard, with the ensign of his father's house.' Paternal, not +maternal descent decides a man's admission to a tribe." As this man was +not content with this answer, his case was brought to Moses' court, who +also passed judgement against him. This so embittered him the he +blasphemed the Ineffable Name which he had heard on Mount Sinai, and +cursed Moses. He at the same time ridiculed the recently announced law +concerning the shewbread that was to be set on the table in the +sanctuary every Sabbath, saying: "It behooves a king to eat fresh bread +daily, and no stale bread." [451] + +At the same time as the crime blasphemy was committed by the son of +Shelomith, Zelophehad committed another capital crime. On a Sabbath day +he tore trees out of the ground although he had been warned by +witnesses not to break the Sabbath. The overseers whom Moses had +appointed to enforce the observance of the Sabbath rest seized him and +brought him to the school, where Moses, Aaron, and other leaders of the +people studied the Torah. + +In both these cases Moses was uncertain how to pass judgement, for, +although he knew that capital punishment must follow the breaking of +the Sabbath, still the manner of capital punishment in this case had +not yet been revealed to him. Zelophehad was in the meantime kept in +prison until Moses should learn the details of the case, for the laws +says that a man accused of a capital charge may not be given liberty of +person. The sentence that Moses received from God was to execute +Zelophehad in the presence of all the community by stoning him. This +was accordingly done, and after the execution his corps was for a short +time suspended from the gallows. [452] + +The sin of the Sabbath-breaker was the occasion that gave rise to God's +commandment of Zizit to Israel. For He said to Moses, "dost thou know +how it came to pass that this man broke the Sabbath?" Moses: "I do not +know." God: "On week days he wore phylacteries on his head and +phylacteries on his arm to remind him of his duties, but on the Sabbath +day, on which no phylacteries may be worn, he had nothing to call his +duties to his mind, and he broke the Sabbath. God now, Moses, and find +for Israel a commandment the observance of which is not limited to week +days only, but which will influence them on Sabbath days and on holy +days as well." Moses selected the commandment of Zizit, the sight of +which will recall to the Israelites all the other commandments of God. +[453] + +Whereas in the case of the Sabbath breaker Moses had been certain that +the sin was punishable by death, and had been certain that the sin was +punishable by death, and had been in doubt only concerning the manner +of execution, in the case of the blasphemer matters were different. +Here Moses was in doubt concerning the nature of the crime, for he was +not even sure if it was at all a capital offence. Hence he did not have +these two men imprisoned together, because one of them was clearly a +criminal, whereas the status of the other was undetermined. But God +instructed Moses that the blasphemer was also to be stoned to death, +and that this was to be the punishment for blasphemers in the future. +[454] + +There were two other cases beside these two in Moses' career on which +he could not pass judgement without appealing to God. These were the +claims of Zelophehad's daughters to the inheritance of their father, +and the case of the unclean that might not participate in the offering +of the paschal lamb. Moses hastened in his appeal to God concerning the +two last mentioned cases, but took his time with the two former, for on +these depended human lives. In this Moses set the precedent to the +judges among Israel to dispatch civil cases with all celerity, but to +proceed slowly in criminal cases. In all these cases, however, he +openly confessed that he did not at the time know the proper decision, +thereby teaching the judges of Israel to consider it no disgrace, when +necessary, to consult others in cases when they were not sure of true +judgement. [455] + + + + + THE UNGRATEFUL MULTITUDE + + +When God commanded Israel to set out from Sinai and continue their +march, the Israelites were glad, for during their stay in that place +they had throughout eleven days received new laws daily, and they hoped +that after having departed from the holy mountain they would receive no +further laws. Hence, instead of making a day's march from Sinai, as God +had commanded them, they marched incessantly for three days, in order +to be as far as possible from the holy spot. They behaved like a boy +who runs quickly away after dismissal from school, that his teacher +might not call him back. Although this antipathy to His laws vexed God, +He did not therefore forsake them, but let the Ark move before them as +long as they desired to continue the march. For it was by this token +that the Israelites knew that the Shekinah was among them, as God had +promised them. As often as they broke camp or pitched camp Moses would +say to them: "Do what the Shekinah within the Ark bids you do." But +they would not believe Moses that the Shekinah dwelt among them unless +he spoke the words: "Rise up, Lord, and let Thine enemies be scattered; +and let them that hate Thee flee before Thee," whereupon the Ark would +begin to move, and they were convinced of the presence of the Shekinah. +The Ark furthermore gave the signal for breaking camp by soaring up +high, [456] and then swiftly moving before the camp at a distance of +three days' march, until it found a suitable spot upon which Israel +might encamp. [457] + +Hardly had they departed from Sinai when they once more began to lead +the wicked course of life that they had for a time abandoned. They +began to seek a pretext to renounce God and again to be addicted to +idolatry. [458] They complained about the forced marches which at God's +command they had been obliged to make after their departure from Sinai, +and in this way showed their ingratitude to God who wanted them as +quickly as possible to reach the Holy Land, and for this reason allowed +them to cover an eleven days' distance in three days. [459] Their +murmurs and complaints, however, were not silent, but quite loud, for +they were anxious that God should hear their wicked words. In +punishment for their defamation of the Divine glory, God sent upon them +a fire emanating from the very glory. [460] + +Upon twelve occasions did God send a Divine fire upon earth, six times +as a token of honor and distinction, but as many times as a punishment. +To the first class belong the fire at the consecration of the +Tabernacle, at the offering of Gideon as at that of Manoah and of +David; at the dedication of Solomon's Temple, and at the offering of +Elijah upon Mount Carmel. The six fatal fires are the following: the +fire that consumed Nadab and Abihu; that which wrought havoc among the +murmuring and complaining multitude; the fire that consumed the company +of Korah; the fire that destroyed Job's sheep, and the two fires that +burned the first and second troops which Ahaziah sent against Elijah. +[461] + +This celestial fire wrought the greatest havoc among the idolatrous +tribe of Dan, and among the mixed multitude that had joined the +Israelites upon their exodus from Egypt. [462] The elders of the people +turned to Moses, saying: "Rather deliver us as a sheep to the +slaughter, but not to a celestial fire that consumes earthly fire." +[463] They should by right have prayed to God themselves, but in this +instance they were like the king's son who had kindled his father's +anger against him, and who not hastened to his father's friend, begging +him to intercede for him. So did Israel say to Moses: "Go thou to God +and pray for us." Moses instantly granted their wish, and God without +delay heard Moses' prayer and halted the destroying fire. [464] But God +did not simply take the fire away from Israel and put it elsewhere, for +it was of such a nature that it would gradually have spread on all +sides and finally have destroyed everything. It had in this way caused +the destruction in Israel, for, beginning at one end of the camp, it +spread so rapidly that one could at not time tell how far it had gone. +That the presence of this Divine fire might continue to restrain Israel +from sin, God did not allow it to rise back to heaven, but it found its +place on the altar of the Tabernacle, where it consumed all the +offerings that were brought during Israel's stay in Egypt. This is the +same fire that destroyed Aaron's sons as well as Korah's company, and +it is the Divine fire that every mortal beholds in the moment of his +death. [465] + +On this occasion also it was evident that pious men are greater than +the angels, for Moses took bundles of wool and laid them upon the +Divine fire, which thereupon went out. [466] He then said to the +people: "If you repent of your sin, then the fire will go out, but +otherwise it will burst forth and consume you." [467] + + + + + THE FLESH-POTS OF EGYPT + + +Not mindful of the punishment by fire, Israel still did not mend their +ways, but soon again began to murmur against God. As so often before, +it was again the mixed multitude that rebelled against God and Moses, +saying: "Who shall give up flesh to eat? We remember the fish that we +did eat in Egypt freely; the cucumbers, and the melons, and the leeks, +and the onions, and the garlic. But now our soul is dried away: there +is nothing at all, beside this manna before our eyes." But all this +murmuring and these complaints were only a pretext to sever themselves +from God, for first of all, they actually possessed many herds and much +cattle, enough plentifully to satisfy their lusting after flesh if they +had really felt it; and manna, furthermore, had the flavor of every +conceivable kind of food, so all they had to do while eating it was to +wish for a certain dish and they instantly perceived in manna the taste +of the desired food. It is true that manna never gave them the flavor +of the five vegetables they mentioned, but they should have been +grateful to God for sparing them the taste of these vegetables +injurious to health. Here they showed their perversity in being +dissatisfied with measures for which they should have been grateful to +God. Manna displeased them because it did not contain the flavor +injurious to health, and they also objected to it because it remained +in their bodies, wherefore they said: "The manna will swell in our +stomachs, for can there be a human being that takes food without +excreting it!" God had, as a special mark of distinction, given them +this food of the angels, which is completely dissolved in the body, and +of which they could always partake without injury to their health. It +is a clear proof of the excellent taste of manna that a later time, +when the last manna fell on the day of Moses' death, they ate of it for +forty days, and would not make use of other food until the manna had +been exhausted to the last grain, clearly showing that the taking of +any different food was disagreeable. But while manna was at hand in +abundance, they complained about seeing before them, morning and +evening, no other food than manna. [468] + +The true state of affairs was that they had a lurking dissatisfaction +with the yoke of the law. It is certain that they had not had in Egypt +better food for which they now longed, for their taskmasters, far from +giving them dainties, gave them not even straw for making bricks. But +in Egypt they had lived undisturbed by laws, and it was this +unrestrained life that they desired back. Especially hard for them were +the new laws on marriage, for in Egypt they had been accustomed to +marry those closely related by blood, from whom they were now obliged +to separate. They now trooped together in families, and awaiting the +moment when Moses, about to leave the house of study, would have to +pass them, they began to murmur publicly, [469] accusing him of being +to blame for all the sufferings they had been obliged to bear. Upon his +advice, they said, had they abandoned a most fruitful land, and instead +of enjoying the great fortune promised to them, they were now wandering +about in misery, suffering thirst from lack of water, and were +apprehensive of dying of starvation in case the supply of manna should +cease. When these and similar abuses were uttered against Moses, one +out of the people stepped forth and exhorted them not so soon to forget +the many benefactions they had known from Moses, and not to despair of +God's aid and support. But the multitude upon this became even more +excited, and raged and shouted more violently than ever against Moses. +[470] This conduct of Israel called forth God's wrath, but Moses, +instead of interceding for the people, began to complain of their +treatment of him, and announced to God that he could not now execute +the commission he had undertaken in Egypt, namely, to lead Israel in +spite of all reverses, until he had reached the promised land. He now +begged God to relieve him of the leadership of the people in some way, +and at the same time to stand by him in his present predicament, that +he might satisfy the people's desire for flesh. [471] + + + + +THE APPOINTMENT OF THE SEVENTY ELDERS + + +The sad predicament of Moses on this occasion is partly traceable to +the fact that he had to face alone the murmurs and complaints of the +people without the accustomed assistance of the seventy elders. Since +the exodus from Egypt the seventy elders of the people had always been +at his side, but these had recently been killed by the fire from heaven +at Taberah, so that he now stood all alone. This death overtook the +elders because like Nadab and Abihu they had not shown sufficient +reverence in ascending Mount Sinai on the day of the revelation, when, +in view of the Divine vision, they conducted themselves in an unseemly +manner. Like Nadab and Abihu the elder would have received +instantaneous punishment for their offense, had not God been unwilling +to spoil the joyful day of the revelation by their death. But they had +to pay the penalty nevertheless: Nadab and Abihu, by being burned at +the consecration of the Tabernacle, and the elders similarly, at +Taberah. [472] + +As Moses now utterly refused to bear the burden of the people alone, +God said to him: "I gave thee sufficient understanding and wisdom to +guide My children alone, that thou mightest be distinguished by this +honor. Thou, however, wishest to share this guidance with others. Go, +then, and expect no help from Me, 'but I will take of the spirit that +is upon thee and will put it upon them; and they shall bear the burden +of the people with thee, that thou bear it not thyself alone'" [473] + +God bade Moses choose as his helpers in the guidance of the people such +men as had already been active leaders and officers in Egypt. In the +days of Egyptian bondage it frequently happened that the officers of +the children of Israel were beaten if the people had not fulfilled +their task in making bricks, but "he that is willing to sacrifice +himself for the benefit of Israel shall be rewarded with honor, +dignity, and the gift of the Holy Spirit." The officers suffered in +Egypt for Israel, and were now found worthy of having the Holy Spirit +come upon them. [474] God moreover said to Moses: "With kindly words +welcome the elders to their new dignity, saying, 'Hail to you that are +deemed worthy by God of being fit for this office.' At the same time, +however, speak seriously with them also, saying, 'Know ye that the +Israelites are a troublesome and stiff-necked people, and that you must +ever be prepared to have them curse you or cast stones at you'" + +God commanded the selection of the elders to take place at the +Tabernacle, that Israel might reverence them, saying, "Surely these are +worthy men," but they were not permitted with Moses to enter the +Tabernacle and hear God's word. The people were however mistaken in +assuming that God's word reached the ears of the elders, for He spoke +with Moses alone, even though the prophetic spirit came upon them also. +[475] + +Now when Moses wished to proceed to the selection of the seventy +elders, he was in a sore predicament because he could not evenly divide +the number seventy among the twelve tribes, and was anxious to show no +partiality to one tribe over another, which would lead to +dissatisfaction among Israel. Bezalel, son of Uri, however, gave Moses +good advice. He took seventy slips of paper on which was written +"elder," and with them two blank slips, and mixed all these in an urn. +Seventy-two elders, six to each tribe, now advance and each drew a +slip. Those whose slips were marked "elder" were elected, while those +who had drawn blank slips were rejected, but in such a wise that they +could not well accuse Moses of partiality. [476] + +By this method of appointment, it came to pass that there were six +elders for each tribe except the tribe of Levi. The names of those +chosen were: from the tribe of Reuben, - Hanoch, Carmi, Pallu, Zaccur, +Eliab, Nemuel; from the tribe of Simeon, - Jamin, Jachin, Zohar, Ohad, +Shaul, Zimri; from the tribe of Levi, - Amram, Hananiah, Nethanel, +Sithri; from the tribe of Judah, - Zerah, Dan, Jonadab, Bezalel, +Shephatiah, Nahshon; from the tribe of Issachar, - Zuar, Uzza, Igal, +Palti, Othniel, Haggi; from the tribe of Zebulun, - Sered, Elon, Sodi, +Oholiab, Elijah, Nimshi; from the tribe of Benjamin, - Senaah, Kislon, +Elidad, Ahitub, Jediael, Mattaniah; from the tribe of Joseph, - Jair, +Joezer, Malchiel, Adoniram, Abiram, Sethur; from the tribe of Dan, - +Gedaliah, Jogli, Ahinoam, Ahiezer, Daniel, Seraiah; from the tribe of +Naphtali, - Elhanan, Eliakim, Elishama, Semachiah, Zabdi, Johanan; from +the tribe of Gad, - Haggai, Zarhi, Keni, Mattathiah, Zechariah, Shuni; +from the tribe of Asher, - Pashhur, Shelomi, Samuel, Shalom, Shecaniah, +Abihu. [477] + +Moses gathered these seventy elders of novel extraction and of lofty +and pious character round about the tent in which God used to reveal +Himself, bidding thirty of them take their stand on the south side, +thirty on the northern, and ten on the eastern, whereas he himself +stood on the western side. For this tent was thirty cubits long and ten +cubits wide, so that a cubit each was apportioned to the elders. [478] +God was so pleased with the appointment of the elders that, just as on +the day of the revelation, He descended from heaven and permitted the +spirit of prophecy to come upon the elders, so that they received the +prophetic gift to the end of their days, as God had put upon them of +the spirit of Moses. But Moses' spirit was not diminished by this, he +was like a burning candle from which many others are lighted, but which +is not therefore diminished; and so likewise was the wisdom of Moses +unimpaired. Even after the appointment of the elders did Moses remain +the leader of the people, for he was the head of this Sanhedrin of +seventy members which he guided and directed. [479] + +The position of the elders was not of the same rank as that of Moses, +for he was the king of Israel, and it was for this reason that God had +bidden him to secure trumpets, to use them for the calling of the +assembly, that this instrument might be blown before him as before a +king. Hence shortly before Moses' death these trumpets were recalled +from use, for his successor Joshua did not inherit from him either his +kingly dignity or these royal insignia. Not until David's time were the +trumpets used again which Moses had fashioned in the desert. [480] + + + + +ELDAD AND MEDAD + + +When Moses had completed the appointment of the elders and had asked +them to accompany him to the Tabernacle, there to receive the Holy +Spirit, Eldad and Medad, two of these elders, in their humility, did +not obey his summons, but hid themselves, deeming themselves unworthy +of this distinction. God rewarded them for their humility by +distinguishing them five-fold above the other elders. These prophesied +what would take place on the following day, announcing the appearance +of the quails, but Eldad and Medad prophesied what was still veiled in +the distant future. The elders prophesied only on this one day, but +Eldad and Medad retained the gift for life. The elders died in the +desert, whereas Eldad and Medad were the leaders of the people after +the death of Joshua. The elders are not mentioned by name in the +Scriptures, whereas theses two are called by name. The elders, +furthermore, had received the prophetic gift from Moses, whereas Eldad +and Medad received it directly from God. [481] + +Eldad now began to make prophecies, saying: "Moses will die, and Joshua +the son of Nun will be his successor as leader of the people, whom he +will lead into the land of Canaan, and to whom he will give it as a +possession." Medad's prophecy was as follows: "Quails will come from +the sea and will cover the camp of Israel, but they will bring evil to +the people." Besides these prophecies, both together announced the +following revelation: "At the end of days there will come up out of the +land of Magog a king to whom all nations will do homage. Crowned kings, +princes, and warriors with shields will gather to make war upon those +returned from exile in the land of Israel. But God, the Lord, will +stand by Israel in their need and will slay all their enemies by +hurling a flame from under His glorious Throne. This will consume the +souls in the hosts of the king of Magog, so that their bodies will drop +lifeless upon the mountains of the land of Israel, and will become a +prey to the beasts of the field and the fowls of the air. Then will all +the dead among Israel arise and rejoice in the good that at the +beginning of the world was laid up for them, and will receive the +reward for their good deeds." [482] + +When Gershon, Moses' son, heard these prophecies of Eldad and Medad, he +hurried to his father and told him of them. Joshua was now greatly +agitated about the prophecy that Moses was to die in the desert and +that he as to be his successor, and said to Moses: "O lord, destroy +these people that prophesy such evil news!" But Moses replied: "O +Joshua, canst thou believe that I begrudge thee thy splendid future? It +is my wish that thou mayest be honored as much as I have been and that +all Israel be honored like thee." [483] + +Eldad and Medad were distinguished not only by their prophetic gift, +but also by their noble birth, being half-brothers of Moses and Aaron. +When the marriage laws were revealed, all those who had been married to +relatives by blood had to be divorced from them, so that Amram, too, +had to be separated from his wife Jochebed, who was his aunt, and he +married another woman. From this union sprang Eldad, "not of an aunt," +and Medad, "in place of an aunt," so called by Amram to explain by +these names why he had divorced his first wife, his aunt. [484] + + + + +THE QUAILS + + +The prophecy of these men concerning the quails turned out as they had +predicted, the quails being, as God had foretold to Moses, no blessing +for the people. For God said to Moses: "Tell the people to be prepared +for impending punishment, they shall eat flesh to satiety, but then +they shall loathe it more than they now lust for it. I know, however, +how they came to have such desires. Because My Shekinah is among them +they believe that they may presume anything. Had I removed My Shekinah +from their midst they would never have cherished so foolish a desire." +Moses, knowing that the granting of the people's wish would be +disastrous to them, said to God: "O Lord, why, pray, dost Thou first +give them flesh, and then, in punishment for their sin, slay them? Who +ever heard any one say to an ass, 'Here is a measure of wheat; eat it, +for we want to cut off they head?' Or to a man, 'Here is a loaf of +bread for thee; take it, and go to hell with it?'" God replied: "Well, +then, what wouldst thou do?" Moses: "I will go to them and reason with +them that they may desist from their lusting after flesh." God: "I can +tell thee beforehand that thy endeavors in this matter will be +fruitless." Moses betook himself to the people, saying to them: "Is the +Lord's hand waxed short? Behold, He smote the rock, that the waters +gushed out, and the streams overflowed; He can give bread also; can He +not provide flesh for His people?" The people, however, said: "Thou are +only trying to soothe us; God cannot grant our wish." [485] But they +erred vastly, for hardly had the pious among them retired to their +tents, when upon the godless, who had remained in the open, came down +quails in masses as thick as snowflakes, so that many more were kill by +the descent of the quails than later by the tasting of them. The quails +came in such masses that they completely filled the space between +heaven and earth, so that they even covered the sun's disk, and settled +down on the north side and the south side of the camp, as it were a +day's journey, lying, however, not directly upon the ground but two +cubits above it, that people might not have to stoop to gather them up. +Considering this abundance, it is not surprising that even the halt +that could not go far, and the lazy the would not, gathered each a +hundred kor. These vast quantities of flesh did not, however, benefit +them, for hardly had they tasted of it, when they gave up the ghost. +This was the punishment for the grave sinners, while the better ones +among them enjoyed the taste of the flesh for a month before they died, +whereas the pious without suffering harm caught the quails, slaughtered +them, and ate of them. This was the heaviest blow that had fallen upon +Israel since their exodus from Egypt, and in memory of the many men who +had died because of their forbidden lusting after flesh, they changed +the name of the place where this misfortune occurred to +Kibroth-hattaavah, "Graves of those who lusted." [486] The winds that +went forth to bring the quails was so powerful a storm that it could +have destroyed the world, so great was God's anger against the +ungrateful people, and it was only due to the merits of Moses and Aaron +that this wind finally left the world upon its hinges. [487] + + + + +AARON AND MIRIAM SLANDER MOSES + + +When the seventy elders were appointed, and the spirit of the Lord came +upon them, all the women lighted the candles of joy, to celebrate by +this illumination the elevation of these men to the dignity of +prophets. Zipporah, Moses' wife, saw the illumination, and asked Miriam +to explain it. She told her the reason, and added, "Blessed are the +women who behold with their eyes how their husbands are raised to +dignity." Zipporah answered, "It would be more proper to say, 'Woe to +the wives of these men who must now abstain from all conjugal +happiness!'" Miriam: "How does thou know this?" Zipporah: "I judge so +from the conduct of thy brother, for ever since he was chosen to +receive Divine revelations, he no longer knows his wife." [488] Miriam +hereupon went to Aaron, and said to him: "I also received Divine +revelations, but without being obliged to separated myself from my +husband," whereupon Aaron agreed, saying" "I, too, received Divine +revelations, without, however, being obliged to separated myself from +my wife." Then both said: "Our fathers also received revelations, but +without discontinuing their conjugal life. Moses abstains from conjugal +joys only out of pride, to show how holy a man he is." Not only did +they speak evil of Moses to each other, but hastened to him and told +him to his face their opinion of his conduct. [489] But he, who could +be self-assured and stern when it touched a matter concerning God's +glory, was silent to the undeserved reproached they heaped upon him, +knowing that upon God's bidding he had foresworn earthly pleasures. God +therefore said: "Moses is very meek and pays no attention to the +injustice meted out to him, as he did when My glory was detracted from, +and boldly stepped forth and exclaimed, 'Who is on the Lord's side? Let +him come unto me.' I will therefore now stand by him." + +It is quite true that this was not the only occasion on which Moses +proved himself humble and gentle, for it was part of his character. +Never among mortals, counting even the three Patriarchs, was there more +meek a man than he. The angels alone excelled him in humility, but no +human being; for the angels are so humble and meek, that when the +assemble to praise God, each angel calls to the other and asks him to +precede him, saying among themselves: "Be thou the first, thou are +worthier than I." [490] + +God carried out His intention to uphold Moses' honor, for just as Aaron +was with his wife and Miriam with her husband, a Divine call suddenly +reached Amram's three children, one voice that simultaneously called, +"Aaron!" "Moses!" and "Miriam!" - a miracle that God's voice alone can +perform. The call went to Moses also, that the people might not think +that Aaron and Miriam had been chosen to take Moses' place. He was +ready to hearken to God's words, but not so his brother and his sister, +who had been surprised in the state of uncleanness, and who therefore, +upon hearing God's call, cried, "Water, water," that they might purify +themselves before appearing before God. [491] They then left their +tents and followed the voice until God appeared in a pillar of cloud, a +distinction that was conferred also upon Samuel. The pillar of cloud +did not, however, appear in the Tabernacle, where it always rested +whenever God revealed Himself to Moses, and this was due to the +following reasons. First of all, God did not want to create the +impression of having removed Moses from his dignity, and of giving it +to his brother and sister, hence He did not appear to them in the holy +place. At the same time, moreover, Aaron was spared the disgrace of +being reproached by God in his brother's presence, for Moses did not +follow his brother and sister, but awaited God's word in the sanctuary. +But there was still another reason why God did not want Moses to be +present during His conference with Aaron and Miriam - "Never praise a +man to his face." As God wanted to praise Moses before Aaron and +Miriam, He preferred to do so in his absence. [492] + +Hardly had God addressed Aaron and Miriam, when they began to interrupt +Him, whereupon He said to them: "Pray, contain yourselves until I have +spoken." In these words He taught people the rule of politeness, never +to interrupt. He then said: "Since the creation of the world hath the +word of God ever appeared to any prophet otherwise than in a dream? Not +so with Moses, to whom I have shown what is above and what is below; +what it before and what it behind; what was and what will be. To him +have I revealed all that is in the water and all that is upon the dry +land; to him did I confide the sanctuary and set him above the angels. +I Myself ordered him to abstain from conjugal life, and the word he +received was revealed to him clearly and not in dark speeches, he saw +the Divine presence from behind when It passed by him. Wherefore then +were ye not afraid to speak against a man like Moses, who is, moreover, +My servant? Your censure is directed to Me, rather than to him, for +'the receiver is no better than the thief,' and if Moses is not worthy +of his calling, I, his Master, deserve censure." [493] + + + + +MIRIAM'S PUNISHMENT + + +God now gently rebuked Aaron and Miriam for their transgression, and +did not give vent to His wrath until He had shown them their sin. This +was an example to man never to show anger to his neighbor before giving +his reason for his anger. The effects of God's wrath were shown as soon +as He had departed from them, for while He was with them, His mercy +exceeded His anger, and nothing happened to them, but when He was not +long with them, punishment set in. Both Aaron and Miriam became +leprous, for this is the punishment ordained for those who speak ill of +their neighbors. [494] Aaron's leprosy, however, lasted for a moment +only, for his sin had not been as great as that of his sister, who +started the talk against Moses. His disease vanished as soon as he +looked upon his leprosy. Not so with Miriam. Aaron in vain tried to +direct his eyes upon her leprosy and in this way to heal her, for in +her case the effect was the reverse; as soon as he looked upon her the +leprosy increased, and nothing remained but to call for Moses' +assistance, who was ready to give it before being called upon. [495] +Aaron thereupon turned to his brother with the following words: "Think +not that the leprosy is on Miriam's body only, it is as if it were on +the body of our father Amram, of whose flesh and blood she is." Aaron +did not, however, try to extenuate their sin, saying to Moses: "Have +we, Miriam and I, ever done harm to a human being?" Moses: "No." Aaron: +"If we have done evil to no strange people, how then canst thou believe +that we wished to harm thee? For a moment only did we forget ourselves +and acted in an unnatural way toward our brother. Shall we therefore +lose our sister? If Miriam's leprosy doth not now vanish, she must pass +all her life as a leper, for only a priest who is not a relative by +blood of the leper may under certain conditions declare her clean, but +all the priests, my sons and I, are her relatives by blood. The life of +a leper is as of one dead, for as a corpse makes unclean all that comes +in contact with it, so too the leper. Alas!" so Aaron closed his +intercession, "Shall our sister, who was with us in Egypt, who with us +intoned the song at the Red Sea, who took upon herself the instruction +of the women while we instructed the men, shall she now, while we are +about to leave the desert and enter the promised land, sit shut out +from the camp?" + +These words of Aaron, however, were quite superfluous, for Moses had +determined, as soon as his sister became diseased, to intercede for her +with God, saying to himself: "It is not right that my sister should +suffer and I dwell in contentment." [496] He now drew a circle about +himself, stood up, and said a short prayer to God, which he closed with +the words: "I will not go from this spot until Thou shalt have healed +my sister. But if Thou do not heal her, I myself shall do so, for Thou +hast already revealed to me, how leprosy arises and how it disappears." +This prayer was fervent, spoken with his whole heart and soul, though +very brief. Had he spoken long, some would have said: "His sister is +suffering terribly and he, without heeding her, spends his time in +prayer." Others again would have said: "He prayeth long for his sister, +but for us he prayeth briefly." God said to Moses: "Why dost thou shout +so?" Moses: "I know what suffering my sister is enduring. I remember +the chain which my hand was chained, for I myself once suffered from +this disease." God: "If a king, or if her father had but spit in her +face, should she not be ashamed seven days? I, the King of kings, have +spit in her face, and she should be ashamed at least twice seven days. +For thy sake shall seven days be pardoned her, but the other seven days +let her be shut out from the camp." For want of priest who, according +to the tenets of the law, must declare a leper clean after the healing, +God Himself assumed this part, declaring Miriam unclean for a week, and +clean after the passing of that period. [497] + +Although leprosy came to Miriam as a punishment for her sin, still this +occasion served to show how eminent a personage she was. For the people +were breaking camp and starting on the march when, after having saddled +their beasts of burden for the march, upon turning to see the pillar of +cloud moving before them, they missed the sight of it. They looked +again to see if Moses and Aaron were in the line of procession, but +they were missing, nor was there anywhere to be seen a trace of the +well that accompanied them on their marches. Hence they were obliged to +return again to camp, where they remained until Miriam was healed. The +clouds and the well, the sanctuary and the sixty myriads of the people, +all had to wait a week in this spot until Miriam recovered. Then the +pillar of cloud moved on once more and the people knew that they had +not been permitted to proceed on their march only because of this pious +prophetess. This was a reward for the kind deed Miriam had done when +the child Moses was thrown into the water. Then Miriam for some time +walked up and down along the shore to wait the child's fate, and for +this reason did the people wait for her, nor could they move on until +she had recovered. [498] + + + + +THE SENDING OF THE SPIES + + +The punishment that God brought upon Miriam was meant as a lesson of +the severity with which God punishes slander. For Miriam spoke no evil +of Moses in the presence of any one except her brother Aaron. She had +moreover no evil motive, but a kindly intention, wishing only to induce +Moses to resume his conjugal life. She did not even dare to rebuke +Moses to his face, and still, even in spite of her great piety, Miriam +was not spared this heavy punishment. [499] Her experience, +nevertheless, did not awe the wicked man who, shortly after this +incident, made an evil report of the promised land, and by their wicked +tongues stirred up the whole people in rebellion against God, so that +they desired rather to return to Egypt than to enter Palestine. The +punishment that God inflicted upon the spies as well as upon the people +they had seduced was well deserved, for had they not been warned of +slander by Miriam's example, there might still have been some excuse. +In that case they might have been ignorant of the gravity of the sin of +slander, but now they had no excuse to offer. [500] + +When Israel approached the boundaries of Palestine, they appeared +before Moses, saying: "We will send men before us, and they shall +search out the land, and bring us word again by what way we must go up, +and into what cities we shall come." This desire caused God to exclaim: +"What! When you went through a land of deserts and of pits, you had no +desire for scouts, but now that you are about to enter a land full of +good things, now you wish to send out scouts. Not only was the desire +in itself unseemly, but also the way in which they presented their +request to Moses; for instead of approaching as they had been +accustomed, letting the older men be the spokesmen of the younger they +appeared on this occasion without guidance or order, the young crowding +out the old, and these pushing away their leaders. [501] Their bad +conscience after making this request - for they knew that their true +motive was lack of faith in God - caused them to invent all sorts of +pretexts for their plans. They said to Moses: "So long as we are in the +wilderness, the clouds act as scouts for us, for they move before us +and show us the way, but as these will not proceed with us into the +promised land, we want men to search out the land for us." Another plea +that they urged for their desire was this. They said: "The Canaanites +fear an attack from us and therefore hid their treasures. This is the +reason why we want to sent spies there in time, to discover for us +where they are hiding their treasures." They sought in other ways to +give Moses the impression that their one wish was exactly to carry out +the law. They said: "Hast not thou taught us that an idol to which +homage is no longer paid may be used, but otherwise it must be +destroyed? If we now enter Palestine and find idols, we shall not know +which of them were adored by the Canaanites and must be destroyed, and +which of them were no longer adored, so that we might use them." +Finally they said the following to Moses: "Thou, our teacher, hast +taught us that God 'would little by little drive the Canaanites before +us.' If this be so, we must send out spies to find out which cities we +must attack first." [502] Moses allowed himself to be influenced by +their talk, and he also liked the idea of sending out spies, but not +wishing to act arbitrarily he submitted to God the desire of the +people. God answered: "It is not the first time that they disbelieve My +promises. Even in Egypt they ridiculed Me, it is now become a habit +with them, and I know what their motive in sending spies is. If thou +wishest to send spies do so, but do not pretend that I have ordered +thee." + +Moses hereupon chose one man from every tribe with the exception of +Levi, and sent these men to spy out the land. These twelve men were the +most distinguished and most pious of their respective tribes, so that +even God gave His assent to the choice of every man among them. [503] +But hardly had these men been appointed to their office when they made +the wicked resolve to bring up an evil report of the land, and dissuade +the people from moving to Palestine. Their motive was a purely personal +one, for they thought to themselves that they would retain their +offices at the head of the tribes so long as they remained in the +wilderness, but would be deprived of them when they entered Palestine. +[504] + + + + +SIGNIFICANT NAMES + + +Significant of the wickedness of these men are their names, all of +which point to their godless action. The representative of the tribe of +Reuben was called Shammua, the son of Zaccur, because he did not obey +God, which was counted against him just as if he had pursued sorcery. +Shaphat, the son of Hori, was Simeon's representative. His name +signifies, "He did not conquer his evil inclination, and hence went out +empty-handed, without having received a possession in the land of +Israel." The tribe of Issachar was represented by Igal, the son of +Joseph. He bore this name because he soiled the reputation of the Holy +Land, and therefore died before his time. Benjamin's representative was +Palti, the son of Raphu, so called because "he spat out the good +qualities that had previously been his, and therefore wasted away." The +name of Gaddiel, the son of Sodi, Zebulun's representative, signifies, +"He spoke infamous things against God in executing the secret plan of +the spies." Manasseh's representative, Gaddi, the son of Susi, was so +called because he blasphemed God and aroused His wrath; for it was he +who said of the land, "it eateth up its inhabitants." But the worst one +among them was Ammiel, the son of Gemalli, the representative of Dan, +for it was he who said, "The land is so strong that not even God could +go up against it," hence his name, which means, "He cast a shadow upon +God's strength," and he was punished according to his wicked words, for +he did not enter the promised land. Asher's representative was Sethur, +the son of Michael, who had resolved to act against God and instead of +saying, "Who is like unto God?" he said, "Who is God?" Naphtali's +representative was named Nahbi, the son of Vophsi, for he suppressed +the truth, and faith found no room in his mouth, for he brought forth +lies against God. The last of these spies, Gad's representative, bore +the name Geuel, the son of Machi, for he was humbled because he urged +untruths against God. + +As the ten sinners were name in accordance with their actions, so too +did the names of the two pious spies among them correspond to their +pious actions. Judah's representative was name Caleb, the son of +Jephunneh, because "he spoke what he felt in his heart and turned aside +from the advice of the rest of the spies." The pious representative of +Ephraim was Hoshea, the son of Nun, a fitting name for him, for he was +full of understanding and was not caught like a fish by the spies. +Moses who perceived, even when he sent out the spies, the evil +intentions they harbored, changed Hoshea's name to Joshua, saying: "May +God stand by thee, that thou mayest not follow the counsel of the +spies." [505] + +This change of name that was brought about by the prefixing of the +letter Yod at last silenced the lamentations of this letter. For ever +since God had changed Sarai's name to Sarah, the letter Yod used to fit +about the celestial Throne and lament: "Is it perchance because I am +the smallest among the letters that Thou has taken me away from the +name of the pious Sarah?" God quieted this letter, saying: "Formerly +thou wert in a woman's name, and, moreover, at the end. I will not +affix thee to a man's name, and, moreover, at the beginning." This +promise was redeemed when Hoshea's name was changed to Joshua. [506] + +When the spies set out on their way, they received instructions from +Moses how to conduct themselves, and what in particular, they were to +note. He ordered them not to walk on the highways, but to go along +private pathways, for although the Shekinah would follow them, they +were still to incur no needless danger. If they entered a city, +however, they were not to slink like thieves in alleyways, but to show +themselves in public and answer those who asked what they wanted by +saying: "We came only to buy some pomegranates and grapes." They were +emphatically to deny that they had any intention of destroying the +idols or of felling the sacred trees. Moses furthermore said: "Look +about carefully what manner of land it is, for some lands produce +strong people and some weak, some lands produce many people and some +few. If you find the inhabitants dwelling in open places, then know +that they are mighty warriors, and depending upon their strength have +no fear of hostile attack. If, however, they live in a fortified place, +they are weaklings, and in their fear of strangers seek shelter within +their walls. Examine also the nature of the soil. If it be hard, know +then that it it fat; but if it be soft, it is lean." [507] Finally he +bade them inquire whether Job was still alive, for if he was dead, then +they assuredly needed not to fear the Canaanites, as there was not a +single pious man among them whose merits might be able to shield them. +[508] And truly when the spies reached Palestine, Job died, and they +found the inhabitants of the land at his grave, partaking of the +funeral feast. [509] + + + + +THE SPIES IN PALESTINE + + +On the twenty-seventh day of Siwan Moses sent out the spies from +Kadesh-Barnea in the wilderness of Paran, [510] and following his +directions they went first to the south of Palestine, the poorest part +of the Holy Land. Moses did like the merchants, who first show the +poorer wares, and then the better kind; so Moses wished the spies to +see better parts of the land the farther they advanced into it. When +they reached Hebron, they could judge what a blessed land this was that +had been promised them, for although Hebron was the poorest tract in +all Palestine, it was still much better than Zoan, the most excellent +part of Egypt. When, therefore, the sons of Ham built cities in several +lands, it was Hebron that they erected first, owing to its excellence, +and not Zoan, which they built in Egypt fully seven years later. + +Their progress through the land was on the whole easy, for God had +wished it so, that as soon as the spies entered a city, the plague +struck it, and the inhabitants, busied with the burial of their dead, +had neither time nor inclination to concern themselves with the +strangers. [511] Although they met with no evil on the part of the +inhabitants, still the sight of the three giants, Ahiman, Sheshai, and +Talmai inspired them with terror. These were so immensely tall that the +sun reached only to their ankles, and they received their names in +accordance with their size and strength. The strongest among them was +Ahiman, beholding whom one fancied oneself standing at the foot of a +mountain that was about to fall, and exclaimed involuntarily, "What is +this that is coming upon me?" Hence the name Ahiman. Strong as marble +was the second brother, wherefore he was called Sheshai, "marble." The +mighty strides of the third brother threw up plots from the ground when +he walked, hence he was called Talmi, "plots." [512] Not only the sons +of Anak were of such strength and size, but his daughters also, whom +the spies chanced to see. For when these reached the city inhabited by +Anak, that was called Kiriath-Arba, "City of Four," because the giant +Anak and his three sons dwelt there, they were struck with such terror +by them that they sought a hiding place. But what they had believed to +be a cave was only the rind of a huge pomegranate that the giant's +daughter had thrown away, as they later, to their horror, discovered. +For this girl, after having eaten the fruit, remembered that she must +not anger her father by letting the rind lie there, so she picked it up +with the twelve men in it as one picks up an egg shell, and threw it +into the garden, never noticing that she had thrown with it twelve men, +each measuring sixty cubits in height. When they left their hiding +place, they said to one another: "Behold the strength of these women +and judge by their standard the men!" [513] + +They soon had an opportunity of testing the strength of the men, for as +soon as the three giants heard of the presence of the Israelite men, +they pursued them, but the Israelites found out with what manner of men +they were dealing even before the giants had caught up with them. One +of the giants shouted, and the spies fell down as men dead, so that it +took a long time for the Canaanites to restore them to life by the aid +of friction and fresh air. The Canaanites hereupon said to them: "Why +do you come here? Is not the whole world your God's, and did not He +parcel it out according to His wish? Came ye here with the purpose of +felling the sacred trees?" The spied declared their innocence, +whereupon the Canaanites permitted them to go their ways unmolested. As +a reward for this kind deed, the nation to which these giants belonged +has been preserved even to this day. [514] + +They would certainly not have escaped from the hands of the giants, had +not Moses given them two weapons against them, his staff and the secret +of the Divine Name. These two brought them salvation whenever they felt +they were in danger from the giants. For these were none other than the +seed of the angels fallen in the antediluvian era. Sprung from their +union with the daughters of men, and being half angels, half men, these +giants were only half mortal. They lived very long, and then half their +body withered away. Threatened by an eternal continuance of this +condition, half life, and half death, they preferred either to plunge +into the sea, or by magic herb which they knew to put an end to their +existence. [515] They were furthermore of such enormous size that the +spies, listening one day while the giants discussed them, heard them +say, pointing to the Israelites: "There are grasshoppers by the trees +that have the semblance of men," for "so they were in their sight." +[516] + +The spies, with the exception of Joshua and Caleb, had resolved from +the start to warn the people against Palestine, and so great was their +influence that Caleb feared he would yield to it. He therefore hastened +to Hebron where the three Patriarchs lie, and, standing at their +graves, said: "Joshua is proof against the pernicious influence of the +spies, for Moses had prayed to God for him. Send up prayers now, my +fathers, for me, that God in His mercy may keep me far from the counsel +of the spies." [517] + +There had always been a clash between Caleb and his comrades during +their crossing through Palestine. For whereas he insisted upon taking +along the fruits of the land to show their excellence to the people, +they strongly opposed this suggestion, wishing as they did to keep the +people from gaining an impression of the excellence of the land. Hence +they yielded only when Caleb drew his sword, saying: "If you will not +take of the fruits, either I shall slay you, or you will slay me." They +hereupon cut down a vine, which was so heavy that eight of them had to +carry it, putting upon each the burden of one hundred and twenty seah. +The ninth spy carried a pomegranate, and the tenth a fig, which they +brought from a place that had once belonged to Eshcol, one of Abraham's +friends, but Joshua and Caleb carried nothing at all, because it was +not consistent with their dignity to carry a burden. [518] This vine +was of such gigantic size that the wine pressed from its grapes +sufficed for all the sacrificial libations of Israel during the forty +years' march. [519] + +After the lapse of forty days they returned to Moses and the people, +after having crossed through Palestine from end to end. By natural +means it would not, of course, have been possible to traverse all the +land in so short a time, by God made it possible by "bidding the soil +to leap for them," and they covered a great distance in a short time. +God knew that Israel would have to wander in the wilderness forty +years, a year for every day the spies had spent in Palestine, hence He +hastened their progress through the land, that Israel might not have to +stay too long in the wilderness. [520] + + + + +THE SLANDEROUS REPORT + + +When Moses heard that the spies had returned from their enterprise, he +went to his great house of study, where all Israel too assembled, for +it was a square of twelve miles, affording room to all. [521] There too +the spies betook themselves and were requested to give their report. +Pursuing the tactics of slanderers, they began by extolling the land, +so that they might not by too unfavorable a report arouse the suspicion +of the community. They said: "We came unto the land whither thou +sentest us, and surely it floweth with milk and honey." This was not an +exaggeration, for honey flowed from the trees under which the goats +grazed, out of whose udders poured mile, so that both mile and honey +moistened the ground. But they used these words only as an +introduction, and the passed on to their actual report, which they had +elaborated during those forty days, and by means of which they hoped to +be able to induce the people to desist from their plan of entering +Palestine. [522] "Nevertheless," they continued, "the people be strong +that dwell in the land, and the cities are walled, and very great: and +moreover we saw children of Anak there." Concerning the latter they +spoke an untruth with the intention of inspiring Israel with fear, for +the sons of Anak dwelt in Hebron, whither Caleb alone had gone to pray +at the graves of the Patriarchs, [523] at the same time as the Shekinah +went there to announce to the Patriarch that their children were now on +the way to take possession of the land which had been promised to them +of yore. [524] To intensify to the uttermost their fear of the +inhabitants of Palestine, they furthermore said: "The Amalekites dwell +in the land of the South." They threatened Israel with Amalek as one +threatens a child with a strap that had once been employed to chastise +him, for they had had bitter experiences with Amalek. The statement +concerning Amalek was founded on fact, for although southern Palestine +had not originally been their home, still they had recently settled +there in obedience to the last wish of their forefather Esau, who had +bidden them cut off Israel from their entrance into the promised land. +"If, however," continued the spies in their report, "you are planning +to enter the land from the mountain region in order to evade Amalek, +let us inform you that the Hittites, and the Jebussites, and the +Amorites dwell in the mountains; and if you plan to go there by sea, +let us inform you that the Canaanites dwell by the sea, and along the +Jordan." [525] + +As soon as the spies had completed their report, Joshua arose to +contradict them, but they gave him no chance to speak, calling out to +him: "By what right dost thou, foolish man, presume to speak? Thou hast +neither sons nor daughters, so what dost thou care if we perish in our +attempt to conquer the land? We, on the other hand, have to look out +for our children and wives." Joshua, therefore, very much against his +will, had to be silent. Caleb now considered in what way he could +manage to get a hearing without being shouted down as Joshua had been. + +Caleb had given his comrades an entirely false impression concerning +his sentiments, for when these formed the plan to try to make Israel +desist from entering Palestine, they drew him into their council, and +he pretended to agree with them, whereas he even then resolved to +intercede for Palestine. Hence, when Caleb arose, the spies were +silent, supposing he would corroborate their statements, a supposition +which his introductory words tended to strengthen. He began: "Be +silent, I will reveal the truth. This is not all for which we have to +thank the son of Amram." But to the amazement of the spies, his next +words praised, not blamed, Moses. He said: "Moses - it is he who drew +us up out of Egypt, who clove the sea for us, who gave us manna as +food." In this way he continued his eulogy on Moses, closing with the +words: "We should have to obey him even if he bade us ascend to heaven +upon ladders!" [526] These words of Caleb were heard by all the people, +for his words were so mighty that they could be heard twelve miles off. +It was this same powerful voice that had saved the life of the spies. +For when the Canaanites first took note of them and suspected them of +being spies, the three giants, Ahiman, Sheshai, and Talmai pursued them +and caught up with them in the plain of Judea. When Caleb, hidden +behind a fence, saw that the giants were at their heels, he uttered +such a shout that the giants fell down in a swoon because of the +frightful din. When they had recovered, the giants declared that they +had pursued the Israelites not because of the fruits, but because they +had suspected them of the wish to burn their cities. [527] + +Caleb's mighty voice did not, however, in the least impress the people +or the spies, for the latter, far from retracting their previous +statements, went so far as to say: "We be not able to go up against the +people; for they are stronger than we, they are so strong that even God +can not get at them. The land through which we had gone to search it is +a land that eateth up the inhabitants thereof through disease; and all +the people that we saw in it are men of wicked traits. And here we saw +men upon sight of whom we almost swooned in fright, the giants, the +sons of Anak, which come of giants: and we were in our own sight as +grasshoppers, and so we were in their sight." [528] At these last +words, God said: "I have not objection to your saying, 'We were in our +own sight as grasshoppers,' but I take it amiss if you say, 'And so we +were in their sight,' for how can you tell how I made you appear in +their sight? How do you know if you did not appear to them to be +angels?" [529] + + + + +THE NIGHT OF TEARS + + +The words of the spies were heard by willing ears. The people believed +them implicitly, and when called to task by Moses, replied: "O our +teacher Moses, if there had been only two spies or three, we should +have had to give credence to their words, for the law tells us to +consider the testimony of even two as sufficient, whereas in this case +there are fully ten! [530] Our brethren have made us faint of heart. +Because the Lord hated us, He hath brought us forth out of the land of +Egypt, to deliver us into the hand of the Amorites, to destroy us." By +these words the Israelites revealed that they hated God, and for this +reason did they believe that they were hated by Him, for "whatever a +man wisheth his neighbor, doth he believe that his neighbor wisheth +him." They even tried to convince Moses that God hated them. They said: +"If an earthly king has two sons and two fields, on watered by a river, +and the other dependent upon rains, will he not five the one that is +watered by the river to his favorite son, and give the other, less +excellent field to his other son? God led us out of Egypt, a land that +is not dependent upon rain, only to give us the land of Canaan, which +produces abundantly only if the rains fall." [531] + +Not only did the spies in the presence of Moses and Aaron voice their +opinion that is was not advisable to attempt conquering Palestine, but +they employed every means of inciting the people into rebellion against +Moses and God. On the following evening every one of them betook +himself to his house, donned his mourning cloths, and began to weep +bitterly and to lament. Their housemates quickly ran toward them and in +astonishment asked their reason for these tears and lamentations. +Without interrupting their wailings, they answered" "Woe is me for ye, +my sons, and woe is me for ye, my daughters and daughters-in-law, that +are doomed to be dishonored by the uncircumcised and to be given as a +prey to their lusts. These men that we have beheld are not like unto +mortals. Strong and mighty as angels are they; one of them might well +slay a thousand of us. How dare we look into the iron faces of men so +powerful that a nail of theirs is sufficient to stop up a spring of +water!" At these words all the household, sons, daughters, and +daughters-in-law, burst into tears and loud lamentations. Their +neighbors came running to them and joined in the wails and sobs until +they spread throughout all the camp, and all the sixty myriads of +people were weeping. When the sound of their weeping reached heaven, +God said: "Ye weep to-day without a cause, I shall see to it that in +the future ye shall have a cause to weep on this day." It was then that +God decreed to destroy the Temple on the ninth day of Ab, the day on +which Israel in the wilderness wept without cause, so that this day +became forever a day of tears. [532] + +The people were not, however, content with tears, they resolved to set +up as leaders in place of Moses and Aaron, Dathan and Abiram, and under +their guidance to return to Egypt. [533] But worse than this, not only +did they renounce their leader, but also their God, for they denied Him +and wished to set up and idol for their God. [534] Not only the wicked +ones among them such as the mixed multitude demurred against Moses and +Aaron, but those also who had heretofore been pious, saying: "Would to +God that we had died in the land of Egypt! Or would to God we had died +in this wilderness!" When Joshua and Caleb heard these speeches of the +people teeming with blasphemy, they rent their garments and tried to +restrain the people from their sinful enterprise, exhorting them +particularly to have fear of the Canaanites, because the time was at +hand when God had promised Abraham to give the land of Canaan to his +descendants, and because there were no pious men among the inhabitants +of the land for whose sake God would have been willing to leave it +longer in their possession. They also assured the people that God had +hurled from heaven the guardian angel of the inhabitants of Palestine, +so that they were now impotent. [535] The people, however, replied: "We +do not believe you; the other spies have our weal and woe more at heart +than you." [536] Nor were the admonitions of Moses of more avail, even +though he brought them a direct message from God to have no fear of the +Canaanites. In vain did he say to them, "He who wrought all those +miracles for you in Egypt and during your stay in the wilderness will +work miracles for you as well when you will enter the promised land. +Truly the past ought to inspire you with trust in the future." The only +answer the people had to this was, "Had we heard this report of the +land from strangers, we should not have given it credit, but we have +heard it from men whose sons are our sons, and whose daughters are our +daughters." [537] In their bitterness against their leaders they wanted +to lay hands upon Moses and Aaron, whereupon God sent His cloud of +glory as a protection to them, under which they sought refuge. But far +from being brought to a realization of their wicked enterprise by this +Divine apparition, they cast stones at the cloud, hoping in this way to +kill Moses and Aaron. This outrage on their part completely wore out +God's patience, and He determined upon the destruction of the spies, +and a severe punishment of the people misled by them. [538] + + + + +INGRATITUDE PUNISHED + + +God now appeared to Moses, bidding him convey the following words to +the people: "You kindle My anger on account of the very benefits I +conferred upon you. When I clove the sea for you that you might pass +through, while the Egyptians stuck in the loam at its bottom, you said +to one another, 'In Egypt we trod loam, and He led us out of Egypt, +only that we might again tread it.' I gave you manna as food, which +made you strong and fat, but you, perceiving of it, said: 'How comes it +to pass that twenty days a human being dies if after four or five days +he does not excrete food he had taken. Surely we are doomed to die.' +When the spies came to Palestine, I arranged it so that as soon as they +entered the city its king or governor dies, in order that the +inhabitants, occupied with the burial of their ruler, might not take +account of the spies' presence and kill them. Instead of being thankful +for this, the spies returned and reported, 'The land through which we +have gone to search it, is a land that eateth up the inhabitants +thereof.' To you I gave the Torah; for your sake I said to the Angel of +Death, 'Continue to hold sway over the rest of the world, but not over +this nation that I have chosen as My people.' Truly I had hopes that +after all this you would sin no more, and like Myself and the angels +would live eternally, without ever tasting death. You, however, in +spite of the great opportunity that I offered you, conducted yourselves +like Adam. Upon him also did I lay a commandment, promising him life +eternal on condition he observed it, but he brought ruin upon himself +by trespassing My commandment and eating of the tree. To him I said, +'Dust thou art, and unto dust shalt thou return.' Similar was My +experience with you. I said, 'You are angels,' but you conducted +yourselves like Adam in your sins, and hence like Adam you must die. I +had thought and hoped you would follow example of the Patriarchs, but +you act like the inhabitants of Sodom, who in punishment for their sins +were consumed by fire." [539] "If," continued God, turning to Moses, +"they suppose that I have need of swords or spears to destroy them, +they are mistaken. As through the word I created the world, so can I +destroy the world by it, which would be a proper punishment for them. +As through their words and their talk they angered Me, so shall the +word kill them, and thou shalt be their heir, for 'I will make of thee +a greater nation and mightier than they.'" [540] Moses said: "If the +chair with three legs could not withstand the moment of Thy wrath, how +then shall a chair that have but one leg endure? Thou are about to +destroy the seed of the three Patriarchs; how then may I hope that my +seed is to fare better? This is not the only reason for which Thou +shouldst preserve Israel, as there are other considerations why Thou +shouldst do so. Were Thou to destroy Israel, the Edomites, Moabites, +and all the inhabitants of Canaan would say [541] that Thou hadst done +this only because Thou wert not able to maintain Thy people, and +therefore Thou didst destroy them. These will furthermore declare that +the gods of Canaan are mightier than those of Egypt, that Thou hadst +indeed triumphed over the river gods of Egypt, but that Thou wert not +the peer of the rain gods of Canaan. Worse even than this, the nations +of the world will accuse Thee of continuous cruelty, saying, 'He +destroyed the generation of the flood through water; He rased to the +ground the builders of the tower, as well as the inhabitants of Sodom; +and no better then theirs was the fate of the Egyptians, whom He +drowned in the sea. Now He hath also ruined Israel whom He had called, +'My firstborn son,' like Lilith who, when she can find no strange +children, slays her own. So did He slay His own son." [542] Moses +furthermore said: "Every pious man makes a point of cultivating a +special virtue. Do Thou also in this instance bring Thy special virtue +to bear." God: "And what is My special virtue?" Moses: "Long-suffering, +love, and mercy, for Thou art wont to be long-suffering with them that +kindle Thy wrath, and to have mercy for them. In Thy very mercy is Thy +strength best shown. Mete out to Thy children, then, justice in small +measure only, but mercy in great measure." [543] + +Moses well knew that mercy was God's chief virtue. He remembered that +he had asked God, when he interceded for Israel after their sin of the +Golden Calf, "Pray tell me by what attribute of Thine Thou rulest the +world." God answered: "I rule the world with loving-kindness, mercy, +and long-suffering." "Can it be," said Moses, "that Thy long-suffering +lets sinners off with impunity?" To this question Moses had received no +answer, hence he felt he might now say to God: "Act now as Thou didst +then assent. [544] Justice, that demands the destruction of Israel, is +on one side of the scales, but it is exactly balance by my prayer on +the other side. Let us now see how the scales will balance." God +replied: "As truly as thou livest, Moses, thy prayer shall dip the +scales to the side of mercy. For thy sake must I cancel My decision to +annihilate the children of Israel, so that the Egyptians will exclaim, +'Happy the servant to whose wish his master defers.' I shall, however, +collect My debt, for although I shall not annihilate Israel all at +once, they shall make partial annual payments during the following +forty years. Say to them, 'Your carcasses shall fall in this +wilderness; and all that were numbered of you, according to your whole +number, from twenty years old and upward, which have murmured against +Me. And your children shall be wanderers in the wilderness forty years, +and shall bear you whoredoms, until your carcasses be consumed in the +wilderness.'" [545] + +This punishment was not, however, as severe as it might appear, for +none among them died below the ages of sixty, whereas those who had at +the time of the exodus from Egypt been either below twenty or above +sixty were entirely exempt from this punishment. Besides only such were +smitten as had followed the counsel of the spies, whereas the others, +and the Levites and the women were exempt. [546] Death, moreover, +visited the transgressors in such fashion that they were aware it was +meant as punishment for their sins. Throughout all the year not one +among them died. On the eighth day of the month of Ab, Moses would have +a herald proclaim throughout the camp, "Let each prepare his grave." +They dug their graves, and spent there the following night, the same +night on which, following the counsel of the spies, they had revolted +against God and Moses. In the morning a herald would once more appear +and cry: "Let the living separate themselves from the dead." Those that +were still alive arose, but about fifteen thousand of them remained +dead in their graves. After forty years, however, when the herald +repeated his customary call the ninth day of Ab, all arose, and there +was not a single dead man among them. At first they thought they had +made a miscalculation in their observation of the moon, that is was not +the ninth day of Ab at all, and that this was the reason why their +lives had been spared. Hence they repeated their preparations for death +until the fifteenth day of Ab. Then the sight of the full moon +convinced them that the ninth day of Ab had gone by, and that their +punishment had been done away with. In commemoration of the relief from +this punishment, they appointed the fifteenth day of Ab to be a holy +day. [547] + + + + +THE YEARS OF DISFAVOR + + +Although God had now cancelled His resolution to annihilate Israel, He +was not yet quite reconciled with them, and they were out of favor +during the following years of their march through the desert, as was +made evident by several circumstances. During these years of disfavor +the north wind did not blow, with the result that the boys who were +born in the desert could not be circumcised, as the absence of the wind +produced and excessively high temperature, a condition that made it +very dangerous for the young boys to have this operation performed upon +them. [548] As the law, however, prohibits the offering of the paschal +lamb unless the boys have been circumcised, Israel could not properly +observe the feast of Passover after the incident of the spies. [549] +Moses also felt the effects of the disfavor, for during this time he +received from God none but the absolutely essential directions, and no +other revelations. This was because Moses, like all other prophets, +received this distinction only for the sake of Israel, and when Israel +was in disgrace, God did not communicate with him affectionately. [550] +Indeed Moses' fate, to die in the desert without entering the promised +land, had been decreed simultaneously with the fate of the generation +led by him out of Egypt. [551] + +But the most terrible punishment of all fell upon the spies who, with +their wicked tongues, had brought about the whole disaster. God repaid +them measure for measure. Their tongues stretched to so great a length +that they touched the navel; and worms crawled out of their tongues, +and pierced the navel; in this horrible fashion these men died. [552] +Joshua and Caleb, however, who had remained true to God and had not +followed the wicked counsel of their colleagues, were not only exempted +from death, but were furthermore rewarded by God, by receiving in the +Holy Land the property that had been allotted to the other spies. [553] +Caleb was forty years of age at the time when he was sent out as a spy. +He had married early, and at the age of ten had begot a son, still at +the age of eighty-five he was sturdy enough to enjoy his possession in +the Holy Land. [554] + +God's mercy is also extended to sinners, hence He bade Moses say to the +people: "The Amalekites and the Canaanites are now dwelling in the +valley, to-morrow turn you, and get you into the wilderness by the way +of the Red Sea." God did this because He had firmly resolved, in the +event of a war between Israel and the inhabitants of Palestine, not to +aid the former. Knowing that in this cast their annihilation was sure, +He commanded them to make no attempt to enter the land by force. [555] +"It had been My intention," said God, "to exalt you, but now if you +were to attempt to make war upon the inhabitants of Palestine, you +would suffer humiliation." The people did not, however, hearken to the +words of God that Moses communicated to them, and all at once formed in +battle array in order to advance against the Amorites. They thought +that after they had confessed their sin of having been misled by the +spies, God would stand by them in their battles, so they said to Moses: +"Surely these few drops have not filled the bucket." Their +transgression against God seemed to them only a peccadillo that had +long since been forgiven. They were, however, mistaken. Like bees the +enemies swarmed down upon them, and whereas these had in former times +fallen dead of fright upon hearing the names of the Israelites, now a +blow from them sufficed to kill the Israelites. Their attempt to wage +war without the Holy Ark in their midst proved a miserable failure. +Many of them, and Zelophehad among these, met their death, and as many +others returned to camp covered with wounds. The wailing and weeping of +the people was of no avail, God persisted in His resolve, and they +brought upon themselves grave punishment for this new proof of +disobedience, for God said to Moses: "If I were to deal with them now +in accordance with strict justice, they should never enter the land. +After a while, however, I shall let them 'possess the land, which I +sware unto their fathers to give unto them.'" [556] + +In order to comfort and encourage Israel in their dejection, Moses +received directions to announce the law of sacrifices, and other +precepts laid down for the life in the Holy Land, that the people might +see that God did not mean to be angry with them forever. When Moses +announced the laws to them, a dispute arose between the Israelites and +the proselytes, because the former declared that they alone and not the +others were to make offerings to God in His sanctuary. God hereupon +called Moses, and said to him: "Why do these always quarrel one with +another?" Moses replied: "Thou knowest why." God: "Have I not said to +thee, 'One law and one ordinance shall be for you and for the stranger +that sojourneth with you?'" [557] + +Although the forty years' march through the desert was a punishment for +the sin of Israel, still it had one advantage. At the time when Israel +departed from Egypt, Palestine was in poor condition; the trees planted +in the time of Noah were old and withered. Hence God said: "What! Shall +I permit Israel to enter an uninhabitable land? I shall bid them wander +in the desert for forty years, that the Canaanites may in the meantime +fell the old trees and plant new ones, so that Israel, upon entering +the land, may find it abounding in plenty." So did it come to pass, for +when Israel conquered Palestine, they found the land not only newly +cultivated, [558] but also filled to overflowing with treasures. The +inhabitants of this land were such misers that they would not indulge +in a drop of oil for their gruel; if an egg broke, they did not use it, +but sold it for cash. The hoardings of these miserly Canaanites God +later gave to Israel to enjoy and to use. [559] + + + + +THE REBELLION OF KORAH + + +The Canaanites were not the only ones who did not enjoy their wealth +and money, for a similar fate was decreed for Korah. He had been the +treasurer of Pharaoh, and possessed treasures so vast that he employed +three hundred white mules to carry the keys of his treasures: but "let +not the rich man boast of his riches," for Korah through his sin lost +both life and property. Korah had obtained possession of his riches in +the following way: When Joseph, during the lean years, through the sale +of grain amassed great treasures, he erected three great buildings, one +hundred cubits wide, one hundred cubits long, and one hundred cubits +wide, one hundred high, filled them with money and delivered them to +Pharaoh, being too honest to leave even five silver shekels of this +money to his children. Korah discovered one of these three treasuries. +On account of his wealth he became proud, and his pride brought about +his fall. [560] He believed Moses had slighted him by appointing his +cousin Elizaphan as chief of the Levite division of Kohathites. He +said: "My grandfather had four sons, Amram, Ishar, Hebron, and Uzziel. +Amram, as the firstborn, had privileges of which his sons availed +themselves, for Aaron is high priest and Moses is king; but have not I, +the son of Izhar, the second son of Kohath, the rightful claim to be +prince of the Kohathites? Moses, however, passed me by and appointed +Elizaphan, whose father was Uzziel, the youngest son of my grandfather. +Therefore will I now stir up rebellion against Moses, and overthrow all +institutions founded by him." Korah was far too wise a man to believe +that God would permit success to a rebellion against Moses, and stand +by indifferently, but the very insight that enabled him to look into +the future became his doom. He saw with his prophetic eye that Samuel, +a man as great as both Aaron and Moses together, would be one of his +descendants; and furthermore that twenty-four descendants of his, +inspired by the Holy Spirit, would compose psalms and sing them in the +Temple. This brilliant future of his descendants inspired him with +great confidence in his undertaking, for he thought to himself that God +would not permit the father of such pious men to perish. His eye did +not, however, look sharply enough into the future, or else he would +also have known that his sons would repent of the rebellion against +Moses, and would for this reason be deemed worthy of becoming the +fathers of prophets and Temple singers, whereas he was to perish in +this rebellion. [561] + +The names of this unfortunate rebel corresponded to his deed and to his +end. He was called Korah, "baldness," for through the death of his +horde he caused a baldness in Israel. He was the son of Izhar, "the +heat of the noon," because he caused the earth to be made to boil "like +the heat of noon;" and furthermore he was designated as the son of +Kohath, for Kohath signifies "bluntness," and through his sin he made +"his children's teeth be set on edge." His description as the son of +Levi, "conduct," points to his end, for he was conducted to hell. [562] + +Korah, however, was not the only one who strove to overthrow Moses. +With him were, first of all, the Reubenites, Dathan and Abiram, who +well deserve their names, for the one signifies, "transgressor of the +Divine law," and the other, "the obdurate." There were, furthermore, +two hundred fifty men, who by their rank and influence belonged to the +most prominent people in Israel; among them even the princes of the +tribes. In the union of the Reubenites with Korah was verified the +proverb, "Woe to the wicked, woe to his neighbor." For Korah, one of +the sons of Kohath, had his station to the south of the Tabernacle, and +as the Reubenites were also encamped there, a friendship was struck up +between them, so that they followed him in his undertaking against +Moses. [563] + +The hatred Korah felt against Moses was still more kindled by his wife. +When, after the consecration of the Levites, Korah returned home, his +wife noticed that the hairs of his head and of his body had been +shaved, and asked him who had done all this to him. He answered, +"Moses," whereupon his wife remarked: "Moses hates thee and did this to +disgrace thee." Korah, however, replied: "Moses shaved all the hair of +his own sons also." But she said: "What did the disgrace of his own +sons matter to him if he only felt he could disgrace thee? He was quite +ready to make that sacrifice." [564] As at home, so also did Korah fare +with others, for, hairless as he was, no one at first recognized him, +and when people at last discovered who was before them, they asked him +in astonishment who had so disfigured him. In answer to their inquiries +he said, "Moses did this, who besides took hold of my hands and feet to +lift me, and after he had lifted me, said, 'Thou art clean.' But his +brother Aaron he adorned like a bride, and bade him take his place in +the Tabernacle." Embittered by what they considered as insult offered +him by Moses, Korah and his people exclaimed: "Moses is king, his +brother did he appoint as high priest, his nephews as heads of the +priests, he allots to the priest the heave offering and many other +tributes." [565] Then he tried to make Moses appear ridiculous in the +eyes of the people. Shortly before this Moses had read to the people +the law of the fringes in the borders of their garments. Korah now had +garments of purple made for the two hundred fifty men that followed +him, all of whom were chief justices. Arrayed thus, Korah and his +company appeared before Moses and asked him if they were required to +attach fringes to the corners of these garments. Moses answered, "Yea." +Korah then began this argument. "If," said he, "one fringe of purple +suffices to fulfil this commandment, should not a whole garment of +purple answered the requirements of the law, even if there be no +special fringe of purple in the corners?" He continued to lay before +Moses similar artful questions: "Must a Mezuzah be attached to the +doorpost of the house filled with the sacred Books?" Moses answered, +"Yea," Then Korah said: "The two hundred and seventy sections of the +Torah are not sufficient, whereas the two sections attached to the +door-post suffice!" Korah put still another question: "If upon a man's +skin there show a bright spot, the size of half a bean, is he clean or +is he unclean?" Moses: "Unclean." "And," continued Korah, "if the spot +spread and cover all the skin of him, is he then clean or unclean?" +Moses: "Clean." "Laws so irrational," said Korah, "cannot possibly +trace their origin from God. The Torah that thou didst teach to Israel +is not therefore God's work, but thy work, hence art thou no prophet +and Aaron is no high priest!" [566] + + + + + KORAH ABUSES MOSES AND THE TORAH + + +Then Korah betook himself to the people to incite them to rebellion +against Moses, and particularly against the tributes to the priests +imposes upon the people by him. That the people might now be in a +position to form a proper conception of the oppressive burden to these +tasks, Korah told them the following tale that he had invented: "There +lived in my vicinity a widow with two daughters, who owned for their +support a field whose yield was just sufficient for them to keep body +and soul together. When this woman set out to plow her field, Moses +appeared and said: 'Thou shalt not plow with an ox and an ass +together.' When she began to sow, Moses appeared and said: 'Thou shalt +not sow with divers seeds.' When the first fruits showed in the poor +widow's field, Moses appeared and bade her bring it to the priests, for +to them are due 'the first of all the fruit of the earth'; and when at +length the time came for he to cut it down, Moses appeared and ordered +her 'not wholly to reap the corners of the field, not to gather the +gleanings of the harvest, but to leave them for the poor.' When she had +done all that Moses had bidden her, and was about to thrash the grain, +Moses appeared once more, and said: 'Give me the heave offerings, the +first and the second tithes to the priest.' When at last the poor woman +became aware of the fact that she could not now possibly maintain +herself from the yield of the field after the deduction of all the +tributes that Moses had imposed upon her, she sold the field and with +the proceeds purchased ewes, in the hope that she might now undisturbed +have the benefit of the wool as well as the younglings of the sheep. +She was, however, mistaken. When the firstling of the sheep was born, +Aaron appeared and demanded it, for the firstborn belongs to the +priest. She had a similar experience with the wool. At shearing time +Aaron reappeared and demanded 'the first of the fleece of the sheep,' +which, according to Moses' law, was his. But not content with this, he +reappeared later and demanded one sheep out of every ten as a tithe, to +which again, according to the law, he had a claim. This, however, was +too much for the long-suffering woman, and she slaughtered the sheep, +supposing that she might now feel herself secure, in full possession of +the meat. But wide of the mark! Aaron appeared, and, basing his claim +on the Torah, demanded the shoulder, the two cheeks, and the maw. +'Alas!' exclaimed the woman, 'The slaughtering of the sheep did not +deliver me out of thy hands! Let the meat then be consecrated to the +sanctuary.' Aaron said, 'Everything devoted in Israel is mine. It shall +then be all mine.' He departed, taking with him the meat of the sheep, +and leaving behind him the widow and her daughters weeping bitterly. +Such men," said Korah, concluding his tale, "are Moses and Aaron, who +pass their cruel measures as Divine laws." [567] + +Pricked on by speeches such as these, Korah's horde appeared before +Moses and Aaron, saying: "Heavier is the burden that ye lay upon us +than was that of the Egyptians; and moreover as, since the incident of +the spies, we are forced annually to offer as a tribute to death +fifteen thousand men, it would have been better for us had we stayed in +Egypt." They also reproached Moses and Aaron with an unjustified love +of power, saying: "Upon Sinai all Israel heard the words of God, 'I am +thy Lord.' Wherefore then lift ye up yourselves above the congregation +of the Lord?" [568] They knew no bounds in their attacks upon Moses, +they accused him of leading an immoral life and even warned their wives +to keep far from him. [569] They did not, moreover, stop short at +words, but tried to stone Moses, [570] when at last he sought +protection from God and called to Him for assistance. He said: "I do +not care if they insult me or Aaron, but I insist that the insult of +the Torah be avenged. 'If these men die the common death of all men,' I +shall myself become a disbeliever and declare the Torah was not given +by God." [571] + + + + + MOSES PLEADS IN VAIN WITH KORAH + + +Moses took Korah's transgression much to heart, for he thought to +himself that perhaps, after the many sins of Israel, he might not +succeed in obtaining God's pardon for them. He did not therefore have +this matter decided immediately, but admonished the people to wait +until the following day, having a lingering hope that Korah's horde, +given time for calm reflection, might themselves perceive their sin to +which an excess of drink might have carried them away. Hence he said to +them: "I may not now appear before the Lord, for although He partakes +of neither food nor drink, still He will not judge such actions of ours +as we have committed after feasting and revelling. But 'to-morrow the +Lord will show who are His.' [572] Know ye now that just as God has set +definite bounds in nature between day and night, between light and +darkness, so also has He separated Israel from the other nations, and +so also has he separated Aaron from the rest of Israel. If you can +obliterate the boundary between light and darkness, then only you +remove the boundary of separation between Israel and the rest, but not +otherwise. Other nations have many religions, many priests, and worship +in many temples, but we have one God, one Torah, one law, one altar, +and one high priest, whereas ye are two hundred fifty men, each of whom +is imbued with the desire of becoming the high priest, as I too should +like to be high priest, if such a thing were possible. But to prove +Aaron's claim to his dignity, 'this do; take you censers, Korah, and +all his company; and put fire therein, and put incense upon them before +the Lord to-morrow.' The offering of incense is the most pleasant +offering before the Lord, but for him who hath not been called this +offering holds a deadly poison, for it consumed Nadab and Abihu. But I +exhort ye not to burden your souls with a deadly sin, for none but the +man God will choose as high priest out of the number of you will remain +alive, all others will pay with their lives at the offering of +incense." These last words of Moses, however, far from restraining +them, only strengthened Korah in his resolve to accomplish his +undertaking, for he felt sure that God would choose him, and none +other. He had a prophetic presentiment that he was destined to be the +forefather of prophets and Temple singers, and for this reason thought +he was specially favored by God. + +When Moses perceived that Korah was irreclaimable, he directed the rest +of his warning to those other Levites, the men of Korah's tribe, who, +he feared, would join Korah in his rebellion. He admonished them to be +satisfied with the honors God had granted them, and not to strive for +priestly dignity. He concluded his speech with a last appeal to Korah +to cause no schism in Israel, saying; "Had Aaron arbitrarily assumed +the priestly dignity, you would do right to withstand his presumption, +but it was God, whose attributes are sublimity, strength, and +sovereignty, who clothed Aaron with this dignity, so that those who are +against Aaron are in reality against God." Korah made no answer to all +these words, thinking that the best course for him to follow would be +to avoid picking an argument with so great a sage as Moses, feeling +sure that in such a dispute he should be worsted and, contrary to his +own conviction, be forced to yield to Moses. + +Moses, seeing that is was useless to reason with Korah, sent a +messenger to Dathan and Abiram, [573] summoning them to appear before +his court. He did this because the law required that the accused be +summoned to appear before the judge, before the judgement may be passed +upon him, and Moses did not wish these men to be punished without a +hearing. [574] These, however, made answer to the messenger sent by +Moses, "We will not come up!" This shameless answer held an unconscious +prophecy. They went not up, but, as their end showed, down, to hell. +Not only, moreover, did they refuse to comply with Moses' demand, they +sent the following message in answer to Moses: "Why dost thou set +thyself up as master over us? What benefit didst thou bring to us? Thou +didst lead us out of Egypt, a land 'like the garden of the Lord,' but +hast not brought us to Canaan, leaving us in the wilderness where we +are daily visited by the plague. Even in Egypt didst thou try to assume +the leadership, just as thou doest not. Thou didst beguile the people +in their exodus from Egypt, when thou didst promise to lead them to a +land of milk and honey; in their delusion they followed thee and were +disappointed. Now dost thou attempt to persuade us as thou didst +persuade them, but thou shalt not succeed, for we will not come and +obey thy summons." [575] + +The shamelessness of these two men, who declined even to talk about +their transgression with Moses, aroused his wrath to the uttermost, for +a man does get a certain amount of satisfaction out of discussing the +dispute with this opponents, whereas he feels badly if he cannot +discuss the matter. In his anger he said to God: "O Lord of the world! +I well know that these sinners participated in the offerings of the +congregation that were offered for all Israel, but as they have +withdrawn themselves from the community, accept not Thou their share of +the offering and let it not be consumed by the heavenly fire. It was I +whom they treated so, I who took no money from the people for my +labors, even when payment was my due. It is customary for anyone who +works for the sanctuary to receive pay for his work, but I traveled to +Egypt on my own ass, and took none of theirs, although I undertook the +journey in their interests. It is customary for those that have a +dispute to go before a judge, but I did not wait for this, and went +straight to them to settle their disputes, never declaring the innocent +guilty, or the guilty innocent." + +When he now perceived that his words had no effect upon Korah and his +horde, he concluded his words with a treat to the ring leaders: "Be +thou and all thy company before the Lord, thou and they, and Aaron, +to-morrow." + +Korah spent the night before the judgement in trying to win over the +people to his side, and succeeded in so doing. He went to all the other +tribes, saying to them: "Do not think I am seeking a position of honor +for myself. No, I wish only that this honor may fall to the lot of each +in turn, whereas Moses is now king, and his brother high priest." On +the following morning, all the people, and not Korah's original company +alone, appeared before the Tabernacle and began to pick quarrels with +Moses and Aaron. Moses now feared that God would destroy all the people +because they had joined Korah, hence he said to God: "O Lord of the +world! If a nation rebels against a king of flesh and blood because ten +or twenty men have cursed the king or his ambassadors, then he sends +his hosts to massacre the inhabitants of the land, innocent as well as +guilty, for he is not able with certainty to tell which among them +honored the king and which among them cursed him. But Thou knowest the +thought of man, and what his heart and kidneys counsel him to do, the +workings of Thy creatures' minds lie open before Thee, so that Thou +knowest who had the spirit of each one.' Shall one man sin, and wilt +thou be wroth with all the congregation?'" God hereupon said to Moses +[576] "I have heard the prayer for the congregation. Say then, to them, +'Get you up from about the Tabernacle of Korah, Dathan, and Abiram.'" +[577] + +Moses did not immediately carry out these instructions, for he tried +once again to warn Dathan and Abiram of the punishment impending upon +them, but they refused to give heed to Moses, and remained within their +tents. "Now," said Moses, "I have done all I could, and can do nothing +more." Hence, turning to the congregation, he said: [578] "Depart, I +pray you, from the tents of these wicked men, that even in their youth +deserved death as a punishment for their actions. In Egypt they +betrayed the secret of my slaying an Egyptian: at the Red Sea it was +they that angered God by their desire to return to Egypt; in Alush they +broke the Sabbath, and now they trooped together to rebel against God. +They now well deserve excommunication, and the destruction of all their +property. 'Touch, therefore, nothing of theirs, lest ye be consumed in +all their sins.'" [579] + +The community obeyed the words of Moses and drew back from the +dwellings of Dathan and Abiram. These, not at all cowed, were not +restrained from their wicked intention, but stood at the doors of their +tents, abusing and calumniating Moses. Moses hereupon said to God: "If +these men die upon their beds like all men, after physicians have +attended to them and acquaintances have visited them, then shall I +publicly avow 'that the Lord hath not sent me' to do all these works, +but that I have done them of mine own mind." God replied: "What wilt +thou have Me do?" Moses: "If the Lord hath already provided the earth +with a mouth to swallow them, it is well, if not, I pray Thee, do so +now." God said: "Thou shalt decree a thing, and it shall be established +unto thee." [580] + +Moses was not the only one to insist upon exemplary punishment of the +horde of Korah. Sun and Moon appeared before God, saying: "If Thou +givest satisfaction to the son of Amram, we shall set out on our course +around the world, but not otherwise." God, however, hurled lightnings +after them, that they might go about their duties, saying to them: "You +have never championed My cause, but not you stand up for a creature of +flesh and blood." Since that time Sun and Moon have always to be driven +to duty, never doing it voluntarily because they do not wish to look +upon the sins of man upon earth. + + + + + KORAH AND HIS HORDE PUNISHED + + +God did not gainsay satisfaction of His faithful servant. The mouth of +hell approached the spot upon which Dathan, Abiram, and their families +stood, [581] and the ground under their feet grew so precipitous that +they were not able to stand upright, but rolled to the opening and went +quickly into the pit. Not these wicked people alone were swallowed by +the earth, but their possessions also. Even their linen that was the +launderer's or a pin belonging to them rolled toward the mouth of the +earth and vanished therein. [582] Nowhere upon earth remained a trace +of them or of their possessions, and even their names disappeared from +the documents upon which they were written. [583] They did not, +however, meet an immediate death, but sank gradually into the earth, +the opening of which adjusted itself to the girth of each individual. +The lower extremities disappeared first, then the opening widened, and +the abdomen followed, until in this way the entire body was swallowed. +While they were sinking thus slowly and painfully, they continued to +cry: "Moses is truth and his Torah is truth. We acknowledge that Moses +is rightful king and true prophet, that Aaron is legitimate high +priest, and that the Torah has been given by God. Now deliver us, O our +teacher Moses!" These words were audible throughout the entire camp, so +that all might be convinced of the wickedness of Korah's undertaking. +[584] + +Without regard to these followers of Korah, who were swallowed up by +the earth, the two hundred and fifty men who had offered incense with +Aaron found their death in the heavenly fire that came down upon their +offering and consumed them. But he who met with the most terrible form +of death was Korah. Consumed at the incense offering, he then rolled in +the shape of a ball of fire to the opening in the earth, and vanished. +There was a reason for this double punishment of Korah. Had he received +punishment by burning alone, then those who had been swallowed by the +earth, and who had failed to see Korah smitten by the same punishment, +would have complained about God's injustice, saying: "It was Korah who +plunged us into destruction, yet he himself escaped it." Had he, on the +other hand, been swallowed by the earth without meeting death by fire, +then those whom the fire had consumed would have complained about God +injustice that permitted the author of their destruction to go +unpunished. Now, however, both those who perished by fire and those who +were swallowed up by the earth witnessed their leader share their +punishment. [585] + +This terrible death did not, however, suffice to atone for the sins of +Korah and his company, for their punishment continues in hell. They are +tortured in hell, and at the end of thirty days, hell again casts them +up near to the surface of the earth, on the spot where they had been +swallowed. Whosoever on that day puts his ear to the ground upon that +spot hears the cry. "Moses is truth, and his Torah is truth, but we are +liars." Not until after the Resurrection will their punishment cease, +for even in spite of their grave sin they were not given over to +eternal damnation. + +For a time Korah and his company believed that they should never know +relief from these tortures of hell, but Hannah's words encouraged them +not to despair. In reference to them she announced the prophecy, "The +Lord bringeth low, to Sheol, and lifteth up." At first they had no real +faith in this prophecy, but when God destroyed the Temple, and sank its +portals deep into the earth until they reached hell, Korah and his +company clung to the portals, saying: "If these portals return again +upward, then through them shall we also return upward." God hereupon +appointed them as keepers of these portals over which they will have to +stand guard until they return to the upper world. [586] + + + + + ON AND THE THREE SONS OF KORAH SAVED + + +God punished discord severely, for although the decree of Heaven does +not otherwise punish any one below twenty years of age, at Korah's +rebellion the earth swallowed alive even children that were only a day +old - men, women, and children, all together. [587] Out of all the +company of Korah and their families only four persons escaped ruin, to +wit: On, the son of Peleth, and Korah's three sons. As it was Korah's +wife who through her inciting words plunged her husband into +destruction, so to his wife does On owe his salvation. Truly to these +two women applies the proverb: "Every wise woman buildeth her house: +but the foolish plucketh it down with her own hands." On, whose +abilities had won him distinction far beyond that of his father, had +originally joined Korah's rebellion. When he arrived home and spoke of +it to his wife, she said to him: "What benefit shalt thou reap from it? +Either Moses remains master and thou art his disciple, or Korah becomes +master and thou art his disciple." On saw the truth of this argument, +but declared that he felt it incumbent upon himself to adhere to Korah +because he had given him his oath, which he could not now take back. +His wife quieted him, however, entreating him to stay at home. To be +quite sure of him, however, she gave him wine to drink, whereupon he +fell into a deep sleep of intoxication. His wife now carried out her +work of salvation, saying to herself: "All the congregation are holy, +and being such, they will approach no woman whose hair is uncovered." +She now showed herself at the door of the tent with streaming hair, and +whenever one out of the company of Korah, about to go to On, saw the +woman in this condition, he started back, and owing to this schemer +husband had no part in the rebellion. When the earth opened to swallow +Korah's company, the bed on which On still slept began to rock, and to +roll to the opening in the earth. On's wife, however, seized it, +saying: "O Lord of the world! My husband made a solemn vow never again +to take part in dissensions. Thou that livest and endurest to all +eternity canst punish him hereafter if ever he prove false to his vow." +God heard her plea, and On was saved. She now requested On to go to +Moses, but he refused, for he was ashamed to look into Moses' face +after he had rebelled against him. His wife then went to Moses in his +stead. Moses at first evaded her, for he wished to have nothing to do +with women, but as she wept and lamented bitterly, she was admitted and +told Moses all that had occurred. He now accompanied her to her house, +at the entrance of which he cried: "On, the son of Peleth, step forth, +God will forgive thee thy sins." It is with reference to this +miraculous deliverance and to his life spent in doing penance that this +former follower of Korah was called On, "the penitent," son of Peleth, +"miracle." His true name was Nemuel, the son of Eliab, a brother of +Dathan and Abiram. [588] + +More marvelous still than that of On was the salvation of Korah's three +sons. For when the earth yawned to swallow Korah and his company, these +cried: "Help us, Moses!" The Shekinah hereupon said: "If these men were +to repent, they should be saved; repentance do I desire, and naught +else." Korah's three sons now simultaneously determined to repent their +sin, but they could not open their mouths, for round about them burned +the fire, and below them gaped hell. [589] God was, however, satisfied +with their good thought, and in the sight of all Israel, for their +salvation, a pillar arose in hell, upon which they seated themselves. +There did they sit and sing praises and song to the Lord sweeter than +ever mortal ear had heard, so that Moses and all Israel hearkened to +them eagerly. They were furthermore distinguished by God in receiving +from Him the prophetic gift, and they then announced in their songs +events that were to occur in the future world. They said: "Fear not the +day on which the Lord will 'take hold of the ends of the earth, and the +wicked be shaken out of it,' for the pious will cling to the Throne of +Glory and will find protection under the wings of the Shekinah. Fear +not, ye pious men, the Day of Judgement, for the judgement of sinners +will have as little power over you as it had over us when all the +others perished and we were saved." [590] + + + + + ISRAEL CONVINCED OF AARON'S PRIESTHOOD + + +After the death of the two hundred and fifty followers of Korah, who +perished at the offering of incense, Eleazar, the son of Aaron, was +ordered "to take up the censers out of the burning," in which the +souls, not the bodies of the sinners were burned, [591] that out of +these brasen plates he made a covering for the altar. Eleazar, and not +his father, the high priest, received this commission, for God said: +"The censer brought death upon two of Aaron's sons, therefore let the +third now fetch forth the censer and effect expiation for the sinners." +[592] The covering of the altar fashioned out of the brass of these +censers was "to be a memorial unto the children of Israel, to the end +that no stranger, which is not of the seed of Aaron, come near to burn +incense before the Lord." Such a one was not, however, to be punished +like Korah and his company, but in the same way as Moses had once been +punished by God, with leprosy. This punishment was visited upon king +Uzziah, who tried to burn incense in the Temple, asserting that it was +the king's task to perform the service before the King of all. The +heavens hastened to the scene to consume him, just as the celestial +fire had once consumed the two hundred and fifty men, who had +wrongfully assumed the rights of priesthood; the earth strove to +swallow him as it had once swallowed Korah and his company. But a +celestial voice announced: "Upon none save Korah and his company came +punishments like these, upon no others. This man's punishment shall be +leprosy." Hence Uzziah became a leper. [593] + +Peace was not, however, established with the destruction of Korah and +his company, for on the very day that followed the terrible +catastrophe, there arose a rebellion against Moses, that was even more +violent than the preceding one. For although the people were now +convinced that nothing came to pass without the will of God, still they +thought God was doing all this for Moses' sake. Hence they laid at his +door God's violent anger against them, blaming not the wickedness of +those who had been punished, but Moses, who, they said, had excited +God's revengefulness against them. They accused Moses of having brought +about the death of so many of the noblest among them as a punishment +for the people, only that they might not again venture to call him to +account, and that he might thereby ensure his brother's possession of +the priestly office, since no one would hereafter covet it, seeing that +on its account the noblest among them had met so terrible a fate. The +kinsmen of those who had perished stirred the flame of resentment and +spurred on the people to set a limit to Moses' love of power, insisting +that the public welfare and the safety of Israel demanded such +measures. [594] These unseemly speeches and their unceasing, +incorrigible perverseness brought upon them God's wrath to such a +degree that He wanted to destroy them all, and bade Moses and Aaron go +away from the congregation that He might instantly set about their +ruin. + +When Moses saw that "there was wrath gone out from the Lord, and the +plague was begun," he called Aaron to him, saying: "Take thy censer and +put fire therein from off the altar, and lay incense thereon, and carry +it quickly unto the congregation, and make atonement for them." This +remedy against death Moses had learned from the Angel of Death himself +at the time he was staying in heaven to receive the Torah. At that time +he had received a gift from each one of the angels, and that of the +Angel of Death had been the revelation of the secret that incense can +hold him at bay. [595] Moses, in applying this remedy, had in mind also +the purpose of showing the people the injustice of their superstition +concerning the offering of incense. They called it death-bearing +because it had brought death upon Nadab and Abihu, as well as upon the +two hundred and fifty followers of Korah. He now wished to convince +them that it was this very incense that prevented the plague, and to +teach them that it is sin that brings death. [596] Aaron, however, did +not know why he employed incense, and therefore said to Moses: "O my +lord Moses, hast thou perchance my death in view? My sons were burned +because they put strange fires into the censers. Shall I now fetch holy +fire from the altar and carry it outside? Surely I shall meet death +through this fire!" Moses replied: "Go quickly and do as I have bidden +thee, for while thou dost stand and talk, they die." Aaron hastened to +carry out the command given to him, saying: "Even if it be my death, I +obey gladly if I can only serve Israel thereby." [597] + +The Angel of Death had meanwhile wrought terrible havoc among the +people, like a reaper mowing down line after line of them, allowing not +one of the line he touched to escape, whereas, on the other hand, not a +single man died before he reached the row in which the man stood. +Aaron, censer in hand, now appeared, and stood up between the ranks of +the living and those of the dead, holding the Angel of Death at bay. +The latter now addressed Aaron, saying: "Leave me to my work, for I +have been sent to do it by God, whereas thou dost bid me stop in the +name of a creature that is only of flesh and blood." Aaron did not, +however, yield, but said: "Moses acts only as God commands him, and if +thou wilt not trust him, behold, God and Moses are both in the +Tabernacle, let us both betake ourselves thither." The Angel of Death +refused to obey his call, whereupon Aaron seized him by force and, +thrusting the censer under his face, dragged him to the Tabernacle +where he locked him in, so that death ceased. [598] + +In this way Aaron paid off a debt to Moses. After the worship of the +Golden Calf, that came to pass not without some guilt on Aaron's part, +God had decreed that all four of Aaron's sons were to die, but Moses +stood up between the living and the dead, and through his prayer +succeeded in saving two out of the four. In the same way Aaron now +stood up between the living and the dead to ward off from Israel the +Angel of Death. [599] + +God in His kindness now desired the people once and for all to be +convinced of the truth that Aaron was the elect, and his house the +house of priesthood, hence he bade Moses convince them in the following +fashion. Upon God's command, he took a beam of wood, divided it into +twelve rods, bade every prince of a tribe in his own hand write his +name on one of the rods respectively, and laid up the rods over night +before the sanctuary. Then the miracle came to pass that the rod of +Aaron, the prince of the tribe of Levi, bore the Ineffable Name which +caused the rod to bloom blossoms over night and to yield ripe almonds. +When the people, who all night had been pondering which tribe should on +the morrow be proven by the rod of its prince to be the chosen one, +betook themselves early in the morning to the sanctuary, and saw the +blossoms and almonds upon the rod of Aaron, they were at last convinced +that God had destined the priesthood for his house. The almonds, which +ripen more quickly than any other fruit, at the same time informed them +that God would quickly bring punishment upon those who should venture +to usurp the powers of priesthood. Aaron's rod was then laid up before +the Holy Ark by Moses. It was this rod, kings used until the time of +the destruction of the Temple, when, in miraculous fashion, it +disappeared. Elijah will in the future fetch it forth and hand it over +to the Messiah. [600] + + + + + THE WATERS OF MERIBAH + + +Korah's rebellion took place during Israel's sojourn in Kadesh-Barnea, +whence, a short time before, the spies had been sent out. They remained +in this place during nineteen years, and then for as long a time +wandered ceaselessly from place to place through the desert. [601] When +at last the time decreed by God for their stay in the wilderness was +over, and the generation that God had said must die in the desert had +paid its penalty for its sin, they returned again to Kadesh-Barnea. +They took delight in this place endeared to them by long years of +habitation, and settled down in the expectation of a cheerful and +agreeable time. But the prophetess Miriam now dies, and the loss of the +woman, who occupied a place as high as that of her brothers, Moses and +Aaron, at once became evident in a way that was perceived by the pious +as well as by the godless. She was the only woman who died during the +march through the desert, and this occurred for the following reasons. +She was a leader of the people together with her brothers, and as these +two were not permitted to lead the people into the promised land, she +had to share their fate. The well, furthermore, that had provided +Israel with water during the march through the desert, had been a gift +of God to the people as a reward for the good deeds of this prophetess, +and as this gift had been limited to the time of the march through the +desert, she had to die shortly before the entrance into the promised +land. + +Hardly had Miriam died, when the well also disappeared and a dearth of +water set in, that all Israel might know that only owing to the merits +of the pious prophetess had they been spared a lack of water during the +forty years of the march. [602] While Moses and Aaron were now plunged +in deep grief for their sister's death, a mob of the people collected +to wrangle with them on account of the dearth of water. Moses, seeing +the multitudes of people approaching from the distance, said to his +brother Aaron: "What may all these multitudes desire?" The other +replied: "Are not the children of Abraham, Isaac, and Jacob +kind-hearted people and the descendants of kind-hearted people? They +come to express their sympathy." Moses, however, said: "Thou are not +able to distinguish between a well-ordered procession and this motley +multitude; were these people assembled in an orderly procession, they +would move under the leadership of the rules of thousands and the +rulers of hundreds, but behold, they move in disorderly troops. How +then can their intentions be to console with us!" [603] + +The two brothers were not long to remain in doubt concerning the +purpose of the multitude, for they stepped up to them and began to pick +a quarrel with Moses, saying: "It was a heavy blow for us when fourteen +thousand and seven hundred of our men died of the plague; harder still +to bear was the death of those who were swallowed up by the earth, and +lost their lives in an unnatural way; the heaviest blow of all, +however, was the death of those who were consumed at the offering of +incense, whose terrible end is constantly recalled to us by the +covering of the altar, fashioned out of the brasen plates that came of +the censers used by those unfortunate ones. But we bore all these +blows, and even wish we had all perished simultaneously with them +instead of becoming victims to the tortures of death by thirst." [604] + +At first they directed their reproaches against Moses alone, since +Aaron, on account of his extraordinary love of peace and his +kind-heartedness, was the favorite of the people, but once carried away +by suffering and rage, they started to hurl their accusations against +both of the brothers, saying: "Formerly your answer to us had always +been that sorrows came upon us and that God did not stand by us because +there were sinful and godless men among us. Now that we are 'a +congregation of the Lord,' why have ye nevertheless led us to this poor +place where there is not water, without which neither man nor beast can +live? Why do not ye exhort God to have pity upon us since the well of +Miriam had vanished with her death?" [605] + +"A righteous man regardeth the life of his beast," and the fact that +these people, so near to death, still considered the sufferings of +their beasts shows that they were, notwithstanding their attitude +toward Moses and Aaron, really pious men. And, in truth, God did not +take amiss their words against Moses and Aaron, "for God holds no man +accountable for that which he utters in distress." For the same reason +neither Moses nor Aaron made reply to the accusations hurled against +them, but hastened to the sanctuary to implore God's mercy for His +people. They also considered that the holy place would shelter them in +case the people meant to lay hands upon them. God actually did appear +at once, and said to them: "Hasten from this place; My children die of +thirst, and ye have nothing better to do than to mourn the death of an +old woman!" [606] He then bade Moses "to speak unto the rock that it +may give forth water," but impressed upon them the command to bring +forth neither honey nor oil out of the rock, but water only. This was +to prove God's power, who can pour out of the rock not only such +liquids as are contained in it, but water too, that never otherwise +issues from a rock. He also ordered Moses to speak to the rock, but not +to smite it with his rod. "For," said God, "the merits of them that +sleep in the Cave of Machpelah suffice to cause their children to +receive water out of the rock." [607] + +Moses then fetched out of the Tabernacle the holy rod on which was the +Ineffable Name of God, and, accompanied by Aaron, betook himself to the +rock to bring water out of it. [608] On the way to the rock all Israel +followed him, halting at any rock by the way, fancying that they might +fetch water out of it. The grumblers now went about inciting the people +against Moses, saying: "Don't you know that the son of Amram had once +been Jethro's shepherd, and all shepherds have knowledge of the places +in the wilderness that are rich in water? Moses will now try to lead us +to such a place where there is water, and then he will cheat us and +declare he had causes the water to flow out of a rock. If he actually +is able to bring forth water out of rocks, then let him fetch it out of +any one of the rocks upon which we fix." Moses could easily have done +this, for God said to him: "Let them see the water flow out of the rock +they have chosen," but when, on the way to the rock, he turned around +and perceived that instead of following him they stood about in groups +around different rocks, each group around some rock favored by it, he +commanded them to follow him to the rock upon which he had fixed. They, +however, said: "We demand that thou bring us water out of the rock we +have chosen, and if thou wilt not, we do not care to fetch water out of +another rock." [609] + + + + + MOSES' ANGER CAUSES HIS DOOM + + +Throughout forty years Moses had striven to refrain from harshly +addressing the people, knowing that if but a single time he lost +patience, God would cause him to die in the desert. On this occasion, +however, he was mastered by his rage, and shouted at Israel the words: +"O ye madmen, ye stiffnecked ones, that desire to teach their teacher, +ye that shoot upon your leaders with your arrows, do ye think that out +of this rock that ye have chosen, we shall be able to bring forth +water? [610] I vow that I shall let water flow out of that rock only +that I have chosen." He addressed these harsh words not to a few among +Israel, but to all the people, for God had brought the miracle to pass +that the small space in front of the rock held all Israel. Carried away +by anger, Moses still further forgot himself, and instead of speaking +to the rock as God had commanded him, he struck a rock chosen by +himself. [611] As Moses had not acted according to God's command, the +rock did not at once obey, and sent forth only a few drops of water, so +that the mockers cried: "Son of Amram, is this for the sucklings and +for them that are weaned from the milk?" Moses now waxed angrier still, +and for a second time smote the rock, from which gushed streams so +mighty that many of his enemies me their death in the currents, and at +the same time water poured out of all the stones and rocks of the +desert. [612] God here upon said to Moses: "Thou and Aaron believed Me +not, I forbade you to smite the rock, but thou didst smite it; ye +sanctified Me not in the eyes of the children of Israel because ye did +not fetch water out of any one of the rocks, as the people wished; ye +trespassed against Me when ye said, 'Shall we bring forth water out of +this rock?' and ye acted contrary to My command because ye did not +speak to the rock as I had bidden ye. I vow, therefore, that 'ye shall +not bring this assembly into the land which I have given them,' and not +until the Messianic time shall ye two lead Israel to the Holy Land." +[613] God furthermore said to Moses: "Thou shouldst have learned from +the life of Ishmael to have greater faith in Me; I bade the well to +spring up for him, even though he was only a single human being, on +account of the merits of his father Abraham. How much more than hadst +thou a right to expect, thou who couldst refer to the merits of the +three Patriarchs as well as to the people's own, for they accepted the +Torah and obeyed many commandments. Yea, even from thine own experience +shouldst thou have drawn greater faith in My will to aid Israel. When +in Rephidim thou didst say to Me, 'They be almost ready to stone me,' +did not I not reply to thee, 'Why dost thou accuse My children? God +with thy rod before the people, and thou shalt smite the rock, and +there shall come water out of it.' If I wrought for them miracles such +as these when they had not yet accepted the Torah, and did not yet have +faith in Me, shouldst thou not have known how much more I would do for +them now?" [614] + +God "taketh the wise in their own craftiness." He had long before this +decreed that Moses die in the desert, and Moses' offense in Kadesh was +only a pretext God employed that He might not seem to be unjust. But He +gave to Moses himself the true reason why He did not permit him to +enter the promised land, saying: "Would it perchance redound to thy +glory if thou wert to lead into the land a new generation after thou +hadst led out of Egypt the sixty myriads and buried them in the desert? +People would declare that the generation of the desert has no share in +future world, therefore stay with them, that at their head thou mayest +after the Resurrection enter the promised land." [615] Moses now said +to God: "Thou hast decreed that I die in the desert like the generation +of the desert that angered Thee. I implore Thee, write in Thy Torah +wherefore I have been thus punished, that future generations may not +say I had been like the generations of the desert." God granted this +wish, and in several passages of the Scriptures set forth what had +really been the offense on account of which Moses had been prohibited +from entering the promised land. [616] It was due only to the +transgression at the rock in Kadesh, where Moses failed to sanctify God +in the eyes of the children of Israel; and God was sanctified by +allowing justice to take its course without respect of persons, and +punishing Moses. Hence this place was called Kadesh, "sanctity," and En +Mishpat, "fountain of justice," because on this spot judgement was +passed upon Moses, and by this sentence God's name was sanctified. +[617] + +As water had been the occasion for the punishment of Moses, God did not +say that that which He had created on the second day of the creation +"was good," for on that day He had created water, and that which +brought about Moses' death was not good. [618] + +If the death doomed for Moses upon this occasion was a very severe +punishment, entirely out of proportion to his offense, then still more +so was the death destined for Aaron at the same time. For he had been +guilty of no other offense than that of joining Moses at his +transgression, and "who so joins a transgressor, is as bad as the +transgressor himself." On this occasion, as usual, Aaron showed his +absolute devotion and his faith in God's justice. He might have said, +"I have not sinned; why am I to be punished?" but he conquered himself +and put up no defense, wherefore Moses greatly praised him. [619] + + + + + EDOM'S UNBROTHERLY ATTITUDE TOWARD ISRAEL + + +From Kadesh Moses sent ambassadors to the king of Edom, requesting him +to permit Israel to travel through his territory. "For," thought Moses, +"When our father Jacob with only a small troop of men planned to return +to his father's house, which was not situated in Esau's possessions, he +previously sent a messenger to him to ask his permission. How much more +then does it behoove us, a people of great numbers, to refrain from +entering Edom's territory before receiving his sanction to do so!" + +Moses' ambassadors had been commissioned to bear the following message +to the king of Edom: "From the time of our grandfather Abraham, there +was a promissory note to be redeemed, for God had imposed it upon him +that in Egypt his seed should be enslaved and tortured. It had been thy +duty, as well as ours, to redeem this note, and thou knowest that we +have done our duty whereas thou wert not willing. God had, as thou +knowest, promised Abraham that those who had been in bondage in Egypt +should receive Canaan for their possession as a reward. That land, +therefore, is ours, who were in Egypt, and thou who didst shirk the +redemption of the debt, hast now claim to our land. Let us then pass +through thy land until we reach ours. [620] Know also that the +Patriarchs in their grave sympathized with our sufferings in Egypt, and +whenever we called out to God He heard us, and sent us one of His +ministering angels to lead us out of Egypt. Consider, then, that all +thy weapons will avail thee naught if we implore God's aid, who will +then at once overthrow thee and thy hosts, for this is our inheritance, +and 'the voice of Jacob' never proves ineffectual. [621] That thou +mayest not, however, plead that our passage through thy land will bring +thee only annoyances and no gain, I promise thee that although we draw +drink out of a well that accompanies us on our travels, and are +provided with food through the manna, we shall, nevertheless, by water +and food from thy people, that ye may profit by our passage." + +This was no idle promise, for Moses had actually asked the people to be +liberal with their money, that the Edomites might not take them to be +poor slaves, but might be convinced that in spite of their stay in +Egypt, Israel was a wealthy nation. Moses also pledged himself to +provide the cattle with muzzles during their passage through Edom, that +they might do no damage to the land of the dwellers there. With these +words he ended his message to the king of Edom: "To the right and to +the left of thy land may we pillage and slaughter, but in accord with +God's words, we may not touch thy possession." But all these prayers +and pleadings of Moses were without avail, for Edom's answer was in the +form of a threat: "Ye depend upon your inheritance, upon 'the voice of +Jacob' which God answers, and I too shall depend upon my inheritance, +'the hand and sword of Esau.'" Israel now had to give up their attempt +to reach their land through Edom's territory, not, however, through +fear, but because God had prohibited them from bringing war upon the +Edomites, even before they had heard from the embassy that Edom had +refused them the right of passage. + +The neighborhood of the godless brings disaster, as Israel was to +experience, for they lost the pious Aaron on the boundary of Edom, and +buried him on Mount Hor. The cloud that used to precede Israel, had +indeed been accustomed to level all the mountains, that they might move +on upon level ways, but God retained three mountains in the desert: +Sinai, as the place of the revelation; Nebo, as the burial-place of +Moses; and Hor, consisting of a twin mountain, as a burial-place for +Aaron. Apart from these three mountains, there were none in the desert, +but the cloud would leave little elevations on the place where Israel +pitched camp, that the sanctuary might thereupon be set up. [622] + + + + + THE THREE SHEPHERDS + + +Aaron died four months after the death of his sister Miriam, whereas +Moses died nearly a year after his sister. Her death took place on the +first day of Nisan, and that of Moses on the seventh day of Adar in the +same year. Although the death of these three did not take place in the +same month, God spoke of them saying, "And I cut off the three +shepherds in one month," for He had determined upon their death in one +month. [623] It is God's way to classify people into related groups, +and the death of these three pious ones was not determined upon +together with hat of the sinful generation of wanderers in the desert, +but only after this generations had died, was sealed the doom of the +three. [624] Miriam died first, and the same fate was decreed for her +brothers as a consequence of her death. + +Miriam's death plunged all into deep mourning, Moses and Aaron wept in +their apartments and the people wept in the streets. For six hours +Moses was ignorant of the disappearance of Miriam's well with Miriam's +death, until the Israelites went to him, saying, "How long wilt thou +sit here and weep?" He answered, "Shall I not weep for my sister, who +had died?" They replied, "While thou are weeping for one soul, weep at +the same time for us all." "Why?" asked he. They said, "We have no +water to drink." Then he rose up from the ground, went out and saw the +well without a drop of water. He now began to quarrel with them, +saying, "Have I not told ye, 'I am not able to bear you myself alone'? +Ye have rulers of thousands, rulers of hundreds, rulers of fifties, and +rulers of tens, princes, chiefs, elders, and magnates, let these attend +to your needs." Israel, however, said: "All rests with thee, for it is +thou who didst lead us out of Egypt and brought 'us in unto this evil +place; it is no place of seed or of figs, or of vines, or of +pomegranates; neither is there any water to drink.' If thou wilt give +us water, it is well, if not, we shall stone thee." When Moses heard +this, he fled from them and betook himself to the Tabernacle. There God +said to him: "What ails thee?" and Moses replied: "O Lord of the world! +Thy children want to stone me, and had I not escaped, they would have +stoned me by now." God said: "Moses, how much longer wilt thou continue +to calumniate My children? Is it not enough that at Horeb thou didst +say, 'They be ready to stone me,' whereupon I answered thee, 'Go up +before them and I will see whether they stone thee or not!' 'Take the +rod and assemble the congregation, thou and Aaron thy brother, and +speak ye unto the rock before their eyes, that it give forth its +water.'" + +Moses now went to seek for the rock, followed by all Israel, for he did +not know which was the rock out of which God had said water was to +flow. [625] For the rock out of which Miriam's well flowed vanished +among the rest of the rocks in such a way that Moses was not able to +distinguish it among the number. [626] On the way they saw a rock that +dripped, and they took up their places in front of it. When Moses saw +that the people stood still, he turned around and they said to him: +"How long wilt thou lead us on?" Moses: "Until I fetch ye forth water +out of the rock." The people: "Give us water at once, that we may +drink." Moses: "How long do ye quarrel? Is there a creature in all the +world that so rebels against its Maker as ye do, when it is certain +that God will give ye water out of a rock, even though I do not know +which one that may be!" The people: "Thou wert a prophet and our +shepherd during our march through the desert, and now thou sayest, 'I +know not out of which rock God will give ye water.'" + +Moses hereupon assembled them about a rock, saying to himself: "If I +now speak to the rock, bidding it bring forth water, and it bring forth +none, I shall subject myself to humiliation in the presence of the +community, for they will say, 'Where is thy wisdom?'" Hence he said to +the people: "Ye know that God can perform miracles for ye, but He hath +hidden from me out of which rock He will let the water flow forth. For +whenever the time comes that God wished a man not to know, then his +wisdom and understanding are of no avail to him." Moses then lifted his +rod and let it quietly slide down upon the rock which he laid it, +uttering, as if addressing Israel, the words, "Shall we bring you forth +water out of this rock?" The rock of its own accord now began to give +forth water, whereupon Moses struck upon it with his rod, but then +water no longer flowed forth, but blood. Moses hereupon said to God: +"This rock brings forth no water," and God instantly turned to the rock +with the question: "Why dost thou bring forth not water, but blood?" +The rock answered: "O Lord of the world! Why did Moses smite me?" When +God asked Moses why he had smitten the rock, he replied: "That it might +bring forth water." God, however, said to Moses: "Had I bidden thee to +smite the rock? I had only said, 'Speak to it.'" Moses tried to defend +himself by saying, "I did speak to it, but it brought forth nothing." +"Thou," God replied, "hast given Israel the instruction, 'In +righteousness shalt thou judge thy neighbor'; why then, didst not thou +judge the rock 'in righteousness,' the rock that in Egypt supported +thee when out of it thou didst such honey? Is this the manner in which +thou repayest it? Not only wert thou unjust to the rock, but thou didst +also call My children fools. If then thou are a wise man, it does not +become thee as a wise man to have anything further to do with fools, +and therefore thou shalt not with them learn to know the land of +Israel." [627] At the same time God added, "Neither thou, nor thy +brother, nor thy sister, shall set foot upon the land of Israel." For +even in Egypt God had warned Moses and Aaron to refrain from calling +the Israelites fools, and as Moses, without evoking a protest from +Aaron, at the water of Kadesh, called them fools, the punishment of +death was decreed for him and his brother. [628] When God had informed +Moses of the impending punishment due to him and his brother, He turned +to the rock, saying: "Turn thy blood into water," and so it came to +pass. [629] + + + + + PREPARING AARON FOR IMPENDING DEATH + + +As a sign of especial favor God communicates to the pious the day of +their death, that they may transmit their crowns to their sons. But God +considered it particularly fitting to prepare Moses and Aaron for +impending death, saying: "These two pious men throughout their lifetime +did nothing without consulting Me, and I shall not therefore take them +out of this world without previously informing them." [630] + +When, therefore, Aaron's time approached, God said to Moses: "My +servant Moses, who hast been 'faithful in all Mine house,' I have an +important matter to communicate to thee, but it weighs heavily upon +Me." Moses: "What is it?" God: "Aaron shall be gathered unto his +people; for he shall not enter into the land which I have given unto +the children of Israel, because ye rebelled against My word at the +waters of Meribah." Moses replied: "Lord of the world! It is manifest +and known before the Throne of Thy glory, that Thou art Lord of all the +world and of Thy creatures that in this world Thou hast created, so +that we are in Thy hand, and in Thy hand it lies to do with us as Thou +wilt. I am not, however, fit to go to my brother, and repeat to him Thy +commission, for he is older than I, and how then shall I presume to go +up to my older brother and say, 'Go up unto Mount Hor and die there!'" +God answered Moses: "Not with the lip shalt thou touch this matter, but +'take Aaron and Eleazar his son, and bring them up unto Mount Hor.' +Ascend thou also with them, and there speak with thy brother sweet and +gentle words, the burden of which will, however, prepare him for what +awaits him. Later when ye shall all three be upon the mountain, 'strip +Aaron of his garments, and put them upon Eleazar his son, and Aaron +shall be gathered unto his people, and shall die there.' [631] As a +favor to Me prepare Aaron for his death, for I am ashamed to tell him +of it Myself." [632] + +When Moses heard this, there was a tumult in his heart, and he knew not +what to do. He wept so passionately that his grief for the impending +loss of his brother brought him to the brink of death himself. As a +faithful servant of God, however, nothing remained for him to do, but +to execute his Master's command, hence he betook himself to Aaron to +the Tabernacle, to inform him of his death. + +Now it had been customary during the forty years' march through the +desert for the people daily to gather, first before the seventy elders, +then under their guidance before the princes of the tribes, then for +all of them to appear before Eleazar and Aaron, and with these to go to +Moses to present to him their morning greeting. On this day, however, +Moses made a change in this custom, and after having wept through the +night, at the cock's crow summoned Eleazar before him and said to him: +"Go and call to me the elders and the princes, for I have to convey to +them a commission from the Lord." Accompanied by these men, Moses not +betook himself to Aaron who, seeing Moses when he arose, asked: "Why +hast thou made a change in the usual custom?" Moses: "God hath bidden +me to make a communication to thee." Aaron: "Tell it to me." Moses: +"Wait until we are out of doors." Aaron thereupon donned his eight +priestly garments and both went out. + +Now it had always been the custom for Moses whenever he went from his +house to the Tabernacle to walk in the center, with Aaron at his right, +Eleazar at his left, then the elders at both sides, and the people +following in the rear. Upon arriving within the Tabernacle, Aaron would +seat himself as the very nearest at Moses' right hand, Eleazar at his +left, and the elders and princes in front. On this day, however, Moses +changed this order; Aaron walked in the center, Moses at his right +hand, Eleazar at his left, the elders and princes at both sides, and +the rest of the people following. + +When the Israelites saw this, they rejoiced greatly, saying: "Aaron now +has a higher degree of the Holy Spirit than Moses, and therefore does +Moses yield to him the place of honor in the center." The people loved +Aaron better than Moses. [633] For ever since Aaron had become aware +that through the construction of the Golden Calf he had brought about +the transgression of Israel, it was his endeavor through the following +course of life to atone for his sin. He would go from house to house, +and whenever he found one who did not know how to recite his Shema', he +taught him the Shema'; if one did not know how to pray he taught him +how to pray; and if he found one who was not capable of penetrating +into the study of the Torah, he initiated him into it. [634] He did +not, however, consider his task restricted 'to establishing peace +between God and man,' but strove to establish peace between the learned +and the ignorant Israelites, among the scholars themselves, among the +ignorant, and between man and wife. [635] Hence the people loved him +very dearly, and rejoiced when they believed he had now attained a +higher rank than Moses. + +Having arrived at the Tabernacle, Aaron now wanted to enter, but Moses +held him back, saying: "We shall now go beyond the camp." When they +were outside the camp, Aaron said to Moses: "Tell me the commission God +hath given thee." Moses answered: "Wait until we reach the mountain." +At the foot of the mountain Moses said to the people: "Stay here until +we return to you; I, Aaron, and Eleazar will go to the top of the +mount, and shall return when we shall have heard the Divine +revelation." All three now ascended. + + + + +AARON'S DEATH + + +Moses wanted to inform his brother of his impending death, but knew not +how to go about it. At length he said to him: "Aaron, my brother, hath +God given anything into thy keeping?" "Yes," replied Aaron. "What, +pray?" asked Moses. Aaron: "The altar and the table upon which is the +shewbread hath He given into my charge." Moses: "It may be that He will +now demand back from thee all that He hath given into thy keeping." +Aaron: "What, pray?" Moses: "Hath He not entrusted a light to thee?" +Aaron: "Not one light only but all seven of the candlestick that now +burn in the sanctuary." Moses had, of course, intended to call Aaron's +attention to the soul, "the light of the Lord," which God had given +into his keeping and which He now demanded back. As Aaron, in his +simplicity, did not notice the allusion, Moses did not go into further +particulars, but remarked to Aaron: "God hath with justice called thee +an innocent, simple-hearted man." + +While they were thus conversing, a cave opened up before them, +whereupon Moses requested his brother to enter it, and Aaron instantly +acquiesced. Moses was now in a sad predicament, for, to follow God's +command, he had to strip Aaron of his garments and to put them upon +Eleazar, but he knew not how to broach the subject to his brother. He +finally said to Aaron: "My brother Aaron, it is not proper to enter the +cave into which we now want to descend, invested in the priestly +garments, for they might there become unclean; the cave is very +beautiful, and it is therefore possible that there are old graves in +it." Aaron replied, "Thou art right." Moses then stripped his brother +of his priestly garments, and put them upon Aaron's son, Eleazar. [636] + +As it would have been improper if Aaron had been buried quite naked, +God brought about the miracle that, as soon as Moses took off one of +Aaron's garments, a corresponding celestial garment was spread over +Aaron, and when Moses had stripped him of all his priestly garments, he +found himself arrayed in eight celestial garments. A second miracle +came to pass in the stripping of Aaron's garments, for Moses was +enabled to take off the undermost garments before the upper. This was +done in order to satisfy the law that priests may never use their upper +garments as undergarments, a thing Eleazar would have had to do, had +Moses stripped off Aaron's outer garments first and with these invested +his son. [637] + +After Eleazar had put on the high priest's garments, Moses and Aaron +said to him: "Wait for us here until we return out of the cave," and +both entered it. At their entrance they beheld a couch spread, a table +prepared, and a candle lighted, while ministering angels surrounded the +couch. Aaron then said to Moses: "How long, O my brother, wilt thou +still conceal the commission God hath entrusted to thee? Thou knowest +that He Himself, when for the first time He addressed thee, with His +own lips declared of me, 'When he seeth thee, he will be glad in his +heart.' Why, then, dost thou conceal the commission God hath entrusted +to thee? Even if it were to refer to my death, I should take it upon +myself with a cheerful countenance." Moses replied: "As thou thyself +dost speak of death, I will acknowledge that God's words to me do +concern thy death, but I was afraid to make it known to thee. But look +now, thy death is not as that of the other creatures of flesh and +blood; and not only is thy death a remarkable one, but see! The +ministering angels have come to stand by thee in thy parting hour." +[638] + +When he spoke of the remarkable death that awaited Aaron, Moses meant +to allude to the fact that Aaron, like his sister Miriam and later +Moses, was to die not through the Angel of Death, but by a kiss from +God. [639] Aaron, however, said: "O my brother Moses, why didst not +thou make this communication to me in the presence of my mother, my +wife, and my children?" Moses did not instantly reply to this question, +but tried to speak words of comfort and encouragement to Aaron, saying: +"Dost thou not know, my brother, that thou didst forty years ago +deserve to meet thy death when thou didst fashion the Golden Calf, but +then I stood before the Lord in prayer and exhortation, and saved thee +from death. And now I pray that my death were as thine! For when thou +diest, I bury thee, but when I shall die, I shall have no brother to +bury me. When thou diest, thy sons will inherit thy position, but when +I die, strangers will inherit my place." With these and similar words +Moses encouraged his brother, until he finally looked forward to his +end with equanimity. + +Aaron lay down upon the adorned couch, and God received his soul. Moses +then left the cave, which immediately vanished, so that none might know +or understand how it had happened. When Eleazar saw Moses return alone, +he said to him: "O my teacher, where is my father?" Moses replied: "He +has entered Paradise." Then both descended from the mountain into the +camp. [640] When the people saw Moses and Eleazar return without Aaron, +they were not at all in the mood to lend faith to the communication of +Aaron's death. They could not at all credit that a man who had overcome +the Angel of Death was now overcome by him. Three opinions were then +formed among the people concerning Aaron's absence. Some declared that +Moses had killed Aaron because he was jealous of his popularity; some +thought Eleazar had killed his father to become his successor as high +priest; and there was also some who declared that he had been removed +from earth to be translated to heaven. Satan had so incited the people +against Moses and Eleazar that they wanted to stone them. Moses +hereupon prayed to God, saying: "Deliver me and Eleazar from this +unmerited suspicion, and also show to the people Aaron's bier, that +they may not believe him to be still alive, for in their boundless +admiration for Aaron they may even make a God of him." God then said to +the angels: "Lift up on high the bier upon which lies My friend Aaron, +so that Israel may know he is dead and my not lay hand upon Moses and +Eleazar." The angels did as they were bidden, [641] and Israel then saw +Aaron's bier floating in the air, while God before it and the angels +behind intoned a funeral song for Aaron. God lamented in the words, "He +entereth into peace; they rest in their beds, each one that walketh in +his uprightness," whereas the angels said: "The law of truth was in his +mouth, and unrighteousness was not found in his lips: he walked with Me +in peace and uprightness, and did turn many away from iniquity." + + + + + THE GENERAL MOURNING FOR AARON + + +When Israel beheld the funeral rites prepared in honor of Aaron by God +and by the angels, they also prepared a funeral ceremony of thirty days +in which all the people, men and women, adults and children, took part. +[642] This universal mourning had its foundation not only in Israel's +emulation of the Divine mourning and of the ceremonies arranged by +Moses and Eleazar, or in their wish to show their reverence for the +deceased high priest, but first and foremost in the truth that the +people deeply loved Aaron and deeply felt his death. They mourned for +him even more than they did later for Moses; for the latter only a part +of the people shed tears, but for Aaron, everyone. Moses, as a judge, +was obliged to mete out justice to the guilty, so that he had enemies +among the people, men who could not forget that he had pronounced them +guilty in court. Moses, furthermore, was sometimes severe with Israel +when he held up to them their sins, but never Aaron. The latter "loved +peace and pursued peace, loved men and brought them near to the Torah. +In his humility, he did not consider his dignity hurt by offering +greetings first even to the lowliest, yes, he did not even fail in +offering his greeting when he was certain that the man before him was +wicked and godless. The lament of the angels for Aaron as one "who did +turn many away from iniquity" was therefore well justified. This +kindliness of his led many a sinner to reform, who at the moment when +he was about to commit a sin thought to himself: "How shall I be able +to lift up my eyes to Aaron's face? I, to whom Aaron was so kind, blush +to do evil." Aaron recognized his especial task as that of the +peace-maker. If he discovered that two men had fallen out, he hastened +first to the one, then to the other, saying to each: "My son, dost thou +not know what he is doing with whom thou hast quarreled? He beats at +his heart, rends his garments in grief, and says, 'Woe is me! How can I +ever again lift up my eyes and look upon my companion against whom I +have acted so?'" Aaron would then speak to each separately until both +the former enemies would mutually forgive each other, and as soon as +they were again face to face salute each other as friends. If Aaron +heard that husband and wife lived in discord, he would hasten to the +husband, saying: "I come to thee because I hear that thou and thy wife +live in discord, wherefore thou must divorce her. Keep in mind, +however, that if thou shouldst in place of thy present wife marry +another, it is very questionable if thy second wife will be as good as +this one; for at your first quarrel she will throw up to thee that thou +art a quarrelsome man, as was shown by thy divorce from thy first +wife." Many thousands of unions were saved from impending rupture by +the efforts and urgings of Aaron, and the sons born to the couples +brought together anew usually received Aaron's name, owing, as they +did, their existence to his intercession. Not less than eighty thousand +youths bearing his name took part in the mourning for Aaron. [643] + +When Moses beheld the deep-felt sorrow of the heavenly beings and of +men for Aaron, he burst into passionate weeping, and said: "Woe is me, +that am now left all alone! When Miriam died, none came to show her the +last marks of honor, and only I, Aaron, and his sons stood about her +bier, wept for her, mourned her, and buried her. At Aaron's death, I +and his sons were present at his bier to show him the last marks of +honor. But alas! How shall I fare? Who will be present at my death? I +have neither father nor mother, neither brother nor sister, - who then +will weep for me?" God, however, said to him: "Be not afraid, Moses, I +Myself shall bury thee amid great splendor, and just as the cave in +which Aaron lied has vanished, that none may know the spot where Aaron +is buried, so too shall no mortal know thy burial place. As the Angel +of Death had no power over Aaron, who died 'by the kiss,' so shall the +Angel of Death have no power over thee, and thou shalt die 'by the +kiss.'" Moses grew calm at these words, knowing at last that he had his +place among the blessed pious. Blessed are thy, for not only does God +in person gather them to Him, but as soon as they are dead, the angels +go joyously to meet them and with beaming faces go to greet them, +saying, "Enter into peace." [644] + + + + + THE FALSE FRIENDS + + +When Moses and Eleazar returned from the mountain without Aaron, Israel +said to Moses: "We shall not release thee from this spot until thou +showest us Aaron, dead or alive." Moses prayed to God, and He opened +the cave and all Israel saw within it Aaron, lying dead upon a bier. +They instantly felt what they had lost in Aaron, for when they turned +to look at the camp, they saw that the clouds of glory that had covered +the site of the camp during their forty years' march had vanished. They +perceived, therefore, that God had sent these clouds for Aaron's sake +only, and hence, with Aaron's death, had caused them to vanish. These +among Israel who had been born in the desert, having now, owing to the +departure of the clouds of glory, for the first time beheld the sun and +moon, wanted to fall down before them and adore them, for the clouds +had always hidden the sun and the moon from them, and the sight of them +made a most awful impression upon them. But God said to them: "Have I +not commanded you in My Torah: 'Take ye therefore good heed unto +yourselves…lest thou lift up thine eyes unto heaven, and when thou +seest the sun and the moon and the stars, even all the host of heaven, +thou be drawn away and worship them, and serve them?' For it is God +that led thee out of the furnace of Egypt, that thou mightest be the +people of His inheritance." [645] + +The disappearance of the clouds of glory inspired Israel with terror, +for now they were unaided against the attacks of enemies, whereas none +had been able to enter into the camp of Israel while the clouds covered +them. This fear was not, indeed, ungrounded, for hardly did Amalek +learn that Aaron was dead and that the clouds of glory had vanished, +when he at once set about harassing Israel. [646] Amalek acted in +accordance with the counsel his grandsire Esau had given him, for his +words to his grandson had been: "In spite of all my pains, I did not +succeed in killing Jacob, therefore be thou mindful of avenging me upon +his descendants." "But how, alas!" said Amalek, "Shall I be able to +compete with Israel?" Esau made answer: "Look well, and as soon as thou +seest Israel stumble, leap upon them." Amalek looked upon this legacy +as the guiding star of his actions. When Israel trespassed, saying with +little faith, "Is the Lord among us, or not?" Amalek instantly +appeared. Hardly had Israel been tempted by its spies wickedly to +exclaim, "Let us make a captain, and let us return into Egypt," when +Amalek was upon the scene to battle with Israel. In later times also +Amalek followed this policy, and when Nebuchadnezzar moved to Jerusalem +in order to destroy it, Amalek took up his position one mile away from +the holy city, saying: "If Israel should conquer, I should declare that +I had come to assist them, but should Nebuchadnezzar be victorious, +then shall I cut off the flight of the fleeing Israelites." His hopes +were realized, for Nebuchadnezzar was victorious, and standing at the +crossway, he cut down the fleeing Israelites, and added insult to +injury by hurling invectives against God and the people, and ridiculing +them. + +When, after Aaron's death, Amalek no longer considered Israel +dangerous, since the clouds had disappeared, he instantly set about +making war upon them. Amalek did not, however, go in open warfare +against Israel, but tried through craft to attain what he dared not +hope for in open warfare. Concealing their weapons in their garments, +the Amalekites appeared in Israel's camp as if they meant to condole +with them for Aaron's death, and the unexpectedly attacked them. Not +content with this, the Amalekites disguised themselves in Canaanite +costume and spoke the speech of the latter, so that the Israelites +might not be able to tell if they had before them Amalekites, as their +personal appearance seemed to show, or Canaanites, as their dress and +speech indicated. The reason for this disguise was that Amalek knew +that Israel had inherited the legacy from their ancestor Isaac that God +always answered their prayer, hence Amalek said: "If we now appear as +Canaanites, they will implore God to send them aid against the +Canaanites, and we shall slay them." But all these wiles of Amalek were +of no avail. Israel couched their prayer to God in these words: "O Lord +of the world! We know not with what nation we are now waging war, +whether with Amalek or with Canaan, but whichsoever nation it be, pray +visit punishment upon it." [647] God heard their prayer and, promising +to stand by them, ordered them totally to annihilate their enemy, +saying: "Although ye are now dealing with Amalek, do not treat him like +Esau's other sons, against whom ye may not war, but try totally to +destroy them, as if they were Canaanites." Israel acted according to +this command, slaying the Amalekites in battle, and dedicating their +cities to God. [648] Amalek's only gain in this enterprise was that, at +the beginning of the war, they seized a slave woman who had once +belonged to them, but who later passed over into the possession of the +Israelites. [649] + +For Israel this attack of Amalek had indeed serious consequences, for +as soon as they perceived the approach of the enemy, they were afraid +to continue the march to Palestine, being now no longer under the +protection of the clouds, that vanished with Aaron's death; hence they +determined to return to Egypt. They actually carried out part of this +project by retreating eight stations, but the Levites pursued them, and +in Moserah there arose a bitter quarrel between those who wanted to +return to Egypt and the Levites who insisted upon the continuance of +the march to Palestine. Of the former, eight tribal divisions were +destroyed in this quarrel, five Benjamite, and one each of the +Simeonite, Gadite, and Asherite divisions, while of the Levites one +division was completely extirpated, and three others decimated in such +a way that they did not recover until the days of David. The Levites +were finally victorious, for even their opponents recognized that it +had been folly on their part to desire to return to Egypt, and that +their loss had been only a punishment because they had not arranged a +mourning ceremony adequate to honor a man of Aaron's piety. They +thereupon celebrated a grand mourning ceremony for Aaron in Moserah, +and it is for this reason that people later spoke of this place as the +place where Aaron died, because the great mourning rites took place +there. [650] + + + + + THE BRAZEN SERPENT + + +Owing to the king of Edom's refusal to permit Israel to pass through +his land, they were obliged, at the very point when they believed +themselves at the end of their march, to continue it, so as to go +around the land of Edom. The people, weary of the many years' marches, +now became peevish, saying: "We had already been close to the promised +land, and now must turn about once more! It was the same with our +fathers who, close to their goal, had to turn back and roam about for +thirty-eight years. Thus will it be with us!" [651] In their dejection +they set about murmuring against God and Moses, "master and servant +being to them as one." They complained that they were entirely thrown +upon manna as a means of sustenance. This last mentioned complaint came +from those in regard to whom God had vowed that they should never see +the land which He had sworn unto the Patriarchs. These people could not +bear the sight of the products of Palestine's soil, dying as soon as +they beheld them. Now that they had arrived at the outskirts of the +promised land, the merchants brought into the camp of the Israelites +the native products, but these, unable to partake of them, still had to +continue to gather sustenance exclusively from manna. [652] + +Then a voice sounding from the heavens became audible upon earth, +making this announcement: "Come hither and behold, O ye men! Come +hither and hearken, ye the serpent with the words, 'Dust shalt thou +eat,' yet it complained not of its food. But ye, My people that I have +led out of Egypt, for whom I caused manna to rain down from heaven, and +quails to fly from the sea, and a spring to gush forth from the abyss, +ye do murmur against Me on account of manna, saying, 'Our soul loatheth +this light bread.' Let now the serpents come, that complained not, even +though whatever food they ate tasted only of the dust, and let them +bite those who murmur though they have a food that possesses every +conceivable flavor. [653] The serpent, which was the first creature to +slander its Maker and was therefore punished, shall now punish this +people, which, not profiting by the example of the serpent's +punishment, blasphemes its Creator by declaring that the heavenly food +that He sends them would finally bring them death." The very serpents +that during the forty years' march had been burned by the cloud of +glory and lay heaped up high round about the camp, these same serpents +now bit the people so terribly that their poison burned the souls of +those whom they attacked. [654] + +When Moses betook himself to those who had been bitten, hearing that +they were too ill to come to him, [655] they, conscious of their guilt, +said to him: "We have sinned, because we have spoken against the Lord +and against thee; pray unto the Lord, that He take away the serpents +from us." Such was the meekness of Moses, that he instantly forgave the +people's transgression in regard to himself, and at once implored God's +aid. God also, however, forgave their sin as soon as they had shown +penitence, and thus set an example to man likewise to grant forgiveness +when it is requested. + +As a healing for those who had been bitten, God now bade Moses to make +a serpent of brass, and put it upon a pole, that it might come to pass +that every one who was bitten might look upon it and live. Moses did as +he was bidden, and made a serpent of brass. As soon as he hurled it on +high, it remained floating in the air, so that all might be able to +look upon it. [656] He mad the serpent brass, because in Hebrew Nahash +signifies "snake" and Nehoshet, "brass"; hence Moses made the serpent +of a substance that had a sound similar to that of the object fashioned +out of it. [657] It was not, however, the sight of the serpent of brass +that brought with it healing and life; but whenever those who had been +bitten by the serpents raised their eyes upward and subordinated their +hearts to the will of the heavenly Father, they were healed; if they +gave no thought to God, they perished. [658] + +Looking upon the serpent of brass brought about healing not only to +those who had been bitten by serpents, but also to those who had been +bitten by dogs or other animals. The cure of the latter was effected +even more quickly than that of the former, for a casual glance sufficed +for them, whereas the former were healed only after a long and +insistent gaze. [659] + + + + + AT ARNON + + +The murmurs of the people, on account of which God sent upon them the +serpents, took place in Zalmonah, a place where grew only thorns and +thistles. Thence they wandered on to Punon, where God's punishment +overtook them. [660] In the following two stations also, in Oboth and +Iye-abarim, they continued their hostile actions against God, who for +this reason was full of wrath against them, and did not look upon them +again with favor until they reached Arnon. [661] God's favor was +instantly shown during Israel's passage through the valley of Arnon, +where He wrought for Israel miracles as great as those of yore at the +passage through the Red Sea. This valley was formed by two lofty +mountains that lay so close together that people upon the two summits +of them could converse with one another. But in passing from one +mountain to the other, one had to cover a distance of seven miles, +having first to descend into the valley, and then again to ascend the +other mountain. The Amorits, knowing that Israel should now have to +pass through the valley, assembled in innumerable multitudes, and a +part of them hid in the caves, of which there were many on the slopes +of the mountain, while another part of them awaited Israel in the +valley below, hoping to attack and destroy them unexpectedly from above +and from below in their passage through the valley. God, however, +frustrated this plan, bringing it to pass that Israel did not descend +into the valley at all, but stayed above, through the following +miracle. For whereas the mountain on the one side of the valley was +full of caves, the other consisted entirely of pointed rocks; and God +moved this rocky mountain so close up to the other, that the jutting +rocks of the one entered into the caves of the other, and all the +Amorites that were concealed within them were crushed. + +It was the rocky mountain that was moved, and not the other, for this +same rocky mountain was the beginning of the promised land, and at the +approach of Israel from the other mountain, which was Moabite, the land +leaped to meet them, for it awaited them most longingly. + +An old proverb says: "If you give a piece of bread to a child, tell its +mother about it." God, likewise, wanted Israel to know the great +miracles He had accomplished for their sake, for they had no inkling of +the attack the heathens had planned to make upon them. God therefore +bade the well that had reappeared since their stay in Beeroth to flow +past the caves and wash out parts of the corpses in great numbers. When +Israel not turned to look upon the well, they perceived it in the +valley of the Arnon, shining like the moon, and drawing corpses with +it. Not until then did they discover the miracles that had been wrought +for them. Not only did the mountains at first move together to let them +pass, and then again move apart, but God saved them from great peril. +They now intoned a song of praise to the well that revealed to them the +great miracle. [662] + +When, at the passage through the Red Sea, Israel wanted to intone a +song of praise, Moses did not let them do it alone, but first sang to +them the song they were to sing to the Lord. For then Israel was young, +and could only repeat what its teacher Moses sang before them, but when +the nation reached Arnon, it was fully grown, after its forty years' +march through the desert. Now the Israelites sang their own song, +saying: "O Lord of the world! It behooves Thee to work miracles for us, +whereas it is our duty to intone to Thee songs of praise." Moses had no +part in the song of praise to the well, for the well had given occasion +to his death in the desert, and no man can be expected to sing about +his executioner. As Moses wanted have nothing to do with this song, God +demanded that His own name also be not mentioned in it, acting in this +instances like the king who was invited to a prince's table, but +refused the invitation when he learned that his friend was not to be +present at the feast. [663] The song to the well was as follows: "This +is the well that the Patriarchs of the world, Abraham, Isaac, and +Jacob, have digged, the princes olden times have searched, the heads of +the people, the lawgivers of Israel, Moses and Aaron, have made its +water to run with their staves. In the desert Israel received it as a +gift, and after they had received it, it followed Israel upon all their +wanderings, to lofty mountains and deep valleys. Not until they came to +the boundary of Moab did it disappear, because Israel did not observe +the words of the Torah." [664] + +Israel sang a song to the well alone, and not to manna, because they +had on several occasions railed against the heavenly food, and +therefore God said: "I do not wish ye to find fault with manna, nor yet +to have ye praise it now," and He would not permit them to sing a song +of praise to manna. [665] + + + + + SIHON, THE KING OF THE AMORITES + + +The crushing of those concealed in the caves of the mountain at Arnon +was only the beginning of the miracles God wrought for Israel during +their conquest of the land. It was at Arnon, too, that Sihon, the king +of the Amorites, and his people who, hardly a month after Aaron's +death, rushed upon Israel, were completely destroyed by them. [666] +This Amorite king, and likewise Og, the king of Basham, were sons of +Ahiah, whose father Shemhazai was one of the fallen angels. [667] In +accordance with his celestial origin Sihon was a giant who none could +withstand, for he was of enormous stature, taller than any tower in all +the world, his thigh-bone alone measuring eighteen cubits, according to +the big cubit of that time. [668] In spite of his huge size he was also +fleet of foot, wherefore he was called Sihon, "foal," to indicate the +celerity with which he moved, for his true name was Arad. [669] + +Moses was sorely afraid of waging war against this giant, but God put +Sihon's and Og's guardian angels in chains, and then said to Moses: +"Behold, I have begun to deliver up Sihon and his land before thee: +begin to possess, that thou mayest inherit his land." For indeed after +the angels of Sihon and his people had fallen, Moses had nothing more +to fear, for his enemies were thus delivered into his hands. [670] God +assured Moses that "He would begin to put the dread of him and the fear +of him upon the peoples that are under the whole heaven," by bidding +the sun to stand still during his war against Sihon, that all the world +might see that God battled for Moses. [671] + +Moses now asked if he might before waging war send ambassadors to Sihon +to request him to permit Israel to pass through the land. God replied: +"How now! I commanded thee, 'Rise up, contend with him in battle, begin +to possess his land!' and thou wantest to send him messengers of +peace?" Moses, however, replied: "I desire only to follow Thy example +when Thou didst wish to lead Israel out of Egypt, and yet didst send me +to Pharaoh with the message to let Israel, Thy people, pass out, even +though Thou couldst have consumed all of Egypt with one flash of +lightning. When Thou didst reveal the Torah, too, Thou didst offer it +to the heathen nations for acceptance before giving it to Israel." God +saw the justice of Moses' words, and commanded him never in the future +to declare war upon a city before previously urging the people to +surrender in peace. [672] + +Moses hereupon sent a missive to Sihon in which he requested him to +permit Israel to pass through the land, promising him that he would see +to it that the people should go along by the king's highway, so that he +need have no cause to fear any deeds of violence upon married women, or +seductions of girls. [673] "We shall even," continued Moses, "pay for +the water that is otherwise given freely, and likewise [674] buy +food-stuffs from thee at good prices." [675] This letter to Sihon +contained at its close, notwithstanding, the communication that the +Israelites would bring war upon Sihon in case he did not permit them to +pass through. Moses' assumption, however, that Sihon should permit +Israel to pass through sounded in Sihon's ears like a summons to the +keeper of a vineyard to permit one to harvest it. Sihon's answer +therefore was as follows: "I and my brother Og receive tribute from all +the other Canaanite kings to keep off their enemies from access to the +land, and now you ask me to give you free access to Canaan!" + +War between Sihon and Moses ensued, and ended in a brilliant victory +for Israel. [676] Sihon and his son, who equaled him in heroic +strength, found their death in this fray. [677] God had so brought it +to pass that Israel had no need of laboriously waging war upon one city +after another in Sihon's land, He had brought all the hosts of this +Amorite king together into Heshbon. When this city therefore and the +hosts within it were destroyed, all the rest of Sihon's land lay open +before them. Israel's victory was all the more marvelous, because +Heshbon was an exceptionally well fortified city, so that, had gnats +been its inhabitants, it could not have been captured by mortal means, +much less so when manned by the hero Sihon and his heroic warriors. +[678] This victory was made possible only by the fact that God visited +them with convulsions so terrible that they rolled up and writhed in +pain, unable to stand in the battle lines, so that Israel could cut +them down while they were half dead from convulsive pains. [679] God +also drew masks over their faces, so that they could not see plainly, +and taking one another for Israelites, slew their own people. [680] + +With the fall of Heshbon Israel came into possession of all the land of +Sihon, with the exception of Jazer, and Moses therefore sent spies to +that city. The men whom he sent there, Caleb and Phinehas, were not +only capable warriors, but also pious men. They said: "Moses once sent +spies who brought great misfortune upon all their generations, we will +attack this city, trusting in God, and we are sure we shall not perish, +because Moses has prayed for our welfare." They thereupon attacked +Jazer, conquered it, and when upon the day after Moses had sent them +out they returned to him, they informed him that they had conquered +Jazer and slain its inhabitants. [681] + + + + + THE GIANT OG + + +The war with Sihon took place in the month of Elul. In the following +month of Tishri they rested on account of the holy days, but +immediately after these they set out to battle against Og. [682] This +king did not hasten to his brother's aid, although he was only one +day's distance from him, for he felt sure Sihon could conquer Israel +without his assistance. [683] He erred in this, however, as in some +other matters. In the war of the four kings against the five, it was Og +who had brought to Abraham news of his nephew Lot's bondage, assuming +that Abraham would surely hasten to his kinsman's aid, be killed in +battle, and thus enable Og to get possession of the beautiful Sarah. +God, however, leaves no man unrewarded or unpunished. To reward him for +hastening with quick steps to advise Abraham of Lot's captivity, God +granted him life for five hundred years, but he was eventually killed +because it was only a wicked motive that had induced him to perform +this service for Abraham. He did not, as he had hoped, gain Sarah, but +was slain by her descendant Moses. [684] + +The battle against Og took place in Edrei, the outskirts of which +Israel reached toward nightfall. On the following morning, however, +barely at gray dawn, Moses arose and prepared to attack the city, but +looking toward the city wall, he cried in amazement, "Behold, in the +night they have built up a new wall about the city!" Moses did not see +clearly in the misty morning, for there was no wall, but only the giant +Og who sat upon the wall with his feet touching the ground below. [685] +Considering Og's enormous stature, Moses' mistake was pardonable, for +as a grave-digger of later times related, Og's thigh-bone alone +measured more than three parasangs. "Once," so records Abba Saul, "I +hunted a stag which fled into the thigh bone of a dead man. I pursued +it and ran along three parasangs of the thigh-bone, yet had not reached +its end." This thigh-bone, as was later established, was Og's. [686] + +This giant never in all his days made use of a wooden chair or bed, as +these would have broken down beneath his weight, but sat upon iron +chairs and lay upon iron beds. He was not only of gigantic build and +strength, but of a breadth also that was completely out of proportion +even with his height, for his breadth was one half his height, whereas +the normal proportion of breadth to height is as one to three. [687] In +his youth Og had been a slave to Abraham, who had received him as a +gift from Nimrod, for Og is none other than Eliezer, Abraham's steward. +One day, when Abraham rebuked him and shouted at him, Eliezer was so +frightened that one of his teeth fell out, and Abraham fashioned out of +it a bed in which he always slept. Og daily devoured a thousand oxen or +an equal number of other animals, and drank correspondingly, requiring +daily not less than a thousand measures of liquids. [688] He remained +in Abraham's service until Isaac's marriage, when Abraham gave him his +freedom as a reward for having undertaken the labor of wooing Rebekah +for his son, and of fetching her to his house. God also rewarded him in +this world, that this wicked wight might not lay claim to a reward in +the world to come. He therefore made a king of him. [689] During his +reign he founded sixty cities, that he surrounded with high walls, the +lowest of which was not less than sixty miles in height. [690] + +Moses now feared to wage war against Og, not only on account of his +giant strength and huge size, which Moses had now witnessed with his +own eyes, but he also thought: "I am only one hundred and twenty years +old, whereas he is more than five hundred. Surely he could never have +attained so great an age, had he not performed meritorious deeds." +[691] Moses also remembered that Og was the only giant that had escaped +the hand of Amraphel, and he perceived in this a token of God's special +favor toward Og. [692] Moses feared, moreover, that Israel in the +recent war against Sihon might have committed sins, so that God would +not now stand by them. "The pious are always afraid of the consequences +of sin, and therefore do not rely upon the assurances God had made to +them;" hence Moses now feared to advance upon Og even though God had +promised him aid against his enemies. [693] God, however, said to him: +"What is thy hand, [694] his destruction has been decreed since the +moment when he looked with evil eyes upon Jacob and his family when +they arrived in Egypt." For even then God had said to him: "O thou +wicked knave, why dost thou look upon them with all evil eye? Verily, +thine eye shall burst, for thou shalt fall into their hands." [695] + +Og met his death in the following fashion. When he discovered that +Israel's camp was three parasangs in circumference, he said: "I shall +now tear up a mountain of three parasangs, and cast it upon Israel's +camp, and crush them." He did as he had planned, pulled up a mountain +of three parasangs, laid it upon his head, and came marching in the +direction of the Israelite camp, to hurl it upon them. But what did God +do? He caused ants to perforate the mountain, so that is slipped from +Og's head down upon his neck, and when he attempted to shake it off, he +teeth pushed out and extended to left and right, and did not let the +mountain pass, so that he now stood there with the mountain, unable to +throw it from him. When Moses saw this, he took an axe twelve cubits +long, leaped ten cubits into the air, and dealt a blow to Og's ankle, +which caused the giant's death. [696] + +This was the end of the last of the giants, who was not only last in +time, but also in significance, for despite his height and strength, he +was the most insignificant of the giants who perished in the flood. +[697] + +With Og's death all his lands fell to the lot of the Israelites without +another sword's stroke, for God has so ordained it that al of Og's +warriors were with him at his encounter with Israel, and after Israel +had conquered these, only women and children remained in all the land. +Had Israel been obliged to advance upon every city individually, they +would never have finished, on account of the number of the cities and +the strength of the hosts of the Amorites. [698] + +Not alone Sihon and Og, the kings of the Amorites, were such giants and +heroes, but all the Amorites. When Hadrian conquered Jerusalem, he +boasted of his victory, whereupon Rabba Johanan, the son of Zakkai, +said to hi: "Boast not of thy victory over Jerusalem, for, had not God +conquered it for thee, thou shouldst never have gained it." He +thereupon led Hadrian to a cave where he showed him the corpses of the +Amorites, each of which was eighteen cubits, and said: "When we were +worthy of victory, these fell into our hands, but now, on account of +our sins, dost thou rule over us." [699] + +The victory over Sihon and his hosts was as great as that over Pharaoh +and his hosts, and so was the victory over Og and his hosts. Each of +these victories was as important as that over the thirty-one kings that +Joshua later captured, and it would well have behooved Israel to sing +songs of praise to their Lord as after Pharaoh's destruction. David +later made good this omission, for he intoned a song of praise in +gratitude for the victory God had lent to Israel over Sihon and Og. +[700] + +Without direct assistance from God these victories would not have been +possible, but He sent hornets upon them, and their destruction was +irrevocable. Two hornets pursued ever Amorite; one bit one eye, the +second the other eye, and the poison of these little creatures consumed +those bitten by them. [701] These hornets remained on the east side of +the Jordan, and did not pursue Israel's march to the regions west of +the Jordan, nevertheless they wrought great havoc among the Canaanites +of the region west of the Jordan. The hornets stood on the eastern bank +of the Jordan, and spat their venom across to the opposite bank, so +that the Canaanites that were hit became blind and were disarmed. [702] + +When God promised Moses to send an angel to Israel, he declined the +offer with the words: "If Thy presence go not with me, carry us not up +hence," whereupon God replied: "Thou complainest because I desire to +send only an angel to assist thee to conquer the land. As truly as thou +livest, I shall now send thee not even an angel, but a hornet to +destroy the enemies of Israel. It is, however, for thy sake alone that +I deliver the enemy into Israel's hands, and not as if Israel deserved +it through their own good deeds." [703] + +Og's bed, fashioned out of ivory, that measured nine arms' length, +taking the giant's arm as a standard, [704] Og had preserved in the +Ammonite city Rabbah, for he knew that Israel would penetrate neither +to the land of the Ammonites nor of the Moabites, because God had +prohibited them from coming too close to Lot's descendants. [705] He +likewise forbade them to wage war with the Edomites; in this way Esau, +a son kind to his father Isaac, was rewarded by not having his +descendants, the Edomites, molested by Israel. God said to Israel: "In +this world ye shall have no sway over the mountain Seir, Edom's realm, +but in the future world, when ye shall be released, then shall ye +obtain possession of it. Until then, however, beware of the sons of +Esau, even when they fear ye, much more so when ye shall dwell +scattered among them." [706] + + + + + MOSES' SPEECH OF ADMONITION + + +As Abraham before his death spoke to his son Isaac, he to his son +Jacob, and Jacob in turn to his sons, words admonishing them to walk in +the ways of the Lord, so Moses also did not depart from this world +without previously calling Israel to account for their sins, and +admonishing them to observe the commandments of the Lord. Moses' speech +of admonition had a greater effect than the revelation of the Decalogue +upon Mount Sinai, for whereas Israel, shortly after they had said on +Sinai, "We shall do according as we have heard," transgressed by +worshipping the Golden Calf, Moses' words of admonition had left a +powerful impression upon them, and he restored them to God and the +Torah. God therefore said, "As a reward to thee because thy words of +exhortation have brought Israel to follow Me, I shall designate these +words as thine, even though thou didst speak them only in execution of +My command." + +Moses did not, however, make his speech of exhortation to the people +until after the victory of Sihon and Og, for Moses thought: "Were I to +have called them to account before these victories, they would have +answered, 'He is trying to recall to us our sins because he is unable +to lead us into the promised land against Sihon and Og, and he is +seeking our sins as an excuse.'" But after Moses had proven what he +could do, he could safely venture to recall to the people their sins. +[707] He now assembled all classes of Israel, the nobles as well as the +common people, saying to them: "I will now give you a severe rebuke for +your sins, and if any one have something to offer as an excuse, let him +now advance it." In this way he shut off the possibility of their +saying later on, "Had we heard the words of the son of Amram, we should +have answered each word fourfold and fivefold." + +Moses now recounted the ten temptations with which they tempted God: +how at the Red Sea they had repented having followed Him, and had even +turned back three stations on the way to Egypt; how even after the +miracle that clove the Red sea for them, they had so little faith in +God as to say, "Just as at this spot we passed unharmed through the Red +Sea, so also did the Egyptians in another part of it." At Marah and at +Rephidim they tried God on account of the dearth of water, and as they +twice rebelled against God on account of water, so also did they on +account of manna. They infringed upon the two laws God had given them +in regard to manna, storing it from one day to the next, and going to +gather it on the Sabbath, although God had strictly forbidden both. On +account of their lust for flesh also they twice transgressed, murmuring +for flesh at the same time as they received manna, although manna +completely satisfied their needs; and after God had granted their wish +and had sent them quails, they remains content for a short time only, +and then again demanded quails, until God granted them that wish also. +"But the worst of all," Moses told them, "was the worship of the Golden +Calf. And not only that, but again in Paran, misled by the spies, ye +transgressed in desiring to make an idol, and under its guidance to +return to Egypt." + +Moses then pointed out to them that it was owing to their sin that they +had strayed about in the desert for forty years, for otherwise God +would have brought them to Palestine on the same day as He had led them +out of Egypt. He not only reproached Israel with the sins they had +committed against God, but also with the evil they had worked Moses +himself, mentioning how they had thrown their infants into his lap, +saying, "What food hast thou for these?" [708] On this occasion it was +evident how good and pious a nation was that before Moses, for all the +sins he enumerated to them had been committed not by them, but by their +fathers, all of whom had in the meantime died, yet they were silent, +and made no answer to this severe reprimand their leader gave them. +[709] Moses did not, however, merely admonish the people to walk in the +ways of the Lord, but he said to Israel: "I am near to death, Whosoever +hath learned from me a verse, a chapter, or a law, let him come to me +and learn it anew," whereupon he repeated all the Torah, [710] and +that, too, in the seventy languages of the world, that not Israel alone +but all the heathen peoples, too, might hear the teachings of God. +[711] + + + + + BALAK, KING OF MOAB + + +"God allows nothing to stay unrewarded, not even a respectable word +remains without its reward." The older of Lot's two daughters had +called her son that was conceived in guilt, Moab, "by the father," +whereas the younger, for the sake of decency, called her son Ammon, +"son of my people," and she was rewarded for her sense of propriety. +For when Moses wanted to overrun the descendants of Lot with war, God +said to him: "My plans differ from thine. Two doves shall spring from +this nation, the Moabite Ruth and the Ammonite Naomi, and for this +reason must these two nations be spared." + +The treatment God bade Israel accord to these two nations was not, +however, uniform. In regard to Moab, God said, "Vex not Moab, neither +contend with them in battle," which portended that Israel was not to +wage war against the Moabites, but that they might rob them or reduce +them to servitude. In regard to the sons of Ammon, on the other hand, +God forbade Israel to show these descendants of Lot's younger daughter +even the slightest sign of hostility, or in any way to alarm them, so +that Israel did not even show themselves in battle array to the +Ammonites. [712] + +Israel's hostile, though not warlike, attitude toward Moab inspired +these people and their kings with great fear, so much so that they +seemed to be strangers in their own land, fearing as they did that they +should have to fare like the Egyptians; for the Israelites had come to +Egypt as strangers, but had in time possessed themselves of the land so +that the Egyptians had to rent their dwelling-places from them. Their +fear was still further increased by their belief that Israel would pay +no attention to God's command to them not to wage war against Lot's +descendants. This assumption of theirs was based on the fact the Israel +had taken possession of the kingdoms of Sihon and Og, even though these +had originally been part of Ammon's and Moab's possessions. [713] +Heshbon, Sihon's capital city, had formerly belonged to Moab; but the +Amorites, thanks to Balaam and his father Beor's support, had taken +from Moab these and some other regions. The Amorites had hired these +two sorcerers to curse Moab, with the result that the Moabites were +miserably defeated in the war against Sihon. "Woe to thee, Moab! Thou +art undone, O people of Chemosh!" These and similar utterances were the +ominous words that Balaam and his father employed against Moab. [714] +Chemosh was a black stone in the form of a woman, that the Moabites +worshipped as their god. [715] + +As part of Moab passed into Sihon's possession so did a part of Ammon +fall into Og's hands, and because Israel had appropriated these land, +the Moabites feared they would filch from them all their land. In great +alarm they therefore gathered together in their fastnesses, in which +they knew themselves to be safe from Israel's attacks. [716] Their fear +was in reality quite without foundation, for Israel never dreamed of +transgressing God's command by waging war upon Lot's descendants. They +might without compunction keep the former provinces of Moab and Ammon +because they took them not from these, but from Sihon and Og, who had +captured them. [717] + +At this time the king of Moab was Balak, who was formerly a vassal of +Sihon, and in that capacity was known as Zur. After Sihon's death he +was chosen king, though he was not worthy of a rank so high. Favored by +fortune, he received royal dignity, a position that his father had +never filled. [718] Balak was a fitting name for this king, for he set +about destroying the people of Israel, wherefore he was also called the +son of Zippor, because he flew as swiftly as a bird to curse Israel. +[719] Balak was a great magician, who employed for his sorcery the +following instrument. He constructed a bird with its feet, trunk, and +head of gold, its mouth of silver, and its wings of bronze, and for a +tongue he supplied it with the tongue of the bird Yadu'a. This bird was +now placed by a window where the sun shone by day and the moon by +night, and there it remained for seven days, throughout which burnt +offerings were offered before it, and ceremonies performed. At the end +of this week, the bird's tongue would begin to move, and if pricked by +a golden needle, would divulge great secrets. It was this bird that had +imparted to Balak all his occult lore. One day, however, a flame that +suddenly leaped up burned the wings of this bird, which greatly alarmed +Balak, for he thought that Israel's proximity had destroyed his +instrument of sorcery. [720] + +The Moabites now perceiving that Israel conquered their enemies by +supernatural means said, "Their leader had been bred in Midian, let us +therefore inquire of the Midianites about his characteristics." When +the elders of Midian were consulted, they replied, "His strength abides +in his mouth." "Then," said the Moabites, "we shall oppose to him a man +whose strength lies in his mouth as well," and the determined to call +upon Balaam's support. The union of Moab and Midian establishes the +truth of the proverb: "Weasel and Cat had a feast of rejoicing over the +flesh of the unfortunate Dog." For there had always been irreconcilable +enmity between Moab and Midian, but they united to bring ruin upon +Israel, just as Weasel and Cat had united to put an end to their common +enemy Dog. [721] + + + + + BALAAM, THE HEATHEN PROPHET + + +The man whom the Moabites and Midianites believed to be Moses' peer was +none other than Laban, Israel's arch-enemy, who in olden days had +wanted to root out entirely Jacob and all his family, [722] and who had +later on incited Pharaoh and Amalek against the people of Israel to +bring about their destruction. [723] Hence, too, the name Balaam, +"Devourer of Nations," for he was determined to devour the nation of +Israel. [724] Just at this time Balaam was at the zenith of his power, +for his curse had brought upon the Moabites their defeat at the hands +of Sihon, and his prophecy that his compatriot Balak should wear the +royal crown had just been fulfilled, so that all the kings sent +ambassadors to seek advice from him. He had gradually developed from an +interpreter of dreams to a sorcerer, and had not attained the still +greater dignity of prophet, thus even surpassing his father, who had +indeed been prophet too, but not so notable a one as his son. [725] + +God would permit the heathens to have no ground for exculpation, for +saying in the future world, "Thou hadst kept us far from Thee." To +them, as well as to Israel, he gave kings, sages, and prophets; but +whereas the former showed themselves worthy of their high trust, the +latter proved themselves unworthy of it. Both Solomon and +Nebuchadnezzar were rulers over all the world: the former built the +Temple and composed many hymns and prayers, the latter destroyed the +Temple and cursed and blasphemed the Lord, saying, "I will ascend above +the heights of the clouds; I will be like the Most High." Both David +and Haman received great treasures from God, but the former employed +them to secure a site for God's sanctuary, whereas the latter with his +tried to destroy the whole nation. Moses was Israel's prophet, and +Balaam was prophet of the heathens: but how great a contrast between +these two! Moses exhorted his people to keep from sin, whereas Balaam +counseled the nations to give up their moral course of life and to +become addicted to lewdness. Balaam was also different from the +Israelite prophet in his cruelty. They had such pity for the nations +that misfortune among the heathens caused them suffering and sorrow, +whereas Balaam was so cruel that he wanted to destroy an entire nation +without any cause. + +Balaam's course of life and his actions show convincingly why God +withdrew from the heathen the gift of prophecy. [726] For Balaam was +the last of the heathen prophets. Shem had been the first whom God had +commissioned to communicate His words to the heathens. This was after +the flood, when God said to Shem: 'Shem, had My Torah existed among the +previous ten generations, I suppose I should not have destroyed the +world by the flood. Go now, announce to the nations of the earth My +revelations, ask them if they will not accept My Torah." Throughout +four hundred years did Shem go about as a prophet, but the nations of +the earth did not heed him. The prophets that labored after him among +the heathens were Job and his four friends, Eliphaz, Zophar, Bildad, +and Elihu, as well as Balaam, all of whom were descendants of Nahor, +Abraham's brother, from his union with Milcah. In order that the +heathens might not say, "Had we had a prophet like Moses, we should +have received the Torah," God gave them Balaam as a prophet, who in no +way was inferior to Moses either in wisdom or in the gift of prophecy. +Moses was indeed the greatest prophet among the Israelites, but Balaam +was his peer among the heathens. But although Moses excelled the +heathen prophet in that God called him without any previous +preparation, whereas the other could obtain Divine revelations only +through sacrifices, still Balaam had one advantage over the Israelite +prophet. Moses had to pray to God "to shew him His ways," whereas +Balaam was the man who could declare of himself that he "knew the +knowledge of the Most High." But because, in spite of his high +prophetic dignity, Balaam had never done anything good or kind, but +through his evil tongue had almost destroyed all the world, God vowed a +vow to His people that He would never exchange them for any other +people or nation, and that He would never permit them to dwell in any +land other than Palestine. [727] + + + + + BALAK'S MESSENGERS TO BALAAM + + +Balak now sent messengers to Balaam with the following message: "Think +not that I ask thy help against Israel exclusively in my own interests, +and that thou canst expect from me alone honor and rewards for thy +service, but rest assured that all nations will then honor thee, that +Canaanites as well as Egyptians will cast themselves at thy feet when +thou shalt have destroyed Israel. This people that hath gone out of +Egypt hath covered with earth Sihon and Og, the eyes that guarded the +whole land, and now they are about to destroy us as well. They are not, +indeed, greater heroes than we, nor are their host more numerous than +ours, but they conquer as soon as they open their lips in prayer, and +that we cannot do. Try now to see if I may not gradually become their +master, so that I may at least lead a certain per cent of them to +destruction, be it only a twenty-fourth part of them." + +Balak himself was even a greater magician and soothsayer than Balaam, +but he lacked the gift of properly grasping prophetic observations. He +knew through his sorcery that he was to be the cause of the death of +twenty-four thousand Israelites, but he did not know in what way Israel +was to suffer so great a loss, hence he requested Balaam to curse +Israel, hoping by this curse to be able to restrain Israel from +entering the Holy Land. + +Balak's messengers to Balaam consisted of the elders of Moab and +Midian. The latter were themselves great magicians, and by their art +established the truth, that should Balaam obey Balak's summons, their +mission against Israel would be successful, but should he hesitate even +for a moment to follow them, nothing was to be expected from him. When +they now reached Balaam and he bade them stay over night to await his +answer, the elders of Midian instantly returned, for they knew that +they had now nothing to expect from him. [728] They said: "Is there +such a father as hates his son? God is the father of Israel, He loves +them. Shall He now, owing to a curse from Balaam turn His love into +hatred?" [729] Indeed, had the matter depended on Balaam's wishes, he +would doubtless instantly have acquiesced and followed Balak's summons, +for he hated Israel more than Balak, and was much pleased with the +commission of the Moabite king. The elders that Balak had sent had +besides in their possession all needful instruments of magic, so that +Balaam might have no excuse for not instantly following them, but +Balaam had, of course, to bide his time and first find out if God would +permit him to go to Balak, hence he bade the Moabite messengers stay +over night, because God never appears to heathen prophets save at +night. As Balaam expected, God appeared by night and asked Balaam, "Who +are these people with thee?" + +Balaam was one of the three men whom God put to the test and who +miserably failed to pass it. When God appeared to Cain and asked, +"Where is Abel thy brother?" he tried to deceive God. He should have +replied, "Lord of the world! What is hidden and what is open, both +alike are known to Thee. Why then dost Thou inquire after my brother?" +But instead of this he replied, "I know not. Am I my brother's keeper?" +God therefore said to him: "Thou hast spoken thin own sentence. The +voice of thy brother's blood crieth unto Me from the ground, and now +cursed art thou." Hezekiah acted like Cain when the messengers from the +king of Babylon came to him, and Isaiah the prophet asked him, "What +said these men? And from whence came they unto thee?" Hezekiah should +have answered, "Thou art a prophet of God, why dost thou ask me?" But +instead of giving this answer, he replied haughtily and boastfully, +"They are come from a far country unto me, even from Babylon." On +account of this haughty answer Isaiah announced to the king this +prophecy: "Behold, the days come, that all that is in thine house shall +be carried to Babylon; and of thy sons that shall issue from thee, they +shall be eunuchs in the palace of the king of Babylon." + +The scoundrel Balaam, too, should have made answer to God's question, +"What men are these with thee?" by saying, "Lord of the world! +Everything lies open before Thee, and nothing is hidden from Thee, why +then dost Thou ask me?" But he, on the other hand, made quite a +different answer and started to boast, saying to God: "Although Thou +dost not distinguish me, and dost not spread my fame over the world, +still the kings seek me: Balak, the king of Moab, hath sent to ask me +to curse Israel." Then God said, "Because thou speakest thus, thou +shalt not curse the people," and added, "O thou wicked rascal! I said +of Israel, He that toucheth them, toucheth the apple of My eye,' and +yet thou wishest to touch them and curse them! Therefore shall thine +eye be blinded." [730] Thus Balaam became blind of one eye, as he had +already been lame of one foot. [731] Balaam now perceiving that God did +not wish him to curse Israel said, "If it be so, then I shall bless +them." God: "They have not need of thy blessing, for they are blessed." +God said to Balaam as one says to a bee: "Neither thy honey nor thy +sting." + + + + + BALAAM ACCEPTS BALAK'S INVITATION + + +On the following morning Balaam gave the elders of Moab his answer, +saying that he would not follow Balak's call, but not betraying to them +the truth, that God hat forbidden him to curse Israel. He said instead, +"God said to me, 'Go not with these men, for that would be beneath thy +dignity, but await nobler ambassadors.'" [732] Balaam's plan was to +insult Balak, so that he should send no further messengers to him, and +no one might discover that he could accomplish nothing beyond the word +of God. His expectations, however, were disappointed. The ambassadors +in their turn, not quite painstaking in their representation of the +truth, told their king that Balaam considered it beneath his dignity to +appear in their escort, making no mention of God, but speaking as if +the refusal came simply and exclusively from Balaam. [733] + +Balak thereupon sent more honorable ambassadors to Balaam, until he was +at last obliged to admit that he could undertake nothing against God's +command. Even then, it is true, he did not admit that his acceptance or +refusal of Balak's invitation depended entirely upon God, but declared +that he could, if he wished, do as he chose, but did not choose to +transgress God's prohibition. In his second embassy Balak promised +Balaam more for his service than he had offered him the first time. +Balaam's answer was as follows: "If Balak would give me his house full +of silver and gold, I cannot go beyond the word of the Lord my God." +These words characterize the man, who had three bad qualities: a +jealous eye, a haughty spirit, and a greedy soul. His jealousy was the +reason why he wanted to curse Israel, whom he envied for their good +fortune; in his haughtiness, he told the first messengers the falsehood +that God would not let him go with them because it would be beneath his +dignity; and his avarice was expressed in his answer to the second +embassy in which he not only surreptitiously mentioned Balak's gold and +silver, but spoke his mind by explaining to them that their master +could not adequately compensate him for his service, saying, "If Balak +were to hire hosts against Israel, his success would still be doubtful, +whereas he should be certain of success if he hired me!" + +He did not, however, give even the second embassy a decisive answer, +but said to them also, "I cannot go beyond the word of the Lord my God, +to do less or more. Now therefore I pray you, tarry ye also here this +night, that I may know what the Lord will speak unto me more." These +words of his held unconscious prophecies: "I cannot go beyond the word +of the Lord," was as much as to say that he could not put the blessings +of God to Israel to naught. "Tarry ye also here this night," contained +the prophecy that this second embassy would be as much disappointed as +the first, for although Balaam accompanied the second messengers, still +he had no power to curse Israel, but only to bless them. Finally, the +words, "What the Lord will speak unto me more," held a prediction that +God would bestow even more benedictions upon the Israelites through +him. + +"God permits man to go upon the way he chooses to go." When God +appeared to Balaam the first time he said to him, "Thou shalt not go +with them;" but when Balaam still did not relinquish his desire to go +to Balak, God would not interfere. Hence, at His second appearance, God +said to Balaam, "If the men be come to call thee, rise up, go with +them; but only the word which I speak unto thee, that shalt thou do." +[734] + +"Audacity prevails even before God." Balaam's steadfast insistence upon +his wish wrested from God his consent to Balaam's journey to Moab. +[735] He warned him of its consequences, saying to him: "I take no +pleasure in the destruction of sinners, but if thou are bound to go to +thy destruction, do so! Whosoever leads righteous men astray upon an +evil way, will fall into the ditch of his own digging!" Balaam was +misled by God's behavior toward him, and thus plunged into destruction. +When God first appeared to him and asked him, "What men are these with +thee?" this blasphemer thought: "God know them not. It seems clear that +there are times when He is not aware of what goes on, and I shall now +be able to do with His children as I wish." Balaam was misled by God +because he had with his words seduced to unchastity people who had up +to his time lived in purity. [736] God's apparent change of decision, +that first prohibited him from going to Balak, and then permitted him +to do so, completely bewildered him, so that he thought, "God at first +said to me, 'Go thou not with them,' but the second time He said, 'Go +with them.' So too will He change His words, 'Curse them not,' into +'Curse them.'" Just as Balaam was confused by God, so too were the +magicians that Balak had sent to him. At the first visit these had +through their magic lore established that he would accept Balak's +invitation, but God made him decline it; at the second time, on the +other hand, they established that he would not accept the invitation, +and God made him obey their summons. [737] + + + + +BALAAM'S ASS + + +Balaam could hardly await the morning, rejoicing no less than Balak's +messengers at God's consent to his journey to Balak, and still hoping +that he might succeed in bringing disaster upon Israel. In his haste to +set out, he himself saddled his ass although he did not lack servants, +whereupon God said: "O thou villain, their ancestor Abraham forestalled +thee, for he too rose up early in the morning and in person saddled his +ass to lead Isaac to sacrifice in fulfillment of the command that had +reached him." [738] + +The ass that Balaam took with him had been created on the sixth day of +the creation. He had received it as a gift from Jacob, that he might +not give evil counsel to Pharaoh concerning Jacob's children. It was +upon his advice, nevertheless, that Pharaoh forced the Israelites to +make bricks. [739] He took his two sons, Jannes and Jambres, [740] for +it behooves a noble man always to have at least two companions upon any +journey that he undertakes. [741] + +Although God had now granted him permission to go on the journey, still +His wrath was kindled when he set out. God said, "Behold, this man! He +knows that I read each man's heart, and knows also that he departeth +only to curse Israel." [742] This wickedness on his part had the result +that even the Angel of Mercy turned against him as an enemy, standing +in his way. At first the ass alone perceived the angel, and not Balaam, +for God has so arranged it that human beings may not perceive the +angels that surround them or else they would through terror lose their +reason. [743] The ass, on the other hand, instantly perceived the +angel. He at first stood in her way as she was in the middle of the +road, so that she could turn aside on both sides; then she perceived +him when the road narrowed, and she could turn to one side only; and +finally she reached a spot where there was no road at all to which she +could turn either on this side or on that. This was to teach Balaam the +following lesson: if he wished to curse Abraham's children, he should +have leeway on both sides, Ishmael's children and Keturah's children; +if he wanted to curse Isaac's children, one side would still be open to +him, Esau's children; but if he wanted to curse Jacob's children, he +should never bring it to pass, for they are protected on both sides, on +the one hand by Abraham and Isaac, on the other by Jacob and Levi, +while God watches over them from above. "The wall on this side, and on +that side," through which place he had to pass, were furthermore to +indicate to him that he could not become master over Israel, who have +in their possession the tables of the law, "that were written on both +their sides." When the ass reached the wall that Jacob and Laban had +erected as a token that they "would never pass over it for harm," she +thrust her feet against it, to punish him for having broken his +agreement with Jacob. [744] + +Balaam, who had with blows attempted to make the ass walk straight +ahead, flew into a rage when she lay down altogether and would not +budge from the spot, so that he smote her all the more. Then the Lord +opened the mouth of the ass, and permitted her to use speech, a gift +that she had possessed ever since her creation, but had not until then +used. [745] She said, "What have I done unto thee, that thou has +smitten me these three times?" The first words of the ass were so +chosen as to call Balaam's attention to the wickedness and uselessness +of his undertaking against Israel; "Three times" was to remind him that +he wished to curse a nation that "three times" in every year arranged +pilgrimages to the Lord. The ass's speech was altogether to serve as a +warning to Balaam to beware of his mouth, and not to curse Israel. The +ass, through her speaking, was to instruct him that the mouth and the +tongue are in God's hand. + +Balaam answered the ass in the language in which she had addressed him, +in Hebrew, which he did not, however, speak fluently. He said, "Because +thou hast mocked me: I would there were a sword in mine hand, for now I +had killed thee." The ass thereupon replied, "Thou canst not kill me +save with a sword in thy hand; how then wilt thou destroy an entire +nation with thy mouth!" Balaam was silent, knowing no reply. [746] The +ass did not only make him ridiculous in the eyes of the elders of Moab +that accompanied him, but she also exposed him as a liar. For when the +ambassadors asked him why he had not chosen a horse rather than an ass +for his journey, he answered that his saddle horse was in the pasture. +Then the ass interrupted him, saying, "Am not I thine ass upon which +thou hast ridden all thy life long?" Balaam: "I use thee as a beast of +burden, but not for the saddle." The ass: "Nay, upon me has thou ridden +since thine earliest day, and thou hast always treated me with as much +affection as a man treats his wife." Balaam had now to admit that the +ass had spoken the truth. [747] + +Balak's princes were much amazed at this extraordinary miracle, but the +ass died the moment she had spoken what she had to say. God did this +for two reasons, firstly because He feared that the heathens might +worship this ass were she to stay alive; and secondly because God +wanted to spare Balaam the disgrace of having people point to his ass +and say, "This is she that worsted Balaam." By this action it can be +seen how highly God prizes the honor or pious men, if He even sought to +spare the honor of this villain. It is out of consideration to mankind, +also, that God has closed the mouth of animals, for were they to speak, +man could not well use them for his service, since the ass, the most +stupid of all animals, when she spoke, confounded Balaam, the wisest of +the wise. + + + + +BALAAM RUNS INTO HIS OWN DESTRUCTION + + +While all this was going on, Balaam still did not perceive that God's +angel stood before him. God meant to show him that in His hand is not +only the tongue of man, but his eye as well, so that as long as He +chooses, man will fail to see what is directly before his nose. But God +suddenly permitted Balaam to see the angel with a sword drawn in his +hand, and Balaam fell flat on his face. [748] For, being uncircumcised, +Balaam might not listen to the words of God or of an angel, standing +erect; hence, upon perceiving the angel, who instantly began to address +him, Balaam cast himself upon the ground. [749] The sword in the +angel's hand did not signify that he meant to strike Balaam, for a +breath from his mouth would have sufficed to kill myriads, but it was +to point out the following truth to Balaam: "The mouth was given to +Jacob, but to Esau and to the other nations, the sword. Thou are about +to change thy profession, and to go out against Israel with his own +weapon, and therefore shalt thou find death through the sword that is +thy own weapon." [750] + +The angel now said to Balaam: "If I have been commissioned to demand +restitution from thee for the injustice thou hast offered to the ass, +that can show neither meritorious deeds of her own nor of her fathers, +how much the more must I stand up as the avenger of an entire nation, +that have their own merits and can refer to the merits of their +fathers. But to return to the ass, why didst thou smite her, that +turned from the road only because she saw me and was frightened?" +Balaam was a shrewd sinner, for he knew that Divine punishment could be +averted only by penitence, and that the angels have no power to touch a +man who, after sinning, says, "I have sinned." Hence he said to the +angel, "I have sinned," but added, "I did not set out until God said to +me, 'Rise up, go with them;' and now thou sayest to me, 'Return.' But +this is the Lord's way. Did He not also at first tell Abraham to +sacrifice his son, and then He caused an angel to call out to him, 'Lay +not thine hand upon the lad?' It is His custom first to give a command, +and the through an angel to recall it. So also did He indeed say to me, +'Go with them;' but if it displeaseth thee, I shall turn back." [751] +The angel replied: "All that I have done was to thy advantage, but if +thou are bound to plunge into destruction, do so, go with these people, +but destruction is decreed for all of you. Think not, however, that +thou shalt do as thou wilt, for thou shalt have to say what I desire +thee to speak, and to restrain what I wish to remain unuttered." + +In spite of the warnings he had received from God and the angel, he was +not to be restrained from taking this fatal step, but in his hatred +toward Israel still cherished the hope that he should succeed in +obtaining God's consent to curse Israel, and he continued his journey +in this happy expectation. [752] + + + + +BALAAM WITH BALAK + + +Whensoever God wished to humble an evil-doer, He at first exalts him, +to fill him with pride. So too He humbled Balaam after exalting him, +for at first Balak had sent princes of little distinction to him, +whereupon God said to him, "Thou shalt not go with them." When, +however, he sent many renowned princes to him, God said to Balaam, "Go +with them," but this journey brought him nothing but humiliation and +ruin, for he fared in accordance with the proverb, "Pride goeth before +destruction, and an haughty spirit before a fall." God does this so +that men might not say, "Whom hath God destroyed? Surely not that +insignificant person," hence God exalts sinners before their fall. +[753] + +When Balaam approached the Moabite boundaries, he sent messengers to +Balak to announce his arrival, and Balak went forth to his country's +border to meet him. Pointing to the boundary lines, Balak said to +Balaam: "These have been fixed since Noah's days, that no nation might +push into the realm of another, but Israel set out to destroy the +boundaries, as their attitude toward Sihon and Og shows, into whose +kingdoms they entered." [754] He then greeted him with the words: "Did +I not twice sent unto thee to call thee? Wherefore camest not thou unto +me? Am I not able indeed to promote thee to honor?" Balak unconsciously +uttered a prophecy, for in truth Balaam went hence in disgrace and +dishonor, and not covered with glory, as he could not fulfil the +other's wish to curse Israel. [755] It should now have been Balaam's +duty, had he really desired to be of service to the king of Moab, to +say to him, "Why dost thou attempt to do what will bring thee +misfortune, and finally utter ruin?" But he spoke quite differently +instead, boastfully bragging with his gift of prophecy, pointing out +that he was the last prophet among the heathens. "And," continued he, +"I, the last prophet among the heathens, shall thus counsel thee. The +ancestor of that nation erected to God an altar upon which, thrice +annually, he offered up seven oxen and seven rams; do thou, then, erect +seven altars, and offer up on each seven oxens and seven rams." God +laughed when he heard this counsel, saying: "Every beast of the forest +is Mine, and the cattle upon a thousand hills. I know all the fowls of +the mountains: and the wild beasts of the field are Mine. If I were +hungry, I would not tell thee: for the world is Mine, and the fullness +thereof. Will I eat the flesh of bulls, or drink the blood of goats?" +[756] + +Balak led his guest from the border-line to the interior of the land, +taking pains to show him great multitudes of the people, having bazaars +erected for that purpose. Pointing to these multitudes, among which +there were also may children, Balak said, "Look thou, how Israel plan +to destroy these multitudes of people that have done them no injury." + +Balak slew for Balaam's welcome one ox and one sheep, proving the +proverb, "The pious promise little and do much, the wicked promise much +and do little." Balak had sent word to Balaam, saying, "I will promote +thee unto very great honor;" yet when he arrived, he offered him for +food only one ox and one sheep. Suppressing his rage, Balaam thought, +"Is that all that he offers me! He will have to pay for this +to-morrow," for he instantly determined to have him offer up many +sacrifices on the following day to punish him for having treated him in +so niggardly a fashion. + + + + +BALAAM'S SACRIFICES REFUSED + + +On the following morning Balak took Balaam and brought him upon into +the high places of Baal. For Balak was even a greater magician and +soothsayer than Balaam, who allowed himself like a blind man to be led +by him. He led him to this spot because through his magic lore he knew +that Israel was to suffer a great misfortune upon the heights of +Baalpeor, and he thought it was to be Balaam's curse that would effect +this disaster upon them. The relation of these two men to each other +was like that between two men, one of whom has a knife in his hand, but +does not know what part of the body to strike for slaughter, and the +other knows the part of the body, but has no knife. Balak knew the +place where disaster awaited Israel, but did not know how it was to be +brought about, whereas Balaam knew how evil is conjured up, but did not +know the places set for disaster, to which Balak had to lead him. [757] +Balaam's superiority over Balak and the other magicians lay in this, +that he could accurately determine the moment in which God is wrathful, +and it was for this reason that his curse was always effective because +he knew how to curse at the very instant of God's anger. It is true +that God is angry for one instant every day, to wit, during the third +hour of the day, when the kings with crowns upon their head worship the +sun, but this moment is of infinitesimally short duration. Fully +eighty-five thousand and eighty-eight such moments make an hour, so +that no mortal save Balaam had ever been able to fix that moment, +although this point of time has its outward manifestations in nature, +for while it lasts, the cock's comb becomes absolutely white, without +even the smallest stripe of red. God's love for Israel, however, is so +great that during the time that Balaam prepared to curse Israel, He did +not wax angry at all, so that Balaam waited in vain for the moment of +wrath. [758] + +Balaam now tried to obtain God's consent for Israel's curse through +sacrifices, and hence bade Balak erect seven altars upon the high place +of Baal, corresponding to the seven altars that since Adam had been +erected by seven pious men, to wit: Adam, Abel, Noah, Abraham, Isaac, +Jacob, and Moses. When the altars had been erected, he said to God: +"Why didst Thou favor these people, if not for the sacrificed that they +offered Thee? Were it not better for Thee to be adored by seventy +nations than by one?" But the Holy Spirit answered, "'Better is a dry +morsel and quietness therewith, than an house full of sacrifices and +strife.' Dearer to Me is a dry offering of meal than all these many +flesh offerings by which thou strivest to stir up strife between Me and +Israel." + +Now was Balaam's fate decided, for by his conduct he put himself into +direct opposition to God, and hence his destruction was decreed, [759] +and from that moment the holy spirit of prophecy left him and he was +nothing more than a magician. For Israel's sake, however, God granted +him the honor of His revelation, but He did so grudgingly, as one +loathes to touch an unclean thing. Hence He would not permit Balaam to +come to Him, but rather appeared to Balaam. God's different treatment +of Balaam and of Moses at the revelation is evident, for whereas the +latter betook himself to the sanctuary to hear God's words, the former +received God's revelation at any place whatsoever. It characterizes +God's attitude toward them. Two men once knocked at a magnate's door, +the one being a friend, who had a request to make, and the other a +leprous beggar. The magnate said, "Let my friend enter, but I shall +send the beggar's alms to the door, that he may not enter and pollute +my palace." God called Moses to Him, whereas He did not desire Balaam +to come to Him, but betook Himself there. [760] + +He found Balaam at the seven altars that he had erected, and said to +him, "What doest thou here?" whereupon Balaam answered, "I have erected +for Thee as many altars as the three fathers of Israel, and I have +offered upon them bullocks and rams." God, however, said to him: +"'Better is a dinner of herbs where love is, than a stalled ox and +hatred therewith.' Pleasanter to Me is the meal of unleavened bread and +herbs that the Israelites took in Egypt, than the bullocks that thou +offerest out of enmity. O thou knave, if I wished for offerings, I +should order Michael and Gabriel to bring them to Me, thou are mistaken +if thou believest that I should accept offerings from the nations of +the world, for I have vowed a vow to accept such from Israel alone." +[761] God thereupon handed him over to an angel who entered and settled +in his throat, and would not permit Balaam to speak when he wanted to +curse Israel. [762] + + + + +BALAAM EXTOLS ISRAEL + + +Balaam now turned back to Balak, who awaited him with his princes. He +now wanted to begin to curse Israel, but his mouth, far from being able +to utter the words, was on the contrary compelled to praise and bless +Israel. [763] He said: "I found myself upon the high places, in company +with the Patriarchs, and thou, Balak, hast cast me down from the +heights; through thee did I lose the gift of prophecy. Both of us are +ungrateful men if we wish to undertake evil against Israel, for, had it +not been for their father Abraham, for whose sake God saved Lot out of +the ruin of the cities, there should not be no Balak, for thou are one +of Lot's descendants. And had it not been for Jacob, I, Laban's +descendant, should not now be on earth, for no sons were born unto +Laban until after Jacob had come into his house. [764] Thou didst bring +me out of Aram to curse Israel, but it was this land that their father +Abraham left, laden with blessings, and it was this land also that +their father Jacob entered, laden with blessings. Shall now a curse +come upon them from this land? [765] How can I curse them if he that +curseth them bringeth a curse upon himself? Thou, moreover, wishest me +even to curse Jacob. Hadst thou urged me to curse a nation that were +only the descendants of Abraham or of Isaac, I might have been able to +do so; but to curse Jacob's descendants is as bad as if a man were to +come to a king and say to him, 'The crown that thou wearest upon thy +head is worthless.' Would such a man be permitted to live? 'The Lord's +portion is His people; Jacob is the lot of His inheritance.' 'In +Israel,' said the Lord, 'will I be glorified.' How now should I curse +them? How shall I curse whom God hath not cursed? Even when they have +been worthy of a curse, they have not been cursed. When Jacob went in +to receive the blessings, he went in through craft and said to his +father, 'I am Esau, thy firstborn.' Doth not he deserve a curse out of +whose mouth issueth a lie? Yet, far from being cursed, he was even +blessed. Ordinarily a legion that stirs up sedition against their king +is declared guilty by death, but Israel had denied God, saying, 'These +be thy gods, O Israel.' Should they not then have been destroyed? God, +however, did not even at that moment withdraw from them His love, but +left to them the clouds of glory, manna, and the well, even after they +had adored the Calf. Howsoever often they sinned and God threatened +them with a curse, still He did not say that He would bring it upon +them, whereas in His promises of blessings He always tells them that He +Himself would send them upon Israel. How shall I curse when God doth +not curse! [766] + +"Israel is a nation of whom God thought even before the creation of the +world. It is the rock upon which the world is founded. For, when God +was considering the scheme of the creation, He thought, 'How can I +create the world if the idolatrous generation of Enosh and the +generation of the flood will arouse My anger?' He was about to desist +from the creation of the world, when He saw before Him Abraham's form, +and He said, 'Now I have a rock upon which I can build, one upon which +I can found the world.' [767] How, too, should I curse this nation that +are protected and surrounded by the merits of the Patriarchs and the +wives of the Patriarchs as if by lofty mountains and steep hills, so +that if Israel sin, God forgives them as soon as Moses prays to Him to +be mindful of the Patriarchs! [768] + +"I was in error when I believed Israel could be easily attacked, but +now I know that they have taken deep root in the earth, and cannot be +uprooted. God forgives them many sins out of consideration for their +having preserved the token of the Abrahamic covenant; and as powerless +as I am to curse them alone, just as powerless am I to curse them +together with another nation, for 'it is a people that shall dwell +alone, and shall not be reckoned among the nations.' Israel is +distinguished from all other nations by their custom, by their food, by +the token of the covenant upon their bodies, and by the token upon +their doorposts, wherefore God doth not judge them at the same time +with other nations, for He judges the latter in the darkness of the +night, but the former in bright daylight. Israel is a separate people, +alone they enjoy the blessings God gives them, no other nation rejoices +with Israel. So too in the Messianic time Israel will quite alone +rejoice in delights and pleasures, whereas in the present world it may +also partake of the universal welfare of the nations. [769] + +"I am not able to accomplish anything against a nation that zealously +fulfils God's commandments, and that owes its existence to the devotion +with which the wives of the Patriarchs obeyed the commandments of God. +[770] 'Let me die the death of the righteous, and let my last end be +like his!'" Balaam in these words spoke an unconscious prophecy, to +wit, that he should be entitled to participate in the fate of the +righteous, to his share in the future world, if he died the death of +the righteous, a natural death, but not otherwise. He died, however, a +violent death, and thus lost his share in the future world. [771] + + + + +BALAAM'S HOPES DISAPPOINTED + + +When Balak saw that Balaam, instead of cursing, praised and exalted +Israel, he led him to the top of Pisgah, hoping that he might there +succeed in cursing Israel. By means of his sorcery, Balak had +discovered that Pisgah was to be a place of misfortune for Israel, +hence he thought the Balaam would there utter his curse against Israel. +He was, however, mistaken; the disaster that there awaited Israel was +the death of their leader Moses, who died there, and God refused to +grant Balaam's wish on this spot also. + +God indeed appeared to Balaam, but what He said to him was: "Go again +unto Balak, and bless Israel." Balaam now did not wish to return to +Balak at all, to disappoint him a second time, but God compelled him to +return to Balak and communicate to him the blessings of Israel. Balaam +now turned back to Balak, whom he found standing by his burnt offering. +But whereas on the first occasion the king had awaited Balaam, +surrounded by all his princes, Balaam now saw only a few notables +surrounding Balak. Most of the princes had deserted their king without +awaiting Balaam, for they expected nothing further from him after the +first disappointment he had caused them. Balak as well did not now +receive him as kindly, but mockingly asked, "What hath the Lord +spoken?" hinting in this way that Balaam was unable to say what he +wished, but only what God willed. + +Balaam replied to these scornful words of Balak: "Rise up, Balak. Thou +mayest not be seated when God's words are spoken. God is not like a man +of flesh and blood, that makes friends and disowns them, as soon as he +finds such as are better than they. God is not so, for He doth not +cancel the vow He had made to the Patriarchs, for He promised to bestow +Canaan upon their descendants, and He fulfilleth His promise. He always +fulfils what He hath promised to Israel, but allows the evil with which +He threatens them to be unfulfilled as soon as they repent them of +their sins. God sees not their sins, but He seeth their good deeds. +Thou, Balak, sayest to me, 'Come, curse Jacob for me,' but a thief can +enter a vineyard that hath a keeper only if the keeper sleeps, but 'He +that keepeth Israel neither sleepeth nor slumbereth,' and how then can +I enter their vineyard? If, however, thou dost think that I cannot harm +Israel on account of Moses, who is their keeper, know then that his +successor will be as invincible as he, for through the sound of +trumpets he will overthrow the walls of Jericho. + +"Thou, Balak, furthermore sayest, 'A people hath gone forth out of +Egypt,' but they have not only gone forth, 'God brought them forth out +of Egypt,' [772] who combines in Himself the powers of the angels and +of the invisible demons. [773] Swift as the flight of a bird doth +fortune as well as misfortune come upon Israel; if they sin, God +suddenly plunges them down, but if they act well in the sight of the +Lord, God exalts them as quickly as a cloud. Thou, Balak, hast +repeatedly tried to discover in what spot thou shouldst be able to work +them woe, but they will have nothing to do with sorceries, they baffle +and put to naught the sorceries and prophecies of other nations by +their pious deeds. When they set forth into battle, they practice no +magic, but the high priest, clad in the Urim and Tummin, consults God +about the outcome of the battle. There will even be a time when Israel +will sit before the Lord like a pupil before his master, and will +receive the revelation of the secrets of the Torah from him, so that +even the angels will consult Israel concerning the secrets revealed to +them by God, for the angels are not permitted to approach God as +closely as the Israelites in the Messianic time. + +"There is not indeed upon the earth a nation like Israel. The last +thing they do before going to sleep is to devote themselves to the +study of the Torah and the fulfillment of its laws, and this also is +their first occupation upon awakening. As soon as they arise, they +recite the Shema' and adore God, and not until after they have done +this, do they go about their business. If evil spirits come to attack +them, or if disaster threatens them, they worship their God, and as +soon as they utter the words, 'The Lord our God is one Lord,' the +harmful spirits become powerless against them and whisper after them +the words, 'Praised be the Name of the Glory of His Kingdom, for ever +and ever.' When at night they retire, they against recite the Shema', +whereupon the angels of the day pass on the trust of guarding them to +the angels of night, and when, upon awakening they again worship their +Lord, the angels of the night again pass them on to be guarded by the +angels of day." [774] + +When Balak for the second time saw that Balaam, instead of cursing, +blessed Israel, he brought him to the top of Peor, thinking that +peradventure it would please God to have him curse them from thence. +For by his sorcery Balak had discovered that a great disaster was to +fall upon Israel on the top of Peor, and thought that this disaster +might be their curse from Balaam. He was, however, mistaken in this +supposition, for the disaster in that spot was none other than Israel's +sin with the daughters of Moab, and God's punishment for this. [775] + + + + +CURSES TURNED TO BLESSINGS + + +Balaam, on the other hand, made no further attempts to induce God to +curse Israel, but thought he might be able to bring misfortune upon +Israel by enumerating the sins they had committed in the desert, and in +this way to conjure up God's wrath against them. But the desert had +also been the place where Israel had accepted the Torah, hence the +mention of the desert called up God's love instead of His wrath. [776] +Balaam himself, when he let his eyes wander over the camp of Israel, +and perceived how their tents were so pitched that no one might see +what was going on in the homes of the others, found himself compelled +to burst into praises of Israel; [777] and, under the inspiration of +the prophetic spirit, the curses he had intended to speak were changed +in his mouth into blessings, and he spoke of the extent and importance +of the kingdom of Israel. [778] But whereas Moses blessed his people in +a low, quiet voice, Balaam spoke his words of blessing in a very loud +voice, so that all the other nations might hear and out of envy make +war upon Israel. Balaam's blessings were therefore accounted to him not +as blessings, but as curses. God said: "I have promised Abraham, 'And I +will bless them that bless thee, and him that curseth thee will I +curse,' hence will I account Balaam's blessings as curses." [779] And +indeed all of Balaam's blessing later turned to curses, except his +blessing that houses of teaching and of prayer should never be missing +among Israel. [780] + +The words that Balaam announced were heard by all the inhabitants of +the earth, such power did God lend to his voice, for He knew that at +some future time there would be a man born of woman who would pass +himself for a god and would mislead all the world. Hence God permitted +all the world to hear Balaam's words, that said: "God is not a man, and +the man that passeth himself for God lieth. But he that will mislead +the world by declaring that he will disappear for a time and then +reappear will promise what he can never fulfil. Woe then to that nation +that will lend ear to the man who will pass himself for God." [781] +Balaam furthermore announced the events that would come to pass at the +time of David's sovereignty; and also what will happen at the end of +days, in the time of Messiah, when Rome and all other nations will be +destroyed by Israel, excepting only the descendants of Jethro, who will +participate in Israel's joy and sorrows. [782] Yea, the Kenites are to +be the ones to announce to Israel the arrival of the Messiah, and the +sons of the Kenite Jonadab are to be the first at the time of the +Messiah to bring offerings at the Temple and to announce to Jerusalem +its deliverance. [783] This was Balaam's last prophecy. After this, the +prophetic spirit left Balaam, and God in this way granted Moses' wish +to reserve the gift of prophecy as a special distinction to Israel. +Balaam was the last prophet of the nations. [784] + + + + +BALAAM'S WICKED COUNSEL + + +Although Balaam had not been able to fulfil Balak's wish and curse +Israel, still he did not leave him before giving him advice as to how +he might bring ruin to Israel, saying: "The God of this people loathes +unchastity; but they are very eager to possess linen garments. Pitch +tents, then, and at their entrances have old women offer these articles +for sale. Induce them in this way to enter the interior of the tents +where they will be surprised by young harlots, who will seduce them to +unchastity, so that God may punish them for their sin." [785] + +"Throw the stick up in the air it will always return to its original +place." The Moabite nation that owes its existence to the illegal +relations of Lot with his daughter could not deny its origin, and +followed Balaam's counsel to tempt Israel to unchastity. They pitched +tents, filled them with pretty women, whom they provided with valuable +things, and had old women take up their posts at the doors of the +tents, whose task it was to lure the passing Israelites into the +interior. If an Israelite passed to buy something of the Moabites, the +old women at the entrance to the tent would thus address him, "Dost +thou not wish to buy linen garments that were made in Bet-Shan?" Then +they would show him a sample of the goods, and name the price, and +finally add, "Go within, and thou wilt see wares still more beautiful." +If he went within, he was received by a young woman who was richly +adorned and perfumed, who would at first set for him a price much lower +than the value of the goods, and then invite him to do as if he were at +home, and to choose the article he liked best. While he sat there, he +was treated with wine, and the young woman invited him to drink with +the words: "Why do we love ye while you hate us? Are we not all +descendants of one man? Was not Terah our ancestor as much as yours? If +thou wilt not eat of our sacrifices or what we have cooked, here are +calves and fowl that thou mayest slaughter in accordance with thy law." +But as soon as the Israelite had allowed himself to be persuaded to +drink, he was absolutely in the hands of the shameless woman. +Intoxicated with wine, his passion for the woman was soon kindled, but +she agreed to satisfy his desires only after he had first worshipped +Peor, the god of the Moabites. Now the worship of this idol consisted +in nothing else than the complete baring of the body, hence the +Israelites, seeing no evil in it, declared themselves willing to follow +the summons of the Moabite women; and in this way they were seduced +both to unchastity and to idolatry by the Moabite women. At first the +men were ashamed and committed this whoredom with the Moabite women in +secret, but they soon lost this feeling of shame and betook themselves +two by two to their lewd actions. [786] + +Israel's moral degeneration is to be partly explained by this, that the +place where they found themselves was apt to tempt them to lewdness. +For there are springs whose waters have various effects upon those who +partake of them. One kind of water strengthens, another weakens; one +makes beautiful, another makes ugly; one makes chaste, another brings +about lewdness. Now there was in Shittim, where the Israelites then +dwelt, the "Well of Lewdness," out of which the inhabitants of Sodom +had erstwhile fetched water, but from which, since the destruction of +the sinful cities, no one had drunk, and for this reason the people had +until then been chaste. But Israel, as soon as they tasted of this +water, gave up their chaste manner of life. This disastrous spring will +lose its force only in the Messianic time when God will cause it to dry +up. [787] + + + + +PHINEHAS, ZEALOUS FOR GOD + + +When the people's shamelessness became more and more widespread, God +commanded Moses to appoint judges to punish the sinners, and as it was +difficult to discover these through the agency of witnesses, God marked +them by causing the cloud of glory that lay spread over the camp of +Israel to disappear from the sinners. Those that were not covered by +the cloud of glory were thus clearly marked as sinners. [788] God +appointed as judges and executioners the seven myriads eight thousand +six hundred officers of the people, giving them the order that each of +them execute two sinners. [789] These carried out Moses' command and +stoned the sinners, whose corpses then hung upon the gallows for a few +minutes. This was the legal punishment, for these sinners had not only +committed whoredom with the women of Moab, but had worshipped the +Moabit idol Peor; and idolatry is punishable with death by stoning. +[790] + +While the judges administered their stern offices, the tribe of Simeon +approached their prince, Zimri, and said to him, "People are being +executed, and thou sittest still as if nothing were going on." He +thereupon took with him twenty-four thousand men, and betook himself to +Cozbi, Balak's daughter, and without considering God or men, he +requested her in the presence of many people to yield herself to him, +to satisfy his evil desires. Now Balak had ordered his daughter Cozbi +to employ her beauty only for the sake of enticing Moses, thinking, +"Whatever evil may be decreed by God against Israel, Moses will be +brought to naught, but if my daughter should succeed in seducing him to +sin, then all Israel will be in my hand." Hence Cozbi said to Zimri: +"My father ordered me to be obedient to the wishes of Moses alone, and +to none other; for he is a king, and so is my father, and a king's +daughter is fit for none but a king." Zimri, however, replied: "I am a +greater man the Moses, for he is chief only of the third tribe of +Israel, whereas I am prince of the tribe of Simeon, the second of the +Israelite tribes, and if thou wilt, I will convince thee that I am a +greater man than Moses, for I will take thee to myself in his presence, +without paying attention to his prohibition." + +Zimri then seized Cozbi by the locks of her hair, and brought her +before Moses, whom he then addressed as follows: "Tell me, son of +Amram, is this woman permitted me, or is she forbidden me?" Moses said, +"She is forbidden to thee." Zimri answered: "Art thou really the +faithful expounder of the Torah, whose reliability God praised with the +words, 'He is faithful in all Mine house?' How then canst thou assert +that she is forbidden me, for then thy wife would be forbidden to thee, +for she is a Midianite like this woman, and this one is a noble woman +of a noble family, whereas thy wife is the daughter of an idolatrous +priest." At those words, Moses, Eleazar, and the elders began to weep, +for they knew not how to make answer to Zimri's insolent words, nor +what they could do to restrain this sinner from the accomplishment of +his sin. God said to Moses: "Where is thy wisdom? Thou didst need to +utter only one word, and Korah and all his company were swallowed by +the earth. Canst thou now do nothing better than to weep?" The Holy +Spirit exclaimed at Moses' perplexity and silence, "The stouthearted +are spoiled, they have slept their sleep." [791] + +God, who calls the pious to strict account, punished Moses for the lack +of decision that he displayed on this occasion, by leaving his +burial-place unknown to mankind. [792] While Moses and other pious men +were irresolute and deliberated whether or not Zimri deserved death, +Phinehas said to Moses: "O my great-uncle, didst thou not teach me, +when thou didst return from Mount Sinai, that is was the zealot's task +for the sake of God's law to slay those who commit unchastity with +non-Jewish women?" Phinehas took the liberty of pointing out the law to +his teacher Moses who had forgotten it, because, "when God's name is +profaned, no man should consider the respect due to a teacher," +wherefore Phinehas thought now only of establishing God's law, and in +doing this it was necessary to recall it to Moses' mind. Moses indeed +did not take it all amiss, but said to Phinehas, "Let the reader of the +letter be its bearer also," words by which he called upon Phinehas +himself to visit punishment upon the sinners. [793] + +Phinehas was now for a time in doubt whether he should dare to punish +the sinners, for it was to be expected that he would eventually meet +his death in this way, being one against two, Zimri and his mistress +Cozbi. When, however, the plague that God had sent upon Israel on +account of their sins spread more and more rapidly, Phinehas determined +to risk his life in trying to kill the sinners. "For," said he to +himself, "the horse goes willingly into battle, and is ready to be +slain only to be of service to its master. How much more does it +behoove me to expose myself to death in order to sanctify God's name!" +[794] He found himself all the more impelled to act thus because he +could not well leave the punishment of the sinners to others. He said: +"The tribe of Reuben can effect nothing in this instance, because their +grandsire Reuben was himself suspected of an unchaste action; nothing +is to be expected from the tribe of Simeon, for it follows the sinful +example of its prince Zimri; the tribe of Judah cannot well be of use +in this matter, because their grandsire Judah committed unchastity with +his daughter-in-law Tamar; Moses himself is doomed to impotence because +his wife Zipporah is a Midianite woman. Hence there remains nothing but +for me to interpose." [795] + + + + +TWELVE MIRACLES + + +Phinehas now, prepared at the risk of his own life to punish Zimri for +his sin, left the house of teaching where he had until now debated the +case of Zimri with Moses and all other pious men, and had himself +provided with a lance, having none with him because no armed man may +enter a house of teaching. That his weapon might not betray him, he +detached the upper iron part of the lance and hid it in his bosom, and +leaned upon the wooden shaft as if it were a staff. [796] When he +reached the house where Zimri and Cozbi were giving extravagant play to +their passions, the people said to him, "Whence, Phinehas, and +whither?" He replied, "Do ye not know that the tribe of Levi is always +to be found where the tribe of Simeon is?" Then they permitted him to +enter the house, but said, "It seems that even the Pharisees now permit +intercourse with the heathen women." When Phinehas had entered, he drew +his lance, "and thrust both of them through, the man of Israel, and the +woman through her belly." [797] + +Phinehas's fear that these two might attack him was not realized, for +God performed no less than twelve miracles for Phinehas, which not only +made it impossible for the sinners to attack him, but also showed the +people that his action found favor in the sight of the Lord. The first +miracle was that an angel would not allow the sinful couple to separate +when Phinehas surprised them; the second miracle was that the angel +stopped their mouths so that they could not cry out for help; the third +miracle was that Phinehas's lance struck the man's and the woman's +pudenda; the fourth miracle was that the upper, iron part of the lance +extended, so that Phinehas could at one thrust pierce the man as well +as the woman; the fifth miracle was that Phinehas's arm was +sufficiently strong to lift both upon the point of his lance; the sixth +miracle was that the wooden shaft of the lance sustained the weight of +two persons; the seventh miracle was that the two bodies remained +poised upon the lance and did not fall off; the eighth miracle was that +the angel turned the shameless pair around, so that all might see that +Phinehas had surprised them in flagranti; the ninth miracle was that no +blood flowed from them although they had been thrust through, or else +Phinehas would have been polluted; the tenth miracle was that the +shameless couple did not give up the ghost so long as Phinehas bore +them upon the point of his lance, as he would otherwise have been +polluted by their corpses; the eleventh miracle was that the angel +raised the doorposts of the room so that Phinehas might pass through +with the sinners upon the point of his lance, and the twelfth miracle +was that when the tribe of Simeon prepared to avenge Prince Zimri's +death upon Phinehas, the angel sent a plague upon them, so that they +were impotent against him. [798] + +Phinehas was not, however, content with having punished the sinners, +but tried also to reconcile God with Israel. He threw the two dead +bodies upon the ground, saying to God, "Why, alas! Hast Thou on account +of the sins of these two slain twenty-four thousand Israelites!" For +this was the number that had been snatched away by the plague that God +had sent upon Israel for their sins. The angels now wanted to plunge +Phinehas into death for his bold words, but God bade them desist, +saying, "Leave him in peace, he is a zealot, the son of a zealot, and +an appeaser of wrath, the son of an appeaser of wrath." [799] + + + + +PHINEHAS REWARDED + + +While God expressed His entire satisfaction with Phinehas's act, if +found many adversaries among Israel, who would scornfully call after +him, "Behold, this man, the grandson of one who fattened calves to +offer them up to an idol, daring to slay a prince among Israel!" This +spiteful remark referred to the fact that Phinehas was descended on his +mother's side not only from Joseph, but from Jethro also who, before +his conversion to Judaism, had been a priest of idols. God therefore +said to Moses, "Phinehas the son of Eleazar, the son of Aaron the +priest, hast turned My wrath away from the children of Israel, hence I +offer him My greeting of peace, for it was he who, zealous for My sake, +preserved the seed of Abraham." The reason God designated Phinehas as +the son of Eleazar and the grandson of Aaron was that He wanted to stop +the mouths of Phinehas's detractors, who pretended that he was nothing +but a grandson of the heathen priest Jethro, ignoring the fact that he +was at the same time the grandson of Aaron, the high priest before the +Lord. [800] God was not content with the greeting of peace, but bade +Moses tell Phinehas: "With thy mouth hast thou defended Israel, +therefore as thy priest's portion shalt thou receive the jawbone of +animals; with thy lance didst thou aim at the bellies of the shameless +couple, hence shalt thou receive the bellies of the animals; and as +with thy arm thou didst labor to slay the sinners, so for thy portion +shalt thou receive the shoulder of the animals. As, moreover, thou +didst strive to make peace among mankind, so shalt thou bestow the +priestly blessing upon My children, and bless them with peace." [801] +As a reward for his pious deed Phinehas was appointed by God as a +priest with all the rights of priesthood, that enabled him to lay claim +to the twenty-four tributes to priests. [802] + +But the highest reward to Phinehas was that God granted him everlasting +priesthood. For Phinehas is none other than the prophet of Elijah. His +task it is to make atonement for Israel, and without tasting of death, +he constantly discharges the duties of his everlasting priesthood until +the resurrection of the dead, offering up daily two sacrifices for the +children of Israel, and upon the skins of these animals recording the +events of each day. [803] God furthermore said to Phinehas: "Thou hast +in this world established peace between Me and Israel; in the future +world also shalt thou establish peace between Me and them." He was +therefore destined to be the forerunner of the Messiah to establish +before his coming peace on earth. [804] + +When Israel addicted themselves to an immoral life at shittim, the +nations of the world rejoiced greatly, for they knew that God had +distinguished Israel before all other nations, and had given them the +Torah, only because their life had been moral. "Now," said they, "the +crown has been taken from Israel's head, their pride is departed, for +now they are no better then we." God, however, raised up Israel from +their fall by sending the plague upon the sinners at Shittim, and thus +purified Israel from them, so that they could again, as of yore, be +proud of their family purity, through which they had been distinguished +from all other nations. + +God therefore ordered them to take a census, to show in this way that +Israel remained true to the traditions of their ancestor Abraham by +keeping their family life pure. [805] This census showed that several +tribes had lost entire divisions since the time that passed between the +entrance of Israel into Egypt, and their entrance into the promised +land. Among the tribes that had perished were such as had already lost +their lives in Egypt, those, namely, who had died during the days of +darkness because they were such sinners that they did not want to leave +Egypt. But heaviest of all were the losses in the tribes of Benjamin +and of Simeon, for in the battle between the Levites and the other +tribes after Aaron's death, when the latter, for fear of the +Canaanites, wanted to return to Egypt, the Benjamites lost no less than +seven divisions. All of the twenty-four thousand men that died from the +plague at Shittim belonged, however, to the tribe of Simeon which, at +the end of the march through the desert, had dwindles down to less than +half its number. The tribe of Dan, on the other hand, had turned out to +be very fruitful, for whereas at the entrance of Egypt it had consisted +of only one division, it later exceeded in number all the other tribes, +except the tribe of Judah. [806] + + + + +THE DAUGHTERS OF ZELOPHEHAD + + +But there was another purpose beside that of establishing Israel's +family purity in taking the census at Arbot-Moab. For when God at the +exodus from Egypt put his people into Moses' hands, He entrusted them +to him after having counted them, and not when Moses was about to +depart from this world, he wanted to return the flock that God had +entrusted to him, truly numbered, into God's hand. [807] + +After the number of the nation had been determined, God ordered Moses +to divide the promised land among them according to their numbers. +[808] Jacob had indeed upon his death-bed determined what parts of the +land were to fall to the lot of each tribe, but in order that the +tribes might not quarrel among themselves, God decreed that the +assignments be made by lot. [809] After the conquest of the land Joshua +and Eleazar saw to the drawing of lots. On this occasion the miracle +came to pass that whenever Eleazar drew a lot from the urn, the lot +itself announced the words, "I am the lot of Thus-and-So." In this way +was avoided the possibility of having the malcontents declare that +Eleazar had, at the drawing of lots, been partial to his friends and +had assigned to them the lots they wished for. [810] + +When Zelophehad's daughters, that had lived piously and wisely like +their father and their ancestors, heard that the land was being divided +among the male members of the tribe, but not among the female, they +took counsel together, discussing what they could do, so that they +might not find themselves come out empty-handed. They said: "God's love +is not like the love of a mortal father; the latter prefers his sons to +his daughters, but He that created the world extends His love to women +as well as to men, 'His tender mercies are over all His works.'" They +now hoped that God would take pity on them and give them their share of +the promised land, which they loved with as great devotion as their +grandsire Joseph, who had upon his death-bed exhorted his children to +transfer his body to the Holy Land. [811] + +Being wise and learned, they waited for a propitious time to lay their +case before Moses, and opportunity which they found when Moses in house +of teaching recited the law concerning the levirate marriage. They now +advanced and said: "If we are as good as our brothers, then do we lay +claim to our father's inheritance, and to his share of the land; but if +we are not to be considered as sons, then should our mother have to +marry her brother-in-law, as our father has left no issue, since we do +not count." [812] They furthermore pointed out that their father had +been neither one of the spies nor one of Korah's followers, who had, +owing to their sins, lost claim to their share of the land, [813] but +that he had found his death when a number of men, in spite of Moses' +warnings, had presumed to storm the mountain occupied by the Amalekites +and the Canaanites. [814] "Had our father," continued they, "left +behind him a son, and the latter were now also dead, then should we lay +no claim to inheritance if this son had left a living child, were it +even a daughter; but as we are our father's only descendants, give us, +we pray, 'a possession among the brethren of our father.'" + +The fervent longing of these women to have a share in the Holy Land +shows how much better and more pious were the women of this generation +than the men. The latter said, "Let us make a captain, and let us +return to Egypt," whereas the women said, "Give us a possession among +the brethren of our father." [815] But not only during the rebellion +that was kindled by the spies did the women remain true to Moses and to +their God, but on other occasions also it was they who tried to build +up what the men had torn down. at the worship of the Golden Calf, too, +they tried to restrain the men from sin, hence it was the men only that +had to die in the desert because they had been tempted to rebellion by +the spies, whereas the women entered into the promised land. [816] +Among them also there was even to be found a woman as old as Jochebed - +the daughter of Levi by his union with Otah - who survived her sons +Moses and Aaron, as well as her daughter Miriam, and who was permitted +to enter the promised land at the age of two hundred and fifty years. +[817] + +The daughters of Zelophehad did not bring their request directly to +Moses, but at first urged their plea before the lowest officers, the +captains of tens. These, however, said: "This is an important matter +since it touches upon laws of inheritance, hence it does not become us +to decide this matter; greater men than we must settle it." Hence they +sent them to the captains of fifties. When these saw that out of +consideration for them the captains of tens would not pass judgement, +they sent the daughters of Zelophehad on to the captains of hundreds, +that were their superiors. But these too, out of consideration for the +higher judges, would not settle this matter, and so the daughters of +Zelophehad came to the captains of thousands, who sent them to the +princes of the tribes, until they came at last to the highest +authority, to Moses. Now Moses might well have decided this case +without further ado, but in his meekness he thought, "There is still a +higher authority than I, to wit, God," and he bade them await God's +judgement. [818] The answer that he received from God was as follows: +"The daughters of Zelophehad have the law on their side, for what they +desire is in accordance with the law that was written in heaven by Me; +give them therefore their father's inheritance, and also two parts of +their grandfather Hepher's possessions, for their father Zelophehad was +his firstborn and was therefore entitled to a double share." [819] + +The daughters of Zelophehad, who in spite of their years - the youngest +of them had attained forty - had not yet been married, now entered into +wedlock, and according to God's bidding that Moses communicated to +them, they married their uncle's sons, although they were free to marry +whomsoever they chose. [820] + +"God works good through the good, and evil through the evil." The +chapter of the laws of God that was published by Moses as an addition +to the incident of Zelophehad's daughters would have been given without +them also, but God rewarded these women for their piety by making them +the direct occasion of this chapter of the law. [821] At the same time +this case of these women was to teach several lessons to Moses. He who, +since he had been made God's messenger to the people, had lived apart +from his wife was not to grow too conceited on account of the sacrifice +he had made to his sacred calling; hence in the last year of his life +there appeared before him the daughters of Zelophehad, who of their own +accord had not married because they had not found mates that they +considered suitable. Then, too, Moses could not answer the legal +question that the daughters of Zelophehad had presented to him, and had +to ask God's counsel, which was a second lesson to Moses. At the +appointment of the elders, Moses earnestly told them, "The cause that +is too hard for ye, bring to me, and I will hear it," and in punishment +of these boastful words God so brought it to pass that he could give no +answer to this request of the women, whereupon God said to him, "Didst +not thou say, 'the cause that is too hard for ye, bring it to me?' and +now thou canst not properly settle this legal question of the women." + +A similar punishment for a similar offense was visited upon David who, +well aware of his erudition, said, "The laws of the Torah do I grasp as +easily and as quickly as songs." God then said, "As truly as thou +livest, thou shalt hereafter forget a Biblical law that even the school +children know." So, too, it came to pass that when he had the Holy Ark +fetched from Gibeah to Zion, he forgot the Biblical instruction that +the Ark may be carried only upon the shoulder, and had it lifted upon a +wagon. Then occurred the miracle that the Ark leaped of itself into the +air, whereas the oxen that pulled the wagon fell down, whereupon Uzzah, +to whom the transportation of the Ark had been entrusted, stretched out +his hand to prevent the Ark from falling and himself fell dead upon the +ground, for "a sin that is committed is ignorance of the law is +accounted as if it had been intentional." Uzzah should have been +mindful of the law that the Ark was not to be lifted upon a cart, hence +his punishment. God thereupon said to David, "Didst thou not say, 'Thy +statutes have been my songs?' and thou hast not even mastered the words +of the Bible, 'Unto the sons of Kohath he gave none: because the +service of the sanctuary belonged unto them; they bare it upon their +shoulders.'" + + + + +THE APPOINTMENT OF JOSHUA + + +When Moses heard God's decision in the case of the daughters of +Zelophehad, which turned out in their favor so that they inherited +their father's property, he thought, "This s a propitious time to urge +a plea before the Lord, for if daughters are to inherit their father, +then must my sons inherit my office." [822] He then began to pray to +God that his successors, who, he hoped, were also to be his +descendants, might be worthy leaders of their people. He said: "O my +Lord, before whom come the spirits of all human beings, so that Thou +knowest the spirit of each - whose spirit is proud, and whose spirit is +meek; whose spirit is patient and whose spirit is restive; mayest Thou +set over Thy community a man who is gifted with strength, with wisdom, +with beauty, and with decorum, so that his conduct may not give offense +to the people. [823] O Lord of the world! Thou knowest each man's +views, and knowest that each man has a view of his own, hence, as I am +about to depart from this world, I pray Thee, appoint a leader over +them that will know how to deal with each man according to his views." +[824] + +Moses, being a truly pious man, thought when he saw his end approach, +not of himself, but of the welfare of the community, for whom he +implored a good and worthy leader. [825] Hence he furthermore said to +God: "Let not my successor share my fate, for although I accepted the +guidance of the people only after long hesitation, owing to Thy urgings +and requests, still I shall not be permitted to lead them into the +promised land. Mayest Thou then deal differently with my successor than +Thou hast dealt with me, and permit him not only to lead the people in +the desert, but to take them into the promised land. [826] He, however, +shall be a man 'which may go out before them,' who, unlike the kings of +the heathens, that sent their legions to war but themselves remain at +home, shall himself lead Israel to war. But he shall also be a man +'which may come in before them;' may it be granted him to see the +number of those returning from war no less than that of those going +into war. O Lord of the world!" continued Moses, "Thou hast led Israel +out of Egypt, not to punish them for their sins, but to forgive them, +and Thou hast not led them out of Egypt that they may be without +leaders, but that they may indeed have leaders. I insist, therefore, +that Thou shouldst tell me whether or not Thou wilt grant them a +leader." + +This is one of the five occasions upon which Moses implored God to give +him an answer to his question. When he saw that his appearance before +Pharaoh only occasioned him to bring greater and greater cruelties upon +Israel, he said to God, "Tell me if Thou wilt now deliver them, or +not." He also demanded God's answer to the question, "Shall I now fall +into their hands or not?" when at Rephindim, on account of the dearth +of water, he was threatened by the people. The third occasion was when +he prayed to God for Miriam's recovery, and said, "Tell me, wilt Thou +heal her or not?" And lastly when, after long and fervent prayer, he +asked God whether he should be permitted to enter into the Holy Land, +he said, "Let me know if I am to enter the Holy Land or not." [827] + +God fulfilled this wish of Moses, saying: "Thou hast now requested to +be informed concerning thy immediate successor. I shall do more than +this, and show thee all the judges and prophets that I will allow to +arise for My children from not on to the resurrection of the dead." +Then He showed Moses his successor Joshua, his successor's successor, +Othniel, and all the other judges and prophets. Then God added these +words: "Of all these that I have shown thee, each will have his +individual spirit and his individual knowledge, but such a man as thou +now wishest for thy successor, whose spirit is to embrace in itself the +spirits of sixty myriads of Israel, so that he may speak to each one of +them according to his understanding, such a man as this will not arise +until the end of time. The Messiah will be inspired with a spirit that +in itself will embrace the spirits of all mankind. + +But now, concerning thy immediate successor, know then that he that +watcheth the fig tree shall eat of its fruits, and he that waiteth upon +his master will be promoted to honor, and thy sons shall not inherit +the leadership because they concerned themselves little with the Torah. +Joshua shall be thy successor, who served thee with devotion and showed +thee great veneration, for at morn and eve he put up the benches in thy +house of teaching and spread the carpets over them; he served thee as +far as he was able, and Israel shall now know that he will therefore +receive his reward. [828] Take then Joshua, a man such as thou didst +wish as a successor, whom thou hast proven, and who knows how to deal +with people of every tendency, 'and lay thy hand upon him.' Give him an +opportunity, while thou art still alive, to speak in public and to +pronounce the law, so that Israel may not after thy death +contemptuously say of thy successor, 'As long as his teacher was alive, +he dared not pronounce judgement, and now he wishes to do so!' [829] +Although Joshua, who is not of thy kin, is to be thy successor, I shall +nevertheless be mindful of the law that 'no inheritance shall remove +from one tribe to another tribe,' for the dignity of leadership is to +be reserved for thy family; Joshua 'shall stand even before Eleazar the +priest, thy brother's son, who shall ask counsel for him according to +the judgement of the Urim.'" [830] + +After Moses in kindly words had induced Joshua to accept the leadership +after his death, pointing out to him the great rewards that in the +future world await the leaders of Israel, 'he took Joshua, and set him +before Eleazar the priest, and before all the congregation,' that all +might thereafter acknowledge him as his successor. [831] He then bade +Joshua, who had been sitting on the floor like all the rest, rise and +set himself upon a bench beside him. Joshua seated himself with the +words, "Blessed be the Lord that hath through Moses bestowed the Torah +upon Israel." [832] Moses honored Joshua furthermore by interrupting +his discourse as soon as Joshua enter the house of teaching, and +resuming it only when he had taken his seat. [833] Moses also bade a +herald proclaim throughout the camp, "This man Joshua is worthy of +being appointed by God as His shepherd." [834] + +Moses distinguished Joshua not because God had ordered him to do so, +but because he was sincerely glad to pass his dignity on to him, just +as a father is glad to leave his possessions to his son. So, too, +whereas God had bidden Moses to lay only one hand upon Joshua's head +and in this way put his honor upon him, Moses fulfilled God's command +by laying both his hands upon Joshua, and by this action bestowed upon +him not only insight and understanding, but also a radiant countenance +like that of Moses, from whose face issued rays like those of the sun. +In giving all these qualities to Joshua, Moses lost nothing. Moses' +wisdom was like a torch, whereas Joshua's may be compared to a candle +only, and just as a torch loses none of its intensity if a candle is +lighted therefrom, so little was Moses' wisdom diminished by the wisdom +he gave to Joshua. [835] The rays, too, that emanated from Joshua's +countenance were weaker than those from Moses', and not until the +crossing of the Jordan did they attain their full intensity, so that +upon beholding them, "the people feared him as they feared Moses." +[836] + +Joshua's appointment by God as Moses' successor had been Moses' most +cherished wish, but he had not ventured to give expression to it, for +he was mindful of the punishment God had sent over him when he had +entreated Him to sent Aaron instead of himself to deliver Israel out of +Egypt, and from that time he feared to make any proposals whatsoever to +God. He was like the child who had once been burned by a coal, and the +seeing a brightly sparkling jewel, took it to be a burning coal, and +dared not touch it. [837] + + + + +MOSES' LEGACY TO JOSHUA + + +After Moses had announced Joshua as his successor before all the +congregation, he disclosed to him that the course of his own life was +run, and that he would now depart to his fathers. At his inheritance he +gave to Joshua a book of prophecy, which Joshua was to anoint with +cedar-oil, and in an earthen vessel to lay upon the spot that from the +creation of the world God had created for it, so that His name might +there be invoked. This book contained in brief outline the history of +Israel from the entrance into the promised land to the establishment of +God's kingdom upon earth, when, in wrath and indignation on account of +His children, the Lord will rise from His Throne of power and proceed +from His holy dwelling. + +When Joshua heard the words of Moses as they are written in his Holy +Scriptures, he rent his garments and fell at Moses' feet, who, himself +in tears, yet comforted him. Joshua, however, said: "How canst thou +comfort me concerning the bitter word that thou hast spoken, which +abound in sobs and tears, that thou are to depart from thy people? What +place will receive thee? What monument will point to thy grave? Or who +will dare to remove thy corpse from one place to another as if it were +an ordinary mortal's? All dying men receive a grave upon earth +according to their rank, but thy grave extends from sunrise to sunset, +from South to North; all the world is thy tomb. Thou goest. Who not, O +master, shall care for this people? Who shall take pity upon them and +be a guide upon their way? Who shall pray for them incessantly, that I +may lead them into the land of their fathers? How shall I provide food +for them according to their wish, or drink according to their desire? +From the beginning they numbered sixty myriads, and now, thanks to thy +prayers, they have greatly multiplied. Whence shall I draw insight and +understanding to give them judgement and counsel? Even the kings of the +Amorites, hearing that we desire to attack them, will say, 'Let us not +set out against them, for there is now no longer among them the +many-sided, incomprehensible and sacred spirit, worthy of the Lord, the +ever-faithful master of the word, the Divine prophet of all the world, +the most consummate master of this age. If now our enemies once more +transgress before the Lord, they will have no defender to offer up +prayers for them before God, as Moses had done, the great messenger who +at all hours of the day kneeled down and prayed, lifting up his eyes to +Him who rules all the world, and constantly reminding Him of His +covenant with the Patriarchs, and appeasing Him with invocation.' For +thus will the Amorites speak saying, 'He is no longer among them; arise +then and let us wipe them from the face of the earth.' But what then, O +my lord Moses, will become of this people?" + +When Joshua has spoken these words, he cast himself once more at Moses' +feet. Moses seized his hand, raised him to a seat before them, and +answered him, saying: "Do not underestimate thyself, O Joshua, but be +light of heart, and pay heed to my words. All the nations that dwell in +the universe hath God created, and us also. Them and us did He foresee +from the beginning of the creation of the universe even unto the end of +the world, and He overlooked nothing, even down to the smallest, but He +at the same time foresaw and foredoomed everything. All that was to +happen in this universe did God foresee and foredoom, and lo! it cometh +to pass. He appointed me for them and for their sins, that for them I +might make prayer and exhortation. Not for my fitness or my strength +was I chosen, but only through the grace of His mercy and His +long-suffering. For I assure thee, Joshua, not on account of the +excellence of this people wilt thou destroy the heathens; all the +fastnesses of heaven and the foundations of the universe were created +and approved by God, and are beneath the ring of His right hand. Those, +therefore, that maintain and fulfil God's commandments thrive and +prosper, but those who sin and neglect the commandments will now +receive the promised possessions, and will be punished by the heathens +with many plagues. But that He should wholly destroy or abandon them is +impossible, for God will step forth, who foresaw everything even to +eternity, and whose covenant is firmly founded, in accordance with the +oath which He swore to the Patriarchs. Then the hands of the angel will +be filled and he will be appointed chief, and he will forthwith avenge +them of their enemies." [838] + + + + +MOSES' LAST CAMPAIGN + + +Balaam's prophecy, "He shall not lie down until he eat of the prey, and +drink the blood of the slain," was very quickly fulfilled. Shortly +before his death, before he lay down to everlasting sleep, it was +granted Moses to rejoice in the death of Balaam and the five Midianite +kings allied to him. [839] Israel's sinful profanation at Shittim, +occasioned by Balaam's wicked advice, sorely smote Moses' heart. God +had appointed Moses as lord of the angels, who through fire and cloud +had to step aside to make room for him and let him pass, yea, at his +appearance they rose from their seats to do him honor. As he had power +over the angels, so too did he rule the sea, which he clove at will and +then commanded to resume its former guise, and the treasures of hail, +which he employed to sent hail over the Egyptians. Now this man, who +was sovereign over the angels and over the forces of nature, could only +weep when Israel committed whoredom with the daughters of Moab and +Midian. To comfort Moses, God now said: "As truly as thou livest, thou +shalt not depart out of this world until thou shalt have avenged those +who tempted Israel to sin. 'Avenge the children of Israel of the +Midianites: afterward shalt thou be gathered unto thy people.'" [840] +God at the same time reproached Moses for his despair and lack of +energy at Shittim, saying: "When all the tribes of Israel, save the +tribe of Levi, were against thee, thou didst not then lack courage to +stand up against all the people on account of the worship of the Golden +Calf; how much more then at Shittim, when all Israel save only one +tribe, the tribe of Simeon, were on thy side, shouldst thou have proven +thyself sufficiently strong to keep back the sinners from their sin!" +[841] When Moses received the command to wage war upon the people that +had tempted Israel to sin, he said to God: "Yesterday didst Thou say to +me, 'Vex not Moab,' and now Thou sayest, 'Avenge the children of +Israel.'" God, however, replied: "When I said, 'Vex not Moab,' I named +these people after their grandsire, the son of Lot, but not that +through their own fault they have lost the claim to kind treatment from +Israel, I shall no longer think of their grandsire Abraham's kinsman, +but shall call them Midianim, 'they that lost their claim.'" [842] + +Lot's descendants now not only had no further claims to exemption, but +a command was given to Moses to treat them with still greater hostility +than the other nations. Until then it had been Israel's duty not to +fight against a city of the heathens unless they had first proclaimed +peace to it and the heathens had refused to accept it, but now they +were instantly to proceed to hostility; and whereas they had formerly +been prohibited from destroying the trees that surrounded a city, they +were now ruthlessly to destroy all that lay in their path. This wrath +of God against those who had tempted Israel to sin was justified, for +"the tempter to sin is him of this world alone, but he that tempts +another deprives him of this world and the world beyond." Two nations, +the Egyptians and the Edomites, attacked Israel with the sword, but God +nevertheless said, " Thou shalt not abhor an Edomite; thou shalt not +abhor an Egyptian." The Moabites and Ammonites, on the other hand, +tempted Israel to sin, hence God's word concerning them was as follows: +"An Ammonite or Moabite shall not enter into the assembly of the Lord, +even to the tenth generation." [843] + +Israel received the command to make war upon the Midianites at the same +time as that to fight the Moabites, but whereas Moses at once waged war +against Midian, it was not until David's time that a relentless war was +waged against Moab. There was several reasons why the Midianites were +to receive their punishment before the Moabites. Firstly, Moab's hatred +against Israel was not quite without foundation, for although the +Israelites had not attacked them in war, still they had inspired them +with great fear by pillaging the Moabite region, hence the Moabites +tried by every means to be rid of Israel. Midian, on the other hand, +had no cause for undertaking hostilities against Israel, and yet they +not only joined the Moabites, but outdid them in their hatred against +Israel. Furthermore Moab wanted to kill Israel, but Midian wanted to +tempt them to sin, which is worse than death. [844] The delay in +punishing Moab also corresponded in other ways to God's plan, for the +Moabite Ruth was destined to become the mother of the dynasty of David, +hence God said to Israel: "Wait yet a while in this matter of the war +against the Moabites: I have lost something valuable among them. As +soon as I have found it, ye shall avenge yourselves of them." [845] + +God indicated that the war against Midian would be Moses' last in these +words, "Avenge the children of Israel of the Midianites: afterward +shalt thou be gathered unto thy people." The connection between the war +and Moses' death is as follows. When God announced to Moses that he was +to die on this side of the Jordan, Moses implored God with the words: +"O Lord of the world! Is it right that death should so soon overtake +me, that have seen Thy ways, Thy actions, and Thy path?" God replied, +saying: "Moses, if a long life were better for men, surely I should not +then have permitted thy ancestors to taste of death; but it is better +for thee if thou are taken from this world than if thou wert to remain +in it." Moses was not, however, satisfied with this answer from God, +whereupon God said: "Well then, thou mayest live many years longer, +yea, thou shalt live even to a thousand years, but know thou that +Israel will not then conquer their foes, and that Midian will not be +brought under their yoke." In this way was Moses made to yield by God, +for he thought, "Whether I die to-day or to-morrow matters little, for +death will come to me at last. I would rather see Israel conquer their +foes and bring Midian under their yoke than that I should live longer." +God therefore bade Moses avenge Israel of the Midianites, if he was +thereupon ready to die. [846] + +Moses then thought: "I know that if I were now to go into battle +against the Midianites, the people would declare that I wished for my +own death, since God made it dependent upon the punishing of the +Midianites, and my life is assured me as long as ever I wish to put it +off." This consideration did not, however, determine him, for, fully +aware that his enterprise of war would hasten his death, he +nevertheless set about the execution of this war as soon as God +commanded him. Wherever the execution of a Divine command, or the +possibility of furthering Israel's cause was concerned, Moses gave no +thought to himself, even though it touched his life. Not so Joshua. +When he came to Canaan, he thought: "If I wage an incessant war upon +the Canaanites, I shall certainly die as soon as I shall have conquered +them, for Moses also died immediately after his conquest of Midian." He +therefore proceeded very slowly in his conquest of the Holy Land, so +that he might be sure of a long life. But, "however many thought there +may be in man's heart, God's words prevails," and whereas Joshua hoped +to become very aged, he died ten years before the time God had +originally allotted to him, for, although he would otherwise have +attained his master's age, he now died at the age of a hundred and ten. +[847] + + + + +THE COMPLETE ANNIHILATION OF MIDIAN + + +Whereas Moses, disregarding the expected consequences of the war upon +himself, gladly went into battle, Israel did not want to obey his +summons to war. The people of whom Moses had on one occasion said, +"They be almost ready to stone me," when they now learned that their +leader Moses was to die at the end of this war, tried to evade it, +saying that they preferred to forego impending victory rather than to +lose their leader, and each one hid himself, so as not to be picked out +for this war. God therefore bade Moses cast lots to decide their going +into battle, and those whose lots were drawn had to follow the call to +arms even against their will. Moses' summons to battle was as follows: +"Arm ye men from among you for the war, to execute the Lord's vengeance +on Midain." Moses spoke of the Lord's revenge, whereas God designated +this war against Midian as Israel's revenge. For Moses said to God: +"Lord of the world! If we had worshipped the stars and planets, the +Midianites should not have hated us, they hate us only on account of +the Torah and the commandments that Thou hast given us, hence must Thou +avenge Thyself of them." [848] + +Moses did not in person lead the war against Midian, for he was mindful +of the proverb, "Cast no stone into the well from which thou hast drawn +water," and he who as a fugitive from Egypt had sought refuge in +Midian, did not wish to make war upon that land. He relinquished the +leadership of the people to Phinehas, for "he that beginneth a good +deed shall also complete it," and it was Phinehas who had begun God's +war against the Midianites by slaying the princess Cozbi, Zimri's +mistress, hence the task of completing this war fell to his lot. +Phinehas, as a descendant of Joseph, had, moreover, a special reason +for wishing to take revenge upon the Midianites, as those had been +Midianites who had sold Joseph as a slave in Egypt. [849] + +The forces under Phinehas's command consisted of thirty-six thousand +men, one third to take active part in battle, one third to guard the +baggage, and one third to pray, whose duty it was in the course of +battle to implore God to lend victory to the warriors of Israel. Moses +passed on to Phinehas not only the Holy Ark, which Israel always takes +into battle, but also the Urim and Tummim, that he might, if necessary, +consult God. [850] Outside of this Phinehas also received the gold +plate of the mitre from the high priest's forehead, for Moses said to +him: "The knave Balaam will by means of his sorceries fly into the air, +and will even enable the five Midianite kings to fly with him, +therefore shall ye hold up to them the plate of pure gold upon which is +engraved God's name, and they will fall to earth." They did as Moses +commanded, and truly Balaam and the five kings fell to earth. They then +executed Balaam according to the four forms prescribed by the Jewish +laws. They hanged him, kindled a fire beneath the gallows, struck off +his head with a sword, and then dropped him from the gallows into the +fire below. [851] Although Israel undertook the war against Midian upon +God's bidding, to take vengeance for the wrong that had been done them, +still their method of warfare was most humane. They attacked the cities +of the Midianites from three sides only, so as not entirely to cut off +flight. Victory was on the side of Israel, into whose possession fell +the cities with all their temples, idols, and palaces. The same fate +overtook all the five kings of Midian. All were slain alike just as all +had made a common cause of the wish to destroy Israel. Balaam who had +come to Midian from his home in Mesopotamia in order to receive his +reward for his counsel not to fight Israel, but to tempt them to sin, +instead of a reward, met with death at the hands of the Jews. [852] + + + + +THE GRUESOME END OF BALAAM + + +This arch-magician at first tried to escape Israel's power by sorcery. +For when he saw Phinehas and the leaders of the hosts of Israel, he +flew into the air, [853] a feat which he accomplished by magic arts, +but particularly through the assistance of his wizard sons, Jannes and +Jambres. At the sight of Balaam flying high in the air, Phinehas +shouted to his army, "Is there any one among us who is able to fly +after this villain?" The Danite Zaliah, a past master in the art of +sorcery, followed this summons, and flew high into the air. Balaam, +however, surpassed him, and took a path in the air on which Zaliah +could not follow, and after the former had soared through five +different layers of air, he had quite vanished from Zaliah's ken, who +knew not what to do. Phinehas, however, came to his aid. By means of a +magical invocation he dispelled the clouds that covered Balaam, and +then Zaliah forced Balaam to descend to earth and appear before +Phinehas. [854] He began to implore Phinehas to spare his life, +promising never again to try to curse Israel, but Phinehas replied: +"Art not thou the Aramean Laban who tried to destroy our father Jacob? +Then thou didst pass on to Egypt to destroy Jacob's seed, and when they +removed from Egypt thou didst incite the wicked Amalek to harass us, +and not thou didst attempt to curse Israel. But when thou sawest that +thy endeavor to curse them was without avail, since God would not hear +thee, thou gavest Balak the despicable advice to deliver up the +daughters of his land to prostitution, and thereby to tempt Israel to +sin, and wert in part successful, for twenty-four thousand Israelites +died in consequence of their sin with the daughters of Moab. In vain +therefore dost thou plead that thy life by spared." He then ordered +Zaliah to kill Balaam, admonishing him, however, to be sure not to kill +him through the holy name of God, as it does not befit so great a +sinner to meet his death in such a way. Zaliah now tried in vain to +kill Balaam, for through his magic wiles he was proof against every +weapon, until Phinehas at last gave Zaliah a sword on both sides of +which was engraved a serpent, with the words, "Kill him with that to +which he belongs - through this he will die," and with this sword +Balaam was killed. [855] + +His corpse was not buried, but his bones rotted, and from then arose +several species of harmful snakes, that bring disaster to human beings; +and even the worms that devoured his flesh were turned into snakes. The +magicians made use of these snakes for three different types of +enchantment, for the heads, the bodies, and the tails, had each a +different effect. One of the questions that the Queen of Sheba put to +Solomon was how to withstand these three different kinds of +enchantment, and the wise king knew even this secret, which he then +imparted to her. [856] + + + + +THE VICTORIOUS RETURN FROM THE WAR + + +After the close of the campaign against Midian, the warriors returned +with rich spoils to the camp of Israel, but they were such pious and +honorable men that they did not lay claim to the booty, but rendered it +all up, so that it might be impartially divided among all. [857] As +there were honest and conscientious in their relations between man and +man, so likewise were they very strict in their observance of religious +statutes. Throughout the time of war not a single one of them neglected +even the slightest religious ceremony, were it only to put on the +phylactery of the forehead before that of the arm. [858] But they were +especially careful never again to be tempted by the Midianite women. If +they entered a house to take its treasures from it, they did so in +pairs, one blackening the faces of the women, and the other seizing +their ornaments. In vain would the Midianite women cry, "Are we not +creatures of God, that ye treat us thus?" whereupon the Israelites +would say, "Were not ye the cause that so many of us found their +death?" Justly therefore could these pious men say to Moses: "Thy +servants have taken the sum of the men of war which are under our +charge, and not one among us had committed a sin or an unchaste action. +We have therefore brought the Lord's oblation to make atonement for our +souls." Moses thereupon said in surprise, "Ye contradict yourselves, +what need of atonement is there if no man among you is guilty of sin?" +They replied: "It is true, our teacher Moses, two by two did we +approach the women, one blackening their faces, and the other taking +off their ear-rings, but even though we committed no sin with the +Midianite women, still the heat of passion was kindled in us when we +took hold of the women, and therefore by an offering do we seek to make +atonement." Moses thereupon set out to praise them, saying: "Even the +common men among you are filled with good and pious deeds, for a man +that was under conditions that enabled him to sin, but controlled +himself, had done a pious deed, not to speak of the pious and chaste +men among you whose pious deeds are legion." [859] + +As among those who had been slain in Midian there was a Jewish +apostate, the warriors were polluted, and hence might not enter the +camp, but had to stay without. Moses in his meekness did not, however, +wait for them to come to him, but hastened to them. When, however, he +heard that they had killed only the men but not the women, his wrath +was kindled against the leaders of the army, for, "Upon the leaders +falls the blame for the faults of the people." He reproached them, +pointing out to them that it had been the women who really had brought +disaster upon Israel at Shittim. But Phinehas replied: "Our teacher +Moses, we acted according to thy instructions, thou didst bid us only +'avenge ourselves of the Midianites,' but madest not mention of the +women of Midian." [860] Moses then ordered them to execute all the +women of the Midianites that were ripe for marriage, but to spare the +young girls. In order to determine the difference in age, all were led +past the gold plate of the mitre on the high priest's forehead, and +this had the effect of making those who had been doomed to death grow +pale. [861] + +In punishment for Moses' outburst of anger God caused him to forget to +communicate to the soldiers outside the camp the laws of purification. +These were then announced by Eleazar, Aaron's son. It was not, however, +proper for him to pronounce a law in the presence of his teacher Moses, +and he was accordingly punished for his lack of reverence to his +teacher Moses. God had previously said that whenever Joshua wanted to +inquire of God, he was "to stand before Eleazar the priest, and inquire +of him by judgement of the Urim and Tummin." But this did not come +about. In all his long career, Joshua had no need of asking Eleazar's +counsel, so that the latter lost the honor that had been intended from +him. [862] + +The occasion that led to the war against Midian had been Israel's +seduction by the Midianite women, but these had succeeded only by +having first intoxicated the sinners with wine. Phinehas, to make sure +that this might not be repeated in the future, put the earthly as well +as the heavenly ban upon all those who should drink the wine of the +heathens, for the latter used it only as libations to their idols and +for immoral purposes. In pronouncing this ban, he called upon the +Ineffable Name and upon the holy writing of the two tables against its +transgressors. [863] + + + + +WEALTH THAT BRINGETH DESTRUCTION + + +God gave three gifts to the world, wisdom, strength and wealth. If they +come from God, they are a blessing, otherwise they bring ruin. The +world had two great sages, Balaam among the Gentiles, and Ahithophel +among the Jews, but both of these, on account of their wisdom, lost +this world as well as the world beyond. There were two great heroes in +the world, Samson in Israel, and Goliath among the Gentiles, but both +met death on account of their strength. There were two wealthy men in +the world, Korah among the Jews, and Haman among the Gentiles, and both +perished on account of their wealth. A similar fate overtook the two +and a half tribes that stayed on the hither side of the Jordan. These +had grown very rich in cattle through the spoils of the Midianites, and +therefore preferred the pasture land on the hither side of the Jordan +as their inheritance. But later on their wealth brought them +destruction, because, choosing on their brethren, they were afterwards +the first that were driven from their dwelling place into exile. [864] + +How intent these people were upon their possessions is shown in the +words with which they presented their wish to Moses, saying, "We will +build sheepfolds here for our cattle, and cities for our little ones," +showing that they rated the cattle higher than their children, for they +thought of the animals before they considered their children. Moses did +not indeed call them to account for this, but showed them in +unmistakable words that it was their duty first to consider men and +then animals, by saying in his reply to these tribes, "Build you cities +for your little ones, and folds for your sheep." [865] + +The land which these tribes had selected was indeed of great +excellence, as even the names of the cities indicate. One was called +Ataroth, "garlanded with fruits;" a second, Dibon, "flowing with +honey;" a third, Jazer, "help," for its possession was a great help to +those who owned it. These other cities in this region that were names +on account of the excellence of the soil were: Nimrah, "gaily colored," +for the ground of this city was gaily colored with fruits; Sebam, +"perfume," whose fruits scattered a fragrance like perfume; and Nebo, +"produce," because it was distinguished for its excellent product. +[866] This last mentioned city, like Baalmeon, did not retain its name +when it passed into Israel's possession, for they wanted to have not +cities that bore the names of idols, and therefore gave them new names. +[867] Many another town as well received a new name from the +Israelites, just as Nobah gave his own name to the city of Kenath that +he had gained by arms, hoping in this way to immortalize his name, for +he had no children. His name was, however, not preserved in this way, +for after the death of the conqueror, the old name of Kenath returned +again. [868] + +It was among the possessions of these two and a half tribes also that +Moses shortly before his death founded the cities of refuge. Moses in +this instance illustrates the proverb, "Whosoever loves pious deeds, +never has enough of them." Although God had told Moses that he would +never cross to the other side of the Jordan, he still insisted upon at +least determining the site for the asylum in the region of the East +Jordan. God gave Moses the law concerning the cities of refuge in +accordance with Israel's wish. For the people said to God: "Lord of the +world! Thou didst promise us a long course of life as a reward for +fulfilling the commandments, but supposing now that a man hath slain +another unintentionally, and the avenger of the blood slays him, he +will die before his time." God then said to Moses: "As truly as thou +livest, they speak wisely. Appoint therefore several cities for cities +of refuge, 'that the manslayer might flee thither, which slayeth his +neighbor unawares.'" Moses rejoiced greatly at this statute, and +instantly set about its execution, for "he that hath tasted of a food +knoweth its flavor," and Moses who had erstwhile been obliged to flee +on account of having slain an Egyptian, knew the feelings of the man +who is pursued on account of a manslaughter that he had committed +unawares. [869] + + + + +MOSES' DEATH IRREVOCABLY DOOMED + + +When God in wrath against Moses and Aaron vowed, "Therefore ye shall +not bring this assembly into the land which I have given them," Moses +forbore to implore God to do away with this sentence, acting in +accordance with the percept, "Do not attempt to dissolve thy neighbor's +vow in the moment he hath made it." Moses waited forty years before he +approached God with the request to permit him to enter the promised +land with Israel. [870] This occurred when he had received God's +command to appoint Joshua as his successor, for he now perceived that +God had actually resolved to execute His sentence. [871] For although +God had ten times decreed that Moses was to die in the desert, still +Moses had not troubled much about it, even when the resolution had been +sealed in the heavenly court. He thought: "How often did Israel sin, +and yet, when I prayed for them, He annulled the punishment He had +decreed; surely God should accept my prayer, if I - a man who never +sinned - should pray to Him." [872] Moses had also a special reason for +assuming that God had changed His determination concerning him, and +would not permit him to enter the promised land, for he had been +permitted to enter the part of Palestine lying on this side of the +Jordan, the land of Sihon and of Og, and from this he reasoned that God +had not irrevocably decreed punishment for him, and that it might +therefore now be recalled [873] He was strengthened in this assumption +by the fact that after the conquest of the east-Jordanic region God +revealed to him the instructions as to how the land was to be divided, +and it seemed to him as if he were in person to carry out these +instructions. He was, however, mistaken, for shortly after these laws +had been revealed to him, God informed him that he was to look upon the +promised land from Mount Abarin, as he should never enter it. [874] + +When God saw that Moses was not much concerned about the impending +punishment, He sealed the command He had issued against him, and swore +by His Ineffable Name that Moses should not march into the land. Moses +thereupon put on sackcloth, threw himself upon the ashes, and prayed +not less than fifteen hundred prayers for the annulment of the Divine +resolve against him. He drew a circle about himself, stood in the +center of it, and said, "I will not move from this spot until judgement +shall have been suspended." Heaven and earth, as well as all the forms +of creation, trembled and said, "Perhaps it is God's wish to destroy +this world, to create a new universe." But a voice sounded from heaven +and said: "God's wish to destroy the world has not yet come, the +commotion in nature is due to this that 'in God's hand is the soul of +all living things and the spirit of all flesh,' even the spirit of the +man Moses, whose end is not at hand." + +God then bade them proclaim in heaven, and in all the celestial courts +of justice, that they should not accept Moses' prayers, and that no +angel was to carry Moses' prayer to Him, because Moses' doom of death +had been sealed by Him. God quickly called before Him the Angel +Akraziel, who is the celestial herald, and bade him proclaim the +following in heaven: "Descend at once and lock every single gate in +heaven, that Moses' prayer may not ascend into it." Then, at Moses' +prayer, trembled heaven and earth, all the foundations thereof and the +creatures therein, for his prayer was like a sword that slashed and +rends, and can in no wise be parried, for in it was the power of the +Ineffable Name that Moses had learned from his teacher Zagzagel, the +teacher and scribe of the celestial beings. But when the Galgalim and +Seraphim saw that God did not accept Moses' prayer, and without taking +consideration of him did not grant his prayer for longer life, they all +opened their mouths, saying: "Praised be the glory of the Lord from its +place, for there is no injustice before Him, no forgetfulness, no +respect of persons toward the small or the great." [875] + + + + +MOSES' PRAYER FOR SUSPENSION OF JUDGMENT + + +Moses began his long but fruitless prayer by saying: "Lord of the +world! Consider how much I had to bear for the sake of Israel until +they became the people of Thy claim and of Thy possession. I suffered +with them, shall I not then take part in their rejoicing? Look Thou, by +forbidding me to enter the promised land, Thou givest the lie to Thy +Torah, for it says, 'In his day thou shalt give the laborer his hire.' +Where, then, is my hire for the forty years during which I labored for +the sake of Thy children, and for their sake suffered much sorrow in +Egypt, in the desert, and at the giving of the Torah and the +commandments? With them I suffered pain, shall not I behold their good +fortune as well? But Thou tellest me that I may not cross the Jordan! +All the time that we were in the desert I could not sit quietly in the +academy, teaching and pronouncing judgement, but not that I should be +able to do so, Thou tellest me that I may not." [876] + +He continued: "May the mercy in Thee precede Thy justice, so that my +prayer may be answered, for I well know that 'there is no mercy in +justice,' [877] Thou Thyself didst tell me when I asked Thee how Thou +didst conduct the world, 'I owe nothing to any creature, and what I do +for them is a free gift on My part,' therefore as a free gift, grant +now my prayer to me. [878] Thou Thyself didst point out to me that it +is Thy desire that people should pray to Thee to cancel punishment that +was laid upon them. When Israel committed that terrible sin, the +worship of the Golden Calf, Thou didst say to me, 'Let Me alone, that I +may destroy them, and blot out their name from under heaven.' I then +thought, 'Who can restrain God, that He should say, "Let Me?" It is +plain that He desires me to pray for His children;' and I prayed, and +was answered. The prayer of the individual for the community was +answered, but not so the prayer of the community for the one +individual! Is it because I called Israel, 'rebels?' But in this I only +followed Thy example, for Thou too didst call them, 'the sons of +rebellion.' [879] + +"Thou didst call me, as well as Leviathan, thy servant; I sent up +prayers to Thee, and Leviathan likewise, and him didst Thou answer, for +Thou madest a covenant with him that Thou keepest, but the covenant +that Thou madest with me Thou breakest, for Thou didst say, 'Die in the +mount whither thou goest up.' In the Torah Thy words are: 'If the +servant shall plainly say, I love my master, my wife, and my children; +I will not go out free: then his master shall bring him unto the +judges; and he shall serve him for ever.' I implore Thee now, 'hear my +cry, O God; attend unto my prayer.' [880] Thou are not in the position +of a judge of flesh and blood who, when granting a prayer, has to +consider that he may be compelled by his superior to repeal his answer, +Thou canst do what Thou wilt, for where on earth or in heaven is there +one so mighty that he can do such deed as Thine in Egypt, or who can +perform such mighty deeds as Thou didst at the Red Sea? [881] I pray +Thee, therefore, let me behold the land that, in spite of the slander +of the spies, I praised, and Jerusalem and the Temple also. [882] + +"When, in answer to the proposition Thou madest me to go into Egypt and +deliver Israel, I said, 'I can not do it, for I made a vow to Jethro +never to leave him,' Thou didst release me from that vow. O Lord of the +world! As then Thou didst absolve me of my vow, saying, 'Go, return +into Egypt,' so do Thou now absolve Thyself from Thy vow, and permit me +to enter the land of Israel." Then God answered: "Thou hast a master to +absolve thee from thy vow, but I have no master." [883] Moses then +said: "Thy judgement against me reads that I shall not as king enter +the promised land, for to me and to Aaron Thou didst say, "Ye shall not +bring this assembly into the land which I have given them.' Permit me +then, at least, to enter it as a common citizen." "That," said the +Lord, "is impossible. The king shall not enter it degraded to the rank +of a common citizen." "Well, then," said Moses, "if I may not even go +into the land as a common citizen, let me at least enter into the +promised land by the Paneas Grotto, that runs from the east bank to the +west bank of the Jordan." But this request, too, God denied him, +saying, "Thou shalt not go from this bank of the Jordan to the other." +"If this request also is to be denied me," begged Moses, "grant me at +least that after my death my bones may be carried to the other side of +the Jordan." But God said, "Nay, not even thy bones shall cross the +Jordan." [884] "O Lord of the world!" exclaimed Moses, "If Joseph's +bones were permitted to be carried into the promised land, why not +mine?" God replied, "Whosoever acknowledges his country shall be buried +therein, but whosoever does not acknowledge his country shall not be +buried therein. Joseph pledged allegiance to his country when he said, +'For indeed I was stolen away out of the land of the Hebrews,' and +therefore also does he deserve to have his bones brought to the land of +Israel, but thou didst in silence hear the daughters of Jethro say to +their father, 'An Egyptian delivered us out of the hands of the +shepherds,' without correcting them by saying, 'I am a Hebrew;' and +therefore shall not even thy bones be brought into the land of Israel." +[885] + +Moses furthermore said to God: "O Lord of the world! With the word, +'Behold' did I begin Thy praise, saying, 'Behold, the heaven and the +heaven of heavens is the Lord's' and with that very world, 'Behold,' +dost thou seal my death, saying, 'Behold, thy days approach that thou +must die.'" God replied to this: "A wicked man in his envy sees only +the profits, but not the expenditures of his neighbor. Dost thou not +recall that when I wanted to send thee to Egypt, thou didst also +decline My request with the word, 'Behold,' saying, 'Behold, they will +not believe me.' Therefore did I say, 'Behold, thy days approach that +thou must die.'" [886] "As furthermore," continued God, "thou didst say +to the sons of Levi when they asked thy forgiveness, 'Enough, ye take +too much upon ye, ye sons of Levi,' so too shall I answer thy prayer +for forgiveness, 'Let it suffice thee; speak no more unto Me of this +matter.'" + +"O Lord of the world!" again pleaded Moses, "Wilt not Thou recall the +time when thou didst say to me, 'Come now, therefore, and I will send +thee unto Pharaoh, that thou mayest bring forth My people the children +of Israel out of Egypt.' Let them be led by me into their land as I led +them out of the land of bondage." But to this also God found a reply: +"Moses, wilt not thou recall the time when thou didst say to Me, 'O my +Lord, send, I pray Thee by the hand of him whom Thou wild send?' 'With +the measure that a man uses, shall measure be given him.' [887] I +announce death to thee with the word, 'Behold,' saying 'Behold, thy +days approach that thou must die,' because I wanted to point out to +thee that thou diest only because thou are a descendant of Adam, upon +whose sons I had pronounced death with the word, 'Behold,' saying to +the angels: 'Behold, the man is become as one of us, to know good and +evil; and now, lest he put forth his hand, and take also of the tree of +life, and eat, and live forever.'" [888] + +Moses then said, "O Lord of the world! To the first man didst Thou give +a command that could easily be obeyed, and yet he disobeyed it, and +thereby merited death; but I have not transgressed any of Thy +commandments." God: "Behold, Abraham also, who sanctified My name in +the world, died." Moses: "Yea, but from Abraham issued Ishmael, whose +descendants arouse thy anger." God: "Isaac, also, who laid his neck +upon the altar to be offered as a sacrifice to Me, died." Moses: "But +from Isaac issued Esau who will destroy the Temple and burn Thy house." +God: "From Jacob issued twelve tribes that did not anger Me, and ye he +died." Moses: "But he did not ascend into heaven, his feet did not +tread the clouds, Thou didst not speak with him face to face, and he +did not receive the Torah out of Thy hand." God: "'Let it suffice thee; +speak no more unto Me of this matter,' speak not many words, for only +'a fool multiplieth words.'" Moses: "O Lord of the world! Future +generations will perchance say, 'Had not God found evil in Moses, He +would not have taking him out of the world.'" God: "I have already +written in My Torah, 'And there hath not arisen since a prophet in +Israel like unto Moses.'" Moses: "Future generations will perhaps say +that I had probably acted in accordance with Thy will in my youth, +while I was active as a prophet, but that in my old age, when my +prophetic activities ceased, I no longer did Thy will." + +Moses: "Lord of the world! Let me, I pray, enter into the Land, live +there two or three years, and then die." God: "I have resolved that +thou shalt not go there." Moses: "If I may not enter it in my lifetime, +let me reach it after my death." God: "Nay, neither dead nor alive +shalt thou go into the land." Moses: "Why this wrath against me?" God: +"Because ye sanctified Me not in the midst of the children of Israel." +Moses: "With all Thy creatures dost Thou deal according to Thy quality +of mercy, forgiving them their sins, once, twice, and thrice, but me +Thou wilt not forgive even one single sin!" God: "Outside of this sin +of which thou are aware, thou hast committed six other sins with which +I have not until now reproached thee. At the very first, when I +appeared to thee, thou didst say, 'O my Lord, send I pray Thee, by the +hand of him whom Thou wilt send,' and didst refuse to obey My command +to go to Egypt. Secondly thou didst say, 'For since I came to Pharaoh +to speak in Thy name, he hath evil entreated this people; neither hast +Thou delivered Thy people at all,' accusing Me thereby of having only +harmed Israel, instead of aiding them. Thirdly didst thou say, 'If +these men die the common death of all men, then the Lord hath not sent +me,' so that thou didst arouse doubts among Israel if thou wert really +My ambassador. Fourthly didst thou say, 'But if the Lord make a new +thing,' doubting if God could do so. Fifthly didst thou say to Israel, +'Hear now, ye rebels,' and in this way didst insult My children. +Sixthly didst thou say, 'And behold, ye are risen up in your fathers' +stead, an increase of sinful men.' Were Abraham, Isaac, and Jacob, +Israel's fathers, perchance sinful men, that thou didst thus address +their children?" Moses: "I only followed Thy example, for Thou, too, +didst say, 'The censers of these sinners.'" God: "But I did not +characterize their fathers as sinners." + +Moses: "O Lord of the world! How often did Israel sin before Thee, and +when I begged and implored mercy for them, Thou forgavest them, but me +Thou wilt not forgive! For my sake Thou forgavest the sins of sixty +myriads, and not thou wilt not forgive my sin?" God: "The punishment +that is laid upon the community is different from the punishment that +is laid upon the individual, for I am not so severe in my treatment of +the community as I am in dealing with an individual. But know, +furthermore, that until now fate had been in thy power, but now fate is +no longer in thy power."[889] Moses: "O Lord of the world! Rise up from +the Throne of Justice, and seat Thyself upon the Throne of Mercy, so +that in Thy mercy, Thou mayest grant me life, during which I may atone +for my sins by suffering that Thou shalt bring upon me. Hand me not +over to the sword of the Angel of Death. If Thou wild grant my prayer, +then shall I sound Thy praises to all the inhabitants of the earth; I +do not wish to die, 'but live and declare the works of the Lord.'" God +replied: "'This is the gate of the Lord; the righteous shall enter into +it,' this is the gate into which the righteous must enter as well as +other creatures, for death had been decreed for man since the beginning +of the world." [890] + +Moses, however, continued to importune God, saying: "With justice and +with mercy hast Thou created the world and mankind, may mercy now +conquer justice. In my youth Thou didst begin by showing me Thy power +in the bush of thorns, and now, in my old age, I beseech Thee, treat me +not as an earthly king treats his servant. When a king of flesh and +blood had a servant, he loves him as long as he is young and strong, +but casts him off when he is grown old. But Thou, 'cast me not off in +the time of old age.' Thou didst show Thy power at the revelation of +the Ten Commandments, and thy strong hand in the ten plagues that Thou +didst bring upon Egypt. Thou didst create everything, and in Thy hand +doth it lie to kill and to give life, there is none who can do these +works, nor is there strength like Thine in the future world. Let me +then proclaim Thy majesty to the coming generations, and tell them that +through me Thou didst cleave the Red Sea, and give the Torah to Israel, +that throughout forty years Thou didst cause manna to rain from heaven +for Israel, and water to rise from the well." For Moses thought that if +his life were spared, he should be able everlastingly to restrain +Israel from sin and to hold them forever in faith to the one God. But +God said: "' Let it suffice thee.' If thy life were to be spared, men +should mistake thee, and make a god of thee, and worship thee." "Lord +of the world!" replied Moses, "Thou didst already test me at the time +when the Golden Calf was made and I destroyed it. Why then should I +die?" God: "Whose son art thou?" Moses: "Amram's son." God: "And whose +son was Amram?" Moses: "Izhar's son." God: "And whose son was he?" +Moses: "Kohath's son." God: "And whose son was he?" Moses: "Levi's +son." God: "And from whom did all of these descend?" Moses: "From +Adam." God: "Was the life of any one of these spared?" Moses: "They all +died." God: "And thou wishest to live on?" Moses: "Lord of the world! +Adam stole the forbidden fruit and ate of it, and it was on this +account that Thou didst punish him with death, but did I ever steal +aught from Thee? Thou Thyself didst write of me, 'My servant Moses, who +is faithful in all Mine house.'" God: "Art thou worthier than Noah?" +Moses: "Yes; when Thou sentest the flood over his generation he did not +beg Thy mercy for them, but I did say to Thee, 'Yet now, if Thou wilt +forgive their sin; and if not, blot me, I pray Thee, out of Thy book +which Thou hast written.'" + +God: "Was it I perchance, that counseled thee to slay the Egyptian?" +Moses: "Thou didst slay all the firstborn of Egypt, and shall I die on +account of one single Egyptian that I slew?" God: "Art thou perchance +My equal? I slay and restore to life, but canst thou perchance revive +the dead?" [891] + + + + +GOD TRIES TO COMFORT MOSES CONCERNING HIS DEATH + + +That Moses might not take his approaching end too much to heart, God +tried to comfort him by pointing out to him that in his lifetime he had +received such distinctions from his Creator as no man before him, and +that still greater distinctions awaited him in the future world. God +said: "Dost not thou remember the great honor I showed thee? Thou didst +say to Me, 'Arise,' and I arose; thou saidst, 'Turn about,' and I +turned about; for thy sake too did I invert the order of heaven and +earth, for the order of heaven it is to send down dew and rain, and +earth's order is it to produce bread, but thou didst say to Me, 'I do +not wish it so, but bid heaven to send down bread, and earth to bring +forth water,' and I acted in accordance with thy wish; I caused bread +to rain from heaven, and the well 'sprung up.' Thou didst say, 'If the +Lord make a new thing, and the ground open her mouth, and swallow them +up, then ye shall understand that the Lord hath sent me,' and I +fulfilled thy wish, and it swallowed them. I had also spoken, 'He that +sacrificeth unto any god, save unto the Lord only, shall be utterly +destroyed,' but when Israel sinned with the Golden Calf and I meant to +deal with them according to My words, thou wouldst not let Me, saying: +'Pardon, I pray Thee, the iniquity of this people,' and I forgave them +as thou didst ask Me. More than this, the Torah is named after Me, it +is the Torah of the Lord, but I named it after Thy name, saying, 'It is +the Torah of My servant Moses.' The children of Israel also are named +after Me, 'for unto Me the children of Israel are servants; they are My +servants,' but I called them after thy name. I distinguished thee still +more, for just as there is neither food nor drink for Me, so also didst +thou stay in heaven forty days and forty nights, and in all that time, +'didst neither eat bread, nor drink water.' I am God, and see, 'I made +thee a god to Pharaoh;' I have prophets, and thou hast a prophet, for I +said to thee, 'and Aaron, thy brother, shall be thy prophet.' Again, no +being may see Me, and thee too did I make so that 'the people were +afraid to come nigh thee,' and as I said to thee, 'thou shalt see My +back: but My face shall not be seen,' so too did the people see the +back of thee. I glorified the Torah with twenty-two letters, and with +all these letters did I glorify thee. I sent thee to Pharaoh, and thou +didst lead Israel out of Egypt; through thee did I bestow the Sabbath +upon Israel, and the law of circumcision; I gave thee the Ten +Commandments, I covered thee with the cloud, I gave thee the two tables +of stone, which thou didst break; I made thee unique in the world; I +gave thee the Torah as an inheritance, and honored thee more than all +the seventy elders." + +Moses had to acknowledge that extraordinary marks of honor had been +his. He said: "Lord of the world! Thou didst set me on high, and didst +bestow upon me so many benefits that I cannot enumerate one of a +thousand, and all the world knows how Thou didst exalt me and honor me, +and all the world knows as well that Thou art the One God, the only One +in Thy world, that there is none beside Thee, and that there is nothing +like Thee. Thou didst create those above and those below, Thou art the +beginning and the end. Who can enumerate Thy deeds of glory? Do one of +these, I beseech Thee, that I may pass over the Jordan." God said: +"'Let it suffice, speak no more unto Me of this matter.' [892] It is +better for thee to die here, than that thou shouldst cross the Jordan +and die in the land of Israel. There in a tomb fashioned by men, on a +bier made by men, and by the hands of men wouldst thou be buried; but +now shalt thou be buried in a tomb fashioned by God, on a bier made by +God, and shalt be buried by the hands of God. [893] O My son Moses, +much honor had been stored up for thee in the future world, for thou +wilt take part in all the delights of Paradise, where are prepared +three hundred and ten worlds, which I have created for every pious man +that through love of Me devoted himself to the Torah. And as in this +world I appointed thee over the sixty myriads of Israel, so in the +future world shall I appoint thee over the fifty-five myriads of pious +men. Thy days, O Moses, will pass, when thou art dead, but thy light +will not fade, for thou wilt never have need of the light of sun or +moon or stars, nor wilt thou require raiment or shelter, or oil for thy +head, or shoes for thy feet, for My majesty will shine before thee, My +radiance will make thy face beam, My sweetness will delight thy palate, +the carriages of My equipage shall serve as vehicles for thee, and one +of My many scepters upon which is engraved the Ineffable Name, one that +I had employed in the creation of the world, shall I give to thee, the +image of which I had already given thee in this world." [894] + + + + +THE INTERCESSIONS FOR MOSES + + +When Moses saw that God lent no ear to his prayers, he sought to invoke +God's mercy through the pleadings of others. "To everything there is a +season, and a time to every purpose under the heaven." So long as the +course of Moses' days had not yet been run, everything was in his +power, but when his time was over, he sought for some one to appeal to +God's mercy for him. He now betook himself to Earth and said: "O Earth, +I pray thee, implore God's mercy for me. Perhaps for thy sake will He +take pity upon me and let me enter into the land of Israel." Earth, +however, replied: "I am 'without form and void,' and then too I shall +son 'wax old like a garment.' How then should I venture to appear +before the King of kings? Nay, thy fate is like mine, for 'dust thou +art, and unto dust shalt thou return.'" + +Moses hastened to Sun and Moon, and implored them to intercede for him +with God, but they replied: "Before we pray to God for thee, we must +pray for ourselves, for 'the moon shall be confounded, and the sun +ashamed.'" + +Moses then took his request to the Stars and the Planets, but these, +too, replied: "Before we venture to plead for thee, we must plead for +ourselves, for 'all the host of heaven shall be dissolved.'" + +Moses then went to the Hills and the Mountains, beseeching them, "Pray +appeal to God's mercy for me," and they, too, replied: "We too have to +implore God's mercy for ourselves, for He said, 'The mountains shall +depart, and the hills be removed.'" + +He then laid his plea before Mount Sinai, but the latter said: "Didst +thou not see with thine eyes and record in the Torah that, 'Mount Sinai +was altogether in smoke, because the Lord descended upon it in a fire?' +How then shall I approach the Lord?" + +He then went to the Rivers, and sought their intercession before the +Lord, but they replied: "'The Lord made a way in the sea, and a path in +the mighty waters.' We cannot save ourselves out of His hand, and how +then should we aid thee?" + +Then he went to the Deserts, and to all the Elements of Nature, but in +vain sought to secure their aid. Their answer was : "All go unto one +place; all are of the dust, and turn to dust again." + +The Great Sea was the last to which he brought his request, but it +replied: "Son of Amram, what ails thee today? Art not thou the son of +Amram that erstwhile came to me with a staff, beat me, and clove me +into twelve parts, while I was powerless against thee, because the +Shekinah accompanied thee at thy right hand? What has happened, then, +that thou comest before me now pleading?" Upon being reminded of the +miracles that he had accomplished in his youth, Moses burst into tears +and said, "Oh, that I were as in months past, as in the days when God +preserved me!" And turning to the sea, he made answer: "In those days, +when I stood beside thee, I was king of the world, and I commanded, but +not I am a suppliant, whose prayers are unanswered." [895] + +When Moses perceived the Heaven and Earth, Sun and Moon, Stars and +Planets, Mountains and Rivers turned a deaf ear to his prayers, he +tried to implore mankind to intercede for him before God. He went first +to his disciple Joshua, saying: "O my son, be mindful of the love with +which I treated thee by day and by night, teaching thee mishnah and +halakah, and all arts and sciences, and implore now for my sake God's +mercy, for perhaps through thee He may take pity upon me, and permit me +to enter the land of Israel." Joshua began to weep bitterly, and beat +his palms in sorrow, but when he wanted to begin to pray, Samael +appeared and stopped his mouth, saying, "Why dost thou seek to oppose +the command of God, who is 'the Rock, whose work is perfect, and all +whose ways are judgement?'" Joshua then went to Moses and said, +"Master, Samael will not let me pray." At these words Moses burst into +loud sobs, and Joshua, too, wept bitterly. + +Moses then went to his brother's son, Eleazar, to whom he said: "O my +son, be mindful of the days when God was angry with thy father on +account of the making of the Golden Calf, and I save him through my +prayer. Pray now thou to God for me, and perhaps God will take pity +upon me, and let me enter into the land of Israel." But when Eleazar, +in accordance with Moses' wish, began to pray, Samael appeared and +stopped his mouth, saying to him, "How canst thou think of disregarding +God's command?" Then Eleazar reported to Moses that he could not pray +for him. + +He now tried to invoke Caleb's aid, but him, too, Samael prevented from +praying to God. Moses then went to the seventy elders and the other +leaders of the people, he even implored every single man among Israel +to pray for him, saying: "Remember the wrath which the Lord nursed +against your fathers, but I brought it to pass that God relinquished +His plan to destroy Israel, and forgave Israel their sins. Now, I pray +ye, betake yourselves to the sanctuary of God and exhort His pity for +me, that He may permit me to enter into the land of Israel, for 'God +never rejects the prayer of the multitude.'" + +When the people and their leaders heard these words of Moses, they +broke out into mournful weeping, and in the Tabernacle with bitter +tears they entreated God to answer Moses' prayer, so that their cries +rose even to the Throne of Glory. But then one hundred and eighty four +myriads of angels under the leadership of the great angels Zakun and +Lahash descended and snatched away the words of the suppliants, that +they might not reach God. The angel Lahash indeed tried to restore to +their place the words which the other angels had snatched away, so that +they might reach God, but when Samael learned of this, he fettered +Lahash with chains of fire and brought him before God, where he +received sixty blows of fire and was expelled from the inner chamber of +God because, contrary to God's wish, he had attempted to aid Moses in +the fulfillment of his desire. When Israel now saw how the angels dealt +with their prayers, they went to Moses and said, "The angels will not +let us pray for thee." [896] + +When Moses saw that neither the world nor mankind could aid him, he +betook himself to the Angel of the Face, to whom he said, "Pray for me, +that God may take pity upon me, and that I may not die." But the angel +replied: "Why, Moses, dost thou exert thyself in vain? Standing behind +the curtain that is drawn before the Lord, I heard that thy prayer in +this instance is not to be answered." Moses now laid his hand upon his +head and wept bitterly, saying, "To whom shall I now go, that he might +implore God's mercy for me?" + +God was now very angry with Moses because he would not resign himself +to the doom that had been sealed, but His wrath vanished as soon as +Moses spoke the words: "The Lord, the Lord, a God full of compassion +and gracious, slow to anger, and plenteous in mercy and truth; keeping +mercy for thousands, forgiving iniquity and transgression and sin." God +now said kindly to Moses: "I have registered two vows, one that thou +are to die, and the second that Israel is to perish. I cannot cancel +both vows, if therefore thou choosest to live, Israel must be ruined." +"Lord of the world!" replied Moses, "Thou approachest me artfully; Thou +seizest the rope at both ends, so that I myself must now say, 'Rather +shall Moses and a thousand of his kind perish, than a single soul out +of Israel!' But will not all men exclaim, 'Alas! The feet that trod the +heavens, the face that beheld the Face of the Shekinah, and the hands +that received the Torah, shall not be covered with dust!'" God replied: +"Nay, the people will say: ' If a man like Moses, who ascended into +heaven, who was peer of the angels, with whom God spoke face to face, +and to whom He gave the Torah - if such a man cannot justify himself +before God, how much less can an ordinary mortal of flesh and blood, +who appears before God without having done good deeds or studied the +Torah, justify himself?' I want to know," He added, "why thou are so +much aggrieved at thy impending death." Moses: "I am afraid of the +sword of the Angel of Death." God: "If this is the reason then speak no +more in this matter, for I will not deliver thee into his hand." Moses, +however, would not yield, but furthermore said, "Shall my mother +Jochebed, to whom my life brought so much grief, suffer sorrow after my +death also?" God: "So was it in My mind even before I created the +world, and so is the course of the world; every generation has its +learned men, every generation has its leaders, every generation has its +guides. Up to now it was thy duty to guide the people, but not the time +it ripe for thy disciple Joshua to relieve thee of the office destined +for him." [897] + + + + +MOSES SERVES JOSHUA + + +Moses now said to himself: "If God has determined that I may not enter +the land of Israel, and I am thus to lose the reward for the many +precepts that may be observed only in the Holy Land, for no other +reason than because the time has come for my disciple Joshua to go to +the front of Israel and lead them into the land, then were it better +for me to remain alive, to enter the land, and relinquish to Joshua the +leadership of the people." What now did Moses do? From the first day of +Shebat to the sixth of Adar, the day before his death, he went and +served Joshua from morning until evening, as a disciple his mater. +These thirty-six days during which Moses served his former disciple +corresponded to the equal number of years during which he had been +served by Joshua. + +The way in which Moses ministered to Joshua was as follows. During the +period he arose at midnight, went to Joshua's door, opened it with a +key, and taking a shirt from which he shook out the dust, laid it near +to Joshua's pillow. He then cleaned Joshua's shoes and placed them +beside the bed. Then he took his undergarment, his cloak, his turban, +his golden helmet, and his crown of pearls, examined them to see if +they were in good condition, cleaned and polished them, arranged them +aright, and laid them on a golden chair. He then fetched a pitcher of +water and a golden basin and placed them before the golden chair, so to +wash himself. He then caused Joshua's rooms, which he furnished like +his own, to be swept and put into order, the ordered the golden throne +to be brought in, which he covered with a linen and a woolen cloth, and +with other beautiful and costly garments, as in the custom with kings. +After all these preparations had been made, he bade the herald +proclaim: "Moses stands at Joshua's gate and announces that whosoever +wishes to hear God's word should betake himself to Joshua, for he, +according to God's word, is the leader of Israel." + +When the people heard the herald, they trembled and shook, and +pretended to have a headache, so that they might not have to go to +Joshua. Every one of them said, in tears, "Woe to thee, O land, when +thy king is a child!" But a voice from heaven resounded, crying, "When +Israel was a child, then I loved him," and Earth, too, opened her +mouth, and said, "I have been young, and now am old, yet have I not +seen the righteous forsaken." While the people refused to lend ear to +the herald's summons, the elders of Israel, the leaders of the troops, +the princes of the tribes, and the captains of thousands, of hundreds, +and of tens appeared at Joshua's tent, and Moses assigned to each his +place according to his rank. + +In the meantime approached the hour when Joshua was wont to arise, +whereupon Moses entered his room and extended his hand to him. When +Joshua saw that Moses served him, he was ashamed to have his master +minister to him, and taking the shirt out of Moses' hand, and dressing +himself, trembling, he cast himself to Moses' feet and said: "O my +master, be not the cause wherefore I should die before half my time is +done, owing to the sovereignty God has imposed upon me." But Moses +replied: "Fear not, my son, thou sinnest not if thou are served by me. +With the measure wherewith thou didst mete out to me, do I mete out to +thee; as with a pleasant face thou didst serve me, so shall I serve +thee. It was I that taught thee, 'Love thy neighbor as thyself,' and +also, 'Let thy pupil's honor be as dear to thee as thine own.'" Moses +did not rest until Joshua seated himself upon the golden chair, and +then Moses served Joshua, who still resisted, in every needful way. +After he was through with all this, he laid upon Joshua, who still +resisted, his rays of majesty, which he had received from his celestial +teacher Zagzagel, scribe of the angels, at the close of his instruction +in all the secrets of the Torah. + +When Joshua was completely dressed and ready to go out, they reported +to him and to Moses that all Israel awaited them. Moses thereupon laid +his hand upon Joshua to lead him out of the tent, and quite against +Joshua's wish insisted upon giving precedence to him as they stepped +forth. When Israel saw Joshua precede Moses, they all trembled, arose, +and made room for these two to proceed to the place of the great, where +stood the golden throne, upon which Moses seated Joshua against his +will. All Israel burst into tears when they saw Joshua upon the golden +throne, and he said amid tears, "why all this greatness and honor to +me?" [898] + +In this way did Moses spend the time from the first day of Shebat to +the sixth of Adar, during which time he expounded the Torah to the +sixty myriads of Israel in seventy languages. + + + + +THE LAST DAY OF MOSES' LIFE + + +On the seventh day of Adar, Moses knew that on this day he should have +to die, for a heavenly voice resounded, saying, "Take heed to thyself, +O Moses, for thou hast only one more day to live." [899] What did Moses +now do? On this day he wrote thirteen scrolls of the Torah, twelve for +the twelve tribes, and one he put into the Holy Ark, so that, if they +wished to falsify the Torah, the one in the Ark might remain untouched. +Moses thought, "If I occupy myself with the Torah, which is the tree of +life, this day will draw to a close, and the impending doom will be as +naught." God, however, beckoned to the sun, which firmly opposed itself +to Moses, saying, "I will not set, so long as Moses lives." [900] When +Moses had completed writing the scrolls of the Torah, not even half the +day was over. He then bade the tribes come to him, and from his hand +receive the scrolls of the Torah, admonishing the men and women +separately to obey the Torah and its commands. The most excellent among +the thirteen scrolls was fetched by Gabriel, who brought it to the +highest heavenly court to show the piety of Moses, who had fulfilled +all that is written in the Torah. Gabriel passed with it through all +the heavens, so that all might witness Moses' piety. It is this scroll +of the Torah out of which the souls of the pious read on Monday and +Thursday, as well as on the Sabbath and holy days. + +Moses on this day showed great honor and distinction to his disciple +Joshua in the sight of all Israel. A herald passed before Joshua +through all the camp, proclaiming, "Come and hear the words of the new +prophet that hath arisen for us to-day!" All Israel approached to honor +Joshua. Moses then gave the command to fetch hither a golden throne, a +crown of pearls, a royal helmet, and a robe of purple. He himself set +up the rows of benches for the Sanhedrin, for the heads of the army, +and for the priests. Then Moses betook himself to Joshua, dressed him, +put the crown on his head, and bade him be seated upon the golden +throne to deliver from it a speech to the people. Joshua then spoke the +following words which he first whispered to Caleb, who then announced +it in a loud voice to the people. He said: "Awaken, rejoice, heavens of +heavens, ye above; sound joyously, foundations of earth, ye below. +Awaken and proclaim aloud, ye orders of creation; awaken and sing, ye +mountains everlasting. Exult and shout in joy, ye hills of earth, +awaken and burst into songs of triumph, ye hosts of heaven. Sing and +relate, ye tents of Jacob, sing, ye dwelling place of Israel. Sing and +hearken to all the words that come from your King, incline you heart to +all His words, and gladly take upon yourselves and your souls the +commandments of your God. Open your mouth, let your tongue speak, and +give honor to the Lord that is your Helper, give thanks to your Lord +and put your trust in Him. For He is One, and hath no second, there is +none like Him among the gods, not one among the angels is like Him, and +beside Him is there none that is your Lord. To His praise there are no +bounds; to His fame no limit, no end; to His miracles no fathoming; to +His works no number. He kept the oath that He swore to the Patriarchs, +through our teacher Moses. He fulfilled the covenant with them, and the +love and the vow He had made them, for He delivered us through many +miracles, led us from bondage to freedom, clove for us the sea, and +bestowed upon us six hundred and thirteen commandments." + +When Joshua had completed his discourse, a voice resounded from heaven, +and said to Moses, "Thou hast only five hours more of life." Moses +called out to Joshua, "Stay seated like a king before the people!" Then +both began to speak before all Israel; Moses read out the text and +Joshua expounded. There was no difference of opinion between them, and +the words of the two matched like the pearls in a royal crown. But +Moses' countenance shone like the sun, and Joshua's like the moon. + +While Joshua and all Israel still sat before Moses, a voice from heaven +became audible and said, "Moses, thou hast now only four hours of +life." Now Moses began to implore God anew: "O Lord of the world! If I +must die only for my disciple's sake, consider that I am willing to +conduct myself as if I were his pupil; let it be as if he were high +priest, and I a common priest; he is king, and I his servant." God +replied: "I have sworn by My great name, which ' the heaven and heaven +of heavens cannot contain,' that thou shalt not cross the Jordan." +Moses: "Lord of the world! Let me at least, by the power of the +Ineffable Name, fly like a bird in the air; or make me like a fish +transform my two arms to fins and my hair to scales, that like a fish I +may leap over the Jordan and see the land of Israel." God: "If I comply +with thy wish, I shall break My vow." Moses: "Lord of the world! Lead +me upon the pinions of the clouds about three parasangs high beyond the +Jordan, so that the clouds be below me, and I from above may see the +land." God replied: "This, too, seems to Me like a breaking of My vow." +Moses: "Lord of the world! Cut me up, limb by limb, throw me over the +Jordan, and then revive me, so that I may see the land." God: "That, +too, would be as if I had broken My vow." Moses: "Let me skim the land +with my glance." God: "In this point will I comply with thy wish. 'Thou +shalt see the land before thee; but thou shalt not go thither.'" God +thereupon showed him all the land of Israel, and although it was a +square of four hundred parasangs, still God imparted such strength to +Moses' eyes that he could oversee all the land. What lay in the deep +appeared to him above, the hidden was plainly in view, the distant was +close at hand, and he saw everything. [901] + + + + +MOSES BEHOLDS THE FUTURE + + +Pointing to the land, God said: "'This is the land which I sware unto +Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy +seed;' to them did I promise it, but to thee do I show it." But he saw +not only the land. God pointed with His finger to every part of the +Holy Land, and accurately described it to Moses, saying, "This is +Judah's share, this Ephraim's," and in this way instructed him about +the division of the land. Moses learned from God the history of the +whole land, and the history of every part of it. God showed it to him +as it would appear in its glory, and how it would appear under the rule +of strangers. God revealed to him not only the complete history of +Israel that was to take place in the Holy Land, but also revealed to +him all its creation to the Day of Judgement, when the resurrection of +the dead will take place. Joshua's war with the Canaanites, Israel's +deliverance from the Philistines through Samson, the glory of Israel in +David's reign, the building of the Temple under Solomon, and its +destruction, the line of kings from the house of David, and the line of +prophets from the house of Rahab, the destruction of Gog and Magog on +the plain of Jericho, all this and much more, was it given Moses to +see. And as God showed him the events in the world, so too did he show +him Paradise with its dwellers of piety, and hell with the wicked men +that fill it. [902] + +The place whence Moses looked upon the Holy Land was a mountain that +bore four names: Nebo, Abarim, Hor, and Pisgah. The different +appellations are due to the fact that the kingdoms accounted it as a +special honor to themselves if they had possessions in the Holy Land. +This mountain was divided among four kingdoms, and each kingdom had a +special name for its parts. [903] The most appropriate name seems to be +Nebo, for upon it died three sinless nebi'im, "prophets," Moses, Aaron +and Miriam. + +To this mountain, upon God's command, Moses betook himself at noon of +the day on which he died. On this occasion, as upon two others, God had +His commands executed at noon to show mankind that they could not +hinder the execution of God's orders, even if they chose to do so. Had +Moses gone to die on Mount Nebo at night, Israel would have said: "He +could well do so in the night when we knew of nothing. Had we known +that he should go to Nebo to his death, we should not have let him go. +Verily, we should not have permitted him to die, who led us out of +Egypt, who clove the sea for us, who caused manna to rain down and the +well to spring up, who bade the quails to fly to us, and performed many +other great miracles." God therefore bade Moses go to his grave on +mount Nebo in bright daylight, at noon hour, saying, "Let him who +wishes to prevent it try to do so." + +For a similar reason did Israel's exodus from Egypt take place in the +noon hour, for, had they departed at night, the Egyptians would have +said: "They were able to do this in the darkness of the night because +we knew nothing of it. Had we known, we should not have permitted them +to depart, but should have compelled them by force of arms to stay in +Egypt." God therefore said: "I shall lead out Israel to the noon hour. +Let him who wishes to prevent it try to do so." + +Noah, too, entered the ark at the noon hour for a similar reason. God +said: "If Noah enters the ark at night, his generation will declare: +'He could do so because we were not aware of it, or we should not have +permitted him to enter the ark alone, but should have taken our hammers +and axes, and crushed the ark.' Therefore," said God, "do I wish him to +enter the ark at the noon hour. Let him who wishes to prevent it try to +do so." + +God's command to Moses to betake himself to Mount Nebo, and there to +die, was couched in the following words: means not destruction, but +elevation. 'Die in the mount whither thou goest up;' go up all alone, +and let no one accompany thee. Aaron's son Eleazar accompanied him to +his tomb, but no man shall witness the distinction and reward that +await thee at thy death. There shalt thou be gather to thy people, to +the fathers of Israel, Abraham, Isaac, and Jacob, and to thy fathers, +Kohath and Amram, as well as to thy brother Aaron and thy sister +Miriam, just as Aaron thy brother died in mount Hor, and was gathered +unto his people." For when Aaron was to die, Moses drew off one by one +his garments, with which he invested Aaron's son Eleazar, and after he +had taken off all his garments, he clothed him in his death robe. Then +he said to Aaron: "Aaron, my brother, enter the cave," and he entered. +"Get upon the couch," said Moses, and Aaron did so. "Close thine eyes," +and he closed them. "Stretch out thy feet," and Aaron did so, and +expired. At sight of this painless and peaceful death, Moses said: +"Blessed is the man that dies such a death!" When therefore Moses' end +drew nigh, God said: "Thou shalt die the death that thou didst wish, as +peacefully and with as little pain as thy brother Aaron." [904] + + + + +MOSES MEETS THE MESSIAH IN HEAVEN + + +Moses received still another special distinction on the day of his +death, for on that day God permitted him to ascend to the lofty place +of heaven, and showed him the reward that awaited him in heaven, and +the future. The Divine attribute of Mercy appeared there before him and +said to him: "I bring glad tidings to thee, at which thou wilt rejoice. +Turn to the Throne of Mercy and behold!" Moses turned to the Throne of +Mercy and saw God build the Temple of jewels and pearls, while between +the separate gems and pearls shimmered the radiance of the Shekinah, +brighter than all jewels. And in this Temple he beheld the Messiah, +David's son, and his own brother Aaron, standing erect, and dressed in +the robe of the high priest. Aaron then said to Moses: "Do not draw +near, for this is the place where the Shekinah dwells, and know that no +one may enter here before he have tasted of death and his soul have +been delivered to the Angel of Death." + +Moses now fell upon his face before God, saying, "Permit me to speak to +Thy Messiah before I die." God then said to Moses: "Come, I shall teach +thee My great name, that the flames of the Shekinah consume thee not." +When the Messiah, David's son, and Aaron beheld Moses approach them, +they knew that God had taught him the great name, so they went to meet +him and saluted him with the greeting: "Blessed be he that cometh in +the name of the Lord." Moses thereupon said to Messiah: "God told me +that Israel was to erect a Temple to Him upon earth, and I now see Him +build His own Temple, and that, too, in heaven!" The Messiah replied: +"Thy father Jacob saw the Temple that will be erected on earth, and +also the Temple that God rears with His own hand in heaven, and he +clearly understood that it was the Temple God constructed with His own +hand in heaven as house of jewels, of pearls, and of the light of the +Shekinah, that was to be preserved for Israel to all eternity, to the +end of all generations. This was in the night when Jacob slept upon a +stone, and in his dream beheld one Jerusalem upon earth, and another in +heaven. God then said to Jacob, 'My son Jacob, to-day I stand above +thee as in the future thy children will stand before Me.' At the sight +of these two Jerusalems, the earthly and the heavenly, Jacob said: 'The +Jerusalem on earth is nothing, this is not the house that will be +preserved for my children in all generations, but in truth that other +house of God, that He builds with His own hands.' But if thou sayest," +continued the Messiah, "that God with His own hands builds Himself a +Temple in heaven, know then that with His hands also He will build the +Temple upon earth." + +When Moses heard these words from the mouth of the Messiah, he rejoiced +greatly, and lifting up his face to God, he said, "O Lord of the world! +When will this Temple built here in heaven come down to earth below?" +God replied: "I have made known the time of the event to no creature, +either to the earlier ones or to the later, how then should I tell +thee?" Moses said: "Give me a sign, so that out of the happenings in +the world I may gather when that time will approach," God: "I shall +first scatter Israel as with a shovel over all the earth, so that they +may be scattered among all nations in the four corners of the earth, +and then shall I "set My hand again the second time,' and gather them +in that migrated with Jonah, the son of Amittai, to the land of +Pathros, and those that dwell in the land of Shinar, Hamath, Elam, and +the islands of the sea." + +When Moses had heard this, he departed from heaven with a joyous +spirit. The Angel of Death followed him to earth, but could not possess +himself of Moses' soul, for he refused to give it up to him, delivering +it to none but God Himself. [905] + + + + +THE LAST HOURS OF MOSES + + +When Moses had finished looking upon the land and the future, he was +one hour nearer to death. A voice sounded from heaven and said, "Make +no fruitless endeavors to live." Moses, however, did not desist from +prayer, saying to God: "Lord of the world! Let me stay on this side of +the Jordan with the sons of Reuben and the sons of God, that I may be +as one of them, while Joshua as king at the head of Israel shall enter +into the land beyond the Jordan." God replied: "Dost thou wish Me to +make as naught the words in the Torah that read, 'Three times in the +year all thy males shall appear before the Lord God?' If Israel sees +that thou dost not make a pilgrimage to the sanctuary, they will say, +'If Moses, through whom the Torah and the laws were given to us, does +not make the pilgrimage to the sanctuary, how much less do we need to +do so!' Thou wouldst then cause nonobservance of My commandments. I +have, furthermore, written in the Torah through thee, 'At the end of +every seven years, in the set time of the year of release, when all +Israel is come to appear before the Lord thy God, in the place which He +shall choose, thou shalt read this law before all Israel in their +hearing.' If thou wert to live thou shouldst put Joshua's authority in +the eyes of all Israel to naught, for they would say, 'Instead of +learning the Torah and hearing it from the mouth of the disciple, let +us rather go to the teacher and learn from him.' Israel will then +abandon Joshua and go to thee, so that thou wouldst cause rebellion +against My Torah, in which is written that the king shall read before +all Israel the Torah in the set time of the year of release." [906] + +In the meanwhile still another hour had passed, and a voice sounded +from heaven and said: "How long wilt thou endeavor in vain to avert the +sentence? Thou has not only two hours more of life." The wicked Samael, +head of evil spirits, had eagerly awaited the moment of Moses' death, +for he hoped to take his soul like that of all other mortals, and he +said continually, "When will the moment be at hand when Michael shall +weep and I shall triumph?" When now only two hours remained before +Moses' death, Michael, Israel's guardian angel, began to weep, and +Samael was jubilant, for now the moment he had awaited so long was very +close. But Michael said to Samael: "'Rejoice not against me, mine +enemy: when I fall, I shall arise; when I sit in darkness, the Lord +shall be a light unto me.' Even if I fell on account of Moses's death, +I shall arise again through Joshua when he will conquer the one and +thirty kings of Palestine. Even if I sit in darkness owing to the +destruction of the first and second Temples, the Lord shall be my light +on the day of the Messiah." + +In the meanwhile still another hour had passed, and a voice resounded +from heaven and said, "Moses, thou hast only one hour more of life!" +Moses thereupon said: "O Lord of the world! Even if Thou wilt not let +me enter into the land of Israel, leave me at least in this world, that +I may live, and not die." God replied, "If I should not let thee die in +this world, how then can I revive thee hereafter for the future world? +Thou wouldst, moreover, then give the lie to the Torah, for through +thee I wrote therein, 'neither is there any that can deliver out of My +hand.'" Moses continued to pray: "O Lord of the world! If thou dost not +permit me to enter into the land of Israel, let me live like the beasts +of the field, and feed on herbs, and drink water, let me live and see +the world: let me be as one of these." But God said, "Let it suffice +thee!" Still Moses continued: "If Thou wilt not grant me this, let me +at least live in this world like a bird that flies in the four +directions of the world, and each day gathers its food from the ground, +drinks water out of the streams, and at eve returns to its nest." But +even this last prayer of his was denied, for God said, "Thou hast +already made too many words." [907] + +Moses now raised up his voice in weeping, and said, "To whom shall I go +that will now implore mercy to me?" He went to every work of creation +and said, "Implore mercy for me." But all replied: "We cannot even +implore mercy for ourselves, for God 'hath made everything beautiful in +its time,' but afterward, 'all go unto one place, all are of the dust, +and all turn to dust again,' 'for the heaven shall vanish away like +smoke, and the earth shall wax old like a garment.'" + +When Moses saw that none of the works of creation could aid him, he +said: "He is 'the Rock, His work is perfect, for all His ways are +judgement: A God of faithfulness and without iniquity, just and right +is He.'" + +When Moses saw that he could not escape death, he called Joshua, and in +the presence of all Israel addressed him as follows: "Behold, my son, +the people that I deliver into thy hands, is the people of the Lord. It +is still in its youth, and hence is inexperienced in the observance of +its commandments; beware, therefore, lest thou speak harshly to them, +for they are the children of the Holy One, who called them, 'My +firstborn son, Israel'; and He loved them before all other nations." +But God, on the other hand, at once said to Joshua: "Joshua, thy +teacher Moses has transferred his office to thee. Follow now in his +footsteps, take a rod and hit upon the head, 'Israel is a child, hence +I love him,' and 'withhold not correction from the child.'" [908] + +Joshua now said to Moses: "O my teacher Moses, what will become of me? +If I give to the one a share upon a mountain, he will be sure to want +one in the valley, and he to whom I give his share in the valley will +wish it to be upon a mountain." Moses, however, quieted him, saying, +"Be not afraid, for God hath assured me that there will be peace at the +distribution of the land." Then Moses said: "Question me regarding all +the laws that are not quite clear to thee, for I shall be taken from +thee, and thou shalt see me no more." Joshua replied, "When, O my +master, by night or by day, have I ever left thee, that I should be in +doubt concerning anything that thou hast taught me?" Moses said, "Even +if thou hast no questions to ask to me, come hither, that I may kiss +thee." Joshua went to Moses, who kissed him and wept upon his neck, and +a second time blessed him, saying, "Mayest thou be at peace, and Israel +be at peace with thee." [909] + + + + +THE BLESSING OF MOSES + + +The people now came to Moses and said, "The hour of thy death is at +hand," and he replied: "Wait until I have blessed Israel. All my life +long they had no pleasant experiences with me, for I constantly rebuked +them and admonished them to fear God and fulfil the commandments, +therefore do I not now wish to depart out of this world before I have +blessed them." [910] Moses had indeed always cherished the desire of +blessing Israel, but the Angel of Death had never permitted him to +satisfy his wish, so shortly before dying, he enchained the Angel of +Death, cast him beneath his feet, and blessed Israel in spite of their +enemy, saying, "Save Thy people, and bless Thine inheritance: feed them +also, and bear them up for ever." [911] + +Moses was not the first to bestow blessings, as former generations had +also done so, but no blessing was as effective as his. Noah blessed his +sons, but it was a divided blessing, being intended for Shem, whereas +Ham, instead of being blessed, was cursed. Isaac blessed his sons, but +his blessings led to a dispute, for Esau envied Jacob his blessings. +Jacob blessed his sons, but even his blessing was not without a +blemish, for in blessing he rebuked Reuben and called him to account +for the sins he had committed. Even the number of Moses' blessings +excelled that of his predecessors. For when God created the world, He +blessed Adam and Eve, and this blessing remained upon the world until +the flood, when it ceased. When Noah left the ark, God appeared before +him and bestowed upon him anew the blessing that had vanished during +the flood, and this blessing rested upon the world until Abraham came +into the world and received a second blessing from God, who said, "And +I will make of thee a great nation, and I will bless them that bless +thee, and curse him that curseth thee." God then said to Abraham: +"Henceforth it no longer behooves Me to bless My creatures in person, +but I shall leave the blessings to thee: he whom thou blessest, shall +be blessed by Me." Abraham did not, however, bless his own son Isaac, +in order that the villain Esau might not have a share in that blessing. +Jacob, however, received not only two blessings from his father, but +one other besides from the angel with whom he wrestled, and one from +God; and the blessing also that had been Abraham's to bestow upon his +house went to Jacob. When Jacob blessed his sons, he passed on to them +the five blessings he had received, and added one other. Balaam should +really have blessed Israel with seven benedictions, corresponding to +the seven altars he had erected, but he envied Israel greatly, and +blessed them with only three blessings. God thereupon said: "Thou +villain that begrudgest Israel their blessings! I shall not permit thee +to bestow upon Israel all the blessing that are their due. Moses, who +had 'a benevolent eye,' shall bless Israel." And so, too, it came to +pass. Moses added a seventh blessing to the six benedictions with which +Jacob had blessed his twelve sons. This was not, however, the first +time that Moses blessed the people. He blessed them at the erection of +the Tabernacle, then at its consecration, a third time at the +installation of the judges, and a fourth time on the day of his death. +[912] + +Before bestowing his blessing upon Israel, however, Moses intoned a +song in God's praise, for it is fitting to glorify God's name before +asking a favor of Him, and as Moses was about to ask God to bless +Israel, he first proclaimed His grandeur and His majesty. [913] + +He said: "When God first revealed Himself to Israel to bestow the Torah +upon them, He appeared to them not from one direction, but from all +four at once. He 'came from Sinai,' which is in the South, 'and rose +from Seir unto them,' that is in the East; 'He shined forth from mount +Paran,' that is in the North, 'and he came from the ten thousands of +holy' angels that dwell in the West. [914] He proclaimed the Torah not +only in the language of Sinai, that is Hebrew, but also in the tongue +of Seir, that is Roman, as well as in Paran's speech, that is Arabic, +and in the speech of Kadesh, that is Aramaic, for He offered the Torah +not to Israel alone, but to all the nations of the earth. These, +however, did not want to accept it, hence His wrath against them, and +His especial love for Israel who, despite their awed fear and trembling +upon God's appearance on Sinai, still accepted the Torah. [915] Lord of +the World!" continued Moses, "When Israel shall have been driven out of +their land, be mindful still of the merits of their Patriarchs and +stand by them, deliver them in Thy mercy from 'the yoke of the +nations,' and from death, and guide them in the future world as Thou +didst lead them in the desert." [916] + +At these words Israel exclaimed, "The Torah that Moses brought to us at +the risk of his life is our bride, and no other nation may lay claim to +it. [917] Moses was our king when the seventy elders assembled, and in +the future the Messiah will be our king, surrounded by seven shepherds, +and he will gather together once more the scattered tribes of Israel." +[918] Then Moses said: "God first appeared in Egypt to deliver His +people, then at Sinai to give them the Torah, and He will appear a +third time to take vengeance at Edom, and will finally appear to +destroy Gog." [919] + +After Moses had praised and glorified God, he began to implore His +blessing for the tribes. His first prayer to God concerned Reuben, for +whom he implored forgiveness for his sin with Bilhah. He said: "May +Reuben come to life again in the future world for his good deed in +saving Joseph, and may he not remain forever dead on account of his sin +with Bilhah. May Reuben's descendants also be heroes in war, and heroes +in their knowledge of the Torah." God granted this prayer and forgave +Reuben's sin in accordance with the wish of the other tribes, who +begged God to grant forgiveness to their eldest brother. [920] Moses at +once perceived that God had granted his prayer, for all the twelve +stones in the high priest's breastplate began to gleam forth, whereas +formerly Reuben's stone had given forth no light. [921] When Moses saw +that God had forgiven Reuben's sin, he at once set about trying to +obtain God's pardon for Judah, saying, "Was it not Judah that through +his penitent confession of his sin with his daughter-in-law Tamar +induced Reuben, too, to seek atonement and repentance!" The sin for +which Moses asked God to forgive Judah was that he had never redeemed +his promise to bring Benjamin back to his father. Owing to this sin, +his corpse fell to pieces, so that its bones rolled about in their +coffin during the forty years' march in the desert. But as soon as +Moses prayed to God, saying, "Hear, Lord, the voice of Judah," the +bones joined together once more, but his sin was not quite forgiven, +for he was not yet admitted to the heavenly academy. Therefore Moses +continued to pray: "Bring him in unto his people," and he was admitted. +It did not, indeed, benefit him, for in punishment of his sin, God +brought it to pass that he could not follow the discussion of the +scholars in heaven, much less take part in them, whereupon Moses +prayed: "Let his hands be sufficient for him," and them he no longer +sat as one dumb in the heavenly academy. But still his sin was not +quite forgiven, for Judah could not succeed in being victorious in the +disputes of the learned, hence Moses prayed, "And Thou shalt be an help +against his adversaries." It was only then that Judah's sin was quite +forgiven, and that he succeeded in disputes with his antagonists in the +heavenly academy. [922] + +As Moses prayed for Judah, so too did he pray for his seed, and +especially for David and the royal dynasty of David. He said: "When +David, king of Israel, shall be in need, and shall pray to Thee, then, +'Hear, Lord, his voice, and Thou shalt be an help against his +adversaries,' 'bring him' then back 'to his people' in peace; and when +alone he shall set out into battle against Goliath, 'let his hands be +sufficient for him, and Thou shalt be an help against his +adversaries.'" Moses at the same time prayed God to stand by the tribe +of Judah, whose chief weapon in war was the bow, that their 'hands +might be sufficient,' that they might vigorously and with good aim +speed the arrow. + +As Moses had never forgiven Simeon their sin with the daughters of +Moab, he bestowed upon them no blessing, but this tribe also was not +quite forgotten, for he included this tribe in his blessing for Judah, +praying to God, that He might hear Judah's voice whenever he should +pray for the tribe of Simeon when they should be in distress, and that +furthermore He should give them their possession in the Holy Land +beside Judah's. [923] + +Simeon and Levi "drank out of the same cup," for both together in their +wrath slew the inhabitants of Shechem, but whereas Levi made amends for +his sin, Simeon added another new one. It was the Levites who, in their +zeal for God, slew those that worshipped the Golden Calf; it was a +Levite, Phinehas, moreover, who in his zeal for God slew the wicked +prince of the tribe of Simeon, and his mistress. Hence Moses praised +and blessed the tribe of Levi, whereas he did not even consider Simeon +with a word. + +His words first referred to Aaron, prince of the tribe of Levi. He +said: "Well may Thy Urim and Tummim belong to Aaron, who ministered +services of love to Thy children, who stood every test that Thou didst +put upon him, and who at the 'waters of rebellion' became the victim of +a wrong accusation." God had then decreed against Aaron that he was to +die in the desert, although not he, but Moses had trespassed against +Him, saying to Israel, "Hear now, ye rebels." As Aaron, prince of the +tribe of Levi, when Israel was still in Egypt, declaimed passionately +against the people because they worshipped idols, so too all the tribe +of Levi stood up by God's standard when Israel worshipped the Golden +Calf in the desert, and slew the idolaters, even if they were their +half-brothers or their daughters sons. The Levites also were the only +ones who, in Egypt as in the desert, remained true to God and His +teachings, did not abandon the token of the covenant, and were not +tempted to rebellion by the spies. "Hence," continued Moses, "shall the +Levites be the only ones from whose mouth shall issue judgement and +instruction for Israel. 'Thy shall put incense' in the Holy of Holies, +'and whole burnt offerings upon His altar.' Their sacrifices shall +reconcile Israel with God, and they themselves shall be blessed with +earthly goods. Thou, Lord, 'smitest through the loins of them that rise +up against them' that dispute the priestly rights of this tribe, Thou +didst destroy Korah, and they 'that hated them' like king Uzziah, +'shall not rise again.' [924] 'Bless, Lord, the substance of the +Levites who give from the tithes that they receive one-tenth to the +priests. Mayest Thou accept sacrifice from the hands of the priest +Elijah upon mount Carmel, 'smite the loins' of his enemy Ahab, break +the neck of the latter's false prophets, and may the enemies of the +high priest Johanan rise not again." [925] + +"Benjamin," said Moses, "is the beloved of the Lord, whom he will +always shield, and in whose possession the sanctuary shall stand, in +this world as well as in the time of the Messiah, and in the future +world." [926] + +Moses blessed Joseph's tribe with the blessing that their possession +might be the most fruitful and blessed land on earth; dew shall ever be +there, and many wells spring up. It shall constantly be exposed to the +gentle influences of sun and moon, that the fruits may ripen early. "I +wish him," said Moses, "that the blessings given him by the Patriarchs +and the wives of the Patriarchs may be fulfilled." And so, too, it came +to pass, for the land of the tribe of Joseph possessed everything, and +nothing within it was lacking. This was the reward to Joseph for having +fulfilled the will of God that was revealed to Moses in the bush of +thorns; and also because as king of Egypt he treated his brothers with +high honors although they had thrust him from their midst. Moses +furthermore blessed Joseph by promising him that, as he had been the +first of Jacob's sons to come to Egypt, he was also to be the first in +the future world to appear in the Holy Land. Moses proclaimed the +heroism of Joseph's seed in the words: "As it is a vain thing to try to +force the firstling bullock to labor, so little shall Joseph's sons be +yoked into service by the empires; as the unicorn with his horns pushes +away all other animals, so, too, shall Joseph's sons rule the nations, +even to the ends of the earth. The Ephraimite Joshua shall destroy +myriads of heathens, and the Manassite Gideon thousands of them." [927] + +Zebulun was the tribe that before all the other tribes devoted itself +to commerce, and in this way acted as the agent between Israel and the +other nations, selling the products of Palestine to the latter, and +foreign wares to the former. Hence the blessing that Moses bestowed +upon them. "'Rejoice, Zebulun, in thy going out' on commercial +enterprises; at thy instance shall many nations pray upon the sacred +mountain of the Temple and offer their sacrifices." For the people that +came into Zebulun's realms on matters of business used to go from +thence to Jerusalem to look upon the sanctuary of the Jews, and many of +them were converted through the grand impression that the life in the +holy city made upon them. Moses furthermore blessed this tribe by +giving them an estate by the sea, which might yield them costly fish +and the purple shell, and the sand of whose shores might furnish them +the material for glass. The other tribes were therefore dependent upon +Zebulun for these articles, which they could not obtain from any one +else, for whosoever attempted to rob Zebulun of them, was doomed to bad +luck in business. It is the "Sea of Chaifa" also, within Zebulun's +territory, where all the treasures of the ocean were brought to shore; +for whenever a ship is wrecked at sea, the ocean sends it and its +treasures to the sea of Chaifa, where it is hoarded for the pious until +the Judgement Day. [928] One other blessing of Zebulun was that it +would always be victorious in battle, whereas the tribe of Issachar, +closely bound up with it, was blessed by its distinction in the "tents +of learning." For Issachar was "the tribe of scholars and of judges," +wherefore Moses blessed them, saying that in "the future time," +Israel's great house of instruction as well as the great Sanhedrin +would be located in this tribe. [929] + +The tribe of Gad, dwelling on the boundary of the land of Israel, +received the benediction that in "the future time" it would be as +strong in battle as it had been at the first conquest of Palestine, and +would hereafter stand at the head of Israel on their return to the Holy +Land, as it had done on their first entrance into the land. Moses +praised this tribe for choosing its site on this side the Jordan +because that place had been chosen to hold Moses' tomb. Moses indeed +died on mount Nebo, which is Reuben's possession, but his body was +taken from Nebo by the pinions of the Shekinah, and brought to Gad's +territory, a distance of four miles, amid the lamentations of the +angels, who said, "He shall enter into peace and rest in his bed." +[930] + +Dan, who like Gad had his territory on the boundary of the land, was +also blessed with strength and might, that he might ward off the +attacks of Israel's enemies. He was also blessed in receiving his +territory in the Holy Land in two different sections of it. [931] + +Naphtali's blessing read: "O Naphtali, satisfied with favor, and full +with the blessing of the Lord: possess thou the west and the south." +This blessing was verified, for the tribe of Naphtali had in its +possession an abundance of fish and mushrooms, so that they could +maintain themselves without much labor; and the valley of Gennesaret +furthermore was their possession, whose fruits were renowned for their +extraordinary sweetness. But Naphtali was blessed not with material +blessings only, but also with spiritual; for it was the great house of +instruction at Tiberias to which Moses alluded when he said of +Naphtali, "he is 'full with the blessings of the Lord.'" [932] + +Moses called Asher the favorite of his brethren, for it was this tribe +that in the years of release provided nourishment for all Israel, as +its soil was so productive that what grew of its own accord sufficed to +sustain all. But Moses blessed Asher in particular with a land rich in +olives, so that oil flowed in streams through Asher's land. Hence Moses +blessed him the words: "The treasures of all lands shall flow to thee, +for the nations shall give thee gold and silver for thine oil." He +blessed Asher moreover with many sons, [933] and with daughters that +preserved the charms of youth in their old age. [934] + +As Moses uttered eleven benedictions, so likewise did he compose eleven +psalms, corresponding to the eleven tribes blessed by him. [935] These +psalms of Moses were later received into David's Psalter, where the +psalms of Adam, Melchizedek, Abraham, Solomon, Asaph, and the three +sons of Korah also found their place. [936] Moses' first psalms says, +"'Thou turnest man to destruction; and sayest, Return, ye children of +men,' and forgivest the forefather of the tribe of Reuben who sinned, +but returned again to God." Another one of Moses' psalms reads, "He +that dwelleth in the secret place of the most High shall abide under +the shadow of the Almighty," which corresponds to the tribe of Levi +that dwelled in the sanctuary, the shadow of the Almighty. To the tribe +of Judah, whose name signifies, "Praise the Lord," belongs the psalm, +"It is a good thing to give thanks unto the Lord." The psalm: "The Lord +is apparelled with majesty," is Benjamin's, for the sanctuary stood in +his possession, hence this psalm closes with the words, "Holiness +becometh Thine house, O Lord, forevermore." The psalm: "O Lord, Thou +God to whom vengeance belongeth; Thou God to whom vengeance belongeth, +shine forth," was composed by Moses for the tribe of Gad; for Elijah, a +member of this tribe, was to destroy the foundations of the heathens, +and to wreak upon them the vengeance of the Lord. To the tribe of +learned men, Issachar, goes the psalm: "O come, let us sing unto the +Lord: let us make a joyful noise to the rock of our salvation," for it +is this tribe that occupy themselves with the Torah, the book of +praise. [937] + + + + +MOSES PRAYS FOR DEATH + + +Moses still had many other blessings for every single tribe, but when +he perceived that his time had drawn to a close, he included them all +in one blessing, saying, [938] "Happy art thou, O Israel: Who is like +unto thee, a people saved by the Lord, the shield of thy help, and that +is the sword of thy excellency!" With these words he at the same time +answered a question that Israel had put to him, saying, "O tell us, our +teacher Moses, what is the blessing that God will bestow upon us in the +future world?" He replied: "I cannot describe it to you, but all I can +say is, happy ye that such is decreed for ye!" Moses at the same time +begged God that in the future world He might restore to Israel the +heavenly weapon that He had taken from them after the worship of the +Golden Calf. God said, "I swear that I shall restore it to them." [939] + +When Moses had finished his blessing, he asked Israel to forgive his +sternness toward them, saying: "Ye have had much to bear from me in +regard to the fulfillment of the Torah and its commandments, but +forgive me now." They replied: "Our teacher, our lord, it is forgiven." +It was not their turn to ask his forgiveness, which they did in these +words: "We have often kindled thine anger and have laid many burdens +upon thee, but forgive us now." He said, "It is forgiven." + +In the meanwhile people came to him and said, "The hour has come in +which thou departest from the world." Moses said, "Blessed be His name +that liveth and endureth in all eternity!" Turning to Israel, he then +said, "I pray ye, when ye shall have entered into the land of Israel, +remember me still, and my bones, and say, 'Woe to the son of Amram that +ran before us like a horse, but whose bones remained in the desert.'" +Israel said to Moses: "O our teacher, what will become of us when thou +art gone?" He replied: "While I was with ye, God was with ye; yet think +not that all the signs and miracles that He wrought through me were +performed for my sake, for much rather were they done for your sake, +and for His love and mercy, and if ye have faith in Him, He will work +your desires. [940] 'Put not your trust in princes, nor in the son of +man, in whom there is no help,' for how could ye expect help from a +man, a creature of flesh and blood, that cannot shield himself from +death? Put, therefore, your trust in Him through whose word arose the +world, for He liveth and endureth in all eternity. Whether ye be laden +with sin, or not, 'pour your heart before Him,' and turn to Him." +Israel said: "'The Lord, He is God; the Lord, He is God.' God is our +strength and our refuge." [941] + +Then a voice sounded from heaven and said, "Why, Moses, dost thou +strive in vain? Thou had but one-half hour more of life in the world." +Moses, to whom God had now shown the reward of the pious in the future +world, and the gates of salvation and of consolation that He would +hereafter open to Israel, now said: "Happy art thou, O Israel: who is +like unto thee, a people saved by the Lord!" He then bade farewell to +the people, weeping aloud. He said: "Dwell in peace, I shall see ye +again at the Resurrection," and so he went forth from them, weeping +aloud. Israel, too, broke into loud lamentations, so that their weeping +ascended to the highest heavens. + +Moses took off his outer garment, rent his shirt, strewed dust upon his +head, covered it like a mourner, and in this condition betook himself +to his tent amid tears and lamentations, saying: "Woe to my feet that +may not enter the land of Israel, woe to my hands that may not pluck of +its fruits! Woe to my palate that may not taste the fruits of the land +that flows with milk and honey!" [942] + +Moses then took a scroll, wrote upon it the Ineffable Name, and the +book of the song, and betook himself to Joshua's tent to deliver it to +him. [943] When he arrived at Joshua's tent, Joshua was seated, and +Moses remained standing before him in a bowed attitude without being +noticed by Joshua. For God brought this to pass in order that Moses, on +account of this disrespectful treatment, might himself wish for death. +For when Moses had prayed to God to let him live, were it only as a +private citizen, God granted his prayer, saying to him, "If thou hast +no objection to subordinating thyself to Joshua, then mayest thou +live," and in accordance with this agreement, Moses had betaken himself +to hear Joshua's discourse. + +The people who had gathered as usual before Moses' tent to hear from +him the word of God, failed to find him there, and hearing that he had +gone to Joshua, went there likewise, where they found Moses standing +and Joshua seated. "What art thou thinking of," they called out to +Joshua, "that thou art seated, while thy teacher Moses stands before +thee in a bowed attitude and with folded hands?" In their anger and +indignation against Joshua, they would instantly have slain him, had +not a cloud descended and interposed itself between the people and +Joshua. When Joshua noticed that Moses stood before him, he instantly +arose, and cried in tears: "O my father and teacher Moses, that like a +father didst rear me from my youth, and that didst instruct me in +wisdom, why dost thou do such a thing as will bring upon me Divine +punishment?" The people now besought Moses as usual to instruct them in +the Torah, but he replied, "I have no permission to do so." They did +not, however, cease importuning him, until a voice sounded from heaven +and said, "Learn from Joshua." The people now consented to acknowledge +Joshua as their teacher, and seated themselves before him to hear his +discourse. Joshua now began his discourse with Moses sitting at his +right, and Aaron's sons, Eleazar and Ithamar, at this left. But hardly +had Joshua begun his lecture with the words, "Praised be God that +taketh delight in the pious and their teachings," when the treasures of +wisdom vanished from Moses and passed over into Joshua's possession, so +that Moses was not even able to follow his disciple Joshua's discourse. +When Joshua had finished his lecture, Israel requested Moses to review +with them what Joshua had taught, but he said, "I know not how to reply +to your request!" He began to expound Joshua's lecture to them, but +could not, for he had not understood it. He now said to God: "Lord of +the world! Until not I wished for life, but now I long to die. Rather a +hundred deaths, than one jealousy." [944] + + + + +SAMAEL CHASTISED BY MOSES + + +When God perceived that Moses was prepared to die, He said to the angel +Gabriel, "Go, fetch Me Moses' soul." But he replied, "How should I +presume to approach and take the soul of him that outweighs sixty +myriads of mortals!" God then commissioned the angel Michael to fetch +Moses' soul, but he amid tears refused on the same grounds as Gabriel. +God then said to the angel Zagzagel, "Fetch Me Moses' soul!" He +replied, "Lord of the world! I was his teacher and he my disciple, how +then should I take his soul!" [945] Then Samael appeared before God and +said: "Lord of the world! Is Moses, Israel's teacher, indeed greater +than Adam whom thou didst create in Thine image and Thy likeness? Is +Moses greater, perchance, than Thy friend Abraham, who to glorify Thy +name cast himself into the fiery furnace? Is Moses greater, perchance, +than Isaac, who permitted himself to be bound upon the altar as a +sacrifice to Thee? Or is he greater than Thy firstborn Jacob, or than +his twelve sons, Thy saplings? Not one of them escaped me, give me +therefore permission to fetch Moses' soul." God replied: "Not one of +all these equals him. How, too, wouldst thou take his soul? From his +face? How couldst thou approach his face that had looked upon My Face! +From his hands? Those hands received the Torah, how then shouldst thou +be able to approach them! From his feet? His feet touched My clouds, +how then shouldst thou be able to approach them! Nay, thou canst not +approach him at all." But Samael said, "However it be, I pray Thee, +permit me to fetch his soul! " God said, "Thou had My consent." [946] + +Samael now went forth from God in great glee, took his sword, girded +himself with cruelty, wrapped himself in wrath, and in a great rage +betook himself to Moses. When Samael perceived Moses, he was occupied +in writing the Ineffable Name. Dart of fire shot from his mouth, the +radiance of his face and of his eyes shone like the sun, so that he +seemed like an angel of the hosts of the Lord, and Samael in fear and +trembling thought, "It was true when the other angels declared that +they could not seize Moses' soul!" + +Moses who had known that Samael would come, even before his arrival, +now lifted his eyes and looked upon Samael, whereupon Samael's eyes +grew dim before the radiance of Moses' countenance. He fell upon his +face, and was seized with the woes of a woman giving birth, so that in +his terror he could not open his mouth. Moses therefore addressed him, +saying: "Samael, Samael! 'There is no peace, saith my God, to the +wicked!' Why dost thou stand before me? Get thee hence at once, or I +shall cut off thy head." In fear and trembling Samael replied: "Why art +thou angry with me, my master, give me thy soul, for thy time to depart +from the world is at hand." Moses: "Who sent thee to me?" Samael: "He +that created the world and the souls." Moses: "I will not give thee my +soul." Samael: "All souls since the creation of the world were +delivered into my hands." Moses: "I am greater than all others that +came into the world, I have had a greater communion with the spirit of +God than thee and thou together." Samael: "Wherein lies thy +preeminence?" Moses: "Dost thou not know that I am the son of Amram, +that came circumcised out of my mother's womb, that at the age of three +days not only walked, but even talked with my parents, that took no +milk from my mother until she received her pay from Pharaoh's daughter? +When I was three months old, my wisdom was so great that I made +prophecies and said, 'I shall hereafter from God's right hand receive +the Torah.' At the age of six months I entered Pharaoh's palace and +took off the crown from his head. When I was eighty years old, I +brought the ten plagues upon Pharaoh and the Egyptians, slew their +guardian angel, and led the sixty myriads of Israel out of Egypt. I +then clove the sea into twelve parts, led Israel through the midst of +them, and drowned the Egyptians in the same, and it was not thou that +took their souls, but I. It was I, too, that turned the bitter water +into sweet, that mounted into heaven, and there spoke face to face with +God! I hewed out two tables of stone, upon which God at my request +wrote the Torah. One hundred and twenty days and as many nights did I +dwell in heaven, where I dwelled under the Throne of Glory; like an +angel during all this time I ate no bread and drank no water. I +conquered the inhabitants of heaven, made known there secrets to +mankind, received the Torah from God's right hand, and at His command +wrote six hundred and thirteen commandments, which I then taught to +Israel. I furthermore waged war against the heroes of Sihon and Og, +that had been created before the flood and were so tall that the waters +of the flood did not even reach their ankles. In battle with them I +bade sun and moon to stand still, and with my staff slew the two +heroes. Where, perchance, is there in the world a mortal who could do +all this? How darest thou, wicked one, presume to wish to seize my pure +soul that was given me in holiness and purity by the Lord of holiness +and purity? Thou hast no power to sit where I sit, or to stand where I +stand. Get thee hence, I will not give thee my soul." + +Samael now in terror returned to God and reported Moses' words to Him. +God's wrath against Samael was now kindled, and He said to him: "Go, +fetch Me Moses soul, for if thou dost not do so, I shall discharge thee +from thine office of taking men's souls, and shall invest another with +it." Samael implored God, saying: "O Lord of the world, whose deed are +terrible, bid me go to Gehenna and there turn uppermost to undermost, +and undermost to uppermost, and I shall at once do so without a +moment's hesitation, but I cannot appear before Moses." God: "Why not, +pray?" Samael: "I cannot do it because he is like the princes in thy +great chariot. Lightning-flashes and fiery darts issue from his mouth +when he speaks with me, just as it is with the Seraphim when they laud, +praise and glorify Thee. I pray Thee, therefore, send me not to him, +for I cannot appear before him." But God in wrath said to Samael: "Go, +fetch Me Moses' soul," and while he set about to execute God's command, +the Lord furthermore said: "Wicked one! Out of the fire of Hell was +thou created, and to the fire of Hell shalt thou eventually return. +First in great joy didst thou set out to kill Moses, but when thou +didst perceive his grandeur and his greatness, thou didst say, 'I +cannot undertake anything against him.' It is clear and manifest before +Me that thou wilt now return from him a second time in shame and +humiliation." + +Samael now drew his sword out of its sheath and in a towering fury +betook himself to Moses, saying, "Either I shall kill him or he shall +kill me." When Moses perceived him he arose in anger, and with his +staff in his hand, upon which was engraved the Ineffable Name, set +about to drive Samael away. Samael fled in fear, but Moses pursued him, +and when he reached him, he struck him with his staff, blinded him with +the radiance of his face, and then let him run on, covered with shame +and confusion. He was not far from killing him, but a voice resounded +from heaven and said, "Let him live, Moses, for the world is in need of +him," so Moses had to content himself with Samael's chastisement. [947] + + + + +GOD KISSES MOSES' SOUL + + +In the meanwhile Moses' time was at an end. A voice from heaven +resounded, saying: "Why, Moses, dost thou strive in vain? Thy last +second is at hand." Moses instantly stood up for prayer, and said: +"Lord of the world! Be mindful of the day on which Thou didst reveal +Thyself to me in the bush of thorns, and be mindful also of the day +when I ascended into heaven and during forty days partook of neither +food nor drink. Thou, Gracious and Merciful, deliver me not into the +hand of Samael." God replied: "I have heard thy prayer. I Myself shall +attend to thee and bury thee." Moses now sanctified himself as do the +Seraphim that surround the Divine Majesty, whereupon God from the +highest heavens revealed Himself to receive Moses' soul. When Moses +beheld the Holy One, blessed he His Name, he fell upon his face and +said: "Lord of the world! In love didst Thou create the world, and in +love Thou guidest it. Treat me also with love, and deliver me not into +the hands of the Angel of Death." A heavenly voice sounded and said: +"Moses, be not afraid. 'Thy righteousness shall go before thee; the +glory of the Lord shall be thy reward.'" + +With God descended from heaven three angels, Michael, Gabriel, and +Zagzagel. Gabriel arranged Moses' couch, Michael spread upon it a +purple garment, and Zagzagel laid down a woolen pillow. God stationed +Himself over Moses' head, Michael to his right, Gabriel to his left, +and Zagzagel at his feet, whereupon God addressed Moses: "Cross thy +feet," and Moses did so. He then said, "Fold thy hands and lay them +upon thy breast," and Moses did so. Then God said, "Close thine eyes," +and Moses did so. Then God spake to Moses' soul: "My daughter, one +hundred and twenty years had I decreed that thou shouldst dwell in this +righteous man's body, but hesitate not now to leave it, for thy time is +run." The soul replied: "I know that Thou art the God of spirits and of +souls, and that in Thy hand are the souls of the living and of the +dead. Thou didst create me and put me into the body of this righteous +man. Is there anywhere in the world a body so pure and holy as this it? +Never a fly rested upon it, never did leprosy show itself upon it. +Therefore do I love it, and do not wish to leave it." God replied: +"Hesitate not, my daughter! Thine end hath come. I Myself shall take +thee to the highest heavens and let thee dwell under the Throne of My +Glory, like the Seraphim, Ofannim, Cherubim, and other angels." But the +soul replied: "Lord of the world! I desire to remain with this +righteous man; for whereas the two angels Azza and Azazel when they +descended from heaven to earth, corrupted their way of life and loved +the daughters of the earth, so that in punishment Thou didst suspend +them between heaven and earth, the son of Amram, a creature of flesh +and blood, from the day upon which Thou didst reveal Thyself from the +bush of thorns, has lived apart from his wife. Let me therefore remain +where I am." [948] When Moses saw that his soul refused to leave him, +he said to her: "Is this because the Angel of Death wished to show his +power over thee?" The soul replied: "Nay, God doth not wish to deliver +me into the hands of death." Moses: "Wilt thou, perchance, weep when +the others will weep at my departure?" The soul: "The Lord 'hath +delivered mine eyes from tears.'" Moses: "Wilt thou, perchance, go into +Hell when I am dead?" The soul: "I will walk before the Lord in the +land of the living." When Moses heard these words, he permitted his +soul to leave him, saying to her: "Return unto thy rest, O my soul; for +the Lord hath dealt bountifully with thee." [949] God thereupon took +Moses' soul by kissing him upon the mouth. [950] + +Moses activity did not, however, cease with his death, for in heaven he +is one of the servants of the Lord. [951] God buried Moses' body in a +spot that remained unknown even to Moses himself. Only this is know +concerning it, that a subterranean passage connects it with the graves +of the Patriarchs. [952] Although Moses' body lies dead in its grave, +it is still as fresh as when he was alive. [953] + + + + +THE MOURNING FOR MOSES + + +When Moses died, a voice resounded from heaven throughout all the camp +of Israel, which measured twelve miles in length by twelve in width, +and said, "Woe! Moses is dead. Woe! Moses is dead." All Israel who, +throughout thirty days before Moses' decease, had wept his impending +death now arranged a three months' time of mourning for him. [954] But +Israel were not the only mourners for Moses, God himself wept for +Moses, saying, "Who will rise up for Me against the evil-doers? Who +will stand up for Me against the workers of iniquity?" Metatron +appeared before God and said: "Moses was thine when he lived, and he is +Thine in his death." God replied: "I weep not for Moses' sake, but for +the loss Israel suffered through his death. How often had they angered +Me, but he prayed for them and appeased My wrath." The angels wept with +God, saying, "But where shall wisdom be found?" The heavens lamented: +"The godly man is perished out of the earth." The earth wept: "And +there is none upright among men." Stars, planets, sun, and moon wailed: +"The righteous perisheth, and no man layeth it to heart," and God +praised Moses' excellence in the words: "Thou hast said of Me, 'The +Lord He is God: there is none else,' and therefore shall I say of thee, +'And there arose not a prophet in Israel like unto Moses.'" [955] + +Among mortals, it was particularly Jochebed, Moses' mother, and Joshua, +his disciple, that deeply mourned Moses' death. They were not indeed +certain if Moses were dead, hence they sought him everywhere. Jochebed +went first to Egypt and said to that land, "Mizraim, Mizraim, hast thou +perchance seen Moses?" But Mizraim replied, "As truly as thou livest, +Jochebed, I have not seen him since the day when he slew all the +firstborn here." Jochebed then betook herself to the Nile, saying, +"Nile, Nile, hast thou perchance seen Moses?" But Nile replied, "As +truly as thou livest, Jochebed, I have not seen Moses since the day +when he turned my water to blood." Then Jochebed went to the sea and +said, "Sea, sea, hast thou perchance seen Moses?" The sea replied, "As +truly as thou livest, Jochebed, I have not seen him since the day when +he led the twelve tribes through me." Jochebed thereupon went to the +desert and said, "Desert, desert, hast thou perchance seen Moses?" The +desert replied, "As truly as thou livest, Jochebed, I have not seen him +since the day whereupon he caused manna to rain down upon me." Then +Jochebed went to Sinai, and said, "Sinai, Sinai, hast thou perchance +seen Moses?" Sinai said, "As truly as thou livest, Jochebed, I have not +seen him since the day whereon he descended from me with the two tables +of the law." Jochebed finally went to the rock and said, "Rock, rock, +hast thou perchance seen Moses?" The rock replied, "As truly as thou +livest, I have not seen him since the day when with his staff he twice +smote me." [956] + +Joshua, too, sought his teacher Moses in vain, and in his grief for +Moses' disappearance he rent his garments, and crying aloud, called +ceaselessly, "'My father, my father, the chariot of Israel and the +horsemen thereof.' 'But where shall wisdom be found?'" But God said to +Joshua: "How long wilt thou continue to seek Moses in vain? He is dead, +but indeed it is I that have lost him, and not thou." [957] + + + + +SAMAEL'S VAIN SEARCH + + +Samael, the Angel of Death, had not heard that God had taken Moses' +soul from his body and received it under the Throne of Glory. Believing +that Moses was still among the living, he betook himself to Moses' +house in order to seize his soul, for he feared to return before God +without having executed His command to take Moses' soul. He did not, +however, find Moses in his accustomed place, so he hastened into the +land of Israel, thinking, "Long did Moses pray to be permitted to enter +this land, and perhaps he is there." He said to the land of Israel, "Is +Moses perchance with thee?" But the land replied, "Nay, he is not found +in the land of the living." + +Samael then thought: "I know that God once said to Moses, 'Lift up thy +rod and divide the sea,' so perhaps he is by the sea." He hastened to +the sea and said, "Is Moses here?" The sea replied: "He is not here, +and I have not seen him since the day when he clove me into twelve +parts, and with the twelve tribes passed through me." + +Samael then betook himself to Gehenna asking, "Hast thou seen Moses, +the son of Amram?" Gehenna replied, "With mine ears have I heard the +cry, but I have not seen him." + +He betook himself to Sheol, Abaddon, and Tit-ha-Yawen, to whom he said, +"Have ye seen the son of Amram?" They replied: "Through Pharaoh, king +of Egypt, have we heard his call, but we have not seen him." + +He betook himself to the Abyss and asked, "Hast thou seen the son of +Amram?" The answer arose, "I have not seen him, but heard indeed his +call." + +He asked Korah's sons, that dwell with the Abyss, "Have ye seen the son +of Amram?" They replied. "We have not seen him since the day upon which +at Moses' bidding the earth opened its mouth and swallowed us." + +He betook himself to the clouds of glory and asked, "Is Moses perchance +with you?" They answered, "He is his from the eyes of all living." + +He went to the heavens and asked, "Have ye seen the son of Amram?" The +answer was, "We have not seen him since at God command he mounted to us +to receive the Torah." + +He hastened to Paradise, but when the angels that guard its gates +beheld Samael, they drove him away and said, "Wicked one! Wicked one! +'This is the gate of the Lord; the righteous shall enter into it.'" +Samael thereupon flew over the gates of Paradise and asked Paradise, +"Hast thou perchance seen Moses?" Paradise answered, "Since in +Gabriel's company he visited me to look upon the reward of the pious, I +have not seen him." + +He went to the tree of life, but even at the distance of three hundred +parasangs, it cried out to him: "Approach me not." He therefore asked +from afar, "Hast thou seen the son of Amram?" The tree replied, "Since +the day on which he came to me to cut him a staff, I have not seen +him." + +He betook himself to the tree of the knowledge of good and evil, and +said, "Hast thou seen the son of Amram?" The tree replied, "Since the +day on which he came to me to get a writing reed, wherewith to write +the Torah, I have not seen him." + +He betook himself to the mountains with his query. These replied, +"Since he hewed the two tables out of us, we have not seen him." + +He went to the deserts and asked, "Have ye seen the son of Amram?" +These replied, "Since he has ceased to lead Israel to pasture upon us, +we have not seen him." + +He betook himself to mount Sinai, for he thought God had formerly +commanded Moses to ascend it, and that he might now be there. He asked +Sinai, "Hast thou seen the son of Amram?" Sinai said, "Since the day on +which out of God's right hand he received the Torah upon me, I have not +seen him." + +He betook himself to the birds and said, "Have ye seen Moses?" They +replied, "Since the say whereupon he separated the birds into clean and +unclean we have not seen him." He went to the quadrupeds and asked: +"Have ye seen Moses?" They answered: "Since the day on which he +determined which beasts might be eaten, and which might not, we have +not seen him." [958] The answer of the birds and beasts referred to the +day on which God assembled all the species of animals, led them before +Moses, and instructed him which of these were clean and which were not, +which might, and which might not be eaten. [959] + +Samael then betook himself to the "Court of the Dead," where the angel +Dumah guards the souls of the deceased, and asked the angel, "Hast thou +seen the son of Amram?" He replied: "I heard the words of lamentation +for him in heaven, but I have not seen him." + +He betook himself to the angels and asked, "Have ye seen the son of +Amram?" These made the same reply as Dumah, and advised him to go to +the mortals, who might possibly give him information concerning Moses' +whereabouts. + +He betook himself to the mortals and asked, "Where is Moses?" These +replied: "Our teacher Moses is not like human beings. He is the peer of +the angels of ministry, for he ascended into heaven and dwelt in heaven +like the angels, 'he hath gathered the wind in his fists' like an +angel, and God took his soul to Himself in the place of His sanctity. +What connection then hast thou with the son of Amram?" [960] + + + + +MOSES EXCELS ALL PIOUS MEN + + +The special distinction that God granted to Moses at his death was well +merited, for Moses outweighed all other pious men. [961] When Moses +died, Adam appeared and said, "I am greater than thou, for I was +created in God's image." But Moses replied: "I am nevertheless superior +to thee, for the glory that thou didst receive from God was taken from +thee, whereas I retained the radiance of my face forever." + +Noah then said to Moses: "I am greater than thou, for I was preserved +out of the generation of the flood." Moses replied: "I am superior to +thee, for thou didst save thyself alone, and hadst not the power to +save thy generations, but I saved myself and also saved my generation +at the time when they transgressed with the Golden Calf." + +Abraham said to Moses, "I am greater than thou, for I fed the +wanderers." Moses: "I am superior to thee, for thou didst feed the +uncircumcised whereas I fed the circumcised; and thou, moreover, didst +feed them in a land of habitations, whereas I fed Israel in the +desert." + +Isaac said to Moses: "I am greater than thou, for I bared my neck upon +the altar and beheld the Face of the Shekinah." Moses replied: "Still +am I superior to thee, for thou didst indeed behold the Face of the +Shekihah, but thine eyes grew dim, whereas I talked with the Shekinah +face to face, and yet neither did mine eyes grow dim nor my strength +wane." + +Jacob said, "I am greater than thou, for I wrestled with the angel and +conquered him." Moses replied: "Thou didst wrestle with the angel upon +thy territory, but I mounted to the angels into their own territory, +and still they feared me." [962] + +Joseph said to Moses, "I am greater than thou, for my master's wife +could not tempt me to sin." Moses replied: "Still am I superior to +thee, for thou didst restrain thyself from a strange woman, whereas I +abstained from intercourse with my own wife." [963] + +The degreed of Moses' superiority over the other pious men can be seen +by following. Adam died because he has been seduced by the serpent, +whereas Moses fashioned a serpent out of brass at sight of which +everyone that had been bitten by a snake recovered. Noah offered a +sacrifice to God that was accepted, but he himself was not admitted to +God's presence. When Moses, on the other hand, offered a sacrifice in +Israel's name, God said to him, "Know that twice daily I shall dwell +with ye." Abraham had been the cause for Israel's bondage in Egypt, for +that was the punishment for his words, "'Whereby shall I know that I +shall inherit 'the land?" Moses, on the other hand, it was that +delivered Israel out of Egyptian bondage. Jacob indeed conquered in his +struggle with the angel, but the blow that the angel dealt him put +Jacob's thigh out of joint forever, whereas Moses inspired the angels +with such fear that as soon as they beheld him in heaven, they fled. + +But Moses not only surpassed all other human beings, he surpassed also +the entire creation that God had brought forth in six days. On the +first day God created light, but Moses mounted into heaven and seized +the spiritual light, the Torah. On the second day God created the +firmament, whereby He decreed that the earth was not to enter the realm +of the firmament, nor the firmament the realm of the earth, but Moses +scaled the firmament even though he belonged to earth. On the third day +God created the sea, but as soon as the sea caught sight of Moses, it +retreated before him affrighted. On the fourth day God created the sun +and the moon to illuminate the earth, but Moses said to God: "I do not +wish sun and moon to give light to Israel, Thou Thyself shalt do so," +and God granted his prayer. On the fifth day God created the animals, +but Moses slaughtered whatever animals he wanted for Israel's needs. +When, therefore, God laid all the objects of creation on one side of +the scales, and Moses upon the other, Moses outweighed them. [964] +Moses was justly called, "the man of God," for he was half man and half +God. [965] + +But not in this world alone was Moses the great leader and teacher of +his people, he shall be the same in the future world, in accordance +with the promise God made him shortly before his death. God said: "Thou +that didst lead My children in this world, shalt also lead them in the +future world. [966] + + + + +*** END OF THE PROJECT GUTENBERG EBOOK THE LEGENDS OF THE JEWS, VOLUME III *** + +Updated editions will replace the previous one--the old editions will +be renamed. + +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the +United States without permission and without paying copyright +royalties. Special rules, set forth in the General Terms of Use part +of this license, apply to copying and distributing Project +Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm +concept and trademark. Project Gutenberg is a registered trademark, +and may not be used if you charge for an eBook, except by following +the terms of the trademark license, including paying royalties for use +of the Project Gutenberg trademark. 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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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Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..c1471d3 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #2881 (https://www.gutenberg.org/ebooks/2881) diff --git a/old/2881-0.txt b/old/2881-0.txt new file mode 100644 index 0000000..c327c93 --- /dev/null +++ b/old/2881-0.txt @@ -0,0 +1,14341 @@ +The Project Gutenberg eBook of The Legends of the Jews — Volume 3, by Louis Ginzberg + +This eBook is for the use of anyone anywhere in the United States and +most other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re-use it under the terms +of the Project Gutenberg License included with this eBook or online at +www.gutenberg.org. If you are not located in the United States, you +will have to check the laws of the country where you are located before +using this eBook. + +Title: The Legends of the Jews — Volume 3 + +Author: Louis Ginzberg + +Release Date: October, 2001 [eBook #2881] +[Most recently updated: March 11, 2021] + +Language: English + +Character set encoding: UTF-8 + +Produced by: David Reed + +*** START OF THE PROJECT GUTENBERG EBOOK THE LEGENDS OF THE JEWS, VOLUME III *** + + + + +THE LEGENDS OF THE JEWS VOLUME III +BIBLE TIMES AND CHARACTERS FROM THE EXODUS TO +THE DEATH OF MOSES + +BY LOUIS GINZBERG + + + + +TRANSLATED PROM THE GERMAN MANUSCRIPT BY +PAUL RADIN + +REVISER AND PROOF-READER OF VOLUME III, DOCTOR +ISAAC HUSIK + + + + +To MY MOTHER +ON THE OCCASION OF HER SEVENTIETH BIRTHDAY + +PREFACE + +"When Israel went out of Egypt, the house of Jacob from a People +of strange language, Jacob was His sanctuary and Israel His +dominion. Jewish legend attempts to describe how God's +sanctuary, the religion of Israel and His dominion, the beginnings +of Israel as a nation, arose in the time between the Exodus from +Egypt and the entrance into the Holy Land. + +Moses is regarded not only as the greatest religious guide of Israel, +but also as its first national leader; he is "the wisest (If the wise, +the father of the prophets," as well as " king in Jeshiurun, when the +heads of the people and the tribes of Israel gathered together." +hence his unique position in Jewish legend, neither Abraham, the +friend of God, nor Solomon, the wisest of all men, nor Elijah, the +helper in time of need. can lay claim to such a position. + +Great religious and national institutions like the Sabbath, the +sanctuary, and many other " commandments of God revealed to +Moses " stand in a special relation to his life and work. The +sanctification of the Sabbath became quite a living thing to him +through the miracle of the Manna, and the first sanctuary was +actually erected by Moses. The life of Moses ceased, therefore, to +be a thing of the past and became closely interwoven with the +every-day life of the nation. + +The most natural way for the popular mind to connect existing +conditions with the past is the symbolic method. The present +volume contains, therefore, a number of symbolic explanations of +certain laws, as, for instance, the symbolical significance of the +Tabernacle, which, properly speaking, do not belong to the domain +of legend. The life of Moses, as conceived by Jewish legend, +would, however, have been in complete if the lines between +Legend and Symbolism had been kept too strictly. With this +exception the arrangement and presentation of the material in the +third volume is the same as that in the two preceding ones. + +LOUIS G1NZBERG. +NEW YORK, March 2, 1911 + +CONTENTS +PREFACE +MOSES IN THE WILDERNESS. +The Long Route--Pharaoh Pursues the Hebrews--The Sea Divided +--The Passage through the Red Sea--The Destruction of the +Fgyptians--The Song at the Sea-- The Awful Desert--The Heavenly +Food--The Gathering of the Manna--Miriam' s Well--Amalek's +War against Israel--Amalek Defeated--Jethro--Installation of +Elders--Jethro Rewarded--The Time is at Hand--The Gentiles Refuse +the Torah The Contest of the Mountains--The Torah Offered to +Israel-- Israel Prepares for the Revelation--The Revelation on +Mount Sinai--The First Commandment--The Other +Commandments Revealed on Sinai--The Unity of the Ten +Commandments--Moses Chosen as Intermediator--Moses and the +Angels Strive for the Torah--Moses Receives the Torah--The +Golden Calf--Moses Blamed for Israel's Sin--The Punishment of +the Sinners-- Moses Intercedes for the People--The Inscrutable +Ways of the Lord--The Thirteen Attributes of God--The Second +Tables--The Census of the People--The Erection of the Tabernacle +Commanded--The Materials for the Construction of theTabernacle +--Bezalel--The Ark with the Cherubim--The Table and the +Candlestick--The Altar--The Symbolical Significance of the +Tabernacle--The Priestly Robes--The Stones in the +Breastplate--The Completion of the Tabernacle--The Setting up of +the Tabernacle--The Consecration of the Priests--The Day of the +Ten Crowns--The Interrupted Joy--The Gifts of the Princes--The +Revelations in theTabernacle--The Cleansing of the Camp--The +Lighting of the Candlestick--The Twelve Princes of the Tribes-- +The Census of the Levites--The Four Divisions of the Levites--The +Four Standards--Thc Camp--The BIasphemer and the +Sabbath-breaker--The Ungrateful Multitude--The Flesh-pots of +Egypt--The Appointment of the Seventy Elders--Eldad and Medad +--The Quails--Aaron and Miriam Slander Moses--Miriam's +Punishment--The Sending of the Spies--Significant Names--The +Spies in Palestine--The Slanderous Report--The Night of Tears-- +Ingratitude Punished--The Years of Disfavor--The Rebellion of +Korah--Korah Abuses Moses and the Torah Moses Pleads in Vain +with Korah--Korah and His Horde Punished--On and the Three +Sons of Korah Saved--Israel Convinced of Aaron's Priesthood--The +Waters of Meribah--Moses' Anger Causes His Doom--Edom's +Unbrotherly Attitude toward Israel--The Three +Shepherds--Preparing Aaron for Impending Death--Aaron's +Death--The General Mourning for Aaron--The False Friends--The +Brazen Serpent--At Arnon--Sihon, the King of the Amorites--The +Giant Og--Moses' Speech of Admonition--Balak, King of +Moab--Balaam, the Heathen Prophet--Balak's Messengers to +Bahaam-- Balaam Accepts Balak's Invitation--Baiaam's Ass-- +Balaam Runs into His Own Destruction--Balaam with Balak +Balaam's Sacrifices Refused--Balaam Extols Israel--Balaam's +Hopes Disappointed--Curses Turned into Blessings--Balaam's +Wicked Counsel--Phinehas, Zealous for God--Twelve +Miracles--Phinehas Rewarded--The Daughters of Zelophmehad +The appointment of Joshua--Moses' Legacy to Joshua--Moses' last +campaign--The Complete Annihilation of Midian--The Gruesome +End of Balaam-- The Victorious Return from the War--Wealth that +Bringeth Destruction--Moses' Death Irrevocably Doomed--Moses' +Prayer for Suspension of Judgment--God Tries to Comfort Moses +Concerning His Death--The Intercessions for Moses--Moses +Serves Joshua--The Last Day of Moses' Life--Moses Beholds the +Future--Moses Meets the Messiah in Heaven--The Last Hours of +Moses The Blessing of Moses--Moses Prays for Death--Samuel +Chastised by Moses--God Kisses Moses' Soul--The Mourning for +Moses--Samuel's Vain Search--Moses Excels All Pious Men. + +MOSES IN THE WILDERNESS +THE LONG ROUTE +PHARAOH PURSUES THE HEBREWS +THE SEA DIVIDED +THE PASSAGE THROUGH THE RED SEA +THE DESTRUCTION OF THE EGYPTIANS +THE SONG AT THE SEA +THE AWFUL DESERT +THE HEAVENLY FOOD +THE GATHERING OF THE MANNA +MIRIAM'S WELL +AMALEK' WAR AGAINST ISRAEL +AMALEK DEFEATED +JETHRO +INSTALLATION OF ELDERS +JETHRO REWARDED +THE TIME IS AT HAND +THE GENTILES REFUSE THE TORAH +THE CONTEST OF THE MOUNTAINS +THE TORAH OFFERED TO ISRAEL +ISRAEL PREPARES FOR THE REVELATION +THE REVELATION ON MOUNT SINAI +THE FIRST COMMANDMENT +THE OTHER COMMANDMENTS REVEALED ON SINAI +THE UNITY OF THE TEN COMMANDMENTS +MOSES CHOSEN AS INTERMEDIATOR +MOSES AND THE ANGELS STRIVE FOR THE TORAH +MOSES RECEIVES THE TORAH +THE GOLDEN CALF +MOSES BLAMED FOR ISRAEL'S SIN +THE PUNISHMENT OF THE SINNERS +MOSES INTERCEDES FOR THE PEOPLE +THE INSCRUTABLE WAYS OF THE LORD +THE THIRTEEN ATTRIBUTES OF GOD +THE SECOND TABLES +THE CENSUS OF THE PEOPLE +THE ERECTION OF THE TABERNACLE COMMANDED +THE MATERIALS FOR THE CONSTRUCTION OF THE +TABERNACLE +BEZALEL +THE ARK WITH THE CHERUBIM +THE TABLE AND THE CANDLESTICK +THE ALTAR +THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE +THE PRIESTLY ROBES +THE STONES IN THE BREASTPLATE +THE COMPLETION OF THE TABERNACLE +THE SETTING UP OF THE TABERNACLE +THE CONSECRATION OF THE PRIESTS +THE DAY OF THE TEN CROWNS +THE INTERRUPTED JOY +THE GIFTS OF THE PRINCES +THE REVELATIONS IN THE TABERNACLE +THE CLEANSING OF THE CAMP +THE LIGHTING OF THE CANDLESTICK +THE TWELVE PRINCES OF THE TRIBES +THE CENSUS OF THE LEVITES +THE FOUR DIVISIONS OF THE LEVITES +THE FOUR STANDARDS +THE CAMP +THE BLASPHEMER AND THE SABBATH-BREAKER +THE UNGRATEFUL MULTITUDE +THE FLESH-POTS OF EGYPT +THE APPOINTMENT OF THE SEVENTY ELDERS +ELDAD AND MEDAD +THE QUAILS +AARON AND MIRIAM SLANDER MOSES +MIRIAM'S PUNISHMENT +THE SENDING OF THE SPIES +SIGNIFICANT NAMES +THE SPIES IN PALESTINE +THE SLANDEROUS REPORT +THE NIGHT OF TEARS +INGRATITUDE PUNISHED +THE YEARS OF DISFAVOR +THE REBELLION OF KORAH +KORAH ABUSES MOSES AND THE TORAH +MOSES PLEADS IN VAIN WITH KORAH +KORAH AND HIS HORDE PUNISHED +ON AND THE THE THREE SONS OF KORAH SAVED +ISRAEL CONVINCED OF AARON'S PRIESTHOOD +THE WATERS OF MERIBAH +MOSES' ANGER CAUSES HIS DOOM +EDOM'S UNBROTHERLY ATTITUDE. TOWARD ISRAEL +THE THREE SHEPHERDS +PREPARING AARON FOR IMPENDING DEATH +AARON'S DEATH +THE GENERAL MOURNING FOR AARON +THE FALSE FRIENDS +THE BRAZEN SERPENT +AT ARNON +SIHON, THE KING OF THE AMORITES +THE GIANT OG +MOSES' SPEECH OF ADMONITION +BALAK, KING OF MOAB +BALAAM, THE HEATHEN PROPHET +BALAK'S MESSENGERS TO BALAAM +BALAAM ACCEPTS BALAK'S INVITATION +BALAAM'S ASS +BALAAM RUNS INTO HIS OWN DESTRUCTION +BALAAM WITH BALAK +BALAAM'S SACRIFICES REFUSED +BALAAM EXTOLS ISRAEL +BALAAM'S HOPES DISAPPOINTED +CURSES TURNED TO BLESSINGS +BALAAM'S WICKED COUNSEL +PHINEHAS, ZEALOUS FOR GOD +TWELVE MIRACLES +PHINEHAS REWARDED +THE DAUGHTERS OF ZELOPHEHAD +THE APPOINTMENT OF JOSHUA +MOSES' LEGACY TO JOSHUA +MOSES' LAST CAMPAIGN +THE COMPLETE ANNIHILATION OF MIDIAN +THE GRUESOME END OF BALAAM +THE VICTORIOUS RETURN FROM THE WAR +WEALTH THAT BRINGETH DESTRUCTION +MOSES' DEATH IRREVOCABLY DOOMED +MOSES' PRAYER FOR SUSPENSION OF JUDGMENT +GOD TRIES TO COMFORT MOSES CONCERNING HIS DEATH +THE INTERCESSIONS FOR MOSES +MOSES SERVES JOSHUA +THE LAST DAY OF MOSES' LIFE +MOSES BEHOLDS THE FUTURE +MOSES MEETS THE MESSIAH IN HEAVEN +THE LAST HOURS OF MOSES +THE BLESSING OF MOSES +MOSES PRAYS FOR DEATH +SAMAEL CHASTISED BY MOSES +GOD KISSES MOSES' SOUL +THE MOURNING FOR MOSES +SAMAEL'S VAIN SEARCH +MOSES EXCELS ALL PIOUS MEN + +The Legends of the Jews Volume III +Bible Times and Characters from the Exodus to the Death of +Moses + +THE LONG ROUTE + +The exodus would have been impossible if Joseph's bones had +remained behind. Therefore Moses made it his concern to seek +their resting-place, while the people had but the one thought of +gathering in the treasures of the Egyptians. [1] But it was not an +easy matter to find Joseph's body. Moses knew that he had been +interred in the mausoleum of the Egyptian kings, but there were so +many other bodies there that it was impossible to identify it. +Moses' mother Jochebed came to his aid. She led him to the very +spot where Joseph's bones lay. As soon as he came near them, he +knew them to be what he was seeking, by the fragrance they +exhaled and spread around. [2] But his difficulties were not at an +end. The question arose, how he was to secure possession of the +remains. Joseph's coffin had been sunk far down into the ground, +and he knew not how to raise it from the depths. Standing at the +edge of the grave, he spoke these words. "Joseph, the time hath +come whereof thou didst say, 'God will surely visit you, and ye +shall carry up my bones from hence.'" No sooner had this reminder +dropped from his lips than the coffin stirred and rose to the +surface. + +And even yet the difficulties in Moses' way were not removed +wholly. The Egyptian magicians had stationed two golden dogs at +Joseph's coffin, to keep watch,. and they barked vehemently if +anyone ventured close to it. The noise they made was so loud it +could be heard throughout the land, from end to end, a distance +equal to a forty day's journey. When Moses came near the coffin, +the dogs emitted their warning sound, but he silenced them at once +with words, "Come, ye people, and behold the miracle! The real, +live dogs did not bark, and these counterfeit dogs produced by +magic attempt it!" [3] What he said about real, live dogs and their +refraining from barking had reference to the fact that the dogs of +the Egyptians did not move their tongues against any of the +children of Israel, through they had barked all the time the people +were engaged in burying the bodies of their smitten first-born. As a +reward God gave the Israelites the law, to cast to the dogs the flesh +they themselves are forbidden to eat, for the Lord withholds due +recompense from none of His creatures. [4] Indeed, the dogs +received a double reward, for their excrements are used in tanning +the hides from which the Torah scrolls are made, as well as the +Mezuzot and the phylacteries. [5] + +Joseph's coffin in the possession of Moses, the march of the +Israelites could begin. The Egyptians put no manner of obstacle in +their way. Pharaoh himself accompanied them, to make sure that +they were actually leaving the land, [6] and now he was so angry at +his counselors for having advised against letting the Israelites +depart that he slew them. [7] + +For several reasons God did not permit the Israelites to travel +along the straight route to the promised land. He desired them to +go to Sinai first and take the law upon themselves there, and, +besides, the time divinely appointed for the occupation of the land +by the Gentiles had not yet elapsed. Over and above all this, the +long sojourn in the wilderness was fraught with profit for the +Israelites, spiritually and materially. If they had reached Palestine +directly after leaving Egypt, they would have devoted themselves +entirely each to the cultivation of his allotted parcel of ground, and +no time would have been left for the study of the Torah. In the +wilderness they were relieved of the necessity of providing for +their daily wants, and they would give all their efforts to acquiring +the law. On the whole, it would not have been advantageous to +process at once to the Holy Land and take possession thereof, for +when the Canaanites heard that the Israelites were making for +Palestine, they burnt the crops, felled the trees, destroyed the +buildings, and choked the water springs, all in order to render the +land uninhabitable. Hereupon God spake, and said: "I did not +promise their fathers to give a devastated land unto their see, but a +land full of all good things. I will lead them about in the +wilderness for forty years, and meanwhile the Canaanites will have +time to repair the damage they have done." [8] Moreover, the +many miracles preformed for the Israelites during the journey +through the wilderness had made their terror to fall upon the other +nations, and their hearts melted, and there remained no more spirit +in any man. They did not venture to attack the Israelites, and the +conquest of the land was all the easier. [9] + +Nor does this exhaust the list of reasons for preferring the longer +route through the desert. Abraham had sworn a solemn oath to live +at peace with the Philistines during a certain period, and the end of +the term had not yet arrived. Besides, there was the fear that the +sight of the land of the Philistines would awaken sad recollections +in the Israelites, and drive them back into Egypt speedily, for once +upon a time it had been the scene of a bitter disappointment to +them. they had spent one hundred and eighty years in Egypt, in +peace and prosperity, not in the least molested by the people. +Suddenly Ganon came, a descendant of Joseph, of the tribe of +Ephraim, and he spake, "The Lord hat appeared unto me, and He +bade me lead you forth out of Egypt." The Ephraimites were the +only ones to heed his words. Proud of their royal lineage as direct +descendants of Joseph, and confident to their valor in war, for they +were great heroes, they left the land and betook themselves to +Palestine. [10] They Carried only weapons and gold and silver. +They had taken no provisions, because they expected to buy food +and drink on the way or capture them by force if the owners would +not part with them for money. + +After a day's march they found themselves in the neighborhood of +Gath, at the place where the shepherds employed by the residents +of the city gathered with the flocks. the Ephraimites asked them to +sell them some sheep, which they expected to slaughter in order to +satisfy their hunger with them, but the shepherds refused to have +business dealings with them, saying, "Are the sheep ours, or does +the cattle belong to us, that we could part with them for money?" +Seeing that they could not gain their point by kindness, the +Ephraimites used force. The outcries of the shepherds brought the +people of Gath to their aid. A violent encounter, lasting a whole +day, took place between the Israelites and the Philistines. The +people of Gath realized that alone they would not be able to offer +successful resistance to the Ephraimites, and they summoned the +people of the other Philistine cities to join them. The following +day an army of forty thousand stood ready to oppose the +Ephraimites. Reduced in strength, as they were, by their three days' +fast, they were exterminated root and branch. Only ten of them +escaped with their bare life, and returned to Egypt, to bring +Ephraim word of the disaster that had overtaken his posterity, and +he mourned many days. + +This abortive attempt of the Ephraimites to leave Egypt was the +first occasion for oppressing Israel. Thereafter the Egyptians +exercised force and vigilance to keep them in their land. As for the +disaster of the Ephraimites, it was well-merited punishment, +because they had paid no heed to the wish of the father Joseph, +who had adjured his descendants solemnly on his deathbed not to +think of quitting the land until the redeemer should appear. Their +death was followed by disgrace, for their bodies lay unburied for +many years on the battlefield near Gath, and the purpose of God in +directing the Israelites to choose the longer route from Egypt to +Canaan, was to spare them the sight of those dishonored corpses. +Their courage might have deserted them, and out of apprehension +of sharing the fate of their brethren they might have hastened back +to the land of slavery. [11] + +PHARAOH PURSUES THE HEBREWS + +When Pharaoh permitted Israel to depart, he was under the +impression that they were going only a three days' journey into the +wilderness for the purpose of offering sacrifices. He sent officers +with them, whose duty was to bring them back at the appointed +time. The exodus took place on a Thursday. On the following +Sunday the king's watchers noticed that the Israelites, so far from +preparing for a return, were making arrangements looking to a +long sojourn in the desert. They remonstrated and urged them to go +back. The Israelites maintained that Pharaoh had dismissed them +for good, but the officers would not be put off with their mere +assertions. They said, "Willy-nilly, you will have to do as the +powers that be command." To such arrogance the Israelites would +not submit, and they fell upon the officers, slaying some and +wounding others. The maimed survivors went back to Egypt, and +report the contumacy of the Israelites to Pharaoh. Meantime +Moses, who did not desire the departure of his people to have the +appearance of flight before the Egyptians, gave the signal to turn +back to Pi-hahiroth. Those of little faith among the Israelites tore +their hair and their garments in desperation, though Moses assured +them that by the word of God they were free men, and no longer +slaves to Pharaoh. [12] Accordingly, they retraced their steps to +Pi-hahiroth, where two rectangular rocks form an opening, within +which the great sanctuary of Baal-zephon was situated. The rocks +are shaped like human figures, the one a man and the other a +woman, and they were not chiseled by human hands, but by the +Creator Himself. The place had been called Pithom in earlier +times, but later, on account of the idols set up there, it received the +name Hahiroth. Of set purpose God had left Baal-zephon +uninjured, alone of all the Egyptian idols. He wanted the Egyptian +people to think that this idol was possessed of exceeding might, +which it exercised to prevent the Israelites from journeying on. To +confirm them in their illusory belief, God caused wild beasts to +obstruct the road to the wilderness, and they took it for granted +that their idol Baal-zephon had ordained their appearance. [13] + +Pi-hahiroth was famous, besides, on account of the treasures +heaped up there. The wealth of the world which Joseph had +acquired through the sale of corn he had stored up during the seven +years of plenty, he had divided into three parts. The first part he +surrendered to Pharaoh. The second part he concealed in the +wilderness, where it was found by Korah, though it disappeared +again, not to come to view until the Messianic time, and then it +will be for the benefit of the pious. The third part Joseph hid in the +sanctuary of Baal-zephon, whence the Hebrews carried it off as +booty. [14] + +When Amalek and the magicians brought the information to +Pharaoh, that the Israelites had resolved not to return to Egypt, his +heart and the heart of his whole people turned against them. The +very counselors that had persuaded him to dismiss the children of +Israel spake now as follows: " If we had only been smitten with the +plaques, we could have resigned ourselves to our fate. Or if, +besides being smitten with the plagues, we had been compelled to +let the Hebrews depart from the land, that, too, we could have been +borne with patience. But to be smitten with the plagues, to be +compelled to let our slaves depart from us, and to sit by and see +them go off with our riches, that is more than we can endure." + +Now that the children of Israel had gone from them the Egyptians +recognized how valuable an element they had been in their +country. In general, the time of the exodus of Israel was disastrous +for their former masters. In addition to losing their dominion over +the Israelites, the Egyptians had to deal with mutinies that broke +out among many other nations tributary to them, for hitherto +Pharaoh had been the ruler of the whole world. The king resorted +to blandishments and promises, to induce the people to make war +against the Israelites, saying, "As a rule the army marches forth +first, and the king follows in security, but I will precede you; and +as a rule the king has the first choice of the booty, and as much of +it as he desires, but I will take no more than any one of you, and on +my return from the war I will divide my treasures of silver, gold, +and precious stones among you." + +In his zeal Pharaoh did not wait to have his chariot made ready for +him he did it with his own hands, and his nobles followed his +example. [15] Samael granted Pharaoh assistance, putting six +hundred chariots manned with his own hosts at his disposal. [16] +These formed the vanguard, and they were joined by all the +Egyptians, with their vast assemblages of chariots and warriors, no +less than three hundred of their men to one of the children of +Israel, each equipped with their different sorts of weapons. The +general custom was for two charioteers to take turns at driving a +car, but to overtake the Israelites more surely and speedily, +Pharaoh ordered three to be assigned to each. The result was that +they covered in one day the ground which it had taken the +Israelites three to traverse. + +The mind of the Egyptians was in no wise directed toward spoil +and plunder in this expedition. Their sole and determined purpose +was to exterminate Israel, kith and kin. As the heathen lay great +stress upon omens when they are about to start out on a campaign, +God caused all their preparations to proceed smoothly, without the +slightest untoward circumstance. Everything pointed to a happy +issue. [17] Pharaoh, himself an adept in magic, had a presentiment +that dire misfortune would befall the children of Israel in the +wilderness, that they would lose Moses there, and there the whole +generation that had departed from Egypt would find its grave. +Therefore he spoke to Dathan and Abiram, who remained behind +in Egypt, saying: "Moses is leading them, but he himself knows not +whither. Verily, the congregation of Israel will lift up their voice in +the wilderness, and cry, and there they will be destroyed." He +thought naturally that these visions had reference to an imminent +future, to the time of his meeting with his dismissed slaves. But his +error was profound - he was hurrying forward to his own +destruction. [18] + +When he reached the sanctuary of Baal-zephon, Pharaoh, in his joy +at finding him spared while all the other idols in Egypt had been +annihilated, lost no time, but hastened to offer sacrifices to him, +and he was comforted, "for," he said, "Baal-zephon approves my +purpose of drowning the children of Israel in the sea." [19] + +When the Israelites beheld the huge detachments of the Egyptian +army moving upon them, and when they considered that in Migdol +there were other troops stationed, besides, more, indeed, than their +own numbers, men, women, and children all told, great terror +overwhelmed them. [20] What affrighted them most, was the sight +of the Angel of Egypt darting through the air as he flew to the +assistance of the people under his tutelage. They turned to Moses, +saying: "What has thou done to us? Now they will requite us for all +that hath happened - that their first-born were smitten, and that we +ran off with their money, which was thy fault, for thou didst bid up +borrow gold and silver from our Egyptian neighbors and depart +with their property." + +The situation of the Israelites was desperate. Before them was the +sea, behind them the Egyptians, on both sides the wild beasts of +the desert. [21] The wicked among them spoke to Moses, saying, +"While we were in Egypt, we said to thee and to Aaron, 'The Lord +look upon you, and judge, because ye have made our savor to be +abhorred in the eyes of Pharaoh and in the eyes of his servants, to +put a sword in their hand to slay us.' Then there died many of our +brethren during the days of darkness, which was worse than the +bondage in which the Egyptians kept us. Nevertheless our fate in +the desert will be sadder than theirs. They at least were mourned, +and their bodies ere buried, but our corpses will lie exposed, +consumed in the day by drought and by frost in the night." + +Moses in his wisdom knew how to pacify the thousands and +myriads under his leadership. He impressed them with the words, +"Fear ye not, stand still, and see the salvation of the Lord." "When +will His salvation come?" questioned the people, and he told them +it would appear the following day, but they protested, "We cannot +wait until to-morrow." Then Moses prayed to God, and the Lord +showed him the angel hosts standing ready to hasten to the +assistance of the people. [22] + +They were not agreed as to what they were to do. There were four +contending parties. The opinion of the first party was that they +seek death by drowning in the sea; of the second, that they return +to Egypt; the third was in favor of a pitched battle with the enemy, +and the fourth thought it would be a good plan to intimidate the +Egyptians by noise and a great hubbub. To the first Moses said, +"Stand still, and see the salvation of the Lord;" to the second, "The +Egyptians whom ye have seen to-day, ye shall see them again no +more forever;" to the third, "The Lord shall fight for you;" and to +the fourth, "Ye shall hold your peace." "What, then, shall we do?" +these asked their leader, and Moses answered them, saying, "Ye +shall bless, praise, extol, adore and glorify Him that is the Lord of +war!" Instead of the sword and the five sorts of arms which they +bore, they mad use of their mouth, and it was of greater avail than +all possible weapons of war. The Lord hearkened unto their prayer, +for which He had but been waiting. [23] + +Moses also addressed himself to God, saying: "O Lord of the +world! I am like the shepherd who, having undertaken to pasture a +flock, has been heedless enough to drive his sheep to the edge of a +precipice, and then is in a despair how to get them down again. +Pharaoh is behind my flock Israel, in the south is Baal-zephon, in +the north Midgol, and before us the sea lies spread out. [24] Thou +knowest, O Lord, that it is beyond human strength and human +contrivance to surmount the difficulties standing in our way. Thine +alone is the work of procuring deliverance for this army, which left +Egypt at Thy appointment. We despair of all other assistance or +device, and we have recourse only to our hope in Thee. If there be +any escape possible, we look up to Thy providence to accomplish +it for us." [25] With such words Moses continued to make fervent +supplication to God to succor Israel in their need. But God cut +short his prayer, saying: "Moses, My children are in distress - the +sea blocks the way before them, the enemy is in hot pursuit after +them, and thou standest here and prayest. Sometimes long prayer is +good, but sometimes it is better to be brief. If I gathered the waters +together unto one place, and let the dry land appear for Adam, a +single human being, should I not do the same for this holy +congregation? I will save them if only for the sake of the merits of +Abraham, who stood ready to sacrifice his son Isaac unto Me, and +for the sake of My promise to Jacob. The sun and the moon are +witnesses that I will cleave the sea for the seed of the children of +Israel, who deserve My help for going after Me in the wilderness +unquestioningly. Do thou but see to it that they abandon their evil +thought of returning to Egypt, and then it will not be necessary to +turn to Me and entreat My help." [26] + +Moses, however, was still very much troubled in mind, on account +of Samael, who had not left off lodging accusations before God +against Israel since the exodus from Egypt. The Lord adopted the +same procedure in dealing with the accuser as the experienced +shepherd, who, at the moment of transferring his sheep across a +stream, was faced by a ravening wolf. The shepherd threw a strong +ram to the wolf, and while the two engaged in combat, the rest of +the flock was carried across the water, and then the shepherd +returned and snatch the wolf's supposed prey away from him. +Samael said to the Lord: "Up to this time the children of Israel +were idol worshippers, and now Thou proposest so great a thing as +dividing the sea for them?" What did the Lord do? He surrendered +Job to Samael, saying, "While he busies himself with Job, Israel +will pass through the sea unscathed, and as soon as they are in +safety, I will rescue Job from the hands of Samael." [27] + +Israel had other angel adversaries, besides. Uzza, the tutelary +Angel of the Egyptians, appeared before God, and said, "O Lord of +the world! I have a suit with this nation which Thou hast brought +forth out to Egypt. If it seemeth well to Thee, let their angel +Michael appear, and contend with me before Thee." The Lord +summoned Michael, and Uzza stated his charges against Israel: "O +Lord of the world! Thou didst decree concerning this people of +Israel that is hall be held in bondage by my people, the Egyptians, +for a period of four hundred years. But they had dominion over +them only eighty-six years, therefore the time of their going forth +hath not yet arrived. If it be Thy will, give me permission to take +them back to Egypt, that they may continue in slavery for the three +hundred and fourteen years that are left, and Thy word be fulfilled. +As Thou are immutable, so let Thy decree be immutable!" + +Michael was silent, for he knew not how to controvert these words, +and it seemed as if Uzza had won his suit. But the Lord Himself +espoused the cause of Israel, and He said to Uzza: "The duty of +serving thy nation was laid upon My children only on account of +an unseemly word uttered by Abraham. When I spoke to him, +saying, 'I am the Lord that brought thee out of Ur of the Chaldees, +to give thee this land to inherit it,' he made answer, 'Whereby shall +I know that I shall inherit it?' Therefore did I say to him, 'Thy seed +shall be a stranger.' But it is well-known and manifest before Me +that they were 'strangers' from the day of Isaac's birth, and. +reckoning thence, the period of four hundred years has elapsed, +and thou hast no right to keep My children in bondage any longer." +[28] + +THE SEA DIVIDED + +God spake to Moses, saying, "Why dost thou stand here praying? +My children's prayer has anticipated thine. For thee there is naught +to do but lift up thy rod and stretch out thine hand over the sea, and +divide it." Moses replied: "Thou commandest me to divide the sea, +and lay bare the dry ground in the midst of it, and yet Thou didst +Thyself make it a perpetual decree, that the sand shall be placed +for the bound of the sea." And again God spake to Moses: "Thou +has not read the beginning of the Torah. I, yea, I, did speak, 'Let +the waters under the heaven be gathered together unto one place, +and let the dry land appear,' and at that time I made the condition +that the waters shall divide before Israel. [29] Take the rod that I +gave unto thee, and go to the sea upon Mine errand, and speak +thus: 'I am the messenger sent by the Creator of the world! +Uncover thy paths, O sea, for My children, that they may go +through the midst of thee on dry ground.'" + +Moses spoke to the sea as God had bidden him, but it replied, "I +will not do according to thy words, for thou are only a man born of +woman, and, besides, I am three days older than thou, O man, for I +was brought forth on the third day of creation, and thou on the +sixth." Moses lost no time, but carried back to God the words the +sea has spoken, and the Lord said" "Moses, what does a master do +with an intractable servant?" "He beats him with a rod," said +Moses. "Do thus!" ordered God. "Lift up thy rod, and stretch out +thine hand over the sea and divide it." [30] + +Thereupon Moses raised up his rod - the rod that had been created +at the very beginning of the world, on which were graven in plain +letters the great and exalted Name, the names of the ten plagues +inflicted upon the Egyptians, and the names of the three Fathers, +the six Mothers, and the twelve tribes of Jacob. This rod he lifted +up, and stretched it out over the sea. [31] + +The sea, however, continued in its perverseness, and Moses +entreated God to give His command direct to it. But God refused, +saying: "Were I to command the sea to divide, it would never again +return to its former estate. Therefore, do thou convey My order to +it, that it be not drained dry forever. But I will let a semblance of +My strength accompany thee, and that will compel its obedience." +When the sea saw the Strength of God at the right hand of Moses, +it spoke to the earth saying, "Make hollow places for me, that I +may hide myself therein before the Lord of all created things, +blessed be He." Noticing the terror of the sea, Moses said to it: +"For a whole day I spoke to thee at the bidding of the Holy One, +who desired thee to divide, but thou didst refuse to pay heed to my +words; even when I showed thee my rod, thou didst remain +obdurate. What hath happened now that thou skippest hence?" The +sea replied, "I am fleeing, not before thee, but before the Lord of +all created things, that His Name be magnified in all the earth." +[32] And the waters of the Red Sea divided, and not they alone, +but all the waters in heaven and on earth, in whatever vessel it +was, in cisterns, in wells, in caves, in casks, in pitchers, in drinking +cups, and in glasses, and none of these waters returned to their +former estate until Israel has passed through the sea on dry land. [ +33] + +The angel Gabriel was eager to drown the Egyptians during the +same night, but God bade him wait until early the next day, until +the hour of the morning watch, when Abraham had made himself +ready to set out for the sacrifice of his son. Gabriel succeeded, +however, in holding back the turbulent water about to sweep over +Israel. To the wall of water on the right, he called, "Beware of +Israel, who will receive the law in time to come from the right +hand of the Lord," and turning to the wall of water on the left, he +said, "Beware of Israel, who will wind the phylacteries about their +left hand in time to come." The water behind he admonished, +"Beware of Israel, who will let the Zizit drop down upon their back +in time to come," and to the water towering in front of them, he +called, "Beware of Israel, who bear the sign of the covenant upon +their bodies." [34] + +God caused the sea to go back by a strong east wind, the wind He +always makes use of when He chastises the nations. The same east +wind had brought the deluge; it had laid the tower of Babel in +ruins; it was to cause the destruction of Samaria, Jerusalem, and +Tyre; and it will, in future, be the instrument for castigating Rome +drunken with pleasure; and likewise the sinners in Gehenna are +punished by means of the east wind. All night long God made it to +blow over the sea. To prevent the enemy from inflicting harm +upon the Israelites, He enveloped the Egyptians in profound +darkness, so impenetrable it could be felt, and none could move or +change his posture. He that sat when it fell could not arise from his +place, and he that stood could not sit down. Nevertheless, the +Egyptians could see that the Israelites were surrounded by bright +light, and were enjoying a banquet where they stood, and when +they tried to speed darts and arrows against them, the missiles +were caught up by the cloud and by the angels hovering between +the two camps, and no harm came to Israel. [35] + +THE PASSAGE THROUGH THE RED SEA + +On the morning after the eventful night, though the sea was not yet +made dry land, the Israelites, full of trust in God, were ready to +cast themselves into its waters. The tribes contended with one +another for the honor of being the first to jump. Without awaiting +the outcome of the wordy strife, the tribe of Benjamin sprang in, +and the princes of Judah were so incensed at having been deprived +of pre-eminence in danger that they pelted the Benjamites with +stones. God knew that the Judaeans and the Benjamites were +animated by a praiseworthy purpose. The ones like the others +desired but to magnify the Name of God, and He rewarded both +tribes: in Benjamin's allotment the Shekinah took up her residence, +and the royalty of Israel was conferred upon Judah. + +When God saw the two tribes in the waves of the sea, He called +upon Moses, and said: "My beloved are in danger of drowning, and +thou standest by and prayest. Bid Israel go forward, and thou lift +up thy rod over the sea, and divide it." Thus it happened, and Israel +passed through the sea with its water cleft in twain. + +The dividing of the sea was but the first of ten miracles connected +with the passage of the Israelites through it. The others were that +the waters united in a vault above their heads; twelve paths opened +up, one for each of the tribes; the water became transparent as +glass, and each tribe could see the others; the soil underfoot was +dry, but it changed into clay when the Egyptians stepped upon it; +the walls of water transformed into rocks, against which the +Egyptians were thrown and dashed to death, while before the +Israelites could slake their thirst; and, finally, the tenth wonder +was, that this drinking water was congealed in the heart of the sea +as soon as they had satisfied their need. [36] + +And there were other miracles, besides. The sea yielded the +Israelites whatever their hearts desired. If a child cried as it lay in +the arms of its mother, she needed but to stretch out her hand and +pluck and apple or some fruit and quiet it. [37] The waters were +piled up to the height of sixteen hundred miles, and they could be +seen by all the nations of the earth. [38] + +The great wonder of Israel's passage through the sea took place in +the presence of the three Fathers and the six Mothers, for God had +fetched them out of their graves to the shores of the Red Sea, to be +witnesses of the marvelous deeds wrought in behalf of their +children. [39] + +Wonderful as were the miracles connected with the rescue of the +Israelites from the waters of the sea, those performed when the +Egyptians were drowned were no less remarkable. First of all God +felt called upon to defend Israel's cause before Uzza, the Angel of +the Egyptians, who would not allow his people to perish in the +waters of the sea. He appeared on the spot at the very moment +when God wanted to drown the Egyptians, and he spake: "O Lord +of the world! Thou are called just and upright, and before Thee +there is no wrong, no forgetting, no respecting of persons. Why, +then, dost Thou desire to make my children perish in the sea? +Canst Thou say that my children drowned or slew a single one of +Thine? If it be on account of the rigorous slavery that my children +imposed upon Israel, then consider that Thy children have received +their wages, in that they took their silver and golden vessels from +them." + +Then God convoked all the members of His celestial family, and +He spake to the angel hosts: "Judge ye in truth between Me and +yonder Uzza, the Angel of the Egyptians. At the first I brought a +famine upon his people, and I appointed My friend Joseph over +them, who saved them through his sagacity, and they all became +his slaves. Then My children went down into their land as +strangers, in consequence of the famine, and they made the +children of Israel to serve with rigor in all manner of hard work +there is in the world. They groaned on account of their bitter +service, and their cry rose up to Me, and I sent Moses and Aaron, +My faithful messengers, to Pharaoh. When they came before the +king of Egypt, they spake to him, 'Thus said the Lord, the God of +Israel, Let My people go, that they may hold a feast unto Me in the +wilderness.' In the presence of the kings of the East and of the +West, the sinner began to boast, saying: 'Who is the Lord, that I +should hearken unto His voice, to let Israel go? Why comes He not +before me, like all the kings of the world, and why doth He not +bring me a present like the others? This God of whom you speak, I +know Him not at all. Wait and let me search my lists, and see +whether I can find His Name.' But his servants said, 'We have +heard that He is the son of the wise, the son of ancient kings.' Then +Pharaoh asked My messengers, 'What are the works of this God?' +and they replied, 'He is the God of gods, the Lord of lords, who +created the heaven and the earth.' But Pharaoh doubted their +words, and said, 'There is no God in all the world that can +accomplish such works besides me, for I made myself, and I made +the Nile river.' Because he denied Me thus, I sent ten plagues upon +him, and he was compelled to let My children go. Yet, in spite of +all, he did not leave off from his wicked ways, and he tried to +bring them back under his bondage. Now, seeing all that hath +happened to him, and that he will not acknowledge Me as God and +Lord, does he not deserve to be drowned in the sea with his host?" + +The Celestial family called out when the Lord had ended His +defense, "Thou hast every right to drown him in the sea!" + +Uzza heard their verdict, and he said: "O Lord of all the worlds! I +know that my people deserve the punishment Thou has decreed, +but may it please Thee to deal with them according to Thy +attribute of mercy, and take pity upon the work of Thy hands, for +Thy tender mercies are over all Thy works!" + +Almost the Lord had yielded to Uzza's entreaties, when Michael +gave a sign to Gabriel that mad him fly to Egypt swiftly and fetch +thence a brick for which a Hebrew child had been used as a +mortar. Holding this incriminating object in his had, Gabriel +stepped into the presence of God, and said: "O Lord of the world! +Wilt Thou have compassion with the accursed nation that has +slaughtered Thy children so cruelly?" Then the Lord turned +Himself away from His attribute of mercy, and seating Himself +upon His throne of justice He resolved to drown the Egyptians in +the sea. [40] + +The first upon whom judgement was executed was the Angel of +Egypt - Uzza was thrown into the sea. [41] A similar fate overtook +Rahab, the Angel of the Sea, with his hosts. Rahab had made +intercession before God in behalf of the Egyptians. He had said: +"Why shouldst Thou drown the Egyptians? Let is suffice the +Israelites that Thou hast saved them out of the hand of their +masters." At that God dealt Rahab and his army a blow, under +which they staggered and fell dead, and then He cast their corpses +in the sea, whence its unpleasant odor. [42] + +THE DESTRUCTION OF THE EGYPTIANS + +At the moment when the last of the Israelites stepped out of the +bed of the sea, the first of the Egyptians set foot into it, but in the +same instant the waters surged back into their wonted place, and +all the Egyptians perished. [43] + +But drowning was not the only punishment decreed upon them by +God. He undertook a thoroughgoing campaign against them. When +Pharaoh was preparing to persecute the Israelites, he asked his +army which of the saddle beasts was the swiftest runner, that one +he would use, and they said: "There is none swifter than thy +piebald mare, whose like is to be found nowhere in the world." +Accordingly, Pharaoh mounted the mare, and pursued after the +Israelites seaward. And while Pharaoh was inquiring of his army as +to the swiftest animal to mount, God was questioning the angels as +to the swiftest creature to use to the detriment of Pharaoh. And the +angels answered: "O Lord of the world! All thing are Thine, and all +are Thine handiwork. Thou knowest well, and it is manifest before +Thee, that among all Thy creatures there is none so quick as the +wind that comes from under the throne of Thy glory," and the Lord +flew swiftly upon the wings of the wind. [44] + +The angels now advanced to support the Lord in His war against +the Egyptians. Some brought swords, some arrows, and some +spears. But God warded them off, saying, "Away! I need no help!" +[45] The arrows sped by Pharaoh against the children of Israel +were answered by the Lord with fiery darts directed against the +Egyptians. Pharaoh's army advanced with gleaming swords, and +the Lord sent out lightnings that discomfited the Egyptians. +Pharaoh hurled missiles, and the Lord discharged hailstones and +coals of fire against him. With trumpets, sackbuts, and horns the +Egyptians made their assault, and the Lord thundered in the +heavens, and the Most High uttered His voice. In vain the +Egyptians marched forward in orderly battle array; the Lord +deprived them of their standards, and they were thrown into wild +confusion. [46] To lure them into the water, the Lord caused fiery +steeds to swim out upon the sea, and the horses of the Egyptians +followed them, each with a rider upon his back. [47] + +Now the Egyptians tried to flee to their land in their chariots drawn +by she-mules. As they had treated the children of Israel in a way +contrary to nature, so the Lord treated them now. Not the +she-mules pulled the chariots but the chariots, though fire from +heaven had consumed their wheels, dragged the men and the +beasts into the water. The chariots were laden with silver, gold, +and all sorts of costly things, which the river Pishon, as it flows +forth from Paradise, carries down into the Gihon. Thence the +treasures float into the Red Sea, and by its waters they were tossed +into the chariots of the Egyptians. It was the wish of Israel, and for +this reason He caused the chariots to roll down into the sea, and +the sea in turn to cast them out upon the opposite shore, at the feet +of the Israelites. [48] + +And the Lord fought against the Egyptians also with the pillar of +cloud and the pillar of fire. The former made the soil miry, and the +mire was heated to the boiling point by the latter, so that the hoofs +of the horses dropped from their feet, and they could not budge +from the spot. [49] + +The anguish and the torture that God brought upon the Egyptians +at the Red Sea caused them by far more excruciating pain than the +plagues they had endured in Egypt, for at the sea He delivered +them into the hands of the Angels of Destruction, who tormented +them pitilessly. Had God not endowed the Egyptians with a double +portion of strength, they could not have stood the pain a single +moment. [50] + +The last judgement executed upon the Egyptians corresponded to +the wicked designs harbored against Israel by the three different +parties among them when they set out in pursuit of their liberated +slaves. The first party had said, "We will bring Israel back to +Egypt;" the second had said, "We will strip them bare," and the +third had said, "We will slay them all." The Lord blew upon the +first with His breath, and the sea covered them; the second party +He shook into the sea, and the third He pitched into the depths of +the abyss. [51] He tossed them about as lentils are shaken up and +down in a saucepan; the upper ones are made to fall to the bottom, +the lower ones fly to the top. This was the experience of the +Egyptians. And worse still, first the rider and his beast were +whisked high up in the air, and then the two together, the rider +sitting upon the back of the beast, were hurled to the bottom of the +sea. [52] + +The Egyptians endeavored to save themselves from the sea by +conjuring charms, for they were great magicians. Of the ten +measures of magic allotted to the world, they had taken nine for +themselves. And, indeed, they succeeded for the moment; they +escaped out of the sea. But immediately the sea said to itself, +"How can I allow the pledge entrusted to me by God to be taken +from me?" And the water rushed after the Egyptians, and dragged +back every man of them. + +Among the Egyptians were the two arch-magicians Jannes and +Jambres. They made wings for themselves, with which they flew +up to heaven. They also said to Pharaoh: "If God Himself hath +done this thing, we can effect naught. But if this work has been put +into the hands of His angel, then we will shake his lieutenants into +the sea." They proceeded at once to use their magic contrivances, +whereby they dragged the angels down. These cried up to God: +"Save us, O God, for the waters are come in unto our soul! Speak +Thy word that will cause the magicians to drown in the mighty +waters." And Gabriel cried to God, "By the greatness of Thy glory +dash Thy adversaries to pieces." Hereupon God bade Michael go +and execute judgement upon the two magicians. The archangel +seized hold of Jannes and Jambres by the locks of their hair, and +he shattered them against the surface of the water. [53] + +Thus all the Egyptians were drowned. Only one was spared - +Pharaoh himself. When the children of Israel raised their voices to +sing a song of praise to God at the shores of the Red Sea, Pharaoh +heard it as he was jostled hither and thither by the billows, and he +pointed his finger heavenward, and called out: "I believe in Thee, +O God! Thou art righteous, and I and My people are wicked, and I +acknowledge now that there is no god in the world beside Thee." +Without a moments delay, Gabriel descended and laid and iron +chain about Pharaoh's neck, and holding him securely, he +addressed him thus: "Villain! Yesterday thou didst say, 'Who is the +Lord that I should hearken to His voice?' and now thou sayest, 'The +Lord is righteous.'" With that he let him drop into the depths of the +sea, and there he tortured him for fifty days, to make the power of +God known to him. At the end of the time he installed him as king +of the great city of Nineveh, and after the lapse of many centuries, +when Jonah came to Nineveh, and prophesied the overthrow of the +city on account of the evil done by the people, it was Pharaoh who, +seized by fear and terror, covered himself with sackcloth, and sat +in ashes, and with his own mouth made proclamation and +published this decree through Nineveh: "Let neither man nor beast, +herd nor flock, taste anything; let them not feed nor drink water; +for I know there is no god beside Him in all the world, all His +words are truth, and all His judgements are true and faithful." + +Pharaoh never died, and never will die. He always stands at the +portal of hell, and when the kings of the nations enter, he makes +the power of God known to them at once, in these words: "O ye +fools! Why have ye not learnt knowledge from me? I am denied +the Lord God, and He brought ten plagues upon me, sent me to the +bottom of the sea, kept me there for fifty days, released me then, +and brought me up. Thus I could not but believe in Him." [54] + +God caused the Egyptians to be washed ashore in their death +struggle. There were four reasons for this. The Israelites were not +to say that as they themselves had escaped, so also the Egyptians +had passed through the sea dryshod, only the latter had gone in +another direction, and therefore had vanished from sight. The +Egyptians, on the other hand, were not to think that the children of +Israel had been drowned in the sea like themselves. In the third +place, the Israelites were to have, as their booty, the silver, gold, +and other precious things with which the Egyptians were decked; +and, finally, the Israelites were to enjoy the satisfaction of seeing +their enemies suffer. With their finger thy could point them out +one by one, saying, "This one way my taskmaster, who beat me +with those fists of his at which the dogs are now gnawing, and +yonder Egyptian, the dogs are chewing the feet with which he +kicked me." + +As they lay on the shore in their last agony, they had to witness +their own destruction and the victory of the Israelites, and they also +beheld the suffering of their brethren that had remained behind in +Egypt, for God poured out His punishment over the whole people, +whether in Egypt or at the Red Sea. [55] As for the corpses by the +shores of the sea, they did not remain unburied, the earth +swallowed them, by way of reward for Pharaoh's having +acknowledged the justice of the chastisement that had been +inflicted upon king and people. Before their corpses had been +disposed of in this way, there had been a quarrel between the earth +and the sea. The sea said to the earth, "Take thy children unto +thyself," and the earth retorted, "Keep those whom thou hast slain." +The sea hesitated to do as the earth bade, for fear that God would +demand them back on the day of judgement; and the earth +hesitated, because it remembered with terror the curse that had +been pronounced upon it for having sucked up Abel's blood. Only +after God swore and oath, not to punish it for receiving the corpses +of the Egyptians, would the earth swallow them. [56] + +THE SONG AT THE SEA + +Mighty is faith, for the spirit of God came upon the Israelites as a +reward for their trust in God, and in His servant Moses; and it was +in this exaltation that they sang to the Lord a song [57] that moved +Him to grant forgiveness for all their sins. [58] This song was the +second of the nine songs that in the course of history of Israel sang +to their God. They assembled to sing the first in Egypt, on the +night when they were freed from captivity; their second was the +song of triumph by the Red Sea; their third, when the well sprang +up in the wilderness; Moses sang the fourth before his death; the +fifth was Joshua's song after his victory over the five Amorite +Kings; Deborah and Barak sang the sixth when they conquered +Sisera; the seventh was David's psalm of thanksgiving to God for +his deliverance out of the hand of all his enemies; the eighth was +Solomon's song at the dedication of the Temple; the ninth +Jehoshaphat sang as, trusting in God, he went to battle against the +Moabites and the Ammonites. The tenth and last song, however, +will be that grand and mighty song, when Israel will raise their +voice in triumph at their future deliverance, for that will be the +final release of Israel for all time. [59] + +When Israel prepared to sound their praises to God for delivering +them from destruction in the Red Sea, God, to show His +recognition of Israel's fulfillment of the token of the Abrahamic +covenant, bade the angels who came to intone their song, wait: +"Let My children sing first," He said. This incident with the angels +is like the story of the king who, upon returning from a victorious +campaign, was told that his son and his servant were waiting with +wreaths in their hands, and were asking who should first crown +him. The king said, "O ye fools, to question if my servant should +walk before my son! No, let my son come first!" + +This was the second time the angels were obliged to retire before +Israel. When Israel stood by the Red Sea, before them the rolling +waters, and behind them the hosts of Egypt, then, too, the angels +appeared, to sing their daily song of praise to the Lord, but God +called to them, "Forbear! My children are in distress, and you +would sing!" + +But even after the men had completed their song, it was not yet +given to the angels to raise their voices, for after the men followed +the women of Israel, and only then came the turn of the angels. +Then they began to murmur, and said, "Is it not enough that the +men have preceded us? Shall the women come before us also?" +But God replied, "As surely as ye live, so it is." [60] + +At first Israel requested their leader Moses to begin the song, but +he declined, saying, "No, ye shall begin it, for it is a greater mark +of honor to be praised by the multitude than by a single one." At +once the people sang: "We will glorify the Eternal, for He has +shown us signs and tokens. When the Egyptians passed the decree +against us, and said, 'Every son that is born ye shall cast into the +river,' our mothers went into the field, and Thou didst bid a sleep +to fall upon them, and they bore us without any pain; and the +angels descended from Heaven, washed and anointed us, and +robed us in many-colored silken garments, and placed in our hands +two lumps, one of butter and one of honey. When our mothers +awoke and saw us washed, anointed, and clothed in silk, then they +praised Thee, and said, 'Praise be God who has not turned His +grace and His lasting love from the seed of our father Abraham; +and now behold! they are in Thy hand, do with them as Thou wilt.' +And they departed. When the Egyptians saw us, they approached +to kill us, but Thou in Thy great mercy didst bid the earth swallow +us and set us in another place, where we were not seen by the +Egyptians, and lo! in this way didst Thou save us from their hand. +When we grew up, we wandered in troops to Egypt, where each +recognized his parents and his family. All this hast Thou done for +us, therefore will we sing of Thee." + +Thereupon Moses said: "Ye have given thanks to the Holy One, +blessed be He, and not I will praise His name, for to me also has +He shown signs and tokens. The Lord is my strength and my song, +and He is become my salvation; He is my God, and I will prepare +Him and habitation; my father's God, and I will exalt Him." [61] + +The song by the Red Sea was as much the song of Moses as of all +Israel, for the great leader counted as not less than all the other +Israelites together, and, besides, [62] he had composed a large +portion of the song. In virtue of the spirit of God that possessed +them while they sang, Moses and the people mutually +supplemented each other, so that, as soon as Moses spoke half the +verse, the people repeated it, and linked the second complementary +part to it. So Moses began with the half verse, "I will sing unto the +Lord, for He hath triumphed gloriously," whereupon the people +answered, "The horse and his rider hath He thrown into the sea." +And in this wise developed the whole song. [63] + +But not alone the adults took part in this song, even the sucklings +dropped their mothers' breasts to join in singing; yea, even the +embryos in the womb joined the melody, and the angels' voices +swelled the song. [64] God so distinguished Israel during the +passage through the Red Sea, that even the children beheld His +glory, yea, even the woman slave saw more of the presence of God +by the Red Sea than the Prophet Ezekiel was ever permitted to +behold. [65] + +They closed the song with the words: "Let us set the crown of glory +upon the head of our Deliverer, who suffers all things to perish, +but does not Himself decay, who changes all things, but is Himself +unchanged. His is the diadem of sovereignty, for He is the King of +kings in this world, and His is the sovereignty of the world to +come; it is His and will be His in all eternity." [66] Thereupon +Moses spake to Israel, "Ye have seen all the signs, all miracles and +works of glory that the Holy One, blessed be He, hath wrought for +you, but even more will He do for you in the world to come; for +not like unto this world is the world of the hereafter; for in this +world war and suffering, evil inclination, Satan, and the Angel of +Death hold sway; but in the future would, there will be neither +suffering nor enmity, neither Satan nor the Angel of Death, neither +groans nor oppression, nor evil inclination." [67] + +As Moses and the race that wandered from Egypt with him sang a +song to the Lord by the Red Sea, so shall they sing again in the +world to come. In the world to come, all generations will pass +before the Lord and will ask Him who should first intone the song +of praise, whereupon He will reply: "In the past it was the +generation of Moses that offered up to me a song of praise. Let +them do it now once more, and as Moses conducted the song by +the Red Sea, so shall he do in the world of the hereafter." [68] + +In other respects, too, it shall be in the world to come as it was at +the time of the song by the sea. For when Israel intoned the song of +praise, God put on a festive robe, on which were embroidered all +the promises for a happy future to Israel. Among them were +written: "Then shall thy light break forth as the morning"; "Then +said they among the heathen. 'The Lord hath done great things for +them,'" and many similar promises. But when Israel sinned, God +rent the festive robe, and He will not restore it, or put it on until +the coming of the future world. [69] + +After the men had completed the song, the women under the +guidance of Miriam sang the same song to the accompaniment of +music and dancing. The Israelites had had perfect faith, that God +would perform for them miracles and deeds of glory, hence they +had provided themselves with timbrels and with flutes, that they +might have them at hand to glorify the anticipated miracles. [70] +Then Miriam said to the women, "Let us sing unto the Lord, for +strength and sublimity are His; He lords it over the lordly, and He +resents presumption. He hurled Pharaoh's horses and chariots into +the sea, and drowned them, because wicked Pharaoh in his +presumption pursued God's people, Israel." [71] + +THE AWFUL DESERT + +Just as Israel had displayed sullenness and lack of faith upon +approaching the sea, so did they upon leaving it. Hardly had they +seen that the Egyptians met death in the waters of the sea, when +they spoke to Moses, and said: "God had led us from Egypt only to +grant us five tokens: To give us the wealth of Egypt, to let us walk +in clouds of glory, to cleave the sea for us, to take vengeance on +the Egyptians, and to let us sing Him a song of praise. Now that all +this has taken place, let us return to Egypt." Moses answered: "The +Eternal said, 'The Egyptians whom ye have seen to-day, yes shall +see them again no more forever.'" But the people were not yet +content, and said, "Now the Egyptians are all dead, and therefore +we can return to Egypt." Then Moses said, "You must now redeem +your pledge, for God said, 'When thou hast brought forth the +people out of Egypt, ye shall serve God upon this mountain.'" Still +the people remained headstrong, and without giving heed to +Moses, they set out on the road to Egypt, under the guidance of an +idol that they had brought with them out of Egypt, and had even +retained during their passage through the sea. Only through sheer +force was Moses able to restrain them from their sinful +transgression. [72] This was the second of the ten temptations with +which Israel tempted God during their wanderings through the +desert. [73] + +There was one other difficulty with the people that Moses had to +overcome: The sea cast up many jewels, pearls and other treasures +that had belonged to the Egyptians, drowned in its waves, and +Israel found it hard to tear themselves away from the spot that +brought them such riches. Moses, however, said, "Do you really +believe that the sea will continue to yield you pearls and jewels?" +[74] + +From the sea they passed to the desert Shur, a horrible and +dreadful wilderness, full of snakes, lizards, and scorpions, +extending over hundreds of miles. So deadly is the nature of the +snakes that dwell in the desert, that if one of them merely glides +over the shadow of a flying bird, the bird falls into pieces. [75] It +was in this desert that the following happened to King Shapor: A +cohort that he sent through this desert was swallowed by a snake, +and the same fate overtook a second and a third cohort. Upon the +advice of his sages, he then filled the hides of animals with hot +coals wrapped in straw, and had these cast before the snake until it +expired. [76] + +It was then a proof of Israel's great faith in their God, that they +obeyed Moses, and without murmur or delay followed him into +this frightful wilderness. [77] Therefore did God reward them for +their trust in Him, for not only were they not harmed by the snakes +and scorpions during their many years stay in the desert, but they +were even relieved of the fear of the reptiles, for as soon as the +snakes saw the Israelites, they meekly lay down upon the sand. +[78] For three days they marched through the desert, +uncomplaining, but when their supply of water gave out, the +people murmured against Moses, saying, "What shall we drink?" +While crossing through the Red Sea they had provided themselves +with water, for, miraculously, the sea flowed sweet for them; and +now when the supply was becoming exhausted, they began to give +expression to their dissatisfaction. On this occasion they again +betrayed their faintheartedness, for instead of seeking advice from +their leader Moses, they began to murmur against him and against +God, even though at present they had not yet suffered from lack of +water. So poorly did they stand the test to which God has put them, +for in fact the very ground upon which they trod had running water +beneath it, but they were not aware of this. God had desired to see +how they would act under these conditions. [79] + +The people were all the more exasperated because their joy, when +they sighted the springs and hastened to draw from the, turned to +keenest disappointment when they tasted of the water and found it +bitter. These deluded hopes cast them down spiritually as well as +physically, and grieved them, not so much for their own sakes as +for those of their young children, to whose pleas for water they +could not listen without tears. Some of the thoughtless and fickle +of faith among them uttered the accusation that even the former +kindness had been granted them so much as a benefit, but rather +with a view to the present and much greater privation. These said +that death by the hand of the enemy is to be thrice preferred to +perishing by thirst; for by the wise man, speedy and painless +departure from life is in no way to be distinguished from +immortality; the only real death, however, is slow and painful +dying, for the dread lies not in being dead, but in dying. + +While they indulged in these lamentations, Moses prayed to God to +forgive the faint of heart their unseemly words, and, furthermore, +to supply the general want. [80] Mindful of the distress of the +people, Moses did not pray long, but uttered his request in a few +words; and quickly, as he had prayed, was his prayer answered. +God bade him take a piece of a laurel tree, write upon it the great +and glorious name of God, and throw it into the water, whereupon +the water would become drinkable and sweet. [81] + +The ways of the Holy One, blessed be He, differ from the ways of +man: Man turns bitter to sweet by the agency of some sweet stuff, +but God transformed the bitter water through the bitter laurel tree. +When Israel beheld this miracle, they asked forgiveness of their +heavenly Father, and said: "O Lord of the world! We sinned +against Thee when we murmured about the water." [82] Not +through this miracle alone, however, has Marah become a +significant spot for Israel, but, especially, because there God gave +to Israel important percepts, like the Sabbath rest, marriage and +civil laws, and said to the people: "If you will observe these +statutes, you will receive many more, the Ten Commandments, the +Halakot, and the Haggadot; the Torah, however, will bring you +happiness and life. If you will diligently endeavor to walk through +life uprightly, so that you will be virtuous in your dealing with +men, I will value it as if you had fulfilled all commandments, and +will put upon you none of those diseases that I brought Egypt. If, +however, you will not be mindful of My laws, and will be visited +by diseases, then will I be you physician and will make you well, +for as soon as you will observe the laws, shall the diseases vanish." +[83] + +The cause for the want of water at Marah had been that for three +days the people had neglected the study of the Torah, and it was +for this reason that the prophets and elders of Israel instituted the +custom of reading from the Torah on Saturday, Monday and +Thursday, at the public service, so that three days might never +again pass without a reading from the Torah. [84] + +From Marah they moved on to Elim. From a distance palm trees +made the place look inviting enough, but when the people came +close, they were again disappointed; there were not more than +three score and ten palm tress, and there were of stunted growth +owing to a lack of water, for in spite of the presence of twelve +wells of water, the soil was so barren and sandy that the wells were +not sufficient to water it. [85] Here again the marvelous +intercession of God in favor of the fate of Israel is shown, for the +scant supply of water at Elim, which had hardly sufficed for +seventy palm trees, satisfied sixty myriads of the wandering people +that stayed there for several days. [86] + +The men of understanding could at this place see a clear allusion +to the fortune of the people; for there are twelve tribes of the +people, each of which, if it prove God-fearing, will be a well of +water, inasmuch as its piety will constantly and continually bring +forth beautiful deeds; the leaders of the people, however, are +seventy, and they recall the noble palm tree, for in outward +appearance as well as in its fruits, it is the most beautiful of trees, +whose seat of life does not lie buried deep in the roots, as with +other plants, but soars high, set like the heart in the midst of its +branches, by which it is surrounded as a queen under the +protection of her bodyguard. The soul of him who has tasted piety +possesses a similar spirit; it has learned to look up and ascend, and +itself ever busy with spiritual things and the investigation of +Divine beauty, disdains earthly things, and considers them only a +childish play, whereas that aspiration alone seems serious. [87] + +It was at Elim, where, at the creation of the world, God had made +the twelve wells of water, and the seventy palm trees, to +correspond to the twelve tribes and the seventy elders of Israel, +that Israel first took up the study of the law, for there they studied +the laws given them at Marah. [88] + +THE HEAVENLY FOOD + +The bread which Israel had taken along out of Egypt sufficed for +thirty-one days, and when they had consumed it, the whole +congregation of the children of Israel murmured against their +leader Moses. It was not only immediate want that oppressed +them, but despair of a food supply for the future; for when they +saw the vast, extensive, utterly barren wilderness before them, +their courage gave way, and they said: "We migrated, expecting +freedom, and now we are not even free from the cares of +subsistence; we are not, as out leader promised, the happiest, but +in truth the most unfortunate of men. After our leader's words had +keyed us to the highest pitch of expectation, and had filled out ears +with vain hopes, he tortures us with famine and does not provide +even the necessary food. With the name of a new settlement he has +deceived this great multitude; after he had succeeded in leading us +from a well-known to an uninhabited land, he now plans to send us +to the underworld, the last road of life. [89] 'Would to God we had +died by the hand of the Lord during the three days of darkness in +the land of Egypt when we sat by the flesh-pots, and when we did +eat bread to the full.'" In their exasperation they spoke untruths, for +in reality they had suffered from want of food in Egypt, too, as the +Egyptians had not given them enough to eat. [90] + +In spite of the railings against him, Moses was not so much +indignant about their words as about the fickleness of the people. +After those many quite extraordinary experiences they had no right +to expect merely the natural and the probable, but should +cheerfully have trusted him; for, truly, in the sight of all, they had +been shown the most tangible proofs of his reliability. When, on +the other hand, Moses considered their distress, he forgave them; +for he told himself that a multitude is by nature fickle, and allows +itself to be easily influenced by impressions of the moment, which +cast the past into oblivion, and engender despair of the future. [91] + +God also forgave the unworthy conduct of Israel, and instead of +being angry with them because they murmured against Him, when +it should have been their duty to pray to Him, He was ready to +grant them aid, saying to Moses, "They act according to their +lights, and I will act according to Mine; not later than to-morrow +morning manna will descend from heaven." + +As a reward for Abraham's readiness, in answer to the summons to +sacrifice Isaac, when he said, "Here am I," God promised manna to +the descendants of Abraham with the same words, "Here I am." In +the same way, during their wanderings through the wilderness, +God repaid the descendants of Abraham for what their ancestor +had done by the angels who visited him. He himself had fetched +bread for them, and likewise God Himself caused bread to rain +from heaven; he himself ran before them on their way, and +likewise God moved before Israel; he had water fetched for them, +and likewise God, through Moses, caused water to flow from the +rock; he bade them seek shade under the tree, and likewise God +had a cloud spread over Israel. [92] Then God spoke to Moses: "I +will immediately reveal Myself without Jacob, 'I will rain bread +from My treasure in heaven for you; and the people shall go out +and gather a certain rate every day.'" + +There were good reasons for not exceeding a day's ration in the +daily downpour of manna. First, that they might be spared the need +of carrying it on their wanderings; secondly, that they might daily +receive it hot; and, lastly, that they might day by day depend upon +God's aid, and in this way exercise themselves in faith. [93] + +While the people were still abed, God fulfilled their desire, and +rained down manna for them. For this food had been created on +the second day of creation, [94] and ground by the angels, it later +descended for the wanderers in the wilderness. [95] The mills are +stationed in the third heaven, where manna is constantly being +ground for the future use of the pious; [96] for in the future world +manna will be set before them. [97] Manna deserves its name, +"bread of the angels," not only because it is prepared by them, but +because those who partake of it become equal to the angels in +strength, and, furthermore, like them, have no need of easing +themselves, as manna is entirely dissolved in the body. Not until +they sinned, did they have to ease themselves like ordinary +mortals. [98] + +Manna also showed its heavenly origin in the miraculous flavor it +possessed. There was no need of cooking or baking it, nor did it +require any other preparation, and still it contained the flavor of +every conceivable dish. One had only to desire a certain dish, and +no sooner had he thought of it, than manna had the flavor of the +dish desire. The same food had a different taste to every one who +partook of it, according to his age; to the little children it tasted +like milk, to the strong youths like bread, to the old men like +honey, to the sick like barley steeped in oil and honey. [99] + +As miraculous as the taste of manna was it descent from heaven. +First came a north wind to sweep the floor of the desert; then a rain +to wash it quite clean; then dew descended upon it, which was +congealed into a solid substance by the wind, that it might serve as +a table for the heaven-descending gold. [100] But, that no insects +or vermin might settle on the manna, the frozen dew formed not +only a tablecloth, but also a cover for the manna, so that it lay +enclosed there as in a casket, protected from soiling or pollution +above and below. + +THE GATHERING OF THE MANNA + +With an easy mind every individual might perform his morning +prayer in his house and recite the Shema', then betake himself to +the entrance of his tent, and gather manna for himself and all his +family. [101] The gathering of manna caused little trouble, and +those among the people who were too lazy to perform even the +slightest work, went out while manna fell, so that it fell straight +into their hands. [102] The manna lasted until the fourth hour of +the day, when it melted; but even the melted manna was not +wasted, for out of it formed the rivers, from which the pious will +drink in the hereafter. The heathen even then attempted to drink +out of these streams, but the manna that tasted so deliciously to the +Jews, had a quite bitter taste in the mouth of the heathen. Only +indirectly could they partake of the enjoyment of manna: They +used to catch the animals that drank the melted manna, and even it +this form it was so delicious that the heathen cried, "Happy is the +people that is in such a case." [103] For the descent of manna was +not a secret to the heathen, as it settled at such enormous heights +that the kings of the East and of the West could see how Israel +received its miraculous food. [104] + +The mass of the manna was in proportion to its height, for as much +descended day by day, as might have satisfied the wants of sixty +myriads of people, through two thousand years. [105] Such +profusion of manna fell over the body of Joshua alone, as might +have sufficed for the maintenance of the whole congregation. +[106] Manna, indeed, had the peculiarity of falling to every +individual in the same measure; and when, after gathering, they +measured it, they found that there was an omer for every man. + +Many lawsuits were amicably decided through the fall of manna. If +a married couple came before Moses, each accusing the other of +inconstancy, Moses would say to them, "To-morrow morning +judgement will be given." If, then, manna descended for the wife +before the house of her husband, it was known that he was in the +right; but if her share descended before the house of her own +parents, she was in the right. [107] + +The only days on which manna did not descend were the Sabbaths +and the holy days, but then a double portion fell on the preceding +day. These days had the further distinction that, while they lasted, +the color of the manna sparkled more than usual, and it tasted +better than usual. The people, however, were fainthearted, and on +the very first Sabbath, they wanted to go out as usual to gather +manna in the morning, although announcement had been made +that God would send them no food on that day. Moses, however, +restrained them. They attempted to do it again toward evening, and +again Moses restrained them with the words, "To-day ye shall not +find it in the field." At these words they were greatly alarmed, for +they feared that they might not receive it any more at all, but their +leader quieted them with the words, "To-day ye shall not find any +of it, but assuredly to-morrow; in this world ye shall not receive +manna on the Sabbath, but assuredly in the future world." + +The unbelieving among them did not hearken to the words of God, +and went out on the Sabbath to find manna. Here-upon God said to +Moses: "Announce these words to Israel: I have led you out of +Egypt, have cleft the sea for you, have sent you manna, have +caused the well of water to spring up for you, have sent the quails +to come up to you, have battled for you against Amalek, and +wrought other miracles for you, and still you do not obey My +statutes and commandments. You have not even the excuse that I +imposed full many commandments upon you, for all that I bade +you do at Marah, was to observe the Sabbath, but you have +violated it." "If," continues Moses, "you will observe the Sabbath, +God will give you three festivals in the months of Nisan, Siwan, +and Tishri; and as a reward for the observance of the Sabbath, you +will receive six gifts from God: the land of Israel, the future world, +the new world, the sovereignty of the dynasty of David, the +institution of the priests and the Levites; and, furthermore, as a +reward for the observance of the Sabbath, you shall be freed from +the three great afflictions: from the sufferings of the times of Gog +and Magog, from the travails of the Messianic time, and from the +day of the great Judgement." + +When Israel heard these exhortations and promises, they +determined to observe the Sabbath, and did so. [108] They did not +know, to be sure, what they had lost through their violation of the +first Sabbath. Had Israel then observed the Sabbath, no nation +would ever have been able to exercise any authority over them. +[109] + +This, moreover, was not the only sin that Israel committed during +this time, for some among them also broke the other +commandment in regard to manna, that it, not to store it away +from day to day. These sinners were none other than the infamous +pair, Dathan and Abiram, who did not hearken to the word of God, +but saved the manna for the following day. But if they fancied they +could conceal their sinful deed, they were mistaken, for great +swarms of worms bred from the manna, and these moved in a long +train from their tents to the other tents, so that everyone perceived +what these two had done. [110] + +To serve future generations as a tangible proof of the infinite +power of God, the Lord bade Moses lay an earthen vessel full of +manna before the Holy Ark, and this command was carried out by +Aaron in the second year of the wanderings through the desert. +When, many centuries later, the prophet Jeremiah exhorted his +contemporaries to study the Torah, and they answered his +exhortations, saying, "How shall we then maintain ourselves?" the +prophet brought forth the vessel with manna, and spoke to them, +saying: "O generation, see ye the word of the Lord; see what it was +that served your fathers as food when they applied themselves to +the study of the Torah. You, too, will God support in the same +way, if you will but devote yourselves to the study of the Torah. +[111] + +When the imminent destruction of the Temple was announced to +King Josiah, he concealed the Holy Ark, and with it also the vessel +with manna, as well as the jug filled with sacred oil, which was +used by Moses for anointing the sacred implements, and other +sacred objects. In the Messianic time the prophet Elijah will +restore all these concealed objects. [112] + +Israel received three gifts during their wanderings through the +desert: the well, the clouds of glory, and the manna; the first for +the merits of Miriam, the second for those of Aaron, and the third +for those of Moses. When Miriam died, the well disappeared for a +time, but it reappeared as a reward for the merits of Aaron and +Moses; when Aaron dies, the clouds of glory disappeared for a +time, but reappeared owing to the merits of Moses. But when the +last-named died, the well, the clouds of glory, and the manna +disappeared forever. [113] Throughout forty years, however, +manna served them not only as food, but also as provender for +their cattle, for the dew that preceded the fall of manna during the +night brought grain for their cattle. [114] Manna also replaced +perfume for them, for it shed and excellent fragrance upon those +who ate of it. [115] + +In spite of all the excellent qualities of manna, they were not +satisfied with it, and demanded that Moses and Aaron give them +flesh to eat. These replied: "We might put up with you if you +murmured only against us, but you murmur against the Eternal. +Come forward, that you may hear the judgment of God." At once +God appeared to Moses, and said to him: "It is revealed to Me +what the congregation of Israel have said, and what they will say, +but tell them this: You have demanded two things; you have +desired bread, and I gave it to you, because man cannot exist +without it; but now, filled to satiety, you demand flesh; this also +will I give you, so that you might not say if your wish were denied. +'God cannot grant it,' but at some future time you shall make +atonement for it; I am a judge and shall assign punishment for +this." + +In the meantime, however, God granted their wish, and toward +evening thick swarms of quails came up from the sea, and covered +the whole camp, taking their flight quite low, not two ells above +the ground, so that they might be easily caught. Contrary to the +manna, which fell in the morning, the quails did not come before +evenfall; with a radiant countenance God gave them the former, as +their desire for bread was justified, but with a darkened mien, +under cover of night, He sent quails. [116] Now, because the one +food came in the morning and the second in the evening, Moses +instituted the custom among his people of taking two meals a day, +one in the morning and one in the evening; and he set the meal +with the use of meat for the evening. [117] At the same time he +taught them the prayer in which they were to offer thanks after +eating manna, which read: "Blessed be Thou, O God our Lord, +King of the world, who in Thy bounty, dost provide for all the +world; who, in Thy grace, goodwill, and mercy, dost grant food to +every creature, for Thy grace is everlasting. Thanks to Thy bounty +we have never lacked food, nor ever shall lack it, for Thy great +name's sake. For Thou suppliest and providest for all; Thou are +bountiful, and nourishest all Thy creatures which Thou has made. +Blessed be Thou, O God, that dost provide for all." [118] + +MIRIAM'S WELL + +Relieved as they were of all the cares of subsistence through the +gift of manna, it was plainly the duty of the Israelites to devote +themselves exclusively to the study of the Torah. [119] When, +therefore, they slackened in the performance of this duty, +punishment in the form of lack of water immediately overtook +them. This was the first time that they actually experienced this +want, for at Marah nothing more than alarm that this need might +come upon them, had caused them to murmur and complain. In +their distress they once more unreasonably cast reproaches upon +their leader, and disputed with him, saying: "Wherefore is this, +children, that thou hast brought us up out of Egypt, to kill us, and +our children, and our cattle with thirst?" Moses replied: "As often +as you quarrel with me, you tempt God, but God performeth +wonders and excellent deeds for you, as often as you dispute with +me, that His name may sound in glory throughout the world." + +In spite of the injury they had done him, Moses prayed to God that +He might aid them in their distress and also stand by him. "O Lord +of the world!" said he, "I am surely doomed to die. Thou biddest +me not to be offended with them, but if I obey Thy words, I shall +certainly be killed by them." God, however, replied: "Try thou to +act like Me; as I return good for evil, so do thou return to them +good for evil, and forgive their trespass; go on before the people, +and We shall see who dares touch thee." [120] Hardly had Moses +shown himself to the people, when all of them rose reverently +from their seats, whereupon God said to Moses: "How often have I +told thee not to be angry with them, but to lead them, as a shepherd +leads his flock; it is for their sake that I have set thee on this +height, and only for their sake wilt thou find grace, goodwill, and +mercy in My sight." [121] + +Then God bade him go with some elders to the rock on Horeb, and +fetch water out of it. The elders were to accompany him there, that +they might be convinced that he was not bringing water from a +well, but smiting it from a rock. To accomplish this miracle, God +bade him smite the rock with his rod, as the people labored under +the impression that this rod could only bring destruction, for +through its agency Moses had brought the ten plagues upon the +Egyptians in Egypt, and at the Red Sea; now they were to see that +it could work good also. [122] Upon God's bidding, Moses told the +people to choose from which rock they wished water to flow, +[123] and hardly had Moses touched with his sapphire rod the rock +which they had chosen, when plenteous water flowed from it. The +spot where this occurred, God called Massah, and Meribah, +because Israel had there tried their God, saying, "If God is Lord +over all, as over us; if He satisfies our needs, and will further show +us that He knows our thoughts, then will we serve Him, but not +otherwise." [124] + +The water that flowed for them on this spot served not only as a +relief for their present need, but on this occasion there was +revealed to them a well of water, which did not abandon them in +all their forty years' wandering, but accompanied them on all their +marches. [125] God wrought this great miracle for the merits of +the prophetess Miriam, wherefore also it was called "Miriam's +Well." [126] But his well dates back to the beginning of the world, +for God created it on the second day of the creation, [127] and at +one time it was in the possession of Abraham. It was this same +well that Abraham demanded back from Abimelech, king of the +Philistines, after the king's servants had violently taken it away. +But when Abimelech pretended not to know anything about it, +saying, "I wot not who hath done this thing," Abraham said: "Thou +and I will send sheep to the well, and he shall be declared the +rightful owner of the well, for whose sheep the water will spout +forth to water them. And," continued Abraham, "from that same +well shall the seventh generation after me, the wanderers in the +desert, draw their supply." [128] + +This well was in the shape of a sieve-like rock, out of which water +gushes forth as from a spout. It followed them on all their +wanderings, up hill and down dale, and wherever they halted, it +halted, too, and it settled opposite the Tabernacle. Thereupon the +leaders of the twelve tribes would appear, each with his staff and +chant these words to the well, "Spring up, O well, sing ye unto it; +nobles of the people digged it by the direction of the lawgiver with +their staves." Then the water would gush forth from the depths of +the well, and shoot up high as pillars, then discharge itself into +great streams that were navigable, and on these rivers the Jews +sailed to the ocean, and hauled all the treasures of the world +therefrom. [129] + +The different parts of the camp were separated by these rivers, so +that women, visiting each other, were obliged to make use of +ships. Then the water discharged itself beyond the encampment, +where it surrounded a great plain, in which grew every conceivable +kind of plant and tree; [130] and these trees, owing to the +miraculous water, daily bore fresh fruits. [131] This well brought +fragrant herbs with it, so that the women had no need of perfumes +on the march, for the herbs they gathered served this purpose. +[132] This well furthermore threw down soft, fragrant kinds of +grass that served as pleasant couches for the poor, who had no +pillows or bedclothes. [133] Upon the entrance to the Holy Land +this well disappeared and was hidden in a certain spot of the Sea of +Tiberias. Standing upon Carmel, and looking over the sea, one can +notice there a sieve-like rock, and that is the well of Miriam. [134] +Once upon a time it happened that a leper bathed at this place of +the Sea of Tiberias, and hardly had he come in contact with the +waters of Miriam's well when he was instantly healed. [135] + +AMALEK'S WAR AGAINST ISRAEL + +As a punishment because they had not had sufficient faith in God, +and had doubted whether He could fulfill all their wishes, and had +grown negligent in the study of the Torah and in the observance of +the laws, God turned Amalek against them during their sojourn in +Rephidim, where they had committed these sins. God dealt with +them as did that man with his son, whom he bore through the river +on his shoulders. Whenever the child saw something desirable, he +said, "Father, buy it for me," and he fulfilled the child's wish. After +the son had in this way received many beautiful things from his +father, he called to a passing stranger with these words, "Hast thou +perhaps seen my father?" Then, indignantly, the father said to his +son: "O thou fool, that sittest on my shoulder! All that thou didst +desire, did I procure for thee, and now dost thou ask of that man, +'Hast thou seen my father?'" Thereupon the father threw the child +off his shoulder, and a dog came and bit him. So did Israel fare. +When they moved out of Egypt, God enveloped them in seven +clouds of glory; they wished for bread, and He gave them manna; +they wished for flesh, and He gave them quails. After all their +wishes had been granted, they began to doubt, saying, "Is the Lord +among us, or not?" Then God answered, "You doubt My power; so +surely as you live shall you discover it; the dog will soon bite you." +Then came Amalek. [136] + +This enemy of Israel bore the name Amalek to denote the rapidity +with which he moved against Israel, for like a swarm of locusts he +flew upon them; and the name furthermore designates the purpose +of this enemy, who came to suck the blood of Israel. [137] This +Amalek was a son of Eliphaz, the first-born son of Esau, and +although the descendants of Jacob had been weaker and more +insignificant in earlier times, Amalek had left them in peace, for +he had excellent reasons to delay his attack. God had revealed to +Abraham that his seed would have to serve in the land of the +Egyptians, and had put the payment of this debt upon Isaac, and +after his death, upon Jacob and his descendants. The wicked +Amalek now said to himself, "If I destroy Jacob and his +descendants, God will impose the Egyptians bondage upon, me, +grandson of Esau, descendant of Abraham." Therefore he kept +himself in restraint as long as Israel dwelt in Egypt, but only after +the bondage predicted to the seed of Abraham had been served in +full, did he set out to accomplish the war of annihilation against +Israel, which his grandfather Esau had enjoined upon him. [138] + +No sooner had he heard of Israel's departure from Egypt, then he +set out against them and met them by the Red Sea. There, indeed, +he could work them no ill, for Moses uttered against him the +Ineffable Name; and so great was his confusion, that he was forced +to retreat without having effected his object. [139] Then, for some +time, he tried lying hidden in ambush, and in this wise molesting +Israel, but as length he gave up this game of hide-and-seek, and +with a bold front revealed himself as the open enemy of Israel. Not +alone, however, did he himself declare war upon Israel, but he also +seduced all the heathen nations to assist him in his enterprise +against Israel. Although these declined to war upon Israel, fearing +that they might have to fare like the Egyptians, they agreed to the +following plan of Amalek. He said: "Follow my expedition. Should +Israel conquer me, there will still be plenty of time for you to flee, +but should success crown my attempt, join your fate to mine, in my +undertaking against Israel." So Amalek now marched from his +settlement in Seir, which was no less than four hundred parasangs +away from the encampment of the Jews; and although five nations, +the Hittites, the Hivites, the Jebusites, the Amorites, and the +Canaanites, had their dwellings between his home and the camp of +the Jews, he insisted upon being the first to declare war upon +Israel. + +God punished Israel, who had shown themselves an ungrateful +people, by sending against them an enemy that was ungrateful, too, +never recalling that he owed his life to the sons of Jacob, who had +had him in their power after their brilliant victory over Esau and +his followers. [140] + +In his expedition against Israel he made use of his kinsman. Before +going over to open attack, he lured many unsuspecting Jews to +death by his kindly words. He had fetched from Egypt the table of +descent of the Jews; for every Jew had there to mark his name on +the bricks produced by him, and these lists lay in the Egyptian +archives. Familiar with the names of the different Jewish families, +Amalek appeared before the Jewish camp, and calling the people +by name, he invited them to leave the camp, and come out to him. +"Reuben! Simeon! Levi! etc.," he would call, "come out to me, +your brother, and transact business with me." + +Those who answered the enticing call, found certain death at his +hands; and not only did Amalek kill them, but he also mutilated +their corpses, following the example of his grandsire Esau, by +cutting off a certain part of the body, and throwing it toward +heaven with the mocking words, "Here shalt Thou have what Thou +desirest." In this way did he jeer at the token of the Abrahamic +covenant. + +So long as the Jews remained within the encampment, he could, of +course, do them no harm, for the cloud enveloped them, and under +its shelter they were as well fortified as a city that is surrounded by +a solid wall. The cloud, however, covered those only who were +pure, but the unclean had to stay beyond it, until they were +cleansed by a ritual bath, and these Amalek caught and killed. The +sinners, too, particularly the tribe of Dan, who were all +worshippers of idols, were not protected by the cloud, and +therefore exposed to the attacks of Amalek. [141] + +Moses did not himself set out to battle against this dangerous foe +of Israel, but he sent his servant Joshua, and for good reasons. +Moses knew that only a descendant of Rachel, like the Ephraimite +Joshua, could conquer the descendant of Esau. All the sons of +Jacob had taken part in the unbrotherly act of selling Joseph as a +slave, hence none of their descendants might stand up in battle +against the descendant of Esau; for they who had themselves acted +unnaturally to a brother, could hardly hope for God's assistance in +a struggle with the unbrotherly Edomites. Only the descendants of +Joseph, the man who had been generous and good to his brothers, +might hope that God would grant them aid against the unbrotherly +descendants of Esau. In many other respects, too, Joseph was the +opposite of Esau, and his services stood his descendants in good +stead in their battles against the descendants of Esau. Esau was the +firstborn of his father, but through his evil deeds he lost his +birthright; Joseph, on the other hand, was the youngest of his +father's sons, and through his good deeds was he found worthy of +enjoying the rights of a firstborn son. Joseph had faith in the +resurrection, while Esau denied it; hence God said, "Joseph, the +devout, shall be the one to visit merited punishment on Esau, the +unbelieving." Joseph associated with two wicked men, Potiphar +and Pharaoh, yet he did not follow their example; Esau associated +with two pious men, his father and his brother, yet he did not +follow their example. "Hence," said God, "Joseph, who did not +follow example of wicked men, shall visit punishment upon him +who did not follow the example of pious men." Esau soiled his life +with lewdness and murder; Joseph was chaste and shunned +bloodshed, hence God delivered Esau's descendants into the hands +of Joseph's descendants. And, as in the course of history only the +descendants of Joseph were victorious over the descendants of +Esau, so will it be in the future, at the final reckoning between the +angel of Esau and the angels of the Jews. The angel of Reuben will +be rebuffed by the angel of Esau with these words, "you represent +on who had illegal relations with his father's wife"; the angels of +Simeon and Levi will have the listen to this reproof, "You +represent people who slew the inhabitants of Shechem"; the angel +of Judah will be repulsed with the words, "Judah had illicit +relations with his daughter-in-law." And the angels of the other +tribes will be repulsed by Esau's angel, when he points out to them +that they all took part in selling Joseph. The only one whom he +will not be able to repulse will be Joseph's angel, to whom he will +be delivered and by whom he will be destroyed; Joseph will b the +flame and Esau the straw burned in the flame. [142] + +AMALEK DEFEATED + +Moses now instructed Joshua in regard to his campaign against +Amalek, saying, "Choose us out men and go out, fight with +Amalek." The words "choose us" characterize the modesty of +Moses, who treated his disciple Joshua as an equal; in these words +he has taught us that the honor of our disciples should stand as +high as our own. Joshua did not at first want to expose himself to +danger and leave the protection of the cloud, but Moses said to +him, "Abandon the cloud and set forth against Amalek, if ever thou +dost hope to set the crown upon thy head." He commanded him to +choose his warriors from among the pious and God-fearing, and +promised him that he would set a fast day for the following day, +and implore God, in behalf of the good deeds of the Patriarchs and +the wives of the Patriarchs, to stand by Israel in this war. + +Joshua acted in accordance with these commands [143] and set out +against Amalek, to conquer whom required not only skillful +strategy, but also adeptness in the art of magic. For Amalek was a +great magician and knew that propitious and the unpropitious hour +of each individual, and in this way regulated his attacks against +Israel; he attacked that one at night, whose death had been +predicted for a night, and him whose death had been preordained +for a day did he attack by day. + +But in this art, too, Joshua was his match, for he, too, knew how to +time properly the attack upon [144] individuals, and he destroyed +Amalek, his sons, the armies he himself commanded, and those +under the leadership of his sons. But in the very heat of battle, +Joshua treated his enemies humanely, he did not repay like with +like. Far was it from him to follow Amalek's example in mutilating +the corpses of the enemy. Instead with a sharp sword he cut off the +enemies' heads, an execution that does not dishonor. + +But only through the aid of Moses, did Joshua with his victory. +Moses did not go out into battle, but through his prayer and +through his influence upon the people in inspiring them with faith, +the battle was won. While the battle raged between Israel and +Amalek, Moses was stationed on a height, where, supported by the +Levite Aaron and the Judean Hur, the representatives of the two +noble tribes Levi and Judah, he fervently implored God's aid. He +said: "O Lord of the world! Through me has Thou brought Israel +out of Egypt, through me hast Thou cleft the sea, and through me +has Thou wrought miracles; so do Thou now work miracles for +me, and lend me victory to Israel, for I well know that while all +other nations fight only to the sixth hour of the day, this sinful +nation stand in battle ranks till sunset." Moses did not consider it +sufficient to pray alone to God, but he raised his hands toward +heaven as a signal for the whole nation to follow his example and +trust in God. As often as he then raised his hands to heaven and the +people prayed with him, trusting that God would lend them +victory, they were indeed victorious; as often, however, as Moses +let down his hands and the people ceased prayer, weakening in +their faith in God, Amalek conquered. But it was hard for Moses +constantly to raise his hands. This was God's way of punishing him +for being somewhat negligent in the preparations for the war +against Amalek. Hence Aaron and Hur were obliged to hold up his +arms and assist him in his prayer. As, furthermore, he was unable +to stand all that time, he seated himself on a stone, disdaining a +soft and comfortable seat, saying, "So long as Israel is in distress, I +shall share it with them." [145] + +At evenfall, the battle was not yet decided, therefore Moses prayed +to God that He might stay the setting of the sun and thus enable +Israel to draw the battle to a close. God granted this prayer, for the +sun did not set until Israel had completely destroyed their enemy. +Thereupon Moses blessed Joshua with the words, "Some day the +sun shall stand still for thy sake, as it did to-day for mine," and this +blessing was later fulfilled at Gibeon, when the sun stood still to +help Joshua in his battle against the Amorites. [146] + +Although Amalek had not received the merited punishment from +the hands of Joshua, still his enterprise against Israel had not been +entirely unavailing. The miraculous exodus of Israel out of Egypt, +and especially the cleaving of the sea, had created such alarm +among the heathens, that none among them had dared to approach +Israel. But this fear vanished as soon as Amalek attempted to +compete in battle with Israel. Although he was terrible beaten, still +the fear of the inaccessibility of Israel was gone. It was with +Amalek as with that foolhardy wight who plunged into a +scalding-hot tub. He scalded himself terribly, yet the tub became +cold through his plunge into it. Hence God was not content with +the punishment Amalek received in the time of Moses, but swore +by His throne and by His right hand that He would never forget +Amalek's misdeeds, that in this world as well as in the time of the +Messiah He would visit punishment upon him, and would +completely exterminate him in the future world. So long as the +seed of Amalek exist, the face of God is, as it were, covered, and +will only then come to view, when the seed of Amalek shall have +been entirely exterminated. + +God had at first left the war against Amalek in the hands of His +people, therefore He bade Joshua, the future leader of the people, +never to forget the war against Amalek; and if Moses had listened +intently, he would have perceived from this command of God that +Joshua was destined to lead the people into the promised land. But +later, when Amalek took part in the destruction of Jerusalem, God +Himself took up the war against Amalek, saying, "By My throne I +vow not to leave a single descendant of Amalek under the heavens, +yea, no one shall even be able to say that this sheep or that wether +belonged to an Amalekite." [147] + +God bade Moses impress upon the Jews to repulse no heathen +should he desire conversion, but never to accept an Amalekite as a +proselyte. It was in consideration of this word of God that David +slew the Amalekite, who announced to him the death of Saul and +Jonathan; for he saw in him only a heathen, although he appeared +in the guise of a Jew. [148] + +Part of the blame for the destruction of Amalek falls upon his +father, Eliphaz. He used to say to Amalek: "My son, dost thou +indeed know who will posses this world and the future world?" +Amalek paid no attention to his allusion to the future fortune of +Israel, and his father urged it no more strongly upon him, although +it would have been his duty to instruct his son clearly and fully. He +should have said to him: "My son, Israel will posses this world as +well as the future world; dig wells then for their use and build road +for them, so that thou mayest be judged worthy to share in the +future world." But as Amalek had not been sufficiently instructed +by his father, in his wantonness he undertook to destroy the whole +world. God, who tries the reins and the heart, said to him: "O thou +fool, I created thee after all the seventy nations, but for thy sins +thou shalt be the first to descend into hell." [149] + +To glorify the victory over Amalek, Moses built an altar, which +God called "My Miracle," for the miracle God wrought against +Amalek in the war of Israel was, as it were, a miracle for God. For +so long as the Israelites dwell in sorrow, God feels with them, and +a joy for Israel is a joy for God, hence, too, the miraculous victory +over Israel's foe was a victory for God. [150] + +JETHRO + +"Smite a scorner, and the simple will beware." The destruction of +Amalek brought Jethro to his senses. Jethro was originally in the +same plot with Amalek, both having incited Pharaoh against Israel, +but when he saw that Amalek lost this world and the other, he +repented of his sinful ways, saying: "There is nothing left to me but +to go over to the God of Israel"; [151] and although he dwelt in the +greatest wealth and honor, he determined to set out for the desert, +to Moses and his God. [152] Arrived at the camp of Israel, he +could not enter it, for it was enveloped by a cloud that none could +pierce, hence he wrote a letter to Moses and shot it off with an +arrow, so that it fell into the camp. [153] The letter read: "I adjure +thee, by thy two sons and by thy God, to come to meet me and +receive me kindly. If thou wilt not do if for my sake, do it for thy +wife's sake; and if thou wilt not do it for her sake, do it for thy +sons' sake." For Jethro brought with him his daughter Zipporah, +from whom Moses had been divorced, as well as her two sons, her +only children, for after her separation from Moses, she had wed no +other man. + +At first Moses was inclined to give no ear to this letter, but God +said to him: "I, through whose word the world came into being, I +bring men to Me and do not thrust them back. I permitted Jethro to +approach Me, and did not push him from Me. So do thou, too, +receive this man, who desires to betake himself under the wings of +the Shekinah, let him approach, and do not repulse him." God +herewith taught Moses that one should repulse with the left hand, +and beckon with the right. [154] + +Moses, Aaron, Nadab, and Abihu, together with the seventy elders +of Israel, carrying with them the sacred Ark, hastened to welcome +Jethro kindly; and Moses so honored his father-in-law as to make +an obeisance before him and kiss him. Before Moses told his +father-in-law of the great miracles God had wrought for Egypt, +such as the exodus from Egypt, the cleaving of the sea, the rain of +manna, and the rest, he offered him the greeting of peace; for great +is peace, that precedes event he praise of God. [155] After the +peace-greeting, Moses, to draw his father-in-law nearer to true +faith in God and His revelation, began to relate to him the miracles +that God had wrought for them at the exodus from Egypt, during +the passing through the Red Sea, and during the war with Amalek. +He said, moreover, "In the manna that God gives us we perceive +the taste of bread, of meat, of fish, in short, of all the dishes there +are. Out of the well that God gives us we draw a drink that +possesses the taste of old wine as well as new, of milk and of +honey, in short, of all the beverages that exist." "We shall," Moses +continued, "receive six other gifts from God, the land of Israel, the +future world, the new world, the sovereignty of David, the +institution of priests, and of Levites." + +When Jethro heard all this, he determined to become a Jew and to +believe in the only God, and although he felt a pang at heart upon +hearing that the Egyptians had perished - for no one should scoff at +a heathen before a proselyte who is not a Jew of ten generation's +standing - still he burst into a song of praise to God for the deeds +He had one for His people. In truth, it reflects shame upon Moses +and the sixty myriads of Jews that they had not given thanks to +God for the release from Egypt, until Jethro came and did so. He +said: "Praised be God who delivered Moses and Aaron, as well as +the whole nation of Israel, from the bondage of Pharaoh, that great +dragon, and of the Egyptians. Truly, great is the Lord before all +gods, for whereas formerly not a single slave succeeded in +escaping from Egypt, He led sixty myriads out of Egypt. There is +no god whom I had not, at some time in my life, worshipped, but +not I must admit that none is like the God of Israel. This God had +not been unbeknown to me heretofore, but now I know Him better, +for His fame will sound throughout the world, because He visited +upon the Egyptians exactly what they had planned to undertake +against Israel. They wanted to destroy Israel by water, and by +water were they destroyed." [156] + +With sacrifices and a feast was the arrival of Jethro celebrated, for +after he had made the burnt offering not far from the bush of +thorns that had been unscathed by fire, Jethro prepared a feast of +rejoicing for the whole people, [157] at which Moses did not +consider it below the dignity to wait on the guests in person. In this +he followed the example of Abraham, who in person waited on the +three angels, though they appeared in the guise of idolatrous +Arabs. + +Abraham like Moses sought to follow in the ways of the Lord, to +provide each according to his wants, and to grant to everybody +what he lacks, whether he be a righteous man, or an idolater, who +through his sins conjures up God's wrath. [158] + +To this feast the people sat down according to their tribes. They +ate, drank and were merry, while Aaron and Jethro with their +relatives sang songs of thanksgiving to God, and praised Him as +the Creator and Donor of their lives and their liberty. At the same +time they gave due appreciation to Moses, through whose courage +everything had happily come to pass. In his words of gratitude to +Moses, Jethro also gave expression to many glorious eulogies on +the people of Israel, but he especially extolled Moses, who through +difficulties and dangers had shown so much courage in the +salvation of his friends. [159] + +THE INSTALLATION OF ELDERS + +Jethro, who had come to Moses shortly before the revelation on +Mount Sinai, stayed with his son-in-law for more than a year. In +the first months, however, he had no opportunity of observing +Moses in the capacity of judge, for Moses spent the time from the +day of the revelation to the tenth day of Tishri almost entirely in +heaven. Hence Jethro could not be present at a court proceeding of +his before the eleventh day of Tishri, the first day after Moses' +return from heaven. Jethro now perceived how Moses sat like a +king upon his throne, while the people, who brought their lawsuits +before him, stood around him. This so displeased him that he said +to his son-in-law: "Why sittest thou thyself alone, and all the +people stand by thee from morning until even?" Moses answered: +"Because the people come unto me to enquire of God. It is not in +my honor that they stand, but in honor of God, whose judgement +they would know. When they are in doubt over a case of clean or +unclean, or when there is a dispute between two parties, which +they desire to have settled exactly according to the law, or in +conformity with a compromise, they come to me; and when the +parties at dispute leave me, they part as friends and no longer +enemies. I expound to the people, besides, the words of God and +His decisions." + +On the day that Moses again took up his activity as a judge, and +Jethro had for the first time the chance of observing him, came the +mixed multitude with the pleas that they, like the other Israelites, +wanted their share in the Egyptians booty. Moses' method, first +seen by him in practice, [160] struck Jethro as most absurd, and he +therefore said: "The thing that thou doest is not good," through +delicacy softening his real opinion, "It is bad" to "It is not good." +[161] "The people," he continued, "will surely unbraid thee and +Aaron, his two sons Nadab and Abihu, and the seventy elders, if +thou continuest in this fashion. But if thou hearkenest now to my +voice, thou wilt fare well, provided God approves of my plan. This +is, that thou shalt be 'the vessel of the revelations of God,' and shalt +lay the revelations of God before the people, as often as thou +receivest them; so that they may understand the exposition of the +Torah, as well as its decisions. And thou shalt instruct them how to +pray in the synagogues, how to tend the sick, how to bury their +dead, how to render the services of friendship to one another, how +to practice justice, and how, in some cases, not to insist on strict +justice. But as for trying the people as a judge, thou shouldst, in +accordance with thy prophetic insight, choose men that are +possessed of wisdom, fear of God, modesty, hate of covetousness, +love of truth, love of humanity, and a good name, and these shall +devote all their time to trials, and to the study of the study of the +Torah. If God approve my plan, then wilt thou and Aaron, his sons +and the seventy elders, and all the people dwell in peace." [162] + +This counsel of Jethro's found great favor in Moses' eyes, for he +had been only too well aware of the difficulties and annoyances +with which he had had to contend. The people were very +disputatious, being willing to spend seventy silverlings in litigation +costs for the sake of gaining one silverling, and did their utmost to +lengthen their disputes at law. When on say that Moses was about +to cast a decision against him, he demanded that his lawsuit be +adjourned, declaring that had witnesses and other proofs, which he +would bring forward on the next occasion. But they were not +merely litigious and disputations, they were also spiteful, and +vented their temper on Moses. If Moses went out early, they would +say: "Behold the son of Amram, who betakes himself early to the +gathering of manna, that he may get the largest grains." If he went +out late, they would say: "Behold the son of Amram, he goes +through the multitude, to gather in marks of hone." But if he chose +a path aside from the crowd, they said: "Behold the son of Amram, +who makes it impossible for us to follow the simple +commandment, to hone a sage." Then Moses said: "If I did this you +were not content, and if I did that you were not content! I can no +longer bear you alone. 'The Eternal, your God, hath multiplied you, +and behold, ye are this day as the stars of heaven for multitude. +The Lord, God of you fathers, make you a thousand times so many +as ye are, and bless you, as he hath promised you!" + +The Israelites were not content with this blessing of Moses, and +said to him: "O our teacher Moses, we do not desire thee to bless +us, we have had much greater blessings given to us. God spoke to +our father Abraham: 'I will bless thee and in multiplying I will +multiply thy seed as the stars of the heaven, and as the sand which +is upon the sea shore,' and thou dost limit our blessings." Moses +cried: "I am only a creature of flesh and blood, limited in my +powers, hence is my blessing limited. I give you my blessing, but +the blessing of God remains preserved for ye, and He will bless +you unlimitedly, and multiply you as the fish of the sea and the +sands on the seashore, as the star in the sky and the plants on the +earth." [163] + +After he had bestowed his blessing upon them, he asked them to +propose capable pious men, that he might appoint them as judges +and leaders over them. He said: "If a man were to present himself +to me as a candidate for this position of honor, I alone should not +be able to decide to what tribe he belonged, and whence he came; +but you know them, and hence it is advisable for you to propose +them. Do not think, however, that I feel I must abide by your +choice, for it depends solely upon me, whether or not I shall +appoint them." + +The people were very eager to carry this plan of Moses into +execution, and requested him to settle the matter as quickly as +possible. But their motive was self-interested, for every one among +them said: "Moses will now appoint about eighty thousand +officials. If I myself should not be among them, surely my son will +be, and if not he, my grandson, and with a gift of some kind it will +be an easy matter to induce such a judge to look after my interests +at court." Moses, of course, was not deceived about their true +sentiments; still, he paid no further attention to them, and picked +out the best men among the people, though they were not +possessed of nearly all the good qualities Jethro had thought +essential for judges and leaders of people. With kindly words he +invited them to assume their offices, and said: "Blessed are ye that +are judged worthy of being leader of the children of Abraham, +Isaac, and Jacob, of a people whom God called His friends, His +brothers, His flock, and other titles of love." He impressed upon +them that they must possess much patience, and must not become +impatient if a lawsuit is brought before them more than once. +"Heretofore," he said, "you belonged to yourselves, but from now +you belong to the people; for you judge between every man, and +his brother and his neighbor. If ye are to appoint judges, do so +without respect of persons. Do not say 'I will appoint that man +because he is a handsome man or a strong man, because he is my +kinsman, or because he is a linguist.' Such judges will declare the +innocent guilty and the guilty innocent, not through wickedness, +but through ignorance; and God will reckon the appointment of +such judges against you, as a perversion of justice, on account of +your respect of persons. If a wealthy man and a poor man come +before you to court, do not say: 'Why should I insult the rich man +for so small a matter? I will rather give judgement in his favor, and +then, outside the court, tell him to give the poor man what he +demands, as he is in the right.' But do not, on the other hand, if the +poor man is in the wrong, say: 'The rich man is obliged to assist the +poor anyhow, I will now decide in favor of the poor, that in a +decent way he may, without begging, obtain money from his rich +fellow-man.' Do not, moreover, say: 'I fear to pronounce +judgement, lest that man kill my son, burn my barn, or destroy my +plants,' for the judgement is God's." + +After these admonitions, Moses instructed the new judges in legal +procedure, in both civil and criminal cases, and at the same time +urged the people no to deny the judges the veneration due him. +[164] For great is the importance of justice. For him who hates it, +there is no remedy; but the judge who decides conscientiously is +the true peacemaker, for the weal of Israel, of the commonwealth, +and indeed of all living creatures. [165] + +JETHRO REWARDED + +Although the installation of elders on Moses' part came to pass in +accordance with the command of God, still it was Jethro upon +whose advice Moses besought God to lighten his burden, and to +permit him partly to transfer the leadership of the people to others. +[166] Hence he did not conceal the name of the adviser, but +announced it to all the people, and immortalized him as such in the +Holy Scriptures; for he deemed it praiseworthy to appreciate duly +the merits of others. [167] It had, however, been part of God's +scheme to reward Jethro for the love he bore the Torah; and for +this reason did He allow it to come to pass that Moses had to have +his attention called to the plan of installing the elders through his +father-in-law, that the Holy Scriptures might devote a whole +chapter to the plan of Jethro. [168] + +This, however, is not the only reward for Jethro's piety, who, in his +love for the Torah, excelled all proselytes. A miracle occurred on +the very first day of his arrival in camp for manna in his honor +descended at the noon hour, the hour of his arrival; and, moreover, +in as great quantities as was wont to rain down for sixty myriads of +Israelites. He did not have to exert himself to gather the food, for it +came over his body, so all he had to do was to carry his hand to his +mouth to partake of it. [169] Jethro, nevertheless, did not remain +with Moses, but returned to his native land. Moses, of course, tried +to persuade his father-in-law to stay. He said to him: "Do not think +that we shall continue to move thus slowly through the desert, nay, +we shall now move directly to the promised land." Only to urge +Jethro to stay longer with them did Moses use the words "we +move," so that his father-in-law might believe that Moses too +would enter the promised land, for otherwise he would hardly have +allowed himself to be persuaded to join the march to Palestine. +Moses continued: "I do not want to mislead thee, hence I will tell +thee that the land will be divided only among the twelve tribes, +and that thou has no claim to possession of lands; but God bade us +be kind to the proselytes, and to thee we shall be kinder than to all +other proselytes." Jethro, however, was not to be persuaded by his +son-in-law, considering himself in duty bound to return to his +native land. For the inhabitants of his city had for many years +made a habit of having him store their valuable, as none possessed +their confidence in such a measure as he. If he had stayed still +longer with Moses, people would have declared that he had +absconded with all these things and fled to Moses to share it with +him, and that would have been a blot on his fair name and that of +Moses. Jethro had furthermore made many debts during the year in +which he came to Moses, for, owing to the hail God had sent upon +Egypt before the exodus of Israel, a great famine had arisen in +Jethro's home too, and he had found himself obliged to lend money +for the support of the poor. If he were not now to return to his +home, people would say that he had run away in order to evade his +creditors, and such talk concerning a man of piety would have +been desecration of the Divine Name. So he said to Moses: "There +are people who have a fatherland, but no property there; there are +also property-holders who have no family; but I have a fatherland, +and have property there as well as a family; hence I desire to return +to my fatherland, my property, and my family." But Moses would +not yield so soon, and said to his father-in-law: "If thou dost not +accompany us as a favor, I will command thee to do so, that the +Israelites might not say thou hadst been converted to our religion +only in the expectation of receiving a share in the promised land, +but hadst returned to thy home when thou didst discover that +proselytes have no claim on property in the Holy Land. Through +thy refusal to move with us, thou wilt give the heathens an +opportunity to say that the Jews do not accept proselytes, since +they did not accept even their own king's father-in-law, but +allowed him to return to his own land. Thy refusal will injure the +glory of God, for the heathens will keep away from the true faith. +But if thou wilt wander with us, I assure thee that they seed shall +share with us the Temple, the Torah, and the future reward of the +pious. How canst thou, moreover, who hast seen all the miracles of +God wrought for us during the march through the desert; who wert +a witness of the way in which even the Egyptians became fond of +us - how canst thou now depart from us? It is a sufficient motive +for thee to remain with us, in order to officiate as a member of the +Sanhedrin, and teach the Torah. We, on our part, want to retain +thee, only that thou mightest in difficult cases enlighten our eyes; +for thou wert the man who gave us good and fair counsel, to which +God Himself could not refuse His assent." Jethro replied: "A +candle may glow in the dark, but not when the sun and the moon; +of what avail would my candle-light be? I had, therefore, better +return to my home city that I may make proselytes of its +inhabitants, instruct them in the Torah, and lead them under the +wings of the Shekinah." Amid great marks of honor, and provided +with rich gifts, Jethro returned to his home, where he converted his +kinsmen and his compatriots to the belief in the true God, as he +had intended. [170] + +The descendants of Jethro later settled in Palestine, where the +fruitful land of Jericho was allotted to them as a dwelling place. +After the capture of Palestine, the tribes, by mutual consent, +agreed that the fertile strip of land at Jericho should fall to the +share of the tribe on whose land the Temple was to be erected. But +when its erection was postponed for a long time, they agreed to +allot this piece of land to Jethro's sons, because they, being +proselytes, had no other possession in the Holy Land. Four hundred +and eighty years did the descendants of Jethro dwell in Jericho, +when, upon the erection of the Temple at Jerusalem, they +relinquished it to the tribe of Judah, who claimed it as an +indemnity for the site of the Temple. [171] + +Jethro's descendants inherited his devotion to the Torah, like him +dedicating their lives entirely to its study. So long as Joshua lived, +they sat at this master's feet, but when he died, they said: "We left +our fatherland and came here only for the sake of studying the +Torah; if we were now to spend our time in cultivating the soil, +when should we study the Torah?" They therefore gave up their +dwelling-place in Jericho, and moved to the cold barren +wilderness, to Jabez, who there had his house of instruction. But +when they there beheld the priests, the Levites, and the noblest of +the Jews, they said, "How can we, proselytes, presume to sit beside +these?" Instead of sitting within the house of instruction, they +remained at the entrance of it, where they listened to the lectures, +and in this manner made further progress in the study of the Torah. +[172] They were rewarded for their piety, their prayer was heard +by God, and their good deeds served as a protection to Israel; and +on account of their pious actions they were called "the families of +the scribes," the Tirathites, the Shimeathites, and the Suchathites, +names designating their piety and devotion to the Torah. + +One of the descendants of Jethro was Jonadab, son of Rechab, +who, when he heard from a prophet that God would destroy the +Temple, bade all his children, as a toke of mourning, to drink no +wine, use no oil for anointing themselves, nor cut their hair, nor +dwell in houses. The Rechabites obeyed this command of their +sire, and as a reward for this, God made a covenant with them that +their descendants should always be members of the Sanhedrin, and +teachers of Israel. The covenant with the Rechabites was even +stronger than that with David, for to the house of the latter God +promised to keep the covenant only if his descendants were pious, +but He made an unconditional covenant with the Rechabites. God +rewarded them for their devotion to Him in this way, although they +did not belong to the Jewish nation. From this one can gather how +great would have been their reward if they had been Israelites. +[173] + +THE TIME IS AT HAND + +Moses sent his father-in-law Jethro back to his home, shortly +before the revelation on Mount Sinai. He thought: "When God +gave us a single commandment of the Torah in Egypt, the +Passover, He said, 'There shall no stranger eat thereof.' Surely +Jethro may not look on when God bestows on us the whole Torah." +Moses was right: God did not want Jethro to be present at the +revelation. He said: "Israel was in Egypt, bound to work with clay +and bricks, at the same time as Jethro was sitting at home in peace +and quiet. He who suffers with the community shall share their +future joys, but he who does not share the sufferings of the +community shall not take part in their rejoicing." [174] + +God had not only good cause to delay the giving of the Torah until +after the departure of Jethro, but the time He chose to bestowing it +was also chosen for a good reason. Just as a female proselyte, or a +woman freed from captivity, or an emancipated slave, may not +enter wedlock before she has for three months lived as a free +Jewess, so God also waited three months after the deliverance of +Israel from the bondage and the slavery of Egypt, before His union +with Israel on Mount Sinai. [175] God furthermore treated His +bride as did that king who went to the marriage ceremony only +after he had overwhelmed his chosen bride with many gifts. So did +Israel first receive manna, the well, and the quails, and not till then +was the Torah granted them. Moses, who had received this +promise when God had first appeared to him, viz., "When thou has +brought forth the people out of Egypt, ye shall serve God upon this +mountain" - waited most longingly for the promised time, saying, +"When will this time come to pass?" When the time drew near, +God said to Moses, "The time is at hand when I shall bring about +something entirely new." + +This new miracle of which God spoke was the healing of all the +sick among the Jews. God had wanted to give the Torah to the +Jews immediately after the exodus from Egypt, but among them +were found many that were lame, halt, or deaf; wherefore God +said: "The Torah is without a blemish, hence would I not bestow it +on a nation that has in it such as are burdened with defects. Nor do +I want to wait until their children shall have grown to manhood, +for I do not desire any longer to delay the delight of the Torah." +For these reasons nothing was left Him to do, but to heal those +afflicted with disease. In the time between the exodus from Egypt +and the revelation on Mount Sinai, all the blind among the +Israelites regained their sight, all the halt became whole, so that +the Torah might be given to a sound and healthy people. God +wrought for that generation the same miracle which He will +hereafter bring about in the future world, when "the eyes of the +blind shall be opened, the ears of the deaf shall be unstopped, the +lame man leap as an hart, and the tongues of the dumb sing." [176] +Not only physically was this generation free from blemishes, but +spiritually, too, it stood on a high plane, and it was the combined +merits of such a people that made them worthy of their high +calling. Never before or after lived a generation as worthy as this +of receiving the Torah. Had there been but one missing, God +would not have given them the Torah: "for He layeth up wisdom +for the righteous; He is a buckler to them that walk uprightly." +[177] + +For one other reason did God delay the revelation of the Torah. He +had intended giving them the Torah immediately after their exodus +from Egypt, but at the beginning of the march through the desert, +great discord reigned among them. Nor was harmony established +until the new moon of the third month, when they arrived at Mount +Sinai; whereupon God said: "The ways of the Torah are ways of +loveliness, and all its paths are paths of peace; I will yield the +Torah to a nation that dwells in peace and amity." [178] This +decision of God, now to give them the Torah, also shows how +mighty is the influence of penance. For they had been sinful upon +their arrival at Mount Sinai, continuing to tempt God and doubting +His omnipotence. After a short time, however, they changed in +spirit; and hardly had they reformed, when God found them worthy +of revealing to them the Torah. + +The third month was chosen for the revelation, because everything +that is closely connected with the Torah and with Israel is triple in +number. The Torah consists of three parts, the Pentateuch, the +Prophets, and the Hagiographa; similarly the oral law consists of +Midrash, Halakah, and Haggadah. The communications between +God and Israel were carried on by three, Moses, Aaron, and +Miriam. Israel also is divided into three divisions, priests, Levites, +and laymen; and they are, furthermore, the descendants of the +three Patriarchs, Abraham, Isaac, and Jacob. For God has a +preference for "the third": It was the third of Adam's sons, Seth, +who became the ancestor of humanity, and so too it was the third +among Noah's sons, Shem, who attained high station. Among the +Jewish kings, too, it was the third, Solomon, whom God +distinguished before all others. The number three plays a +particularly important part in the life of Moses. He belonged to the +tribe of Levi, which is not only the third of the tribes, but has a +name consisting of three letters. He himself was the third of the +children of the family; his own name consists of three letters; in +his infancy he had been concealed by his mother throughout three +months; and in the third month of the year, after a preparation of +three days, did he receive the Torah on a mountain, the name of +which consists of three letters. [179] + +THE GENTILES REFUSE THE TORAH + +The mountain on which God made his revelation bears six names: +It is called the Desert Sin, because God there announced His +commandments; it is called the Desert Kadesh, because Israel was +sanctified there; the Desert Kadmut because the pre-existing Torah +was there revealed; the Desert Paran because Israel there was +greatly multiplied; the Desert Sinai because the hatred of God +against the heathens began there, for the reason that they would +not accept the Torah; and for this same reason is it called Horeh, +because the annihilation of the heathens was there decreed by God. +[180] For the wrath of God against the heathens dates from their +refusal to accept the Torah offered them. + +Before God gave Israel the Torah, He approached every tribe and +nation, and offered them the Torah, that hereafter they might have +no excuse to say, "Had the Holy one, blessed be He, desired to give +us the Torah, we should have accepted it." He went to the children +of Esau and said, "Will ye accept the Torah?" They answered Him, +saying, "What is written therein?" He answered them, "Thou shalt +not kill." Then they all said: "Wilt Thou perchance take from us +the blessing with which our father Esau was blessed? For he was +blessed with the words, 'By thy sword shalt thou live." We do not +want to accept the Torah." Thereupon He went to the children of +Lot and said to them, "Will ye accept the Torah?" They said, +"What is written therein?" He answered, "Thou shalt not commit +unchastity." They said: "From unchastity do we spring; we do no +want to accept the Torah." Then He went to the children of +Ishmael and said to them, "Do ye want to accept the Torah?" They +said to Him, "What is written therein?" He answered, "Thou shalt +not steal." They said: "Wilt Thou take from us the blessing with +which our father was blessed? God promised him: 'His hand will +be against every man.' We do not want to accept the Thy Torah." +Thence He went to all the other nations, who likewise rejected the +Torah, saying: "We cannot give up the law of our fathers, we do +not want Thy Torah, give it to Thy people Israel." Upon this He +came to Israel and spoke to them, "Will ye accept the Torah?" +They said to Him, "What is written therein?" He answered, "Six +hundred and thirteen commandments." They said: "All that the +Lord has spoken will we do and be obedient." [181] "O Lord of the +world!" they continued, "We acted in accordance with Thy +commandments before they were revealed to us. Jacob fulfilled the +first of the Ten Commandments by bidding his sons put away +strange gods that were among them. Abraham obeyed the +commandment not to take the name of the Lord in vain, for he +said: 'I have lifted up mine hand unto the Lord, the most high God.' +Joseph fulfilled the commandment to remember the Sabbath and +keep it holy; and when his brothers came to him, he had everything +for their welcome prepared on Friday. Isaac observed the law to +honor his father and his mother, when he allowed Abraham to bind +him on the altar as a sacrifice. Judah observed the commandment +not to kill when he said to his brothers, 'What profit is it if we slay +our brother and conceal his blood?' Joseph observed the law: 'Thou +shalt not commit adultery,' when he repulsed the desire of the wife +of Potiphar. The other sons of Jacob observed the commandment: +'Thou shalt not steal,' saying: 'How then should we steal out of thy +lord's house silver and gold?' Abraham observed the +commandment: 'Thou shalt not bear false witness,' for he was a +true witness, and bore witness before all the world that Thou art +the Lord of all creation. It was Abraham, also, who observed the +last of the Ten Commandments 'Thou shalt not covet,' saying: 'I +will not take from a thread even to a shoe-latchet.'" [182] + +THE CONTEST OF THE MOUNTAINS + +While the nations and peoples were refusing to accept the Torah, +the mountains among themselves were fighting for the honor of +being chosen as the spot for the revelation. One said: "Upon me +shall the Shekinah of God rest, and mine shall be this glory," +whereupon the other mountain replied: "Upon me shall the +Shekinah rest, and mine shall be this glory." The mountain of +Tabor said to the mountain of Hermon: "Upon me shall the +Shekinah rest, mine shall be this glory, for in times of old, when in +the days of Noah the flood came over the earth, all the mountains +that are under the heavens were covered with water, whereas it did +not reach my head, nay, not even my shoulder. All the earth was +sunk under water, but I, the highest of the mountains, towered high +above the waters, hence I am called upon to bear the Shekinah." +Mount Hermon replied to Mount Tabor: "Upon me shall the +Shekinah rest, I am the destined one, for when Israel wished to +pass through the Red Sea, it was I who enabled them to do so, for I +settled down between the two shores of the sea, and they moved +from one side to the other, through my aid, so that not even their +clothes became wet." Mount Carmel was quite silent, but settled +down on the shore of the sea, thinking: "If the Shekinah is to +repose on the sea, it will rest upon me, and if it is to repose on the +mainland, it will rest upon me." Then a voice out of the high +heavens rang out and said: "The Shekinah shall not rest upon these +high mountains that are so proud, for it is not God's will that the +Shekinah should rest upon high mountains that quarrel among +themselves and look upon one another with disdain. He prefers the +low mountains, and Sinai among these, because it is the smallest +and most insignificant of all. Upon it will He let the Shekinah +rest." [183] The other mountains hereupon said to God, "Is it +possible that Thou are partial, and wilt give us no reward for our +good intention?" God replied: "Because ye have striven in My +honor will I reward ye. Upon Tabor will I grant aid to Israel at the +time of Deborah, and upon Carmel will I give aid to Elijah." [184] + +Mount Sinai was given the preference not for its humility alone, +but also because upon it there had been no worshipping of idols; +whereas the other mountains, owing to their height, had been +employed as sanctuaries by the idolaters. [185] Mount Sinai has a +further significance, too, for it had been originally a part of Mount +Moriah, on which Isaac was to have been sacrificed; but Sinai +separated itself from it, and came to the desert. Then God said: +"Because their father Isaac lay upon this mountain, bound as a +sacrifice, it is fitting that upon it his children receive the Torah." +Hence God now chose this mountain for a brief stay during the +revelation, for after the Torah had been bestowed, He withdrew +again to heaven. In the future world, Sinai will return to its original +place, Mount Moriah, when "the mountain of the Lord's house +shall be established in the top of the mountains, and shall be +exalted above the hills." [186] + +Just as Sinai was chosen as the spot for the revelation owing to its +humility, so likewise was Moses. When God said to Moses, "Go, +deliver Israel," he in his great humility, said: "Who am I that I +should go to Pharaoh and lead the children of Israel out of Egypt? +There are nobler and wealthier than I." But God replied: "Thou are +a great man, thee have I chosen out of all Israel. Of thee shall the +prophet of the future say, 'I have laid help upon one that is mighty; +I have exalted on chosen out of the people.'" Moses in his humility, +however, still stood apart and would not accept the office offered +him, until God said to him "Why dost thou stand apart? If they are +not to be delivered by thee, by none other will they be delivered." +When, likewise, at God's command Moses had erected the +Tabernacle, he did not enter it, out of great humility, until God +said to him, "Why dost thou stand outside? Thou are worthy to +serve Me." [187] + +THE TORAH OFFERED TO ISRAEL + +On the second day of the third month, Moses received word form +God to betake himself to Mount Sinai, for without this direct +summons he would not have gone there. This time, as at all times, +when God desired to speak with Moses, He twice called him by +name, and after he had answered, "Here I am," God's revelation to +him followed. [188] When Moses had been carried to God in a +cloud, which was always ready to bear him to God and the restore +him to men, God said to him: "Go and acquaint the women of +Israel with the principles of Judaism, and try with kindly words to +persuade them to accept the Torah; but expound the full contents +of the Torah to the men, and with them speak solemn words +concerning it." + +There were several reasons for his going to the women first. God +said: "When I created the world, I gave My commandment +concerning the forbidden fruit to Adam only, and not to his wife +Eve, and this omission had the effect that she tempted Adam to +sin. Hence it appears advisable that the women first hear My +commandments, and the men will then follow their counsel." [189] +God, furthermore, knew that women are more scrupulous in their +observance of religious percepts, and hence He first addressed +Himself to them. Then, too, God expected the women to instruct +their children in the ways of the Torah, wherefore He sent His +messenger first to them. [190] + +The words that Moses was to address to the women as well as to +the men, to the Sanhedrin as well as to the people, were as follows: +"You yourselves have seen - for it is not from writings, or through +tradition, or from the mouths of others that ye learn it - what I did +for you in Egypt; for although they were idolaters, slayers of men, +and men of lewd living, still I punished them not for these sins, but +only for the wrong done to you. But ye will I carry on the wings of +eagles, on the day of the revelation at Sinai, and ye will I bring to +Me when the Temple shall be erected. Since I have wrought for +you so many miracles, even before you had received the Torah and +observed the laws, how many more miracles will I work for you, +when you will have received the Torah and observed the laws! The +beginning of all things is hard, but as soon as you will have grown +accustomed to obedience, all else will be easy to you. If you will +now observe the Abrahamic covenant, the Sabbath, and the +commandment against idolatry, then will you be My possession; +for although everything belongs to Me, Israel will be My especial +possession, because I led them out of Egypt, and freed them from +bondage. With respect to Israel, God is like one who receive many +fields as an heritage, but one he purchased himself, and the one he +earned was dearest to his heart. I will reign alone over you, as My +possession, I and none other, so long as you keep yourselves aloof +from other peoples. If not, other peoples shall reign over you. But +if you obey Me, you shall be a nation, not only free from care, but +also a nation of priests, and a holy nation." + +If Israel had not sinned through worshipping the Golden Calf, there +would be among them no caste of priests, the nation would have +been a nation of priests, and it was only after their sin that the +greater part of the people lost the right to priesthood. + +God now instructed Moses to transmit to the people His words +without adding to them or diminishing from them, in the precise +order and in the same tongue, the Hebrew. Moses hereupon betook +himself to the people to deliver his message, without first seeing +his family. He first addressed the word of God to the elders, for he +never forgot the honor due the elders. Then, in simple and well +arranged form, he repeated it to all the people, including the +women. Joyfully and of his own impulse, every Israelite declared +himself willing to accept the Torah, whereupon Moses returned to +God to inform Him of the decision of the people. For although +God, being omniscient, had no need of hearing from Moses the +answer of the people, still propriety demands that one who is sent +on a message return to make a report of his success to him who +sent him. God hereupon said to Moses: "I will come to thee in a +thick cloud and repeat to thee the commandments that I gave thee +on Marah, so that what thou tellest them may seem to the people +as important as what they hear from Me. But not only in thee shall +they have faith, but also in the prophets and sages that will come +after thee." + +Moses then returned to the people once more, and explained to +them the serious effects that disregard of the law would have upon +them. The first time he spoke to them about the Torah, he +expounded its excellencies to them, so as to induce them to accept +it; but now he spoke to them of the terrible punishments they +would bring upon themselves, if they did not observe the laws. The +people did not, however, alter their resolution, but were full of joy +in the expectation of receiving the Torah. They only wished Moses +to voice to God their desire to hear Him impart His words directly +to them, so they said to Moses, "We want to hear the words of our +King from Himself." They were not even content with this, but +wanted to see the Divine presence, for "hearing is not like seeing." +God granted both their wishes, and commanded Moses to tell them +to prepare themselves during the next two days for receiving the +Torah. [191] + +ISRAEL PREPARES FOR THE REVELATION + +Just as one who is to be admitted to Judaism must first submit to +the three ceremonies of circumcision, baptism, and sacrifice, so +Israel did not receive the Torah until they had performed these +three ceremonies. They had already undergone circumcision in +Egypt. Baptism was imposed upon them two days before the +revelation on Mount Sinai. On the day preceding the revelation +Moses recorded in a book the covenant between Israel and their +God, and on the morning of the day of the revelation, sacrifices +were offered as a strengthening of the covenant. [192] + +As there were no priests at that time, the service was performed by +the elders of Israel, who in spite of their age performed their duty +with youthful vigor. [193] Moses erected an altar on Mount Sinai, +as well as twelve memorial pillars, one for each tribe, and then +bade them bring bulls, as a burnt offering and a peace offering. +[194] The blood of these animals was then separated exactly into +two halves. This was attended to by the angel Michael, who guided +Moses' hand, and so conducted the separation of the blood that +there might be not a drop more in one half than in the other. God +upon this said to Moses: "Sprinkle the one half of the blood upon +the people, as a token that they will not barter My glory for the +idols of other peoples; and sprinkle the other half on the altar, as a +token that I will not exchange them for any other nation." Moses +did as he was bidden, and lo! the miracle came to pass that the +blood of a few animals sufficed to sprinkle every single Israelite. + +Before this covenant between God and Israel had been made, +Moses read aloud to the people all of the Torah, that they might +know exactly what they were taking upon themselves. This +covenant was made a second time in the desert of Moab by Moses, +and a third time by Joshua after the entrance into the promised +land, on the mountains of Gerizim and Ebal. [195] + +Although the people had now clearly expressed their desire to +accept the Torah, still God hesitated to give it to them, saying: +"Shall I without further ado give you the Torah? Nay, bring Me +bondsmen, that you will observe it, and I will give you the Torah." +Israel: "O Lord of the world! Our fathers are bondsmen for us." +God: "Your fathers are My debtors, and therefore not good +bondsmen. Abraham said, 'Whereby shall I know it?' and thus +proved himself lacking in faith. Isaac loved Esau, whom I hated, +and Jacob did not immediately upon his return from Padan-Aram +keep his vow that he had made upon his way there. Bring Me good +bondsmen and I will give you the Torah." Israel: "Our prophets +shall be our bondsmen." God: "I have claims against them, for 'like +foxes in the deserts became your prophets.' Bring Me good +bondsmen and I will give you the Torah." Israel: "We will give +Thee our children as bondsmen." God: "Well, then, these are good +bondmen, on whose bond I will give you the Torah." Hereupon the +Israelites brought their wives with their babes at their breasts, and +their pregnant wives, and God made the bodies of the pregnant +women transparent as glass, and He addressed the children in the +womb with these words: "Behold, I will give your fathers the +Torah. Will you be surety for them that they will observe it?" They +answered: "Yea." He furthermore said: "I am your God." They +answered: "Yea." "Ye shall have no other gods." They said: "Nay." +In this wise the children in the womb answered every +commandment with "Yea," and every prohibition with "Nay." As it +was the little children upon whose bond God gave His people the +Torah, it comes to pass that many little children die when Israel +does not observe the Torah. [196] + + +THE REVELATION ON MOUNT SINAI + +From the first day of the third month, the day on which Israel +arrived at Mount Sinai, a heavy cloud rested upon them, and every +one except Moses was forbidden to ascend the mountain, yea, they +durst not even stay near it, lest God smite those who pushed +forward, with hail or fiery arrows. [197] The day of the revelation +announced itself as an ominous day even in the morning, for +diverse rumblings sounded from Mount Sinai. Flashes of lightning, +accompanied by an ever swelling peal of horns, moved the people +with mighty fear and trembling. God bent the heavens, moved the +earth, and shook the bounds of the world, so that the depths +trembled, and the heavens grew frightened. His splendor passed +through the four portals of fire, earthquake, storm and hail. The +kings of the earth trembled in their palaces, and they all came to +the villain Balaam, and asked him if God intended the same fate +for them as for the generation of the flood. But Balaam said to +them: "O ye fools! The Holy One, blessed be He, has long since +promised Noah never again to punish the world with a flood." The +kings of the heathen, however, were not quieted, and furthermore +said: "God has indeed promised never again to bring a flood upon +the world, but perhaps He now means to destroy it by means of +fire." Balaam said: "Nay, God will not destroy the world either +through fire or through water. The commotion throughout nature +was caused through this only, that He is not about to bestow the +Torah upon His people. 'The Eternal will give strength unto His +people.'" At this all the kings shouted, "May the Eternal bless His +people with peace," and each one, quieted in spirit, went to his +house. [198] + +Just as the inhabitants of the earth were alarmed at the revelation, +and believed the end of all time had arrived, so too did the earth. +She thought the resurrection of the dead was about to take place, +and she would have to account for the blood of the slain that she +had absorbed, and for the bodies of the murdered whom she +covered. The earth was not calmed until she heard the first words +of the Decalogue. [199] + +Although phenomena were perceptible on Mount Sinai in the +morning, still God did not reveal Himself to the people until noon. +For owing to the brevity of the summer nights, and the +pleasantness of the morning sleep in summer, the people were still +asleep when God had descended upon Mount Sinai. Moses betook +himself to the encampment and awakened them with these words: +"Arise from your sleep, the bridegroom is at hand, and is waiting +to lead his bride under the marriage-canopy." Moses, at the head of +the procession, hereupon brought the nation to its bridegroom, +God, to Sinai, himself going up the mountain. [200] He said to +God: "Announce Thy words, Thy children are ready to obey them." +These words of Moses rang out near and far, for on the occasion, +his voice, when he repeated the words of God to the people, had as +much power as the Divine voice that he heard. [201] + +It was not indeed quite of their own free will that Israel declared +themselves ready to accept the Torah, for when the whole nation, +in two divisions, men and women, approached Sinai, God lifted up +this mountain and held it over the heads of the people like a +basket, saying to them: "If you accept the Torah, it is well, +otherwise you will find you grave under this mountain." They all +burst into tears and poured out their heart in contrition before God, +and then said: "All that the Lord hath said, will we do, and be +obedient." [202] Hardly had they uttered these words of +submission to God, when a hundred and twenty myriads of angels +descended, an provided every Israelite with a crown and a girdle of +glory - Divine gifts, which they did not lose until they worshipped +the Golden Calf, when the angels came and took the gifts away +from them. [203] At the same time with these crowns and girdles +of glory, a heavenly radiance was shed over their faces, but this +also they later lost through their sins. Only Moses retained it, +whose face shone so brightly, that if even to-day a crack were +made in his tomb, the light emanating from his corpse would be so +powerful that it could not but destroy all the world. [204] + +After God had bestowed upon Israel these wonderful gifts, He +wanted to proceed to the announcement of the Torah, but did not +desire to do so while Moses was with Him, that the people might +not say it was Moses who had spoken out of the cloud. Hence He +sought an excuse to be rid of him. He therefore said to Moses: "Go +down, warn the people, that they shall not press forward to see, for +if even one of them were to be destroyed, the loss to Me would be +as great as if all creation had been destroyed. Bid Nadab and +Abihu also, as well as the first born that are to perform priestly +duties, beware that they do not press forward." Moses, however, +desirous of remaining with God, replied: "I have already warned +the people and set the bounds beyond which they may not +venture." God hereupon said to Moses: "Go, descend and call upon +Aaron to come up with thee, but let him keep behind thee, while +the people do not move beyond the positions thou hadst assigned +them." Hardly had Moses left the mountain, when God revealed +the Torah to the people. [205] + +This was the sixth revelation of God upon earth since the creation +of the world. The tenth and last is to take place on the Day of +Judgement. + +The heavens opened and Mount Sinai, freed from the earth, rose +into the air, so that its summit towered into the heavens, while a +thick cloud covered the sides of it, and touched the feet of the +Divine Throne. [206] Accompanying God on one side, appeared +twenty-two thousand angels with crowns for the Levites, the only +tribe that remained true to God while the rest worshipped the +Golden Calf. On the second side were sixty myriads, three +thousand five hundred and fifty angels, each bearing a crown of +fire for each individual Israelite. Double this number of angels was +on the third side, whereas on the fourth side they were simply +innumerable. For God did not appear from one direction, but from +all four simultaneously, which, however, did not prevent His glory +from filling the heaven as well as all the earth. [207] +In spite of these innumerable hosts of angels there was no +crowding on Mount Sinai, no mob, there was room for all the +angels that had appeared in honor of Israel and the Torah. They +had, however, at the same time received the order to destroy Israel +in case they intended to reject the Torah. [208] + +THE FIRST COMMANDMENT + +The first word of God on Sinai was Anoki, "It is I." It was not a +Hebrew word, but and Egyptian word that Israel first heard from +God. He treated them as did that king his home-coming son, +whom, returning from a long stay over sea, he addressed in the +language the son had acquired in a foreign land. So God addressed +Israel in Egyptian, because it was the language they spoke. At the +same time Israel recognized in this word "Anoki," that is was God +who addressed them. For when Jacob had assembled his children +around his death-bed, he warned them to be mindful of the glory of +God, and confided to them the secrets that God would hereafter +reveal to them with the word "Anoki." He said: "With the word +'Anoki' He addressed my grandfather Abraham; with the word +'Anoki' He addressed my father Isaac, and with the word 'Anoki' He +addressed me. Know, then, that when He will come to you, and +will so address, you, it will be He, but not otherwise." [209] + +When the first commandment had come out of the mouth of God +thunder and lightning proceeded from His mouth, a torch was at +His right, and a torch at His left, and His voice flew through the +air, saying: "My people, My people, House of Israel! I am the +Eternal, you God, who brought you out of the land of Egypt." +When Israel heard the awful voice, they flew back in their horror +twelve miles, until their souls fled from them. Upon this the Torah +turned to God, saying: "Lord of the world! Hast Thou given me to +the living, or to the dead?" God said: "To the living." The Torah: +"But they are all dead." God: "For thy sake will I restore them to +life." Hereupon He let fall upon them the dew that will hereafter +revive the dead, and they returned to life. + +The trembling of heaven and earth that set in upon the perception +of the Divine voice, alarmed Israel so greatly that they could +hardly stand on their feet. God hereupon sent to every one of them +two angels; on lay his hand upon the heart of each, that his soul +might not depart, and on to lift the head of each, that he might +behold his Maker's splendor. They beheld the glory of God as well +as the otherwise invisible word when it emanated from the Divine +vision, and rolled forward to their ears, whereupon they perceived +these words: "Wilt thou accept the Torah, which contains two +hundred and forty-eight commandments, corresponding to the +number of the members of they body?" They answered: "Yea, yea." +Then the word passed from the ear to the mouth; it kissed the +mouth, then rolled again to the ear again to the ear, and called to it: +"Wilt thou accept the Torah, which contains three hundred and +sixty-five prohibitions, corresponding to the days of the year?" And +when they replied, "Yea, yea," again the word turned from the ear +to the mouth and kissed it. After the Israelites had in this wise +taken upon themselves the commandments and the prohibitions, +God opened the seven heavens and the seven earths, and said: +"Behold, these are My witnesses that there is none like Me in the +heights or on earth! See that I am the Only One, and that I have +revealed Myself in My splendor and My radiance! If anyone +should say to you, 'Go, serve other gods,' then say: 'Can one who +has seen his Maker, face to face, in His splendor, in His glory and +His strength, leave Him and become an idolater?' See, it is I that +have delivered you out of the house of bondage; it is I that cleaved +the seas before you and led you on dry land, while I submerged +you enemies in the depths. [210] I am the God of the dry land as +well as the sea, of the past as well as of the future, the God of this +world as well as of the future worlds. [211] I am the God of all +nations, but only with Israel is My name allied. If they fulfil My +wishes, I, the Eternal, am merciful, gracious and long suffering, +and abundant in goodness and truth; but if you are disobedient, +then will I be a stern judge. If you had not accepted the Torah, no +punishment could have fallen upon you were you not to fulfil it, +but now that you have accepted it, you must obey it." [212] + +In order to convince Israel of the unity and uniqueness of God, He +bade all nature stand still, that all might see that there is nothing +beside Him. When God bestowed the Torah, no bird sang, no ox +lowed, the Ofannim did not fly, the Seraphim uttered not their +"Holy, holy, holy," the sea did not roar, no creature uttered a sound +- all listened in breathless silence to the words announced by an +echoless voice, "I am the Lord you God." [213] + +These words as well as the others, made know by God on Mount +Sinai, were not heard by Israel alone, but by the inhabitants of all +the earth. The Divine voice divided itself into the seventy tongues +of men, so that all might understand it; but whereas Israel could +listen to the voice without suffering harm, the souls of the +heathens almost fled from them when they heard it. [214] When +the Divine voice sounded, all the dead in Sheol were revived, and +betook themselves to Sinai; for the revelation took place in the +presence of the living as well as of the dead, yea, even the souls of +those who were not yet born were present. Every prophet, every +sage, received at Sinai his share of the revelation, which in the +course of history was announced by them to mankind. [215] All +heard indeed the same words, but the same voice, corresponding to +the individuality of each, was God's way of speaking with them. +And as the same voice sounded differently to each one, so did the +Divine vision appear differently to each, wherefore God warned +them not to ascribe the various forms to various beings, saying: +"Do not believe that because you have seen Me in various forms, +there are various gods, I am the same that appeared to you at the +Red Sea as a God of war, and at Sinai as a teacher." [216] + +THE OTHER COMMANDMENTS REVEALED ON SINAI + +After Israel had accepted the first commandment with a "Yea," +God said: "As you have now acknowledged Me as you sovereign, I +can now give you commands: Thou shalt not acknowledge the +gods of other nations as such, for they bring no advantage to those +who adore them; this thou shalt not do while I exist. I have given +you my Torah in order to lend sovereignty to you, hence you must +not kindle My wrath by breaking My covenant through idolatry. +You shall not worship dead idols, but Him who kills and restores +to life, and in whose hand are all living things. Do not learn the +works of other nations, for their works are vanity. I, the Eternal, +you God, rule over zeal and am not ruled by it; I wait until the +fourth generation to visit punishment. But those who love Me, or +fear Me, will I reward even unto the thousandth generation." + +When Moses heard these words, according to which God would +visit upon the descendants the sins of their fathers only if the +consecutive generations were one after another sinful, he cast +himself upon the ground and thanked God for it; for he knew it +never occurred among Israel that three consecutive generations +were sinful. [217] + +The third commandment read: "O My people of Israel, none +among you shall call the name of the Lord in vain, for he who +swears falsely by the name of the Lord shall not go unpunished on +the great Judgement Day." [218] Swearing falsely has terrible +consequences not only for the one who does it, but it endangers all +the world. For when God created the world, He laid over the abyss +a shard, on which is engraved the Ineffable Name, that the abyss +may not burst forth and destroy the world. But as often as on +swears falsely in God's name, the letters of the Ineffable Name fly +away, and as there is then nothing to restrain the abyss, the waters +burst forth from it to destroy the world. This would surely come to +pass, if God did not sent the angel Ya'asriel, who has charge of the +seventy pencils, to engrave anew the Ineffable Name on the shard. +[219] + +God said then to Israel, "If you accept My Torah and observe My +laws, I will give you for all eternity a thing most precious that I +have in My possession." "And what," replied Israel, "is that +precious thing which Thou wilt give us if we obey Thy Torah?" +God: "The future world." Israel: "But even in this world should we +have a foretaste of that other." God: "The Sabbath will give you +this foretaste. [220] Be mindful of the Sabbath on the seventh day +of the creation of the world." For when the world was created, the +seventh day came before God, and said to Him: "All that Thou has +created is in couples, why not I?" Whereupon God replied, "The +community of Israel shall be thy spouse." Of this promise that God +had made to the seventy day, He reminded the people on Mount +Sinai, when he gave them the fourth commandment, to keep the +Sabbath holy. [221] + +When the nations of the earth heard the first commandment, they +said: "There is no king that does not like to see himself +acknowledged as sovereign, and just so does God desire His +people to pledge unto Him their allegiance." At the second +commandment they said: "No king suffers a king beside himself, +nor does the God of Israel." At the third commandment they said: +"Is there a king that would like to have people swear false oaths by +his name?" At the fourth commandment they said: "No King +dislikes to see his birthday celebrated." But when the people heard +the fifth commandment, "Honor thy father and thy mother," they +said: "According to our laws, if a man enrolls himself as a servant +of the king, he thereby disowns his parents. God, however, makes +it a duty to honor father and mother; truly, for this is honor due to +Him." [222] + +It was with these words that the fifth commandment was +emphasized: "Honor thy parents to whom thou owest existence, as +thou honorest Me. Honor the body that bore thee, and the breasts +that gave thee suck, maintain thy parents, for thy parents took part +in thy creation." [223] For man owes his existence to God, to his +father, and to his mother, in that he receives from each of his +parents five of the parts of his body, and ten from God. The bones, +the veins, the nails, the brain, and the white of the eye come from +the father. The mother gives him skin, flesh, blood, hair, and the +pupil of the eye. God gives him the following: breath, soul, light of +countenance, sight, hearing, speech, touch, sense, insight, and +understanding. [224] When a human being honors his parents, God +says: "I consider it as if I had dwelled among men and they had +honored Me," but if people do not honor their parents, God say: "It +is good that I do not dwell among men, or they would have treated +Me superciliously, too." [225] + +God not only commanded to love and fear parents as Himself, but +in some respects He places the honor due to parents even higher +than that due Him. A man is only then obliged to support the poor +or to perform certain religious ceremonies, if he has the +wherewithal, but it is the duty of each one even to go begging at +men' doors, if he cannot otherwise maintain his parents. [226] + +The sixth commandment said: "O My people Israel, be no slayers +of men, do not associate with murderers, and shun their +companionship, that your children may not learn the craft of +murder." As a penalty for deeds of murder, God will send a +devastating war over mankind. [227] There are two divisions in +Sheol, an inner and an outer. In the latter are all those who were +slain before their time. There they stay until the course of the time +predestined them is run; and every time a murder has been +committed, God says: "Who has slain this person and has forced +Me to keep him in the outer Sheol, so that I must appear +unmerciful to have removed him from earth before his time?" +[228] On the Judgement Day the slain will appear before God, and +will implore Him: "O Lord of the world! Thou hast formed me, +Thou hast developed me, Thou hast been gracious unto me while I +was in the womb, so that I left it unharmed. Thou in Thy great +mercy hast provided for me. O Lord of all worlds! Grant me +satisfaction from this villain that knew no pity for me." Then God's +wrath will be kindled against the murderer, into Gehenna will he +throw him and damn him for all eternity, while the slain will see +satisfaction given him, and be glad. [229] + +The seventh commandment says: "O My people of Israel, be not +adulterers, nor the accomplices or companions of adulterers, that +your children after you may not be adulterers. Commit no unchaste +deeds, with your hands, feet, eyes, or ears, for as a punishment +therefore the plague will come over the world." [230] + +This is the eighth commandment: "Be not thief, nor the accomplice +or companion of thieves, that your children may not become +thieves." As a penalty for robbery and theft famine will come upon +the world. [231] God may forgive idolatry, but never theft, and He +is always ready to listen to complaints against forgers and robbers. +[232] + +The ninth commandment reads: "O My people of Israel, bear not +false witness against your companions, for in punishment for this +the clouds will scatter, so that there may be no rain, and famine +will ensue owing to drought." God is particularly severe with a +false witness because falsehood is the one quality that God did not +create, but is something that men themselves produces. [233] + +The content of the tenth commandment is: "O My people Israel, +covet not the possessions of your neighbors, for owing to this sin +will the government take their possessions from the people, so that +even the wealthiest will become poor and will have to go into +exile." [234] The tenth commandment is directed against a sin that +sometimes leads to a trespassing of all the Ten Commandments. If +a man covets his neighbor's wife and commits adultery, he neglects +the first commandment: "I am the Eternal, thy God," for he +commits his crime in the dark and thinks that none sees him, not +even the Lord, whose eyes float over all the world, and see good as +well as evil. He oversteps the second commandment: "Thou shalt +not have strange gods besides Me..., I am a jealous God," who is +wroth against faithlessness, whether toward Me, or toward men. +He breaks the third commandment: "Thou shalt not take the name +of the Lord in vain," for he swears he has not committed adultery, +but he did so. He is the cause of profanation of the Sabbath, the +consecration of which God commands in the fourth +commandment, because in his illegal relation he generates +descendants who will perform priestly duties in the Temple on the +Sabbath, which, being bastards, they have no right to do. The fifth +commandment will be broken by the children of the adulterer, who +will honor as a father a strange man, and will not even know their +true father. He breaks the sixth commandment: "Thou shalt not +kill," if he is surprised by the rightful husband, for every time a +man goes to a strange woman, he does so with the consciousness +that this may lead to his death or the death of his neighbor. The +trespassing of the seventh commandment: "Thou shalt not commit +adultery," is the direct outcome of a forbidden coveting. The +eighth commandment: "Thou shalt not steal," is broken by the +adulterer, for he steals another man's fountain of happiness. The +ninth commandment" "Thou shalt not bear false witness," is +broken by the adulterous woman, who pretends that the fruit of her +criminal relations is the child of her husband. In this way, the +breaking of the tenth commandment has not only led to all the +other sins, but has also the evil effect that the deceived husband +leaves his whole property to one who is not his son, so that the +adulterer robs him of his possessions as well as of his wife. [235] + +THE UNITY OF THE TEN COMMANDMENTS + +The Ten Commandments are so closely interwoven, that the +breaking of one leads to the breaking of another. But there is a +particularly strong bond of union between the first five +commandments, which are written on one table, and the last five, +which were on the other table. The first commandment: "I am the +Lord, thy God," corresponds to the sixth: "Thou shalt not kill," for +the murderer slays the image of God. The second: "Thou shalt +have no strange gods before me," corresponds to the seventh: +"Thou shalt not commit adultery," for conjugal faithlessness is as +grave a sin as idolatry, which is faithlessness to God. The third +commandment: "Thou shalt not take the name of the Lord in vain," +corresponds to the eighth: "Thou shalt not steal," for theft leads to +false oath. The fourth commandment: "Remember the Sabbath +day, to keep it holy," corresponds to the ninth: "Thou shalt not bear +false witness against thy neighbor," for he who bears false witness +against his neighbor commits as grave a sin as if he had borne false +witness against God, saying that He had not created the world in +six days and rested on the seventh, the Sabbath. The fifth +commandment: "Honor thy father and thy mother," corresponds to +the tenth: "Covet not thy neighbor's wife," for one who indulges +this lust produces children who will not honor their true father, but +will consider a stranger their father. [236] + +The Ten Commandments, which God first revealed on Mount +Sinai, correspond in their character to the ten words of which He +had made use at the creation of the world. The first +commandment: "I am the Lord, thy God," corresponds to the first +word at the creation: "Let there be light," for God is the eternal +light. The second commandment: "Thou shalt have no strange gods +before me," corresponds to the second word: "Let there be a +firmament in the midst of the waters, and let it divide the waters +from the waters." For God said: "Choose between Me and the +idols; between Me, the fountain of living waters, and the idols, the +stagnant waters." The third commandment: "Thou shalt not take +the name of thy God in vain" corresponds to the word: "Let the +waters be gathered together," for as little as water can be gathered +in a cracked vessel, so can a man maintain his possession which he +has obtained through false oaths. The fourth commandment: +"Remember to keep the Sabbath holy," corresponds to the word: +"Let the earth bring forth grass," for he who truly observes the +Sabbath will receive good things from God without having to labor +for them, just as the earth produces grass that need not be sown. +For at the creation of man it was God's intention that he be free +from sin, immortal, and capable of supporting himself by the +products of the soil without toil. The fifth commandment: "Honor +thy father and thy mother," corresponds to the word: "Let there be +lights in the firmament of the heaven," for God said to man: "I +gave thee two lights, thy father and thy mother, treat them with +care." The sixth commandment: "Thou shalt not kill," corresponds +to the word: "Let the waters bring forth abundantly the moving +creature," for God said: "Be not like the fish, among whom the +great swallow the small." The seventh commandment: "Thou shalt +not commit adultery," corresponds to the word: "Let the earth bring +forth the living creature after his kind," for God said: "I chose for +thee a spouse, abide with her." The eighth commandment: "Thou +shalt not steal," corresponds to the word: "Behold, I have given you +every herb-bearing seed," for none, said God, should touch his +neighbor's goods, but only that which grows free as the grass, +which is the common property of all. The ninth commandment: +"Thou shalt not bear false witness against thy neighbor," +corresponds to the word: "Let us make man in our image." Thou, +like thy neighbor, art made in My image, hence bear not false +witness against thy neighbor. The tenth commandment: "Thou +shalt not covet the wife of thy neighbor," corresponds to the tenth +word of the creation: "It is not good for man to be alone," for God +said: "I created thee a spouse, and let not one among ye covet his +neighbor's wife." [237] + +MOSES CHOSEN AS INTERMEDIATOR + +After Israel had heard the Ten Commandments, they supposed that +God would on this occasion reveal to them all the rest of the +Torah. But the awful vision on Mount Sinai, where they heard the +visible and saw the audible - the privilege was granted them that +even the slave women among them saw more than the greatest +prophet of later times - this vision has so exhausted them that they +would surely have perished, had they heard another word from +God. They therefore went to Moses and implored him to be the +intermediator between them and God. God found their wish right, +so that He not only employed Moses as His intermediator, but +determined in all future times to send prophets to Israel as +messengers of His words. Turning to Moses, God said: "All that +they have spoken is good. If it were possible, I would even now +dismiss the Angel of Death, but death against humanity has already +been decreed by Me, hence it must remain. [238] Go, say unto +them: 'Return to your tents,' but stay thou with Me." In these words +God indicated to Israel that they might again enter upon conjugal +relations, from which they has abstained throughout three days, +while Moses should forever have to deny himself all earthly +indulgences. [239] + +Moses in his great wisdom now knew how, in a few words, to +calm the great excitement of the myriads of men, saying to them: +"God gave you the Torah and wrought marvels for you, in order, +through this and through the observances of the laws which He +imposed upon you, to distinguish you before all other nations on +earth. Consider, however, that whereas up to this time you have +been ignorant, and your ignorance served as your excuse, you now +know exactly what to do and what not to do. Until now you did not +know that the righteous are to be rewarded and the godless to be +punished in the future world, but now you know it. But as long as +you will have a feeling of shame, you will not lightly commit +sins." Hereupon the people withdrew twelve miles from Mount +Sinai, while Moses stepped quite close before the Lord. [240] + +In the immediate proximity of God are the souls of the pious, a +little farther Mercy and Justice, and close to these was the position +Moses was allowed to occupy. [241] The vision of Moses, owing +to his nearness to God, was clear and distinct, unlike that of the +other prophets, who saw but dimly. He is furthermore +distinguished from all the other prophets, that he was conscious of +his prophetic revelations, while they were unconscious in the +moments of prophecy. A third distinction of Moses, which he +indeed shared with Aaron and Samuel, was that God revealed +Himself to him in a pillar of cloud. [242] + +In spite of these great marks of favor to Moses, the people still +perceived the difference between the first two commandments, +which they heard directly from God, and those that they learned +through Moses' intercession. For when they heard the words, "I am +the Eternal, thy Lord," the understanding of the Torah became +deep-rooted in their hearts, so that they never forgot what they thus +learned. But they forgot some of the things Moses taught, for as +man is a being of flesh and blood, and hence ephemeral, so are his +teachings ephemeral. They hereupon came to Moses, saying: "O, if +He would only reveal Himself once more! O that once more He +would kiss us with the kisses of His mouth! O that understanding +of the Torah might remain firm in our hearts as before!" Moses +answered: "It is no longer possible now, but it will come to pass in +the future world, when He will put His law in their inward parts, +and write it in their hearts." + +Israel had another reason for regretting the choice of an +intermediator between themselves and God. When they heard the +second commandment: "Thou shalt have no strange gods beside +Me," the evil impulse was torn out from their hearts. But as soon +as they requested Moses to intercede for them, the evil impulse set +in once more in its old place. In vain, however, did they plead with +Moses to restore the former direct communication between them +and God, so that the evil impulse might be taken from them. For he +said: "It is no longer possible now, but in the future world He will +'take out of your flesh the stony heart.'" [243] + +Although Israel had now heard only the first two commandments +directly from God, still the Divine apparition had and enormous +influence upon this generation. Never in the course of their lives +was any physical impurity heard of among them, nor did any +vermin succeed in infesting their bodies, and when they died, their +corpses remained free from worms and insects. [244] + +MOSES AND THE ANGELS STRIVE FOR THE TORAH + +The day on which God revealed Himself on Mount Sinai was twice +as long as ordinary days. For on that day the sun did not set, a +miracle that was four times more repeated for Moses' sake. [245] +When this long day had drawn to its close, Moses ascended the +holy mountain, where he spent a week to rid himself of all mortal +impurity, so that he might betake himself to God into heaven. At +the end of his preparations, God called him to come to Him. [246] +Then a cloud appeared and lay down before him, but he knew not +whether to ride upon it or merely to hold fast to it. Then suddenly +the mouth of the cloud flew open, and he entered into it, and +walked about in the firmament as a man walks about on earth. +Then he met Kemuel, the porter, the angel who is in charge of +twelve thousand angels of destruction, who are posted at the +portals of the firmament. He spoke harshly to Moses, saying: +"What dost thou here, son of Amram, on this spot, belonging to the +angels of fire?" Moses answered: "Not of my own impulse do I +come here, but with the permission of the Holy One, to receive the +Torah and bear it down to Israel." As Kemuel did not want to let +him pass, Moses struck him and destroyed him out of the world, +whereupon he went on his way until the angel Hadarniel came +along. + +This angel is sixty myriads of parasangs taller than his fellows, and +at every word that passes out of his mouth, issue twelve thousand +fiery lightning flashes. When he beheld Moses he roared at him: +"What dost thou here, son of Amram, here on the spot of the Holy +and High?" When Moses heard his voice, he grew exceedingly +frightened, his eyes shed tears, and soon he would have fallen from +the cloud. But instantly the pity of God for Moses was awakened, +and He said to Hadarniel: "You angels have been quarrelsome +since the day I created you. In the beginning, when I wanted to +create Adam, you raised complaint before Me and said, 'What is +man that Thou are mindful of him!' and My wrath was kindled +against you and I burned scores of you with My little finger. Now +again ye commence strife with the faithful one of My house, whom +I have bidden to come up here to receive the Torah and carry it +down to My chosen children Israel, although you know that if +Israel did not receive the Torah, you would no longer be permitted +to dwell in heaven." When Hadarniel heard this, he said quickly to +the Lord: "O Lord of the world! It is manifest and clear to Thee, +that I was not aware he came hither with Thy permission, but since +I now know it, I will be his messenger and go before him as a +disciple before his master." Hadarniel hereupon, in a humble +attitude, ran before Moses as a disciple before his master, until he +reached the fire of Sandalfon, when he spoke to Moses, saying: +"Go, turn about, for I may not stay in this spot, or the fire of +Sandalfon will scorch me." + +This angel towers above his fellows by so great height, that it +would take five hundred years to cross over it. He stands behind +the Divine Throne and binds garlands for his Lord. Sandalfon does +not know the abiding spot of the Lord either, so that he might set +the crown on His head, but he charms the crown, so that it rises of +its own accord until it reposes on the head of the Lord. As soon as +Sandalfon bids the crown rise, the hosts on high tremble and +shake, the holy animals burst into paeans, the holy Seraphim roar +like lions and say: "Holy, holy, holy is the Lord of hosts, the whole +earth is full of His glory." When the crown has reached the Throne +of Glory, the wheels of the Throne are instantly set in motion, the +foundations of its footstool tremble, and all the heavens are seized +with trembling and horror. As soon as the crown now passes the +Throne of Glory, to settle upon its place, all the heavenly hosts +open their mouths, saying: "Praised be the glory of the Eternal +from His place." And when the crown has reached its destination, +all the holy animals, the Seraphim, the wheels of the Throne, and +the hosts on high, the Cherubim and the Hashmalim speak with +one accord: "The Eternal is King, the Eternal was King, the Eternal +will be King in all eternity." + +Now when Moses beheld Sandalfon, he was frightened, and in his +alarm came near to falling out of the cloud. In tears he imploringly +begged God for mercy, and was answered. In His bountiful love of +Israel, He Himself descended from the Throne of His glory and +stood before Moses, until he had passed the flames of Sandalfon. + +After Moses had passed Sandalfon, he ran across Rigyon, the +stream of fire, the coals of which burn the angels, who dip into +them every morning, are burned, and then arise anew. This stream +with the coals of fire is generated beneath the Throne of Glory out +of the perspiration of the holy Hayyot, who perspire fire out of fear +of God. God, however, quickly drew Moses past Rigyon without +his suffering any injury. + +As he passed on he met the angel Gallizur, also called Raziel. He it +is who reveals the teachings to his Maker, and makes known in the +world what is decreed by God. For he stands behind the curtains +that are drawn before the Throne of God, and sees and hears +everything. Elijah on Horeb hears that which Raziel calls down +into the world, and passes his knowledge on. This angel performs +other functions in heaven. He stands before the Throne with +outspread wings, and in this way arrests the breath of the Hayyot, +the heat of which would otherwise scorch all the angels. He +furthermore puts the coals of Rigyon into a glowing brazier, which +he holds up to kings, lords, and princes, and from which their faces +receive a radiance that makes men fear them. When Moses beheld +him, he trembled, but God led him past unhurt. + +He then came to a host of Angels of Terror that surround the +Throne of Glory, and are the strongest and mightiest among the +angels. These now wished to scorch Moses with their fiery breath, +but God spread His radiance of splendor over Moses, and said to +him: "Hold on tight to the Throne of My Glory, and answer them." +[247] For as soon as the angels became aware of Moses in heaven, +they said to God: "What does he who is born of woman here?" And +God's answer was as follows: "He has come to receive the Torah." +They furthermore said: "O Lord, content Thyself with the celestial +beings, let them have the Torah, what wouldst Thou with the +dwellers of the dust?" Moses hereupon answered the angels: "It is +written in the Torah: 'I am the Eternal, thy Lord, that have led thee +out of the land of Egypt and out of the house of bondage.' Were ye +perchance enslaved in Egypt and then delivered, that ye are in +need of the Torah? It is further written in the Torah: 'Thou shalt +have no other gods.' Are there perchance idolaters among ye, that +ye are in need of the Torah? It is written: 'Thou shalt not utter the +name of the Eternal, thy God, in vain,' Are there perchance +business negotiations among ye, that ye are in need of the Torah to +teach you the proper form of invocation? It is written: 'Remember +to keep the Sabbath holy.' Is there perchance any work among you, +that ye are in need of the Torah? It is written: 'Honor thy father and +thy mother.' Have ye perchance parents, that ye are in need of the +Torah? It is written: 'Thou shalt not kill.' Are there perchance +murderers among ye, that ye are in need of the Torah? It is written: +'Thou shalt not commit adultery.' Are there perchance women +among ye, that ye are in need of the Torah? It is written: 'Thou +shalt not steal.' Is there perchance money in heaven, that ye are +need of the Torah? It is written: 'Thou shalt not bear false witness +against thy neighbor.' Is there perchance any false witness among +ye, that ye are in need of the Torah? It is written: 'Covet not the +house of thy neighbor.' Are there perchance houses, fields, or +vineyards among ye, that ye are in need of the Torah?" The angels +hereupon relinquished their opposition to the delivering of the +Torah into the hands of Israel, and acknowledged that God was +right to reveal it to mankind, saying: "Eternal, our Lord, how +excellent is Thy name in all the earth! Who hast set Thy glory +upon the heavens." + +Moses now stayed forty days in heaven to learn the Torah from +God. But when he started to descend and beheld the hosts of the +angels of terror, angels of trembling, angels of quaking, and angels +of horror, then through his fear he forgot all he had learned. For +this reason God called the angel Yefefiyah, the prince of the +Torah, who handed over to Moses the Torah, "ordered in all things +and sure." All the other angels, too, became his friends, and each +bestowed upon him a remedy as well as the secret of the Holy +Names, as they are contained in the Torah, and as they are applied. +Even the Angel of Death gave him a remedy against death. The +applications of the Holy Names, which the angels through +Yefefiyah, the prince of the Torah, and Metatron, the prince of the +Face, taught him, Moses passed on to the high-priest Eleazar, who +passed them to his son Phinehas, also known as Elijah. [248] + +MOSES RECEIVES THE TORAH + +When Moses reached heaven, he found God occupied ornamenting +the letters in which the Torah was written, with little crown-like +decorations, and he looked on without saying a word. God then +said to him: "In thy home, do not people know the greeting of +peace?" Moses: "Does it behoove a servant to address his Master?" +God: "Thou mightest at least have wished Me success in My +labors." Moses hereupon said: "Let the power of my Lord be great +according as Thou hast spoken." [249] Then Moses inquired as the +significance of the crowns upon the letter, and was answered: +"Hereafter there shall live a man called Akiba, son of Joseph, who +will base in interpretation a gigantic mountain of Halakot upon +every dot of these letters." Moses said to God: "Show me this +man." God: "Go back eighteen ranks." Moses went where he was +bidden, and could hear the discussions of the teacher sitting with +his disciples in the eighteenth rank, but was not able to follow +these discussions, which greatly grieved him. But just then he +heard the disciples questioning their master in regard to a certain +subject: "Whence dost thou know this?" And he answered, "This is +a Halakah given to Moses on Mount Sinai," and not Moses was +content. Moses returned to God and said to Him: "Thou has a man +like Akiba, and yet dost Thou give the Torah to Israel through +me!" But God answered: "Be silent, so has it been decreed by Me." +Moses then said: "O Lord of the world! Thou has permitted me to +behold this man's learning, let see also the reward which will be +meted out to him." God said: "Go, return and see." Moses saw +them sell the flesh of the martyr Akiba at the meat market. He said +to God: "Is this the reward for such erudition?" But God replied: +"Be silent, thus have I decreed." [250] + +Moses then saw how God wrote the word "long-suffering" in the +Torah, and asked: "Does this mean that Thou hast patience with +the pious?" But God answered: "Nay, with sinners also am I +long-suffering." "What!" exclaimed Moses, "Let the sinners +perish!" God said no more, but when Moses implored God's mercy, +begging Him to forgive the sin of the people of Israel, God +answered him: "Thou thyself didst advice Me to have no patience +with sinners and to destroy them." "Yea," said Moses, "but Thou +didst declare that Thou art long-suffering with sinners also, let +now the patience of the Lord be great according as Thou has +spoken." [251] + +The forty days that Moses spent in heaven were entirely devoted to +the study of the Torah, he learned the written as well as the oral +teaching, yea, even the doctrines that an able scholar would some +day propound were revealed to him. [252] He took an especial +delight in hearing the teachings of the Tanna Rabbi Eliezer, and +received the joyful message that this great scholar would be one of +his descendants. [253] + +The study of Moses was so planned for the forty days, that by day +God studied with him the written teachings, and by night the oral. +In this way was he enabled to distinguish between night and day, +for in heaven "the night shineth as the day." There were other signs +also by which he could distinguish night from day; for if he heard +the angels praise God with "Holy, holy, holy, is the Lord of hosts," +he knew that it was day; but if they praised Him with "Blessed be +the Lord to whom blessing is due," he knew it was night. Then, +too, if he saw the sun appear before God and cast itself down +before Him, he knew that it was night; if, however, the moon and +the stars cast themselves at His feet, he knew that it was day. He +could also tell time by the occupation of the angels, for by day they +prepared manna for Israel, and by night they sent it down to earth. +The prayers he heard in heaven served him as another token +whereby he might know the time, for if he heard the recitation of +the Shema' precede prayer, he knew that it was day, but if the +prayer preceded the recitation of the Shema', then it was night. +[254] + +During his stay with Him, God showed Moses all the seven +heavens, and the celestial temple, and the four colors that he was +to employ to fit up the tabernacle. Moses found it difficult to retain +the color, whereupon God said to him: "Turn to the right," and as +he turned, he saw a host of angels in garments that had the color of +the sea. "This," said God, "is violet." Then He bade Moses turn to +the left, and there he saw angels dressed in red, and God said: +"This is royal purple." Moses hereupon turned around to the rear, +and saw angels robed in a color that was neither purple nor violet, +and God said to him: "This color is crimson." Moses then turned +about and saw angels robed in white, and God said to him: "This is +the color of twisted linen." [255] + +Although Moses now devoted both night and day to the study of +the Torah, he still learned nothing, for hardly had he learned +something from God when he forgot it again. Moses thereupon +said to God: "O Lord of the world! Forty days have I devoted to +studying the Torah, without having profited anything by it." God +therefore bestowed the Torah upon Moses, and now he could +descend to Israel, for now he remembered all that he had learned. +[256] + +Hardly had Moses descended from heaven with the Torah, when +Satan appeared before the Lord and said: "Where, forsooth, is the +place where the Torah is kept?" For Satan knew nothing of the +revelation of God on Sinai, as God had employed him elsewhere +on purposes, that he might not appear before him as an accuser, +saying: "Wilt Thou give the Torah to a people that forty days later +will worship the Golden Calf?" In answer to Satan's question +regarding the whereabouts of the Torah, God said: "I gave the +Torah to Earth." To earth, then, Satan betook himself with his +query: "Where is the Torah?" Earth said: "God knows of its course, +He knoweth its abiding-place, for 'He looketh to the ends of the +earth, and seeth under the whole heaven.'" Satan now passed on to +the sea to seek for the Torah, but the sea also said: "It is not with +me," and the abyss said: "It is not in me." Destruction and death +said: "We have heard the fame thereof with our ears." Satan now +returned to God and said: "O Lord of the world! Everywhere have I +sought the Torah, but I found it not." God replied: "Go, seek the +son of Amram." Satan now hastened to Moses and asked him: +"Where is the Torah that God hath given thee?" Whereupon Moses +answered: "Who am I, that the Holy One, blessed be He, should +have given me the Torah?" God hereupon spoke to Moses: "O +Moses, thou utterest a falsehood." But Moses answered: "O Lord +of the world! Thou hast in Thy possession a hidden treasure that +daily delights Thee. Dare I presume to declare it my possession?" +Then God said: "As a reward for thy humility, the Torah shall be +named for thee, and it shall henceforth be known as the Torah of +Moses." [257] + +Moses departed from the heavens with the two tables on which the +Ten Commandments were engraved, and just the words of it are by +nature Divine, so too are the tables on which they are engraved. +These were created by God's own hand in the dusk of the first +Sabbath at the close of the creation, and were made of a +sapphire-like stone. On each of the two tables are the Ten +Commandments, four times repeated, and in such wise were they +engraved that the letters were legible on both sides, for, like the +tables, the writing and the pencils for inscription, too, were of +heavenly origin. Between the separate commandments were noted +down all the precepts of the Torah in all their particulars, although +the tables were not more than six hands in length and as much in +width. [258] It is another of the attributes of the tables, that +although they are fashioned out of the hardest stone, they can still +be rolled up like a scroll. [259] When God handed the tables to +Moses, He seized them by the top third, whereas Moses took hold +of the bottom third, but on third remained open, and it was in this +way that the Divine radiance was shed upon Moses' face. [260] + +THE GOLDEN CALF + +When God revealed Himself upon Mount Sinai, all Israel sang a +song of jubilation to the Lord, for their faith in God was on this +occasion without bounds and unexampled, except possibly at the +time of the Messiah, when they likewise will cherish this firm +faith. The angels, too, rejoiced with Israel, only God was +down-cast on this day and sent His voice "out of thickest +darkness," in token of His sorrow. The angels hereupon said to +God: "Is not the joy that Thou hast created Thine?" But God +replied: "You do not know what the future will bring." He knew +that forty days later Israel would give the lie to the words of God: +"Thou shalt have no other gods before Me," and would adore the +Golden Calf. [261] And truly, God had sufficient cause to grow +sad at this thought, for the worship of the Golden Calf had more +disastrous consequences for Israel than any other of their sins. God +had resolved to give life everlasting to the nation that would accept +the Torah, hence Israel upon accepting the Torah gained +supremacy over the Angel of Death. But they lost this power when +they worshipped the Golden Calf. As a punishment for this, their +sin, they were doomed to study the Torah in suffering and +bondage, in exile and unrest, amid cares of life and burdens, until, +in the Messianic time and in the future world, God will +compensate them for all their sufferings. [262] But until that time +there is no sorrow that falls to Israel's lot that is not in part a +punishment for their worship of the Golden Calf. [263] + +Strange as it may seem that Israel should set out to worship this +idol at the very time when God was busied with the preparation of +the two tables of the law, still the following circumstances are to +be considered. When Moses departed from the people to hasten to +God to receive the Torah, he said to them: "Forty days from to-day +I will bring you the Torah." But at noon on the fortieth day Satan +came, and with a wizard's trick conjured up for the people a vision +of Moses lying stretched out dead on a bier that floated midway +between earth and heaven. Pointing to it with their fingers, they +cried: "This is the man Moses that bought us up out of the land of +Egypt." [264] Under the leadership of the magicians Jannes and +Jambres, they appeared before Aaron, saying: "The Egyptians were +wont to carry their gods about with them, to dance and play before +them, that each might be able to behold his gods; and now we +desire that thou shouldst make us a god such as the Egyptians +had." When Hur, the son of Miriam, whom Moses during his +absence had appointed joint leader of the people with Aaron, +owing to his birth which placed him among the notables of highest +rank, beheld this, he said to them: "O ye frivolous ones, you are no +longer mindful of the many miracles God wrought for you." In +their wrath, the people slew this pious and noble man; and, +pointing out his dead body to Aaron, they said to him +threateningly: "If thou wilt make us a god, it is well, if not we will +dispose of thee as of him." Aaron had no fear for his life, but he +thought: "If Israel were to commit so terrible a sin as to slay their +priest and prophet, God would never forgive them." He was willing +rather to take a sin upon himself than to cast the burden of so +wicked a deed upon the people. He therefore granted them their +wish to make them a god, but he did it in such a way that he still +cherished the hope that this thing might not come to pass. Hence +he demanded from them not their own ornaments for the +fashioning of the idol, but the ornaments of their wives, their sons, +and their daughters, thinking: "If I were to tell them to bring me +gold and silver, they would immediately do so, hence I will +demand the earrings of their wives, their sons, and their daughters, +that through their refusal to give up their ornaments, the matter +might come to nought." But Aaron's assumption was only in part +true; the women indeed did firmly refuse to give up their jewels +for the making of a monster that is of no assistance to his +worshippers. As a reward for this, God gave the new moons as +holidays to women, and in the future world too they will be +rewarded for their firm faith in God, in that, like the new moons, +they too, may monthly be rejuvenated. But when the men saw that +no gold or silver for the idol was forthcoming from the women, +they drew off their own earrings that they wore in Arab fashion, +and brought these to Aaron. [265] + +No living calf would have shaped itself out of the gold of these +earrings, if a disaster had not occurred through an oversight of +Aaron. For when Moses at the exodus of Israel from Egypt set +himself to lifting the coffin of Joseph out of the depths of the Nile, +he employed the following means: He took four leaves of silver, +and engraved on each the image of one of the beings represented at +the Celestial Throne, - the lion, the man, the eagle, and the bull. +He then cast on the river the leaf with the image of the lion, and +the waters of the river became tumultuous, and roared like a lion. +He then threw down the leaf with the image of man, and the +scattered bones of Joseph united themselves into an entire body; +and when he cast in the third leaf with the image of the eagle, the +coffin floated up to the top. As he had no use for the fourth leaf of +silver with the image of the bull, he asked a woman to store it +away for him, while he was occupied with the transportation of the +coffin, and later forgot to reclaim the leaf of silver. This was now +among the ornaments that the people brought to Aaron, and it was +exclusively owing to this bull's image of magical virtues, that a +golden bull arose out of the fire into which Aaron put the gold and +silver. [266] + +When the mixed multitude that had joined Israel in their exodus +from Egypt saw this idol conducting itself like a living being, they +said to Israel: "This is thy God, O Israel." [267] The people then +betook themselves to the seventy members of the Sanhedrin and +demanded that they worship the bull that had led Israel out of +Egypt. "God," said they, "had not delivered us out of Egypt, but +only Himself, who had in Egypt been in captivity." The members +of the Sanhedrin remained loyal to their God, and were hence cut +down by the rabble. [268] The twelve heads of the tribes did not +answer the summons of the people any more than the members of +the Sanhedrin, and were therefore rewarded by being found worthy +of beholding the Divine vision. [269] + +But the people worshipped not only the Golden Calf, they made +thirteen such idols, one each for the twelve tribes, and one for all +Israel. More than this, they employed manna, which God in His +kindness did not deny them even on this day, as an offering to their +idols. [270] The devotion of Israel to this worship of the bull is in +part explained by the circumstance that while passing through the +Red Sea, they beheld the Celestial Throne, and most distinctly of +the four creatures about the Throne, they saw the ox. It was for this +reason that they hit upon the notion that the ox had helped God in +the exodus from Egypt, and for this reason did they wish to +worship the ox beside God. [271] + +The people then wanted to erect an altar for their idol, but Aaron +tried to prevent this by saying to the people: "It will be more +reverential to your god if I build the altar in person," for he hoped +that Moses might appear in the meantime. His expectation, +however, was disappointed, for on the morning of the following +day, when Aaron had at length completed the altar, Moses was not +yet at hand, and the people began to offer sacrifices to their idol, +and to indulge in lewdness. [272] + +MOSES BLAMED FOR ISRAEL'S SIN + +When the people turned from their God, He said to Moses, who +was still in heaven: "'Go, get thee down; for thy people, which thou +broughtest out of the land of Egypt, have corrupted themselves.'" +Moses, who until then had been superior to the angels, now, owing +to the sins of Israel, feared them greatly. The angels, hearing that +God meant to send him from His presence, wanted to kill him, and +only by clinging to the Throne of God, who covered him with His +mantle, did he escape from the hands of the angels, that they might +do him no harm. [273] He had particularly hard struggle with the +five Angels of Destruction: Kezef, Af, Hemah, Mashhit, and +Haron, whom God had sent to annihilate Israel. Moses then +hastened to the three Patriarchs, Abraham, Isaac, and Jacob, and +said to them: "If ye are men who are participators of the future life, +stand by me in this hour, for your children are as a sheep that is led +to the slaughter." The three Patriarchs united their prayers with +those of Moses, who said to God; "Hast Thou not made a vow to +these three to multiply their seed as the stars, and are they now to +be destroyed?" In recognition of the merits of these three pious +men, God called away three of the Angels of Destruction, leaving +only two: whereupon Moses further importuned God: "For the vow +Thou madest to Israel, take from them the angel Mashhit;" and +God granted his prayer. Moses continued: "For the vow Thou +madest me, take from them also the angel Haron." God now stood +by Moses, so that he was able to conquer this angel, and he thrust +him down deep into the earth in a spot that is possession of the +tribe of Gad, and there held him captive. + +So long as Moses lived this angel was held in check by him, and if +he tried, even when Israel sinned, to rise out of the depths, open +wide his mouth, and destroy Israel with his panting, all Moses had +to do was to utter the name of God, and Haron, or as he is +sometimes called, Peor, was drawn once more into the depths of +the earth. At Moses' death, God buried him opposite the spot +where Peor is bound. For should Peor, if Israel sinned, reach the +upper world and open his mouth to destroy Israel with his panting, +he would, upon seeing Moses' grave, be so terror-stricken, that he +would fall back into the depths once more. [274] + +Moses did indeed manage the Angels of Destruction, but it was a +more difficult matter to appease God in His wrath. He addressed +Moses harshly, crying: "The grievous sins of men had once caused +Me to go down from heaven to see their doings. Do thou likewise +go down from heaven now. It is fitting that the servant be treated +as his master. Do thou now go down. Only for Israel's sake have I +caused this honor to fall to thy lot, but now that Israel has become +disloyal to Me, I have not further reason thus to distinguish thee." +Moses hereupon answered: "O Lord of the world! Not long since +didst Thou say to me: 'Come now, therefore, and I will send thee +that thou mayest bring forth My people out of Egypt;' and now +Thou callest them my people. Nay, whether pious or sinful, they +are Thy people still." Moses continued: "What wilt Thou now do +with them?" God answered: "I will consume them, and I will make +of thee a great nation." "O Lord of the world!" replied Moses, "If +the three-legged bench has no stability, how then shall the +one-legged stand? Fulfil not, I implore Thee, the prophecies of the +Egyptian magicians, who predicted to their king that the star +'Ra'ah' would move as a harbinger of blood and death before the +Israelites." [275] Then he began to implore mercy for Israel: +"Consider their readiness to accept the Torah, whereas the sons of +Esau rejected it." God: "But they transgressed the precepts of the +Torah; one day were they loyal to Me, then instantly set to work to +make themselves the Golden Calf." Moses: "Consider that when in +Thy name I came to Egypt and announced to them Thy name, they +at once believed in me, and bowed down their heads and +worshipped Thee." God: "But they now bow down their heads +before their idol." Moses: "Consider that they sent Thee their +young men to offer Thee burnt offerings." God: "They now offered +sacrifices to the Golden Calf." Moses: "Consider that on Sinai they +acknowledged that Thou are their God." God: "They now +acknowledge that the idol is their god." + +All these arguments with God did not help Moses; he even had to +put up with having the blame for the Golden Calf laid on his +shoulders. "Moses," said God, "when Israel was still in Egypt, I +gave thee the commission to lead them out of the land, but not take +with thee the mixed multitude that wanted to join them. But thou +in thy clemency and humility didst persuade Me to accept the +penitent that do penance, and didst take with thee the mixed +multitude. I did as thou didst beg me, although I knew what the +consequences would be, and it is now these people, 'thy people,' +that have seduced Israel to idolatry." Moses now thought it would +be useless to try to secure God's forgiveness for Israel, and was +ready to give up his intercession, when God, who in reality meant +to preserve Israel, but only like to hear Moses pray, now spoke +kindly to Moses to let him see that He was not quite inaccessible +to his exhortations, saying: "Even in Egypt did I foresee what this +people would do after their deliverance. Thou foresawest only the +receiving of the Torah on Sinai, but I foresaw the worship of the +Calf as well." With these words, God let Moses perceive that the +defection of Israel was no surprise to Him, as He had considered it +even before the exodus from Egypt; hence Moses now gathered +new courage to intercede for Israel. He said: "O Lord of the world! +Israel has indeed created a rival for Thee in their idol, that Thou +are angry with them. The Calf, I supposed, shall bid stars and +moon to appear, while Thou makest the sun to rise; Thou shalt +send the dew and he will cause the wind to blow; Thou shalt send +down the rain, and he shall bid the plants to grow." God: "Moses, +thou are mistaken, like them, and knowest not that the idol is +absolutely nothing." "If so," said Moses, "why art Thou angry with +Thy people for that which is nothing?" "Besides," he continued, +"Thou didst say Thyself that it was chiefly my people, the mixed +multitude, that was to blame for this sin, why then are Thou angry +with Thy people? If Thou are angry with them only because they +have not observed the Torah, then let me vouch for the observance +of it on the part of my companions, such as Aaron and his sons, +Joshua and Caleb, Jair and Machir, as well as many pious men +among them, and myself." But God said: "I have vowed that 'He +that sacrificeth unto any god, save unto the Lord only, he shall be +utterly destroyed,' and a vow that has once passe My lips, I can not +retract." Moses replied: "O Lord of the world! Has not Thou given +us the law of absolution from a vow, whereby power is given to a +learned man to absolve any one from his vows? But every judge +who desires to have his decisions accounted valid, must subject +himself to the law, and Thou who has prescribed the law of +absolution from vows through a learned man, must subject Thyself +to this law, and through me be absolved from Thy vow." Moses +thereupon wrapped his robe about him, seated himself, and bade +God let him absolve Him from his vow, bidding Him say: "I repent +of the evil that I had determined to bring upon My people." Moses +then cried out to Him: "Thou are absolved from Thine oath and +vow." [276] + +THE PUNISHMENT OF THE SINNERS + +When Moses descended from Sinai, he there found his true servant +Joshua, who had awaited him on the slope of the mountain +throughout all the forty days during which Moses stayed in heaven, +[277] and together they repaired to the encampment. On +approaching it, they heard cries of the people, and Joshua +remarked to Moses: "There is a noise of war in the camp," but +Moses replied: "Is it possible that thou, Joshua, who art one day +destined to be the leader of sixty myriads of people, canst not +distinguish among the different kinds of dins? This is no cry of +Israel conquering, nor of their defeated foe, but their adoration of +an idol." [278] When Moses had now come close enough to the +camp to see what was going on there, he thought to himself: "How +now shall I give to them the tables and enjoin upon them the +prohibition of idolatry, for the very trespassing of which, Heaven +will inflict capital punishment upon them?" Hence, instead of +delivering to them the tables, he tried to turn back, but the seventy +elders pursued him and tried to wrest the tables from Moses. But +his strength excelled that of the seventy others, and he kept the +tables in his hands, although these were seventy Seah in weight. +All at once, however, he saw the writing vanish from the tables, +and at the same time became aware of their enormous weight; for +while the celestial writing was upon them, they carried their own +weight and did not burden Moses, but with the disappearance of +the writing all this changes. Now all the more did Moses feel loath +to give the tables without their contents to Israel, and besides he +thought: "If God prohibited one idolatrous Israelite from partaking +of the Passover feast, how much more would He be angry if I were +now to give all the Torah to an idolatrous people?" Hence, without +consulting God, he broke the tables. God, however, thanked Moses +for breaking the tables. [279] + +Hardly had Moses broken the tables, when the ocean wanted to +leave its bed to flood the world. Moses now "took the Calf which +they had made, and burnt it in the fire, and ground it to powder, +and strewed it upon the water," saying to the waters: "What would +ye upon the dry land?" And the waters said: "The world stands only +through the observance of the Torah, but Israel has not been +faithful to it." Moses hereupon said to the water" "All that have +committed idolatry shall be yours. Are you now satisfied with +these thousands?" But the waters were not to be appeased by the +sinners that Moses cast into them, and the ocean would not retreat +to its bed until Moses made the children of Israel drink of it. [280] + +The drinking of these waters was one of the forms of capital +punishment that he inflicted upon the sinners. When, in answer to +Moses' call: "Who is on the Lord's side? Let him come unto me," +all the sons of Levi gathered themselves together unto him - they +who had not taken part in the adoration of the Golden Calf, - +Moses appointed these Levites as judges, whose immediate duty it +was to inflict the lawful punishment of decapitation upon all those +who had been seen by witnesses to be seduced to idolatry after +they had been warned not to do so. Moses gave the command as +though he had been commissioned to do so by God. This was not +actually so, but he did it in order to enable the judges appointed by +him to punish all the guilty in the course of one day, which +otherwise, owing to the procedure of Jewish jurisprudence, could +not well have been possible. Those who, according to the +testimony of witnesses, had been seduced to idolatry, but who +could not be proven to have been warned beforehand, were not +punished by temporal justice, they died of the water that Moses +forced them to drink; for this water had upon them the same effect +as the curse-bringing water upon the adulterous woman. But those +sinners, too, against whom no witnesses appeared, did not escape +their fate, for upon them God sent the plague to carry them off. +[281] + +MOSES INTERCEDES FOR THE PEOPLE + +Those who were executed by these judgements numbered three +thousand, so that Moses said to God: "O Lord of the world! Just +and merciful art Thou, and all Thy deeds are deeds of integrity. +Shall six hundred thousand people - not to mention all who are +below twenty years of age, and all the many proselytes and slaves - +perish for the sake of three thousand sinners?" God could no +longer withhold His mercy, and determined to forgive Israel their +sins. [282] It was only after long and fervent prayers that Moses +succeeded in quite propitiating God, and hardly had he returned +from heaven, when he again repaired thither to advance before +God his intercession for Israel. He was ready to sacrifice himself +for the sake of Israel, and as soon as punishment had been visited +on the sinners, he turned to God with the words: "O Lord of the +world! I have now destroyed both the Golden Calf and its +idolaters, what cause for ill feeling against Israel can now remain? +The sins these committed came to pass because Thou hadst heaped +gold and silver upon them, so that the blames is not wholly theirs. +'Yet now, if Thou wilt, forgive their sin; and if not, blot me, I pray +Thee, out of Thy book which Thou has written.'" [283] + +These bold words of Moses were not without consequences for +him, for although God thereupon replied: "Whosoever hath sinned +against Me, him will I blot out of My blood," still it was on +account of this that his name was omitted from one section of the +Pentateuch. [284] But for Israel his words created an instant +revulsion of feeling in God, who now addressed him kindly, and +promised that he would send His angel, who would lead the people +into the promised land. These words indicated to Moses that God +was not yet entirely appeased, and he could further see this in the +punishment that fell upon Israel on that day. Their weapons, which +every man among them had received at the revelation on Sinai, +and which had miraculous virtues, having the name of God +engraved upon them, were taken from them by the angels, and +their robes of purple likewise. When Moses saw from this that +God's wrath was still upon Israel, and that He desired to have +nothing further to do with them, he removed his tent a mile away +from the camp, saying to himself: "The disciple may not have +intercourse with people whom the master has excommunicated." + +Not only the people went out o this tent whenever they sought the +Lord, but the angels also, the Seraphim, and the heavenly hosts +repaired thither, the sun, the moon, and the other heavenly bodies, +all of whom knew that God was to be found there, and that the tent +of Moses was the spot where they were to appear before their +Creator. God, however, was not at all pleased to see Moses keep +himself aloof from the people, and said to him: "According to our +agreement, I was to propitiate thee every time thou wert angry with +the people, and thou wert to propitiate Me when My wrath was +kindled against them. What is now to become of these poor +people, if we be both angry with them? Return, therefore, into the +camp to the people. But if thou wilt not obey, remember that +Joshua is in the camp at the sanctuary, and he can well fill thy +place." Moses replied: "It is for Thy sake that I am angry with +them, and now I see that still Thou canst not forsake them." "I +have," said God, "already told thee, that I shall send and angel +before them." But Moses, by no means content with this assurance, +continued to importune God not to entrust Israel to an angel, but to +conduct and guide them in person. [285] + +Forty days and forty nights, from the eighteenth day of Tammus to +the twenty-eight day of Ab, did Moses stay in heaven, [286] +beseeching and imploring God to restore Israel once more entirely +into His favor. But all his prayers and exhortations were in vain, +until at the end of forty days he implored God to set the pious +deeds of the three Patriarchs and of the twelve sons of Jacob to the +account of their descendants; and only then was his prayer +answered. H said: "If Thou art angry with Israel because they +transgressed the Ten Commandments, be mindful for their sake of +the ten tests to which Thou didst subject Abraham, and through +which he nobly passed. If Israel deserves at Thy hands punishment +by fire for their sin, remember the fire of the limekiln into which +Abraham let himself be cast for the glory of Thy name. If Israel +deserves death by sword, remember the readiness with which Isaac +laid down his neck upon the altar to be sacrificed to Thee. If they +deserve punishment by exile, remember for their sake how their +father Jacob wandered into exile from his paternal home to +Haran." Moses furthermore said to God: "Will the dead ever be +restored to life?" God in surprise retorted: "Hast thou become a +heretic, Moses, that thou dost doubt the resurrection?" "If," said +Moses, "the dead never awaken to life, then truly Thou art right to +wreak vengeance upon Israel; but if the dead are to be restored to +life hereafter, what wilt Thou then say to the fathers of this nation, +if they ask Thee what has become of the promise Thou hadst made +to them? I demand nothing more for Israel," Moses continued, +"than what Thou were willing to grant Abraham when he pleaded +for Sodom. Thou wert willing to let Sodom survive if there were +only ten just men therein, and I am now about to enumerate to +Thee ten just men among the Israelites: myself, Aaron, Eleazar, +Ithamar, Phinehas, Joshua, and Caleb." "But that is only seven," +objected God. Moses, not at all abashed, replied: "But Thou hast +said that the dead will hereafter be restored to life, so count with +these the three Patriarchs to make the number ten complete." +Moses' mention of the names of the three Patriarchs was of more +avail than all else, and God granted his prayer, forgave Israel their +transgression, and promised to lead the people in person. [287] + +THE INSCRUTABLE WAYS OF THE LORD +Moses still cherished three other wishes: that the Shekinah might +dwell with Israel; that the Shekinah might not dwell with other +nations; and lastly, that he might learn to know the ways of the +Lord whereby He ordained good and evil in the world, sometimes +causing suffering to the just and letting the unjust enjoy happiness, +whereas at other times both were happy, or both were destined to +suffer. Moses laid these wishes before God in the moment of His +wrath, hence God bade Moses wait until His wrath should have +blown over, and then He granted him his first two wishes in full, +but his third in part only. [288] God showed him the great treasure +troves in which are stored up the various rewards for the pious and +the just, explaining each separated one to him in detail: in this one +were the rewards of those who give alms; in that one, of those who +bring up orphans. In this way He showed him the destination of +each one of the treasures, until at length they came to one of +gigantic size. "For whom is this treasure?" asked Moses, and God +answered: "Out of the treasures that I have shown thee I give +rewards to those who have deserved them by their deeds; but out +of this treasure do I give to those who are not deserving, for I am +gracious to those also who may lay no claim to My graciousness, +and I am bountiful to those who are not deserving of My bounty." + +Moses now had to content himself with the certainty that the pious +were sure of their deserts; without, however, learning from God, +how it sometimes comes to pass that evil doers, too, are happy. For +God merely stated that He also shows Himself kind to those who +do not deserve it, but without further assigning the why and the +wherefore. But the reward to the pious, too, was only in part +revealed to him, for he beheld the joys of Paradise of which they +were to partake, but not the real reward that is to follow the feast +in Paradise; for truly "eye hath not seen, beside the Lord, what He +hath prepared for him that waiteth for Him." [289] + +By means of the following incident God showed Moses how little +man is able to fathom the inscrutable ways of the Lord. When +Moses was on Sinai, he saw from that station a man who betook +himself to a river, stooped down to drink, lost his purse, and +without noticing it went his way. Shortly after, another man cam, +found the money, pocketed it, and took to his heels. When the +owner of the purse became aware of his loss, he returned to the +river, where he did not find his money, but saw a man, who came +there by chance to fetch water. To him he said: "Restore to me the +money that a little while ago I left here, for none can have taken it +if not thou." When the man declared that he had found none of the +money nor seen any of it, the owner slew him. Looking with horror +and amazement on this injustice on earth, Moses said to God: "I +beseech Thee, show my Thy ways. Why has this man, who was +quite innocent, been slain, and why hath the true thief gone +unpunished?" God replied: "The man who found the money and +kept it merely recovered his own possession, for he who had lost +the purse by the river, had formerly stolen it from him; but the one +who seemed to be innocently slain is only making atonement for +having at one time murdered the father of his slayer." [290] In this +way, God granted the request of Moses, "to show him His ways," +in part only. He let him look into the future, and let him see every +generation and it sages, every generation and its prophets, every +generation and its expounders of the Scriptures, every generation +and its leaders, ever generation and its pious men. But when Moses +said: "O Lord of the world! Let me see by what law Thou dost +govern the world; for I see that many a just man is lucky, but many +a one is not; many a wicked man is lucky, but many a one is not; +many a rich man is happy, but many a one is not; many a poor man +is happy, but many a one is not;" then God answered: "Thou canst +not grasp all the principles which I apply to the government of the +world, but some of them shall I impart to thee. When I see human +beings who have no claim to expectations from Me either for their +own deeds or for those of their fathers, but who pray to Me and +implore Me, then do I grant their prayers and give them what they +require from subsistence." [291] + +Although God had now granted all of his wishes, still Moses +received the following answer to his prayer, "I beseech Thee, show +me Thy glory": "Thou mayest not behold My glory, or else thou +wouldst perish, but in consideration of My vow to grant thee all +thy wishes, and in view of the fact that thou are in possession of +the secret of My name, I will meet thee so far as to satisfy thy +desire in part. Lift the opening of the cave, and I will bid all the +angels that serve Me pass in review before thee; but as soon as +thou hearest the Name, which I have revealed to thee, know then +that I am there, and bear thyself bravely and without fear.' [292] + +God has a reason for not showing His glory to Moses. He said to +him: "When I revealed Myself to thee in the burning bush, thou +didst not want to look upon Me; now thou are willing, but I am +not." [293] + +THE THIRTEEN ATTRIBUTES OF GOD + +The cave in which Moses concealed himself while God passed in +review before him with His celestial retinue, was the same in +which Elijah lodged when God revealed Himself to him on Horeb. +If there had been in it an opening even as tiny as a needle's point, +both Moses and Elijah would have been consumed by the passing +Divine light, [294] which was of an intensity so great that Moses, +although quite shut off in the cave, nevertheless caught the +reflection of it, so that from its radiance his face began to shine. +[295] Not without great danger, however, did Moses earn this +distinction; for as soon as the angels heard Moses request God to +show him His glory, they were greatly incensed against him, and +said to God: "We, who serve Thee night and day, may not see Thy +glory, and he, who is born of woman, asks to see it!" In their anger +they made ready to kill Moses, who would certainly have perished, +had not God's hand protected him from the angels. Then God +appeared in the cloud. + +It was the seventh time that He appeared on earth, [296] and taking +the guise of a precentor of a congregation, He said to Moses: +"Whenever Israel hath sinned, and calleth Me by the following +thirteen attributes, I will forgive them their sins. I am the Almighty +God who provides for all creatures. I am the Merciful One who +restrains evil from human kind. I am the Gracious One who helps +in time of need. I am the Long-Suffering to the upright as well as +to the wicked. I am Bountiful to those whose own deed do not +entitle them to lay claim to rewards. I am Faithful to those who +have a right to expect good from Me; and preserve graciousness +unto the two-thousandth generation. I forgive misdeeds and even +atrocious actions, in forgiving those who repent." [297] When +Moses heard this, and particularly that God is long-suffering with +sinners, [298] he prayed: "O forgive, then, Israel's sin which they +committed in worshipping the Golden Calf." Had Moses now +prayed, "Forgive the sins of Israel unto the end of all time," God +would have granted that too, as it was a time of mercy; but as +Moses asked forgiveness for this one sin only, this one only was +pardoned, and God said: "I have pardoned according to thy word." +[298] + +The day on which God showed Himself merciful to Moses and to +His people, was the tenth day of Tishri, the day on which Moses +was to receive the tables of the law from God for the second time, +and all Israel spent it amid prayer and fasting, that the evil spirit +might not again lead them astray. Their ardent tears and +exhortations, joined with those of Moses, reached heaven, so that +God took pity upon them and said to them: "My children, I swear +by my lofty Name that these your tears shall be tears of rejoicing +for you; that this day shall be a day of pardon, of forgiveness, and +of the canceling of sins for you, for your children, and your +children's children to the end of all generations." [300] + +This day was not set for the annual Day of Atonement, without +which the world could not exist, and which will continue even in +the future world when all other holy days will cease to be. The Day +of Atonement, however, is not only a reminiscence of the day on +which God was reconciled to Israel and forgave them their sins, +but it is also the day on which Israel finally received the Torah. +[301] For after Moses has spent forty days in prayer, until God +finally forgave Israel their sins, he began to reproach himself for +having broken the tables of the law, saying" "Israel asked me to +intercede for them before God, but who will, on account of my sin, +intercede before God for my sake?" Then God said to him: "Grieve +not for the loss of the first two tables, which contained only the +Ten Commandments. The second tables that I am now ready to +give thee, shall contain Halakot, Midrash, and Haggadot." [302] + +At the new moon of the month Elul, Moses had the trumpet +sounded throughout the camp, announcing to the people that he +would once more betake himself to God for forty days to receive +the second tables from Him, so that they might be alarmed by his +absence; and he stayed in heaven until the tenth day of Tishri, on +which day he returned with the Torah and delivered it to Israel. +[303] + +THE SECOND TABLES + +Whereas the first tables had been given on Mount Sinai amid great +ceremonies, the presentation of the second tables took place +quietly, for God said: "There is nothing lovelier than quiet +humility. The great ceremonies on the occasion of presenting the +first tables had the evil effect of directing an evil eye toward them, +so that they were finally broken." [304] In this also were the +second tables differentiated from the first, that the former were the +work of God, and the latter, the work of man. God dealt with Israel +like the king who took to himself to wife and drew up the marriage +contract with his own hand. One day the king noticed his wife +engaged in very intimate conversation with a slave; and enraged at +her unworthy conduct, he turned here out of his house. Then he +who had given the bride away at the wedding came before the king +and said to him: "O sire, dost thou not know whence thou didst +take thy bride? She had been brought up among the slaves, and +hence is intimate with them." The king allowed himself to be +appeased, saying to the other: "Take paper and let a scribe draw up +a new marriage contract, and here take my authorization, signed in +my own hand." Just so did Israel fare with their God when Moses +offered the following excuse for their worship of the Golden Calf: +"O Lord, dost Thou not know whence Thou hast brought Israel, out +of a land of idolaters?" God replied: "Thou desirest Me to forgive +them. Well, then, I shall do so, now fetch Me hither tables on +which I may write the words that were written on the first. But to +reward thee for offering up thy life for their sake, I shall in the +future send thee along with Elijah, that both of you together may +prepare Israel for the final deliverance." [305] + +Moses fetched the tables out of a diamond quarry which God +pointed out to him, and the chips that fell, during the hewing, from +the precious stone made a rich man of Moses, so that he now +possessed all the qualifications of a prophet - wealth, strength, +humility, and wisdom. In regard to the last-named be it said, that +God given in Moses' charge all the fifty gates of wisdom except +one. + +As the chips falling from the precious stone were designed for +Moses alone, so too had originally the Torah, written on these +tables, been intended only Moses and his descendants; but he was +benevolent of spirit, and imparted the Torah to Israel. [306] The +wealth that Moses procured for himself in fashioning the Torah, +was a reward for having taken charge of the corpse of Joseph +while all the people were appropriating to themselves the treasures +of Egyptians. God now said: "Moses deserves the chips from the +tables. Israel, who did not occupy themselves with labors of piety, +carried off the best of Egypt at the time of their exodus. Shall +Moses, who saw to the corpse of Joseph, remain poor? Therefore +will I make him rich through these chips." [307] + +During the forty days he spent in heaven, Moses received beside +the two tables all the Torah - the Bible, Mishnah, Talmud, and +Haggadah, yea, even all that ever clever scholars would ask their +teacher was revealed to him. When he now received the command +from God to teach all this to Israel, he requested God to write +down all the Torah and to give it to Israel in that way. But God +said: "Gladly would I give them the whole in writing, but it is +revealed before Me that the nations of the world will hereafter +read the Torah translated into Greek, and will say: 'We are the true +Israel, we are the children of God.' Then I shall say to the nations: +'Ye claim to be MY children, do ye not know that those only are +My children to whom I have confided My secret, the oral +teaching?'" This was the reason why the Pentateuch only was given +to Moses in writing, and the other parts of the Torah by word of +mouth. Hence the covenant God made with Israel reads: "I gave ye +a written and an oral Torah. My covenant with you says that ye +shall study the written Torah as a written thing, and the oral as an +oral; but in case you confound the one with the other you will not +be rewarded. For the Torah's sake alone have I made a covenant +with you; had ye not accepted the Torah, I should not have +acknowledged you before all other nations. Before you accepted +the Torah, you were just like all other nations, and for the Torah's +sake alone have I lifted you above the others. Even your king, +Moses, owes the distinction he enjoys in this world and in the +world hereafter to the Torah alone. Had you not accepted the +Torah, then should I have dissolved the upper and the under worlds +into chaos." [308] + +Forty days and forty nights Moses now devoted to the study of the +Torah, and in all the time he ate no bread and drank no water, +acting in accordance with the proverb, "If thou enterest a city, +observe its laws." The angels followed this maxim when they +visited Abraham, for they there ate like men; and so did Moses, +who being among angels, like the angels partook of no food. He +received nourishment from radiance of the Shekinah, which also +sustains the holy Hayyot that bear the Throne. Moses spent the day +in learning the Torah from God, and the night in repeating what he +had learned. In this way he set an example for Israel, that they +might occupy themselves with the Torah by night and by day. + +During this time Moses also wrote down the Torah, although the +angels found it strange that God should have given him the +commission to write down the Torah, and gave expression to their +astonishment in the following words, that they addressed to God: +"How is it that Thou givest Moses permission to write, so that he +may write whatever he will, and say to Israel, 'I gave you the +Torah, I myself wrote it, and then gave it to you?'" But God +answered: "Far be it from Moses to do such a thing, he is a faithful +servant!" + +When Moses had complete the writing of the Torah, he wiped his +pen on the hair of his forehead, and from this heavenly ink that +cleaved to his forehead originated the beams of light that radiated +from it. [309] In this way God fulfilled to Moses the promise: +"Before all thy people I will do marvels, such as have not been +done in all the earth, nor in any nation." [310] On Moses' return +from heaven, the people were greatly amazed to see his face +shining, and there was fear, too, in their amazement. This fear was +a consequence of their sin, for formerly they had been able to bear +without fear the sight of "the glory of the Lord that was like +devouring fire," although it consisted of seven sheaths of fire, laid +one over another; but after their transgression they could not even +bear to look upon the countenance of the man who had been the +intermediator between themselves and God. [311] But Moses +quieted them, and instantly set about imparting to the people the +Torah he had received from God. + +His method of instruction was as follows: first came Aaron, to +whom he imparted the word of God, and as soon as he had +finished with Aaron, came the sons of Aaron, Eleazar and Ithamar, +and he instructed them, while Aaron sat at his right hand, listening. +When he had finished with the sons of Aaron, the elders appeared +to receive instruction, while Eleazar sat at the right hand of his +father, and Ithamar at the left hand of Moses, and listened; and +when he had finished with the elders, the people came and +received instruction, whereupon Moses withdrew. Then Aaron +went over what had been taught, and his sons likewise, and the +elders, until every one, from Aaron down to every man out of the +people, had four times repeated what he had learned, for in this +way had God bidden Moses impress the Torah four times upon +Israel. [312] + +THE CENSUS OF THE PEOPLE + +At sight of the rays that emanated from Moses' face, the people +said to him: "We were humbled by God owing to that sin we had +committed. God, thou sayest, had forgiven us, and is reconciled to +us. Thou, Moses, were include in our humiliation, and we see that +He has once more exalted thee, whereas, in spite of the +reconciliation with God, we remain humbled." Hereupon Moses +betook himself to God and said; "When Thou didst humble them, +Thou didst humble me also, hence shouldst Thou now raise them +too, if Thou has raised me." God replied: "Truly, as I have exalted +thee, so will I exalt them also; record their number, and through +this show the world how near to My heart is the nation that before +all others acknowledged Me as their king, singing by the Red Sea: +'This is my God, and I will exalt Him.'" Moses then said to God: "O +Lord of the world! Thou hast so many nation in Thy world, but +Thou carest nothing about recording their numbers, and only Israel +dost Thou bid me count." God replied: "All these multitudes do not +belong to Me, they are doomed to the destruction of Gehenna, but +Israel is My possession, and as a man most prizes the possession +he paid for most dearly, so is Israel most dear to Me, because I +have with great exertions made it My own." [313] Moses further +said to God: "O Lord of the world! To our father Abraham Thou +made the following promises: 'And I will make thy seed as the +stars in the heavens,' but now Thou biddest me number Israel. If +their forefather Abraham could not count them, how, then, should +I?" But God quieted Moses, saying: "Thou needest not actually +count them, but if thou wouldst determine their number, add +together the numerical value of the names of the tribes, and the +result will be their number." And truly in this way did Moses +procure the sum total of the Jews, which amounted to sixty +myriads less three thousand, the three thousand having been swept +away by the plague in punishment for their worship of the Golden +Calf. Hence the difference between the number at the exodus from +Egypt, when Moses had counted them for the first time, and the +number at the second census, after the losses incurred by the +plague. God treated Israel as did that king his herd, who ordered +the shepherds tell the tale of the sheep when he heard that wolves +had been among them and had killed some, having this reckoning +made in order to determine the amount of his loss. + +The occasions on which, in the course of history, Israel were +numbered, are as follows: Jacob counted his household upon +entering Egypt; Moses counted Israel upon the exodus from Egypt; +after the worship of the Golden Calf; at the arrangement into camp +divisions; and at the distribution of the promised land. Saul twice +instituted a census of the people, the first time when he set out +against Nahash, the Ammonite, and the second time when he set +out in war upon Amalek. It is significant of the enormous turn in +the prosperity of the Jews during Saul's reign, that at the first +census every man put down a pebble, so that the pebbles might be +counted, but at the second census the people were so prosperous +that instead of putting down a pebble, every man brought a lamb. +There was a census in the reign of David, which, however, not +having been ordered by God, had unfortunate consequences both +for the king and for the people. Ezra instituted the last census +when the people returned from Babylon to the Holy Land. Apart +from these nine censuses, God will Himself count His people in +the future time when their number will be so great that no mortal +will be able to count them. [314] + +There was an offering to the sanctuary connected with the second +census in Moses' time, when every one above twenty years of age +had to offer up half a shekel. For God said to Moses: "They indeed +deserve death for having made the Golden Calf, but let each one +offer up to the Eternal atonement money for his soul, and in this +way redeem himself from capital punishment." When the people +heard this, they grieved greatly, for they thought: "In vain did we +exert ourselves in taking booty from the Egyptians, if we are not to +yield up our hard-earned possessions as atonement money. The +law prescribes that a man pay fifty shekels of silver for +dishonoring a woman, and we who have dishonored the word of +God, should have to pay at least an equal amount. The law +furthermore decrees that if an ox kill a servant, his owner shall pay +thirty shekels of silver, hence every Israelite should have to +discharge such a sum, for 'we changed our glory into the similitude +of an ox that eateth grass.' But these two fines would not suffice, +for we slandered God, He who brought us out of Egypt, by calling +out to the Calf, 'This is thy God, that brought thee up out of Egypt,' +and slander is punishable by law with one hundred shekels of +silver." God who knew their thoughts, said to Moses: "Ask them +why they are afraid. I do not ask of them to pay as high a fine as he +who dishonors or seduces a woman, nor the penalty of a slanderer, +nor that of the owner of a goring ox, all that I ask of them is this," +and hereupon he showed Moses at the fire a small coin that +represented the value of half a shekel. This coin each one of those +who had passed through the Red Sea was to give as an offering. + +There were several reasons why God asked particularly for the +value of half a shekel as a penalty. As they committed their sin, the +worship of the Golden Calf, in the middle, that is the half of the +day, so they were to pay half of a shekel; and, furthermore, as they +committed their sin in the sixth hour of the day, so were they to +pay half a shekel, which is six grains of silver. This half shekel, +furthermore, contains ten gerahs, and is hence the corresponding +fine for those who trespassed the Ten Commandments. The half +shekel was also to be an atonement for the sin committed by the +ten sons of Jacob, who sold their brother Joseph as a slave, for +whom each had received half a shekel as his share. [315] + +THE ERECTION OF THE TABERNACLE COMMANDED + +When, on that memorable Day of Atonement, God indicated His +forgiveness to Israel with the words, "I have forgiven them +according as I have spoken," Moses said: "I now feel convinced +that Thou hast forgiven Israel, but I wish Thou wouldst show the +nations also that Thou are reconciled with Israel." For these were +saying: "How can a nation that heard God's word on Sinai, 'Thou +shalt have no other gods before Me,' and that forty days later called +out to the Calf, 'This is thy god, O Israel,' expect that God would +ever be reconciled to them?" God therefore said to Moses: "As +truly as thou livest, I will let My Shekinah dwell among them, so +that all my know that I have forgiven Israel. My sanctuary in their +midst will be a testimony of My forgiveness of their sins, and +hence it may well be called a 'Tabernacle of Testimony.'" [316] + +The erection of a sanctuary among Israel was begun in answer to a +direct appeal from the people, who said to God: "O Lord of the +world! The kings of the nations have palaces in which are set a +table, candlesticks, and other royal insignia, that their king may be +recognized as such. Shalt not Thou, too, our King, Redeemer, and +Helper, employ royal insignia, that all the dwellers of the earth +may recognize that Thou are their King?" God replied: "My +children, the kings of the flesh and blood need all these things, but +I do not, for I need neither food nor drink; nor is light necessary to +Me, as can well be seen by this, that My servants, the sun and the +moon, illuminate all the world with the light they receive from +Me; hence ye need do none of these things for Me, for without +these signs of honor will I let all good things fall to your lot in +recognition of the merits of your fathers." But Israel answered: "O +Lord of the world! We do not want to depend on our fathers. +'Doubtless Thou are our Father, though Abraham be ignorant of us, +and Israel acknowledge us not." God hereupon said: "If you now +insist upon carrying out your wish, do so, but do it in the way I +command you. It is customary in the world that whosoever had a +little son, cares for him, anoints him, washes him, feeds him, and +carries him, but as soon as the son is come of age, he provides for +his father a beautiful dwelling, a table, and a candlestick. So long +as you were young, did I provide for you, washed you, fed you with +bread and meat, gave you water to drink, and bore you on eagles' +wings; but now that you are come of age, I wish you to build a +house for Me, set therein a table and a candlestick, and make an +altar of incense within it." [317] God then gave them detailed +instruction for furnishing the Tabernacle, saying to Moses; "Tell +Israel that I order them to build Me a tabernacle not because I lack +a dwelling, for, even before the world had been created, I had +erected My temple in the heavens; but only as a token of My +affection for you will I leave My heavenly temple and dwell +among you, 'they shall make Me a sanctuary, that I may dwell +among them.'" + +At these last words Moses seized by a great fear, such as had taken +possession of him only on two other occasions. Once, when God +said to him, "Let each give a ransom for his soul," when, much +alarmed, he said: "If a man were to give all that he hath for his +soul, it would not suffice." God quieted him with the words, "I do +not ask what is due Me, but only what they can fulfil, half a shekel +will suffice." Then again, fear stirred Moses when God said to +him: "Speak to Israel concerning My offering, and My bread for +My sacrifices made by fire," and he said trembling, "Who can +bring sufficient offerings to Thee? 'Lebanon is not sufficient to +burn, nor the beast thereof sufficient for a burnt offering.'" Then +again God quieted him with the words, "I demand not according to +what is due Me, but only that which they can fulfil, one sheep as a +morning sacrifice, and one sheep as an evening sacrifice." The +third time, God was in the midst of giving Moses instructions +concerning the building of the sanctuary, when Moses exclaimed +in fear: "Behold, the heaven and heaven of heavens cannot contain +Thee, how much less this sanctuary that we are to build Thee?" +And this time also God quieted him with the words, "I do not ask +what is due Me, but only that which they can fulfil; twenty boards +to the north, as many to the south, eight in the west, and I shall +then so draw My Shekinah together that it may find room under +them." [318] God was indeed anxious to have a sanctuary erected +to Him, it was the condition on which He led them out of Egypt, +[319] yea, in a certain sense the existence of all the world +depended on the construction of the sanctuary, for when the +sanctuary had been erected, the world stood firmly founded, +whereas until then it had always been swaying hither and thither. +[320] Hence the Tabernacle in its separate parts also corresponded +to the heaven and the earth, that had been created on the first day. +As the firmament had been created on the second day to divide the +waters which were under the firmament from the waters which +were above, so there was a curtain in the Tabernacle to divide +between the holy and the most holy. As God created the great sea +on the third say, so did He appoint the laver in the sanctuary to +symbolize it, and as He had on that day destined the plant kingdom +as nourishment for man, so did He now require a table with bread +in the Tabernacle. The candlestick in the Tabernacle corresponded +to the two luminous bodies, the sun and the moon, created on the +fourth day; and the seven branches of the candlestick corresponded +to the seven planets, the Sun, Venus, Mercury, the Moon, Saturn, +Jupiter, and Mars. Corresponding to the birds created on the fifth +day, the Tabernacle contained the Cherubim, that had wings like +birds. On the sixth, the last day of creation, man had been created +in the image of God to glorify his Creator, and likewise was the +high priest anointed to minister in the Tabernacle before the Lord +and Creator. [321] + +THE MATERIALS FOR THE CONSTRUCTION OF THE +TABERNACLE + +When, on the Day of Atonement, God said to Moses, "Let them +make Me a sanctuary, that I may dwell among them," that the +nations of the world might see that He has forgiven Israel their sin, +the worship of the Golden Calf, it was gold He bade them bring for +the adornment of the sanctuary. God said: "The gold of the +Tabernacle shall serve as an expiation for the gold they employed +in the construction of the Golden Calf. Besides gold, let them +bring Me twelve other materials for the construction of the +Tabernacle: 'silver, brass, and blue, and purple, and scarlet, fine +linen, and goats' hair, and rams' skins dyed red, and badgers' skins, +and shittim wood, oil for the light, spices for anointing-oil, and for +sweet incense, onyx stones and stones to be set in the ephod and in +the breastplate.'" To these instructions, God added these words: +"But do not suppose that you are giving Me these thirteen objects +as gifts, for thirteen deed did I perform for you in Egypt, which +these thirteen objects now repay. For 'I clothed you with broidered +work, and shod you with badgers' skins, and girded you about with +fine linen, and I covered you with silk. I decked you also with +ornaments, and I put bracelets upon your arms, and chains about +your necks. And I put jewels on your foreheads, and earrings in +your ears, and a beautiful crown upon your heads.' But in the +future world, in return for these thirteen offerings to the +Tabernacle, you shall receive thirteen gifts from Me, when 'I shall +create upon every dwelling place of Mount Zion, and upon her +assemblies, a cloud and smoke by day, and the shining of a +flaming fire by night, for upon all the glory shall be a defence. And +there shall be a tabernacle for a shadow in the daytime from the +heat, and for a place of refuge, and for a covert, from storms and +from rain.'" God continued: "Give your contributions to the +sanctuary with a willing heart. Do not think that you need give +anything out of your pockets, for all you have belongs to Me, +through whom you received it in you passage through the Red Sea, +when you took their wealth from the Egyptians. [322] I demand +nothing from the other nations, but from you I do so, because it +was I that led you out of Egypt. But you shall erect a sanctuary to +Me not in this world only, but in the future world also. At first the +Torah dwelt with Me, but now that it is in your possession, you +must let Me dwell among you with the Torah." + +Through the various objects God bade them dedicate to the +sanctuary, the course of their history was indicated. The gold +signified their yoke under Babylon, "the head of golds;" the silver +pointed toward the sovereignty of Persia and Media, who through +silver tried to bring about the destruction of Israel; brass stood for +the Greek Empire, that like this metal is of inferior quality, its rule +also was less significant than that of its predecessors in the +sovereignty over the world; the ram's skins dyed red indicate the +sovereignty of "red Rome." God now said to Israel: "Although you +now behold the four nations that will hold sway over you, still +shall I send you help out of your bondage, 'oil for the light,' the +Messiah, who will enlighten the eyes of Israel, and who will make +use of 'spices for anointing-oil,' for he will anoint the high priest, +that once again 'I may accept you with your sweet savour.'" [323] + +When Moses was in heaven, God showed him the Tabernacle, as +well as models for all the holy vessels therein, hence Moses +naturally supposed that he was destined to be the builder of the +Tabernacle. But he was mistaken, for when he was about to leave +heaven, God said to Moses: "Thee have I appointed king, and it +does not behoove a king to execute works in person, but to give +people directions. Therefore thou are not to execute the building of +the Tabernacle in person, but thou art to give them thy directions +to be executed." Moses now asked God whom he should select as +the man to carry out his orders, whereupon God fetched out the +book of Adam and laid it before Moses. In this book he found +recorded all the generations, from the creation of the world to the +resurrection of the dead, and the kings, leaders, and prophets set +down beside every generation. Then God said to Moses: "In that +hour did I decree every man's calling, and Bezalel was then +appointed to his task." [324] + +BEZALEL + +Bezalel was, first of all, of a noble line. His father Hur was a son +of Caleb from his union with Miriam, Moses' sister, that Hur who +gave his life to restrain Israel from the worship of the Golden Calf. +As a reward for his martyrdom, his son Bezalel was to build the +Tabernacle, and one of his later descendants, King Solomon, was +to build the Temple at Jerusalem. Bezalel was not only of a +distinguished family, he was himself a man of distinction, +possessed of wisdom, insight, and understanding. By means of +these three God created the world; Bezalel erected the Tabernacle. +Through their aid was the Temple complete, and even in the future +world will it be wisdom, insight, and understanding, these three +that God will employ to set up the new Temple. Bezalel, +furthermore, had wisdom in the Torah, insight into the Halakah, +and understanding in the Talmud, [325] but more than this, he was +well versed in secret lore, knowing as he did the combination of +letters by means of which God created heaven and earth. The name +Bezalel, "in the shadow of God," was most appropriate for this +man whose wisdom made clear to him what none could know save +one who dwelt "in the shadow of God." + +Moses had an instant opportunity of testing the wisdom of this +builder appointed by God. God had bidden Moses first to erect the +Tabernacle, then the Holy Ark, and lastly to prepare the +furnishings of the Tabernacle; but Moses, to put Bezalel's wisdom +to the test, ordered him to construct first the Holy Ark, then the +furnishings of the Tabernacle, and only then the sanctuary. +Hereupon wise Bezalel said to Moses: "O our teacher Moses, it is +the way of man first to build his house, and only then to provide its +furnishings. Thou biddest me first provide furnishings and then +build a sanctuary. What shall I do with the furnishings when there +is no sanctuary ready to receive them?" Moses, delighted with +Bezalel's wisdom, replied: "Now truly, the command was given +just as thou sayest. Wert thou, perchance, 'in the shadow of God,' +that thou knewest it?" + +Although God knew that Bezalel was the right man for the erection +of the Tabernacle, still He asked Moses, "Dost thou consider +Bezalel suited to this task?" Moses replied: "O Lord of the world! +If Thou considerest him suitable, then surely do I!" But God said: +"Go, nevertheless, and ask Israel if they approve My choice of +Bezalel." Moses did as he was bidden, and the people assented in +these words: "If Bezalel is judged good enough by God and by +thee, assuredly he is approved by us." [326] As the builder of the +Tabernacle, God gave Bezalel five other names to bear. He called +him Reaiah, "to behold," for Bezalel was beheld by God, by +Moses, and by Israel, as the one who had been decreed for his +activity since the beginning of the world. He called him "the son of +Shobal," because he had erected the Tabernacle that towered high, +like a dove-cote. He called him Jahath, "the Trembler," because he +made the sanctuary, the seat of the fear of God. He called him +Ahamai, because, through his work, the sanctuary, Israel, and God +were united; and finally Lahad, as the one who brought splendor +and loftiness it Israel, for the sanctuary is the pride and splendor of +Israel. + +At the side of Bezalel, the noble Judean, worked Oholiab, of the +insignificant tribe of Dan, to show that "before God, the great and +the lowly are equal." And as the Tabernacle rose, thanks to the +combined efforts of a Judean and a Danite, so too did the Temple +of Jerusalem, which was built at the command of the Judean +Solomon by the Danite Hiram. [327] As the head-workers of the +Tabernacle were filled with the holy spirit of God in order to +accomplish their task aright, so too were all who aided in its +construction, yes, even the beasts that were employed on this +occasion possessed wisdom, insight, and understanding. [328] + +THE ARK WITH THE CHERUBIM + +The very first thing that Bezalel constructed was the Ark of the +Covenant, contrary to Moses' order, first to erect the Tabernacle +and then to supply its separate furnishings. He succeeded in +convincing Moses that it was the proper thing to begin with the +Ark, saying: "What is the purpose of this Tabernacle?" Moses: +"That God may let His Shekinah rest therein, and so teach the +Torah to His people Israel." Bezalel: "And where dost thou keep +the Torah?" Moses: "As soon as the Tabernacle shall have been +complete, we shall make the Ark for keeping the Torah." Bezalel: +"O our teacher Moses, it does not become the dignity of the Torah +that in the meanwhile it should lie around like this, let us rather +first make the Ark, put the Torah into it, and then continue with +the erection of the Tabernacle, for the Tabernacle exists only for +the sake of the Torah." Moses saw the justice of this argument, and +Bezalel began his work with the construction of the Ark. In this he +followed the example of God, who created light before all the rest +of the creation. So Bezalel first constructed the Ark that contains +the Torah, the light that illuminates this world and the other world; +and only then followed the rest. [329] +The Ark consisted of three caskets, a gold one, the length of then +spans and a fractional part; within this a wooden one, nine spans +long, and within this wooden one, one of gold, eight spans long, so +that within and without the wooden was overlaid with the golden +caskets. The Ark contained the two tables of the Ten +Commandments as well as the Ineffable Name, and all His other +epithets. The Ark was an image of the celestial Throne, and was +therefore the most essential part of the Tabernacle, so that even +during the march it was spread over with a cloth wholly of blue, +because this color is similar to the color of the celestial Throne. It +was through the Ark, also, that all the miracles on the way through +the desert had been wrought. Two sparks issued from the +Cherubim that shaded the Ark, and these killed all the serpents and +scorpions that crossed the path of the Israelites, and furthermore +burned all thorns that threatened to injure the wanderers on their +march through the desert. The smoke rising from these scorched +thorns, moreover, rose straight as a column, and shed a fragrance +that perfumed all the world, so that the nations exclaimed: "Who is +this that cometh out of the wilderness like pillars of smoke, +perfumed with myrrh and frankincense, with all powders of the +merchant?" [330] + +Apart from this Ark, which was kept in the Tabernacle, they had +another ark, in which were contained the tables broken by Moses, +which they carried with them whenever they went to war. [331] +The Ark that Bezalel constructed was also used again in Solomon's +Temple, for he retained the Ark used by Moses in the Tabernacle, +even though all the other furnishings of the Temple were fashioned +anew. It remained there up to the time of the destruction of the +Temple by Nebuchadnezzar, when it was concealed under the +pavement of the wood-house, that it might not fall into the hands +of the enemy. This place remained a secret for all time. Once a +priest, noticing about the wood-house that something lay hidden +under it, called out to his colleagues, but was suddenly stricken +dead before divulging the secret. [332] + +On the Ark were the Cherubim with their faces of boys and their +wings. Their number was two, corresponding to the two tables, and +to the two sacred names of God, Adonai and Elohim, which +characterized Him as benevolent and as powerful. The face of each +Cherub measured one span, and the wings extended each ten +spans, making twenty-two spans in all, corresponding to the +twenty-two letters of the Hebrew alphabet. [333] It was "from +between the two Cherubim" that God communed with Moses, for +the Shekinah never wholly descended to earth any more than any +mortal ever quite mounted into the heaven, even Moses and Elijah +stood a slight distance from heaven; for, "The heaven, even the +heavens, are the Lord's: but the earth hath He given to the children +of men." Therefore God chose the Cherubim that were ten spans +above the earth as the place where the Shekinah betook itself to +commune with Moses. [334] The heads of the Cherubim were +slightly turned back, like that of a scholar bidding his master +farewell; but as a token of God's delight in His people Israel, the +faces of the Cherubim, by a miracle, "looked one to another" +whenever Israel were devoted to their Lord, yea, even clasped one +another like a loving couple. During the festivals of the pilgrimage +the priest used to raise the curtain from the Holy of Holies to show +the pilgrims how much their God loved them as they could see in +the embrace of the two Cherubim. [335] + +A tow-fold miracle came to pass when the Cherubim were brought +into the Temple by Solomon: the two staves that were attached to +the Ark extended until they touched the curtain, so that two +protuberances like a woman's breasts became visible at the back of +it, and the wings of the Cherubim furthermore extended until they +reached the ceiling of the Holy of Holies. [336] + +THE TABLE AND THE CANDLESTICK + +While the number of Cherubim was the same in the Temple as in +the Tabernacle, Solomon had, on the other hand, ten tables set up +in the Temple in place of the one fashioned by Moses. This was +because the one table sufficed to bring sustenance to Israel so long +as they were maintained by manna in the desert; but as the demand +for food was greater after they settled in the promised land, +Solomon had ten tables set up. But in the Temple also did the table +of Moses retain its ancient significance, for only upon it was the +shewbread placed, and it stood in the center, whereas the tables +fashioned by Solomon stood five to the south and five to the north. +For from the south come "the dews of blessing and the rains of +plenty," while all evil comes from the north; hence Solomon said: +"The tables on the south side shall cause the rains of plenty and the +dews of blessing to come upon the earth, while the tables on the +north side shall keep off all evil from Israel." [337] + +Moses had great difficulty with the construction of the candlestick, +for although God had given him instructions about it, he +completely forgot these when he descended from heaven. He +hereupon betook himself to God once more to be shown, but in +vain, for hardly had he reached earth, when he again forgot. When +he betook himself to God the third time, God took a candlestick of +fire and plainly showed him every single detail of it, that he might +now be able to reconstruct the candlestick for the Tabernacle. +When he found it still hard to form a clear conception of the nature +of the candlestick, God quieted him with these words" "Go to +Bezalel, he will do it aright." And indeed, Bezalel had no difficulty +in doing so, and instantly executed Moses' commission. Moses +cried in amazement: "God showed me repeatedly how to make the +candlestick, yet I could not properly seize the idea; but thou, +without having had it shown thee by God, couldst fashion it out of +thy own fund of knowledge. Truly dost thou deserve thy name +Bezalel, 'in the shadow of God,' for thou dost act as if thou hadst +been 'in the shadow of God' while He was showing me the +candlestick." [338] + +The candlestick was later set up in the Temple of Solomon, and +although he set up ten other candlesticks, still this one was the first +to be lighted. Solomon chose the number ten because it +corresponds to the number of Words revealed on Sinai; and each +of these candlesticks had seven lamps, seventy in all, to +correspond to the seventy nations. For while these lamps burned +the power of these nations was held in check, but on the day on +which these lamps are extinguished the power of the nations is +increased. [339] The candlestick stood toward the south, and the +table to the north of the sanctuary, the table to indicate the delights +of which the pious would partake in Paradise, which lies to the +north; the light of the candlestick to symbolize the light of the +Shekinah, for in the future world there will be but one delight, to +gaze at the light of the Shekinah. [340] On account of its +sacredness the candlestick was one of the five sacred objects that +God concealed at the destruction of the Temple by +Nebuchadnezzar, and that He will restore when in His +loving-kindness He will erect His house and Temple. These sacred +objects are: the Ark, the candlestick, the fire of the altar, the Holy +Spirit of prophecy, and the Cherubim. [341] + +THE ALTAR + +One of the most miraculous parts of the Tabernacle was the altar. +For when God bade Moses make an altar of shittim wood and +overlay it with brass, Moses said to God: "O Lord of the world! +Thou badest me make the altar of wood and overlay it with brass, +but Thou didst also bid me have 'a fire kept burning upon the altar +continually.' Will not the fire destroy the overlay of brass, and then +consume the wood of the altar?" God replied: "Moses, thou judgest +by the laws that apply to men, but will these also apply to Me? +Behold, the angels that are of burning flame. Beside them are My +store-houses of snow and My store-houses of hail. Doth the water +quench their fire, or doth their fire consume the water? Behold, +also, the Hayyot that are of fire. Above their heads extends a +terrible sea of ice that no mortal can traverse in less than five +hundred years. Yet doth the water quench their fire, or doth their +fire consume the water? For, 'I am the Lord who maketh peace +between these elements in My high places.' But thou, because I +have bidden thee to have 'a fire kept burning upon the altar +continually,' art afraid that the wood might be consumed by the +fire. Dead things come before Me, and leave Me imbued with life, +and thou are afraid the wood of the altar might be consumed! +Thine own experience should by now have taught thee better; thou +didst pierce the fiery chambers of heaven, thou didst enter among +the fiery hosts on high, yea, thou didst even approach Me, that 'am +a consuming fire.' Surely thou shouldst then have been consumed +by fire, but thou wert unscathed because thou didst go into the fire +at My command; no more shall the brass overlay of the altar be +injured by fire, even though it be no thicker than a denarium." + +In the words, "Dead things come before Me and leave Me imbued +with life," God alluded to the three following incidents. The rod of +Aaron, after it had lain for a night in the sanctuary, "brought forth +buds, and bloomed blossoms, and even yielded almonds." The +cedars that Hiram, king of Tyre, sent to Solomon for the building +of the Temple, as soon as the incense of the sanctuary reached +them, thrilled green anew, and throughout centuries bore fruits, by +means of which the young priests sustained themselves. Not until +Manasseh brought the idol into the Holy of Holies, did these +cedars wither and cease to bear fruit. The third incident to which +God alludes was the stretching of the staves of the Ark when +Solomon set them in the Holy of Holies, and the staves, after +having been apart of the Ark for four hundred and eighty years, +suddenly extended until they touched the curtain. + +Solomon erected a new altar for offerings, but knowing how dear +to God was the altar erected by Moses, the brazen altar, he at least +retained the same name for his altar. But in the following words it +is evident how much God prized the altar erected by Moses, for He +said: "To reward Israel for having had 'a fire kept burning upon the +altar continually,' I shall punish 'the kingdom laden with crime' by +fire 'that shall not be quenched night or day; the smoke thereof +shall go up forever.'" [342] + +Beside the brazen altar there was also one of gold, which +corresponded to the human soul, while the former corresponded to +the body; and as gold is more valuable than brass, so also is the +soul greater than the body. But both altars were used daily, as man +must also serve his Maker with both body and soul. On the brazen +altar sacrifices were offered, as the body of man, likewise, is +nourished by food; but on the golden altar, spices and sweet +incense, for the soul takes delight in perfumes only. [343] + +The materials employed for the constructions of the Tabernacle, +the skins and the wood, were not of the common order. God +created the animal Tahash exclusively for the needs of the +Tabernacle, for it was so enormous that out of one skin could be +made a curtain, thirty cubits long. This species of animal +disappeared as soon as the demands of the Tabernacle for skins +were satisfied. The cedars for the Tabernacle, also, were obtained +in no common way, for whence should they have gotten cedars in +the desert? They owed these to their ancestor Jacob. When he +reached Egypt, he planted a cedar-grove and admonished his sons +to do the same, saying: "You will in the future be released from +bondage in Egypt, and God will then demand that you erect Him a +sanctuary to thank Him for having delivered you. Plant cedar trees, +then, that when God will bid you build Him a sanctuary, you may +have in your possession the cedars required for its construction." +His sons acted in accordance with the bidding of their father, and +upon leaving Egypt took along the cedars for the anticipated +erection of the sanctuary. Among these cedars was also that +wonderful cedar out of which was wrought "the middle bar in the +midst of the boards, that reached from end to end," and which +Jacob took with him from Palestine when he emigrated to Egypt, +and then left to remain among his descendants. When the cedars +were selected for the construction of the Tabernacle, they intoned +a song of praise to God for this distinction. + +But not all the twenty-four species of cedar might be used for the +Tabernacle, nay, not even the seven most excellent among them +were found worthy, but only the species shittim might be used. For +God, who foresees all, knew that Israel would in the future commit +a great sin at Shittim, and therefore ordained that shittim wood be +used for the Tabernacle to serve as atonement for the sin +committed at Shittim. Shittim furthermore signifies "follies," +hence Israel were to construct the place of penance for their folly +in adoring the Golden Calf, out of shittim wood, to atone for this +"folly." And finally, the letters of which the wood "Shittim" is +composed, stand for Shalom, "peace," Tobah, "good," Yesh'uah. +"salvation," and Mehillah, "forgiveness." [344] The boards that +were made for the Tabernacle out of shittim wood never decayed, +but endure in all eternity. [345] + +THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE + +The separate parts of the Tabernacle had each a symbolical +significance, for to all that is above there is something +corresponding below. There are stars above, but likewise below, +where "a star shall come out of Jacob;" God has His hosts above, +and likewise below, His people Israel, "the hosts of the Lord;" +above there are Ofannim, and on earth likewise there is an Ofan; +above, God has Cherubim, and likewise below in the sanctuary of +Israel; God hath His dwelling above, but likewise below; and, +lastly, God hath stretched out the heavens above like a curtain, and +below, in the sanctuary, were curtains of goats' hair. [346] + +The number of curtains, also, corresponds to those in heaven, for +just as there are eleven upper heavens, so also were there eleven +curtains of goats' hair. [347] The size of the Tabernacle was +seventy cubits, corresponding to the seventy holy days celebrated +annually by the Jews, to wit: fifty-two Sabbaths, seven days of +Passover, eight of Tabernacles, and a day each for Pentecost, the +Day of Atonement, and New Year's Day. The number of vessels +amounted to seventy also; as likewise God, Israel, and Jerusalem +bear seventy names; and as, correspondingly, in the time between +the building of the first and of the second Temple, there were +seventy consecutive Sanhedrin. [348] + +Like the Tabernacle, so the altar, too had its symbolical +significance. Its length and its breadth were five cubits each, +corresponding respectively to the five Commandments on the two +tables of the law. Its height was three cubits, corresponding to the +three deliverers God sent to deliver Israel from Egypt, - Moses, +Aaron, and Miriam. It had four horns in the corners thereof, to +atone for the sins of the people that on Sinai receive four horns, +"the horn of the Torah," "the horn of the Shekinah," "the horn of +Priesthood," and "the horn of the Kingdom." [349] + +In the Tabernacle, as later in the Temple, gold, silver, and brass +were employed, but not iron. God meant to indicate by the +exclusion of iron that "in the future time," "the golden Babylon, +the silver Media, and the brazen Greece," would be permitted to +bestow the gifts on the new Temple, but not "the iron Rome." It is +true that Babylon also destroyed the sanctuary of God, like Rome, +but not with such fury and such thorough-going wrath as Rome, +whose sons cried: "Raze it, raze it, even to the foundations +thereof," and for this reason Rome may not contribute to the +Messianic Temple. And as God will reject the gifts of Rome, so +also will the Messiah, to whom all the nations of the earth will +have to offer gifts. Egypt will come with her gifts, and although +the Messiah will at first refuse to accept anything from the former +taskmaster of Israel, God will say to him: "The Egyptians granted +My children an abode in their land, do not repulse them." Then the +Messiah will accept their gift. After Egypt will follow her +neighbor, Ethiopia, with her gifts, thinking that if the Messiah +accepted gifts from the former taskmaster of Israel, he will also +accept gifts from her. Then the Messiah will also accept Ethiopia's +gifts. After these two kingdoms will follow all others with their +gifts, and all will be accepted save those from Rome. This +kingdom will be sorely disappointed, for, depending upon their +kinship with Israel, they will expect kind treatment from the +Messiah, who had graciously received the other nations not +connected with Israel. But God will call out to the Messiah: "Roar +at this monster that devours the fat of nations, that justifies its +claims for recognition through being a descendant of Abraham by +his grandson Esau, the nation that forgives all for the sake of +money, that kept Israel back from the study of the Torah, and +tempted them to deeps that are in accord with the wishes of +Satan." [350] + +THE PRIESTLY ROBES + +Simultaneously with the construction of the Tabernacle and its +vessels, were fashioned the priestly robes for Aaron and his sons. It +was at this time that God made known Aaron's appointment to the +office of high priest, saying: "Go and appoint a high priest." +Moses: "Out of which tribe?" God: "Of the tribe of Levi." Moses +was most happy upon hearing that the high priest was to be chosen +out of his tribe, and his joy was increased when God added: +"Appoint thy brother Aaron as high priest." This choice of Aaron +was, of course, also a disappointment to Moses, who had hoped +God would appoint him as His high priest, but God had designed +this dignity for Aaron to reward him for his pious deeds when +Israel worshipped the Golden Calf. For when Moses returned from +Sinai and saw the Calf fashioned by Aaron, he thought his brother +was no better than the rest of the people, and had, like them, +devoted himself to idolatry. But God knew that Aaron's +participation in the construction of the Calf was merely due to the +pious motive of delaying the people until Moses should return, +hence He even then said to Aaron: "I am fully aware of they +motive, and, as truly as thou livest, I shall appoint thee as warden +over the sacrifices that My children offer Me." In consideration of +Moses' feelings, God gave into his hands the appointment of +Aaron, saying to him: "I might have installed thy brother as high +priest without having informed thee of it, but I relinquish his +appointment to thee, that thou mayest have an opportunity of +showing the people thy humility, in that thou dost not seek this +high office for thyself." [351] At God's bidding, Aaron and his two +sons were now chosen as priest, and, moreover, not for a limited +period, but Aaron and his house were invested with the priesthood +for all eternity. As soon as these were installed as priests, Moses +set to work to instruct them thoroughly in the priestly laws. [352] + +God ordered the following eight garments as Aaron's garb: coat, +breeches, mitre, girdle, breastplate, ephod, robe, and golden plate; +but his sons needed only the first four garments. All these +garments had expiatory virtues, and each expiated a definite sin. +The coat atoned for murder, the breeches for unchastity, the mitre +for pride, the girdle for theft, the breastplate for partial verdicts, +the ephod for idolatry, the bells on the robe for slander, and the +golden plate for effrontery. [353] + +The breastplate and the ephod were set with precious stones, +which were the gifts of the noble to the sanctuary, though, to be +exact, they were in reality a gift from God. For precious stones and +pearls had rained down with the manna, which the noble among +Israel had gathered up and laid away until the Tabernacle was +erected, when they offered them as gifts. [354] + +The ephod had only two precious stones, one on each shoulder, +and on each of these stones were engraved the names of the six +tribes in the following order: Reuben, Levi, Issachar, Naphtali, +Gad, Jehoseph, on the right shoulder-piece; Simeon, Judah, +Zebulun, Dan, Asher, Benjamin, on the left shoulder. The name +Joseph was spelled Jehoseph, a device by which the two stones had +exactly the same number of letters engraved upon them. [355] On +the breast plate were twelve precious stones, on which the names +of the three Patriarchs preceded those of the twelve tribes, and at +the end were engraved the words, "All these are the twelve tribes +of Israel." [356] + +THE STONES IN THE BREASTPLATE + +The twelve stones differed not only in color, but also in certain +qualities peculiar to each, and both quality and color had especial +reference to the tribe whose name it bore. Reuben's stone was the +ruby, that has the property, when grated by a woman and tasted by +her, of promoting pregnancy, for it was Reuben who found the +mandrakes which induce pregnancy. + +Simeon's stone was the smaragd, that has the property of breaking +as soon as an unchaste woman looks at it, a fitting stone for the +tribe whose sire, Simeon, was kindles to wrath by the unchaste +action of Shechem. It was at the same time a warning to the tribe +of Simeon, that committed whoredom at Shittim with the +daughters of Moab, to be mindful of chastity, and like its stone, to +suffer no prostitution. + +Levi's stone was the carbuncle, that beams like lightning, as, +likewise, the faces of that tribe beamed with piety and erudition. +This stone has the virtue of making him who wears it wise; but +true wisdom is the fear of God, and it was this tribe alone that did +not join in the worship of the Golden Calf. + +Judah's stone was the green emerald, that has the power of making +its owner victorious in battle, a fitting stone for this tribe from +which springs the Jewish dynasty of kings, that routed its enemies. +The color green alludes to the shame that turned Judah's +countenance green when he publicly confessed his crime with +Tamar. + +Issachar's stone was the sapphire, for this tribe devoted themselves +completely to the study of the Torah, and it is this very stone, the +sapphire, out of which the two tables of the law were hewn. This +stone increases strength of vision and heals many diseases, as the +Torah, likewise, to which this tribe was so devoted, enlightens the +eye and makes the body well. + +The white pearl is the stone of Zebulun, for with his merchant +ships he sailed the sea and drew his sustenance from the ocean +from which the pearl, too, is drawn. The pearl has also the quality +of bringing its owner sleep, and it is all the more to the credit of +this tribe that they nevertheless spent their nights on commercial +ventures to maintain their brother-tribe Issachar, that lived only for +the study of the Torah. The pearl is, furthermore, round, like the +fortune of the rich, that turns like a wheel, and in this way the +wealthy tribe of Zebulun were kept in mind of the fickleness of +fortune. + +Dan's stone was a species of topaz, in which was visible the +inverted face of a man, for the Danites were sinful, turning good to +evil, hence the inverted face in their stone. + +The turquoise was Naphtali's stone, for it gives its owner speed in +riding, and Naphtali was "a hind let loose." + +Gad's stone was the crystal, that endows its owner with courage in +battle, and hence served this warlike tribe that battled for the Lord +as an admonition to fear none and build on God. + +The chrysolite was Asher's stone, and as this stone aids digestion +and makes its owner sturdy and fat, so were the agricultural +products of Asher's tribe of such excellent quality that they made +fat those who ate of them. + +Joseph's stone was the onyx, that has the virtue of endowing him +who wears it with grace, and truly, by his grace, did Joseph find +favor in the eyes of all. + +Jasper was Benjamin's stone, and as this stone turns color, being +now red, now green, now even black, so did Benjamin's feelings +vary to his brothers. Sometimes he was angry with them for having +sold into slavery Joseph, the only other brother by his mother +Rachel, and in this mood he came near betraying their deed to his +father; but, that he might not disgrace his brothers, he did not +divulge their secret. To this discretion on his part alludes the +Hebrew name of his stone, Yashpeh, which signifies, "There is a +mouth," for Benjamin, though he had a mouth, did not utter the +words that would have covered his brothers with disgrace. [357] + +The twelve stones in the breastplate, with their bright colors, were +of great importance in the oracular sentences of the high priest, +who by means of these stones made the Urim and Tummim +exercise their functions. For whenever the king or the head of the +Sanhedrin wished to get directions from the Urim and Tummim he +betook himself to the high priest. The latter, robed in his +breastplate and ephod, bade him look into his face and submit his +inquiry. The high priest, looking down on his breastplate, then +looked to see which of the letters engraved on the stones shone out +most brightly, and then constructed the answer out of these letters. +Thus, for example, when David inquired of the Urim and Tummim +if Saul would pursue him, the high priest Abiathar beheld +gleaming forth the letter Yod in Judah's name, Resh in Reuben's +name, and Dalet in Dan's name, hence the answer read as follows: +Yered, "He will pursue." + +The information of this oracle was always trustworthy, for the +meaning of the name Urim and Tummim is in the fact that "these +answers spread light and truth," but not every high priest +succeeded in obtaining them. Only a high priest who was +permeated with the Holy Spirit, and over whom rested the +Shekinah, might obtain an answer, for in other cases the stones +withheld their power. But if the high priest was worthy, he +received an answer to every inquiry, for on these stones were +engraved all the letters of the alphabet, so that all conceivable +words could be constructed from them. [358] + + THE COMPLETION OF THE TABERNACLE + +On the eleventh day of Tishri Moses assembled the people, and +informed them that it was God's wish to have a sanctuary among +them, and each man was bidden to bring to the sanctuary any +offering he pleased. At the same time he impressed upon them +that, however pious a deed participation in the construction of the +Tabernacle might be, still they might under no circumstances +break the Sabbath to hasten to building of the sanctuary. Moses +thereupon expounded to them the kind of work that was +permissible on the Sabbath, and the king that was prohibited, for +there were not less then thirty-nine occupations the pursuit of +which on the Sabbath was punishable by death. [359] Owing to the +importance of keeping the Sabbath, Moses imparted the precepts +concerning it directly to the great masses of the people that he had +gathered together, and not to the elders alone. In this he acted +according to God's command, who said to him: "Go, Moses, call +together great assemblages and announce the Sabbath laws to +them, that the future generations may follow thy example, and on +Sabbath days assemble the people in the synagogues and instruct +them in the Torah, that they may know what is prohibited and what +is permitted, that My name may be glorified among My children." +In the spirit of this command did Moses institute that on every holy +day there might be preaching in the synagogues, and instruction +concerning the significance of the special holy day. He summoned +the people to these teachings with the words: "If you will follow +my example, God will count it for you as if you had acknowledged +God as your king throughout the world." [360] + +The stress laid on the observance of the Sabbath laws was quite +necessary, for the people were so eager to deliver up their +contributions, that on the Sabbath Moses had to have an +announcement proclaimed that they were to take nothing out of +their houses, as the carrying of things on the Sabbath is prohibited. +[361] For Israel is a peculiar people, that answered the summons to +fetch gold for the Golden Calf, and with no less zeal answered the +summons of Moses to give contributions for the Tabernacle. They +were not content to bring things out of their houses and treasuries, +but forcibly snatched ornaments from their wives, their daughters, +and their sons, and brought them to Moses for the construction of +the Tabernacle. In this way they thought they could cancel their sin +in having fashioned the Golden Calf; then had they used their +ornaments in the construction of the idol, and now they employed +them for the sanctuary of God. [362] + +The women, however, were no less eager to contribute their mite, +and were especially active in producing the woolen hangings. They +did this in no miraculous a way, that they spun the wool while it +was still upon the goats. [363] Moses did not at first want to accept +contributions from the women, but these brought their cloaks and +their mirrors, saying: "Why dost thou reject our gifts? If thou doest +so because thou wantest in the sanctuary nothing that women use +to enhance their charms, behold, here are our cloaks that we use to +conceal ourselves from the eyes of the men. But if thou are afraid +to accept from us anything that might be not our property, but our +husbands', behold, here are our mirrors that belong to us alone, and +not to our husbands." When Moses beheld the mirrors, he waxed +very angry, and bade the women to be driven from him, +exclaiming: "What right in the sanctuary have these mirrors that +exist only to arouse sensual desires?" But God said to Moses: +"Truly dearer to Me than all other gifts are these mirrors, for it was +these mirrors that yielded Me My hosts. When in Egypt the men +were exhausted from their heavy labors, the women were wont to +come to them with food and drink, take out their mirrors, and +caressingly say to their husbands: 'Look into the mirror, I am much +more beautiful than thou,' and in this way passion seized the men +so that they forgot their cares and united themselves with their +wives, who thereupon brought many children into the world. Take +now these mirrors and fashion out of them the laver that contains +the water for the sanctifying of the priests." Furthermore out of this +laver was fetched the water that a woman suspected of adultery +had to drink to prove her innocence. As formerly the mirrors had +been used to kindle conjugal affection, so out of them was made +the vessel for the water that was to restore broken peace between +husband and wife. + +When Moses upon God's command made known to the people that +whosoever was of a willing heart, man or woman, might bring an +offering, the zeal of the women was so great, that they thrust away +the men and crowded forward with their gifts, [364] so that in two +days all that was needful for the construction of the Tabernacle +was in Moses' hands. The princes of the tribes came almost too +late with their contributions, and at the last moment they brought +the precious stones for the garments of Aaron, that they might not +be entirely unrepresented in the sanctuary. But God took their +delay amiss, and for this reason they later sought to be the first to +offer up sacrifices in the sanctuary. [365] + +After everything had been provided for the construction of the +Tabernacle, Bezalel set to work with the devotion of his whole +soul, and as a reward for this, the Holy Scriptures speak of him +only as the constructor of the sanctuary, although many others +stood by him in this labor. He began his work by fashioning the +boards, then attended to the overlaying of them, and when he had +completed these things, he set to work to prepare the curtains, then +completed the Ark with the penance-cover belonging to it, and +finally the table for the shewbread, and the candlestick. [366] + +THE SETTING UP OF THE TABERNACLE + +The work on the Tabernacle progressed rapidly, for everything was +ready in the month of Kislew, but it was not set up until three +months later. The people were indeed eager to set up the sanctuary +at once and to dedicate it, but God bade Moses wait until the first +day of the month of Nisan, because that was Isaac's birthday, and +God wished the joy of dedication to take place on this day of joy. +The mockers among Israel, of course, to whom this was not +known, made fun of Moses, saying: "Of course, is it possible that +the Shekinah should rest over the work of Amram's sons?" [357] + +In regard to the Tabernacle, Moses had to suffer much besides +from the fault-finders and wicked tongues. If he showed himself +upon the street, they called out to one another: "See what a +well-fed neck, what sturdy legs the son of Amram has, who eats +and drinks from our money!" The other would answer: "Dost thou +believe that one who has construction of the Tabernacle in his +hands will remain a poor man?" Moses said nothing, but resolved, +as soon as the Tabernacle should have been completed, to lay an +exact account before the people, which he did. But when it came +to giving his account, he forgot one item of seven hundred +seventy-five shekels which he had expended for hooks upon which +to hang the curtains of the Tabernacle. Then, as he suddenly raised +his eyes, he saw the Shekinah resting on the hooks and was +reminded of his omission of this expenditure. Thereafter all Israel +became convinced that Moses was a faithful and reliable +administrator. [358] + +As the people had brought much more material than was necessary +for the Tabernacle, Moses erected a second Tabernacle outside the +encampment on the spot where God had been accustomed to +reveal Himself to him, and this "Tabernacle of revelation" was in +all details like the original sanctuary in the camp. [359] + +When everything was ready, the people were very much +disappointed that the Shekinah did not rest upon their work, and +the betook themselves to the wise men who had worked on the +erection of the Tabernacle, and said to them: "Why do ye sit thus +idle, set up the Tabernacle, that the Shekinah may dwell among +us." These now attempted to put up the Tabernacle, but did not +succeed, for hardly did they believe it was up, when it fell down +again. Now all went to Bezalel and his assistant Oholiab, saying to +them: "Do you now set up the Tabernacle, you who constructed it, +and perhaps it will then stand." But when even these two +master-builders did not succeed in setting up the Tabernacle, the +people began to find fault, and say: "See now what the son of +Amram has brought upon us. We spent our money and went +through a great deal of trouble, all because he assured us that the +Holy One, blessed be He, would descend from His place with the +angels and dwell among us under 'the hangings of goats' hair,' but +it has all been in vain." The people now went to Moses, saying: "O +our teacher Moses, we have done all thou has bidden us do, we +gave all thou didst ask of us. Look now upon this completed work, +and tell us if we have omitted aught, or have done aught we should +have refrained from doing, examine it with care and answer us." +Moses had to admit that all had been done according to his +instructions. "But if it be so," continued the people, "why then +cannot the Tabernacle stand? Bezalel and Oholiab failed to set it +up, and all the wise men as well!" This communication sorely +grieved Moses, who could not understand why the Tabernacle +could not be set up. But God said to him: "Thou wert sorry to have +had no share in the erection of the Tabernacle, which the people +supplied with material, and on which Bezalel, Oholiab, and the +other wise men labored with the work of their hands. For this +reason did it come to pass that none could set up the Tabernacle, +for I want all Israel to see that it cannot stand if thou dost not set it +up." Moses replied: "O Lord of the world! I do not know how to +put it up." But God answered: "Go, get busy with its setting-up, and +while thou art busy at it, it will rise of its own accord." And so it +came to pass. Hardly had Moses put his hand upon the Tabernacle, +when it stood erect, and the rumors among the people that Moses +had arbitrarily put up the Tabernacle without the command of God +ceased forevermore. [370] + +THE CONSECRATION OF THE PRIESTS + +Before the sanctuary and its vessels were dedicated for service, +they were anointed with holy oil. On this occasion the miracle +came to pass that twelve lugs of oil sufficed not only to anoint the +sanctuary and its vessels, and Aaron and his two sons throughout +the seven days of their consecration, but with this same oil were +anointed all the successors of Aaron in the office of high priest, +and several kings until the days of Josiah. + +An especial miracle occurred when Aaron was anointed and on his +pointed beard two drops of holy oil hung pendant like two pearls. +These drops did not even disappear when he trimmed his beard, +but rose to the roots of the hair. Moses at first feared that the +useless waste of these drops of holy oil on Aaron's beard might be +considered sacrilege, but a Divine voice quieted him. A Divine +voice quieted Aaron, also, who likewise feared the accident that +had turned the holy oil to his personal use. [371] + +The anointing of Aaron and his two sons was not the only +ceremony that consecrated them as priests, for during a whole +week did they have to live near the Tabernacle, secluded from the +outer world. During this time Moses performed all priestly duties, +even bringing sacrifices for Aaron and his sons, and sprinkling +them with the blood of these sacrifices. [372] It was on the +twenty-third day of Adar that God bade Moses consecrate Aaron +and his sons as priests, saying to him: "Go, persuade Aaron to +accept his priestly office, for he is a man whom shuns distinctions. +But effect his appointment before all Israel, that he may be +honored in this way, and at the same time warn the people that +after the choice of Aaron none may assume priestly rights. Gather +thou all the congregation together unto the door of the +Tabernacle." At these last words Moses exclaimed: "O Lord of the +world! How shall I be able to assemble before the door of the +Tabernacle, a space that measures only two seah, sixty myriads of +adult men and as many youths?" But God answered: "Dost thou +marvel at this? Greater miracles than this have I accomplished. +The heaven was originally as thin and as small as the retina of the +eye, still I caused it to stretch over all the world from one end to +the other. In the future world, too, when all men from Adam to the +time of the Resurrection will be assembled in Zion, and the +multitude will be so great that one shall call to the other, 'The +place is too strait for me, give place to me that I may dwell,' on +that day will I so extend the holy city that all will conveniently find +room there." [373] + +Moses did as he was bidden, and in presence of all the people took +place the election of Aaron and his sons as priests, whereupon +these retired for a week to the door of the Tabernacle. During this +week, in preparing the burnt offering and the sin offering, Moses +showed his brother Aaron and Aaron's sons how to perform the +different priestly functions in the sanctuary. Moses made a sin +offering because he feared that among the gifts out of which the +sanctuary had been constructed, there might have been ill-gotten +gains, and God loves justice and hates loot as an offering, Moses +through a sin offering sought to obtain forgiveness for a possible +wrong. During this week, however, the sanctuary was only +temporarily used. Moses would set it up mornings and evenings, +then fold it together again, and it was not until this week had +passed that the sanctuary was committed to the general use. After +that it was not folded together except when they moved from on +encampment to another. [374] + +These seven days of retirement were assigned to Aaron and his +sons not only as a preparation for their regular service, they had +another significance also. God, before bringing the flood upon the +earth, observed the seven days preceding as a week of mourning, +and in the same way He bade Aaron and his sons live in absolute +retirement for a week, as is the duty of mourners, for a heavy loss +awaited them - the death of Nadab and Abihu, which took place on +the joyous day of their dedication. [375] + +THE DAY OF THE TEN CROWNS + +The first day of Nisan was an eventful day, "a day that was +distinguished by ten crowns." It was the day on which the princes +of the tribes began to bring their offerings; it was the first day on +which Shekinah came to dwell among Israel; the first day on +which sacrifice on any but the appointed place was forbidden; the +first day on which priests bestowed their blessing upon Israel; the +first day for regular sacrificial service; the first day on which the +priests partook of certain portions of the offering; the first day on +which the heavenly fire was seen on the altar; it was besides the +first day of the week, a Sunday, the first day of the first month of +the year. [376] + +It was on this day after "the week of training" for Aaron and his +sons that God said to Moses: "Thinkest thou that thou are to be +high priest because thou hast been attending to priestly duties +during this week? Not so, call Aaron and announce to him that he +has been appointed high priest, and at the same time call the elders +and in their presence announce his elevation to this dignity, that +none may say Aaron himself assumed this dignity." [377] +Following the example of God, who on Sinai distinguished Aaron +before all others, saying, "And thou shalt come up, thou and Aaron +with thee, but let not the priests and the people break through," +Moses went first to Aaron, then to Aaron's sons, and only then to +the elders, to discuss with them the preparations for the installation +of Aaron into office. [378] + +When Moses approached Aaron with the news of God's +commission to appoint him as high priest, Aaron said: "What! +Thou hadst all the labor of erecting the Tabernacle, and I am now +to be its high priest!" But Moses replied: "As truly as thou livest, +although thou art to be high priest, I am as happy as if I had been +chosen myself. As thou didst rejoice in my elevation, so do I now +rejoice in thine." [379] Moses continued: "My brother Aaron, +although God had become reconciled to Israel and has forgiven +them their sin, still, through thy offering must thou close the +mouth of Satan, that he may not hate thee when thou enterest the +sanctuary. Take then a young calf as a sin-offering, for as thou +didst nearly lose thy claim to the dignity of high priest through a +calf, so shalt thou now through the sacrifice of a calf be +established in thy dignity." Then Moses turned to the people, +saying: "You have two sins to atone for: the selling of Joseph, +whose coat you fathers smeared with the blood of a kid to +convince their father that its owner had been torn to pieces by a +wild beast, and the sin you committed through the worship of the +Golden Calf. Take, then, a kid to atone for the guilt you brought +upon yourselves with a kid, and take a calf to atone for the sin you +committed through a calf. But to make sure that God had become +reconciled to you, offer up a bull also, and thereby acknowledge +that you are slaughtering before God your idol, the bull that you +had erstwhile worshipped." The people, however, said to Moses: +"What avails it this nation to do homage to its king, who is +invisible?" Moses replied: "For this very reason did God command +you to offer these sacrifices, so that He may show Himself to you." +At these words they rejoiced greatly, for through them they knew +that God was now completely reconciled to them, and they +hastened to bring the offerings to the sanctuary. Moses +admonished them with the words: "See to it now that you drive +evil impulse from your hearts, that you now have but one thought +and one resolution, to serve God; and that your undivided services +are devoted singly and solely to the one God, for He is the God of +gods and the Lord of lords. If you will act according to my words, +'the glory of the Lord shall appear unto you.'" + +But Aaron in his humility still did not dare to enter on his priestly +activities. The aspect of the horned altar filled him with fear, for it +reminded him of the worship of the bull by Israel, an incident in +which he felt he had not been altogether without blame. Moses had +to encourage him to step up to the altar and offer the sacrifices. +After Aaron had offered up the prescribed sacrifices, he bestowed +his blessing upon the people with lifted hands, saying: "The +Eternal bless thee and keep thee: The Eternal make His face shine +upon thee and be gracious unto thee: The Eternal lift up His +countenance upon thee and give thee peace." + +In spite of the offerings and the blessings, there was still no sign of +the Shekinah, so that Aaron, with a heavy heart, thought, "God is +angry with me, and it is my fault that the Shekinah had not +descended among Israel, I merely owe it to my brother Moses that +to my confusion I entered the sanctuary, for my service did not +suffice to bring down the Shekinah." Upon this Moses went with +his brother into the sanctuary a second time, and their united +prayers had the desired effect, there came "a fire out from before +the Lord, and consumed upon the altar well-neigh one hundred and +sixteen years, and neither was the wood of the altar consumed, nor +its brazen overlay molten. + +When the people saw the heavenly fire, the evident token of God's +grace and His reconciliation with them, they shouted, and fell on +their faces, and praised God, intoning in His honor a song of +praise. Joy reigned not only on earth, but in heaven also, for on this +day God's joy over the erection of the sanctuary was as great as had +been His joy on the first day of creation over His works, heaven +and earth. [380] For, in a certain sense, the erection of the +Tabernacle was the finishing touch to the creation of the world. +For the world exists for the sake of three things, the Torah, Divine +service, and works of love. From the creation of the world to the +revelation on Sinai the world owed its existence to the love and +grave of God; from the revelation to the erection of the sanctuary, +the world owed its existence to the Torah and to love, but only +with the erection of the Tabernacle did the world secure its firm +basis, for now it had three feet whereupon to rest, the Torah, +Divine service, and love. From another point of view, too, is the +day of consecration of the sanctuary to be reckoned with the days +of creation, for at the creation of the world God dwelt with mortals +and withdrew the Shekinah to heaven only on account of the sin of +the first two human beings. But on the day of consecration of the +Tabernacle the Shekinah returned to its former abode, the earth. +The angels therefore lamented on this day, saying: "Now God will +leave the celestial hosts and will dwell among mortals." God +indeed quieted them with the words, "As truly as ye live, My true +dwelling will remain on high," but He was not quite in earnest +when He said so, for truly earth is His chief abode. Only after the +Tabernacle on earth had been erected did God command the +angels to build one like it in heaven, and it is this Tabernacle in +which Metatron offers the souls of the pious before God as an +expiation for Israel, at the time of the exile when His earthly +sanctuary is destroyed. + +This day marks an important change in the intercourse between +God and Moses. Before this, the voice of God would strike Moses' +ear as if conducted through a tube, and on such an occasion the +outer would recognized only through Moses' reddened face that he +was receiving a revelation; now, at the consecration of the +sanctuary, this was changed. For when, on this day, he entered the +sanctuary, a sweet, pleasant and lovely voice rang out toward him, +whereupon he said: "I will hear what God the Lord will speak." +Then he heard the words: "Formerly there reigned enmity between +Me and My children, formerly there reigned anger between Me +and My children, formerly there reigned hatred between Me and +My children; but now love reigns between Me and My children, +friendship reigns between Me and My children, peace reigns +between Me and My children." + +It was evident that peace reigned, for on this day the undisturbed +freedom of movement over the world, which had until then been +accorded the demons, was taken from them. Until then these were +so frequently met with, that Moses regularly recited a special +prayer whenever going to Mount Sinai, entreating God to protect +him from the demons. But as soon as the Tabernacle had been +erected, they vanished. Not entirely, it is true, for even now these +pernicious creatures may kill a person, especially within the period +from the seventeenth day of Tammuz to the ninth day of Ab, when +the demons exercise their power. The most dangerous one among +them is Keteb, the sight of whom kill men as well as animals. He +rolls like a ball and had the head of a calf with a single horn on his +forehead. + +Just as God destroyed the power of these demons through the +Tabernacle, so too, through the priestly blessing that He bestowed +upon His people before the consecration of the sanctuary, did He +break the spell of the evil eye, which might otherwise have harmed +them now as it had done at the revelation on Sinai. The great +ceremonies on that occasion had turned the eyes of all the world +upon Israel, and the evil eye of the nations brought about the +circumstance of the breaking of the two tables. As God blessed His +people on this occasion, so too did Moses, who upon the +completion of the Tabernacle blessed Israel with the words: "The +Eternal God of you fathers make you a thousand times so many +more as ye are, and bless you, as He hath promised you!" The +people made answer to this blessing, saying: "Let the beauty of the +Lord our God be upon us: and establish Thou the work of our +hands upon us; yea the work of our hands establish Thou it." [381] + +THE INTERRUPTED JOY + +The happiest of women on this day was Elisheba, daughter of +Amminadab, for beside the general rejoicing at the dedication of +the sanctuary, five particular joys fell to her lot: her husband, +Aaron, was high priest; her brother-in-law, Moses, king; her son, +Eleazar, head of the priests; her grandson, Phinehas, priest of war; +and her brother, Nahshon, prince of his tribe. But how soon was +her joy turned to grief! Her two sons, Nadab and Abihu, carried +away by the universal rejoicing at the heavenly fire, approached +the sanctuary with the censers in their hands, to increase God's +love for Israel through this act of sacrifice, but paid with their lives +for this offering. From the Holy of Holies issued two flames of +fire, as thin as threads, then parted into four, and two each pierced +the nostrils of Nadab and Abihu, whose souls were burnt, although +no external injury was visible. [382] + +The death of these priests was not, however, unmerited, for in spite +of their piety they had committed many a sin. Even at Sinai they +had not conducted themselves properly, for instead of following +the example of Moses, who had turned his face away from the +Divine vision in the burning bush, they basked in the Divine vision +of Mount Sinai. Their fate had even been decreed, but God did not +want to darken the joy of the Torah by their death, hence He +waited for the dedication of the Tabernacle. On this occasion God +acted like the king who, discovering on the day of his daughter's +wedding that the best-man was guilty of a deadly sin, said: "If I +cause the best-man to be executed on the spot, I shall cast a +shadow on my daughter's joy. I will rather have him executed on +my day of gladness than on hers." God inflicted the penalty upon +Nadab and Abihu "in the day of gladness of His heart," and not on +the day on which the Torah espoused Israel. + +Among the sins for which they had to atone was their great pride, +which was expressed in several ways. They did not marry, because +they considered no woman good enough for them, saying: "Our +father's brother is king, our father is high priest, our mother's +brother is prince of his tribe, and we are heads of the priests. What +woman is worthy of us?" And many a woman remained unwed, +waiting for these youths to woo her. In their pride they even went +so far in sinful thoughts as to wish for the time when Moses and +Aaron should die and they would have the guidance of the people +in their hands. But God said: "'Boast not thyself of to-morrow;' +many a colt has died and his hide had been used as cover for his +mother's back." Even in the performance of the act that brought +death upon them, did they show their pride, for they asked +permission of neither Moses nor Aaron whether they might take +part in the sacrificial service. What is more, Nadab and Abihu did +not even consult with each other before starting out on this fatal +deed, they performed it independently of each other. Had they +previously taken counsel together, or had they asked their father +and their uncle, very likely they would never have offered the +disastrous sacrifice. For they were neither in a proper condition for +making an offering, nor was their offering appropriate. They +partook of wine before entering the sanctuary, which if forbidden +to priests; they did not wear the prescribed priestly robes, and, +furthermore, they had not sanctified themselves with water out of +the laver for washing. They made their offering, moreover, in the +Holy of Holies, to which admittance had been prohibited, and used +"strange fire," and the offering was all in all out of place because +they had had no command from God to offer up incense at that +time. Apart from this lists of sins, however, they were very pious +men, and their death grieved God more than their father Aaron, not +alone because it grieves God to see a pious father lose his sons, but +because they actually were worthy and pious youths. [383] + +When Aaron heard of the death of his sons, he said: "All Israel saw +Thee at the Red Sea as well as at Sinai without suffering injury +thereafter; but my sons, whom Thou didst order to dwell in the +Tabernacle, a place that a layman may not enter without being +punished by death - my sons entered the Tabernacle to behold Thy +strength and Thy might, and they died!" God hereupon said to +Moses: "Tell Aaron the following: 'I have shown thee great favor +and have granted thee great honor through this, that thy sons have +been burnt. I assigned to thee and thy sons a place nearer to the +sanctuary, before all others, even before thy brother Moses. But I +have also decreed that whosoever enters the Tabernacle without +having been commanded, he shall be stricken with leprosy. +Wouldst thou have wished thy sons, to whom the innermost places +had been assigned, to sit as lepers outside the encampment as a +penalty for having entered the Holy of Holies?" When Moses +imparted these words to his brother, Aaron said: "I thank Thee, O +God, for that which Thou hast shown me in causing my sons to die +rather then having them waste their lives as lepers. It behooves me +to thank Thee and praise Thee, 'because Thy lovingkindness is +better than life, my lips shall praise Thee.'" [384] + +Moses endeavored to comfort his brother in still another way, +saying: "Thy sons died to glorify the name of the Lord, blessed be +His name, for on Sinai God said to me: 'And there will I meet with +the children of Israel, the Tabernacle shall be sanctified by those +that glorify Me.' I knew that this sanctuary of God was to be +sanctified by the death of those that stood near it, but I thought +either thou or I was destined for this, but now I perceive that thy +sons were nearer to God than we." These last words sufficed to +induce Aaron to control his grief over the loss of his sons, and like +the true wise man he silently bore the heavy blow of fate without +murmur or lament. God rewarded him for his silence by addressing +him directly, and imparting an important priestly law to him. + +Aaron could not take part in the burial of Nadab and Abihu, for a +high priest is not permitted to take part in a funeral procession, +even if the deceased be a near kinsman. Eleazar and Ithamar, also, +the surviving sons of Aaron, were not permitted to mourn or attend +the funeral on the day of their dedication as priests, so that Aaron's +cousins, the Levites Mishael and Elzaphan, the next of kin after +these had to attend to the funeral. These two Levites were the sons +of a very worthy father, who was not only by descent a near +kinsman of Aaron, but who was also closely akin to Aaron in +character. As Aaron pursued peace, so too did his uncle Uzziel, +father to Mishael and Elzaphan. Being Levites they might not enter +the place where the heavenly fire had met their cousins, hence an +angel had thrust Nadab and Abihu out of the priestly room, and +they did not die until they were outside it, so that Mishael and +Elzaphan might approach them. [385] + +Whereas the whole house of Israel was bidden to bewail the death +of Nadab and Abihu, for "the death of a pious man is greater +misfortune to Israel than the Temple's burning to ashes," [386] - +Aaron and his sons, on the other hand, were permitted to take no +share in the mourning, and Moses bade them eat of the parts of the +offering due them, as if nothing had happened. Now when Moses +saw that Aaron had burnt to ashes one of the three sin offerings +that were offered on that day, without himself or his sons having +partaken of it, his wrath was kindled against his brother, but in +consideration of Aaron's age and his office Moses addressed his +violent words not to Aaron himself, but to his sons. He reproached +them with having offended against God's commandment in +burning one sin offering and eating of the other two. He asked +them, besides, if they were not wise enough to profit by the +example of their deceased brothers, who paid for their arbitrary +actions with their lives, particularly since they also had been +doomed to death, and owed their lived only to his prayer, which +had power to preserve for their father half the number of sons. +Moses' reproof, however, was unjustified, for Aaron and his sons +had done what the statutes required, but Moses had on this +occasion, as on two others, owing to his wrath, forgotten the laws +which he himself had taught Israel. Hence Aaron opposed him +decidedly and pointed out his error to him. Moses, far from taking +Aaron's reprimand amiss, caused a herald to make an +announcement throughout the camp: "I have falsely interpreted the +law, and Aaron, my brother, has corrected me. Eleazar and +Ithaman also knew the law, but were silent out of consideration for +me." As a reward for their considerateness, God thereupon +revealed important laws to Moses with a special injunction to tell +them to Aaron as well as to Eleazar and Ithamar. [387] + +THE GIFTS OF THE PRINCES + +When Moses called on the people to make their offerings for the +erection of the sanctuary, it sorely vexed the princes of the tribes +that he had not summoned them particularly. Hence they withheld +their contributions, waiting for the people to give according to +their powers, so that they might step in and make up the +deficiency, and all should observe that without them the +Tabernacle could not have been completed. But they were +mistaken, for in their ready devotion the people provided all +needful things for the sanctuary, and when the princes of the tribes +perceived their mistake and brought their contributions, it was too +late. All that they could do was to provide the jewels for the robes +of the high priest, but they could no longer take a hand in the +erection of the Tabernacle. On the day of the dedication they tried +to make partial amends for letting slip their opportunity, by +following the advice of the tribe of Issachar, renowned for wisdom +and erudition, to bring wagons for the transportation of the +Tabernacle. These princes of the tribes were no upstarts or men +newly risen to honor, they were men who even in Egypt had been +in office and exposed to the anger of the Egyptians; they had also +stood at Moses' side when he undertook the census of the people. +They now brought as an offering to Moses six covered wagons, +fully equipped, and even painted blue, the color of the sky, and +also twelve oxen to draw the wagons. The number of wagons as +well as of oxen had been set with purpose. The six wagons +corresponded to the six days of creation; to the six Mothers, Sarah, +Rebekah, Rachel, Leah, Billhah, and Zilpah; to the six laws that +the Torah prescribes exclusively for the king; to the six orders of +the Mishnah, and to the six heavens. The number of the oxen +corresponded to the twelve constellations, and to the twelve tribes. +Moses did not at first want to accept the teams, but God not only +bade him accept them, He also ordered him to address the princes +kindly, and to thank them for their gifts. Moses now even thought +the Shekinah had deserted him and would rest on the princes of the +tribes, assuming that they had received direct communication from +God to make this offering to the sanctuary. But God said to Moses: +"If it had been a direct command from Me, then I should have +ordered thee to tell them, but they did this on their own initiative, +which indeed meets with My wish." Moses now accepted the gifts, +not without misgivings, fearing lest a wagon should break, or an +ox die, leaving the tribe or that unrepresented by a gift. But God +assured him that no accident should occur to either wagon or ox, -- +yes, a great miracle came to pass in regard to these wagons and +oxen, for the animals live forever without ailing or growing old, +and the wagons likewise endure to all eternity. + +Moses then distributed the wagons among the Levites so that the +division of the sons of Gershon received two wagons, with the +transportation of the heavy portions of the Tabernacle, boards, +bars, and similar things, whereas the former, having the lighter +portions, had enough with two wagons. The third division of +Levites, the sons of Kohath, received no wagons, for they were +entrusted with the transportation of the Holy Ark, which might not +be lifted upon a wagon, but was to be borne upon their shoulders. +David, who forgot to observe this law and had the Ark lifted upon +a wagon, paid heavily for his negligence, for the priests who tried +to carry the Ark to the wagon were flung down upon the ground. +Ahithophel then called David's attention to the need of following +the example of Kohath's sons, who bore the Ark on their shoulders +through the desert, and David ordered them to do the same. + +But the princes of the tribes were not content with having provided +the means for transporting the sanctuary, they wanted to be the +first, on the day of dedication, to present offerings. As with the +wagons, Moses was doubtful whether or not to permit them to +bring their offerings, for theses were of an unusual kind that were +not ordinarily permissible. But God bade him accept the dedication +offerings of the princes, though Moses was still in doubt whether +to let all the twelve princes make their offerings on the same day, +or to set a special day for each, and if so, in what order they should +make their offerings. God thereupon revealed to him that each one +of the princes of the tribes were to sacrifice on a special day, and +that Nahshon, the prince of Judah, was to make the start. He was +rewarded in this way for the devotion he had shown God during +the passage through the Red Sea. When Israel, beset by the +Egyptians, reached the sea, the tribes among themselves started +quarreling who should first go into the sea. Then suddenly +Nahshon, the prince of Judah, plunged into the sea, firmly trusting +that God would stand by Israel in their need. [388] + +Nahshon's offering was one silver changer that had been fashioned +for the sanctuary, the weight whereof was an hundred and thirty +shekels; on bowl of equal size, but of lighter weight, of seventy +shekels; both of them full of fine flour mingles with oil for a meat +offering. Furthermore, one spoon of ten shekels of gold, full of +incense; on young bullock, the picked of his herd; one excellent +ram, and one lamb a year old, these three for a burnt offering; and +a kid of the goats for a sin offering, to atone for a possible +uncleanness in the sanctuary. These sacrifices and gifts Nahshon +offered out of his own possessions, not out of those of his tribe. +God's acceptance of the offerings of the princes of the tribes shows +how dear they were to God; for at no other time was and individual +allowed to offer up incense, as Nahshon and his fellows did. They +also brought sin offerings, which is ordinarily not permitted unless +on is conscious of having committed a sin. Finally the prince of the +tribe of Ephraim brought his offering on the seventh day of the +dedication, which was on a Sabbath, though ordinarily none but +the daily sacrificed may be offered on the Sabbath. [389] + +The offerings of all the princes of the tribes were identical, but +they had a different significance for each tribe. From the time of +Jacob, who foretold it to them, every tribe knew his future history +to the time of the Messiah, hence at the dedication every prince +brought such offerings as symbolized the history of his tribe. + +Nahshon, the prince of Judah, brought a silver charger and a silver +bowl, the one to stand for the sea, the other for the mainland, +indicating that out of his tribe would spring such men as Solomon +and the Messiah, who would rule over all the world, both land and +sea. The golden spoon of ten shekels signified the ten generations +from Perez, son of Judah, to David, first of Judean kings, all whose +actions were sweet as the incense contained in the spoon. The +three burnt offerings, the bullock, the ram, and the lamb, +corresponded to the three Patriarchs, Abraham, Isaac, and Jacob, +whereas the kid of the goats was to atone for the sin of Judah, who +sought to deceive his father with the blood of a kid. The two oxen +of the peace offering pointed to David and Solomon, and the three +small cattle of the peace offering, the rams, the goats, and the +lambs, corresponded to the descendants and successors of these +two Judean kings, who may also be classified in three groups, the +very pious, the very wicked, and those who were neither pious nor +wicked. + +On the second day of the dedication appeared the prince of the +tribe of Reuben and wanted to present his offering, saying: "Tis +enough that Judah was permitted to offer sacrifice before me, +surely it is not time for our tribe to present our offerings." But +Moses informed him that God had ordained that the tribes should +present offerings in the order in which they moved through the +desert, so that the tribe of Issachar followed Judah. This tribe had +altogether good claims to be among the first to offer sacrifices, for, +in the first place, this tribe devoted itself completely to the study of +the Torah, so that the great scholars in Israel were among them; +and then, too, it was this tribe that had proposed to the others that +bringing of the dedication offerings. As this was the tribe of +erudition, its gifts symbolized things appertaining to the Torah. +The silver charger and the silver bowl corresponded to the written +and to the oral Torah; and both vessels alike are filled with fine +flour, for the two laws are not antagonistic, but form a unity and +contain the loftiest teachings. The fine flour was mingled with oil, +just as knowledge of the Torah should be added to good deeds; for +he who occupies himself with the Torah, who works good deeds, +and keeps himself aloof from sin, fills his Creator with delight. +The golden spoon of ten shekels symbolizes the two tables on +which God with His palm wrote the Ten Commandments, and +which contained between the commandments all the particulars of +the Torah, just as the spoon was filled with incense. The three +burnt offerings, the bullock, the ram, and the lamb corresponded to +the three groups of priests, Levites and Israelites, whereas the kid +of the goats alluded to the proselytes, for the Torah was revealed +not only for Israel but for all the world; and "a proselyte who +studies the Torah is no less than a high priest." The two oxen of +the peace offering corresponded to the oral and the written Torah, +the study of which brings peace on earth and peace in heaven. +[390] + +After Nahshon, the temporal king, and Nethanel the spiritual king, +came the turn of Eliab, the prince of the tribe of Zebulun. This +tribe owed its distinction to the circumstance that it followed +commerce and through the profits thereof was enabled to maintain +the tribe of Issachar, which, entirely devoted to study, could not +support itself. The charger and bowl that he presented to the +sanctuary symbolize the food and drink with which Zebulun +provide the scholar-tribe Issachar. The spoon indicated the border +of the sea, which Jacob in his blessing had bestowed on Zebulun as +his possession, and the ten shekels of its weight corresponded to +the ten words of which this blessing consisted. The tow oxen point +to the two blessings which Moses bestowed upon Zebulun, as the +three small cattle, the ram, the goat, and the lamb, corresponded to +the three things which gave Zebulun's possessions distinction +before all others, the tunny, the purple snail, and white glass. [391] + +After the tribes that belonged to Judah's camp division had brought +their offerings, followed Reuben and the tribes belonging to his +division. The gifts of the tribe of Reuben symbolized the events in +the life of their forefather Reuben. The silver charger recalled +Reuben's words when he saved Joseph's life, whom the other +brothers wanted to kill, for "the tongue of the just is as choice +silver." The silver bowl, from which was sprinkled the sacrificial +blood, recalled the same incident, for it was Reuben who advised +his brothers to throw Joseph into the pit rather than to kill him. +The spoon of ten shekels of gold symbolized the deed of Reuben, +who restrained Jacob's sons from bloodshed, hence the gold out of +which the spoon was fashioned had a blood-red color. The spoon +was filled with incense, and so too did Reuben fill his days with +fasting and prayer until God forgave his sin with Billhah, and "his +prayer was set forth before God as incense." As penance for this +crime, Reuben offered the kid of goats as a sin offering, whereas +the two oxen of the peace offering corresponded to the two great +deeds of Reuben, the deliverance of Joseph, and the long penance +for his sin. [392] + +Just as Reuben interceded to save his brother Joseph's life so did +Simeon rise up for his sister Dinah when he took vengeance upon +the inhabitants of Shechem for the wrong they had done her. +Hence the prince of the tribe of Simeon followed the prince of the +tribe of Reuben. As the sanctuary was destined to punish +unchastity among Israel, so were the gifts of the tribe whose sire +figured as the avenger of unchastity symbolical of the different +parts of the Tabernacle. The charger corresponded to the court that +surrounded the Tabernacle, and therefore weighed one hundred +and thirty shekels, to correspond to the size of the court that +measured one hundred cubits, of which the Tabernacle occupied +thirty. The bowl of seventy shekels corresponded to the empty +space of the Tabernacle. These two, the charger and the bowl, +were filled with fine flour mingled with oil, because in the court of +the Tabernacle were offered up meat offerings, mingled with oil, +whereas in the Tabernacle was the shewbread of fine flour, and the +candlestick filled with oil. The spoon of ten shekels of gold +corresponded to the scroll of the Torah and the tables with the Ten +Commandments that rested in the Ark. The sacrificial animals, the +bullock, the ram, the lamb, and the kid corresponded to the four +different kinds of curtains and hangings that were used in the +sanctuary, and that were fashioned our of the hides of these +animals. The two oxen of the peace offering pointed to the two +curtains, the one in front of the Tabernacle, the other in front of +the court, whereas the three kinds of small cattle that were used as +offerings corresponded to the three curtains of the court, one to the +north, one to the south, one to the west of it; and as each of these +was five cubits long, so were five of each kind presented as +offerings. [393] + +As Simeon, sword in hand, battled for his sister, so, by force of +arms, did the tribe of Gad set out to gain the land beyond the +Jordan for their brethren. Therefore did their prince follow +Shelumiel, prince of Simeon, with his offerings. This tribe, so +active in gaining the promised land, symbolized in its gifts the +exodus from Egypt, which alone made possible the march of +Palestine. The charger of the weight of a hundred and thirty +shekels alluded to Jochebed, who at the age of one hundred and +thirty years bore Moses, who had symbolical connection with the +bowl, for he was thrown into the Nile. This bowl weighed seventy +shekels, as Moses extended his prophetic spirit over the seventy +elders; and as the bowl was filled with fine flour, so did Moses' +prophetic spirit in no way diminish because the seventy elders +shared in prophecy. The three burnt offerings recalled the three +virtues Israel possessed in Egypt, which were instrumental in their +deliverance - they did not alter their Hebrew names, they did not +alter their Hebrew language, and they lived a live of chastity. The +sin offerings were to atone for the idolatry to which they were +addicted in Egypt, so that God did not permit their deliverance +until they had renounced idolatry. The two oxen of the peace +offering corresponded to Jacob and Joseph, for whose sake God +had delivered Israel out of Egypt. They brought, besides, fifteen +heads of small cattle as sacrifice, because God was mindful of His +vow to the three Patriarchs and the twelve fathers of the tribes, and +released Israel out of bondage. [394] + +A special distinction was granted to the tribe of Ephraim, for God +allowed their prince to make his offering on the Sabbath, a day on +which otherwise none but the daily offerings were allowed to be +offered. This distinction the tribe of Ephraim owed to its ancestor +Joseph in recognition of his strict observance of the Sabbath as +governor of Egypt. The gifts of this tribe represent the history of +Jacob and of Joseph, for the descendants of the latter owed much +to Jacob's love for his son Joseph. The charger alluded to Jacob, +the bowl to Joseph, and as both these vessels were filled with fine +flour mingled with oil, so too were both Jacob and Joseph very +pious men, and the course of their lives ran evenly. The spoon +symbolized Jacob's right hand, which he laid on the head of +Ephraim to bless him; the spoon was filled with incense; Jacob +laid his right hand upon Ephraim and not upon his elder brother +Manasseh because he knew that the former was worthy of the +distinction. The three burnt offerings corresponded to the three +Patriarchs, whereas the kid of goats stood for Joseph, whose coat +had been smeared with a kid's blood. The two oxen of the peace +offering indicated the two blessings that the sons of Joseph had +received from their grandfather, Jacob, and the three kinds of +small cattle that were offered as peace offerings corresponded to +the three generations of Ephraim that Joseph was permitted to see +before his death. [395] + +Joseph not only observed the Sabbath, he was also chaste, not to +be tempted by Potiphar's wife, and he was faithful in the service of +his master. God therefore said to Joseph: "Thou hast kept the +seventh commandment, 'Thou shalt not commit adultery,' and has +not committed adultery with Potiphar's wife; and thou hast also +kept the following commandment, the eighth, 'Thou shalt not +steal,' for thou didst still neither Potiphar's money nor his conjugal +happiness, hence there will come a time when I shall give thee the +reward due thee. When, hereafter, the princes of the tribes will +offer their offerings at the dedication of the altar, the two princes +among thy descendants shall one after the other offer their +offerings, the one on the seventh, the other on the eighth day of the +dedication, as a reward because thou didst observe the seventh and +the eighth commandments." The prince of the tribe of Manasseh +now followed that of Ephraim, trying like the preceding, +symbolically to represent Jacob's and Joseph's lives. The charger, +one hundred and thirty shekels in weight, indicated that Jacob at +the age of one hundred and thirty years migrated to Egypt for the +sake of Joseph. The bowl of seventy shekels corresponded to +Joseph who caused seventy souls of the Hebrews to migrated to +Egypt. The spoon of ten shekels of gold indicated the ten portions +of land that fell to Manasseh. The three burnt offerings +corresponded to the three generations of Manasseh that Joseph was +permitted to see before his death, whereas the kid of the goats +recalled Jair, son of Manasseh, who died childless. The two oxen +of the peace offering indicated that the possessions of the tribe of +Manasseh were to be divided into two parts, one on this side the +Jordan, and one beyond it. The three kinds of small cattle for +peace offerings corresponded to the triple attempt of Joseph to +influence his father in favor of Manasseh, whereas the five head of +each indicated the five daughters of Zelophehad, the only women +who, like men, received their shares in the distribution of the +promised land. [396] + +As the sanctuary stood first in Shiloh, Joseph's possession, then in +Jerusalem, Benjamin's possession, so did this tribe with its +sacrifices follow Joseph's tribes. The charger signified Rachel, the +mother of Benjamin, who bore him to Jacob when he was a +hundred years old, and in memory of this, as well as of Benjamin's +attainment of thirty years when he came to Egypt, the weight of +the charger amounted to one hundred and thirty shekels. The bowl +indicated the cup Joseph employed to discover his brothers' +sentiments toward Benjamin, and both vessels, charger and cup, +were filled with fine flour, for both Joseph's and Benjamin's lands +were found worthy being sited for God's sanctuary. The spoon of +then shekels of gold full of incense corresponded to the ten sons of +Benjamin, all of whom were pious men. The three burnt offering +corresponded to the three temples erected in Jerusalem, +Benjamin's property, the Temple of Solomon, the Temple of the +exiles returned from Babylon, and the Temple to be erected by the +Messiah. The sin offering, the kid of the goats, points to the +building of the Temple by the wicked king Herod, who atoned for +his execution of the learned men by the erection of the santuary. +The two oxen of the peace offering corresponded to the two +deliverers of the Jews that sprang from the tribe of Benjamin, +Mordecai, and Esther. The five heads each of the three kinds of +small cattle for a peace offering symbolized the triple distinction +of Benjamin and his tribe by five gifts. The gift of honor that +Joseph gave his brother Benjamin five times exceeded that of all +his other brothers; when Joseph made himself known to his +brothers, he gave Benjamin five changes of raiment, and so too did +the Benjamite Mordecai receive from Ahasuerus five garments of +state. [397] + +In his blessing Jacob likened Dan to Judah, hence the tribe of Dan +stood at the head of the fourth camp of Israel, and their prince +offered his gifts before those of Asher and Naphtali. Jacob in his +blessing to Dan thought principally of the great hero, Samson, +hence the gifts of this tribe allude chiefly to the history of this +Danite judge. Samson was a Nazirite, and to this alluded the silver +charger for storing bread, for it is the duty of a Nazirite, at the +expiration of the period of his vow, to present bread as an offering. +To Samson, too, alluded the bowl, in Hebrew called Mizrak, +"creeping," for he was lame of both feet, and hence could only +creep and crawl. The spoon of ten shekels of gold recalled the ten +laws that are imposed upon Nazirites, and that Samson had to +obey. The three burnt offerings had a similar significance, for +Samson's mother received three injunctions from the angel, who +said to her husband, Manoah: "She may not eat of anything that +cometh of the vine, neither let her drink wine or strong drink, nor +eat any unclean thing." The sin offering, which consisted of a kid, +called in Hebrew, Sa'ir, corresponded to the admonition given to +Samson's mother, not to shave his hair, in Hebrew Se'ar. The two +oxen corresponded to the two pillars of which Samson took hold to +demolish the house of the Philistines; whereas the three kinds of +small cattle that were presented as offerings symbolized the three +battles that Samson undertook against the Philistines. [398] + +The judge must pronounce judgement before it be executed, hence, +too, the tribe of Asher, "the executors of justice," followed Dan, +the judges. The name Asher also signifies "good fortune," referring +to the good fortune of Israel that was chosen to the God's people, +and in accordance with this name also do the gifts of the prince of +the tribe of Asher allude to the distinction of Israel. The charger, +one hundred and thirty shekels of silver in weight, corresponds to +the nations of the world, whom, however, God repudiated, +choosing Israel in their stead. The bowl of seventy shekels +corresponds to the seventy pious souls of whom Israel consisted +when they moved to Egypt. Both vessels were filled with fine +flour. God sent His prophets to the other nations as well as to +Israel, but Israel alone declared itself willing to accept the Torah. +This nation accepted "the spoon of then shekels of gold filled with +incense," every man among them being willing to accept the Ten +Commandments and the Torah. The three burnt offerings +corresponded to the three crowns that Israel received from their +God, the crown of the Torah, the crown of the Priesthood, and the +crown of the Kingdom, for which reason also golden crowns were +fashioned on the Ark in which the Torah was kept, on the altar on +which the priests offered sacrifices, and on the table that +symbolized the kingdom. But the highest of all is the crown of a +good name, which a man earns through good deeds, for the crucial +test is not the study of the Torah, but the life conforming to it. For +this reason also there was a sin offering among the offerings, +corresponding to the crown of good deeds, for these alone can +serve as an expiation. The two oxen indicate the two Torot that +God gave His people, the written and the oral, whereas the fifteen +peace offerings of small cattle correspond to the three Patriarchs +and the twelve fathers of the tribes, for these fifteen God had +chosen. [399] + +As Jacob blessed after Asher and the Naphtali, so too did these two +tribes succeed each other in the offerings at the dedication of the +Tabernacle. Naphtali, Jacob's son, was a very affectionate son, +who was ever ready to execute his father's every command. The +prince of the tribe of Naphtali followed his ancestor's example, and +by his gifts to the sanctuary sought to recall the three Patriarchs +and their wives. "One silver charger, the weight whereof was an +hundred and thirty shekels," symbolized Sarah, who was unique +among her sex in her piety, and who almost attained the age of +hundred and thirty years. A silver bowl for sprinkling blood +recalled Abraham, who was thrown far away form his home. The +weight of the bowl was seventy shekels, as Abraham also was +seventy years old when God made with him the covenant between +the pieces. The charger and the bowl were both filled with fine +flour mingled with oil, as also Abraham and Sarah were imbued +with a love for good and pious deeds. The spoon of ten shekels of +gold alludes to Abraham as well, for Abraham conquered the evil +inclination and resisted the ten temptations, whereas the three +burnt offerings and the sin offering corresponded to the offerings +made by Abraham at the covenant between the pieces. The two +oxen for the peace offering indicate Isaac and Rebekah, whereas +the three kinds of small cattle allude to Jacob, Leah, and Rachel, +but the sum total of the offerings of these three species was fifteen, +corresponding to these three and the twelve fathers of the tribes. +[400] + +Apart from the significance that the offerings of the tribal princes +had for each individual tribe respectively, they also symbolized the +history of the world from the time of Adam to the erection of the +Tabernacle. The silver charger indicated Adam, who lived nine +hundred and thirty years, and the numerical equivalent of the +letters of Kaarat Kesef, "silver charger," amounts to the same. +Corresponding to the weight of "an hundred and thirty shekels," +Adam begat his son Seth, the actual father of the future +generations, at the age of a hundred and thirty years. The silver +bowl alludes to Noah, for, as it weighed seventy shekels, so too did +seventy nations spring from Noah. Both these vessels were filled +with fine flour, as Adam and Noah were both full of good deeds. +The spoon "of ten shekels of gold" corresponded to the ten words +of God by which the world was created, to the ten Sefirot, to the +ten lists of generations in the Scriptures, to the ten essential +constituent parts of the human body, to the ten miracles God +wrought for Israel in Egypt, to the ten miracles Israel experienced +by the Red Sea. The three burnt offerings were meant to recall the +three Patriarchs. The kid of goats indicated Joseph; the two oxen +corresponded to Moses and Aaron; the five rams to the five +distinguished sons of Zerah: Zimri, Ethan, Heman, Calcol, and +Dara; whereas the five goats and the five lambs symbolized the +five senses of mankind by means of which the existence of things +is determined. + +The sum total of the gifts of the twelve princes of the tribes had +also a symbolical significance. The twelve chargers correspond to +the twelve constellations; the twelve bowls of the twelve months; +the twelve spoons to the twelve guides of men, which are: the +heart, that bestows understanding and insight; the kidneys, that +give counsels, good as well as evil; the mouth, that cuts all kinds +of food; the tongue, that renders speech impossible; the palate, that +tastes the flavors of food; the windpipe, that renders possible +breathing and the utterance of sounds; the esophagus, that +swallows food and drink; the lungs, that absorbs fluids; the liver, +that promotes laughter; the crop, that grinds all food; and the +stomach, that affords pleasant sleep. "All the silver of the vessels +that weighed two thousand and four hundred shekels" +corresponded to the years that had passed from the creation of the +world to the advent of Moses in the fortieth year of his life. All the +gold of the spoons, the weight of which was an hundred and +twenty shekels, corresponds to the years of Moses' life, for he died +at the age of a hundred and twenty. [401] + +The different species of animals offered as sacrifices corresponded +to the different ranks of the leaders of Israel. The twelve bullocks +to the kings, the twelve rams to the princes of the tribes, the twelve +kids of the goats to the governors, and the twelve sheep to the +government officials. The twenty-four oxen for a peace offering +corresponded to the books of the Scriptures, and the divisions of +the priests, and were also meant to serve as atonement for the +twenty-four thousand men, who, owing to their worship of Peor, +died of the plague. The sixty rams of the peace offering +corresponded to the sixty myriads of Israel's fighting hosts; the +sixty he-goats to the sixty empires; and the sixty he-lambs to the +building of the second Temple that measured sixty cubits in height +and sixty in width. [402] + +The gifts of the twelve princes of the tribes were not only equal in +number, but also in the size and width of the objects bestowed, +every tribe making exactly the same offering to the sanctuary. +None among them wished to outrival the others, but such harmony +reigned among them and such unity of spirit that God valued the +service of each as if he had brought not only his own gifts but also +those of his companions. As a reward for this mutual regard and +friendship, God granted them the distinction of permitting them to +present their offerings even on the Sabbath day. [403] + +THE REVELATIONS IN THE TABERNACLE + +"Honor pursues him who tries to escape it." Moses in his humility +felt that his mission as leader of the people ended with the erection +of the Tabernacle, as Israel could now satisfy all their spiritual +needs without his aid. But God said: "As truly as thou livest, I have +for thee a far greater task than any thou hast yet accomplished, for +thou shalt instruct My children about 'clean and unclean,' and shalt +teach them how to offer up offerings to Me." God hereupon called +Moses to the Tabernacle, to reveal to him there the laws and +teachings. [404] Moses in his humility did not dare to enter the +Tabernacle, so that God had to summon him to enter. Moses, +however, could not enter the sanctuary while a cloud was upon it, +this being a sign "that the demons held sway," but waited until the +cloud had moved on. The voice that called Moses came from +heaven in the form of a tube of fire and rested over the two +Cherubim, whence Moses perceived its sound. This voice was a +powerful as at the revelation at Sinai when the souls of all Israel +escaped in terror, still it was audible to none but Moses. Not even +the angels heard it, for the words of God were destined exclusively +for Moses. Aaron, too, with the exception of three cases in which +God revealed Himself to him, never received His commands +except through the communications of Moses. God would call +Moses twice caressingly words by name, and when he had +answered, "Here am I," God's words were revealed to him, and +every commandment as a special revelation. God always allowed a +pause to take place between the different laws to be imparted, that +Moses might have time rightly to grasp what was told him. [405] + +On the first day of the dedication of the Tabernacle, not lest than +eight important sections of laws were communicated to Moses by +God. [406] As a reward for his piety, Aaron and his descendants to +all eternity received the laws of sanctity, which are a special +distinction of the priests, [407] and these laws were revealed on +this day. It was on this day, also, that Aaron and his sons received +the gifts of the priests, for although even at the revelation on Sinai +Israel had set them aside, still they were not given to Aaron and his +sons until this day when the sanctuary was anointed. [408] + +The second law revealed on this day was the separation of the +Levites from among the children of Israel, that they might be +dedicated to the sanctuary. "For God elevated no man to an office +unless He has tried him and found him worthy of his calling." He +did not say, "and the Levites shall be Mine," before He had tried +this tribe, and found them worthy. In Egypt none but the tribe of +Levi observed the Torah and clung to the token of the Abrahamic +covenant, while the others tribes, abandoning both Torah and +token of covenant, like the Egyptians, practiced idolatry. In the +desert, also, it was this tribe alone that did not take part in the +worship of the Golden Calf. Justly, therefore, did God's choice fall +upon this godly tribe, who on this day were consecrated as the +servants of God and His sanctuary. [409] + +The ceremonies connected with the consecration of the Levites +had much in common with the regulations for cleansing of lepers. +Originally, the firstborn had been the servants of the sanctuary, +but, owing to the worship of the Golden Calf, they lost this +prerogative, and the Levites replaced them. It was for this reason +that the Levites were obliged to observe regulations similar to +those for the cleansing of lepers, because they took the place of +men who by their sins had defiled themselves. The offerings that +the Levites brought on this occasion consisted of two bullocks, on +for a burnt offering whenever the congregation, seduced by others, +commits idolatry; and Israel would not have worshipped the +Golden Calf had not the mixed multitude misled them. "But +whosoever worships an idol, by this act renounces the whole +Torah," hence did the Levites have to offer up another bullock for +a sin offering, in accordance with the law that "if the whole +congregation of Israel have done somewhat against any of the +commandments of the Lord concerning things which should not be +done, and are guilty, then they shall offer up a young bullock for +the sin." As the Levites had been chosen "to do the service of the +children of Israel in the Tabernacle of the congregation, and to +make an atonement for the children of Israel," God ordered all the +congregation of Israel to be present at the consecration of the +Levites, for whosoever had a sin offering up for himself must in +person bring it to the Tabernacle. Therefore, too, did the elders of +Israel have to put their hands upon the Levites, according to the +prescription that the elders must put their hands upon the sin of the +congregation. Aaron, like the elders, participated in the ceremony +of the consecration, lifting up every single Levite as a token that he +was now dedicated to the sanctuary. [410] Aaron's extraordinary +strength is proven by the fact that he was able to lift up twenty-tow +thousand men in one day. [411] + + THE CLEANSING OF THE CAMP + +The third law revealed on this day was the command that the +children of Israel put out of the camp every leper and every +unclean person. When Israel moved out of Egypt, the majority of +the people were afflicted with physical defects and diseases, +contracted during their work on the structures they had been +compelled to erect in Egypt. One had his hand crushed by a falling +stone, another's eye blinded by splashing of loam. It was a battered +and crippled host that reached Sinai, eager to receive the Torah, +but God said: "Does it become the glory of the Torah that I should +bestow it on a race of cripples? Nor do I want to await the coming +of another, sound generation, for I desire no further delay of the +revelation of the Torah." Hereupon God sent angels to heal all +among Israel that were diseased or afflicted with defects, so that +all the children of Israel were sound and whole when they received +the Torah. They remained in this condition until they worshipped +the Golden Calf, when all their diseases returned as a punishment +for their defection from God. Only the women, during their stay in +the desert, were exempt from the customary ailments to which +women are subject, as a reward for being the first who declared +themselves ready to accept the Torah. When the Tabernacle had +been consecrated, God now said to Moses: "So long as you had not +yet erected the Tabernacle, I did not object to having the unclean +and the lepers mingle with the rest of the people, but now that the +sanctuary is erected, and that My Shekinah dwells among you, I +insist upon your separating all these from among you, that they +may not defile the camp in the midst of which I dwell." + +The law in regard to lepers was particularly severe, for they were +denied the right of staying within the camp, whereas the unclean +were prohibited merely from staying near the sanctuary. [412] The +lepers were the very ones who had worshipped the Golden Calf, +and had as a consequence been smitten with this disease, and it +was for this reason that God separated them from the community. +Thirteen sins are punished with leprosy by God: blasphemy, +unchastity, murder, false suspicion, pride, illegal appropriation of +the rights of others, slander, theft, perjury, profanation of the +Divine Name, idolatry, envy, and contempt of the Torah. Goliath +was stricken with leprosy because he reviled God; the daughters of +Zion became leprous in punishment of their unchastity; leprosy +was Cain's punishment for the murder of Abel. When Moses said +to God, "But behold, they will not believe me," God replied: "O +Moses, art thou sure that they will not believe thee? They are +believers and the sons of believers. Thou who didst suspect them +wrongly, put not they hand into thy bosom,.....and he put his hand +into his bosom: and when he took it out, behold, his hand was +leprous as snow. " Uzziah presumed upon the rights of the +priesthood, and went into the Temple to burn incense upon the +altar of incense. He was just about to commit the offence, when +"the leprosy brake forth in his forehead." Leprosy fell upon +Naaman, who had grown arrogant because of his heroic deeds. For +slandering Moses Miriam became leprous as snow; and Gehazi +was punished by leprosy because he frustrated the purpose of +Elisha, who desired to accept nothing from Naaman in order that +the cure might redound to the glory of God. [413] + +Another important law revealed on this day referred to the +celebration of "the second Passover feast." Mishael and Elzaphan, +who had attended to the burial of Nadab and Abihu, were godly +men, anxious to fulfil the commandments of God, hence they went +to the house where Moses and Aaron instructed the people, and +said to them: "We are defiled by the dead body of a man; +wherefore are we kept back that we may not offer an offering of +the Lord in His appointed season among the children of Israel?" +Moses at first answered that they might not keep the Passover +owing to their condition of uncleanness, but they argued with him, +asking that even if, owing to their condition, they might not +partake of the sacrificial meat, they might, at least, be permitted to +participate in the offering of the paschal lamb by having the blood +of the offering sprinkled for them. Moses admitted that he could +not pass judgement on this case before receiving instruction +concerning it from God. For Moses had the rare privilege of being +certain of receiving revelations from God whenever he applied to +Him. He therefore bade Mishael and Elzaphan await God's +judgement concerning their case, and sentence was indeed +revealed immediately. [414] + +It was on this day also that God said to Moses: "A heavy blow of +fate had fallen upon Aaron to-day, but instead of murmuring he +thanked Me for the death that robbed him of his two sons, which +proves his trust in My justice toward them, who had deserved +punishment more severe. Go then, and comfort him; and at the +same time tell him 'that he come not at all times into the holy place +within the vail before the mercy seat, which is upon the Ark.'" +These last words greatly aggrieved Moses, who not thought: "Woe +is me! For it seems as if Aaron had lost his rank, since he may not +at all times enter the sanctuary. The statement of the periods for +his admission into the sanctuary is also so indeterminate that I am +not at all sure whether they are to recur hourly, or daily, or +annually, every twelve years, perhaps even seventy, or not at all." +But God replied: "Thou art mistaken, I was not thinking of fixing a +certain time. Whether hour, or day or year, for Aaron may enter the +sanctuary at any time, but when he does so, he must observe +certain ceremonies." The ceremonies that Aaron, as well as every +other high priest, had to perform on the Day of Atonement before +his entrance into the Holy of Holies were symbolical of the three +Patriarchs, of the four wives of the Patriarchs, and of the twelve +tribes. Only by depending upon the merits of these pious men and +women might the high priest venture to enter the Holy of Holies +without having to fear the angels that filled this space. These were +obliged to retreat upon the entrance of the high priest, and even +Satan had to flee whenever he beheld the high priest, and did not +dare to accuse Israel before God. [415] + +Aaron's grief about the death of his sons was turned to joy when +God, on the day of their death, granted him the distinction of +receiving a direct revelation from the Lord, which prohibited both +him and his sons from drinking wine or strong drink when they +went into the Tabernacle. [416] + +On this day, also, Moses received the revelation concerning the red +heifer, whose significance was never vouchsafed to any other +human being beside himself. On the following day, under the +supervision of Eleazar, Aaron's son, it was slaughtered and burned. +Although, beside this one, a number of other red heifers were +provided in future generations, this one was distinguished by +having its ashes kept forever, which, mingled with the ashes of +other red heifers, were always used for the purification of Israel. +But it is in this world alone that the priest can purify the unclean +by sprinkling with this water of purification, whereas in the future +world God will sprinkle clean water upon Israel, "that thy may be +cleansed from all their filthiness, and from all their idols." [417] + + THE LIGHTING OF THE CANDLESTICK + +The eighth law revealed on this day was the lighting of the +candlestick. After all the princes of the tribes had brought their +gifts to the sanctuary, and God had bidden Moses to let them offer +each his offering, one a day, throughout twelve days, Aaron, +profoundly agitated, thought: "Woe is me! It seems as if, owing to +my sin, my tribe has been excluded by God from participating in +the dedication of the sanctuary." Hereupon God said to Moses: "Go +to Aaron and say to him, 'Do not fear that thou art slighted, and art +deemed inferior to the other princes of the tribes. Thou, on the +contrary, shalt enjoy a greater glory than all of these, for thou art to +light the lamps of the candlestick in the sanctuary.'" When Israel +heard God's command that the lights of the sanctuary be lighted, +they said: "O Lord of the world! Thou biddest us make a light for +Thee that are the light of the world, and with whom light +dwelleth." But God replied: "Not because I need your light do I bid +you burn lamps before Me, but only the I might thereby distinguish +you in the eyes of the nations that will say, 'Behold the people of +Israel, that hold up a light before Him who bestoweth light upon +the world.' By your own eye-sight can you see how little need I +have of your light. You have the white of the eye and the black of +the eye, and it is by means of this dark part of the eye that you are +enabled to see, and not through the light part of the white of the +eye. How should I, that am all light, have need of your light!" God +furthermore said: "A mortal of flesh and blood lights one light by +means of another that is burning, I have brought forth light out of +darkness: 'In the beginning darkness was upon the face of the +deep,' whereupon I spake, 'Let there be light: and there was light.' +Shall I now be in need of your illumination? Nay, I commanded +you to light the candles in the sanctuary that I might distinguish +you and give you another opportunity of doing a pious deed, the +execution of which I will reward in the future world by letting a +great light shine before you; and, furthermore, if you will let the +candles shine before Me in My sanctuary, I shall protect from all +evil your spirit, 'the candle of the Lord.'" [418] + +Simultaneously with the command to light the sanctuary, Moses +received the instruction to celebrate the Sabbath by the lighting of +candles, for God said to him: "Speak unto the children of Israel; if +you will observe My command to light the Sabbath candles, I shall +permit you to live to see Zion illuminated, when you will no longer +require the light of the sun, but My glory will shine before you so +that the nations will follow your light." [419] + +Aaron was distinguished not only by being selected to dedicate the +sanctuary through the lighting of the candles, God ordered Moses +to communicate to his brother the following revelation: "The +sanctuary will on another occasion also be dedicated by the +lighting of the candles, and then it will be done by the descendants, +the Hasmoneans, for whom I will perform miracles and to whom I +will grant grace. Hence there is greater glory destined for thee than +for all the other princes of the tribes, for their offerings to the +sanctuary shall be employed only so long as it endures, but the +lights of the Hanukkah festival will shine forever; and, moreover, +thy descendants shall bestow the priestly blessing upon Israel even +after the destruction of the Temple." [420] + +The candlestick that Aaron lighted in the sanctuary, was not the +common work of mortal hands, but was wrought by a miracle. +When God bade Moses fashion a candlestick, he found it difficult +to execute the command, not knowing how to set to work to +construct it in all its complicated details. God therefore said to +Moses: "I shall show thee a model." He then took white fire, red +fire, and green fire, and black fire, and out these four kinds of fires +He fashioned a candlestick with its bowls, its knops, and its +flowers. Even then Moses was not able to copy the candlestick, +whereupon God drew its design upon his palm, saying to him: +"look at this, and imitate the design I have drawn on thy palm." +But even that did not suffice to teach Moses how to execute the +commission, whereupon God bade him cast a talent of gold into +the fire. Moses did as he was bidden, and the candlestick shaped +itself out of the fire. As on this occasion, so upon other occasions +also did God have to present the things tangibly before Moses in +order to make certain laws intelligible to him. In this way, for +example, at the revelation concerning clean and unclean animals, +God showed one specimen of each to Moses, saying: "This ye shall +eat, and this ye shall not eat." [421] + + THE TWELVE PRINCES OF THE TRIBES + +God in His love for Israel had frequent censuses taken of them, so +that He might accurately estimate His possession. In scarcely half +a year they were twice counted, once shortly before the erection of +the Tabernacle, and the second time a month after its dedication. +[422] On the first day of the month of Iyyar, Moses received +instructions to take a census of all men over twenty who were +physically fit to go to war. He was ordered to take Aaron as his +assistant, so that in case he should overlook some of the men +Aaron might remind him of them, for "two are better than one." +They were also to take as their subordinate assistants Eleazar and +Ithamar, Aaron's sons, and a man each from the several tribes. +These twelve men were appointed not only to conduct the census, +but also to look after the spiritual welfare of their respective tribes, +the sins of which would be upon their heads unless, with all their +powers, they strove to prevent them. Moses and Aaron +nevertheless adjured the princes of the tribes, in spite of their high +rank, not to tyrannize over the people, whereas, on the other hand, +they admonished the people to pay all due respect to their +superiors. [423] + +The names of these twelve princes of the tribes indicated the +history of the tribes they represented. The prince of the tribe +Reuben was called Elizur, "my God is a rock," referring to the +ancestor of this tribe, Reuben, Jacob's son, who sinned, but, owing +to his penance, was forgiven by God, who bore his sin as a rock +bears the house built upon it. The name of Elizur's father was +Shedeur, "cast into the fire," because Reuben was converted to +repentance and atonement through Judah, who confessed his sin +when his daughter-in-law Tamar was about to be cast into the fire. + +The prince of the tribe of Simeon was named Shelumiel, "my God +is peace," to indicate that in spite of the sin of Zimri, head of this +tribe, through whom four and twenty thousand men among Israel +died, God nevertheless made peace with this tribe. + +The prince of the tribe of Judah bore the name Nahshon, "wave of +the sea," the son of Amminadab, "prince of My people," because +the prince received this dignity as a reward for having plunged into +the waves of the Red Sea to glorify God's name. + +The tribe of Issachar had for its prince Nethanel, "God gave," for +this tribe devoted its life to the Torah given by God to Moses. +Accordingly Nethanel was called the son of Zuar, "burden," for +Issachar assumed the burden of passing judgement on the lawsuits +of the other tribes. + +Corresponding to the occupation of the tribe of Zebulun, its prince +was called Eliab, "the ship," son of Helon, "the sand," for this tribe +spent its life on ships, seeking "treasures hidden in the sand." + +Elishama, son of Ammihud, the name of the prince of the tribe of +Ephraim, points to the history of Joseph, their forefather. God said: +"Elishama, 'he obeyed Me,' who bade him be chaste and not covet +his master's wife that wanted to tempt him to sin, and Ammihud, +'Me he honored,' and none other." + +The other tribe of Joseph, Manasseh, also named their prince in +reference to their forefather, calling him Gamaliel, son of +Pedahzur, which signifies, "God rewarded Joseph for his piety by +releasing him from bondage and making him ruler over Egypt." + +The prince of the tribe of Benjamin was named Abidan, "my father +decreed," son of Gideoni, "mighty hosts," referring to the +following incident. When Rachel perceived that she would die at +the birth of her son, she called him "son of faintness," supposing +that a similar fate would overtake him, and that he was doomed +through weakness to die young. But Jacob, the child's father, +decreed otherwise, and called him Benjamin, "son of might and of +many years." + +The prince of the tribe of Dan bore the name Ahiezer, "brother of +help," son of Ammishaddai, "My people's judge," because he was +allied with the helpful tribe of Judah at the erection of the +Tabernacle, and like this ruling tribe brought forth a mighty judge +in the person of Samson. + +The tribe of Asher was distinguished by the beauty of its women, +which was so excellent that even the old among them were fairer +and stronger than the young girls of the other tribes. For this reason +kings chose the daughters of this tribe to be their wives, and these, +through their intercession before the kings, saved the lives of many +who had been doomed to death. Hence the name of the prince of +the tribe of Asher, Pagiel, "the interceder," son of Ochran, "the +afflicted," for the women of the tribe of Asher, through their +intercession, obtained grace for the afflicted. + +The prince of the tribe of Gad bore the name Eliasaph, "God +multiplied;" son of Deuel, "God is a witness." To reward them for +passing over the Jordan and not returning to their property on this +side of the river until the promised land was won, their wealth was +multiplied by God; for when, upon returning, they found the +enemy at home, God aided them and they gained all their enemies +possessions. God was furthermore witness that this tribe had no +wicked motive when they erected an altar on their land. + +The prince of the tribe of Naphtali was called Ahira, "desirable +meadow," son of Enan, "clouds;" for the land of this tribe was +distinguished by its extraordinary excellence. Its products were +exactly what their owners "desired," and all this owing to the +plenty of water, for the "clouds" poured plentiful rain over their +land. + +At the census of the people the tribes were set down in the order in +which they put up their camp and moved in their marches. The +tribes of Judah, Issachar, and Zebulun formed the first group, the +royal tribe of Judah being associated with the tribe of learned men, +Issachar, and with Zebulun, which through its generosity enabled +Issachar to devote itself to the study of the Torah. The second +group consisted of Reuben, Simeon, and Gad. The sinful tribe of +Simeon was supported on the right by the penance of Reuben and +on the left by the strength of Gad. The tribes of Ephraim, +Manasseh, and Benjamin formed a group by themselves, for these +before all the other tribes were destined to appear gloriously +against Amalek. The Ephraimite Joshua was the first who was +victorious against Amalek, the Benjamite Saul followed his +example in his war against Agag, king of Amalek, and, under the +leadership of men out of the tribe of Manasseh, the tribe of +Simeon at the time of king Jehoshaphat succeeded in destroying +the rest of the Amalekites, and to take possession formed the last +group, and for the following reason were united in this way. The +tribe of Dan had already at the time of the exodus from Egypt been +possessed of the sinful thought to fashion an idol. To counteract +this "dark thought" Asher was made its comrade, from whose soil +came "the oil for lighting;" and that Dan might participate in the +blessing, Naphtali, "full with the blessing of the Lord," became its +second companion. [424] + +At this third census the number of men who were able to go to war +proved to be exactly the same as the second census, taken in the +same year. Not one among Israel had died during this period, from +the beginning of the erection of the Tabernacle to its dedication, +when the third census took place. [425] But no conclusive +evidence concerning the sum total of the separate tribes can be +drawn from this number of men able to go to war, because the +ration of the two sexes varied among the different tribes, as, for +example, the female sex in the tribe of Naphtali greatly +outnumbered the male. [426] + +THE CENSUS OF THE LEVITES + +Moses at the census did not take into consideration the tribe of +Levi, because God had not commanded him to select a prince for +this tribe as for all others, hence he drew the conclusion that they +were not to be counted. Naturally he was not sure of his decision +in this matter, and wavered whether or not to include the Levites in +the number, when God said to him: "Do not muster the tribe of +Levi, nor number them among the children of Israel." At these +words Moses was frightened, for he feared that his tribe was +considered unworthy of being counted with the rest, and was +therefore excluded by God. But God quieted him, saying: "Do not +number the Levites among the children of Israel, number them +separately." There was several reasons for numbering the Levites +separately. God foresaw that, owing to the sin of the spies who +were sent to search the land, all men who were able to go to war +would perish in the wilderness, "all that were numbered of them, +according to their whole number, from twenty years old and +upward." Now had the Levites been included in the sum total of +Israel, the Angel of Death would have held sway over them also, +wherefore God excluded them from the census of all the tribes, +that they might in the future be exempt from the punishment +visited upon the others, and might enter the promised land. The +Levites were, furthermore, the body-guard of God, to whose care +the sanctuary was entrusted - another reason for counting them +separately. God in this instance conducted Himself like the king +who ordered one of his officers to number his legions, but added: +"Number all the legions excepting only the legion that is about +me." [427] + +The extent of God's love for Levi is evident through the command +given to Moses, to number in the tribe of Levi "all males from a +month old and upward," whereas in the other tribes none were +numbered save men able to go to war, from twenty years and +upward. Upon other occasions God had even the embryos among +the Levites numbered. This occurred upon Jacob's entrance into +Egypt, when the number seventy for his family was attained only +by including Jochebed who was still in the womb; and similarly at +a future time upon the return of the exiles from Babylon. For at +that time only twenty-three of the priestly sections returned, hence +to complete their number they had to include Bigvai, who +belonged to the missing section, even though he was still in the +womb. [428] + +When Moses was ordered to number among the Levites all +children from a month old and upward, he said to God: "Thou +biddest me count them from a month old and upward. Shall I now +wander about their courts and houses and count each child, seeing +that Thou givest me such a command?" But God replied: "Do thou +what thou canst do, and I will do what I can do." It now came to +pass that whenever Moses betook himself to a Levite tent he found +the Shekinah awaiting him, tell him exactly the number of children +without his having to count them. [429] + +In the choice of this tribe God showed His preference for the +seventh, for Levi was the seventh pious man, starting from Adam, +to wit: Adam, Noah, Enoch, Abraham, Isaac, Jacob, and Levi. As +in this instance, so in many others did God indicate His love for +the seventh. He sits enthroned in the seventh heaven; of the seven +worlds the seventh alone is inhabited by human beings; of the +early generations the seventh was the most excellent, for it +produces Enoch. Moses, seventh among the Patriarch, was judged +worthy of receiving the Torah. David, seventh son of Jesse, was +chosen as king. In periods of time, also, the seventh was the +favorite. The seventh day is the Sabbath; the seventh month, +Tishri, is the month of the holy days; the seventh year is the +Sabbatical year of rest, and every seventh Sabbatical year of rest is +the year of jubilee. [430] + +Another reason for numbering even the youngest boys among the +Levites was that the tribe of Levi as a whole had the responsibility +of atoning for the sin of the first-born among the children of Israel. +For it was these who until the time of the worship of the Golden +Calf performed the services of the priesthood, and their privilege +was taken from them owing to this, their sin. This prerogative was +then conferred upon the tribe of Levi, who, moreover, dedicating +themselves, man for man, to the service of the Lord, served as an +atonement for the first-born of Israel, that they might not be +destroyed as they deserved. [431] + +The exchange of Levites in place of the first-born did, however, +present a difficulty. For God had communicated the number of +Levites to Moses in the following way: "Their number amounts to +as many as the number of My legion." For, when God came down +upon Sinai, twenty-two thousand angels surrounded Him, and just +as many men did the Levites number. Outside of these there were +three hundred first-born among the Levites that could not well be +offered in exchange for the first-born among the other tribes, +because their standing was the same as theirs. As the number of +first-born among the other tribes exceeded the number of Levites +by two hundred seventy-three, this surplus remained without actual +atonement. Hence God ordered Moses to take from them five +shekels apiece by the poll as redemption money, and give it to the +priests. The sum was fixed upon by God, who said: "Ye sold the +first-born of Rachel for five shekels, and for this reason shall ye +give as redemption money for every first-born among ye five +shekels." + +To avoid quarrels among the first-born, as otherwise each one +would try to lay the payment of redemption money upon his +neighbor, Moses wrote upon twenty-two thousand slips of paper +the word "Levi," and upon two hundred seventy-three the words +"five shekels," all of which were then thrown into an urn and +mixed. Then every first-born had to draw one of the slips. If he +drew a slip with "Levi" he was not obliged to remit any payment, +but if he drew "five shekels," he had to pay that sum to the priests. +[432] + +THE FOUR DIVISIONS OF THE LEVITES + +Apart from the census of all male Levites, Moses now took another +census of the men from the ages of thirty to fifty, for only at this +age were the Levites permitted to perform service in the +Tabernacle throughout their march through the desert, a law that +indeed ceased to hold good when Israel settled in the Holy Land. +[433] These officiating Levites, as well as the priests, were divided +by Moses into eight sections, a number that was not doubled until +the prophet Samuel increased it to sixteen, to which David again +added eight, so that there were later twenty-four divisions among +the Levites and priests. [434] + +The most distinguished among the Levites were the sons of +Kohath, whose charge during the march through the desert was the +Holy of Holies, and among the vessels particularly the Holy Ark. +This latter was a dangerous trust, for out of the staves attached to it +would issue sparks that consumed Israel's enemies, but now and +then this fire wrought havoc among the bearers of the Ark. It +therefore became a customary thing, when the camp was about to +be moved, for Kohath's sons to hasten into the sanctuary and seek +to pack up the different portions of it, each one planning cautiously +to shift the carrying of the Ark upon another. But this even more +kindled God's anger against them, and He slew many of the +Kohathites because they ministered to the Ark with an unwilling +heart. To avert the danger that threatened them, God ordered +Aaron and his sons to enter first into the sanctuary, and "to appoint +to the Kohathites, every one, his service and his burden, that they +might not go in to see when the holy things are covered, lest they +die." This was done because previous to this command the sons of +Kohath had been accustomed to feast their eyes on the sight of the +Ark, which brought them instantaneous death. But, according to +this order, Aaron and his sons first took apart the different portions +of the sanctuary, covered the Ark, and not till then called the sons +of Kohath to bear the burden. + +During the march the Levites might wear no shoes, but had to walk +barefoot because they carried and ministered to holy objects. The +Kohathites had, moreover, to walk backwards, for they might not +turn their backs to the Holy Ark. They were, furthermore, owing to +their offices as bearers of the Ark, distinguished by being the first +of the Levites to be numbered in the census, although in other +respects the sons of Gershon led, for Gershon was the first-born of +Levi. [435] + +When giving the commission to count the sons of Kohath, God +explicitly mentioned that Moses should undertake the census with +Aaron, but He did not do so when He ordered the numbering of the +sons of Gershon. Moses now thought that God had done this +intentionally because the former were directly under Aaron's +supervision while the Gershonites were not. Nevertheless, out of +respect to his brother, he bade his brother, as well as, out of +courtesy, the princes of the tribes to be present at the numbering of +the Levites, but he did not tell Aaron that he did so in the name of +God. In this Moses erred, for God wished Aaron to be present at +the numbering of the Levites. For this reason, when He ordered the +census of the third division, Merari's sons, to be taken, He +expressly mentioned Aaron's name. At the apportionment of the +service among the individual Levites, however, Aaron paid +attention only to the sons of Kohath, each of whom had his special +task allotted to him, whereas Moses appointed their tasks to the +sons of Gershon and Merari. [436] The highest chief of the +Levites, however, was Eleazar, who was "to have the oversight of +them that keep the charge of the santuary." But despite his high +position, Eleazar was modest enough to participate in the service +in person. During their marches from place to place, he himself +would carry all needful things for the daily offering. In his right +hand he carried the oil for the candlestick, in his left hand the +incense, on his are the things that were made in the pans, and, +attached to his girdle, the phial with the oil for ointment. [437] +Ithamar, Eleazar's brother, also had a duty in the sanctuary, for it +was he to whom the guidance of the service of Gershon's and +Merari's sons was assigned. For these must perform none but the +service God had specially assigned to them, as no Gershonite +might perform the duty of a Merarite, and vice versa, and each +individual, too, had his special duty, that no quarrel might arise +among them. [438] + + THE FOUR STANDARDS + +When God appeared upon Sinai, He was surrounded by twenty-two +thousand angels, all in full array and divided into groups, each of +which had its own standard. Looking upon these angel hosts, Israel +wished like them to be divided into groups with standards, and +God fulfilled their wish. After Moses had completed the census of +the people, God said to Him: "Fulfill their wish and provide them +with standards as they desire. 'Every man of the children of Israel +shall pitch by his own standard, with the ensign of their father's +house; far off about the Tabernacle of the congregation shall they +pitch.'" This commission greatly agitated Moses, who thought: +"Now will there be much strife among the tribes. If I bid the tribe +of Judah pitch in the East, it will surely state its preference for the +South, and every tribe will likewise choose any direction but the +one assigned to it." But God said to Moses: "Do not concern +thyself with the position of the standards of the tribes, for they +have no need of thy direction. Their father Jacob before his death +ordered them to group themselves about the Tabernacle just as his +sons were to be grouped about his bier at the funeral procession." +When Moses now told the people to divide themselves in groups +round about the Tabernacle, they did it in the manner Jacob had +bidden them. [439] + +"The Lord by wisdom hath founded the earth; by understanding +hath He established the heavens." The division of the tribes of +Israel according to four standards, as well as their subdivision at +each standard, is not arbitrary and accidental, it corresponds to the +same plan and direction as that of which God made use in heaven. +The celestial Throne is surrounded by four angels: to the right +Michael, in front Gabriel, to the left Uriel, and to the rear Raphael. +To these four angels corresponded the four tribes of Reuben, +Judah, Dan, and Ephraim, the standard bearers. Michael earned his +name, "Who is like unto God," by exclaiming during the passage +of Israel through the Red Sea, "Who is like unto Thee, O Lord, +among the gods?" and he made a similar statement when Moses +completed the Torah, saying: "There is none like unto the God of +Jeshurun." In the same way Reuben bore upon his standard the +words, "Hear, O Israel: the Lord our God is one Lord," hence +Reuben's position with his standard to the right of the sanctuary +corresponded exactly to Michael's post at the right of the celestial +Throne. Gabriel, "God is mighty," stands in front of the Throne, as +Judah, "mightiest among his brethren," was the standard bearer in +front of the camp. Dan, the tribe "from which emanated dark sin," +stood at the left side of the camp with his standard, corresponding +to the angel Uriel, "God is my light," for God illuminated the +darkness of sin by the revelation of the Torah, in the study of +which this angel instructed Moses, and devotion to which is +penance for sin. The tribe of Ephraim was the standard bearer to +the rear of the camp, occupying the same position as Raphael, +"God heals," holds the celestial Throne; for this tribe, from which +sprang Jeroboam, was in need of God's healing for the wound that +this wicked king dealt Israel. [440] + +God had other reasons for the divisions of the tribes that He +decreed, for He said to Moses: "In the East whence comes the light +shall the tribe of Judah, whence arises the light of sovereignty, +pitch its camp, and with them the tribe of Issachar, with whom +dwells the light of the Torah, and Zebulum, shining through the +wealth. From the South come the dews of blessing and the rains of +plenty, hence shall Reuben pitch on this side, for this tribe owes its +existence to the penitent deeds of its forefather, penance being that +which causes God to send His blessing upon the world. Beside +Reuben shall stand the warlike tribe of Gad, and between these +two Simeon, in order that this tribe, made weak by its sins, might +be protected on either side by the piety of Reuben and the heroism +of Gad. In the West are storehouses of snow, the storehouses of +hail, of cold, and of heat, and as powerless as are mortals against +these forces of nature, so ineffectual shall be the enemies of the +tribes of Ephraim, Manasseh, and Benjamin, for which reason their +post was to the West of the camp. From the North comes the +darkness of sin, for this tribe alone will declare itself willing to +accept the idols of Jeroboam, hence its place is to the North of the +camp. To illuminate its darkness, put beside it shining Asher, and +Naphtali, filled with God's plenty." [441] + +The four standards were distinguished from one another by their +different colors, and by the inscriptions and figures worked upon +each. The color of Judah's standard corresponded to the color of +the three stones in the breastplate of the high priest, on which were +engraved the names of Judah, Issachar, and Zebulun, and was +composed of red, green, and fiery red. Judah's name, as well as +Issachar's and Zebulun's, was inscribed on the banner, and beside +the names was this inscription: "Rise up, Lord, and let Thine +enemies be scattered; and let them that hate Thee flee before +Thee." The standard of Reuben, about which gathered also the +tribes of Simeon and Gad, was the color of the emerald, the +sapphire, and the sabhalom, for on these three stones were the +names of these tribes engraved on the breastplate of the high +priest. Besides the names of Reuben, Simeon, and Gad the +following device was wrought on the second standard, "Hear, O +Israel: the Lord our God is one Lord." The third standard, around +which rallied the tribes of Ephraim, Manasseh, and Benjamin, bore +the color of the diamond, the turquoise, and the amethyst, for on +these three stones in the high priest's breastplate were engrave the +names of these three tribes. On this standard beside the names of +these three tribes was the motto, "And the cloud of the Lord was +upon them by day, when they went out of camp." As on the +breastplate of the high priest the stones chrysolite, beryl and +panther-stone bore the names of Dan, Asher, and Naphtali, so too +did the fourth standard, round which these three tribes gathered, +bear a color resembling these three stones. This standard contained +the names of Dan, Asher, and Naphtali, and the device: "Return, O +Lord, unto the many thousands of Israel." [442] + +The standards had also other distinguishing characteristics. Judah's +standard bore in its upper part the figure of a lion, for its forefather +had been characterized by Jacob as "a lion's whelp," and also +sword-like hooks of gold. On these hooks God permitted a strip of +the seventh cloud of glory to rest, in which were visible the initials +of the names of the three Patriarchs, Abraham, Isaac, and Jacob, +the letters being radiations from the Shekinah. Reuben's standard +had in its upper part the figure of a man, corresponding to the +mandrakes that Reuben, forefather of this tribe, found, for this +plant had the form of a manikin. The hooks on this standard were +like those on the standard of Judah, but the second letters of the +names of the three Patriarchs, Bet, Zade, and 'Ayyin were seen +above them in the cloud. In the standard of Ephraim was fashioned +the form of a fish, for Jacob had blessed the forefather of this tribe +by telling him to multiply like a fish; in all other respects it was +like the other two standards, save the above the sword-like hooks +of gold were seen the third letters in the names of the Patriarchs, +Resh, Het, and Kof. Dan's standard contained the form of a +serpent, for "Dan shall be a serpent by the way," was Jacob's +blessing for this tribe; and the gleaming letters over the hooks +were: Mem for Abraham, Kof for Isaac, and Bet for Jacob. The +letter He of Abraham's name was not indeed visible over the +standards, but was reserved by God for a still greater honor. For, +over the Holy Ark, God let a pillar of cloud rest, and in this were +visible the letter Yod and He, spelling the name Yah, by means of +which God had created the world. This pillar of cloud shed +sunlight by day and moonlight by night, so that Israel, who were +surrounded by clouds, might distinguish between night and day. +These two sacred letters, Yod, He, would on week-days fly about +in the air over the four standards, hovering now upon this, now +upon that. But as soon as Friday was over and the Sabbath began, +these letters stood immovable on the spot where they chanced to +be at that moment, and remained in this rigid position from the +first moment of the Sabbath to the last. + +Whenever God wanted Israel to break up camp and move on, He +would send on from its place over the Ark the cloud in which +beamed the two sacred letters Yod and He in the direction in +which Israel was to march, and the four strips of cloud over the +standards would follow. As soon as the priests saw the clouds in +motion, they blew the trumpets as a signal for starting, and the +winds thereupon from all sides breathed myrrh and frankincense. +[443] + +Although it was the clouds that gave the signal for taking down +and pitching tents, still they always awaited the word of Moses. +Before starting the pillar of cloud would contract and stand still +before Moses, waiting for him to say: "Rise up, Lord, and let Thine +enemies be scattered; and let them that hate Thee flee before +Thee," whereupon the pillar of cloud would be set in motion. It +was the same when they pitched camp. The pillar of cloud would +contract and stand still before Moses, waiting for him to say: +"Return, O Lord, unto the many thousands of Israel," whereupon it +would expand first over the tribes that belonged to the standard of +Judah, and then over the sanctuary, within and without. [444] + + THE CAMP + +The camp was in the form of a square, twelve thousand cubits on +each side, and in the middle was the space, four thousand cubits in +size, for the sanctuary, and the dwelling place of priests and +Levites. In the East of the sanctuary lived Moses, Aaron, and +Aaron's sons; the Levites of the family of Kohath lived in the +South, the sons of Gershon in the West, and the sons of Merari in +the North. Each of theses divisions had for its dwelling place a +space of a hundred cubits, while each group of three tribes that +joined under one standard had a space of four thousand cubits. +This was only for the dwelling place of the people, the cattle were +outside the encampment, and the cloud of glory separated the +dwelling places of the human beings from those of the animals. +Rivers surrounded the camp from without, and so also were the +different groups separated one from the other by rivers. But in +order that on the Sabbath, when riding was prohibited, intercourse +among the different parts of the camp might not be rendered +impossible, there were bridges of boards over the rivers. The +purple color of the cloud of glory was reflected in the waters of the +rivers, so that it spread afar a radiance like that of the sun and the +stars. The heathens, whenever they beheld these wondrous radiant +waters, were frightened and feared Israel, but at the same time +praised God for the miracles He wrought for Israel. [445] + +These were miracles that were visible to the outer world as well, +but there were others that were known to Israel alone. During their +forty years' march they had no need of change of raiment. The robe +of purple which the angels clothed each one among them at their +exodus from Egypt remained ever new; and as a snail's shell grows +with it, so did their garments grow with them. Fire could not injure +these garments, and though they wore the same things throughout +forty years, still they were not annoyed by vermin, yes, even the +corpses of this generation were spared by worms. [446] + +During their marches, as well as in their stay at a certain place, +they had not only the four standards that divided them into four +groups of three tribes each, each individual tribe had furthermore +its own special spot and its special ensign. Reuben's flag was red, +and on it were pictured mandrakes. Simeon's flag was green, with +a picture of the city of Shechem upon it, for the forefather of the +tribe had conquered this city. Judah's flag was azure, and bore the +form of a lion. Issachar's flag was black, and had two figures, the +sun and the moon, for from this tribe sprung the learned men who +busied themselves with astronomy and the science of the calendar. +Zebulun's flag was white, with the form of a ship, for this tribe +devoted to navigation. Dan's flag had a color like a sapphire, with +the figure of a serpent. Naphtali's flag was a dull red, the color of +wine, and on it was the figure of a hind, in memory of its +forefather, who was like "a hind let loose." Ashere's flag was red +like fire, and had the token of an olive tree, because this tribe had +much olive oil of excellent quality. The two tribes descended from +Joseph, - Ephraim, and Manasseh - both flags of the same deep +black color with a representation of Egypt, but they had other +forms besides. Ephraim's had the picture of a bull, to symbolize +Joshua, sprung of this tribe, whose glory was like "the firstling of +his bullock, that pusheth the people together to the ends of the +earth;" whereas Manasseh's was that of a unicorn, symbolizing the +judge Gideon that sprang from this tribe, "who with his horns of +unicorns pushed the people." Benjamin's flag had a color +composed of all the other eleven colors, and a wolf for his token, +Jacob having described this tribe a "a wolf that ravineth." The +different colors of the flags corresponded to the colors of the +stones set in the breastplate of the high priest, on which were +engraved the names of the twelve tribes. Reuben's stone had a red +color like his flag, Simeon's flag was green like the color of his +stone, and in this way with all the tribes the color of stones and of +flags harmonized. [447] + + THE BLASPHEMER AND THE SABBATH-BREAKER + +When Israel received the Torah from God, all the other nations +envied them and said: "Why were these choosen by God out of all +the nations?" But God stopped their mouths, replying: "Bring Me +your family records, and My children shall bring their family +records." The nations could not prove the purity of their families, +but Israel stood without a blemish, every man among them ready +to prove his pure descent, so that the nations burst into praise at +Israel's family purity, which was rewarded by God with the Torah +for this its excellence. [448] + +How truly chastity and purity reigned among Israel was shown by +the division of the people into groups and tribes. Among all these +thousands was found only a single man who was not of pure +descent, and who therefore at the pitching of the standards could +attach himself to none of the groups. This man was the son of +Shelomith, a Danite woman, and the Egyptian, [449] whom +Moses, when a youth of eighteen, had slain for having offered +violence to Shelomith, the incident that had necessitated Moses' +flight from Egypt. It had happened as follows: When Moses came +to Goshen to visit his parents, he witnessed how an Egyptian +struck an Israelite, and the latter, knowing that Moses was in high +favor at Pharaoh's court, sought his assistance, appealing to him +with these words: "O, my lord, this Egyptian by night forced his +way into my house, bound me with chains, and in my presence +offered violence to my wife. Now he wants to kill me besides." +Indignant at this infamous action of the Egyptian, Moses slew him, +so that the tormented Israelite might go home. The latter, on +reaching his house, informed his wife that he intended getting a +divorce from her, as it was not proper for a member of the house +of Jacob to live together with a woman that had been defiled. +When the wife told her brothers of her husband's intentions, they +wanted to kill their brother-in-law, who eluded them only by +timely flight. [450] + +The Egyptian's violence was not without issue, for Shelomith gave +birth to a son whom she reared as a Jew, even though his father +had been and Egyptian. When the division of the people according +to the four standard took place, this son of Shelomith appeared +among the Danites into whose division he meant to be admitted, +pointing out to them that his mother was a woman of the tribe of +Dan. The Danites, however, rejected him, saying: "The +commandment of God says, 'each man by his own standard, with +the ensign of his father's house.' Paternal, not maternal descent +decides a man's admission to a tribe." As this man was not content +with this answer, his case was brought to Moses' court, who also +passed judgement against him. This so embittered him the he +blasphemed the Ineffable Name which he had heard on Mount +Sinai, and cursed Moses. He at the same time ridiculed the +recently announced law concerning the shewbread that was to be +set on the table in the sanctuary every Sabbath, saying: "It +behooves a king to eat fresh bread daily, and no stale bread." [451] + +At the same time as the crime blasphemy was committed by the +son of Shelomith, Zelophehad committed another capital crime. +On a Sabbath day he tore trees out of the ground although he had +been warned by witnesses not to break the Sabbath. The overseers +whom Moses had appointed to enforce the observance of the +Sabbath rest seized him and brought him to the school, where +Moses, Aaron, and other leaders of the people studied the Torah. + +In both these cases Moses was uncertain how to pass judgement, +for, although he knew that capital punishment must follow the +breaking of the Sabbath, still the manner of capital punishment in +this case had not yet been revealed to him. Zelophehad was in the +meantime kept in prison until Moses should learn the details of the +case, for the laws says that a man accused of a capital charge may +not be given liberty of person. The sentence that Moses received +from God was to execute Zelophehad in the presence of all the +community by stoning him. This was accordingly done, and after +the execution his corps was for a short time suspended from the +gallows. [452] + +The sin of the Sabbath-breaker was the occasion that gave rise to +God's commandment of Zizit to Israel. For He said to Moses, "dost +thou know how it came to pass that this man broke the Sabbath?" +Moses: "I do not know." God: "On week days he wore phylacteries +on his head and phylacteries on his arm to remind him of his +duties, but on the Sabbath day, on which no phylacteries may be +worn, he had nothing to call his duties to his mind, and he broke +the Sabbath. God now, Moses, and find for Israel a commandment +the observance of which is not limited to week days only, but +which will influence them on Sabbath days and on holy days as +well." Moses selected the commandment of Zizit, the sight of +which will recall to the Israelites all the other commandments of +God. [453] + +Whereas in the case of the Sabbath breaker Moses had been +certain that the sin was punishable by death, and had been certain +that the sin was punishable by death, and had been in doubt only +concerning the manner of execution, in the case of the blasphemer +matters were different. Here Moses was in doubt concerning the +nature of the crime, for he was not even sure if it was at all a +capital offence. Hence he did not have these two men imprisoned +together, because one of them was clearly a criminal, whereas the +status of the other was undetermined. But God instructed Moses +that the blasphemer was also to be stoned to death, and that this +was to be the punishment for blasphemers in the future. [454] + +There were two other cases beside these two in Moses' career on +which he could not pass judgement without appealing to God. +These were the claims of Zelophehad's daughters to the inheritance +of their father, and the case of the unclean that might not +participate in the offering of the paschal lamb. Moses hastened in +his appeal to God concerning the two last mentioned cases, but +took his time with the two former, for on these depended human +lives. In this Moses set the precedent to the judges among Israel to +dispatch civil cases with all celerity, but to proceed slowly in +criminal cases. In all these cases, however, he openly confessed +that he did not at the time know the proper decision, thereby +teaching the judges of Israel to consider it no disgrace, when +necessary, to consult others in cases when they were not sure of +true judgement. [455] + + THE UNGRATEFUL MULTITUDE + +When God commanded Israel to set out from Sinai and continue +their march, the Israelites were glad, for during their stay in that +place they had throughout eleven days received new laws daily, +and they hoped that after having departed from the holy mountain +they would receive no further laws. Hence, instead of making a +day's march from Sinai, as God had commanded them, they +marched incessantly for three days, in order to be as far as possible +from the holy spot. They behaved like a boy who runs quickly +away after dismissal from school, that his teacher might not call +him back. Although this antipathy to His laws vexed God, He did +not therefore forsake them, but let the Ark move before them as +long as they desired to continue the march. For it was by this token +that the Israelites knew that the Shekinah was among them, as God +had promised them. As often as they broke camp or pitched camp +Moses would say to them: "Do what the Shekinah within the Ark +bids you do." But they would not believe Moses that the Shekinah +dwelt among them unless he spoke the words: "Rise up, Lord, and +let Thine enemies be scattered; and let them that hate Thee flee +before Thee," whereupon the Ark would begin to move, and they +were convinced of the presence of the Shekinah. The Ark +furthermore gave the signal for breaking camp by soaring up high, +[456] and then swiftly moving before the camp at a distance of +three days' march, until it found a suitable spot upon which Israel +might encamp. [457] + +Hardly had they departed from Sinai when they once more began +to lead the wicked course of life that they had for a time +abandoned. They began to seek a pretext to renounce God and +again to be addicted to idolatry. [458] They complained about the +forced marches which at God's command they had been obliged to +make after their departure from Sinai, and in this way showed their +ingratitude to God who wanted them as quickly as possible to +reach the Holy Land, and for this reason allowed them to cover an +eleven days' distance in three days. [459] Their murmurs and +complaints, however, were not silent, but quite loud, for they were +anxious that God should hear their wicked words. In punishment +for their defamation of the Divine glory, God sent upon them a fire +emanating from the very glory. [460] + +Upon twelve occasions did God send a Divine fire upon earth, six +times as a token of honor and distinction, but as many times as a +punishment. To the first class belong the fire at the consecration of +the Tabernacle, at the offering of Gideon as at that of Manoah and +of David; at the dedication of Solomon's Temple, and at the +offering of Elijah upon Mount Carmel. The six fatal fires are the +following: the fire that consumed Nadab and Abihu; that which +wrought havoc among the murmuring and complaining multitude; +the fire that consumed the company of Korah; the fire that +destroyed Job's sheep, and the two fires that burned the first and +second troops which Ahaziah sent against Elijah. [461] + +This celestial fire wrought the greatest havoc among the idolatrous +tribe of Dan, and among the mixed multitude that had joined the +Israelites upon their exodus from Egypt. [462] The elders of the +people turned to Moses, saying: "Rather deliver us as a sheep to +the slaughter, but not to a celestial fire that consumes earthly fire." +[463] They should by right have prayed to God themselves, but in +this instance they were like the king's son who had kindled his +father's anger against him, and who not hastened to his father's +friend, begging him to intercede for him. So did Israel say to +Moses: "Go thou to God and pray for us." Moses instantly granted +their wish, and God without delay heard Moses' prayer and halted +the destroying fire. [464] But God did not simply take the fire +away from Israel and put it elsewhere, for it was of such a nature +that it would gradually have spread on all sides and finally have +destroyed everything. It had in this way caused the destruction in +Israel, for, beginning at one end of the camp, it spread so rapidly +that one could at not time tell how far it had gone. That the +presence of this Divine fire might continue to restrain Israel from +sin, God did not allow it to rise back to heaven, but it found its +place on the altar of the Tabernacle, where it consumed all the +offerings that were brought during Israel's stay in Egypt. This is the +same fire that destroyed Aaron's sons as well as Korah's company, +and it is the Divine fire that every mortal beholds in the moment of +his death. [465] + +On this occasion also it was evident that pious men are greater +than the angels, for Moses took bundles of wool and laid them +upon the Divine fire, which thereupon went out. [466] He then said +to the people: "If you repent of your sin, then the fire will go out, +but otherwise it will burst forth and consume you." [467] + + THE FLESH-POTS OF EGYPT + +Not mindful of the punishment by fire, Israel still did not mend +their ways, but soon again began to murmur against God. As so +often before, it was again the mixed multitude that rebelled against +God and Moses, saying: "Who shall give up flesh to eat? We +remember the fish that we did eat in Egypt freely; the cucumbers, +and the melons, and the leeks, and the onions, and the garlic. But +now our soul is dried away: there is nothing at all, beside this +manna before our eyes." But all this murmuring and these +complaints were only a pretext to sever themselves from God, for +first of all, they actually possessed many herds and much cattle, +enough plentifully to satisfy their lusting after flesh if they had +really felt it; and manna, furthermore, had the flavor of every +conceivable kind of food, so all they had to do while eating it was +to wish for a certain dish and they instantly perceived in manna the +taste of the desired food. It is true that manna never gave them the +flavor of the five vegetables they mentioned, but they should have +been grateful to God for sparing them the taste of these vegetables +injurious to health. Here they showed their perversity in being +dissatisfied with measures for which they should have been +grateful to God. Manna displeased them because it did not contain +the flavor injurious to health, and they also objected to it because +it remained in their bodies, wherefore they said: "The manna will +swell in our stomachs, for can there be a human being that takes +food without excreting it!" God had, as a special mark of +distinction, given them this food of the angels, which is completely +dissolved in the body, and of which they could always partake +without injury to their health. It is a clear proof of the excellent +taste of manna that a later time, when the last manna fell on the +day of Moses' death, they ate of it for forty days, and would not +make use of other food until the manna had been exhausted to the +last grain, clearly showing that the taking of any different food was +disagreeable. But while manna was at hand in abundance, they +complained about seeing before them, morning and evening, no +other food than manna. [468] + +The true state of affairs was that they had a lurking dissatisfaction +with the yoke of the law. It is certain that they had not had in +Egypt better food for which they now longed, for their taskmasters, +far from giving them dainties, gave them not even straw for +making bricks. But in Egypt they had lived undisturbed by laws, +and it was this unrestrained life that they desired back. Especially +hard for them were the new laws on marriage, for in Egypt they +had been accustomed to marry those closely related by blood, from +whom they were now obliged to separate. They now trooped +together in families, and awaiting the moment when Moses, about +to leave the house of study, would have to pass them, they began to +murmur publicly, [469] accusing him of being to blame for all the +sufferings they had been obliged to bear. Upon his advice, they +said, had they abandoned a most fruitful land, and instead of +enjoying the great fortune promised to them, they were now +wandering about in misery, suffering thirst from lack of water, and +were apprehensive of dying of starvation in case the supply of +manna should cease. When these and similar abuses were uttered +against Moses, one out of the people stepped forth and exhorted +them not so soon to forget the many benefactions they had known +from Moses, and not to despair of God's aid and support. But the +multitude upon this became even more excited, and raged and +shouted more violently than ever against Moses. [470] This +conduct of Israel called forth God's wrath, but Moses, instead of +interceding for the people, began to complain of their treatment of +him, and announced to God that he could not now execute the +commission he had undertaken in Egypt, namely, to lead Israel in +spite of all reverses, until he had reached the promised land. He +now begged God to relieve him of the leadership of the people in +some way, and at the same time to stand by him in his present +predicament, that he might satisfy the people's desire for flesh. +[471] + +THE APPOINTMENT OF THE SEVENTY ELDERS + +The sad predicament of Moses on this occasion is partly traceable +to the fact that he had to face alone the murmurs and complaints of +the people without the accustomed assistance of the seventy elders. +Since the exodus from Egypt the seventy elders of the people had +always been at his side, but these had recently been killed by the +fire from heaven at Taberah, so that he now stood all alone. This +death overtook the elders because like Nadab and Abihu they had +not shown sufficient reverence in ascending Mount Sinai on the +day of the revelation, when, in view of the Divine vision, they +conducted themselves in an unseemly manner. Like Nadab and +Abihu the elder would have received instantaneous punishment for +their offense, had not God been unwilling to spoil the joyful day of +the revelation by their death. But they had to pay the penalty +nevertheless: Nadab and Abihu, by being burned at the +consecration of the Tabernacle, and the elders similarly, at +Taberah. [472] + +As Moses now utterly refused to bear the burden of the people +alone, God said to him: "I gave thee sufficient understanding and +wisdom to guide My children alone, that thou mightest be +distinguished by this honor. Thou, however, wishest to share this +guidance with others. Go, then, and expect no help from Me, 'but I +will take of the spirit that is upon thee and will put it upon them; +and they shall bear the burden of the people with thee, that thou +bear it not thyself alone'" [473] + +God bade Moses choose as his helpers in the guidance of the +people such men as had already been active leaders and officers in +Egypt. In the days of Egyptian bondage it frequently happened that +the officers of the children of Israel were beaten if the people had +not fulfilled their task in making bricks, but "he that is willing to +sacrifice himself for the benefit of Israel shall be rewarded with +honor, dignity, and the gift of the Holy Spirit." The officers +suffered in Egypt for Israel, and were now found worthy of having +the Holy Spirit come upon them. [474] God moreover said to +Moses: "With kindly words welcome the elders to their new +dignity, saying, 'Hail to you that are deemed worthy by God of +being fit for this office.' At the same time, however, speak +seriously with them also, saying, 'Know ye that the Israelites are a +troublesome and stiff-necked people, and that you must ever be +prepared to have them curse you or cast stones at you'" + +God commanded the selection of the elders to take place at the +Tabernacle, that Israel might reverence them, saying, "Surely these +are worthy men," but they were not permitted with Moses to enter +the Tabernacle and hear God's word. The people were however +mistaken in assuming that God's word reached the ears of the +elders, for He spoke with Moses alone, even though the prophetic +spirit came upon them also. [475] + +Now when Moses wished to proceed to the selection of the seventy +elders, he was in a sore predicament because he could not evenly +divide the number seventy among the twelve tribes, and was +anxious to show no partiality to one tribe over another, which +would lead to dissatisfaction among Israel. Bezalel, son of Uri, +however, gave Moses good advice. He took seventy slips of paper +on which was written "elder," and with them two blank slips, and +mixed all these in an urn. Seventy-two elders, six to each tribe, +now advance and each drew a slip. Those whose slips were +marked "elder" were elected, while those who had drawn blank +slips were rejected, but in such a wise that they could not well +accuse Moses of partiality. [476] + +By this method of appointment, it came to pass that there were six +elders for each tribe except the tribe of Levi. The names of those +chosen were: from the tribe of Reuben, - Hanoch, Carmi, Pallu, +Zaccur, Eliab, Nemuel; from the tribe of Simeon, - Jamin, Jachin, +Zohar, Ohad, Shaul, Zimri; from the tribe of Levi, - Amram, +Hananiah, Nethanel, Sithri; from the tribe of Judah, - Zerah, Dan, +Jonadab, Bezalel, Shephatiah, Nahshon; from the tribe of Issachar, +- Zuar, Uzza, Igal, Palti, Othniel, Haggi; from the tribe of Zebulun, +- Sered, Elon, Sodi, Oholiab, Elijah, Nimshi; from the tribe of +Benjamin, - Senaah, Kislon, Elidad, Ahitub, Jediael, Mattaniah; +from the tribe of Joseph, - Jair, Joezer, Malchiel, Adoniram, +Abiram, Sethur; from the tribe of Dan, - Gedaliah, Jogli, Ahinoam, +Ahiezer, Daniel, Seraiah; from the tribe of Naphtali, - Elhanan, +Eliakim, Elishama, Semachiah, Zabdi, Johanan; from the tribe of +Gad, - Haggai, Zarhi, Keni, Mattathiah, Zechariah, Shuni; from the +tribe of Asher, - Pashhur, Shelomi, Samuel, Shalom, Shecaniah, +Abihu. [477] + +Moses gathered these seventy elders of novel extraction and of +lofty and pious character round about the tent in which God used +to reveal Himself, bidding thirty of them take their stand on the +south side, thirty on the northern, and ten on the eastern, whereas +he himself stood on the western side. For this tent was thirty cubits +long and ten cubits wide, so that a cubit each was apportioned to +the elders. [478] God was so pleased with the appointment of the +elders that, just as on the day of the revelation, He descended from +heaven and permitted the spirit of prophecy to come upon the +elders, so that they received the prophetic gift to the end of their +days, as God had put upon them of the spirit of Moses. But Moses' +spirit was not diminished by this, he was like a burning candle +from which many others are lighted, but which is not therefore +diminished; and so likewise was the wisdom of Moses unimpaired. +Even after the appointment of the elders did Moses remain the +leader of the people, for he was the head of this Sanhedrin of +seventy members which he guided and directed. [479] + +The position of the elders was not of the same rank as that of +Moses, for he was the king of Israel, and it was for this reason that +God had bidden him to secure trumpets, to use them for the calling +of the assembly, that this instrument might be blown before him as +before a king. Hence shortly before Moses' death these trumpets +were recalled from use, for his successor Joshua did not inherit +from him either his kingly dignity or these royal insignia. Not until +David's time were the trumpets used again which Moses had +fashioned in the desert. [480] + +ELDAD AND MEDAD + +When Moses had completed the appointment of the elders and had +asked them to accompany him to the Tabernacle, there to receive +the Holy Spirit, Eldad and Medad, two of these elders, in their +humility, did not obey his summons, but hid themselves, deeming +themselves unworthy of this distinction. God rewarded them for +their humility by distinguishing them five-fold above the other +elders. These prophesied what would take place on the following +day, announcing the appearance of the quails, but Eldad and +Medad prophesied what was still veiled in the distant future. The +elders prophesied only on this one day, but Eldad and Medad +retained the gift for life. The elders died in the desert, whereas +Eldad and Medad were the leaders of the people after the death of +Joshua. The elders are not mentioned by name in the Scriptures, +whereas theses two are called by name. The elders, furthermore, +had received the prophetic gift from Moses, whereas Eldad and +Medad received it directly from God. [481] + +Eldad now began to make prophecies, saying: "Moses will die, and +Joshua the son of Nun will be his successor as leader of the people, +whom he will lead into the land of Canaan, and to whom he will +give it as a possession." Medad's prophecy was as follows: "Quails +will come from the sea and will cover the camp of Israel, but they +will bring evil to the people." Besides these prophecies, both +together announced the following revelation: "At the end of days +there will come up out of the land of Magog a king to whom all +nations will do homage. Crowned kings, princes, and warriors with +shields will gather to make war upon those returned from exile in +the land of Israel. But God, the Lord, will stand by Israel in their +need and will slay all their enemies by hurling a flame from under +His glorious Throne. This will consume the souls in the hosts of +the king of Magog, so that their bodies will drop lifeless upon the +mountains of the land of Israel, and will become a prey to the +beasts of the field and the fowls of the air. Then will all the dead +among Israel arise and rejoice in the good that at the beginning of +the world was laid up for them, and will receive the reward for +their good deeds." [482] + +When Gershon, Moses' son, heard these prophecies of Eldad and +Medad, he hurried to his father and told him of them. Joshua was +now greatly agitated about the prophecy that Moses was to die in +the desert and that he as to be his successor, and said to Moses: "O +lord, destroy these people that prophesy such evil news!" But +Moses replied: "O Joshua, canst thou believe that I begrudge thee +thy splendid future? It is my wish that thou mayest be honored as +much as I have been and that all Israel be honored like thee." [483] + +Eldad and Medad were distinguished not only by their prophetic +gift, but also by their noble birth, being half-brothers of Moses and +Aaron. When the marriage laws were revealed, all those who had +been married to relatives by blood had to be divorced from them, +so that Amram, too, had to be separated from his wife Jochebed, +who was his aunt, and he married another woman. From this union +sprang Eldad, "not of an aunt," and Medad, "in place of an aunt," +so called by Amram to explain by these names why he had +divorced his first wife, his aunt. [484] + +THE QUAILS + +The prophecy of these men concerning the quails turned out as +they had predicted, the quails being, as God had foretold to Moses, +no blessing for the people. For God said to Moses: "Tell the people +to be prepared for impending punishment, they shall eat flesh to +satiety, but then they shall loathe it more than they now lust for it. I +know, however, how they came to have such desires. Because My +Shekinah is among them they believe that they may presume +anything. Had I removed My Shekinah from their midst they +would never have cherished so foolish a desire." Moses, knowing +that the granting of the people's wish would be disastrous to them, +said to God: "O Lord, why, pray, dost Thou first give them flesh, +and then, in punishment for their sin, slay them? Who ever heard +any one say to an ass, 'Here is a measure of wheat; eat it, for we +want to cut off they head?' Or to a man, 'Here is a loaf of bread for +thee; take it, and go to hell with it?'" God replied: "Well, then, +what wouldst thou do?" Moses: "I will go to them and reason with +them that they may desist from their lusting after flesh." God: "I +can tell thee beforehand that thy endeavors in this matter will be +fruitless." Moses betook himself to the people, saying to them: "Is +the Lord's hand waxed short? Behold, He smote the rock, that the +waters gushed out, and the streams overflowed; He can give bread +also; can He not provide flesh for His people?" The people, +however, said: "Thou are only trying to soothe us; God cannot +grant our wish." [485] But they erred vastly, for hardly had the +pious among them retired to their tents, when upon the godless, +who had remained in the open, came down quails in masses as +thick as snowflakes, so that many more were kill by the descent of +the quails than later by the tasting of them. The quails came in +such masses that they completely filled the space between heaven +and earth, so that they even covered the sun's disk, and settled +down on the north side and the south side of the camp, as it were a +day's journey, lying, however, not directly upon the ground but two +cubits above it, that people might not have to stoop to gather them +up. Considering this abundance, it is not surprising that even the +halt that could not go far, and the lazy the would not, gathered +each a hundred kor. These vast quantities of flesh did not, +however, benefit them, for hardly had they tasted of it, when they +gave up the ghost. This was the punishment for the grave sinners, +while the better ones among them enjoyed the taste of the flesh for +a month before they died, whereas the pious without suffering +harm caught the quails, slaughtered them, and ate of them. This +was the heaviest blow that had fallen upon Israel since their +exodus from Egypt, and in memory of the many men who had died +because of their forbidden lusting after flesh, they changed the +name of the place where this misfortune occurred to +Kibroth-hattaavah, "Graves of those who lusted." [486] The winds +that went forth to bring the quails was so powerful a storm that it +could have destroyed the world, so great was God's anger against +the ungrateful people, and it was only due to the merits of Moses +and Aaron that this wind finally left the world upon its hinges. +[487] + +AARON AND MIRIAM SLANDER MOSES + +When the seventy elders were appointed, and the spirit of the Lord +came upon them, all the women lighted the candles of joy, to +celebrate by this illumination the elevation of these men to the +dignity of prophets. Zipporah, Moses' wife, saw the illumination, +and asked Miriam to explain it. She told her the reason, and added, +"Blessed are the women who behold with their eyes how their +husbands are raised to dignity." Zipporah answered, "It would be +more proper to say, 'Woe to the wives of these men who must now +abstain from all conjugal happiness!'" Miriam: "How does thou +know this?" Zipporah: "I judge so from the conduct of thy brother, +for ever since he was chosen to receive Divine revelations, he no +longer knows his wife." [488] Miriam hereupon went to Aaron, +and said to him: "I also received Divine revelations, but without +being obliged to separated myself from my husband," whereupon +Aaron agreed, saying" "I, too, received Divine revelations, without, +however, being obliged to separated myself from my wife." Then +both said: "Our fathers also received revelations, but without +discontinuing their conjugal life. Moses abstains from conjugal +joys only out of pride, to show how holy a man he is." Not only did +they speak evil of Moses to each other, but hastened to him and +told him to his face their opinion of his conduct. [489] But he, who +could be self-assured and stern when it touched a matter +concerning God's glory, was silent to the undeserved reproached +they heaped upon him, knowing that upon God's bidding he had +foresworn earthly pleasures. God therefore said: "Moses is very +meek and pays no attention to the injustice meted out to him, as he +did when My glory was detracted from, and boldly stepped forth +and exclaimed, 'Who is on the Lord's side? Let him come unto me.' +I will therefore now stand by him." + +It is quite true that this was not the only occasion on which Moses +proved himself humble and gentle, for it was part of his character. +Never among mortals, counting even the three Patriarchs, was +there more meek a man than he. The angels alone excelled him in +humility, but no human being; for the angels are so humble and +meek, that when the assemble to praise God, each angel calls to +the other and asks him to precede him, saying among themselves: +"Be thou the first, thou are worthier than I." [490] + +God carried out His intention to uphold Moses' honor, for just as +Aaron was with his wife and Miriam with her husband, a Divine +call suddenly reached Amram's three children, one voice that +simultaneously called, "Aaron!" "Moses!" and "Miriam!" - a +miracle that God's voice alone can perform. The call went to +Moses also, that the people might not think that Aaron and Miriam +had been chosen to take Moses' place. He was ready to hearken to +God's words, but not so his brother and his sister, who had been +surprised in the state of uncleanness, and who therefore, upon +hearing God's call, cried, "Water, water," that they might purify +themselves before appearing before God. [491] They then left their +tents and followed the voice until God appeared in a pillar of +cloud, a distinction that was conferred also upon Samuel. The +pillar of cloud did not, however, appear in the Tabernacle, where it +always rested whenever God revealed Himself to Moses, and this +was due to the following reasons. First of all, God did not want to +create the impression of having removed Moses from his dignity, +and of giving it to his brother and sister, hence He did not appear +to them in the holy place. At the same time, moreover, Aaron was +spared the disgrace of being reproached by God in his brother's +presence, for Moses did not follow his brother and sister, but +awaited God's word in the sanctuary. But there was still another +reason why God did not want Moses to be present during His +conference with Aaron and Miriam - "Never praise a man to his +face." As God wanted to praise Moses before Aaron and Miriam, +He preferred to do so in his absence. [492] + +Hardly had God addressed Aaron and Miriam, when they began to +interrupt Him, whereupon He said to them: "Pray, contain +yourselves until I have spoken." In these words He taught people +the rule of politeness, never to interrupt. He then said: "Since the +creation of the world hath the word of God ever appeared to any +prophet otherwise than in a dream? Not so with Moses, to whom I +have shown what is above and what is below; what it before and +what it behind; what was and what will be. To him have I revealed +all that is in the water and all that is upon the dry land; to him did I +confide the sanctuary and set him above the angels. I Myself +ordered him to abstain from conjugal life, and the word he +received was revealed to him clearly and not in dark speeches, he +saw the Divine presence from behind when It passed by him. +Wherefore then were ye not afraid to speak against a man like +Moses, who is, moreover, My servant? Your censure is directed to +Me, rather than to him, for 'the receiver is no better than the thief,' +and if Moses is not worthy of his calling, I, his Master, deserve +censure." [493] + +MIRIAM'S PUNISHMENT + +God now gently rebuked Aaron and Miriam for their transgression, +and did not give vent to His wrath until He had shown them their +sin. This was an example to man never to show anger to his +neighbor before giving his reason for his anger. The effects of +God's wrath were shown as soon as He had departed from them, +for while He was with them, His mercy exceeded His anger, and +nothing happened to them, but when He was not long with them, +punishment set in. Both Aaron and Miriam became leprous, for +this is the punishment ordained for those who speak ill of their +neighbors. [494] Aaron's leprosy, however, lasted for a moment +only, for his sin had not been as great as that of his sister, who +started the talk against Moses. His disease vanished as soon as he +looked upon his leprosy. Not so with Miriam. Aaron in vain tried +to direct his eyes upon her leprosy and in this way to heal her, for +in her case the effect was the reverse; as soon as he looked upon +her the leprosy increased, and nothing remained but to call for +Moses' assistance, who was ready to give it before being called +upon. [495] Aaron thereupon turned to his brother with the +following words: "Think not that the leprosy is on Miriam's body +only, it is as if it were on the body of our father Amram, of whose +flesh and blood she is." Aaron did not, however, try to extenuate +their sin, saying to Moses: "Have we, Miriam and I, ever done +harm to a human being?" Moses: "No." Aaron: "If we have done +evil to no strange people, how then canst thou believe that we +wished to harm thee? For a moment only did we forget ourselves +and acted in an unnatural way toward our brother. Shall we +therefore lose our sister? If Miriam's leprosy doth not now vanish, +she must pass all her life as a leper, for only a priest who is not a +relative by blood of the leper may under certain conditions declare +her clean, but all the priests, my sons and I, are her relatives by +blood. The life of a leper is as of one dead, for as a corpse makes +unclean all that comes in contact with it, so too the leper. Alas!" so +Aaron closed his intercession, "Shall our sister, who was with us in +Egypt, who with us intoned the song at the Red Sea, who took +upon herself the instruction of the women while we instructed the +men, shall she now, while we are about to leave the desert and +enter the promised land, sit shut out from the camp?" + +These words of Aaron, however, were quite superfluous, for +Moses had determined, as soon as his sister became diseased, to +intercede for her with God, saying to himself: "It is not right that +my sister should suffer and I dwell in contentment." [496] He now +drew a circle about himself, stood up, and said a short prayer to +God, which he closed with the words: "I will not go from this spot +until Thou shalt have healed my sister. But if Thou do not heal her, +I myself shall do so, for Thou hast already revealed to me, how +leprosy arises and how it disappears." This prayer was fervent, +spoken with his whole heart and soul, though very brief. Had he +spoken long, some would have said: "His sister is suffering terribly +and he, without heeding her, spends his time in prayer." Others +again would have said: "He prayeth long for his sister, but for us he +prayeth briefly." God said to Moses: "Why dost thou shout so?" +Moses: "I know what suffering my sister is enduring. I remember +the chain which my hand was chained, for I myself once suffered +from this disease." God: "If a king, or if her father had but spit in +her face, should she not be ashamed seven days? I, the King of +kings, have spit in her face, and she should be ashamed at least +twice seven days. For thy sake shall seven days be pardoned her, +but the other seven days let her be shut out from the camp." For +want of priest who, according to the tenets of the law, must declare +a leper clean after the healing, God Himself assumed this part, +declaring Miriam unclean for a week, and clean after the passing +of that period. [497] + +Although leprosy came to Miriam as a punishment for her sin, still +this occasion served to show how eminent a personage she was. +For the people were breaking camp and starting on the march +when, after having saddled their beasts of burden for the march, +upon turning to see the pillar of cloud moving before them, they +missed the sight of it. They looked again to see if Moses and +Aaron were in the line of procession, but they were missing, nor +was there anywhere to be seen a trace of the well that +accompanied them on their marches. Hence they were obliged to +return again to camp, where they remained until Miriam was +healed. The clouds and the well, the sanctuary and the sixty +myriads of the people, all had to wait a week in this spot until +Miriam recovered. Then the pillar of cloud moved on once more +and the people knew that they had not been permitted to proceed +on their march only because of this pious prophetess. This was a +reward for the kind deed Miriam had done when the child Moses +was thrown into the water. Then Miriam for some time walked up +and down along the shore to wait the child's fate, and for this +reason did the people wait for her, nor could they move on until +she had recovered. [498] + +THE SENDING OF THE SPIES + +The punishment that God brought upon Miriam was meant as a +lesson of the severity with which God punishes slander. For +Miriam spoke no evil of Moses in the presence of any one except +her brother Aaron. She had moreover no evil motive, but a kindly +intention, wishing only to induce Moses to resume his conjugal +life. She did not even dare to rebuke Moses to his face, and still, +even in spite of her great piety, Miriam was not spared this heavy +punishment. [499] Her experience, nevertheless, did not awe the +wicked man who, shortly after this incident, made an evil report of +the promised land, and by their wicked tongues stirred up the +whole people in rebellion against God, so that they desired rather +to return to Egypt than to enter Palestine. The punishment that God +inflicted upon the spies as well as upon the people they had +seduced was well deserved, for had they not been warned of +slander by Miriam's example, there might still have been some +excuse. In that case they might have been ignorant of the gravity of +the sin of slander, but now they had no excuse to offer. [500] + +When Israel approached the boundaries of Palestine, they appeared +before Moses, saying: "We will send men before us, and they shall +search out the land, and bring us word again by what way we must +go up, and into what cities we shall come." This desire caused God +to exclaim: "What! When you went through a land of deserts and +of pits, you had no desire for scouts, but now that you are about to +enter a land full of good things, now you wish to send out scouts. +Not only was the desire in itself unseemly, but also the way in +which they presented their request to Moses; for instead of +approaching as they had been accustomed, letting the older men be +the spokesmen of the younger they appeared on this occasion +without guidance or order, the young crowding out the old, and +these pushing away their leaders. [501] Their bad conscience after +making this request - for they knew that their true motive was lack +of faith in God - caused them to invent all sorts of pretexts for their +plans. They said to Moses: "So long as we are in the wilderness, +the clouds act as scouts for us, for they move before us and show +us the way, but as these will not proceed with us into the promised +land, we want men to search out the land for us." Another plea that +they urged for their desire was this. They said: "The Canaanites +fear an attack from us and therefore hid their treasures. This is the +reason why we want to sent spies there in time, to discover for us +where they are hiding their treasures." They sought in other ways +to give Moses the impression that their one wish was exactly to +carry out the law. They said: "Hast not thou taught us that an idol +to which homage is no longer paid may be used, but otherwise it +must be destroyed? If we now enter Palestine and find idols, we +shall not know which of them were adored by the Canaanites and +must be destroyed, and which of them were no longer adored, so +that we might use them." Finally they said the following to Moses: +"Thou, our teacher, hast taught us that God 'would little by little +drive the Canaanites before us.' If this be so, we must send out +spies to find out which cities we must attack first." [502] Moses +allowed himself to be influenced by their talk, and he also liked +the idea of sending out spies, but not wishing to act arbitrarily he +submitted to God the desire of the people. God answered: "It is not +the first time that they disbelieve My promises. Even in Egypt they +ridiculed Me, it is now become a habit with them, and I know what +their motive in sending spies is. If thou wishest to send spies do so, +but do not pretend that I have ordered thee." + +Moses hereupon chose one man from every tribe with the +exception of Levi, and sent these men to spy out the land. These +twelve men were the most distinguished and most pious of their +respective tribes, so that even God gave His assent to the choice of +every man among them. [503] But hardly had these men been +appointed to their office when they made the wicked resolve to +bring up an evil report of the land, and dissuade the people from +moving to Palestine. Their motive was a purely personal one, for +they thought to themselves that they would retain their offices at +the head of the tribes so long as they remained in the wilderness, +but would be deprived of them when they entered Palestine. [504] + +SIGNIFICANT NAMES + +Significant of the wickedness of these men are their names, all of +which point to their godless action. The representative of the tribe +of Reuben was called Shammua, the son of Zaccur, because he did +not obey God, which was counted against him just as if he had +pursued sorcery. Shaphat, the son of Hori, was Simeon's +representative. His name signifies, "He did not conquer his evil +inclination, and hence went out empty-handed, without having +received a possession in the land of Israel." The tribe of Issachar +was represented by Igal, the son of Joseph. He bore this name +because he soiled the reputation of the Holy Land, and therefore +died before his time. Benjamin's representative was Palti, the son +of Raphu, so called because "he spat out the good qualities that +had previously been his, and therefore wasted away." The name of +Gaddiel, the son of Sodi, Zebulun's representative, signifies, "He +spoke infamous things against God in executing the secret plan of +the spies." Manasseh's representative, Gaddi, the son of Susi, was +so called because he blasphemed God and aroused His wrath; for it +was he who said of the land, "it eateth up its inhabitants." But the +worst one among them was Ammiel, the son of Gemalli, the +representative of Dan, for it was he who said, "The land is so +strong that not even God could go up against it," hence his name, +which means, "He cast a shadow upon God's strength," and he was +punished according to his wicked words, for he did not enter the +promised land. Asher's representative was Sethur, the son of +Michael, who had resolved to act against God and instead of +saying, "Who is like unto God?" he said, "Who is God?" Naphtali's +representative was named Nahbi, the son of Vophsi, for he +suppressed the truth, and faith found no room in his mouth, for he +brought forth lies against God. The last of these spies, Gad's +representative, bore the name Geuel, the son of Machi, for he was +humbled because he urged untruths against God. + +As the ten sinners were name in accordance with their actions, so +too did the names of the two pious spies among them correspond +to their pious actions. Judah's representative was name Caleb, the +son of Jephunneh, because "he spoke what he felt in his heart and +turned aside from the advice of the rest of the spies." The pious +representative of Ephraim was Hoshea, the son of Nun, a fitting +name for him, for he was full of understanding and was not caught +like a fish by the spies. Moses who perceived, even when he sent +out the spies, the evil intentions they harbored, changed Hoshea's +name to Joshua, saying: "May God stand by thee, that thou mayest +not follow the counsel of the spies." [505] + +This change of name that was brought about by the prefixing of the +letter Yod at last silenced the lamentations of this letter. For ever +since God had changed Sarai's name to Sarah, the letter Yod used +to fit about the celestial Throne and lament: "Is it perchance +because I am the smallest among the letters that Thou has taken +me away from the name of the pious Sarah?" God quieted this +letter, saying: "Formerly thou wert in a woman's name, and, +moreover, at the end. I will not affix thee to a man's name, and, +moreover, at the beginning." This promise was redeemed when +Hoshea's name was changed to Joshua. [506] + +When the spies set out on their way, they received instructions +from Moses how to conduct themselves, and what in particular, +they were to note. He ordered them not to walk on the highways, +but to go along private pathways, for although the Shekinah would +follow them, they were still to incur no needless danger. If they +entered a city, however, they were not to slink like thieves in +alleyways, but to show themselves in public and answer those who +asked what they wanted by saying: "We came only to buy some +pomegranates and grapes." They were emphatically to deny that +they had any intention of destroying the idols or of felling the +sacred trees. Moses furthermore said: "Look about carefully what +manner of land it is, for some lands produce strong people and +some weak, some lands produce many people and some few. If +you find the inhabitants dwelling in open places, then know that +they are mighty warriors, and depending upon their strength have +no fear of hostile attack. If, however, they live in a fortified place, +they are weaklings, and in their fear of strangers seek shelter +within their walls. Examine also the nature of the soil. If it be hard, +know then that it it fat; but if it be soft, it is lean." [507] Finally he +bade them inquire whether Job was still alive, for if he was dead, +then they assuredly needed not to fear the Canaanites, as there was +not a single pious man among them whose merits might be able to +shield them. [508] And truly when the spies reached Palestine, Job +died, and they found the inhabitants of the land at his grave, +partaking of the funeral feast. [509] + +THE SPIES IN PALESTINE + +On the twenty-seventh day of Siwan Moses sent out the spies from +Kadesh-Barnea in the wilderness of Paran, [510] and following his +directions they went first to the south of Palestine, the poorest part +of the Holy Land. Moses did like the merchants, who first show the +poorer wares, and then the better kind; so Moses wished the spies +to see better parts of the land the farther they advanced into it. +When they reached Hebron, they could judge what a blessed land +this was that had been promised them, for although Hebron was +the poorest tract in all Palestine, it was still much better than Zoan, +the most excellent part of Egypt. When, therefore, the sons of Ham +built cities in several lands, it was Hebron that they erected first, +owing to its excellence, and not Zoan, which they built in Egypt +fully seven years later. + +Their progress through the land was on the whole easy, for God +had wished it so, that as soon as the spies entered a city, the plague +struck it, and the inhabitants, busied with the burial of their dead, +had neither time nor inclination to concern themselves with the +strangers. [511] Although they met with no evil on the part of the +inhabitants, still the sight of the three giants, Ahiman, Sheshai, and +Talmai inspired them with terror. These were so immensely tall +that the sun reached only to their ankles, and they received their +names in accordance with their size and strength. The strongest +among them was Ahiman, beholding whom one fancied oneself +standing at the foot of a mountain that was about to fall, and +exclaimed involuntarily, "What is this that is coming upon me?" +Hence the name Ahiman. Strong as marble was the second brother, +wherefore he was called Sheshai, "marble." The mighty strides of +the third brother threw up plots from the ground when he walked, +hence he was called Talmi, "plots." [512] Not only the sons of +Anak were of such strength and size, but his daughters also, whom +the spies chanced to see. For when these reached the city inhabited +by Anak, that was called Kiriath-Arba, "City of Four," because the +giant Anak and his three sons dwelt there, they were struck with +such terror by them that they sought a hiding place. But what they +had believed to be a cave was only the rind of a huge pomegranate +that the giant's daughter had thrown away, as they later, to their +horror, discovered. For this girl, after having eaten the fruit, +remembered that she must not anger her father by letting the rind +lie there, so she picked it up with the twelve men in it as one picks +up an egg shell, and threw it into the garden, never noticing that +she had thrown with it twelve men, each measuring sixty cubits in +height. When they left their hiding place, they said to one another: +"Behold the strength of these women and judge by their standard +the men!" [513] + +They soon had an opportunity of testing the strength of the men, +for as soon as the three giants heard of the presence of the Israelite +men, they pursued them, but the Israelites found out with what +manner of men they were dealing even before the giants had +caught up with them. One of the giants shouted, and the spies fell +down as men dead, so that it took a long time for the Canaanites to +restore them to life by the aid of friction and fresh air. The +Canaanites hereupon said to them: "Why do you come here? Is not +the whole world your God's, and did not He parcel it out according +to His wish? Came ye here with the purpose of felling the sacred +trees?" The spied declared their innocence, whereupon the +Canaanites permitted them to go their ways unmolested. As a +reward for this kind deed, the nation to which these giants +belonged has been preserved even to this day. [514] + +They would certainly not have escaped from the hands of the +giants, had not Moses given them two weapons against them, his +staff and the secret of the Divine Name. These two brought them +salvation whenever they felt they were in danger from the giants. +For these were none other than the seed of the angels fallen in the +antediluvian era. Sprung from their union with the daughters of +men, and being half angels, half men, these giants were only half +mortal. They lived very long, and then half their body withered +away. Threatened by an eternal continuance of this condition, half +life, and half death, they preferred either to plunge into the sea, or +by magic herb which they knew to put an end to their existence. +[515] They were furthermore of such enormous size that the spies, +listening one day while the giants discussed them, heard them say, +pointing to the Israelites: "There are grasshoppers by the trees that +have the semblance of men," for "so they were in their sight." +[516] + +The spies, with the exception of Joshua and Caleb, had resolved +from the start to warn the people against Palestine, and so great +was their influence that Caleb feared he would yield to it. He +therefore hastened to Hebron where the three Patriarchs lie, and, +standing at their graves, said: "Joshua is proof against the +pernicious influence of the spies, for Moses had prayed to God for +him. Send up prayers now, my fathers, for me, that God in His +mercy may keep me far from the counsel of the spies." [517] + +There had always been a clash between Caleb and his comrades +during their crossing through Palestine. For whereas he insisted +upon taking along the fruits of the land to show their excellence to +the people, they strongly opposed this suggestion, wishing as they +did to keep the people from gaining an impression of the +excellence of the land. Hence they yielded only when Caleb drew +his sword, saying: "If you will not take of the fruits, either I shall +slay you, or you will slay me." They hereupon cut down a vine, +which was so heavy that eight of them had to carry it, putting upon +each the burden of one hundred and twenty seah. The ninth spy +carried a pomegranate, and the tenth a fig, which they brought +from a place that had once belonged to Eshcol, one of Abraham's +friends, but Joshua and Caleb carried nothing at all, because it was +not consistent with their dignity to carry a burden. [518] This vine +was of such gigantic size that the wine pressed from its grapes +sufficed for all the sacrificial libations of Israel during the forty +years' march. [519] + +After the lapse of forty days they returned to Moses and the +people, after having crossed through Palestine from end to end. By +natural means it would not, of course, have been possible to +traverse all the land in so short a time, by God made it possible by +"bidding the soil to leap for them," and they covered a great +distance in a short time. God knew that Israel would have to +wander in the wilderness forty years, a year for every day the spies +had spent in Palestine, hence He hastened their progress through +the land, that Israel might not have to stay too long in the +wilderness. [520] + +THE SLANDEROUS REPORT + +When Moses heard that the spies had returned from their +enterprise, he went to his great house of study, where all Israel too +assembled, for it was a square of twelve miles, affording room to +all. [521] There too the spies betook themselves and were +requested to give their report. Pursuing the tactics of slanderers, +they began by extolling the land, so that they might not by too +unfavorable a report arouse the suspicion of the community. They +said: "We came unto the land whither thou sentest us, and surely it +floweth with milk and honey." This was not an exaggeration, for +honey flowed from the trees under which the goats grazed, out of +whose udders poured mile, so that both mile and honey moistened +the ground. But they used these words only as an introduction, and +the passed on to their actual report, which they had elaborated +during those forty days, and by means of which they hoped to be +able to induce the people to desist from their plan of entering +Palestine. [522] "Nevertheless," they continued, "the people be +strong that dwell in the land, and the cities are walled, and very +great: and moreover we saw children of Anak there." Concerning +the latter they spoke an untruth with the intention of inspiring +Israel with fear, for the sons of Anak dwelt in Hebron, whither +Caleb alone had gone to pray at the graves of the Patriarchs, [523] +at the same time as the Shekinah went there to announce to the +Patriarch that their children were now on the way to take +possession of the land which had been promised to them of yore. +[524] To intensify to the uttermost their fear of the inhabitants of +Palestine, they furthermore said: "The Amalekites dwell in the +land of the South." They threatened Israel with Amalek as one +threatens a child with a strap that had once been employed to +chastise him, for they had had bitter experiences with Amalek. The +statement concerning Amalek was founded on fact, for although +southern Palestine had not originally been their home, still they +had recently settled there in obedience to the last wish of their +forefather Esau, who had bidden them cut off Israel from their +entrance into the promised land. "If, however," continued the spies +in their report, "you are planning to enter the land from the +mountain region in order to evade Amalek, let us inform you that +the Hittites, and the Jebussites, and the Amorites dwell in the +mountains; and if you plan to go there by sea, let us inform you +that the Canaanites dwell by the sea, and along the Jordan." [525] + +As soon as the spies had completed their report, Joshua arose to +contradict them, but they gave him no chance to speak, calling out +to him: "By what right dost thou, foolish man, presume to speak? +Thou hast neither sons nor daughters, so what dost thou care if we +perish in our attempt to conquer the land? We, on the other hand, +have to look out for our children and wives." Joshua, therefore, +very much against his will, had to be silent. Caleb now considered +in what way he could manage to get a hearing without being +shouted down as Joshua had been. + +Caleb had given his comrades an entirely false impression +concerning his sentiments, for when these formed the plan to try to +make Israel desist from entering Palestine, they drew him into +their council, and he pretended to agree with them, whereas he +even then resolved to intercede for Palestine. Hence, when Caleb +arose, the spies were silent, supposing he would corroborate their +statements, a supposition which his introductory words tended to +strengthen. He began: "Be silent, I will reveal the truth. This is not +all for which we have to thank the son of Amram." But to the +amazement of the spies, his next words praised, not blamed, +Moses. He said: "Moses - it is he who drew us up out of Egypt, +who clove the sea for us, who gave us manna as food." In this way +he continued his eulogy on Moses, closing with the words: "We +should have to obey him even if he bade us ascend to heaven upon +ladders!" [526] These words of Caleb were heard by all the people, +for his words were so mighty that they could be heard twelve miles +off. It was this same powerful voice that had saved the life of the +spies. For when the Canaanites first took note of them and +suspected them of being spies, the three giants, Ahiman, Sheshai, +and Talmai pursued them and caught up with them in the plain of +Judea. When Caleb, hidden behind a fence, saw that the giants +were at their heels, he uttered such a shout that the giants fell +down in a swoon because of the frightful din. When they had +recovered, the giants declared that they had pursued the Israelites +not because of the fruits, but because they had suspected them of +the wish to burn their cities. [527] + +Caleb's mighty voice did not, however, in the least impress the +people or the spies, for the latter, far from retracting their previous +statements, went so far as to say: "We be not able to go up against +the people; for they are stronger than we, they are so strong that +even God can not get at them. The land through which we had +gone to search it is a land that eateth up the inhabitants thereof +through disease; and all the people that we saw in it are men of +wicked traits. And here we saw men upon sight of whom we +almost swooned in fright, the giants, the sons of Anak, which come +of giants: and we were in our own sight as grasshoppers, and so we +were in their sight." [528] At these last words, God said: "I have +not objection to your saying, 'We were in our own sight as +grasshoppers,' but I take it amiss if you say, 'And so we were in +their sight,' for how can you tell how I made you appear in their +sight? How do you know if you did not appear to them to be +angels?" [529] + +THE NIGHT OF TEARS + +The words of the spies were heard by willing ears. The people +believed them implicitly, and when called to task by Moses, +replied: "O our teacher Moses, if there had been only two spies or +three, we should have had to give credence to their words, for the +law tells us to consider the testimony of even two as sufficient, +whereas in this case there are fully ten! [530] Our brethren have +made us faint of heart. Because the Lord hated us, He hath brought +us forth out of the land of Egypt, to deliver us into the hand of the +Amorites, to destroy us." By these words the Israelites revealed +that they hated God, and for this reason did they believe that they +were hated by Him, for "whatever a man wisheth his neighbor, +doth he believe that his neighbor wisheth him." They even tried to +convince Moses that God hated them. They said: "If an earthly +king has two sons and two fields, on watered by a river, and the +other dependent upon rains, will he not five the one that is watered +by the river to his favorite son, and give the other, less excellent +field to his other son? God led us out of Egypt, a land that is not +dependent upon rain, only to give us the land of Canaan, which +produces abundantly only if the rains fall." [531] + +Not only did the spies in the presence of Moses and Aaron voice +their opinion that is was not advisable to attempt conquering +Palestine, but they employed every means of inciting the people +into rebellion against Moses and God. On the following evening +every one of them betook himself to his house, donned his +mourning cloths, and began to weep bitterly and to lament. Their +housemates quickly ran toward them and in astonishment asked +their reason for these tears and lamentations. Without interrupting +their wailings, they answered" "Woe is me for ye, my sons, and +woe is me for ye, my daughters and daughters-in-law, that are +doomed to be dishonored by the uncircumcised and to be given as +a prey to their lusts. These men that we have beheld are not like +unto mortals. Strong and mighty as angels are they; one of them +might well slay a thousand of us. How dare we look into the iron +faces of men so powerful that a nail of theirs is sufficient to stop +up a spring of water!" At these words all the household, sons, +daughters, and daughters-in-law, burst into tears and loud +lamentations. Their neighbors came running to them and joined in +the wails and sobs until they spread throughout all the camp, and +all the sixty myriads of people were weeping. When the sound of +their weeping reached heaven, God said: "Ye weep to-day without +a cause, I shall see to it that in the future ye shall have a cause to +weep on this day." It was then that God decreed to destroy the +Temple on the ninth day of Ab, the day on which Israel in the +wilderness wept without cause, so that this day became forever a +day of tears. [532] + +The people were not, however, content with tears, they resolved to +set up as leaders in place of Moses and Aaron, Dathan and +Abiram, and under their guidance to return to Egypt. [533] But +worse than this, not only did they renounce their leader, but also +their God, for they denied Him and wished to set up and idol for +their God. [534] Not only the wicked ones among them such as the +mixed multitude demurred against Moses and Aaron, but those +also who had heretofore been pious, saying: "Would to God that +we had died in the land of Egypt! Or would to God we had died in +this wilderness!" +When Joshua and Caleb heard these speeches of the people +teeming with blasphemy, they rent their garments and tried to +restrain the people from their sinful enterprise, exhorting them +particularly to have fear of the Canaanites, because the time was at +hand when God had promised Abraham to give the land of Canaan +to his descendants, and because there were no pious men among +the inhabitants of the land for whose sake God would have been +willing to leave it longer in their possession. They also assured the +people that God had hurled from heaven the guardian angel of the +inhabitants of Palestine, so that they were now impotent. [535] The +people, however, replied: "We do not believe you; the other spies +have our weal and woe more at heart than you." [536] Nor were +the admonitions of Moses of more avail, even though he brought +them a direct message from God to have no fear of the Canaanites. +In vain did he say to them, "He who wrought all those miracles for +you in Egypt and during your stay in the wilderness will work +miracles for you as well when you will enter the promised land. +Truly the past ought to inspire you with trust in the future." The +only answer the people had to this was, "Had we heard this report +of the land from strangers, we should not have given it credit, but +we have heard it from men whose sons are our sons, and whose +daughters are our daughters." [537] In their bitterness against their +leaders they wanted to lay hands upon Moses and Aaron, +whereupon God sent His cloud of glory as a protection to them, +under which they sought refuge. But far from being brought to a +realization of their wicked enterprise by this Divine apparition, +they cast stones at the cloud, hoping in this way to kill Moses and +Aaron. This outrage on their part completely wore out God's +patience, and He determined upon the destruction of the spies, and +a severe punishment of the people misled by them. [538] + +INGRATITUDE PUNISHED + +God now appeared to Moses, bidding him convey the following +words to the people: "You kindle My anger on account of the very +benefits I conferred upon you. When I clove the sea for you that +you might pass through, while the Egyptians stuck in the loam at +its bottom, you said to one another, 'In Egypt we trod loam, and He +led us out of Egypt, only that we might again tread it.' I gave you +manna as food, which made you strong and fat, but you, perceiving +of it, said: 'How comes it to pass that twenty days a human being +dies if after four or five days he does not excrete food he had +taken. Surely we are doomed to die.' When the spies came to +Palestine, I arranged it so that as soon as they entered the city its +king or governor dies, in order that the inhabitants, occupied with +the burial of their ruler, might not take account of the spies' +presence and kill them. Instead of being thankful for this, the spies +returned and reported, 'The land through which we have gone to +search it, is a land that eateth up the inhabitants thereof.' To you I +gave the Torah; for your sake I said to the Angel of Death, +'Continue to hold sway over the rest of the world, but not over this +nation that I have chosen as My people.' Truly I had hopes that +after all this you would sin no more, and like Myself and the +angels would live eternally, without ever tasting death. You, +however, in spite of the great opportunity that I offered you, +conducted yourselves like Adam. Upon him also did I lay a +commandment, promising him life eternal on condition he +observed it, but he brought ruin upon himself by trespassing My +commandment and eating of the tree. To him I said, 'Dust thou art, +and unto dust shalt thou return.' Similar was My experience with +you. I said, 'You are angels,' but you conducted yourselves like +Adam in your sins, and hence like Adam you must die. I had +thought and hoped you would follow example of the Patriarchs, +but you act like the inhabitants of Sodom, who in punishment for +their sins were consumed by fire." [539] "If," continued God, +turning to Moses, "they suppose that I have need of swords or +spears to destroy them, they are mistaken. As through the word I +created the world, so can I destroy the world by it, which would be +a proper punishment for them. As through their words and their +talk they angered Me, so shall the word kill them, and thou shalt +be their heir, for 'I will make of thee a greater nation and mightier +than they.'" [540] +Moses said: "If the chair with three legs could not withstand the +moment of Thy wrath, how then shall a chair that have but one leg +endure? Thou are about to destroy the seed of the three Patriarchs; +how then may I hope that my seed is to fare better? This is not the +only reason for which Thou shouldst preserve Israel, as there are +other considerations why Thou shouldst do so. Were Thou to +destroy Israel, the Edomites, Moabites, and all the inhabitants of +Canaan would say [541] that Thou hadst done this only because +Thou wert not able to maintain Thy people, and therefore Thou +didst destroy them. These will furthermore declare that the gods of +Canaan are mightier than those of Egypt, that Thou hadst indeed +triumphed over the river gods of Egypt, but that Thou wert not the +peer of the rain gods of Canaan. Worse even than this, the nations +of the world will accuse Thee of continuous cruelty, saying, 'He +destroyed the generation of the flood through water; He rased to +the ground the builders of the tower, as well as the inhabitants of +Sodom; and no better then theirs was the fate of the Egyptians, +whom He drowned in the sea. Now He hath also ruined Israel +whom He had called, 'My firstborn son,' like Lilith who, when she +can find no strange children, slays her own. So did He slay His +own son." [542] Moses furthermore said: "Every pious man makes +a point of cultivating a special virtue. Do Thou also in this instance +bring Thy special virtue to bear." God: "And what is My special +virtue?" Moses: "Long-suffering, love, and mercy, for Thou art +wont to be long-suffering with them that kindle Thy wrath, and to +have mercy for them. In Thy very mercy is Thy strength best +shown. Mete out to Thy children, then, justice in small measure +only, but mercy in great measure." [543] + +Moses well knew that mercy was God's chief virtue. He +remembered that he had asked God, when he interceded for Israel +after their sin of the Golden Calf, "Pray tell me by what attribute of +Thine Thou rulest the world." God answered: "I rule the world +with loving-kindness, mercy, and long-suffering." "Can it be," said +Moses, "that Thy long-suffering lets sinners off with impunity?" +To this question Moses had received no answer, hence he felt he +might now say to God: "Act now as Thou didst then assent. [544] +Justice, that demands the destruction of Israel, is on one side of the +scales, but it is exactly balance by my prayer on the other side. Let +us now see how the scales will balance." God replied: "As truly as +thou livest, Moses, thy prayer shall dip the scales to the side of +mercy. For thy sake must I cancel My decision to annihilate the +children of Israel, so that the Egyptians will exclaim, 'Happy the +servant to whose wish his master defers.' I shall, however, collect +My debt, for although I shall not annihilate Israel all at once, they +shall make partial annual payments during the following forty +years. Say to them, 'Your carcasses shall fall in this wilderness; +and all that were numbered of you, according to your whole +number, from twenty years old and upward, which have murmured +against Me. And your children shall be wanderers in the +wilderness forty years, and shall bear you whoredoms, until your +carcasses be consumed in the wilderness.'" [545] + +This punishment was not, however, as severe as it might appear, +for none among them died below the ages of sixty, whereas those +who had at the time of the exodus from Egypt been either below +twenty or above sixty were entirely exempt from this punishment. +Besides only such were smitten as had followed the counsel of the +spies, whereas the others, and the Levites and the women were +exempt. [546] Death, moreover, visited the transgressors in such +fashion that they were aware it was meant as punishment for their +sins. Throughout all the year not one among them died. On the +eighth day of the month of Ab, Moses would have a herald +proclaim throughout the camp, "Let each prepare his grave." They +dug their graves, and spent there the following night, the same +night on which, following the counsel of the spies, they had +revolted against God and Moses. In the morning a herald would +once more appear and cry: "Let the living separate themselves +from the dead." Those that were still alive arose, but about fifteen +thousand of them remained dead in their graves. After forty years, +however, when the herald repeated his customary call the ninth +day of Ab, all arose, and there was not a single dead man among +them. At first they thought they had made a miscalculation in their +observation of the moon, that is was not the ninth day of Ab at all, +and that this was the reason why their lives had been spared. +Hence they repeated their preparations for death until the fifteenth +day of Ab. Then the sight of the full moon convinced them that the +ninth day of Ab had gone by, and that their punishment had been +done away with. In commemoration of the relief from this +punishment, they appointed the fifteenth day of Ab to be a holy +day. [547] + +THE YEARS OF DISFAVOR + +Although God had now cancelled His resolution to annihilate +Israel, He was not yet quite reconciled with them, and they were +out of favor during the following years of their march through the +desert, as was made evident by several circumstances. During +these years of disfavor the north wind did not blow, with the result +that the boys who were born in the desert could not be +circumcised, as the absence of the wind produced and excessively +high temperature, a condition that made it very dangerous for the +young boys to have this operation performed upon them. [548] As +the law, however, prohibits the offering of the paschal lamb unless +the boys have been circumcised, Israel could not properly observe +the feast of Passover after the incident of the spies. [549] Moses +also felt the effects of the disfavor, for during this time he received +from God none but the absolutely essential directions, and no other +revelations. This was because Moses, like all other prophets, +received this distinction only for the sake of Israel, and when Israel +was in disgrace, God did not communicate with him +affectionately. [550] Indeed Moses' fate, to die in the desert +without entering the promised land, had been decreed +simultaneously with the fate of the generation led by him out of +Egypt. [551] + +But the most terrible punishment of all fell upon the spies who, +with their wicked tongues, had brought about the whole disaster. +God repaid them measure for measure. Their tongues stretched to +so great a length that they touched the navel; and worms crawled +out of their tongues, and pierced the navel; in this horrible fashion +these men died. [552] Joshua and Caleb, however, who had +remained true to God and had not followed the wicked counsel of +their colleagues, were not only exempted from death, but were +furthermore rewarded by God, by receiving in the Holy Land the +property that had been allotted to the other spies. [553] Caleb was +forty years of age at the time when he was sent out as a spy. He +had married early, and at the age of ten had begot a son, still at the +age of eighty-five he was sturdy enough to enjoy his possession in +the Holy Land. [554] + +God's mercy is also extended to sinners, hence He bade Moses say +to the people: "The Amalekites and the Canaanites are now +dwelling in the valley, to-morrow turn you, and get you into the +wilderness by the way of the Red Sea." God did this because He +had firmly resolved, in the event of a war between Israel and the +inhabitants of Palestine, not to aid the former. Knowing that in this +cast their annihilation was sure, He commanded them to make no +attempt to enter the land by force. [555] "It had been My +intention," said God, "to exalt you, but now if you were to attempt +to make war upon the inhabitants of Palestine, you would suffer +humiliation." The people did not, however, hearken to the words +of God that Moses communicated to them, and all at once formed +in battle array in order to advance against the Amorites. They +thought that after they had confessed their sin of having been +misled by the spies, God would stand by them in their battles, so +they said to Moses: "Surely these few drops have not filled the +bucket." Their transgression against God seemed to them only a +peccadillo that had long since been forgiven. They were, however, +mistaken. Like bees the enemies swarmed down upon them, and +whereas these had in former times fallen dead of fright upon +hearing the names of the Israelites, now a blow from them sufficed +to kill the Israelites. Their attempt to wage war without the Holy +Ark in their midst proved a miserable failure. Many of them, and +Zelophehad among these, met their death, and as many others +returned to camp covered with wounds. The wailing and weeping +of the people was of no avail, God persisted in His resolve, and +they brought upon themselves grave punishment for this new proof +of disobedience, for God said to Moses: "If I were to deal with +them now in accordance with strict justice, they should never enter +the land. After a while, however, I shall let them 'possess the land, +which I sware unto their fathers to give unto them.'" [556] + +In order to comfort and encourage Israel in their dejection, Moses +received directions to announce the law of sacrifices, and other +precepts laid down for the life in the Holy Land, that the people +might see that God did not mean to be angry with them forever. +When Moses announced the laws to them, a dispute arose between +the Israelites and the proselytes, because the former declared that +they alone and not the others were to make offerings to God in His +sanctuary. God hereupon called Moses, and said to him: "Why do +these always quarrel one with another?" Moses replied: "Thou +knowest why." God: "Have I not said to thee, 'One law and one +ordinance shall be for you and for the stranger that sojourneth with +you?'" [557] + +Although the forty years' march through the desert was a +punishment for the sin of Israel, still it had one advantage. At the +time when Israel departed from Egypt, Palestine was in poor +condition; the trees planted in the time of Noah were old and +withered. Hence God said: "What! Shall I permit Israel to enter an +uninhabitable land? I shall bid them wander in the desert for forty +years, that the Canaanites may in the meantime fell the old trees +and plant new ones, so that Israel, upon entering the land, may find +it abounding in plenty." So did it come to pass, for when Israel +conquered Palestine, they found the land not only newly +cultivated, [558] but also filled to overflowing with treasures. The +inhabitants of this land were such misers that they would not +indulge in a drop of oil for their gruel; if an egg broke, they did not +use it, but sold it for cash. The hoardings of these miserly +Canaanites God later gave to Israel to enjoy and to use. [559] + +THE REBELLION OF KORAH + +The Canaanites were not the only ones who did not enjoy their +wealth and money, for a similar fate was decreed for Korah. He +had been the treasurer of Pharaoh, and possessed treasures so vast +that he employed three hundred white mules to carry the keys of +his treasures: but "let not the rich man boast of his riches," for +Korah through his sin lost both life and property. Korah had +obtained possession of his riches in the following way: When +Joseph, during the lean years, through the sale of grain amassed +great treasures, he erected three great buildings, one hundred +cubits wide, one hundred cubits long, and one hundred cubits +wide, one hundred high, filled them with money and delivered +them to Pharaoh, being too honest to leave even five silver shekels +of this money to his children. Korah discovered one of these three +treasuries. On account of his wealth he became proud, and his +pride brought about his fall. [560] He believed Moses had slighted +him by appointing his cousin Elizaphan as chief of the Levite +division of Kohathites. He said: "My grandfather had four sons, +Amram, Ishar, Hebron, and Uzziel. Amram, as the firstborn, had +privileges of which his sons availed themselves, for Aaron is high +priest and Moses is king; but have not I, the son of Izhar, the +second son of Kohath, the rightful claim to be prince of the +Kohathites? Moses, however, passed me by and appointed +Elizaphan, whose father was Uzziel, the youngest son of my +grandfather. Therefore will I now stir up rebellion against Moses, +and overthrow all institutions founded by him." Korah was far too +wise a man to believe that God would permit success to a rebellion +against Moses, and stand by indifferently, but the very insight that +enabled him to look into the future became his doom. He saw with +his prophetic eye that Samuel, a man as great as both Aaron and +Moses together, would be one of his descendants; and furthermore +that twenty-four descendants of his, inspired by the Holy Spirit, +would compose psalms and sing them in the Temple. This brilliant +future of his descendants inspired him with great confidence in his +undertaking, for he thought to himself that God would not permit +the father of such pious men to perish. His eye did not, however, +look sharply enough into the future, or else he would also have +known that his sons would repent of the rebellion against Moses, +and would for this reason be deemed worthy of becoming the +fathers of prophets and Temple singers, whereas he was to perish +in this rebellion. [561] + +The names of this unfortunate rebel corresponded to his deed and +to his end. He was called Korah, "baldness," for through the death +of his horde he caused a baldness in Israel. He was the son of +Izhar, "the heat of the noon," because he caused the earth to be +made to boil "like the heat of noon;" and furthermore he was +designated as the son of Kohath, for Kohath signifies "bluntness," +and through his sin he made "his children's teeth be set on edge." +His description as the son of Levi, "conduct," points to his end, for +he was conducted to hell. [562] + +Korah, however, was not the only one who strove to overthrow +Moses. With him were, first of all, the Reubenites, Dathan and +Abiram, who well deserve their names, for the one signifies, +"transgressor of the Divine law," and the other, "the obdurate." +There were, furthermore, two hundred fifty men, who by their rank +and influence belonged to the most prominent people in Israel; +among them even the princes of the tribes. In the union of the +Reubenites with Korah was verified the proverb, "Woe to the +wicked, woe to his neighbor." For Korah, one of the sons of +Kohath, had his station to the south of the Tabernacle, and as the +Reubenites were also encamped there, a friendship was struck up +between them, so that they followed him in his undertaking against +Moses. [563] + +The hatred Korah felt against Moses was still more kindled by his +wife. When, after the consecration of the Levites, Korah returned +home, his wife noticed that the hairs of his head and of his body +had been shaved, and asked him who had done all this to him. He +answered, "Moses," whereupon his wife remarked: "Moses hates +thee and did this to disgrace thee." Korah, however, replied: +"Moses shaved all the hair of his own sons also." But she said: +"What did the disgrace of his own sons matter to him if he only +felt he could disgrace thee? He was quite ready to make that +sacrifice." [564] As at home, so also did Korah fare with others, +for, hairless as he was, no one at first recognized him, and when +people at last discovered who was before them, they asked him in +astonishment who had so disfigured him. In answer to their +inquiries he said, "Moses did this, who besides took hold of my +hands and feet to lift me, and after he had lifted me, said, 'Thou art +clean.' But his brother Aaron he adorned like a bride, and bade him +take his place in the Tabernacle." Embittered by what they +considered as insult offered him by Moses, Korah and his people +exclaimed: "Moses is king, his brother did he appoint as high +priest, his nephews as heads of the priests, he allots to the priest +the heave offering and many other tributes." [565] Then he tried to +make Moses appear ridiculous in the eyes of the people. Shortly +before this Moses had read to the people the law of the fringes in +the borders of their garments. Korah now had garments of purple +made for the two hundred fifty men that followed him, all of +whom were chief justices. Arrayed thus, Korah and his company +appeared before Moses and asked him if they were required to +attach fringes to the corners of these garments. Moses answered, +"Yea." Korah then began this argument. "If," said he, "one fringe +of purple suffices to fulfil this commandment, should not a whole +garment of purple answered the requirements of the law, even if +there be no special fringe of purple in the corners?" He continued +to lay before Moses similar artful questions: "Must a Mezuzah be +attached to the doorpost of the house filled with the sacred +Books?" Moses answered, "Yea," Then Korah said: "The two +hundred and seventy sections of the Torah are not sufficient, +whereas the two sections attached to the door-post suffice!" Korah +put still another question: "If upon a man's skin there show a bright +spot, the size of half a bean, is he clean or is he unclean?" Moses: +"Unclean." "And," continued Korah, "if the spot spread and cover +all the skin of him, is he then clean or unclean?" Moses: "Clean." +"Laws so irrational," said Korah, "cannot possibly trace their origin +from God. The Torah that thou didst teach to Israel is not therefore +God's work, but thy work, hence art thou no prophet and Aaron is +no high priest!" [566] + + KORAH ABUSES MOSES AND THE TORAH + +Then Korah betook himself to the people to incite them to +rebellion against Moses, and particularly against the tributes to the +priests imposes upon the people by him. That the people might +now be in a position to form a proper conception of the oppressive +burden to these tasks, Korah told them the following tale that he +had invented: "There lived in my vicinity a widow with two +daughters, who owned for their support a field whose yield was +just sufficient for them to keep body and soul together. When this +woman set out to plow her field, Moses appeared and said: 'Thou +shalt not plow with an ox and an ass together.' When she began to +sow, Moses appeared and said: 'Thou shalt not sow with divers +seeds.' When the first fruits showed in the poor widow's field, +Moses appeared and bade her bring it to the priests, for to them are +due 'the first of all the fruit of the earth'; and when at length the +time came for he to cut it down, Moses appeared and ordered her +'not wholly to reap the corners of the field, not to gather the +gleanings of the harvest, but to leave them for the poor.' When she +had done all that Moses had bidden her, and was about to thrash +the grain, Moses appeared once more, and said: 'Give me the heave +offerings, the first and the second tithes to the priest.' When at last +the poor woman became aware of the fact that she could not now +possibly maintain herself from the yield of the field after the +deduction of all the tributes that Moses had imposed upon her, she +sold the field and with the proceeds purchased ewes, in the hope +that she might now undisturbed have the benefit of the wool as +well as the younglings of the sheep. She was, however, mistaken. +When the firstling of the sheep was born, Aaron appeared and +demanded it, for the firstborn belongs to the priest. She had a +similar experience with the wool. At shearing time Aaron +reappeared and demanded 'the first of the fleece of the sheep,' +which, according to Moses' law, was his. But not content with this, +he reappeared later and demanded one sheep out of every ten as a +tithe, to which again, according to the law, he had a claim. This, +however, was too much for the long-suffering woman, and she +slaughtered the sheep, supposing that she might now feel herself +secure, in full possession of the meat. But wide of the mark! Aaron +appeared, and, basing his claim on the Torah, demanded the +shoulder, the two cheeks, and the maw. 'Alas!' exclaimed the +woman, 'The slaughtering of the sheep did not deliver me out of +thy hands! Let the meat then be consecrated to the sanctuary.' +Aaron said, 'Everything devoted in Israel is mine. It shall then be +all mine.' He departed, taking with him the meat of the sheep, and +leaving behind him the widow and her daughters weeping bitterly. +Such men," said Korah, concluding his tale, "are Moses and Aaron, +who pass their cruel measures as Divine laws." [567] + +Pricked on by speeches such as these, Korah's horde appeared +before Moses and Aaron, saying: "Heavier is the burden that ye lay +upon us than was that of the Egyptians; and moreover as, since the +incident of the spies, we are forced annually to offer as a tribute to +death fifteen thousand men, it would have been better for us had +we stayed in Egypt." They also reproached Moses and Aaron with +an unjustified love of power, saying: "Upon Sinai all Israel heard +the words of God, 'I am thy Lord.' Wherefore then lift ye up +yourselves above the congregation of the Lord?" [568] They knew +no bounds in their attacks upon Moses, they accused him of +leading an immoral life and even warned their wives to keep far +from him. [569] They did not, moreover, stop short at words, but +tried to stone Moses, [570] when at last he sought protection from +God and called to Him for assistance. He said: "I do not care if +they insult me or Aaron, but I insist that the insult of the Torah be +avenged. 'If these men die the common death of all men,' I shall +myself become a disbeliever and declare the Torah was not given +by God." [571] + + MOSES PLEADS IN VAIN WITH KORAH + +Moses took Korah's transgression much to heart, for he thought to +himself that perhaps, after the many sins of Israel, he might not +succeed in obtaining God's pardon for them. He did not therefore +have this matter decided immediately, but admonished the people +to wait until the following day, having a lingering hope that +Korah's horde, given time for calm reflection, might themselves +perceive their sin to which an excess of drink might have carried +them away. Hence he said to them: "I may not now appear before +the Lord, for although He partakes of neither food nor drink, still +He will not judge such actions of ours as we have committed after +feasting and revelling. But 'to-morrow the Lord will show who are +His.' [572] Know ye now that just as God has set definite bounds in +nature between day and night, between light and darkness, so also +has He separated Israel from the other nations, and so also has he +separated Aaron from the rest of Israel. If you can obliterate the +boundary between light and darkness, then only you remove the +boundary of separation between Israel and the rest, but not +otherwise. Other nations have many religions, many priests, and +worship in many temples, but we have one God, one Torah, one +law, one altar, and one high priest, whereas ye are two hundred +fifty men, each of whom is imbued with the desire of becoming +the high priest, as I too should like to be high priest, if such a thing +were possible. But to prove Aaron's claim to his dignity, 'this do; +take you censers, Korah, and all his company; and put fire therein, +and put incense upon them before the Lord to-morrow.' The +offering of incense is the most pleasant offering before the Lord, +but for him who hath not been called this offering holds a deadly +poison, for it consumed Nadab and Abihu. But I exhort ye not to +burden your souls with a deadly sin, for none but the man God will +choose as high priest out of the number of you will remain alive, +all others will pay with their lives at the offering of incense." +These last words of Moses, however, far from restraining them, +only strengthened Korah in his resolve to accomplish his +undertaking, for he felt sure that God would choose him, and none +other. He had a prophetic presentiment that he was destined to be +the forefather of prophets and Temple singers, and for this reason +thought he was specially favored by God. + +When Moses perceived that Korah was irreclaimable, he directed +the rest of his warning to those other Levites, the men of Korah's +tribe, who, he feared, would join Korah in his rebellion. He +admonished them to be satisfied with the honors God had granted +them, and not to strive for priestly dignity. He concluded his +speech with a last appeal to Korah to cause no schism in Israel, +saying; "Had Aaron arbitrarily assumed the priestly dignity, you +would do right to withstand his presumption, but it was God, +whose attributes are sublimity, strength, and sovereignty, who +clothed Aaron with this dignity, so that those who are against +Aaron are in reality against God." Korah made no answer to all +these words, thinking that the best course for him to follow would +be to avoid picking an argument with so great a sage as Moses, +feeling sure that in such a dispute he should be worsted and, +contrary to his own conviction, be forced to yield to Moses. + +Moses, seeing that is was useless to reason with Korah, sent a +messenger to Dathan and Abiram, [573] summoning them to +appear before his court. He did this because the law required that +the accused be summoned to appear before the judge, before the +judgement may be passed upon him, and Moses did not wish these +men to be punished without a hearing. [574] These, however, +made answer to the messenger sent by Moses, "We will not come +up!" This shameless answer held an unconscious prophecy. They +went not up, but, as their end showed, down, to hell. Not only, +moreover, did they refuse to comply with Moses' demand, they +sent the following message in answer to Moses: "Why dost thou +set thyself up as master over us? What benefit didst thou bring to +us? Thou didst lead us out of Egypt, a land 'like the garden of the +Lord,' but hast not brought us to Canaan, leaving us in the +wilderness where we are daily visited by the plague. Even in Egypt +didst thou try to assume the leadership, just as thou doest not. +Thou didst beguile the people in their exodus from Egypt, when +thou didst promise to lead them to a land of milk and honey; in +their delusion they followed thee and were disappointed. Now dost +thou attempt to persuade us as thou didst persuade them, but thou +shalt not succeed, for we will not come and obey thy summons." +[575] + +The shamelessness of these two men, who declined even to talk +about their transgression with Moses, aroused his wrath to the +uttermost, for a man does get a certain amount of satisfaction out +of discussing the dispute with this opponents, whereas he feels +badly if he cannot discuss the matter. In his anger he said to God: +"O Lord of the world! I well know that these sinners participated in +the offerings of the congregation that were offered for all Israel, +but as they have withdrawn themselves from the community, +accept not Thou their share of the offering and let it not be +consumed by the heavenly fire. It was I whom they treated so, I +who took no money from the people for my labors, even when +payment was my due. It is customary for anyone who works for the +sanctuary to receive pay for his work, but I traveled to Egypt on +my own ass, and took none of theirs, although I undertook the +journey in their interests. It is customary for those that have a +dispute to go before a judge, but I did not wait for this, and went +straight to them to settle their disputes, never declaring the +innocent guilty, or the guilty innocent." + +When he now perceived that his words had no effect upon Korah +and his horde, he concluded his words with a treat to the ring +leaders: "Be thou and all thy company before the Lord, thou and +they, and Aaron, to-morrow." + +Korah spent the night before the judgement in trying to win over +the people to his side, and succeeded in so doing. He went to all +the other tribes, saying to them: "Do not think I am seeking a +position of honor for myself. No, I wish only that this honor may +fall to the lot of each in turn, whereas Moses is now king, and his +brother high priest." On the following morning, all the people, and +not Korah's original company alone, appeared before the +Tabernacle and began to pick quarrels with Moses and Aaron. +Moses now feared that God would destroy all the people because +they had joined Korah, hence he said to God: "O Lord of the +world! If a nation rebels against a king of flesh and blood because +ten or twenty men have cursed the king or his ambassadors, then +he sends his hosts to massacre the inhabitants of the land, innocent +as well as guilty, for he is not able with certainty to tell which +among them honored the king and which among them cursed him. +But Thou knowest the thought of man, and what his heart and +kidneys counsel him to do, the workings of Thy creatures' minds +lie open before Thee, so that Thou knowest who had the spirit of +each one.' Shall one man sin, and wilt thou be wroth with all the +congregation?'" God hereupon said to Moses [576] "I have heard +the prayer for the congregation. Say then, to them, 'Get you up +from about the Tabernacle of Korah, Dathan, and Abiram.'" [577] + +Moses did not immediately carry out these instructions, for he +tried once again to warn Dathan and Abiram of the punishment +impending upon them, but they refused to give heed to Moses, and +remained within their tents. "Now," said Moses, "I have done all I +could, and can do nothing more." Hence, turning to the +congregation, he said: [578] "Depart, I pray you, from the tents of +these wicked men, that even in their youth deserved death as a +punishment for their actions. In Egypt they betrayed the secret of +my slaying an Egyptian: at the Red Sea it was they that angered +God by their desire to return to Egypt; in Alush they broke the +Sabbath, and now they trooped together to rebel against God. They +now well deserve excommunication, and the destruction of all +their property. 'Touch, therefore, nothing of theirs, lest ye be +consumed in all their sins.'" [579] + +The community obeyed the words of Moses and drew back from +the dwellings of Dathan and Abiram. These, not at all cowed, were +not restrained from their wicked intention, but stood at the doors +of their tents, abusing and calumniating Moses. Moses hereupon +said to God: "If these men die upon their beds like all men, after +physicians have attended to them and acquaintances have visited +them, then shall I publicly avow 'that the Lord hath not sent me' to +do all these works, but that I have done them of mine own mind." +God replied: "What wilt thou have Me do?" Moses: "If the Lord +hath already provided the earth with a mouth to swallow them, it is +well, if not, I pray Thee, do so now." God said: "Thou shalt decree +a thing, and it shall be established unto thee." [580] + +Moses was not the only one to insist upon exemplary punishment +of the horde of Korah. Sun and Moon appeared before God, +saying: "If Thou givest satisfaction to the son of Amram, we shall +set out on our course around the world, but not otherwise." God, +however, hurled lightnings after them, that they might go about +their duties, saying to them: "You have never championed My +cause, but not you stand up for a creature of flesh and blood." +Since that time Sun and Moon have always to be driven to duty, +never doing it voluntarily because they do not wish to look upon +the sins of man upon earth. + + KORAH AND HIS HORDE PUNISHED + +God did not gainsay satisfaction of His faithful servant. The mouth +of hell approached the spot upon which Dathan, Abiram, and their +families stood, [581] and the ground under their feet grew so +precipitous that they were not able to stand upright, but rolled to +the opening and went quickly into the pit. Not these wicked people +alone were swallowed by the earth, but their possessions also. +Even their linen that was the launderer's or a pin belonging to them +rolled toward the mouth of the earth and vanished therein. [582] +Nowhere upon earth remained a trace of them or of their +possessions, and even their names disappeared from the +documents upon which they were written. [583] They did not, +however, meet an immediate death, but sank gradually into the +earth, the opening of which adjusted itself to the girth of each +individual. The lower extremities disappeared first, then the +opening widened, and the abdomen followed, until in this way the +entire body was swallowed. While they were sinking thus slowly +and painfully, they continued to cry: "Moses is truth and his Torah +is truth. We acknowledge that Moses is rightful king and true +prophet, that Aaron is legitimate high priest, and that the Torah has +been given by God. Now deliver us, O our teacher Moses!" These +words were audible throughout the entire camp, so that all might +be convinced of the wickedness of Korah's undertaking. [584] + +Without regard to these followers of Korah, who were swallowed +up by the earth, the two hundred and fifty men who had offered +incense with Aaron found their death in the heavenly fire that +came down upon their offering and consumed them. But he who +met with the most terrible form of death was Korah. Consumed at +the incense offering, he then rolled in the shape of a ball of fire to +the opening in the earth, and vanished. There was a reason for this +double punishment of Korah. Had he received punishment by +burning alone, then those who had been swallowed by the earth, +and who had failed to see Korah smitten by the same punishment, +would have complained about God's injustice, saying: "It was +Korah who plunged us into destruction, yet he himself escaped it." +Had he, on the other hand, been swallowed by the earth without +meeting death by fire, then those whom the fire had consumed +would have complained about God injustice that permitted the +author of their destruction to go unpunished. Now, however, both +those who perished by fire and those who were swallowed up by +the earth witnessed their leader share their punishment. [585] + +This terrible death did not, however, suffice to atone for the sins of +Korah and his company, for their punishment continues in hell. +They are tortured in hell, and at the end of thirty days, hell again +casts them up near to the surface of the earth, on the spot where +they had been swallowed. Whosoever on that day puts his ear to +the ground upon that spot hears the cry. "Moses is truth, and his +Torah is truth, but we are liars." Not until after the Resurrection +will their punishment cease, for even in spite of their grave sin +they were not given over to eternal damnation. + +For a time Korah and his company believed that they should never +know relief from these tortures of hell, but Hannah's words +encouraged them not to despair. In reference to them she +announced the prophecy, "The Lord bringeth low, to Sheol, and +lifteth up." At first they had no real faith in this prophecy, but +when God destroyed the Temple, and sank its portals deep into the +earth until they reached hell, Korah and his company clung to the +portals, saying: "If these portals return again upward, then through +them shall we also return upward." God hereupon appointed them +as keepers of these portals over which they will have to stand +guard until they return to the upper world. [586] + + ON AND THE THREE SONS OF KORAH SAVED + +God punished discord severely, for although the decree of Heaven +does not otherwise punish any one below twenty years of age, at +Korah's rebellion the earth swallowed alive even children that +were only a day old - men, women, and children, all together. +[587] Out of all the company of Korah and their families only four +persons escaped ruin, to wit: On, the son of Peleth, and Korah's +three sons. As it was Korah's wife who through her inciting words +plunged her husband into destruction, so to his wife does On owe +his salvation. Truly to these two women applies the proverb: +"Every wise woman buildeth her house: but the foolish plucketh it +down with her own hands." On, whose abilities had won him +distinction far beyond that of his father, had originally joined +Korah's rebellion. When he arrived home and spoke of it to his +wife, she said to him: "What benefit shalt thou reap from it? Either +Moses remains master and thou art his disciple, or Korah becomes +master and thou art his disciple." On saw the truth of this +argument, but declared that he felt it incumbent upon himself to +adhere to Korah because he had given him his oath, which he +could not now take back. His wife quieted him, however, +entreating him to stay at home. To be quite sure of him, however, +she gave him wine to drink, whereupon he fell into a deep sleep of +intoxication. His wife now carried out her work of salvation, +saying to herself: "All the congregation are holy, and being such, +they will approach no woman whose hair is uncovered." She now +showed herself at the door of the tent with streaming hair, and +whenever one out of the company of Korah, about to go to On, saw +the woman in this condition, he started back, and owing to this +schemer husband had no part in the rebellion. When the earth +opened to swallow Korah's company, the bed on which On still +slept began to rock, and to roll to the opening in the earth. On's +wife, however, seized it, saying: "O Lord of the world! My +husband made a solemn vow never again to take part in +dissensions. Thou that livest and endurest to all eternity canst +punish him hereafter if ever he prove false to his vow." God heard +her plea, and On was saved. She now requested On to go to Moses, +but he refused, for he was ashamed to look into Moses' face after +he had rebelled against him. His wife then went to Moses in his +stead. Moses at first evaded her, for he wished to have nothing to +do with women, but as she wept and lamented bitterly, she was +admitted and told Moses all that had occurred. He now +accompanied her to her house, at the entrance of which he cried: +"On, the son of Peleth, step forth, God will forgive thee thy sins." +It is with reference to this miraculous deliverance and to his life +spent in doing penance that this former follower of Korah was +called On, "the penitent," son of Peleth, "miracle." His true name +was Nemuel, the son of Eliab, a brother of Dathan and Abiram. +[588] + +More marvelous still than that of On was the salvation of Korah's +three sons. For when the earth yawned to swallow Korah and his +company, these cried: "Help us, Moses!" The Shekinah hereupon +said: "If these men were to repent, they should be saved; +repentance do I desire, and naught else." Korah's three sons now +simultaneously determined to repent their sin, but they could not +open their mouths, for round about them burned the fire, and +below them gaped hell. [589] God was, however, satisfied with +their good thought, and in the sight of all Israel, for their salvation, +a pillar arose in hell, upon which they seated themselves. There +did they sit and sing praises and song to the Lord sweeter than ever +mortal ear had heard, so that Moses and all Israel hearkened to +them eagerly. They were furthermore distinguished by God in +receiving from Him the prophetic gift, and they then announced in +their songs events that were to occur in the future world. They +said: "Fear not the day on which the Lord will 'take hold of the +ends of the earth, and the wicked be shaken out of it,' for the pious +will cling to the Throne of Glory and will find protection under the +wings of the Shekinah. Fear not, ye pious men, the Day of +Judgement, for the judgement of sinners will have as little power +over you as it had over us when all the others perished and we +were saved." [590] + + ISRAEL CONVINCED OF AARON'S PRIESTHOOD + +After the death of the two hundred and fifty followers of Korah, +who perished at the offering of incense, Eleazar, the son of Aaron, +was ordered "to take up the censers out of the burning," in which +the souls, not the bodies of the sinners were burned, [591] that out +of these brasen plates he made a covering for the altar. Eleazar, +and not his father, the high priest, received this commission, for +God said: "The censer brought death upon two of Aaron's sons, +therefore let the third now fetch forth the censer and effect +expiation for the sinners." [592] The covering of the altar +fashioned out of the brass of these censers was "to be a memorial +unto the children of Israel, to the end that no stranger, which is not +of the seed of Aaron, come near to burn incense before the Lord." +Such a one was not, however, to be punished like Korah and his +company, but in the same way as Moses had once been punished +by God, with leprosy. This punishment was visited upon king +Uzziah, who tried to burn incense in the Temple, asserting that it +was the king's task to perform the service before the King of all. +The heavens hastened to the scene to consume him, just as the +celestial fire had once consumed the two hundred and fifty men, +who had wrongfully assumed the rights of priesthood; the earth +strove to swallow him as it had once swallowed Korah and his +company. But a celestial voice announced: "Upon none save Korah +and his company came punishments like these, upon no others. +This man's punishment shall be leprosy." Hence Uzziah became a +leper. [593] + +Peace was not, however, established with the destruction of Korah +and his company, for on the very day that followed the terrible +catastrophe, there arose a rebellion against Moses, that was even +more violent than the preceding one. For although the people were +now convinced that nothing came to pass without the will of God, +still they thought God was doing all this for Moses' sake. Hence +they laid at his door God's violent anger against them, blaming not +the wickedness of those who had been punished, but Moses, who, +they said, had excited God's revengefulness against them. They +accused Moses of having brought about the death of so many of +the noblest among them as a punishment for the people, only that +they might not again venture to call him to account, and that he +might thereby ensure his brother's possession of the priestly office, +since no one would hereafter covet it, seeing that on its account the +noblest among them had met so terrible a fate. The kinsmen of +those who had perished stirred the flame of resentment and +spurred on the people to set a limit to Moses' love of power, +insisting that the public welfare and the safety of Israel demanded +such measures. [594] These unseemly speeches and their +unceasing, incorrigible perverseness brought upon them God's +wrath to such a degree that He wanted to destroy them all, and +bade Moses and Aaron go away from the congregation that He +might instantly set about their ruin. + +When Moses saw that "there was wrath gone out from the Lord, +and the plague was begun," he called Aaron to him, saying: "Take +thy censer and put fire therein from off the altar, and lay incense +thereon, and carry it quickly unto the congregation, and make +atonement for them." This remedy against death Moses had +learned from the Angel of Death himself at the time he was staying +in heaven to receive the Torah. At that time he had received a gift +from each one of the angels, and that of the Angel of Death had +been the revelation of the secret that incense can hold him at bay. +[595] Moses, in applying this remedy, had in mind also the +purpose of showing the people the injustice of their superstition +concerning the offering of incense. They called it death-bearing +because it had brought death upon Nadab and Abihu, as well as +upon the two hundred and fifty followers of Korah. He now wished +to convince them that it was this very incense that prevented the +plague, and to teach them that it is sin that brings death. [596] +Aaron, however, did not know why he employed incense, and +therefore said to Moses: "O my lord Moses, hast thou perchance +my death in view? My sons were burned because they put strange +fires into the censers. Shall I now fetch holy fire from the altar and +carry it outside? Surely I shall meet death through this fire!" Moses +replied: "Go quickly and do as I have bidden thee, for while thou +dost stand and talk, they die." Aaron hastened to carry out the +command given to him, saying: "Even if it be my death, I obey +gladly if I can only serve Israel thereby." [597] + +The Angel of Death had meanwhile wrought terrible havoc among +the people, like a reaper mowing down line after line of them, +allowing not one of the line he touched to escape, whereas, on the +other hand, not a single man died before he reached the row in +which the man stood. Aaron, censer in hand, now appeared, and +stood up between the ranks of the living and those of the dead, +holding the Angel of Death at bay. The latter now addressed +Aaron, saying: "Leave me to my work, for I have been sent to do it +by God, whereas thou dost bid me stop in the name of a creature +that is only of flesh and blood." Aaron did not, however, yield, but +said: "Moses acts only as God commands him, and if thou wilt not +trust him, behold, God and Moses are both in the Tabernacle, let +us both betake ourselves thither." The Angel of Death refused to +obey his call, whereupon Aaron seized him by force and, thrusting +the censer under his face, dragged him to the Tabernacle where he +locked him in, so that death ceased. [598] + +In this way Aaron paid off a debt to Moses. After the worship of +the Golden Calf, that came to pass not without some guilt on +Aaron's part, God had decreed that all four of Aaron's sons were to +die, but Moses stood up between the living and the dead, and +through his prayer succeeded in saving two out of the four. In the +same way Aaron now stood up between the living and the dead to +ward off from Israel the Angel of Death. [599] + +God in His kindness now desired the people once and for all to be +convinced of the truth that Aaron was the elect, and his house the +house of priesthood, hence he bade Moses convince them in the +following fashion. Upon God's command, he took a beam of wood, +divided it into twelve rods, bade every prince of a tribe in his own +hand write his name on one of the rods respectively, and laid up +the rods over night before the sanctuary. Then the miracle came to +pass that the rod of Aaron, the prince of the tribe of Levi, bore the +Ineffable Name which caused the rod to bloom blossoms over +night and to yield ripe almonds. When the people, who all night +had been pondering which tribe should on the morrow be proven +by the rod of its prince to be the chosen one, betook themselves +early in the morning to the sanctuary, and saw the blossoms and +almonds upon the rod of Aaron, they were at last convinced that +God had destined the priesthood for his house. The almonds, +which ripen more quickly than any other fruit, at the same time +informed them that God would quickly bring punishment upon +those who should venture to usurp the powers of priesthood. +Aaron's rod was then laid up before the Holy Ark by Moses. It was +this rod, kings used until the time of the destruction of the Temple, +when, in miraculous fashion, it disappeared. Elijah will in the +future fetch it forth and hand it over to the Messiah. [600] + + THE WATERS OF MERIBAH + +Korah's rebellion took place during Israel's sojourn in +Kadesh-Barnea, whence, a short time before, the spies had been +sent out. They remained in this place during nineteen years, and +then for as long a time wandered ceaselessly from place to place +through the desert. [601] When at last the time decreed by God for +their stay in the wilderness was over, and the generation that God +had said must die in the desert had paid its penalty for its sin, they +returned again to Kadesh-Barnea. They took delight in this place +endeared to them by long years of habitation, and settled down in +the expectation of a cheerful and agreeable time. But the +prophetess Miriam now dies, and the loss of the woman, who +occupied a place as high as that of her brothers, Moses and Aaron, +at once became evident in a way that was perceived by the pious as +well as by the godless. She was the only woman who died during +the march through the desert, and this occurred for the following +reasons. She was a leader of the people together with her brothers, +and as these two were not permitted to lead the people into the +promised land, she had to share their fate. The well, furthermore, +that had provided Israel with water during the march through the +desert, had been a gift of God to the people as a reward for the +good deeds of this prophetess, and as this gift had been limited to +the time of the march through the desert, she had to die shortly +before the entrance into the promised land. + +Hardly had Miriam died, when the well also disappeared and a +dearth of water set in, that all Israel might know that only owing to +the merits of the pious prophetess had they been spared a lack of +water during the forty years of the march. [602] While Moses and +Aaron were now plunged in deep grief for their sister's death, a +mob of the people collected to wrangle with them on account of +the dearth of water. Moses, seeing the multitudes of people +approaching from the distance, said to his brother Aaron: "What +may all these multitudes desire?" The other replied: "Are not the +children of Abraham, Isaac, and Jacob kind-hearted people and the +descendants of kind-hearted people? They come to express their +sympathy." Moses, however, said: "Thou are not able to +distinguish between a well-ordered procession and this motley +multitude; were these people assembled in an orderly procession, +they would move under the leadership of the rules of thousands +and the rulers of hundreds, but behold, they move in disorderly +troops. How then can their intentions be to console with us!" [603] + +The two brothers were not long to remain in doubt concerning the +purpose of the multitude, for they stepped up to them and began to +pick a quarrel with Moses, saying: "It was a heavy blow for us +when fourteen thousand and seven hundred of our men died of the +plague; harder still to bear was the death of those who were +swallowed up by the earth, and lost their lives in an unnatural way; +the heaviest blow of all, however, was the death of those who were +consumed at the offering of incense, whose terrible end is +constantly recalled to us by the covering of the altar, fashioned out +of the brasen plates that came of the censers used by those +unfortunate ones. But we bore all these blows, and even wish we +had all perished simultaneously with them instead of becoming +victims to the tortures of death by thirst." [604] + +At first they directed their reproaches against Moses alone, since +Aaron, on account of his extraordinary love of peace and his +kind-heartedness, was the favorite of the people, but once carried +away by suffering and rage, they started to hurl their accusations +against both of the brothers, saying: "Formerly your answer to us +had always been that sorrows came upon us and that God did not +stand by us because there were sinful and godless men among us. +Now that we are 'a congregation of the Lord,' why have ye +nevertheless led us to this poor place where there is not water, +without which neither man nor beast can live? Why do not ye +exhort God to have pity upon us since the well of Miriam had +vanished with her death?" [605] + +"A righteous man regardeth the life of his beast," and the fact that +these people, so near to death, still considered the sufferings of +their beasts shows that they were, notwithstanding their attitude +toward Moses and Aaron, really pious men. And, in truth, God did +not take amiss their words against Moses and Aaron, "for God +holds no man accountable for that which he utters in distress." For +the same reason neither Moses nor Aaron made reply to the +accusations hurled against them, but hastened to the sanctuary to +implore God's mercy for His people. They also considered that the +holy place would shelter them in case the people meant to lay +hands upon them. God actually did appear at once, and said to +them: "Hasten from this place; My children die of thirst, and ye +have nothing better to do than to mourn the death of an old +woman!" [606] He then bade Moses "to speak unto the rock that it +may give forth water," but impressed upon them the command to +bring forth neither honey nor oil out of the rock, but water only. +This was to prove God's power, who can pour out of the rock not +only such liquids as are contained in it, but water too, that never +otherwise issues from a rock. He also ordered Moses to speak to +the rock, but not to smite it with his rod. "For," said God, "the +merits of them that sleep in the Cave of Machpelah suffice to +cause their children to receive water out of the rock." [607] + +Moses then fetched out of the Tabernacle the holy rod on which +was the Ineffable Name of God, and, accompanied by Aaron, +betook himself to the rock to bring water out of it. [608] On the +way to the rock all Israel followed him, halting at any rock by the +way, fancying that they might fetch water out of it. The grumblers +now went about inciting the people against Moses, saying: "Don't +you know that the son of Amram had once been Jethro's shepherd, +and all shepherds have knowledge of the places in the wilderness +that are rich in water? Moses will now try to lead us to such a +place where there is water, and then he will cheat us and declare +he had causes the water to flow out of a rock. If he actually is able +to bring forth water out of rocks, then let him fetch it out of any +one of the rocks upon which we fix." Moses could easily have +done this, for God said to him: "Let them see the water flow out of +the rock they have chosen," but when, on the way to the rock, he +turned around and perceived that instead of following him they +stood about in groups around different rocks, each group around +some rock favored by it, he commanded them to follow him to the +rock upon which he had fixed. They, however, said: "We demand +that thou bring us water out of the rock we have chosen, and if +thou wilt not, we do not care to fetch water out of another rock." +[609] + + MOSES' ANGER CAUSES HIS DOOM + +Throughout forty years Moses had striven to refrain from harshly +addressing the people, knowing that if but a single time he lost +patience, God would cause him to die in the desert. On this +occasion, however, he was mastered by his rage, and shouted at +Israel the words: "O ye madmen, ye stiffnecked ones, that desire to +teach their teacher, ye that shoot upon your leaders with your +arrows, do ye think that out of this rock that ye have chosen, we +shall be able to bring forth water? [610] I vow that I shall let water +flow out of that rock only that I have chosen." He addressed these +harsh words not to a few among Israel, but to all the people, for +God had brought the miracle to pass that the small space in front +of the rock held all Israel. Carried away by anger, Moses still +further forgot himself, and instead of speaking to the rock as God +had commanded him, he struck a rock chosen by himself. [611] As +Moses had not acted according to God's command, the rock did +not at once obey, and sent forth only a few drops of water, so that +the mockers cried: "Son of Amram, is this for the sucklings and for +them that are weaned from the milk?" Moses now waxed angrier +still, and for a second time smote the rock, from which gushed +streams so mighty that many of his enemies me their death in the +currents, and at the same time water poured out of all the stones +and rocks of the desert. [612] God here upon said to Moses: "Thou +and Aaron believed Me not, I forbade you to smite the rock, but +thou didst smite it; ye sanctified Me not in the eyes of the children +of Israel because ye did not fetch water out of any one of the rocks, +as the people wished; ye trespassed against Me when ye said, +'Shall we bring forth water out of this rock?' and ye acted contrary +to My command because ye did not speak to the rock as I had +bidden ye. I vow, therefore, that 'ye shall not bring this assembly +into the land which I have given them,' and not until the Messianic +time shall ye two lead Israel to the Holy Land." [613] God +furthermore said to Moses: "Thou shouldst have learned from the +life of Ishmael to have greater faith in Me; I bade the well to +spring up for him, even though he was only a single human being, +on account of the merits of his father Abraham. How much more +than hadst thou a right to expect, thou who couldst refer to the +merits of the three Patriarchs as well as to the people's own, for +they accepted the Torah and obeyed many commandments. Yea, +even from thine own experience shouldst thou have drawn greater +faith in My will to aid Israel. When in Rephidim thou didst say to +Me, 'They be almost ready to stone me,' did not I not reply to thee, +'Why dost thou accuse My children? God with thy rod before the +people, and thou shalt smite the rock, and there shall come water +out of it.' If I wrought for them miracles such as these when they +had not yet accepted the Torah, and did not yet have faith in Me, +shouldst thou not have known how much more I would do for +them now?" [614] + +God "taketh the wise in their own craftiness." He had long before +this decreed that Moses die in the desert, and Moses' offense in +Kadesh was only a pretext God employed that He might not seem +to be unjust. But He gave to Moses himself the true reason why He +did not permit him to enter the promised land, saying: "Would it +perchance redound to thy glory if thou wert to lead into the land a +new generation after thou hadst led out of Egypt the sixty myriads +and buried them in the desert? People would declare that the +generation of the desert has no share in future world, therefore stay +with them, that at their head thou mayest after the Resurrection +enter the promised land." [615] Moses now said to God: "Thou +hast decreed that I die in the desert like the generation of the desert +that angered Thee. I implore Thee, write in Thy Torah wherefore I +have been thus punished, that future generations may not say I had +been like the generations of the desert." God granted this wish, and +in several passages of the Scriptures set forth what had really been +the offense on account of which Moses had been prohibited from +entering the promised land. [616] It was due only to the +transgression at the rock in Kadesh, where Moses failed to sanctify +God in the eyes of the children of Israel; and God was sanctified +by allowing justice to take its course without respect of persons, +and punishing Moses. Hence this place was called Kadesh, +"sanctity," and En Mishpat, "fountain of justice," because on this +spot judgement was passed upon Moses, and by this sentence +God's name was sanctified. [617] + +As water had been the occasion for the punishment of Moses, God +did not say that that which He had created on the second day of the +creation "was good," for on that day He had created water, and that +which brought about Moses' death was not good. [618] + +If the death doomed for Moses upon this occasion was a very +severe punishment, entirely out of proportion to his offense, then +still more so was the death destined for Aaron at the same time. +For he had been guilty of no other offense than that of joining +Moses at his transgression, and "who so joins a transgressor, is as +bad as the transgressor himself." On this occasion, as usual, Aaron +showed his absolute devotion and his faith in God's justice. He +might have said, "I have not sinned; why am I to be punished?" but +he conquered himself and put up no defense, wherefore Moses +greatly praised him. [619] + + EDOM'S UNBROTHERLY ATTITUDE TOWARD ISRAEL + +From Kadesh Moses sent ambassadors to the king of Edom, +requesting him to permit Israel to travel through his territory. +"For," thought Moses, "When our father Jacob with only a small +troop of men planned to return to his father's house, which was not +situated in Esau's possessions, he previously sent a messenger to +him to ask his permission. How much more then does it behoove +us, a people of great numbers, to refrain from entering Edom's +territory before receiving his sanction to do so!" + +Moses' ambassadors had been commissioned to bear the following +message to the king of Edom: "From the time of our grandfather +Abraham, there was a promissory note to be redeemed, for God +had imposed it upon him that in Egypt his seed should be enslaved +and tortured. It had been thy duty, as well as ours, to redeem this +note, and thou knowest that we have done our duty whereas thou +wert not willing. God had, as thou knowest, promised Abraham +that those who had been in bondage in Egypt should receive +Canaan for their possession as a reward. That land, therefore, is +ours, who were in Egypt, and thou who didst shirk the redemption +of the debt, hast now claim to our land. Let us then pass through +thy land until we reach ours. [620] Know also that the Patriarchs in +their grave sympathized with our sufferings in Egypt, and +whenever we called out to God He heard us, and sent us one of His +ministering angels to lead us out of Egypt. Consider, then, that all +thy weapons will avail thee naught if we implore God's aid, who +will then at once overthrow thee and thy hosts, for this is our +inheritance, and 'the voice of Jacob' never proves ineffectual. [621] +That thou mayest not, however, plead that our passage through thy +land will bring thee only annoyances and no gain, I promise thee +that although we draw drink out of a well that accompanies us on +our travels, and are provided with food through the manna, we +shall, nevertheless, by water and food from thy people, that ye may +profit by our passage." + +This was no idle promise, for Moses had actually asked the people +to be liberal with their money, that the Edomites might not take +them to be poor slaves, but might be convinced that in spite of +their stay in Egypt, Israel was a wealthy nation. Moses also +pledged himself to provide the cattle with muzzles during their +passage through Edom, that they might do no damage to the land +of the dwellers there. With these words he ended his message to +the king of Edom: "To the right and to the left of thy land may we +pillage and slaughter, but in accord with God's words, we may not +touch thy possession." But all these prayers and pleadings of +Moses were without avail, for Edom's answer was in the form of a +threat: "Ye depend upon your inheritance, upon 'the voice of Jacob' +which God answers, and I too shall depend upon my inheritance, +'the hand and sword of Esau.'" Israel now had to give up their +attempt to reach their land through Edom's territory, not, however, +through fear, but because God had prohibited them from bringing +war upon the Edomites, even before they had heard from the +embassy that Edom had refused them the right of passage. + +The neighborhood of the godless brings disaster, as Israel was to +experience, for they lost the pious Aaron on the boundary of +Edom, and buried him on Mount Hor. The cloud that used to +precede Israel, had indeed been accustomed to level all the +mountains, that they might move on upon level ways, but God +retained three mountains in the desert: Sinai, as the place of the +revelation; Nebo, as the burial-place of Moses; and Hor, consisting +of a twin mountain, as a burial-place for Aaron. Apart from these +three mountains, there were none in the desert, but the cloud +would leave little elevations on the place where Israel pitched +camp, that the sanctuary might thereupon be set up. [622] + + THE THREE SHEPHERDS + +Aaron died four months after the death of his sister Miriam, +whereas Moses died nearly a year after his sister. Her death took +place on the first day of Nisan, and that of Moses on the seventh +day of Adar in the same year. Although the death of these three did +not take place in the same month, God spoke of them saying, "And +I cut off the three shepherds in one month," for He had determined +upon their death in one month. [623] It is God's way to classify +people into related groups, and the death of these three pious ones +was not determined upon together with hat of the sinful generation +of wanderers in the desert, but only after this generations had died, +was sealed the doom of the three. [624] Miriam died first, and the +same fate was decreed for her brothers as a consequence of her +death. + +Miriam's death plunged all into deep mourning, Moses and Aaron +wept in their apartments and the people wept in the streets. For six +hours Moses was ignorant of the disappearance of Miriam's well +with Miriam's death, until the Israelites went to him, saying, "How +long wilt thou sit here and weep?" He answered, "Shall I not weep +for my sister, who had died?" They replied, "While thou are +weeping for one soul, weep at the same time for us all." "Why?" +asked he. They said, "We have no water to drink." Then he rose up +from the ground, went out and saw the well without a drop of +water. He now began to quarrel with them, saying, "Have I not told +ye, 'I am not able to bear you myself alone'? Ye have rulers of +thousands, rulers of hundreds, rulers of fifties, and rulers of tens, +princes, chiefs, elders, and magnates, let these attend to your +needs." Israel, however, said: "All rests with thee, for it is thou +who didst lead us out of Egypt and brought 'us in unto this evil +place; it is no place of seed or of figs, or of vines, or of +pomegranates; neither is there any water to drink.' If thou wilt give +us water, it is well, if not, we shall stone thee." When Moses heard +this, he fled from them and betook himself to the Tabernacle. +There God said to him: "What ails thee?" and Moses replied: "O +Lord of the world! Thy children want to stone me, and had I not +escaped, they would have stoned me by now." God said: "Moses, +how much longer wilt thou continue to calumniate My children? Is +it not enough that at Horeb thou didst say, 'They be ready to stone +me,' whereupon I answered thee, 'Go up before them and I will see +whether they stone thee or not!' 'Take the rod and assemble the +congregation, thou and Aaron thy brother, and speak ye unto the +rock before their eyes, that it give forth its water.'" + +Moses now went to seek for the rock, followed by all Israel, for he +did not know which was the rock out of which God had said water +was to flow. [625] For the rock out of which Miriam's well flowed +vanished among the rest of the rocks in such a way that Moses was +not able to distinguish it among the number. [626] On the way they +saw a rock that dripped, and they took up their places in front of it. +When Moses saw that the people stood still, he turned around and +they said to him: "How long wilt thou lead us on?" Moses: "Until I +fetch ye forth water out of the rock." The people: "Give us water at +once, that we may drink." Moses: "How long do ye quarrel? Is +there a creature in all the world that so rebels against its Maker as +ye do, when it is certain that God will give ye water out of a rock, +even though I do not know which one that may be!" The people: +"Thou wert a prophet and our shepherd during our march through +the desert, and now thou sayest, 'I know not out of which rock God +will give ye water.'" + +Moses hereupon assembled them about a rock, saying to himself: +"If I now speak to the rock, bidding it bring forth water, and it +bring forth none, I shall subject myself to humiliation in the +presence of the community, for they will say, 'Where is thy +wisdom?'" Hence he said to the people: "Ye know that God can +perform miracles for ye, but He hath hidden from me out of which +rock He will let the water flow forth. For whenever the time comes +that God wished a man not to know, then his wisdom and +understanding are of no avail to him." Moses then lifted his rod +and let it quietly slide down upon the rock which he laid it, +uttering, as if addressing Israel, the words, "Shall we bring you +forth water out of this rock?" The rock of its own accord now +began to give forth water, whereupon Moses struck upon it with +his rod, but then water no longer flowed forth, but blood. Moses +hereupon said to God: "This rock brings forth no water," and God +instantly turned to the rock with the question: "Why dost thou +bring forth not water, but blood?" The rock answered: "O Lord of +the world! Why did Moses smite me?" When God asked Moses +why he had smitten the rock, he replied: "That it might bring forth +water." God, however, said to Moses: "Had I bidden thee to smite +the rock? I had only said, 'Speak to it.'" Moses tried to defend +himself by saying, "I did speak to it, but it brought forth nothing." +"Thou," God replied, "hast given Israel the instruction, 'In +righteousness shalt thou judge thy neighbor'; why then, didst not +thou judge the rock 'in righteousness,' the rock that in Egypt +supported thee when out of it thou didst such honey? Is this the +manner in which thou repayest it? Not only wert thou unjust to the +rock, but thou didst also call My children fools. If then thou are a +wise man, it does not become thee as a wise man to have anything +further to do with fools, and therefore thou shalt not with them +learn to know the land of Israel." [627] At the same time God +added, "Neither thou, nor thy brother, nor thy sister, shall set foot +upon the land of Israel." For even in Egypt God had warned Moses +and Aaron to refrain from calling the Israelites fools, and as +Moses, without evoking a protest from Aaron, at the water of +Kadesh, called them fools, the punishment of death was decreed +for him and his brother. [628] When God had informed Moses of +the impending punishment due to him and his brother, He turned +to the rock, saying: "Turn thy blood into water," and so it came to +pass. [629] + + PREPARING AARON FOR IMPENDING DEATH + +As a sign of especial favor God communicates to the pious the day +of their death, that they may transmit their crowns to their sons. +But God considered it particularly fitting to prepare Moses and +Aaron for impending death, saying: "These two pious men +throughout their lifetime did nothing without consulting Me, and I +shall not therefore take them out of this world without previously +informing them." [630] + +When, therefore, Aaron's time approached, God said to Moses: +"My servant Moses, who hast been 'faithful in all Mine house,' I +have an important matter to communicate to thee, but it weighs +heavily upon Me." Moses: "What is it?" God: "Aaron shall be +gathered unto his people; for he shall not enter into the land which +I have given unto the children of Israel, because ye rebelled against +My word at the waters of Meribah." Moses replied: "Lord of the +world! It is manifest and known before the Throne of Thy glory, +that Thou art Lord of all the world and of Thy creatures that in this +world Thou hast created, so that we are in Thy hand, and in Thy +hand it lies to do with us as Thou wilt. I am not, however, fit to go +to my brother, and repeat to him Thy commission, for he is older +than I, and how then shall I presume to go up to my older brother +and say, 'Go up unto Mount Hor and die there!'" God answered +Moses: "Not with the lip shalt thou touch this matter, but 'take +Aaron and Eleazar his son, and bring them up unto Mount Hor.' +Ascend thou also with them, and there speak with thy brother +sweet and gentle words, the burden of which will, however, +prepare him for what awaits him. Later when ye shall all three be +upon the mountain, 'strip Aaron of his garments, and put them +upon Eleazar his son, and Aaron shall be gathered unto his people, +and shall die there.' [631] As a favor to Me prepare Aaron for his +death, for I am ashamed to tell him of it Myself." [632] + +When Moses heard this, there was a tumult in his heart, and he +knew not what to do. He wept so passionately that his grief for the +impending loss of his brother brought him to the brink of death +himself. As a faithful servant of God, however, nothing remained +for him to do, but to execute his Master's command, hence he +betook himself to Aaron to the Tabernacle, to inform him of his +death. + +Now it had been customary during the forty years' march through +the desert for the people daily to gather, first before the seventy +elders, then under their guidance before the princes of the tribes, +then for all of them to appear before Eleazar and Aaron, and with +these to go to Moses to present to him their morning greeting. On +this day, however, Moses made a change in this custom, and after +having wept through the night, at the cock's crow summoned +Eleazar before him and said to him: "Go and call to me the elders +and the princes, for I have to convey to them a commission from +the Lord." Accompanied by these men, Moses not betook himself +to Aaron who, seeing Moses when he arose, asked: "Why hast thou +made a change in the usual custom?" Moses: "God hath bidden me +to make a communication to thee." Aaron: "Tell it to me." Moses: +"Wait until we are out of doors." Aaron thereupon donned his eight +priestly garments and both went out. + +Now it had always been the custom for Moses whenever he went +from his house to the Tabernacle to walk in the center, with Aaron +at his right, Eleazar at his left, then the elders at both sides, and the +people following in the rear. Upon arriving within the Tabernacle, +Aaron would seat himself as the very nearest at Moses' right hand, +Eleazar at his left, and the elders and princes in front. On this day, +however, Moses changed this order; Aaron walked in the center, +Moses at his right hand, Eleazar at his left, the elders and princes +at both sides, and the rest of the people following. + +When the Israelites saw this, they rejoiced greatly, saying: "Aaron +now has a higher degree of the Holy Spirit than Moses, and +therefore does Moses yield to him the place of honor in the +center." The people loved Aaron better than Moses. [633] For ever +since Aaron had become aware that through the construction of the +Golden Calf he had brought about the transgression of Israel, it +was his endeavor through the following course of life to atone for +his sin. He would go from house to house, and whenever he found +one who did not know how to recite his Shema', he taught him the +Shema'; if one did not know how to pray he taught him how to +pray; and if he found one who was not capable of penetrating into +the study of the Torah, he initiated him into it. [634] He did not, +however, consider his task restricted 'to establishing peace +between God and man,' but strove to establish peace between the +learned and the ignorant Israelites, among the scholars themselves, +among the ignorant, and between man and wife. [635] Hence the +people loved him very dearly, and rejoiced when they believed he +had now attained a higher rank than Moses. + +Having arrived at the Tabernacle, Aaron now wanted to enter, but +Moses held him back, saying: "We shall now go beyond the camp." +When they were outside the camp, Aaron said to Moses: "Tell me +the commission God hath given thee." Moses answered: "Wait +until we reach the mountain." At the foot of the mountain Moses +said to the people: "Stay here until we return to you; I, Aaron, and +Eleazar will go to the top of the mount, and shall return when we +shall have heard the Divine revelation." All three now ascended. + +AARON'S DEATH + +Moses wanted to inform his brother of his impending death, but +knew not how to go about it. At length he said to him: "Aaron, my +brother, hath God given anything into thy keeping?" "Yes," replied +Aaron. "What, pray?" asked Moses. Aaron: "The altar and the table +upon which is the shewbread hath He given into my charge." +Moses: "It may be that He will now demand back from thee all that +He hath given into thy keeping." Aaron: "What, pray?" Moses: +"Hath He not entrusted a light to thee?" Aaron: "Not one light only +but all seven of the candlestick that now burn in the sanctuary." +Moses had, of course, intended to call Aaron's attention to the soul, +"the light of the Lord," which God had given into his keeping and +which He now demanded back. As Aaron, in his simplicity, did not +notice the allusion, Moses did not go into further particulars, but +remarked to Aaron: "God hath with justice called thee an innocent, +simple-hearted man." + +While they were thus conversing, a cave opened up before them, +whereupon Moses requested his brother to enter it, and Aaron +instantly acquiesced. Moses was now in a sad predicament, for, to +follow God's command, he had to strip Aaron of his garments and +to put them upon Eleazar, but he knew not how to broach the +subject to his brother. He finally said to Aaron: "My brother Aaron, +it is not proper to enter the cave into which we now want to +descend, invested in the priestly garments, for they might there +become unclean; the cave is very beautiful, and it is therefore +possible that there are old graves in it." Aaron replied, "Thou art +right." Moses then stripped his brother of his priestly garments, +and put them upon Aaron's son, Eleazar. [636] + +As it would have been improper if Aaron had been buried quite +naked, God brought about the miracle that, as soon as Moses took +off one of Aaron's garments, a corresponding celestial garment was +spread over Aaron, and when Moses had stripped him of all his +priestly garments, he found himself arrayed in eight celestial +garments. A second miracle came to pass in the stripping of +Aaron's garments, for Moses was enabled to take off the +undermost garments before the upper. This was done in order to +satisfy the law that priests may never use their upper garments as +undergarments, a thing Eleazar would have had to do, had Moses +stripped off Aaron's outer garments first and with these invested +his son. [637] + +After Eleazar had put on the high priest's garments, Moses and +Aaron said to him: "Wait for us here until we return out of the +cave," and both entered it. At their entrance they beheld a couch +spread, a table prepared, and a candle lighted, while ministering +angels surrounded the couch. Aaron then said to Moses: "How +long, O my brother, wilt thou still conceal the commission God +hath entrusted to thee? Thou knowest that He Himself, when for +the first time He addressed thee, with His own lips declared of me, +'When he seeth thee, he will be glad in his heart.' Why, then, dost +thou conceal the commission God hath entrusted to thee? Even if it +were to refer to my death, I should take it upon myself with a +cheerful countenance." Moses replied: "As thou thyself dost speak +of death, I will acknowledge that God's words to me do concern +thy death, but I was afraid to make it known to thee. But look now, +thy death is not as that of the other creatures of flesh and blood; +and not only is thy death a remarkable one, but see! The +ministering angels have come to stand by thee in thy parting hour." +[638] + +When he spoke of the remarkable death that awaited Aaron, Moses +meant to allude to the fact that Aaron, like his sister Miriam and +later Moses, was to die not through the Angel of Death, but by a +kiss from God. [639] Aaron, however, said: "O my brother Moses, +why didst not thou make this communication to me in the presence +of my mother, my wife, and my children?" Moses did not instantly +reply to this question, but tried to speak words of comfort and +encouragement to Aaron, saying: "Dost thou not know, my brother, +that thou didst forty years ago deserve to meet thy death when thou +didst fashion the Golden Calf, but then I stood before the Lord in +prayer and exhortation, and saved thee from death. And now I pray +that my death were as thine! For when thou diest, I bury thee, but +when I shall die, I shall have no brother to bury me. When thou +diest, thy sons will inherit thy position, but when I die, strangers +will inherit my place." With these and similar words Moses +encouraged his brother, until he finally looked forward to his end +with equanimity. + +Aaron lay down upon the adorned couch, and God received his +soul. Moses then left the cave, which immediately vanished, so +that none might know or understand how it had happened. When +Eleazar saw Moses return alone, he said to him: "O my teacher, +where is my father?" Moses replied: "He has entered Paradise." +Then both descended from the mountain into the camp. [640] +When the people saw Moses and Eleazar return without Aaron, +they were not at all in the mood to lend faith to the communication +of Aaron's death. They could not at all credit that a man who had +overcome the Angel of Death was now overcome by him. Three +opinions were then formed among the people concerning Aaron's +absence. Some declared that Moses had killed Aaron because he +was jealous of his popularity; some thought Eleazar had killed his +father to become his successor as high priest; and there was also +some who declared that he had been removed from earth to be +translated to heaven. Satan had so incited the people against Moses +and Eleazar that they wanted to stone them. Moses hereupon +prayed to God, saying: "Deliver me and Eleazar from this +unmerited suspicion, and also show to the people Aaron's bier, that +they may not believe him to be still alive, for in their boundless +admiration for Aaron they may even make a God of him." God +then said to the angels: "Lift up on high the bier upon which lies +My friend Aaron, so that Israel may know he is dead and my not +lay hand upon Moses and Eleazar." The angels did as they were +bidden, [641] and Israel then saw Aaron's bier floating in the air, +while God before it and the angels behind intoned a funeral song +for Aaron. God lamented in the words, "He entereth into peace; +they rest in their beds, each one that walketh in his uprightness," +whereas the angels said: "The law of truth was in his mouth, and +unrighteousness was not found in his lips: he walked with Me in +peace and uprightness, and did turn many away from iniquity." + + THE GENERAL MOURNING FOR AARON + +When Israel beheld the funeral rites prepared in honor of Aaron by +God and by the angels, they also prepared a funeral ceremony of +thirty days in which all the people, men and women, adults and +children, took part. [642] This universal mourning had its +foundation not only in Israel's emulation of the Divine mourning +and of the ceremonies arranged by Moses and Eleazar, or in their +wish to show their reverence for the deceased high priest, but first +and foremost in the truth that the people deeply loved Aaron and +deeply felt his death. They mourned for him even more than they +did later for Moses; for the latter only a part of the people shed +tears, but for Aaron, everyone. Moses, as a judge, was obliged to +mete out justice to the guilty, so that he had enemies among the +people, men who could not forget that he had pronounced them +guilty in court. Moses, furthermore, was sometimes severe with +Israel when he held up to them their sins, but never Aaron. The +latter "loved peace and pursued peace, loved men and brought +them near to the Torah. In his humility, he did not consider his +dignity hurt by offering greetings first even to the lowliest, yes, he +did not even fail in offering his greeting when he was certain that +the man before him was wicked and godless. The lament of the +angels for Aaron as one "who did turn many away from iniquity" +was therefore well justified. This kindliness of his led many a +sinner to reform, who at the moment when he was about to commit +a sin thought to himself: "How shall I be able to lift up my eyes to +Aaron's face? I, to whom Aaron was so kind, blush to do evil." +Aaron recognized his especial task as that of the peace-maker. If +he discovered that two men had fallen out, he hastened first to the +one, then to the other, saying to each: "My son, dost thou not know +what he is doing with whom thou hast quarreled? He beats at his +heart, rends his garments in grief, and says, 'Woe is me! How can I +ever again lift up my eyes and look upon my companion against +whom I have acted so?'" Aaron would then speak to each +separately until both the former enemies would mutually forgive +each other, and as soon as they were again face to face salute each +other as friends. If Aaron heard that husband and wife lived in +discord, he would hasten to the husband, saying: "I come to thee +because I hear that thou and thy wife live in discord, wherefore +thou must divorce her. Keep in mind, however, that if thou +shouldst in place of thy present wife marry another, it is very +questionable if thy second wife will be as good as this one; for at +your first quarrel she will throw up to thee that thou art a +quarrelsome man, as was shown by thy divorce from thy first +wife." Many thousands of unions were saved from impending +rupture by the efforts and urgings of Aaron, and the sons born to +the couples brought together anew usually received Aaron's name, +owing, as they did, their existence to his intercession. Not less than +eighty thousand youths bearing his name took part in the mourning +for Aaron. [643] + +When Moses beheld the deep-felt sorrow of the heavenly beings +and of men for Aaron, he burst into passionate weeping, and said: +"Woe is me, that am now left all alone! When Miriam died, none +came to show her the last marks of honor, and only I, Aaron, and +his sons stood about her bier, wept for her, mourned her, and +buried her. At Aaron's death, I and his sons were present at his bier +to show him the last marks of honor. But alas! How shall I fare? +Who will be present at my death? I have neither father nor mother, +neither brother nor sister, - who then will weep for me?" God, +however, said to him: "Be not afraid, Moses, I Myself shall bury +thee amid great splendor, and just as the cave in which Aaron lied +has vanished, that none may know the spot where Aaron is buried, +so too shall no mortal know thy burial place. As the Angel of +Death had no power over Aaron, who died 'by the kiss,' so shall the +Angel of Death have no power over thee, and thou shalt die 'by the +kiss.'" Moses grew calm at these words, knowing at last that he had +his place among the blessed pious. Blessed are thy, for not only +does God in person gather them to Him, but as soon as they are +dead, the angels go joyously to meet them and with beaming faces +go to greet them, saying, "Enter into peace." [644] + + THE FALSE FRIENDS + +When Moses and Eleazar returned from the mountain without +Aaron, Israel said to Moses: "We shall not release thee from this +spot until thou showest us Aaron, dead or alive." Moses prayed to +God, and He opened the cave and all Israel saw within it Aaron, +lying dead upon a bier. They instantly felt what they had lost in +Aaron, for when they turned to look at the camp, they saw that the +clouds of glory that had covered the site of the camp during their +forty years' march had vanished. They perceived, therefore, that +God had sent these clouds for Aaron's sake only, and hence, with +Aaron's death, had caused them to vanish. These among Israel who +had been born in the desert, having now, owing to the departure of +the clouds of glory, for the first time beheld the sun and moon, +wanted to fall down before them and adore them, for the clouds +had always hidden the sun and the moon from them, and the sight +of them made a most awful impression upon them. But God said to +them: "Have I not commanded you in My Torah: 'Take ye therefore +good heed unto yourselves...lest thou lift up thine eyes unto +heaven, and when thou seest the sun and the moon and the stars, +even all the host of heaven, thou be drawn away and worship them, +and serve them?' For it is God that led thee out of the furnace of +Egypt, that thou mightest be the people of His inheritance." [645] + +The disappearance of the clouds of glory inspired Israel with +terror, for now they were unaided against the attacks of enemies, +whereas none had been able to enter into the camp of Israel while +the clouds covered them. This fear was not, indeed, ungrounded, +for hardly did Amalek learn that Aaron was dead and that the +clouds of glory had vanished, when he at once set about harassing +Israel. [646] Amalek acted in accordance with the counsel his +grandsire Esau had given him, for his words to his grandson had +been: "In spite of all my pains, I did not succeed in killing Jacob, +therefore be thou mindful of avenging me upon his descendants." +"But how, alas!" said Amalek, "Shall I be able to compete with +Israel?" Esau made answer: "Look well, and as soon as thou seest +Israel stumble, leap upon them." Amalek looked upon this legacy +as the guiding star of his actions. When Israel trespassed, saying +with little faith, "Is the Lord among us, or not?" Amalek instantly +appeared. Hardly had Israel been tempted by its spies wickedly to +exclaim, "Let us make a captain, and let us return into Egypt," +when Amalek was upon the scene to battle with Israel. In later +times also Amalek followed this policy, and when +Nebuchadnezzar moved to Jerusalem in order to destroy it, +Amalek took up his position one mile away from the holy city, +saying: "If Israel should conquer, I should declare that I had come +to assist them, but should Nebuchadnezzar be victorious, then shall +I cut off the flight of the fleeing Israelites." His hopes were +realized, for Nebuchadnezzar was victorious, and standing at the +crossway, he cut down the fleeing Israelites, and added insult to +injury by hurling invectives against God and the people, and +ridiculing them. + +When, after Aaron's death, Amalek no longer considered Israel +dangerous, since the clouds had disappeared, he instantly set about +making war upon them. Amalek did not, however, go in open +warfare against Israel, but tried through craft to attain what he +dared not hope for in open warfare. Concealing their weapons in +their garments, the Amalekites appeared in Israel's camp as if they +meant to condole with them for Aaron's death, and the +unexpectedly attacked them. Not content with this, the Amalekites +disguised themselves in Canaanite costume and spoke the speech +of the latter, so that the Israelites might not be able to tell if they +had before them Amalekites, as their personal appearance seemed +to show, or Canaanites, as their dress and speech indicated. The +reason for this disguise was that Amalek knew that Israel had +inherited the legacy from their ancestor Isaac that God always +answered their prayer, hence Amalek said: "If we now appear as +Canaanites, they will implore God to send them aid against the +Canaanites, and we shall slay them." But all these wiles of Amalek +were of no avail. Israel couched their prayer to God in these words: +"O Lord of the world! We know not with what nation we are now +waging war, whether with Amalek or with Canaan, but +whichsoever nation it be, pray visit punishment upon it." [647] +God heard their prayer and, promising to stand by them, ordered +them totally to annihilate their enemy, saying: "Although ye are +now dealing with Amalek, do not treat him like Esau's other sons, +against whom ye may not war, but try totally to destroy them, as if +they were Canaanites." Israel acted according to this command, +slaying the Amalekites in battle, and dedicating their cities to God. +[648] Amalek's only gain in this enterprise was that, at the +beginning of the war, they seized a slave woman who had once +belonged to them, but who later passed over into the possession of +the Israelites. [649] + +For Israel this attack of Amalek had indeed serious consequences, +for as soon as they perceived the approach of the enemy, they were +afraid to continue the march to Palestine, being now no longer +under the protection of the clouds, that vanished with Aaron's +death; hence they determined to return to Egypt. They actually +carried out part of this project by retreating eight stations, but the +Levites pursued them, and in Moserah there arose a bitter quarrel +between those who wanted to return to Egypt and the Levites who +insisted upon the continuance of the march to Palestine. Of the +former, eight tribal divisions were destroyed in this quarrel, five +Benjamite, and one each of the Simeonite, Gadite, and Asherite +divisions, while of the Levites one division was completely +extirpated, and three others decimated in such a way that they did +not recover until the days of David. The Levites were finally +victorious, for even their opponents recognized that it had been +folly on their part to desire to return to Egypt, and that their loss +had been only a punishment because they had not arranged a +mourning ceremony adequate to honor a man of Aaron's piety. +They thereupon celebrated a grand mourning ceremony for Aaron +in Moserah, and it is for this reason that people later spoke of this +place as the place where Aaron died, because the great mourning +rites took place there. [650] + + THE BRAZEN SERPENT + +Owing to the king of Edom's refusal to permit Israel to pass +through his land, they were obliged, at the very point when they +believed themselves at the end of their march, to continue it, so as +to go around the land of Edom. The people, weary of the many +years' marches, now became peevish, saying: "We had already +been close to the promised land, and now must turn about once +more! It was the same with our fathers who, close to their goal, +had to turn back and roam about for thirty-eight years. Thus will it +be with us!" [651] In their dejection they set about murmuring +against God and Moses, "master and servant being to them as one." +They complained that they were entirely thrown upon manna as a +means of sustenance. This last mentioned complaint came from +those in regard to whom God had vowed that they should never see +the land which He had sworn unto the Patriarchs. These people +could not bear the sight of the products of Palestine's soil, dying as +soon as they beheld them. Now that they had arrived at the +outskirts of the promised land, the merchants brought into the +camp of the Israelites the native products, but these, unable to +partake of them, still had to continue to gather sustenance +exclusively from manna. [652] + +Then a voice sounding from the heavens became audible upon +earth, making this announcement: "Come hither and behold, O ye +men! Come hither and hearken, ye the serpent with the words, +'Dust shalt thou eat,' yet it complained not of its food. But ye, My +people that I have led out of Egypt, for whom I caused manna to +rain down from heaven, and quails to fly from the sea, and a spring +to gush forth from the abyss, ye do murmur against Me on account +of manna, saying, 'Our soul loatheth this light bread.' Let now the +serpents come, that complained not, even though whatever food +they ate tasted only of the dust, and let them bite those who +murmur though they have a food that possesses every conceivable +flavor. [653] The serpent, which was the first creature to slander +its Maker and was therefore punished, shall now punish this +people, which, not profiting by the example of the serpent's +punishment, blasphemes its Creator by declaring that the heavenly +food that He sends them would finally bring them death." The very +serpents that during the forty years' march had been burned by the +cloud of glory and lay heaped up high round about the camp, these +same serpents now bit the people so terribly that their poison +burned the souls of those whom they attacked. [654] + +When Moses betook himself to those who had been bitten, hearing +that they were too ill to come to him, [655] they, conscious of their +guilt, said to him: "We have sinned, because we have spoken +against the Lord and against thee; pray unto the Lord, that He take +away the serpents from us." Such was the meekness of Moses, that +he instantly forgave the people's transgression in regard to himself, +and at once implored God's aid. God also, however, forgave their +sin as soon as they had shown penitence, and thus set an example +to man likewise to grant forgiveness when it is requested. + +As a healing for those who had been bitten, God now bade Moses +to make a serpent of brass, and put it upon a pole, that it might +come to pass that every one who was bitten might look upon it and +live. Moses did as he was bidden, and made a serpent of brass. As +soon as he hurled it on high, it remained floating in the air, so that +all might be able to look upon it. [656] He mad the serpent brass, +because in Hebrew Nahash signifies "snake" and Nehoshet, +"brass"; hence Moses made the serpent of a substance that had a +sound similar to that of the object fashioned out of it. [657] It was +not, however, the sight of the serpent of brass that brought with it +healing and life; but whenever those who had been bitten by the +serpents raised their eyes upward and subordinated their hearts to +the will of the heavenly Father, they were healed; if they gave no +thought to God, they perished. [658] + +Looking upon the serpent of brass brought about healing not only +to those who had been bitten by serpents, but also to those who +had been bitten by dogs or other animals. The cure of the latter +was effected even more quickly than that of the former, for a +casual glance sufficed for them, whereas the former were healed +only after a long and insistent gaze. [659] + + AT ARNON + +The murmurs of the people, on account of which God sent upon +them the serpents, took place in Zalmonah, a place where grew +only thorns and thistles. Thence they wandered on to Punon, where +God's punishment overtook them. [660] In the following two +stations also, in Oboth and Iye-abarim, they continued their hostile +actions against God, who for this reason was full of wrath against +them, and did not look upon them again with favor until they +reached Arnon. [661] God's favor was instantly shown during +Israel's passage through the valley of Arnon, where He wrought for +Israel miracles as great as those of yore at the passage through the +Red Sea. This valley was formed by two lofty mountains that lay +so close together that people upon the two summits of them could +converse with one another. But in passing from one mountain to +the other, one had to cover a distance of seven miles, having first +to descend into the valley, and then again to ascend the other +mountain. The Amorits, knowing that Israel should now have to +pass through the valley, assembled in innumerable multitudes, and +a part of them hid in the caves, of which there were many on the +slopes of the mountain, while another part of them awaited Israel +in the valley below, hoping to attack and destroy them +unexpectedly from above and from below in their passage through +the valley. God, however, frustrated this plan, bringing it to pass +that Israel did not descend into the valley at all, but stayed above, +through the following miracle. For whereas the mountain on the +one side of the valley was full of caves, the other consisted entirely +of pointed rocks; and God moved this rocky mountain so close up +to the other, that the jutting rocks of the one entered into the caves +of the other, and all the Amorites that were concealed within them +were crushed. + +It was the rocky mountain that was moved, and not the other, for +this same rocky mountain was the beginning of the promised land, +and at the approach of Israel from the other mountain, which was +Moabite, the land leaped to meet them, for it awaited them most +longingly. + +An old proverb says: "If you give a piece of bread to a child, tell its +mother about it." God, likewise, wanted Israel to know the great +miracles He had accomplished for their sake, for they had no +inkling of the attack the heathens had planned to make upon them. +God therefore bade the well that had reappeared since their stay in +Beeroth to flow past the caves and wash out parts of the corpses in +great numbers. When Israel not turned to look upon the well, they +perceived it in the valley of the Arnon, shining like the moon, and +drawing corpses with it. Not until then did they discover the +miracles that had been wrought for them. Not only did the +mountains at first move together to let them pass, and then again +move apart, but God saved them from great peril. They now +intoned a song of praise to the well that revealed to them the great +miracle. [662] + +When, at the passage through the Red Sea, Israel wanted to intone +a song of praise, Moses did not let them do it alone, but first sang +to them the song they were to sing to the Lord. For then Israel was +young, and could only repeat what its teacher Moses sang before +them, but when the nation reached Arnon, it was fully grown, after +its forty years' march through the desert. Now the Israelites sang +their own song, saying: "O Lord of the world! It behooves Thee to +work miracles for us, whereas it is our duty to intone to Thee songs +of praise." Moses had no part in the song of praise to the well, for +the well had given occasion to his death in the desert, and no man +can be expected to sing about his executioner. As Moses wanted +have nothing to do with this song, God demanded that His own +name also be not mentioned in it, acting in this instances like the +king who was invited to a prince's table, but refused the invitation +when he learned that his friend was not to be present at the feast. +[663] The song to the well was as follows: "This is the well that +the Patriarchs of the world, Abraham, Isaac, and Jacob, have +digged, the princes olden times have searched, the heads of the +people, the lawgivers of Israel, Moses and Aaron, have made its +water to run with their staves. In the desert Israel received it as a +gift, and after they had received it, it followed Israel upon all their +wanderings, to lofty mountains and deep valleys. Not until they +came to the boundary of Moab did it disappear, because Israel did +not observe the words of the Torah." [664] + +Israel sang a song to the well alone, and not to manna, because +they had on several occasions railed against the heavenly food, and +therefore God said: "I do not wish ye to find fault with manna, nor +yet to have ye praise it now," and He would not permit them to +sing a song of praise to manna. [665] + + SIHON, THE KING OF THE AMORITES + +The crushing of those concealed in the caves of the mountain at +Arnon was only the beginning of the miracles God wrought for +Israel during their conquest of the land. It was at Arnon, too, that +Sihon, the king of the Amorites, and his people who, hardly a +month after Aaron's death, rushed upon Israel, were completely +destroyed by them. [666] This Amorite king, and likewise Og, the +king of Basham, were sons of Ahiah, whose father Shemhazai was +one of the fallen angels. [667] In accordance with his celestial +origin Sihon was a giant who none could withstand, for he was of +enormous stature, taller than any tower in all the world, his +thigh-bone alone measuring eighteen cubits, according to the big +cubit of that time. [668] In spite of his huge size he was also fleet +of foot, wherefore he was called Sihon, "foal," to indicate the +celerity with which he moved, for his true name was Arad. [669] + +Moses was sorely afraid of waging war against this giant, but God +put Sihon's and Og's guardian angels in chains, and then said to +Moses: "Behold, I have begun to deliver up Sihon and his land +before thee: begin to possess, that thou mayest inherit his land." +For indeed after the angels of Sihon and his people had fallen, +Moses had nothing more to fear, for his enemies were thus +delivered into his hands. [670] God assured Moses that "He would +begin to put the dread of him and the fear of him upon the peoples +that are under the whole heaven," by bidding the sun to stand still +during his war against Sihon, that all the world might see that God +battled for Moses. [671] + +Moses now asked if he might before waging war send ambassadors +to Sihon to request him to permit Israel to pass through the land. +God replied: "How now! I commanded thee, 'Rise up, contend with +him in battle, begin to possess his land!' and thou wantest to send +him messengers of peace?" Moses, however, replied: "I desire only +to follow Thy example when Thou didst wish to lead Israel out of +Egypt, and yet didst send me to Pharaoh with the message to let +Israel, Thy people, pass out, even though Thou couldst have +consumed all of Egypt with one flash of lightning. When Thou +didst reveal the Torah, too, Thou didst offer it to the heathen +nations for acceptance before giving it to Israel." God saw the +justice of Moses' words, and commanded him never in the future +to declare war upon a city before previously urging the people to +surrender in peace. [672] + +Moses hereupon sent a missive to Sihon in which he requested him +to permit Israel to pass through the land, promising him that he +would see to it that the people should go along by the king's +highway, so that he need have no cause to fear any deeds of +violence upon married women, or seductions of girls. [673] "We +shall even," continued Moses, "pay for the water that is otherwise +given freely, and likewise [674] buy food-stuffs from thee at good +prices." [675] This letter to Sihon contained at its close, +notwithstanding, the communication that the Israelites would bring +war upon Sihon in case he did not permit them to pass through. +Moses' assumption, however, that Sihon should permit Israel to +pass through sounded in Sihon's ears like a summons to the keeper +of a vineyard to permit one to harvest it. Sihon's answer therefore +was as follows: "I and my brother Og receive tribute from all the +other Canaanite kings to keep off their enemies from access to the +land, and now you ask me to give you free access to Canaan!" + +War between Sihon and Moses ensued, and ended in a brilliant +victory for Israel. [676] Sihon and his son, who equaled him in +heroic strength, found their death in this fray. [677] God had so +brought it to pass that Israel had no need of laboriously waging +war upon one city after another in Sihon's land, He had brought all +the hosts of this Amorite king together into Heshbon. When this +city therefore and the hosts within it were destroyed, all the rest of +Sihon's land lay open before them. Israel's victory was all the more +marvelous, because Heshbon was an exceptionally well fortified +city, so that, had gnats been its inhabitants, it could not have been +captured by mortal means, much less so when manned by the hero +Sihon and his heroic warriors. [678] This victory was made +possible only by the fact that God visited them with convulsions so +terrible that they rolled up and writhed in pain, unable to stand in +the battle lines, so that Israel could cut them down while they were +half dead from convulsive pains. [679] God also drew masks over +their faces, so that they could not see plainly, and taking one +another for Israelites, slew their own people. [680] + +With the fall of Heshbon Israel came into possession of all the land +of Sihon, with the exception of Jazer, and Moses therefore sent +spies to that city. The men whom he sent there, Caleb and +Phinehas, were not only capable warriors, but also pious men. +They said: "Moses once sent spies who brought great misfortune +upon all their generations, we will attack this city, trusting in God, +and we are sure we shall not perish, because Moses has prayed for +our welfare." They thereupon attacked Jazer, conquered it, and +when upon the day after Moses had sent them out they returned to +him, they informed him that they had conquered Jazer and slain its +inhabitants. [681] + + THE GIANT OG + +The war with Sihon took place in the month of Elul. In the +following month of Tishri they rested on account of the holy days, +but immediately after these they set out to battle against Og. [682] +This king did not hasten to his brother's aid, although he was only +one day's distance from him, for he felt sure Sihon could conquer +Israel without his assistance. [683] He erred in this, however, as in +some other matters. In the war of the four kings against the five, it +was Og who had brought to Abraham news of his nephew Lot's +bondage, assuming that Abraham would surely hasten to his +kinsman's aid, be killed in battle, and thus enable Og to get +possession of the beautiful Sarah. God, however, leaves no man +unrewarded or unpunished. To reward him for hastening with +quick steps to advise Abraham of Lot's captivity, God granted him +life for five hundred years, but he was eventually killed because it +was only a wicked motive that had induced him to perform this +service for Abraham. He did not, as he had hoped, gain Sarah, but +was slain by her descendant Moses. [684] + +The battle against Og took place in Edrei, the outskirts of which +Israel reached toward nightfall. On the following morning, +however, barely at gray dawn, Moses arose and prepared to attack +the city, but looking toward the city wall, he cried in amazement, +"Behold, in the night they have built up a new wall about the city!" +Moses did not see clearly in the misty morning, for there was no +wall, but only the giant Og who sat upon the wall with his feet +touching the ground below. [685] Considering Og's enormous +stature, Moses' mistake was pardonable, for as a grave-digger of +later times related, Og's thigh-bone alone measured more than +three parasangs. "Once," so records Abba Saul, "I hunted a stag +which fled into the thigh bone of a dead man. I pursued it and ran +along three parasangs of the thigh-bone, yet had not reached its +end." This thigh-bone, as was later established, was Og's. [686] + +This giant never in all his days made use of a wooden chair or bed, +as these would have broken down beneath his weight, but sat upon +iron chairs and lay upon iron beds. He was not only of gigantic +build and strength, but of a breadth also that was completely out of +proportion even with his height, for his breadth was one half his +height, whereas the normal proportion of breadth to height is as +one to three. [687] In his youth Og had been a slave to Abraham, +who had received him as a gift from Nimrod, for Og is none other +than Eliezer, Abraham's steward. One day, when Abraham rebuked +him and shouted at him, Eliezer was so frightened that one of his +teeth fell out, and Abraham fashioned out of it a bed in which he +always slept. Og daily devoured a thousand oxen or an equal +number of other animals, and drank correspondingly, requiring +daily not less than a thousand measures of liquids. [688] He +remained in Abraham's service until Isaac's marriage, when +Abraham gave him his freedom as a reward for having undertaken +the labor of wooing Rebekah for his son, and of fetching her to his +house. God also rewarded him in this world, that this wicked wight +might not lay claim to a reward in the world to come. He therefore +made a king of him. [689] During his reign he founded sixty cities, +that he surrounded with high walls, the lowest of which was not +less than sixty miles in height. [690] + +Moses now feared to wage war against Og, not only on account of +his giant strength and huge size, which Moses had now witnessed +with his own eyes, but he also thought: "I am only one hundred and +twenty years old, whereas he is more than five hundred. Surely he +could never have attained so great an age, had he not performed +meritorious deeds." [691] Moses also remembered that Og was the +only giant that had escaped the hand of Amraphel, and he +perceived in this a token of God's special favor toward Og. [692] +Moses feared, moreover, that Israel in the recent war against Sihon +might have committed sins, so that God would not now stand by +them. "The pious are always afraid of the consequences of sin, and +therefore do not rely upon the assurances God had made to them;" +hence Moses now feared to advance upon Og even though God +had promised him aid against his enemies. [693] God, however, +said to him: "What is thy hand, [694] his destruction has been +decreed since the moment when he looked with evil eyes upon +Jacob and his family when they arrived in Egypt." For even then +God had said to him: "O thou wicked knave, why dost thou look +upon them with all evil eye? Verily, thine eye shall burst, for thou +shalt fall into their hands." [695] + +Og met his death in the following fashion. When he discovered +that Israel's camp was three parasangs in circumference, he said: "I +shall now tear up a mountain of three parasangs, and cast it upon +Israel's camp, and crush them." He did as he had planned, pulled +up a mountain of three parasangs, laid it upon his head, and came +marching in the direction of the Israelite camp, to hurl it upon +them. But what did God do? He caused ants to perforate the +mountain, so that is slipped from Og's head down upon his neck, +and when he attempted to shake it off, he teeth pushed out and +extended to left and right, and did not let the mountain pass, so +that he now stood there with the mountain, unable to throw it from +him. When Moses saw this, he took an axe twelve cubits long, +leaped ten cubits into the air, and dealt a blow to Og's ankle, which +caused the giant's death. [696] + +This was the end of the last of the giants, who was not only last in +time, but also in significance, for despite his height and strength, +he was the most insignificant of the giants who perished in the +flood. [697] + +With Og's death all his lands fell to the lot of the Israelites without +another sword's stroke, for God has so ordained it that al of Og's +warriors were with him at his encounter with Israel, and after +Israel had conquered these, only women and children remained in +all the land. Had Israel been obliged to advance upon every city +individually, they would never have finished, on account of the +number of the cities and the strength of the hosts of the Amorites. +[698] + +Not alone Sihon and Og, the kings of the Amorites, were such +giants and heroes, but all the Amorites. When Hadrian conquered +Jerusalem, he boasted of his victory, whereupon Rabba Johanan, +the son of Zakkai, said to hi: "Boast not of thy victory over +Jerusalem, for, had not God conquered it for thee, thou shouldst +never have gained it." He thereupon led Hadrian to a cave where +he showed him the corpses of the Amorites, each of which was +eighteen cubits, and said: "When we were worthy of victory, these +fell into our hands, but now, on account of our sins, dost thou rule +over us." [699] + +The victory over Sihon and his hosts was as great as that over +Pharaoh and his hosts, and so was the victory over Og and his +hosts. Each of these victories was as important as that over the +thirty-one kings that Joshua later captured, and it would well have +behooved Israel to sing songs of praise to their Lord as after +Pharaoh's destruction. David later made good this omission, for he +intoned a song of praise in gratitude for the victory God had lent to +Israel over Sihon and Og. [700] + +Without direct assistance from God these victories would not have +been possible, but He sent hornets upon them, and their destruction +was irrevocable. Two hornets pursued ever Amorite; one bit one +eye, the second the other eye, and the poison of these little +creatures consumed those bitten by them. [701] These hornets +remained on the east side of the Jordan, and did not pursue Israel's +march to the regions west of the Jordan, nevertheless they wrought +great havoc among the Canaanites of the region west of the Jordan. +The hornets stood on the eastern bank of the Jordan, and spat their +venom across to the opposite bank, so that the Canaanites that +were hit became blind and were disarmed. [702] + +When God promised Moses to send an angel to Israel, he declined +the offer with the words: "If Thy presence go not with me, carry us +not up hence," whereupon God replied: "Thou complainest +because I desire to send only an angel to assist thee to conquer the +land. As truly as thou livest, I shall now send thee not even an +angel, but a hornet to destroy the enemies of Israel. It is, however, +for thy sake alone that I deliver the enemy into Israel's hands, and +not as if Israel deserved it through their own good deeds." [703] + +Og's bed, fashioned out of ivory, that measured nine arms' length, +taking the giant's arm as a standard, [704] Og had preserved in the +Ammonite city Rabbah, for he knew that Israel would penetrate +neither to the land of the Ammonites nor of the Moabites, because +God had prohibited them from coming too close to Lot's +descendants. [705] He likewise forbade them to wage war with the +Edomites; in this way Esau, a son kind to his father Isaac, was +rewarded by not having his descendants, the Edomites, molested +by Israel. God said to Israel: "In this world ye shall have no sway +over the mountain Seir, Edom's realm, but in the future world, +when ye shall be released, then shall ye obtain possession of it. +Until then, however, beware of the sons of Esau, even when they +fear ye, much more so when ye shall dwell scattered among them." +[706] + + MOSES' SPEECH OF ADMONITION + +As Abraham before his death spoke to his son Isaac, he to his son +Jacob, and Jacob in turn to his sons, words admonishing them to +walk in the ways of the Lord, so Moses also did not depart from +this world without previously calling Israel to account for their +sins, and admonishing them to observe the commandments of the +Lord. Moses' speech of admonition had a greater effect than the +revelation of the Decalogue upon Mount Sinai, for whereas Israel, +shortly after they had said on Sinai, "We shall do according as we +have heard," transgressed by worshipping the Golden Calf, Moses' +words of admonition had left a powerful impression upon them, +and he restored them to God and the Torah. God therefore said, +"As a reward to thee because thy words of exhortation have +brought Israel to follow Me, I shall designate these words as thine, +even though thou didst speak them only in execution of My +command." + +Moses did not, however, make his speech of exhortation to the +people until after the victory of Sihon and Og, for Moses thought: +"Were I to have called them to account before these victories, they +would have answered, 'He is trying to recall to us our sins because +he is unable to lead us into the promised land against Sihon and +Og, and he is seeking our sins as an excuse.'" But after Moses had +proven what he could do, he could safely venture to recall to the +people their sins. [707] He now assembled all classes of Israel, the +nobles as well as the common people, saying to them: "I will now +give you a severe rebuke for your sins, and if any one have +something to offer as an excuse, let him now advance it." In this +way he shut off the possibility of their saying later on, "Had we +heard the words of the son of Amram, we should have answered +each word fourfold and fivefold." + +Moses now recounted the ten temptations with which they tempted +God: how at the Red Sea they had repented having followed Him, +and had even turned back three stations on the way to Egypt; how +even after the miracle that clove the Red sea for them, they had so +little faith in God as to say, "Just as at this spot we passed +unharmed through the Red Sea, so also did the Egyptians in +another part of it." At Marah and at Rephidim they tried God on +account of the dearth of water, and as they twice rebelled against +God on account of water, so also did they on account of manna. +They infringed upon the two laws God had given them in regard to +manna, storing it from one day to the next, and going to gather it +on the Sabbath, although God had strictly forbidden both. On +account of their lust for flesh also they twice transgressed, +murmuring for flesh at the same time as they received manna, +although manna completely satisfied their needs; and after God +had granted their wish and had sent them quails, they remains +content for a short time only, and then again demanded quails, +until God granted them that wish also. "But the worst of all," +Moses told them, "was the worship of the Golden Calf. And not +only that, but again in Paran, misled by the spies, ye transgressed +in desiring to make an idol, and under its guidance to return to +Egypt." + +Moses then pointed out to them that it was owing to their sin that +they had strayed about in the desert for forty years, for otherwise +God would have brought them to Palestine on the same day as He +had led them out of Egypt. He not only reproached Israel with the +sins they had committed against God, but also with the evil they +had worked Moses himself, mentioning how they had thrown their +infants into his lap, saying, "What food hast thou for these?" [708] +On this occasion it was evident how good and pious a nation was +that before Moses, for all the sins he enumerated to them had been +committed not by them, but by their fathers, all of whom had in +the meantime died, yet they were silent, and made no answer to +this severe reprimand their leader gave them. [709] Moses did not, +however, merely admonish the people to walk in the ways of the +Lord, but he said to Israel: "I am near to death, Whosoever hath +learned from me a verse, a chapter, or a law, let him come to me +and learn it anew," whereupon he repeated all the Torah, [710] and +that, too, in the seventy languages of the world, that not Israel +alone but all the heathen peoples, too, might hear the teachings of +God. [711] + + BALAK, KING OF MOAB + +"God allows nothing to stay unrewarded, not even a respectable +word remains without its reward." The older of Lot's two daughters +had called her son that was conceived in guilt, Moab, "by the +father," whereas the younger, for the sake of decency, called her +son Ammon, "son of my people," and she was rewarded for her +sense of propriety. For when Moses wanted to overrun the +descendants of Lot with war, God said to him: "My plans differ +from thine. Two doves shall spring from this nation, the Moabite +Ruth and the Ammonite Naomi, and for this reason must these two +nations be spared." + +The treatment God bade Israel accord to these two nations was not, +however, uniform. In regard to Moab, God said, "Vex not Moab, +neither contend with them in battle," which portended that Israel +was not to wage war against the Moabites, but that they might rob +them or reduce them to servitude. In regard to the sons of Ammon, +on the other hand, God forbade Israel to show these descendants of +Lot's younger daughter even the slightest sign of hostility, or in any +way to alarm them, so that Israel did not even show themselves in +battle array to the Ammonites. [712] + +Israel's hostile, though not warlike, attitude toward Moab inspired +these people and their kings with great fear, so much so that they +seemed to be strangers in their own land, fearing as they did that +they should have to fare like the Egyptians; for the Israelites had +come to Egypt as strangers, but had in time possessed themselves +of the land so that the Egyptians had to rent their dwelling-places +from them. Their fear was still further increased by their belief that +Israel would pay no attention to God's command to them not to +wage war against Lot's descendants. This assumption of theirs was +based on the fact the Israel had taken possession of the kingdoms +of Sihon and Og, even though these had originally been part of +Ammon's and Moab's possessions. [713] Heshbon, Sihon's capital +city, had formerly belonged to Moab; but the Amorites, thanks to +Balaam and his father Beor's support, had taken from Moab these +and some other regions. The Amorites had hired these two +sorcerers to curse Moab, with the result that the Moabites were +miserably defeated in the war against Sihon. "Woe to thee, Moab! +Thou art undone, O people of Chemosh!" These and similar +utterances were the ominous words that Balaam and his father +employed against Moab. [714] Chemosh was a black stone in the +form of a woman, that the Moabites worshipped as their god. [715] + +As part of Moab passed into Sihon's possession so did a part of +Ammon fall into Og's hands, and because Israel had appropriated +these land, the Moabites feared they would filch from them all +their land. In great alarm they therefore gathered together in their +fastnesses, in which they knew themselves to be safe from Israel's +attacks. [716] Their fear was in reality quite without foundation, +for Israel never dreamed of transgressing God's command by +waging war upon Lot's descendants. They might without +compunction keep the former provinces of Moab and Ammon +because they took them not from these, but from Sihon and Og, +who had captured them. [717] + +At this time the king of Moab was Balak, who was formerly a +vassal of Sihon, and in that capacity was known as Zur. After +Sihon's death he was chosen king, though he was not worthy of a +rank so high. Favored by fortune, he received royal dignity, a +position that his father had never filled. [718] Balak was a fitting +name for this king, for he set about destroying the people of Israel, +wherefore he was also called the son of Zippor, because he flew as +swiftly as a bird to curse Israel. [719] Balak was a great magician, +who employed for his sorcery the following instrument. He +constructed a bird with its feet, trunk, and head of gold, its mouth +of silver, and its wings of bronze, and for a tongue he supplied it +with the tongue of the bird Yadu'a. This bird was now placed by a +window where the sun shone by day and the moon by night, and +there it remained for seven days, throughout which burnt offerings +were offered before it, and ceremonies performed. At the end of +this week, the bird's tongue would begin to move, and if pricked by +a golden needle, would divulge great secrets. It was this bird that +had imparted to Balak all his occult lore. One day, however, a +flame that suddenly leaped up burned the wings of this bird, which +greatly alarmed Balak, for he thought that Israel's proximity had +destroyed his instrument of sorcery. [720] + +The Moabites now perceiving that Israel conquered their enemies +by supernatural means said, "Their leader had been bred in Midian, +let us therefore inquire of the Midianites about his characteristics." +When the elders of Midian were consulted, they replied, "His +strength abides in his mouth." "Then," said the Moabites, "we shall +oppose to him a man whose strength lies in his mouth as well," and +the determined to call upon Balaam's support. The union of Moab +and Midian establishes the truth of the proverb: "Weasel and Cat +had a feast of rejoicing over the flesh of the unfortunate Dog." For +there had always been irreconcilable enmity between Moab and +Midian, but they united to bring ruin upon Israel, just as Weasel +and Cat had united to put an end to their common enemy Dog. +[721] + + BALAAM, THE HEATHEN PROPHET + +The man whom the Moabites and Midianites believed to be Moses' +peer was none other than Laban, Israel's arch-enemy, who in olden +days had wanted to root out entirely Jacob and all his family, [722] +and who had later on incited Pharaoh and Amalek against the +people of Israel to bring about their destruction. [723] Hence, too, +the name Balaam, "Devourer of Nations," for he was determined to +devour the nation of Israel. [724] Just at this time Balaam was at +the zenith of his power, for his curse had brought upon the +Moabites their defeat at the hands of Sihon, and his prophecy that +his compatriot Balak should wear the royal crown had just been +fulfilled, so that all the kings sent ambassadors to seek advice from +him. He had gradually developed from an interpreter of dreams to +a sorcerer, and had not attained the still greater dignity of prophet, +thus even surpassing his father, who had indeed been prophet too, +but not so notable a one as his son. [725] + +God would permit the heathens to have no ground for exculpation, +for saying in the future world, "Thou hadst kept us far from Thee." +To them, as well as to Israel, he gave kings, sages, and prophets; +but whereas the former showed themselves worthy of their high +trust, the latter proved themselves unworthy of it. Both Solomon +and Nebuchadnezzar were rulers over all the world: the former +built the Temple and composed many hymns and prayers, the latter +destroyed the Temple and cursed and blasphemed the Lord, saying, +"I will ascend above the heights of the clouds; I will be like the +Most High." Both David and Haman received great treasures from +God, but the former employed them to secure a site for God's +sanctuary, whereas the latter with his tried to destroy the whole +nation. Moses was Israel's prophet, and Balaam was prophet of the +heathens: but how great a contrast between these two! Moses +exhorted his people to keep from sin, whereas Balaam counseled +the nations to give up their moral course of life and to become +addicted to lewdness. Balaam was also different from the Israelite +prophet in his cruelty. They had such pity for the nations that +misfortune among the heathens caused them suffering and sorrow, +whereas Balaam was so cruel that he wanted to destroy an entire +nation without any cause. + +Balaam's course of life and his actions show convincingly why +God withdrew from the heathen the gift of prophecy. [726] For +Balaam was the last of the heathen prophets. Shem had been the +first whom God had commissioned to communicate His words to +the heathens. This was after the flood, when God said to Shem: +'Shem, had My Torah existed among the previous ten generations, +I suppose I should not have destroyed the world by the flood. Go +now, announce to the nations of the earth My revelations, ask them +if they will not accept My Torah." Throughout four hundred years +did Shem go about as a prophet, but the nations of the earth did not +heed him. The prophets that labored after him among the heathens +were Job and his four friends, Eliphaz, Zophar, Bildad, and Elihu, +as well as Balaam, all of whom were descendants of Nahor, +Abraham's brother, from his union with Milcah. In order that the +heathens might not say, "Had we had a prophet like Moses, we +should have received the Torah," God gave them Balaam as a +prophet, who in no way was inferior to Moses either in wisdom or +in the gift of prophecy. Moses was indeed the greatest prophet +among the Israelites, but Balaam was his peer among the heathens. +But although Moses excelled the heathen prophet in that God +called him without any previous preparation, whereas the other +could obtain Divine revelations only through sacrifices, still +Balaam had one advantage over the Israelite prophet. Moses had to +pray to God "to shew him His ways," whereas Balaam was the man +who could declare of himself that he "knew the knowledge of the +Most High." But because, in spite of his high prophetic dignity, +Balaam had never done anything good or kind, but through his evil +tongue had almost destroyed all the world, God vowed a vow to +His people that He would never exchange them for any other +people or nation, and that He would never permit them to dwell in +any land other than Palestine. [727] + + BALAK'S MESSENGERS TO BALAAM + +Balak now sent messengers to Balaam with the following message: +"Think not that I ask thy help against Israel exclusively in my own +interests, and that thou canst expect from me alone honor and +rewards for thy service, but rest assured that all nations will then +honor thee, that Canaanites as well as Egyptians will cast +themselves at thy feet when thou shalt have destroyed Israel. This +people that hath gone out of Egypt hath covered with earth Sihon +and Og, the eyes that guarded the whole land, and now they are +about to destroy us as well. They are not, indeed, greater heroes +than we, nor are their host more numerous than ours, but they +conquer as soon as they open their lips in prayer, and that we +cannot do. Try now to see if I may not gradually become their +master, so that I may at least lead a certain per cent of them to +destruction, be it only a twenty-fourth part of them." + +Balak himself was even a greater magician and soothsayer than +Balaam, but he lacked the gift of properly grasping prophetic +observations. He knew through his sorcery that he was to be the +cause of the death of twenty-four thousand Israelites, but he did +not know in what way Israel was to suffer so great a loss, hence he +requested Balaam to curse Israel, hoping by this curse to be able to +restrain Israel from entering the Holy Land. + +Balak's messengers to Balaam consisted of the elders of Moab and +Midian. The latter were themselves great magicians, and by their +art established the truth, that should Balaam obey Balak's +summons, their mission against Israel would be successful, but +should he hesitate even for a moment to follow them, nothing was +to be expected from him. When they now reached Balaam and he +bade them stay over night to await his answer, the elders of Midian +instantly returned, for they knew that they had now nothing to +expect from him. [728] They said: "Is there such a father as hates +his son? God is the father of Israel, He loves them. Shall He now, +owing to a curse from Balaam turn His love into hatred?" [729] +Indeed, had the matter depended on Balaam's wishes, he would +doubtless instantly have acquiesced and followed Balak's +summons, for he hated Israel more than Balak, and was much +pleased with the commission of the Moabite king. The elders that +Balak had sent had besides in their possession all needful +instruments of magic, so that Balaam might have no excuse for not +instantly following them, but Balaam had, of course, to bide his +time and first find out if God would permit him to go to Balak, +hence he bade the Moabite messengers stay over night, because +God never appears to heathen prophets save at night. As Balaam +expected, God appeared by night and asked Balaam, "Who are +these people with thee?" + +Balaam was one of the three men whom God put to the test and +who miserably failed to pass it. When God appeared to Cain and +asked, "Where is Abel thy brother?" he tried to deceive God. He +should have replied, "Lord of the world! What is hidden and what +is open, both alike are known to Thee. Why then dost Thou inquire +after my brother?" But instead of this he replied, "I know not. Am I +my brother's keeper?" God therefore said to him: "Thou hast +spoken thin own sentence. The voice of thy brother's blood crieth +unto Me from the ground, and now cursed art thou." Hezekiah +acted like Cain when the messengers from the king of Babylon +came to him, and Isaiah the prophet asked him, "What said these +men? And from whence came they unto thee?" Hezekiah should +have answered, "Thou art a prophet of God, why dost thou ask +me?" But instead of giving this answer, he replied haughtily and +boastfully, "They are come from a far country unto me, even from +Babylon." On account of this haughty answer Isaiah announced to +the king this prophecy: "Behold, the days come, that all that is in +thine house shall be carried to Babylon; and of thy sons that shall +issue from thee, they shall be eunuchs in the palace of the king of +Babylon." + +The scoundrel Balaam, too, should have made answer to God's +question, "What men are these with thee?" by saying, "Lord of the +world! Everything lies open before Thee, and nothing is hidden +from Thee, why then dost Thou ask me?" But he, on the other +hand, made quite a different answer and started to boast, saying to +God: "Although Thou dost not distinguish me, and dost not spread +my fame over the world, still the kings seek me: Balak, the king of +Moab, hath sent to ask me to curse Israel." Then God said, +"Because thou speakest thus, thou shalt not curse the people," and +added, "O thou wicked rascal! I said of Israel, He that toucheth +them, toucheth the apple of My eye,' and yet thou wishest to touch +them and curse them! Therefore shall thine eye be blinded." [730] +Thus Balaam became blind of one eye, as he had already been +lame of one foot. [731] Balaam now perceiving that God did not +wish him to curse Israel said, "If it be so, then I shall bless them." +God: "They have not need of thy blessing, for they are blessed." +God said to Balaam as one says to a bee: "Neither thy honey nor +thy sting." + + BALAAM ACCEPTS BALAK'S INVITATION + +On the following morning Balaam gave the elders of Moab his +answer, saying that he would not follow Balak's call, but not +betraying to them the truth, that God hat forbidden him to curse +Israel. He said instead, "God said to me, 'Go not with these men, +for that would be beneath thy dignity, but await nobler +ambassadors.'" [732] Balaam's plan was to insult Balak, so that he +should send no further messengers to him, and no one might +discover that he could accomplish nothing beyond the word of +God. His expectations, however, were disappointed. The +ambassadors in their turn, not quite painstaking in their +representation of the truth, told their king that Balaam considered +it beneath his dignity to appear in their escort, making no mention +of God, but speaking as if the refusal came simply and exclusively +from Balaam. [733] + +Balak thereupon sent more honorable ambassadors to Balaam, +until he was at last obliged to admit that he could undertake +nothing against God's command. Even then, it is true, he did not +admit that his acceptance or refusal of Balak's invitation depended +entirely upon God, but declared that he could, if he wished, do as +he chose, but did not choose to transgress God's prohibition. In his +second embassy Balak promised Balaam more for his service than +he had offered him the first time. Balaam's answer was as follows: +"If Balak would give me his house full of silver and gold, I cannot +go beyond the word of the Lord my God." These words +characterize the man, who had three bad qualities: a jealous eye, a +haughty spirit, and a greedy soul. His jealousy was the reason why +he wanted to curse Israel, whom he envied for their good fortune; +in his haughtiness, he told the first messengers the falsehood that +God would not let him go with them because it would be beneath +his dignity; and his avarice was expressed in his answer to the +second embassy in which he not only surreptitiously mentioned +Balak's gold and silver, but spoke his mind by explaining to them +that their master could not adequately compensate him for his +service, saying, "If Balak were to hire hosts against Israel, his +success would still be doubtful, whereas he should be certain of +success if he hired me!" + +He did not, however, give even the second embassy a decisive +answer, but said to them also, "I cannot go beyond the word of the +Lord my God, to do less or more. Now therefore I pray you, tarry +ye also here this night, that I may know what the Lord will speak +unto me more." These words of his held unconscious prophecies: +"I cannot go beyond the word of the Lord," was as much as to say +that he could not put the blessings of God to Israel to naught. +"Tarry ye also here this night," contained the prophecy that this +second embassy would be as much disappointed as the first, for +although Balaam accompanied the second messengers, still he had +no power to curse Israel, but only to bless them. Finally, the words, +"What the Lord will speak unto me more," held a prediction that +God would bestow even more benedictions upon the Israelites +through him. + +"God permits man to go upon the way he chooses to go." When +God appeared to Balaam the first time he said to him, "Thou shalt +not go with them;" but when Balaam still did not relinquish his +desire to go to Balak, God would not interfere. Hence, at His +second appearance, God said to Balaam, "If the men be come to +call thee, rise up, go with them; but only the word which I speak +unto thee, that shalt thou do." [734] + +"Audacity prevails even before God." Balaam's steadfast insistence +upon his wish wrested from God his consent to Balaam's journey +to Moab. [735] He warned him of its consequences, saying to him: +"I take no pleasure in the destruction of sinners, but if thou are +bound to go to thy destruction, do so! Whosoever leads righteous +men astray upon an evil way, will fall into the ditch of his own +digging!" Balaam was misled by God's behavior toward him, and +thus plunged into destruction. When God first appeared to him and +asked him, "What men are these with thee?" this blasphemer +thought: "God know them not. It seems clear that there are times +when He is not aware of what goes on, and I shall now be able to +do with His children as I wish." Balaam was misled by God +because he had with his words seduced to unchastity people who +had up to his time lived in purity. [736] God's apparent change of +decision, that first prohibited him from going to Balak, and then +permitted him to do so, completely bewildered him, so that he +thought, "God at first said to me, 'Go thou not with them,' but the +second time He said, 'Go with them.' So too will He change His +words, 'Curse them not,' into 'Curse them.'" Just as Balaam was +confused by God, so too were the magicians that Balak had sent to +him. At the first visit these had through their magic lore +established that he would accept Balak's invitation, but God made +him decline it; at the second time, on the other hand, they +established that he would not accept the invitation, and God made +him obey their summons. [737] + +BALAAM'S ASS + +Balaam could hardly await the morning, rejoicing no less than +Balak's messengers at God's consent to his journey to Balak, and +still hoping that he might succeed in bringing disaster upon Israel. +In his haste to set out, he himself saddled his ass although he did +not lack servants, whereupon God said: "O thou villain, their +ancestor Abraham forestalled thee, for he too rose up early in the +morning and in person saddled his ass to lead Isaac to sacrifice in +fulfillment of the command that had reached him." [738] + +The ass that Balaam took with him had been created on the sixth +day of the creation. He had received it as a gift from Jacob, that he +might not give evil counsel to Pharaoh concerning Jacob's +children. It was upon his advice, nevertheless, that Pharaoh forced +the Israelites to make bricks. [739] He took his two sons, Jannes +and Jambres, [740] for it behooves a noble man always to have at +least two companions upon any journey that he undertakes. [741] + +Although God had now granted him permission to go on the +journey, still His wrath was kindled when he set out. God said, +"Behold, this man! He knows that I read each man's heart, and +knows also that he departeth only to curse Israel." [742] This +wickedness on his part had the result that even the Angel of Mercy +turned against him as an enemy, standing in his way. At first the +ass alone perceived the angel, and not Balaam, for God has so +arranged it that human beings may not perceive the angels that +surround them or else they would through terror lose their reason. +[743] The ass, on the other hand, instantly perceived the angel. He +at first stood in her way as she was in the middle of the road, so +that she could turn aside on both sides; then she perceived him +when the road narrowed, and she could turn to one side only; and +finally she reached a spot where there was no road at all to which +she could turn either on this side or on that. This was to teach +Balaam the following lesson: if he wished to curse Abraham's +children, he should have leeway on both sides, Ishmael's children +and Keturah's children; if he wanted to curse Isaac's children, one +side would still be open to him, Esau's children; but if he wanted +to curse Jacob's children, he should never bring it to pass, for they +are protected on both sides, on the one hand by Abraham and +Isaac, on the other by Jacob and Levi, while God watches over +them from above. "The wall on this side, and on that side," through +which place he had to pass, were furthermore to indicate to him +that he could not become master over Israel, who have in their +possession the tables of the law, "that were written on both their +sides." When the ass reached the wall that Jacob and Laban had +erected as a token that they "would never pass over it for harm," +she thrust her feet against it, to punish him for having broken his +agreement with Jacob. [744] + +Balaam, who had with blows attempted to make the ass walk +straight ahead, flew into a rage when she lay down altogether and +would not budge from the spot, so that he smote her all the more. +Then the Lord opened the mouth of the ass, and permitted her to +use speech, a gift that she had possessed ever since her creation, +but had not until then used. [745] She said, "What have I done unto +thee, that thou has smitten me these three times?" The first words +of the ass were so chosen as to call Balaam's attention to the +wickedness and uselessness of his undertaking against Israel; +"Three times" was to remind him that he wished to curse a nation +that "three times" in every year arranged pilgrimages to the Lord. +The ass's speech was altogether to serve as a warning to Balaam to +beware of his mouth, and not to curse Israel. The ass, through her +speaking, was to instruct him that the mouth and the tongue are in +God's hand. + +Balaam answered the ass in the language in which she had +addressed him, in Hebrew, which he did not, however, speak +fluently. He said, "Because thou hast mocked me: I would there +were a sword in mine hand, for now I had killed thee." The ass +thereupon replied, "Thou canst not kill me save with a sword in thy +hand; how then wilt thou destroy an entire nation with thy mouth!" +Balaam was silent, knowing no reply. [746] The ass did not only +make him ridiculous in the eyes of the elders of Moab that +accompanied him, but she also exposed him as a liar. For when the +ambassadors asked him why he had not chosen a horse rather than +an ass for his journey, he answered that his saddle horse was in the +pasture. Then the ass interrupted him, saying, "Am not I thine ass +upon which thou hast ridden all thy life long?" Balaam: "I use thee +as a beast of burden, but not for the saddle." The ass: "Nay, upon +me has thou ridden since thine earliest day, and thou hast always +treated me with as much affection as a man treats his wife." +Balaam had now to admit that the ass had spoken the truth. [747] + +Balak's princes were much amazed at this extraordinary miracle, +but the ass died the moment she had spoken what she had to say. +God did this for two reasons, firstly because He feared that the +heathens might worship this ass were she to stay alive; and +secondly because God wanted to spare Balaam the disgrace of +having people point to his ass and say, "This is she that worsted +Balaam." By this action it can be seen how highly God prizes the +honor or pious men, if He even sought to spare the honor of this +villain. It is out of consideration to mankind, also, that God has +closed the mouth of animals, for were they to speak, man could not +well use them for his service, since the ass, the most stupid of all +animals, when she spoke, confounded Balaam, the wisest of the +wise. + +BALAAM RUNS INTO HIS OWN DESTRUCTION + +While all this was going on, Balaam still did not perceive that +God's angel stood before him. God meant to show him that in His +hand is not only the tongue of man, but his eye as well, so that as +long as He chooses, man will fail to see what is directly before his +nose. But God suddenly permitted Balaam to see the angel with a +sword drawn in his hand, and Balaam fell flat on his face. [748] +For, being uncircumcised, Balaam might not listen to the words of +God or of an angel, standing erect; hence, upon perceiving the +angel, who instantly began to address him, Balaam cast himself +upon the ground. [749] The sword in the angel's hand did not +signify that he meant to strike Balaam, for a breath from his mouth +would have sufficed to kill myriads, but it was to point out the +following truth to Balaam: "The mouth was given to Jacob, but to +Esau and to the other nations, the sword. Thou are about to change +thy profession, and to go out against Israel with his own weapon, +and therefore shalt thou find death through the sword that is thy +own weapon." [750] + +The angel now said to Balaam: "If I have been commissioned to +demand restitution from thee for the injustice thou hast offered to +the ass, that can show neither meritorious deeds of her own nor of +her fathers, how much the more must I stand up as the avenger of +an entire nation, that have their own merits and can refer to the +merits of their fathers. But to return to the ass, why didst thou +smite her, that turned from the road only because she saw me and +was frightened?" Balaam was a shrewd sinner, for he knew that +Divine punishment could be averted only by penitence, and that +the angels have no power to touch a man who, after sinning, says, +"I have sinned." Hence he said to the angel, "I have sinned," but +added, "I did not set out until God said to me, 'Rise up, go with +them;' and now thou sayest to me, 'Return.' But this is the Lord's +way. Did He not also at first tell Abraham to sacrifice his son, and +then He caused an angel to call out to him, 'Lay not thine hand +upon the lad?' It is His custom first to give a command, and the +through an angel to recall it. So also did He indeed say to me, 'Go +with them;' but if it displeaseth thee, I shall turn back." [751] The +angel replied: "All that I have done was to thy advantage, but if +thou are bound to plunge into destruction, do so, go with these +people, but destruction is decreed for all of you. Think not, +however, that thou shalt do as thou wilt, for thou shalt have to say +what I desire thee to speak, and to restrain what I wish to remain +unuttered." + +In spite of the warnings he had received from God and the angel, +he was not to be restrained from taking this fatal step, but in his +hatred toward Israel still cherished the hope that he should succeed +in obtaining God's consent to curse Israel, and he continued his +journey in this happy expectation. [752] + +BALAAM WITH BALAK + +Whensoever God wished to humble an evil-doer, He at first exalts +him, to fill him with pride. So too He humbled Balaam after +exalting him, for at first Balak had sent princes of little distinction +to him, whereupon God said to him, "Thou shalt not go with +them." When, however, he sent many renowned princes to him, +God said to Balaam, "Go with them," but this journey brought him +nothing but humiliation and ruin, for he fared in accordance with +the proverb, "Pride goeth before destruction, and an haughty spirit +before a fall." God does this so that men might not say, "Whom +hath God destroyed? Surely not that insignificant person," hence +God exalts sinners before their fall. [753] + +When Balaam approached the Moabite boundaries, he sent +messengers to Balak to announce his arrival, and Balak went forth +to his country's border to meet him. Pointing to the boundary lines, +Balak said to Balaam: "These have been fixed since Noah's days, +that no nation might push into the realm of another, but Israel set +out to destroy the boundaries, as their attitude toward Sihon and +Og shows, into whose kingdoms they entered." [754] He then +greeted him with the words: "Did I not twice sent unto thee to call +thee? Wherefore camest not thou unto me? Am I not able indeed to +promote thee to honor?" Balak unconsciously uttered a prophecy, +for in truth Balaam went hence in disgrace and dishonor, and not +covered with glory, as he could not fulfil the other's wish to curse +Israel. [755] It should now have been Balaam's duty, had he really +desired to be of service to the king of Moab, to say to him, "Why +dost thou attempt to do what will bring thee misfortune, and +finally utter ruin?" But he spoke quite differently instead, +boastfully bragging with his gift of prophecy, pointing out that he +was the last prophet among the heathens. "And," continued he, "I, +the last prophet among the heathens, shall thus counsel thee. The +ancestor of that nation erected to God an altar upon which, thrice +annually, he offered up seven oxen and seven rams; do thou, then, +erect seven altars, and offer up on each seven oxens and seven +rams." God laughed when he heard this counsel, saying: "Every +beast of the forest is Mine, and the cattle upon a thousand hills. I +know all the fowls of the mountains: and the wild beasts of the +field are Mine. If I were hungry, I would not tell thee: for the world +is Mine, and the fullness thereof. Will I eat the flesh of bulls, or +drink the blood of goats?" [756] + +Balak led his guest from the border-line to the interior of the land, +taking pains to show him great multitudes of the people, having +bazaars erected for that purpose. Pointing to these multitudes, +among which there were also may children, Balak said, "Look +thou, how Israel plan to destroy these multitudes of people that +have done them no injury." + +Balak slew for Balaam's welcome one ox and one sheep, proving +the proverb, "The pious promise little and do much, the wicked +promise much and do little." Balak had sent word to Balaam, +saying, "I will promote thee unto very great honor;" yet when he +arrived, he offered him for food only one ox and one sheep. +Suppressing his rage, Balaam thought, "Is that all that he offers +me! He will have to pay for this to-morrow," for he instantly +determined to have him offer up many sacrifices on the following +day to punish him for having treated him in so niggardly a fashion. + +BALAAM'S SACRIFICES REFUSED + +On the following morning Balak took Balaam and brought him +upon into the high places of Baal. For Balak was even a greater +magician and soothsayer than Balaam, who allowed himself like a +blind man to be led by him. He led him to this spot because +through his magic lore he knew that Israel was to suffer a great +misfortune upon the heights of Baalpeor, and he thought it was to +be Balaam's curse that would effect this disaster upon them. The +relation of these two men to each other was like that between two +men, one of whom has a knife in his hand, but does not know what +part of the body to strike for slaughter, and the other knows the +part of the body, but has no knife. Balak knew the place where +disaster awaited Israel, but did not know how it was to be brought +about, whereas Balaam knew how evil is conjured up, but did not +know the places set for disaster, to which Balak had to lead him. +[757] Balaam's superiority over Balak and the other magicians lay +in this, that he could accurately determine the moment in which +God is wrathful, and it was for this reason that his curse was +always effective because he knew how to curse at the very instant +of God's anger. It is true that God is angry for one instant every +day, to wit, during the third hour of the day, when the kings with +crowns upon their head worship the sun, but this moment is of +infinitesimally short duration. Fully eighty-five thousand and +eighty-eight such moments make an hour, so that no mortal save +Balaam had ever been able to fix that moment, although this point +of time has its outward manifestations in nature, for while it lasts, +the cock's comb becomes absolutely white, without even the +smallest stripe of red. God's love for Israel, however, is so great +that during the time that Balaam prepared to curse Israel, He did +not wax angry at all, so that Balaam waited in vain for the moment +of wrath. [758] + +Balaam now tried to obtain God's consent for Israel's curse through +sacrifices, and hence bade Balak erect seven altars upon the high +place of Baal, corresponding to the seven altars that since Adam +had been erected by seven pious men, to wit: Adam, Abel, Noah, +Abraham, Isaac, Jacob, and Moses. When the altars had been +erected, he said to God: "Why didst Thou favor these people, if not +for the sacrificed that they offered Thee? Were it not better for +Thee to be adored by seventy nations than by one?" But the Holy +Spirit answered, "'Better is a dry morsel and quietness therewith, +than an house full of sacrifices and strife.' Dearer to Me is a dry +offering of meal than all these many flesh offerings by which thou +strivest to stir up strife between Me and Israel." + +Now was Balaam's fate decided, for by his conduct he put himself +into direct opposition to God, and hence his destruction was +decreed, [759] and from that moment the holy spirit of prophecy +left him and he was nothing more than a magician. For Israel's +sake, however, God granted him the honor of His revelation, but +He did so grudgingly, as one loathes to touch an unclean thing. +Hence He would not permit Balaam to come to Him, but rather +appeared to Balaam. God's different treatment of Balaam and of +Moses at the revelation is evident, for whereas the latter betook +himself to the sanctuary to hear God's words, the former received +God's revelation at any place whatsoever. It characterizes God's +attitude toward them. Two men once knocked at a magnate's door, +the one being a friend, who had a request to make, and the other a +leprous beggar. The magnate said, "Let my friend enter, but I shall +send the beggar's alms to the door, that he may not enter and +pollute my palace." God called Moses to Him, whereas He did not +desire Balaam to come to Him, but betook Himself there. [760] + +He found Balaam at the seven altars that he had erected, and said +to him, "What doest thou here?" whereupon Balaam answered, "I +have erected for Thee as many altars as the three fathers of Israel, +and I have offered upon them bullocks and rams." God, however, +said to him: "'Better is a dinner of herbs where love is, than a +stalled ox and hatred therewith.' Pleasanter to Me is the meal of +unleavened bread and herbs that the Israelites took in Egypt, than +the bullocks that thou offerest out of enmity. O thou knave, if I +wished for offerings, I should order Michael and Gabriel to bring +them to Me, thou are mistaken if thou believest that I should +accept offerings from the nations of the world, for I have vowed a +vow to accept such from Israel alone." [761] God thereupon +handed him over to an angel who entered and settled in his throat, +and would not permit Balaam to speak when he wanted to curse +Israel. [762] + +BALAAM EXTOLS ISRAEL + +Balaam now turned back to Balak, who awaited him with his +princes. He now wanted to begin to curse Israel, but his mouth, far +from being able to utter the words, was on the contrary compelled +to praise and bless Israel. [763] He said: "I found myself upon the +high places, in company with the Patriarchs, and thou, Balak, hast +cast me down from the heights; through thee did I lose the gift of +prophecy. Both of us are ungrateful men if we wish to undertake +evil against Israel, for, had it not been for their father Abraham, for +whose sake God saved Lot out of the ruin of the cities, there +should not be no Balak, for thou are one of Lot's descendants. And +had it not been for Jacob, I, Laban's descendant, should not now be +on earth, for no sons were born unto Laban until after Jacob had +come into his house. [764] Thou didst bring me out of Aram to +curse Israel, but it was this land that their father Abraham left, +laden with blessings, and it was this land also that their father +Jacob entered, laden with blessings. Shall now a curse come upon +them from this land? [765] How can I curse them if he that curseth +them bringeth a curse upon himself? Thou, moreover, wishest me +even to curse Jacob. Hadst thou urged me to curse a nation that +were only the descendants of Abraham or of Isaac, I might have +been able to do so; but to curse Jacob's descendants is as bad as if +a man were to come to a king and say to him, 'The crown that thou +wearest upon thy head is worthless.' Would such a man be +permitted to live? 'The Lord's portion is His people; Jacob is the lot +of His inheritance.' 'In Israel,' said the Lord, 'will I be glorified.' +How now should I curse them? How shall I curse whom God hath +not cursed? Even when they have been worthy of a curse, they +have not been cursed. When Jacob went in to receive the blessings, +he went in through craft and said to his father, 'I am Esau, thy +firstborn.' Doth not he deserve a curse out of whose mouth issueth +a lie? Yet, far from being cursed, he was even blessed. Ordinarily a +legion that stirs up sedition against their king is declared guilty by +death, but Israel had denied God, saying, 'These be thy gods, O +Israel.' Should they not then have been destroyed? God, however, +did not even at that moment withdraw from them His love, but left +to them the clouds of glory, manna, and the well, even after they +had adored the Calf. Howsoever often they sinned and God +threatened them with a curse, still He did not say that He would +bring it upon them, whereas in His promises of blessings He +always tells them that He Himself would send them upon Israel. +How shall I curse when God doth not curse! [766] + +"Israel is a nation of whom God thought even before the creation +of the world. It is the rock upon which the world is founded. For, +when God was considering the scheme of the creation, He thought, +'How can I create the world if the idolatrous generation of Enosh +and the generation of the flood will arouse My anger?' He was +about to desist from the creation of the world, when He saw before +Him Abraham's form, and He said, 'Now I have a rock upon which +I can build, one upon which I can found the world.' [767] How, +too, should I curse this nation that are protected and surrounded by +the merits of the Patriarchs and the wives of the Patriarchs as if by +lofty mountains and steep hills, so that if Israel sin, God forgives +them as soon as Moses prays to Him to be mindful of the +Patriarchs! [768] + +"I was in error when I believed Israel could be easily attacked, but +now I know that they have taken deep root in the earth, and cannot +be uprooted. God forgives them many sins out of consideration for +their having preserved the token of the Abrahamic covenant; and +as powerless as I am to curse them alone, just as powerless am I to +curse them together with another nation, for 'it is a people that +shall dwell alone, and shall not be reckoned among the nations.' +Israel is distinguished from all other nations by their custom, by +their food, by the token of the covenant upon their bodies, and by +the token upon their doorposts, wherefore God doth not judge +them at the same time with other nations, for He judges the latter +in the darkness of the night, but the former in bright daylight. +Israel is a separate people, alone they enjoy the blessings God +gives them, no other nation rejoices with Israel. So too in the +Messianic time Israel will quite alone rejoice in delights and +pleasures, whereas in the present world it may also partake of the +universal welfare of the nations. [769] + +"I am not able to accomplish anything against a nation that +zealously fulfils God's commandments, and that owes its existence +to the devotion with which the wives of the Patriarchs obeyed the +commandments of God. [770] 'Let me die the death of the +righteous, and let my last end be like his!'" Balaam in these words +spoke an unconscious prophecy, to wit, that he should be entitled +to participate in the fate of the righteous, to his share in the future +world, if he died the death of the righteous, a natural death, but not +otherwise. He died, however, a violent death, and thus lost his +share in the future world. [771] + +BALAAM'S HOPES DISAPPOINTED + +When Balak saw that Balaam, instead of cursing, praised and +exalted Israel, he led him to the top of Pisgah, hoping that he +might there succeed in cursing Israel. By means of his sorcery, +Balak had discovered that Pisgah was to be a place of misfortune +for Israel, hence he thought the Balaam would there utter his curse +against Israel. He was, however, mistaken; the disaster that there +awaited Israel was the death of their leader Moses, who died there, +and God refused to grant Balaam's wish on this spot also. + +God indeed appeared to Balaam, but what He said to him was: "Go +again unto Balak, and bless Israel." Balaam now did not wish to +return to Balak at all, to disappoint him a second time, but God +compelled him to return to Balak and communicate to him the +blessings of Israel. Balaam now turned back to Balak, whom he +found standing by his burnt offering. But whereas on the first +occasion the king had awaited Balaam, surrounded by all his +princes, Balaam now saw only a few notables surrounding Balak. +Most of the princes had deserted their king without awaiting +Balaam, for they expected nothing further from him after the first +disappointment he had caused them. Balak as well did not now +receive him as kindly, but mockingly asked, "What hath the Lord +spoken?" hinting in this way that Balaam was unable to say what +he wished, but only what God willed. + +Balaam replied to these scornful words of Balak: "Rise up, Balak. +Thou mayest not be seated when God's words are spoken. God is +not like a man of flesh and blood, that makes friends and disowns +them, as soon as he finds such as are better than they. God is not +so, for He doth not cancel the vow He had made to the Patriarchs, +for He promised to bestow Canaan upon their descendants, and He +fulfilleth His promise. He always fulfils what He hath promised to +Israel, but allows the evil with which He threatens them to be +unfulfilled as soon as they repent them of their sins. God sees not +their sins, but He seeth their good deeds. Thou, Balak, sayest to +me, 'Come, curse Jacob for me,' but a thief can enter a vineyard +that hath a keeper only if the keeper sleeps, but 'He that keepeth +Israel neither sleepeth nor slumbereth,' and how then can I enter +their vineyard? If, however, thou dost think that I cannot harm +Israel on account of Moses, who is their keeper, know then that his +successor will be as invincible as he, for through the sound of +trumpets he will overthrow the walls of Jericho. + +"Thou, Balak, furthermore sayest, 'A people hath gone forth out of +Egypt,' but they have not only gone forth, 'God brought them forth +out of Egypt,' [772] who combines in Himself the powers of the +angels and of the invisible demons. [773] Swift as the flight of a +bird doth fortune as well as misfortune come upon Israel; if they +sin, God suddenly plunges them down, but if they act well in the +sight of the Lord, God exalts them as quickly as a cloud. Thou, +Balak, hast repeatedly tried to discover in what spot thou shouldst +be able to work them woe, but they will have nothing to do with +sorceries, they baffle and put to naught the sorceries and +prophecies of other nations by their pious deeds. When they set +forth into battle, they practice no magic, but the high priest, clad in +the Urim and Tummin, consults God about the outcome of the +battle. There will even be a time when Israel will sit before the +Lord like a pupil before his master, and will receive the revelation +of the secrets of the Torah from him, so that even the angels will +consult Israel concerning the secrets revealed to them by God, for +the angels are not permitted to approach God as closely as the +Israelites in the Messianic time. + +"There is not indeed upon the earth a nation like Israel. The last +thing they do before going to sleep is to devote themselves to the +study of the Torah and the fulfillment of its laws, and this also is +their first occupation upon awakening. As soon as they arise, they +recite the Shema' and adore God, and not until after they have done +this, do they go about their business. If evil spirits come to attack +them, or if disaster threatens them, they worship their God, and as +soon as they utter the words, 'The Lord our God is one Lord,' the +harmful spirits become powerless against them and whisper after +them the words, 'Praised be the Name of the Glory of His +Kingdom, for ever and ever.' When at night they retire, they +against recite the Shema', whereupon the angels of the day pass on +the trust of guarding them to the angels of night, and when, upon +awakening they again worship their Lord, the angels of the night +again pass them on to be guarded by the angels of day." [774] + +When Balak for the second time saw that Balaam, instead of +cursing, blessed Israel, he brought him to the top of Peor, thinking +that peradventure it would please God to have him curse them +from thence. For by his sorcery Balak had discovered that a great +disaster was to fall upon Israel on the top of Peor, and thought that +this disaster might be their curse from Balaam. He was, however, +mistaken in this supposition, for the disaster in that spot was none +other than Israel's sin with the daughters of Moab, and God's +punishment for this. [775] + +CURSES TURNED TO BLESSINGS + +Balaam, on the other hand, made no further attempts to induce +God to curse Israel, but thought he might be able to bring +misfortune upon Israel by enumerating the sins they had +committed in the desert, and in this way to conjure up God's wrath +against them. But the desert had also been the place where Israel +had accepted the Torah, hence the mention of the desert called up +God's love instead of His wrath. [776] Balaam himself, when he let +his eyes wander over the camp of Israel, and perceived how their +tents were so pitched that no one might see what was going on in +the homes of the others, found himself compelled to burst into +praises of Israel; [777] and, under the inspiration of the prophetic +spirit, the curses he had intended to speak were changed in his +mouth into blessings, and he spoke of the extent and importance of +the kingdom of Israel. [778] But whereas Moses blessed his people +in a low, quiet voice, Balaam spoke his words of blessing in a very +loud voice, so that all the other nations might hear and out of envy +make war upon Israel. Balaam's blessings were therefore +accounted to him not as blessings, but as curses. God said: "I have +promised Abraham, 'And I will bless them that bless thee, and him +that curseth thee will I curse,' hence will I account Balaam's +blessings as curses." [779] And indeed all of Balaam's blessing +later turned to curses, except his blessing that houses of teaching +and of prayer should never be missing among Israel. [780] + +The words that Balaam announced were heard by all the +inhabitants of the earth, such power did God lend to his voice, for +He knew that at some future time there would be a man born of +woman who would pass himself for a god and would mislead all +the world. Hence God permitted all the world to hear Balaam's +words, that said: "God is not a man, and the man that passeth +himself for God lieth. But he that will mislead the world by +declaring that he will disappear for a time and then reappear will +promise what he can never fulfil. Woe then to that nation that will +lend ear to the man who will pass himself for God." [781] Balaam +furthermore announced the events that would come to pass at the +time of David's sovereignty; and also what will happen at the end +of days, in the time of Messiah, when Rome and all other nations +will be destroyed by Israel, excepting only the descendants of +Jethro, who will participate in Israel's joy and sorrows. [782] Yea, +the Kenites are to be the ones to announce to Israel the arrival of +the Messiah, and the sons of the Kenite Jonadab are to be the first +at the time of the Messiah to bring offerings at the Temple and to +announce to Jerusalem its deliverance. [783] This was Balaam's +last prophecy. After this, the prophetic spirit left Balaam, and God +in this way granted Moses' wish to reserve the gift of prophecy as a +special distinction to Israel. Balaam was the last prophet of the +nations. [784] + +BALAAM'S WICKED COUNSEL + +Although Balaam had not been able to fulfil Balak's wish and +curse Israel, still he did not leave him before giving him advice as +to how he might bring ruin to Israel, saying: "The God of this +people loathes unchastity; but they are very eager to possess linen +garments. Pitch tents, then, and at their entrances have old women +offer these articles for sale. Induce them in this way to enter the +interior of the tents where they will be surprised by young harlots, +who will seduce them to unchastity, so that God may punish them +for their sin." [785] + +"Throw the stick up in the air it will always return to its original +place." The Moabite nation that owes its existence to the illegal +relations of Lot with his daughter could not deny its origin, and +followed Balaam's counsel to tempt Israel to unchastity. They +pitched tents, filled them with pretty women, whom they provided +with valuable things, and had old women take up their posts at the +doors of the tents, whose task it was to lure the passing Israelites +into the interior. If an Israelite passed to buy something of the +Moabites, the old women at the entrance to the tent would thus +address him, "Dost thou not wish to buy linen garments that were +made in Bet-Shan?" Then they would show him a sample of the +goods, and name the price, and finally add, "Go within, and thou +wilt see wares still more beautiful." If he went within, he was +received by a young woman who was richly adorned and +perfumed, who would at first set for him a price much lower than +the value of the goods, and then invite him to do as if he were at +home, and to choose the article he liked best. While he sat there, +he was treated with wine, and the young woman invited him to +drink with the words: "Why do we love ye while you hate us? Are +we not all descendants of one man? Was not Terah our ancestor as +much as yours? If thou wilt not eat of our sacrifices or what we +have cooked, here are calves and fowl that thou mayest slaughter +in accordance with thy law." But as soon as the Israelite had +allowed himself to be persuaded to drink, he was absolutely in the +hands of the shameless woman. Intoxicated with wine, his passion +for the woman was soon kindled, but she agreed to satisfy his +desires only after he had first worshipped Peor, the god of the +Moabites. Now the worship of this idol consisted in nothing else +than the complete baring of the body, hence the Israelites, seeing +no evil in it, declared themselves willing to follow the summons of +the Moabite women; and in this way they were seduced both to +unchastity and to idolatry by the Moabite women. At first the men +were ashamed and committed this whoredom with the Moabite +women in secret, but they soon lost this feeling of shame and +betook themselves two by two to their lewd actions. [786] + +Israel's moral degeneration is to be partly explained by this, that +the place where they found themselves was apt to tempt them to +lewdness. For there are springs whose waters have various effects +upon those who partake of them. One kind of water strengthens, +another weakens; one makes beautiful, another makes ugly; one +makes chaste, another brings about lewdness. Now there was in +Shittim, where the Israelites then dwelt, the "Well of Lewdness," +out of which the inhabitants of Sodom had erstwhile fetched water, +but from which, since the destruction of the sinful cities, no one +had drunk, and for this reason the people had until then been +chaste. But Israel, as soon as they tasted of this water, gave up +their chaste manner of life. This disastrous spring will lose its +force only in the Messianic time when God will cause it to dry up. +[787] + +PHINEHAS, ZEALOUS FOR GOD + +When the people's shamelessness became more and more +widespread, God commanded Moses to appoint judges to punish +the sinners, and as it was difficult to discover these through the +agency of witnesses, God marked them by causing the cloud of +glory that lay spread over the camp of Israel to disappear from the +sinners. Those that were not covered by the cloud of glory were +thus clearly marked as sinners. [788] God appointed as judges and +executioners the seven myriads eight thousand six hundred officers +of the people, giving them the order that each of them execute two +sinners. [789] These carried out Moses' command and stoned the +sinners, whose corpses then hung upon the gallows for a few +minutes. This was the legal punishment, for these sinners had not +only committed whoredom with the women of Moab, but had +worshipped the Moabit idol Peor; and idolatry is punishable with +death by stoning. [790] + +While the judges administered their stern offices, the tribe of +Simeon approached their prince, Zimri, and said to him, "People +are being executed, and thou sittest still as if nothing were going +on." He thereupon took with him twenty-four thousand men, and +betook himself to Cozbi, Balak's daughter, and without considering +God or men, he requested her in the presence of many people to +yield herself to him, to satisfy his evil desires. Now Balak had +ordered his daughter Cozbi to employ her beauty only for the sake +of enticing Moses, thinking, "Whatever evil may be decreed by +God against Israel, Moses will be brought to naught, but if my +daughter should succeed in seducing him to sin, then all Israel will +be in my hand." Hence Cozbi said to Zimri: "My father ordered me +to be obedient to the wishes of Moses alone, and to none other; for +he is a king, and so is my father, and a king's daughter is fit for +none but a king." Zimri, however, replied: "I am a greater man the +Moses, for he is chief only of the third tribe of Israel, whereas I am +prince of the tribe of Simeon, the second of the Israelite tribes, and +if thou wilt, I will convince thee that I am a greater man than +Moses, for I will take thee to myself in his presence, without +paying attention to his prohibition." + +Zimri then seized Cozbi by the locks of her hair, and brought her +before Moses, whom he then addressed as follows: "Tell me, son +of Amram, is this woman permitted me, or is she forbidden me?" +Moses said, "She is forbidden to thee." Zimri answered: "Art thou +really the faithful expounder of the Torah, whose reliability God +praised with the words, 'He is faithful in all Mine house?' How +then canst thou assert that she is forbidden me, for then thy wife +would be forbidden to thee, for she is a Midianite like this woman, +and this one is a noble woman of a noble family, whereas thy wife +is the daughter of an idolatrous priest." At those words, Moses, +Eleazar, and the elders began to weep, for they knew not how to +make answer to Zimri's insolent words, nor what they could do to +restrain this sinner from the accomplishment of his sin. God said +to Moses: "Where is thy wisdom? Thou didst need to utter only +one word, and Korah and all his company were swallowed by the +earth. Canst thou now do nothing better than to weep?" The Holy +Spirit exclaimed at Moses' perplexity and silence, "The +stouthearted are spoiled, they have slept their sleep." [791] + +God, who calls the pious to strict account, punished Moses for the +lack of decision that he displayed on this occasion, by leaving his +burial-place unknown to mankind. [792] While Moses and other +pious men were irresolute and deliberated whether or not Zimri +deserved death, Phinehas said to Moses: "O my great-uncle, didst +thou not teach me, when thou didst return from Mount Sinai, that +is was the zealot's task for the sake of God's law to slay those who +commit unchastity with non-Jewish women?" Phinehas took the +liberty of pointing out the law to his teacher Moses who had +forgotten it, because, "when God's name is profaned, no man +should consider the respect due to a teacher," wherefore Phinehas +thought now only of establishing God's law, and in doing this it +was necessary to recall it to Moses' mind. Moses indeed did not +take it all amiss, but said to Phinehas, "Let the reader of the letter +be its bearer also," words by which he called upon Phinehas +himself to visit punishment upon the sinners. [793] + +Phinehas was now for a time in doubt whether he should dare to +punish the sinners, for it was to be expected that he would +eventually meet his death in this way, being one against two, Zimri +and his mistress Cozbi. When, however, the plague that God had +sent upon Israel on account of their sins spread more and more +rapidly, Phinehas determined to risk his life in trying to kill the +sinners. "For," said he to himself, "the horse goes willingly into +battle, and is ready to be slain only to be of service to its master. +How much more does it behoove me to expose myself to death in +order to sanctify God's name!" [794] He found himself all the more +impelled to act thus because he could not well leave the +punishment of the sinners to others. He said: "The tribe of Reuben +can effect nothing in this instance, because their grandsire Reuben +was himself suspected of an unchaste action; nothing is to be +expected from the tribe of Simeon, for it follows the sinful +example of its prince Zimri; the tribe of Judah cannot well be of +use in this matter, because their grandsire Judah committed +unchastity with his daughter-in-law Tamar; Moses himself is +doomed to impotence because his wife Zipporah is a Midianite +woman. Hence there remains nothing but for me to interpose." +[795] + +TWELVE MIRACLES + +Phinehas now, prepared at the risk of his own life to punish Zimri +for his sin, left the house of teaching where he had until now +debated the case of Zimri with Moses and all other pious men, and +had himself provided with a lance, having none with him because +no armed man may enter a house of teaching. That his weapon +might not betray him, he detached the upper iron part of the lance +and hid it in his bosom, and leaned upon the wooden shaft as if it +were a staff. [796] When he reached the house where Zimri and +Cozbi were giving extravagant play to their passions, the people +said to him, "Whence, Phinehas, and whither?" He replied, "Do ye +not know that the tribe of Levi is always to be found where the +tribe of Simeon is?" Then they permitted him to enter the house, +but said, "It seems that even the Pharisees now permit intercourse +with the heathen women." When Phinehas had entered, he drew +his lance, "and thrust both of them through, the man of Israel, and +the woman through her belly." [797] + +Phinehas's fear that these two might attack him was not realized, +for God performed no less than twelve miracles for Phinehas, +which not only made it impossible for the sinners to attack him, +but also showed the people that his action found favor in the sight +of the Lord. The first miracle was that an angel would not allow +the sinful couple to separate when Phinehas surprised them; the +second miracle was that the angel stopped their mouths so that +they could not cry out for help; the third miracle was that +Phinehas's lance struck the man's and the woman's pudenda; the +fourth miracle was that the upper, iron part of the lance extended, +so that Phinehas could at one thrust pierce the man as well as the +woman; the fifth miracle was that Phinehas's arm was sufficiently +strong to lift both upon the point of his lance; the sixth miracle +was that the wooden shaft of the lance sustained the weight of two +persons; the seventh miracle was that the two bodies remained +poised upon the lance and did not fall off; the eighth miracle was +that the angel turned the shameless pair around, so that all might +see that Phinehas had surprised them in flagranti; the ninth miracle +was that no blood flowed from them although they had been thrust +through, or else Phinehas would have been polluted; the tenth +miracle was that the shameless couple did not give up the ghost so +long as Phinehas bore them upon the point of his lance, as he +would otherwise have been polluted by their corpses; the eleventh +miracle was that the angel raised the doorposts of the room so that +Phinehas might pass through with the sinners upon the point of his +lance, and the twelfth miracle was that when the tribe of Simeon +prepared to avenge Prince Zimri's death upon Phinehas, the angel +sent a plague upon them, so that they were impotent against him. +[798] + +Phinehas was not, however, content with having punished the +sinners, but tried also to reconcile God with Israel. He threw the +two dead bodies upon the ground, saying to God, "Why, alas! Hast +Thou on account of the sins of these two slain twenty-four +thousand Israelites!" For this was the number that had been +snatched away by the plague that God had sent upon Israel for +their sins. The angels now wanted to plunge Phinehas into death +for his bold words, but God bade them desist, saying, "Leave him +in peace, he is a zealot, the son of a zealot, and an appeaser of +wrath, the son of an appeaser of wrath." [799] + +PHINEHAS REWARDED + +While God expressed His entire satisfaction with Phinehas's act, if +found many adversaries among Israel, who would scornfully call +after him, "Behold, this man, the grandson of one who fattened +calves to offer them up to an idol, daring to slay a prince among +Israel!" This spiteful remark referred to the fact that Phinehas was +descended on his mother's side not only from Joseph, but from +Jethro also who, before his conversion to Judaism, had been a +priest of idols. God therefore said to Moses, "Phinehas the son of +Eleazar, the son of Aaron the priest, hast turned My wrath away +from the children of Israel, hence I offer him My greeting of peace, +for it was he who, zealous for My sake, preserved the seed of +Abraham." The reason God designated Phinehas as the son of +Eleazar and the grandson of Aaron was that He wanted to stop the +mouths of Phinehas's detractors, who pretended that he was +nothing but a grandson of the heathen priest Jethro, ignoring the +fact that he was at the same time the grandson of Aaron, the high +priest before the Lord. [800] +God was not content with the greeting of peace, but bade Moses +tell Phinehas: "With thy mouth hast thou defended Israel, therefore +as thy priest's portion shalt thou receive the jawbone of animals; +with thy lance didst thou aim at the bellies of the shameless +couple, hence shalt thou receive the bellies of the animals; and as +with thy arm thou didst labor to slay the sinners, so for thy portion +shalt thou receive the shoulder of the animals. As, moreover, thou +didst strive to make peace among mankind, so shalt thou bestow +the priestly blessing upon My children, and bless them with +peace." [801] As a reward for his pious deed Phinehas was +appointed by God as a priest with all the rights of priesthood, that +enabled him to lay claim to the twenty-four tributes to priests. +[802] + +But the highest reward to Phinehas was that God granted him +everlasting priesthood. For Phinehas is none other than the prophet +of Elijah. His task it is to make atonement for Israel, and without +tasting of death, he constantly discharges the duties of his +everlasting priesthood until the resurrection of the dead, offering +up daily two sacrifices for the children of Israel, and upon the +skins of these animals recording the events of each day. [803] God +furthermore said to Phinehas: "Thou hast in this world established +peace between Me and Israel; in the future world also shalt thou +establish peace between Me and them." He was therefore destined +to be the forerunner of the Messiah to establish before his coming +peace on earth. [804] + +When Israel addicted themselves to an immoral life at shittim, the +nations of the world rejoiced greatly, for they knew that God had +distinguished Israel before all other nations, and had given them +the Torah, only because their life had been moral. "Now," said +they, "the crown has been taken from Israel's head, their pride is +departed, for now they are no better then we." God, however, +raised up Israel from their fall by sending the plague upon the +sinners at Shittim, and thus purified Israel from them, so that they +could again, as of yore, be proud of their family purity, through +which they had been distinguished from all other nations. + +God therefore ordered them to take a census, to show in this way +that Israel remained true to the traditions of their ancestor +Abraham by keeping their family life pure. [805] This census +showed that several tribes had lost entire divisions since the time +that passed between the entrance of Israel into Egypt, and their +entrance into the promised land. Among the tribes that had +perished were such as had already lost their lives in Egypt, those, +namely, who had died during the days of darkness because they +were such sinners that they did not want to leave Egypt. But +heaviest of all were the losses in the tribes of Benjamin and of +Simeon, for in the battle between the Levites and the other tribes +after Aaron's death, when the latter, for fear of the Canaanites, +wanted to return to Egypt, the Benjamites lost no less than seven +divisions. All of the twenty-four thousand men that died from the +plague at Shittim belonged, however, to the tribe of Simeon which, +at the end of the march through the desert, had dwindles down to +less than half its number. The tribe of Dan, on the other hand, had +turned out to be very fruitful, for whereas at the entrance of Egypt +it had consisted of only one division, it later exceeded in number +all the other tribes, except the tribe of Judah. [806] + +THE DAUGHTERS OF ZELOPHEHAD + +But there was another purpose beside that of establishing Israel's +family purity in taking the census at Arbot-Moab. For when God at +the exodus from Egypt put his people into Moses' hands, He +entrusted them to him after having counted them, and not when +Moses was about to depart from this world, he wanted to return the +flock that God had entrusted to him, truly numbered, into God's +hand. [807] + +After the number of the nation had been determined, God ordered +Moses to divide the promised land among them according to their +numbers. [808] Jacob had indeed upon his death-bed determined +what parts of the land were to fall to the lot of each tribe, but in +order that the tribes might not quarrel among themselves, God +decreed that the assignments be made by lot. [809] After the +conquest of the land Joshua and Eleazar saw to the drawing of lots. +On this occasion the miracle came to pass that whenever Eleazar +drew a lot from the urn, the lot itself announced the words, "I am +the lot of Thus-and-So." In this way was avoided the possibility of +having the malcontents declare that Eleazar had, at the drawing of +lots, been partial to his friends and had assigned to them the lots +they wished for. [810] + +When Zelophehad's daughters, that had lived piously and wisely +like their father and their ancestors, heard that the land was being +divided among the male members of the tribe, but not among the +female, they took counsel together, discussing what they could do, +so that they might not find themselves come out empty-handed. +They said: "God's love is not like the love of a mortal father; the +latter prefers his sons to his daughters, but He that created the +world extends His love to women as well as to men, 'His tender +mercies are over all His works.'" They now hoped that God would +take pity on them and give them their share of the promised land, +which they loved with as great devotion as their grandsire Joseph, +who had upon his death-bed exhorted his children to transfer his +body to the Holy Land. [811] + +Being wise and learned, they waited for a propitious time to lay +their case before Moses, and opportunity which they found when +Moses in house of teaching recited the law concerning the levirate +marriage. They now advanced and said: "If we are as good as our +brothers, then do we lay claim to our father's inheritance, and to +his share of the land; but if we are not to be considered as sons, +then should our mother have to marry her brother-in-law, as our +father has left no issue, since we do not count." [812] They +furthermore pointed out that their father had been neither one of +the spies nor one of Korah's followers, who had, owing to their +sins, lost claim to their share of the land, [813] but that he had +found his death when a number of men, in spite of Moses' +warnings, had presumed to storm the mountain occupied by the +Amalekites and the Canaanites. [814] "Had our father," continued +they, "left behind him a son, and the latter were now also dead, +then should we lay no claim to inheritance if this son had left a +living child, were it even a daughter; but as we are our father's only +descendants, give us, we pray, 'a possession among the brethren of +our father.'" + +The fervent longing of these women to have a share in the Holy +Land shows how much better and more pious were the women of +this generation than the men. The latter said, "Let us make a +captain, and let us return to Egypt," whereas the women said, +"Give us a possession among the brethren of our father." [815] But +not only during the rebellion that was kindled by the spies did the +women remain true to Moses and to their God, but on other +occasions also it was they who tried to build up what the men had +torn down. at the worship of the Golden Calf, too, they tried to +restrain the men from sin, hence it was the men only that had to +die in the desert because they had been tempted to rebellion by the +spies, whereas the women entered into the promised land. [816] +Among them also there was even to be found a woman as old as +Jochebed - the daughter of Levi by his union with Otah - who +survived her sons Moses and Aaron, as well as her daughter +Miriam, and who was permitted to enter the promised land at the +age of two hundred and fifty years. [817] + +The daughters of Zelophehad did not bring their request directly to +Moses, but at first urged their plea before the lowest officers, the +captains of tens. These, however, said: "This is an important +matter since it touches upon laws of inheritance, hence it does not +become us to decide this matter; greater men than we must settle +it." Hence they sent them to the captains of fifties. When these saw +that out of consideration for them the captains of tens would not +pass judgement, they sent the daughters of Zelophehad on to the +captains of hundreds, that were their superiors. But these too, out +of consideration for the higher judges, would not settle this matter, +and so the daughters of Zelophehad came to the captains of +thousands, who sent them to the princes of the tribes, until they +came at last to the highest authority, to Moses. Now Moses might +well have decided this case without further ado, but in his +meekness he thought, "There is still a higher authority than I, to +wit, God," and he bade them await God's judgement. [818] The +answer that he received from God was as follows: "The daughters +of Zelophehad have the law on their side, for what they desire is in +accordance with the law that was written in heaven by Me; give +them therefore their father's inheritance, and also two parts of their +grandfather Hepher's possessions, for their father Zelophehad was +his firstborn and was therefore entitled to a double share." [819] + +The daughters of Zelophehad, who in spite of their years - the +youngest of them had attained forty - had not yet been married, +now entered into wedlock, and according to God's bidding that +Moses communicated to them, they married their uncle's sons, +although they were free to marry whomsoever they chose. [820] + +"God works good through the good, and evil through the evil." The +chapter of the laws of God that was published by Moses as an +addition to the incident of Zelophehad's daughters would have +been given without them also, but God rewarded these women for +their piety by making them the direct occasion of this chapter of +the law. [821] At the same time this case of these women was to +teach several lessons to Moses. He who, since he had been made +God's messenger to the people, had lived apart from his wife was +not to grow too conceited on account of the sacrifice he had made +to his sacred calling; hence in the last year of his life there +appeared before him the daughters of Zelophehad, who of their +own accord had not married because they had not found mates that +they considered suitable. Then, too, Moses could not answer the +legal question that the daughters of Zelophehad had presented to +him, and had to ask God's counsel, which was a second lesson to +Moses. At the appointment of the elders, Moses earnestly told +them, "The cause that is too hard for ye, bring to me, and I will +hear it," and in punishment of these boastful words God so brought +it to pass that he could give no answer to this request of the +women, whereupon God said to him, "Didst not thou say, 'the +cause that is too hard for ye, bring it to me?' and now thou canst +not properly settle this legal question of the women." + +A similar punishment for a similar offense was visited upon David +who, well aware of his erudition, said, "The laws of the Torah do I +grasp as easily and as quickly as songs." God then said, "As truly +as thou livest, thou shalt hereafter forget a Biblical law that even +the school children know." So, too, it came to pass that when he +had the Holy Ark fetched from Gibeah to Zion, he forgot the +Biblical instruction that the Ark may be carried only upon the +shoulder, and had it lifted upon a wagon. Then occurred the +miracle that the Ark leaped of itself into the air, whereas the oxen +that pulled the wagon fell down, whereupon Uzzah, to whom the +transportation of the Ark had been entrusted, stretched out his +hand to prevent the Ark from falling and himself fell dead upon +the ground, for "a sin that is committed is ignorance of the law is +accounted as if it had been intentional." Uzzah should have been +mindful of the law that the Ark was not to be lifted upon a cart, +hence his punishment. God thereupon said to David, "Didst thou +not say, 'Thy statutes have been my songs?' and thou hast not even +mastered the words of the Bible, 'Unto the sons of Kohath he gave +none: because the service of the sanctuary belonged unto them; +they bare it upon their shoulders.'" + +THE APPOINTMENT OF JOSHUA + +When Moses heard God's decision in the case of the daughters of +Zelophehad, which turned out in their favor so that they inherited +their father's property, he thought, "This s a propitious time to urge +a plea before the Lord, for if daughters are to inherit their father, +then must my sons inherit my office." [822] He then began to pray +to God that his successors, who, he hoped, were also to be his +descendants, might be worthy leaders of their people. He said: "O +my Lord, before whom come the spirits of all human beings, so +that Thou knowest the spirit of each - whose spirit is proud, and +whose spirit is meek; whose spirit is patient and whose spirit is +restive; mayest Thou set over Thy community a man who is gifted +with strength, with wisdom, with beauty, and with decorum, so +that his conduct may not give offense to the people. [823] O Lord +of the world! Thou knowest each man's views, and knowest that +each man has a view of his own, hence, as I am about to depart +from this world, I pray Thee, appoint a leader over them that will +know how to deal with each man according to his views." [824] + +Moses, being a truly pious man, thought when he saw his end +approach, not of himself, but of the welfare of the community, for +whom he implored a good and worthy leader. [825] Hence he +furthermore said to God: "Let not my successor share my fate, for +although I accepted the guidance of the people only after long +hesitation, owing to Thy urgings and requests, still I shall not be +permitted to lead them into the promised land. Mayest Thou then +deal differently with my successor than Thou hast dealt with me, +and permit him not only to lead the people in the desert, but to +take them into the promised land. [826] He, however, shall be a +man 'which may go out before them,' who, unlike the kings of the +heathens, that sent their legions to war but themselves remain at +home, shall himself lead Israel to war. But he shall also be a man +'which may come in before them;' may it be granted him to see the +number of those returning from war no less than that of those +going into war. O Lord of the world!" continued Moses, "Thou hast +led Israel out of Egypt, not to punish them for their sins, but to +forgive them, and Thou hast not led them out of Egypt that they +may be without leaders, but that they may indeed have leaders. I +insist, therefore, that Thou shouldst tell me whether or not Thou +wilt grant them a leader." + +This is one of the five occasions upon which Moses implored God +to give him an answer to his question. When he saw that his +appearance before Pharaoh only occasioned him to bring greater +and greater cruelties upon Israel, he said to God, "Tell me if Thou +wilt now deliver them, or not." He also demanded God's answer to +the question, "Shall I now fall into their hands or not?" when at +Rephindim, on account of the dearth of water, he was threatened +by the people. The third occasion was when he prayed to God for +Miriam's recovery, and said, "Tell me, wilt Thou heal her or not?" +And lastly when, after long and fervent prayer, he asked God +whether he should be permitted to enter into the Holy Land, he +said, "Let me know if I am to enter the Holy Land or not." [827] + +God fulfilled this wish of Moses, saying: "Thou hast now requested +to be informed concerning thy immediate successor. I shall do +more than this, and show thee all the judges and prophets that I +will allow to arise for My children from not on to the resurrection +of the dead." Then He showed Moses his successor Joshua, his +successor's successor, Othniel, and all the other judges and +prophets. Then God added these words: "Of all these that I have +shown thee, each will have his individual spirit and his individual +knowledge, but such a man as thou now wishest for thy successor, +whose spirit is to embrace in itself the spirits of sixty myriads of +Israel, so that he may speak to each one of them according to his +understanding, such a man as this will not arise until the end of +time. The Messiah will be inspired with a spirit that in itself will +embrace the spirits of all mankind. + +But now, concerning thy immediate successor, know then that he +that watcheth the fig tree shall eat of its fruits, and he that waiteth +upon his master will be promoted to honor, and thy sons shall not +inherit the leadership because they concerned themselves little +with the Torah. Joshua shall be thy successor, who served thee +with devotion and showed thee great veneration, for at morn and +eve he put up the benches in thy house of teaching and spread the +carpets over them; he served thee as far as he was able, and Israel +shall now know that he will therefore receive his reward. [828] +Take then Joshua, a man such as thou didst wish as a successor, +whom thou hast proven, and who knows how to deal with people +of every tendency, 'and lay thy hand upon him.' Give him an +opportunity, while thou art still alive, to speak in public and to +pronounce the law, so that Israel may not after thy death +contemptuously say of thy successor, 'As long as his teacher was +alive, he dared not pronounce judgement, and now he wishes to do +so!' [829] Although Joshua, who is not of thy kin, is to be thy +successor, I shall nevertheless be mindful of the law that 'no +inheritance shall remove from one tribe to another tribe,' for the +dignity of leadership is to be reserved for thy family; Joshua 'shall +stand even before Eleazar the priest, thy brother's son, who shall +ask counsel for him according to the judgement of the Urim.'" +[830] + +After Moses in kindly words had induced Joshua to accept the +leadership after his death, pointing out to him the great rewards +that in the future world await the leaders of Israel, 'he took Joshua, +and set him before Eleazar the priest, and before all the +congregation,' that all might thereafter acknowledge him as his +successor. [831] He then bade Joshua, who had been sitting on the +floor like all the rest, rise and set himself upon a bench beside him. +Joshua seated himself with the words, "Blessed be the Lord that +hath through Moses bestowed the Torah upon Israel." [832] Moses +honored Joshua furthermore by interrupting his discourse as soon +as Joshua enter the house of teaching, and resuming it only when +he had taken his seat. [833] Moses also bade a herald proclaim +throughout the camp, "This man Joshua is worthy of being +appointed by God as His shepherd." [834] + +Moses distinguished Joshua not because God had ordered him to +do so, but because he was sincerely glad to pass his dignity on to +him, just as a father is glad to leave his possessions to his son. So, +too, whereas God had bidden Moses to lay only one hand upon +Joshua's head and in this way put his honor upon him, Moses +fulfilled God's command by laying both his hands upon Joshua, +and by this action bestowed upon him not only insight and +understanding, but also a radiant countenance like that of Moses, +from whose face issued rays like those of the sun. In giving all +these qualities to Joshua, Moses lost nothing. Moses' wisdom was +like a torch, whereas Joshua's may be compared to a candle only, +and just as a torch loses none of its intensity if a candle is lighted +therefrom, so little was Moses' wisdom diminished by the wisdom +he gave to Joshua. [835] The rays, too, that emanated from +Joshua's countenance were weaker than those from Moses', and not +until the crossing of the Jordan did they attain their full intensity, +so that upon beholding them, "the people feared him as they feared +Moses." [836] + +Joshua's appointment by God as Moses' successor had been Moses' +most cherished wish, but he had not ventured to give expression to +it, for he was mindful of the punishment God had sent over him +when he had entreated Him to sent Aaron instead of himself to +deliver Israel out of Egypt, and from that time he feared to make +any proposals whatsoever to God. He was like the child who had +once been burned by a coal, and the seeing a brightly sparkling +jewel, took it to be a burning coal, and dared not touch it. [837] + +MOSES' LEGACY TO JOSHUA + +After Moses had announced Joshua as his successor before all the +congregation, he disclosed to him that the course of his own life +was run, and that he would now depart to his fathers. At his +inheritance he gave to Joshua a book of prophecy, which Joshua +was to anoint with cedar-oil, and in an earthen vessel to lay upon +the spot that from the creation of the world God had created for it, +so that His name might there be invoked. This book contained in +brief outline the history of Israel from the entrance into the +promised land to the establishment of God's kingdom upon earth, +when, in wrath and indignation on account of His children, the +Lord will rise from His Throne of power and proceed from His +holy dwelling. + +When Joshua heard the words of Moses as they are written in his +Holy Scriptures, he rent his garments and fell at Moses' feet, who, +himself in tears, yet comforted him. Joshua, however, said: "How +canst thou comfort me concerning the bitter word that thou hast +spoken, which abound in sobs and tears, that thou are to depart +from thy people? What place will receive thee? What monument +will point to thy grave? Or who will dare to remove thy corpse +from one place to another as if it were an ordinary mortal's? All +dying men receive a grave upon earth according to their rank, but +thy grave extends from sunrise to sunset, from South to North; all +the world is thy tomb. Thou goest. Who not, O master, shall care +for this people? Who shall take pity upon them and be a guide +upon their way? Who shall pray for them incessantly, that I may +lead them into the land of their fathers? How shall I provide food +for them according to their wish, or drink according to their +desire? From the beginning they numbered sixty myriads, and now, +thanks to thy prayers, they have greatly multiplied. Whence shall I +draw insight and understanding to give them judgement and +counsel? Even the kings of the Amorites, hearing that we desire to +attack them, will say, 'Let us not set out against them, for there is +now no longer among them the many-sided, incomprehensible and +sacred spirit, worthy of the Lord, the ever-faithful master of the +word, the Divine prophet of all the world, the most consummate +master of this age. If now our enemies once more transgress before +the Lord, they will have no defender to offer up prayers for them +before God, as Moses had done, the great messenger who at all +hours of the day kneeled down and prayed, lifting up his eyes to +Him who rules all the world, and constantly reminding Him of His +covenant with the Patriarchs, and appeasing Him with invocation.' +For thus will the Amorites speak saying, 'He is no longer among +them; arise then and let us wipe them from the face of the earth.' +But what then, O my lord Moses, will become of this people?" + +When Joshua has spoken these words, he cast himself once more +at Moses' feet. Moses seized his hand, raised him to a seat before +them, and answered him, saying: "Do not underestimate thyself, O +Joshua, but be light of heart, and pay heed to my words. All the +nations that dwell in the universe hath God created, and us also. +Them and us did He foresee from the beginning of the creation of +the universe even unto the end of the world, and He overlooked +nothing, even down to the smallest, but He at the same time +foresaw and foredoomed everything. All that was to happen in this +universe did God foresee and foredoom, and lo! it cometh to pass. +He appointed me for them and for their sins, that for them I might +make prayer and exhortation. Not for my fitness or my strength +was I chosen, but only through the grace of His mercy and His +long-suffering. For I assure thee, Joshua, not on account of the +excellence of this people wilt thou destroy the heathens; all the +fastnesses of heaven and the foundations of the universe were +created and approved by God, and are beneath the ring of His right +hand. Those, therefore, that maintain and fulfil God's +commandments thrive and prosper, but those who sin and neglect +the commandments will now receive the promised possessions, +and will be punished by the heathens with many plagues. But that +He should wholly destroy or abandon them is impossible, for God +will step forth, who foresaw everything even to eternity, and whose +covenant is firmly founded, in accordance with the oath which He +swore to the Patriarchs. Then the hands of the angel will be filled +and he will be appointed chief, and he will forthwith avenge them +of their enemies." [838] + +MOSES' LAST CAMPAIGN + +Balaam's prophecy, "He shall not lie down until he eat of the prey, +and drink the blood of the slain," was very quickly fulfilled. +Shortly before his death, before he lay down to everlasting sleep, it +was granted Moses to rejoice in the death of Balaam and the five +Midianite kings allied to him. [839] Israel's sinful profanation at +Shittim, occasioned by Balaam's wicked advice, sorely smote +Moses' heart. God had appointed Moses as lord of the angels, who +through fire and cloud had to step aside to make room for him and +let him pass, yea, at his appearance they rose from their seats to do +him honor. As he had power over the angels, so too did he rule the +sea, which he clove at will and then commanded to resume its +former guise, and the treasures of hail, which he employed to sent +hail over the Egyptians. Now this man, who was sovereign over +the angels and over the forces of nature, could only weep when +Israel committed whoredom with the daughters of Moab and +Midian. To comfort Moses, God now said: "As truly as thou livest, +thou shalt not depart out of this world until thou shalt have +avenged those who tempted Israel to sin. 'Avenge the children of +Israel of the Midianites: afterward shalt thou be gathered unto thy +people.'" [840] God at the same time reproached Moses for his +despair and lack of energy at Shittim, saying: "When all the tribes +of Israel, save the tribe of Levi, were against thee, thou didst not +then lack courage to stand up against all the people on account of +the worship of the Golden Calf; how much more then at Shittim, +when all Israel save only one tribe, the tribe of Simeon, were on +thy side, shouldst thou have proven thyself sufficiently strong to +keep back the sinners from their sin!" [841] +When Moses received the command to wage war upon the people +that had tempted Israel to sin, he said to God: "Yesterday didst +Thou say to me, 'Vex not Moab,' and now Thou sayest, 'Avenge the +children of Israel.'" God, however, replied: "When I said, 'Vex not +Moab,' I named these people after their grandsire, the son of Lot, +but not that through their own fault they have lost the claim to kind +treatment from Israel, I shall no longer think of their grandsire +Abraham's kinsman, but shall call them Midianim, 'they that lost +their claim.'" [842] + +Lot's descendants now not only had no further claims to +exemption, but a command was given to Moses to treat them with +still greater hostility than the other nations. Until then it had been +Israel's duty not to fight against a city of the heathens unless they +had first proclaimed peace to it and the heathens had refused to +accept it, but now they were instantly to proceed to hostility; and +whereas they had formerly been prohibited from destroying the +trees that surrounded a city, they were now ruthlessly to destroy all +that lay in their path. This wrath of God against those who had +tempted Israel to sin was justified, for "the tempter to sin is him of +this world alone, but he that tempts another deprives him of this +world and the world beyond." Two nations, the Egyptians and the +Edomites, attacked Israel with the sword, but God nevertheless +said, " Thou shalt not abhor an Edomite; thou shalt not abhor an +Egyptian." The Moabites and Ammonites, on the other hand, +tempted Israel to sin, hence God's word concerning them was as +follows: "An Ammonite or Moabite shall not enter into the +assembly of the Lord, even to the tenth generation." [843] + +Israel received the command to make war upon the Midianites at +the same time as that to fight the Moabites, but whereas Moses at +once waged war against Midian, it was not until David's time that a +relentless war was waged against Moab. There was several reasons +why the Midianites were to receive their punishment before the +Moabites. Firstly, Moab's hatred against Israel was not quite +without foundation, for although the Israelites had not attacked +them in war, still they had inspired them with great fear by +pillaging the Moabite region, hence the Moabites tried by every +means to be rid of Israel. Midian, on the other hand, had no cause +for undertaking hostilities against Israel, and yet they not only +joined the Moabites, but outdid them in their hatred against Israel. +Furthermore Moab wanted to kill Israel, but Midian wanted to +tempt them to sin, which is worse than death. [844] The delay in +punishing Moab also corresponded in other ways to God's plan, for +the Moabite Ruth was destined to become the mother of the +dynasty of David, hence God said to Israel: "Wait yet a while in +this matter of the war against the Moabites: I have lost something +valuable among them. As soon as I have found it, ye shall avenge +yourselves of them." [845] + +God indicated that the war against Midian would be Moses' last in +these words, "Avenge the children of Israel of the Midianites: +afterward shalt thou be gathered unto thy people." The connection +between the war and Moses' death is as follows. When God +announced to Moses that he was to die on this side of the Jordan, +Moses implored God with the words: "O Lord of the world! Is it +right that death should so soon overtake me, that have seen Thy +ways, Thy actions, and Thy path?" God replied, saying: "Moses, if +a long life were better for men, surely I should not then have +permitted thy ancestors to taste of death; but it is better for thee if +thou are taken from this world than if thou wert to remain in it." +Moses was not, however, satisfied with this answer from God, +whereupon God said: "Well then, thou mayest live many years +longer, yea, thou shalt live even to a thousand years, but know thou +that Israel will not then conquer their foes, and that Midian will +not be brought under their yoke." In this way was Moses made to +yield by God, for he thought, "Whether I die to-day or to-morrow +matters little, for death will come to me at last. I would rather see +Israel conquer their foes and bring Midian under their yoke than +that I should live longer." God therefore bade Moses avenge Israel +of the Midianites, if he was thereupon ready to die. [846] + +Moses then thought: "I know that if I were now to go into battle +against the Midianites, the people would declare that I wished for +my own death, since God made it dependent upon the punishing of +the Midianites, and my life is assured me as long as ever I wish to +put it off." This consideration did not, however, determine him, +for, fully aware that his enterprise of war would hasten his death, +he nevertheless set about the execution of this war as soon as God +commanded him. Wherever the execution of a Divine command, +or the possibility of furthering Israel's cause was concerned, Moses +gave no thought to himself, even though it touched his life. Not so +Joshua. When he came to Canaan, he thought: "If I wage an +incessant war upon the Canaanites, I shall certainly die as soon as I +shall have conquered them, for Moses also died immediately after +his conquest of Midian." He therefore proceeded very slowly in his +conquest of the Holy Land, so that he might be sure of a long life. +But, "however many thought there may be in man's heart, God's +words prevails," and whereas Joshua hoped to become very aged, +he died ten years before the time God had originally allotted to +him, for, although he would otherwise have attained his master's +age, he now died at the age of a hundred and ten. [847] + +THE COMPLETE ANNIHILATION OF MIDIAN + +Whereas Moses, disregarding the expected consequences of the +war upon himself, gladly went into battle, Israel did not want to +obey his summons to war. The people of whom Moses had on one +occasion said, "They be almost ready to stone me," when they now +learned that their leader Moses was to die at the end of this war, +tried to evade it, saying that they preferred to forego impending +victory rather than to lose their leader, and each one hid himself, +so as not to be picked out for this war. God therefore bade Moses +cast lots to decide their going into battle, and those whose lots +were drawn had to follow the call to arms even against their will. +Moses' summons to battle was as follows: "Arm ye men from +among you for the war, to execute the Lord's vengeance on +Midain." Moses spoke of the Lord's revenge, whereas God +designated this war against Midian as Israel's revenge. For Moses +said to God: "Lord of the world! If we had worshipped the stars +and planets, the Midianites should not have hated us, they hate us +only on account of the Torah and the commandments that Thou +hast given us, hence must Thou avenge Thyself of them." [848] + +Moses did not in person lead the war against Midian, for he was +mindful of the proverb, "Cast no stone into the well from which +thou hast drawn water," and he who as a fugitive from Egypt had +sought refuge in Midian, did not wish to make war upon that land. +He relinquished the leadership of the people to Phinehas, for "he +that beginneth a good deed shall also complete it," and it was +Phinehas who had begun God's war against the Midianites by +slaying the princess Cozbi, Zimri's mistress, hence the task of +completing this war fell to his lot. Phinehas, as a descendant of +Joseph, had, moreover, a special reason for wishing to take +revenge upon the Midianites, as those had been Midianites who +had sold Joseph as a slave in Egypt. [849] + +The forces under Phinehas's command consisted of thirty-six +thousand men, one third to take active part in battle, one third to +guard the baggage, and one third to pray, whose duty it was in the +course of battle to implore God to lend victory to the warriors of +Israel. Moses passed on to Phinehas not only the Holy Ark, which +Israel always takes into battle, but also the Urim and Tummim, +that he might, if necessary, consult God. [850] Outside of this +Phinehas also received the gold plate of the mitre from the high +priest's forehead, for Moses said to him: "The knave Balaam will +by means of his sorceries fly into the air, and will even enable the +five Midianite kings to fly with him, therefore shall ye hold up to +them the plate of pure gold upon which is engraved God's name, +and they will fall to earth." They did as Moses commanded, and +truly Balaam and the five kings fell to earth. They then executed +Balaam according to the four forms prescribed by the Jewish laws. +They hanged him, kindled a fire beneath the gallows, struck off his +head with a sword, and then dropped him from the gallows into the +fire below. [851] +Although Israel undertook the war against Midian upon God's +bidding, to take vengeance for the wrong that had been done them, +still their method of warfare was most humane. They attacked the +cities of the Midianites from three sides only, so as not entirely to +cut off flight. Victory was on the side of Israel, into whose +possession fell the cities with all their temples, idols, and palaces. +The same fate overtook all the five kings of Midian. All were slain +alike just as all had made a common cause of the wish to destroy +Israel. Balaam who had come to Midian from his home in +Mesopotamia in order to receive his reward for his counsel not to +fight Israel, but to tempt them to sin, instead of a reward, met with +death at the hands of the Jews. [852] + +THE GRUESOME END OF BALAAM + +This arch-magician at first tried to escape Israel's power by +sorcery. For when he saw Phinehas and the leaders of the hosts of +Israel, he flew into the air, [853] a feat which he accomplished by +magic arts, but particularly through the assistance of his wizard +sons, Jannes and Jambres. At the sight of Balaam flying high in the +air, Phinehas shouted to his army, "Is there any one among us who +is able to fly after this villain?" The Danite Zaliah, a past master in +the art of sorcery, followed this summons, and flew high into the +air. Balaam, however, surpassed him, and took a path in the air on +which Zaliah could not follow, and after the former had soared +through five different layers of air, he had quite vanished from +Zaliah's ken, who knew not what to do. Phinehas, however, came +to his aid. By means of a magical invocation he dispelled the +clouds that covered Balaam, and then Zaliah forced Balaam to +descend to earth and appear before Phinehas. [854] He began to +implore Phinehas to spare his life, promising never again to try to +curse Israel, but Phinehas replied: "Art not thou the Aramean +Laban who tried to destroy our father Jacob? Then thou didst pass +on to Egypt to destroy Jacob's seed, and when they removed from +Egypt thou didst incite the wicked Amalek to harass us, and not +thou didst attempt to curse Israel. But when thou sawest that thy +endeavor to curse them was without avail, since God would not +hear thee, thou gavest Balak the despicable advice to deliver up the +daughters of his land to prostitution, and thereby to tempt Israel to +sin, and wert in part successful, for twenty-four thousand Israelites +died in consequence of their sin with the daughters of Moab. In +vain therefore dost thou plead that thy life by spared." He then +ordered Zaliah to kill Balaam, admonishing him, however, to be +sure not to kill him through the holy name of God, as it does not +befit so great a sinner to meet his death in such a way. Zaliah now +tried in vain to kill Balaam, for through his magic wiles he was +proof against every weapon, until Phinehas at last gave Zaliah a +sword on both sides of which was engraved a serpent, with the +words, "Kill him with that to which he belongs - through this he +will die," and with this sword Balaam was killed. [855] + +His corpse was not buried, but his bones rotted, and from then +arose several species of harmful snakes, that bring disaster to +human beings; and even the worms that devoured his flesh were +turned into snakes. The magicians made use of these snakes for +three different types of enchantment, for the heads, the bodies, and +the tails, had each a different effect. One of the questions that the +Queen of Sheba put to Solomon was how to withstand these three +different kinds of enchantment, and the wise king knew even this +secret, which he then imparted to her. [856] + +THE VICTORIOUS RETURN FROM THE WAR + +After the close of the campaign against Midian, the warriors +returned with rich spoils to the camp of Israel, but they were such +pious and honorable men that they did not lay claim to the booty, +but rendered it all up, so that it might be impartially divided +among all. [857] As there were honest and conscientious in their +relations between man and man, so likewise were they very strict +in their observance of religious statutes. Throughout the time of +war not a single one of them neglected even the slightest religious +ceremony, were it only to put on the phylactery of the forehead +before that of the arm. [858] But they were especially careful +never again to be tempted by the Midianite women. If they entered +a house to take its treasures from it, they did so in pairs, one +blackening the faces of the women, and the other seizing their +ornaments. In vain would the Midianite women cry, "Are we not +creatures of God, that ye treat us thus?" whereupon the Israelites +would say, "Were not ye the cause that so many of us found their +death?" Justly therefore could these pious men say to Moses: "Thy +servants have taken the sum of the men of war which are under our +charge, and not one among us had committed a sin or an unchaste +action. We have therefore brought the Lord's oblation to make +atonement for our souls." Moses thereupon said in surprise, "Ye +contradict yourselves, what need of atonement is there if no man +among you is guilty of sin?" They replied: "It is true, our teacher +Moses, two by two did we approach the women, one blackening +their faces, and the other taking off their ear-rings, but even though +we committed no sin with the Midianite women, still the heat of +passion was kindled in us when we took hold of the women, and +therefore by an offering do we seek to make atonement." Moses +thereupon set out to praise them, saying: "Even the common men +among you are filled with good and pious deeds, for a man that +was under conditions that enabled him to sin, but controlled +himself, had done a pious deed, not to speak of the pious and +chaste men among you whose pious deeds are legion." [859] + +As among those who had been slain in Midian there was a Jewish +apostate, the warriors were polluted, and hence might not enter the +camp, but had to stay without. Moses in his meekness did not, +however, wait for them to come to him, but hastened to them. +When, however, he heard that they had killed only the men but not +the women, his wrath was kindled against the leaders of the army, +for, "Upon the leaders falls the blame for the faults of the people." +He reproached them, pointing out to them that it had been the +women who really had brought disaster upon Israel at Shittim. But +Phinehas replied: "Our teacher Moses, we acted according to thy +instructions, thou didst bid us only 'avenge ourselves of the +Midianites,' but madest not mention of the women of Midian." +[860] Moses then ordered them to execute all the women of the +Midianites that were ripe for marriage, but to spare the young girls. +In order to determine the difference in age, all were led past the +gold plate of the mitre on the high priest's forehead, and this had +the effect of making those who had been doomed to death grow +pale. [861] + +In punishment for Moses' outburst of anger God caused him to +forget to communicate to the soldiers outside the camp the laws of +purification. These were then announced by Eleazar, Aaron's son. +It was not, however, proper for him to pronounce a law in the +presence of his teacher Moses, and he was accordingly punished +for his lack of reverence to his teacher Moses. God had previously +said that whenever Joshua wanted to inquire of God, he was "to +stand before Eleazar the priest, and inquire of him by judgement of +the Urim and Tummin." But this did not come about. In all his +long career, Joshua had no need of asking Eleazar's counsel, so +that the latter lost the honor that had been intended from him. +[862] + +The occasion that led to the war against Midian had been Israel's +seduction by the Midianite women, but these had succeeded only +by having first intoxicated the sinners with wine. Phinehas, to +make sure that this might not be repeated in the future, put the +earthly as well as the heavenly ban upon all those who should +drink the wine of the heathens, for the latter used it only as +libations to their idols and for immoral purposes. In pronouncing +this ban, he called upon the Ineffable Name and upon the holy +writing of the two tables against its transgressors. [863] + +WEALTH THAT BRINGETH DESTRUCTION + +God gave three gifts to the world, wisdom, strength and wealth. If +they come from God, they are a blessing, otherwise they bring +ruin. The world had two great sages, Balaam among the Gentiles, +and Ahithophel among the Jews, but both of these, on account of +their wisdom, lost this world as well as the world beyond. There +were two great heroes in the world, Samson in Israel, and Goliath +among the Gentiles, but both met death on account of their +strength. There were two wealthy men in the world, Korah among +the Jews, and Haman among the Gentiles, and both perished on +account of their wealth. A similar fate overtook the two and a half +tribes that stayed on the hither side of the Jordan. These had grown +very rich in cattle through the spoils of the Midianites, and +therefore preferred the pasture land on the hither side of the Jordan +as their inheritance. But later on their wealth brought them +destruction, because, choosing on their brethren, they were +afterwards the first that were driven from their dwelling place into +exile. [864] + +How intent these people were upon their possessions is shown in +the words with which they presented their wish to Moses, saying, +"We will build sheepfolds here for our cattle, and cities for our +little ones," showing that they rated the cattle higher than their +children, for they thought of the animals before they considered +their children. Moses did not indeed call them to account for this, +but showed them in unmistakable words that it was their duty first +to consider men and then animals, by saying in his reply to these +tribes, "Build you cities for your little ones, and folds for your +sheep." [865] + +The land which these tribes had selected was indeed of great +excellence, as even the names of the cities indicate. One was +called Ataroth, "garlanded with fruits;" a second, Dibon, "flowing +with honey;" a third, Jazer, "help," for its possession was a great +help to those who owned it. These other cities in this region that +were names on account of the excellence of the soil were: Nimrah, +"gaily colored," for the ground of this city was gaily colored with +fruits; Sebam, "perfume," whose fruits scattered a fragrance like +perfume; and Nebo, "produce," because it was distinguished for its +excellent product. [866] This last mentioned city, like Baalmeon, +did not retain its name when it passed into Israel's possession, for +they wanted to have not cities that bore the names of idols, and +therefore gave them new names. [867] Many another town as well +received a new name from the Israelites, just as Nobah gave his +own name to the city of Kenath that he had gained by arms, hoping +in this way to immortalize his name, for he had no children. His +name was, however, not preserved in this way, for after the death +of the conqueror, the old name of Kenath returned again. [868] + +It was among the possessions of these two and a half tribes also +that Moses shortly before his death founded the cities of refuge. +Moses in this instance illustrates the proverb, "Whosoever loves +pious deeds, never has enough of them." Although God had told +Moses that he would never cross to the other side of the Jordan, he +still insisted upon at least determining the site for the asylum in the +region of the East Jordan. God gave Moses the law concerning the +cities of refuge in accordance with Israel's wish. For the people +said to God: "Lord of the world! Thou didst promise us a long +course of life as a reward for fulfilling the commandments, but +supposing now that a man hath slain another unintentionally, and +the avenger of the blood slays him, he will die before his time." +God then said to Moses: "As truly as thou livest, they speak wisely. +Appoint therefore several cities for cities of refuge, 'that the +manslayer might flee thither, which slayeth his neighbor +unawares.'" Moses rejoiced greatly at this statute, and instantly set +about its execution, for "he that hath tasted of a food knoweth its +flavor," and Moses who had erstwhile been obliged to flee on +account of having slain an Egyptian, knew the feelings of the man +who is pursued on account of a manslaughter that he had +committed unawares. [869] + +MOSES' DEATH IRREVOCABLY DOOMED + +When God in wrath against Moses and Aaron vowed, "Therefore +ye shall not bring this assembly into the land which I have given +them," Moses forbore to implore God to do away with this +sentence, acting in accordance with the percept, "Do not attempt to +dissolve thy neighbor's vow in the moment he hath made it." +Moses waited forty years before he approached God with the +request to permit him to enter the promised land with Israel. [870] +This occurred when he had received God's command to appoint +Joshua as his successor, for he now perceived that God had +actually resolved to execute His sentence. [871] For although God +had ten times decreed that Moses was to die in the desert, still +Moses had not troubled much about it, even when the resolution +had been sealed in the heavenly court. He thought: "How often did +Israel sin, and yet, when I prayed for them, He annulled the +punishment He had decreed; surely God should accept my prayer, +if I - a man who never sinned - should pray to Him." [872] Moses +had also a special reason for assuming that God had changed His +determination concerning him, and would not permit him to enter +the promised land, for he had been permitted to enter the part of +Palestine lying on this side of the Jordan, the land of Sihon and of +Og, and from this he reasoned that God had not irrevocably +decreed punishment for him, and that it might therefore now be +recalled [873] He was strengthened in this assumption by the fact +that after the conquest of the east-Jordanic region God revealed to +him the instructions as to how the land was to be divided, and it +seemed to him as if he were in person to carry out these +instructions. He was, however, mistaken, for shortly after these +laws had been revealed to him, God informed him that he was to +look upon the promised land from Mount Abarin, as he should +never enter it. [874] + +When God saw that Moses was not much concerned about the +impending punishment, He sealed the command He had issued +against him, and swore by His Ineffable Name that Moses should +not march into the land. Moses thereupon put on sackcloth, threw +himself upon the ashes, and prayed not less than fifteen hundred +prayers for the annulment of the Divine resolve against him. He +drew a circle about himself, stood in the center of it, and said, "I +will not move from this spot until judgement shall have been +suspended." Heaven and earth, as well as all the forms of creation, +trembled and said, "Perhaps it is God's wish to destroy this world, +to create a new universe." But a voice sounded from heaven and +said: "God's wish to destroy the world has not yet come, the +commotion in nature is due to this that 'in God's hand is the soul of +all living things and the spirit of all flesh,' even the spirit of the +man Moses, whose end is not at hand." + +God then bade them proclaim in heaven, and in all the celestial +courts of justice, that they should not accept Moses' prayers, and +that no angel was to carry Moses' prayer to Him, because Moses' +doom of death had been sealed by Him. God quickly called before +Him the Angel Akraziel, who is the celestial herald, and bade him +proclaim the following in heaven: "Descend at once and lock every +single gate in heaven, that Moses' prayer may not ascend into it." +Then, at Moses' prayer, trembled heaven and earth, all the +foundations thereof and the creatures therein, for his prayer was +like a sword that slashed and rends, and can in no wise be parried, +for in it was the power of the Ineffable Name that Moses had +learned from his teacher Zagzagel, the teacher and scribe of the +celestial beings. But when the Galgalim and Seraphim saw that +God did not accept Moses' prayer, and without taking +consideration of him did not grant his prayer for longer life, they +all opened their mouths, saying: "Praised be the glory of the Lord +from its place, for there is no injustice before Him, no +forgetfulness, no respect of persons toward the small or the great." +[875] + +MOSES' PRAYER FOR SUSPENSION OF JUDGMENT + +Moses began his long but fruitless prayer by saying: "Lord of the +world! Consider how much I had to bear for the sake of Israel until +they became the people of Thy claim and of Thy possession. I +suffered with them, shall I not then take part in their rejoicing? +Look Thou, by forbidding me to enter the promised land, Thou +givest the lie to Thy Torah, for it says, 'In his day thou shalt give +the laborer his hire.' Where, then, is my hire for the forty years +during which I labored for the sake of Thy children, and for their +sake suffered much sorrow in Egypt, in the desert, and at the +giving of the Torah and the commandments? With them I suffered +pain, shall not I behold their good fortune as well? But Thou tellest +me that I may not cross the Jordan! All the time that we were in +the desert I could not sit quietly in the academy, teaching and +pronouncing judgement, but not that I should be able to do so, +Thou tellest me that I may not." [876] + +He continued: "May the mercy in Thee precede Thy justice, so that +my prayer may be answered, for I well know that 'there is no mercy +in justice,' [877] Thou Thyself didst tell me when I asked Thee +how Thou didst conduct the world, 'I owe nothing to any creature, +and what I do for them is a free gift on My part,' therefore as a free +gift, grant now my prayer to me. [878] Thou Thyself didst point +out to me that it is Thy desire that people should pray to Thee to +cancel punishment that was laid upon them. When Israel +committed that terrible sin, the worship of the Golden Calf, Thou +didst say to me, 'Let Me alone, that I may destroy them, and blot +out their name from under heaven.' I then thought, 'Who can +restrain God, that He should say, "Let Me?" It is plain that He +desires me to pray for His children;' and I prayed, and was +answered. The prayer of the individual for the community was +answered, but not so the prayer of the community for the one +individual! Is it because I called Israel, 'rebels?' But in this I only +followed Thy example, for Thou too didst call them, 'the sons of +rebellion.' [879] + +"Thou didst call me, as well as Leviathan, thy servant; I sent up +prayers to Thee, and Leviathan likewise, and him didst Thou +answer, for Thou madest a covenant with him that Thou keepest, +but the covenant that Thou madest with me Thou breakest, for +Thou didst say, 'Die in the mount whither thou goest up.' In the +Torah Thy words are: 'If the servant shall plainly say, I love my +master, my wife, and my children; I will not go out free: then his +master shall bring him unto the judges; and he shall serve him for +ever.' I implore Thee now, 'hear my cry, O God; attend unto my +prayer.' [880] Thou are not in the position of a judge of flesh and +blood who, when granting a prayer, has to consider that he may be +compelled by his superior to repeal his answer, Thou canst do +what Thou wilt, for where on earth or in heaven is there one so +mighty that he can do such deed as Thine in Egypt, or who can +perform such mighty deeds as Thou didst at the Red Sea? [881] I +pray Thee, therefore, let me behold the land that, in spite of the +slander of the spies, I praised, and Jerusalem and the Temple also. +[882] + +"When, in answer to the proposition Thou madest me to go into +Egypt and deliver Israel, I said, 'I can not do it, for I made a vow to +Jethro never to leave him,' Thou didst release me from that vow. O +Lord of the world! As then Thou didst absolve me of my vow, +saying, 'Go, return into Egypt,' so do Thou now absolve Thyself +from Thy vow, and permit me to enter the land of Israel." Then +God answered: "Thou hast a master to absolve thee from thy vow, +but I have no master." [883] Moses then said: "Thy judgement +against me reads that I shall not as king enter the promised land, +for to me and to Aaron Thou didst say, "Ye shall not bring this +assembly into the land which I have given them.' Permit me then, +at least, to enter it as a common citizen." "That," said the Lord, "is +impossible. The king shall not enter it degraded to the rank of a +common citizen." "Well, then," said Moses, "if I may not even go +into the land as a common citizen, let me at least enter into the +promised land by the Paneas Grotto, that runs from the east bank +to the west bank of the Jordan." But this request, too, God denied +him, saying, "Thou shalt not go from this bank of the Jordan to the +other." "If this request also is to be denied me," begged Moses, +"grant me at least that after my death my bones may be carried to +the other side of the Jordan." But God said, "Nay, not even thy +bones shall cross the Jordan." [884] "O Lord of the world!" +exclaimed Moses, "If Joseph's bones were permitted to be carried +into the promised land, why not mine?" God replied, "Whosoever +acknowledges his country shall be buried therein, but whosoever +does not acknowledge his country shall not be buried therein. +Joseph pledged allegiance to his country when he said, 'For indeed +I was stolen away out of the land of the Hebrews,' and therefore +also does he deserve to have his bones brought to the land of +Israel, but thou didst in silence hear the daughters of Jethro say to +their father, 'An Egyptian delivered us out of the hands of the +shepherds,' without correcting them by saying, 'I am a Hebrew;' +and therefore shall not even thy bones be brought into the land of +Israel." [885] + +Moses furthermore said to God: "O Lord of the world! With the +word, 'Behold' did I begin Thy praise, saying, 'Behold, the heaven +and the heaven of heavens is the Lord's' and with that very world, +'Behold,' dost thou seal my death, saying, 'Behold, thy days +approach that thou must die.'" God replied to this: "A wicked man +in his envy sees only the profits, but not the expenditures of his +neighbor. Dost thou not recall that when I wanted to send thee to +Egypt, thou didst also decline My request with the word, 'Behold,' +saying, 'Behold, they will not believe me.' Therefore did I say, +'Behold, thy days approach that thou must die.'" [886] "As +furthermore," continued God, "thou didst say to the sons of Levi +when they asked thy forgiveness, 'Enough, ye take too much upon +ye, ye sons of Levi,' so too shall I answer thy prayer for +forgiveness, 'Let it suffice thee; speak no more unto Me of this +matter.'" + +"O Lord of the world!" again pleaded Moses, "Wilt not Thou recall +the time when thou didst say to me, 'Come now, therefore, and I +will send thee unto Pharaoh, that thou mayest bring forth My +people the children of Israel out of Egypt.' Let them be led by me +into their land as I led them out of the land of bondage." But to this +also God found a reply: "Moses, wilt not thou recall the time when +thou didst say to Me, 'O my Lord, send, I pray Thee by the hand of +him whom Thou wild send?' 'With the measure that a man uses, +shall measure be given him.' [887] I announce death to thee with +the word, 'Behold,' saying 'Behold, thy days approach that thou +must die,' because I wanted to point out to thee that thou diest only +because thou are a descendant of Adam, upon whose sons I had +pronounced death with the word, 'Behold,' saying to the angels: +'Behold, the man is become as one of us, to know good and evil; +and now, lest he put forth his hand, and take also of the tree of life, +and eat, and live forever.'" [888] + +Moses then said, "O Lord of the world! To the first man didst Thou +give a command that could easily be obeyed, and yet he disobeyed +it, and thereby merited death; but I have not transgressed any of +Thy commandments." God: "Behold, Abraham also, who +sanctified My name in the world, died." Moses: "Yea, but from +Abraham issued Ishmael, whose descendants arouse thy anger." +God: "Isaac, also, who laid his neck upon the altar to be offered as +a sacrifice to Me, died." Moses: "But from Isaac issued Esau who +will destroy the Temple and burn Thy house." God: "From Jacob +issued twelve tribes that did not anger Me, and ye he died." Moses: +"But he did not ascend into heaven, his feet did not tread the +clouds, Thou didst not speak with him face to face, and he did not +receive the Torah out of Thy hand." God: "'Let it suffice thee; +speak no more unto Me of this matter,' speak not many words, for +only 'a fool multiplieth words.'" Moses: "O Lord of the world! +Future generations will perchance say, 'Had not God found evil in +Moses, He would not have taking him out of the world.'" God: "I +have already written in My Torah, 'And there hath not arisen since +a prophet in Israel like unto Moses.'" Moses: "Future generations +will perhaps say that I had probably acted in accordance with Thy +will in my youth, while I was active as a prophet, but that in my +old age, when my prophetic activities ceased, I no longer did Thy +will." + +Moses: "Lord of the world! Let me, I pray, enter into the Land, live +there two or three years, and then die." God: "I have resolved that +thou shalt not go there." Moses: "If I may not enter it in my +lifetime, let me reach it after my death." God: "Nay, neither dead +nor alive shalt thou go into the land." Moses: "Why this wrath +against me?" God: "Because ye sanctified Me not in the midst of +the children of Israel." Moses: "With all Thy creatures dost Thou +deal according to Thy quality of mercy, forgiving them their sins, +once, twice, and thrice, but me Thou wilt not forgive even one +single sin!" God: "Outside of this sin of which thou are aware, thou +hast committed six other sins with which I have not until now +reproached thee. At the very first, when I appeared to thee, thou +didst say, 'O my Lord, send I pray Thee, by the hand of him whom +Thou wilt send,' and didst refuse to obey My command to go to +Egypt. Secondly thou didst say, 'For since I came to Pharaoh to +speak in Thy name, he hath evil entreated this people; neither hast +Thou delivered Thy people at all,' accusing Me thereby of having +only harmed Israel, instead of aiding them. Thirdly didst thou say, +'If these men die the common death of all men, then the Lord hath +not sent me,' so that thou didst arouse doubts among Israel if thou +wert really My ambassador. Fourthly didst thou say, 'But if the +Lord make a new thing,' doubting if God could do so. Fifthly didst +thou say to Israel, 'Hear now, ye rebels,' and in this way didst insult +My children. Sixthly didst thou say, 'And behold, ye are risen up in +your fathers' stead, an increase of sinful men.' Were Abraham, +Isaac, and Jacob, Israel's fathers, perchance sinful men, that thou +didst thus address their children?" Moses: "I only followed Thy +example, for Thou, too, didst say, 'The censers of these sinners.'" +God: "But I did not characterize their fathers as sinners." + +Moses: "O Lord of the world! How often did Israel sin before +Thee, and when I begged and implored mercy for them, Thou +forgavest them, but me Thou wilt not forgive! For my sake Thou +forgavest the sins of sixty myriads, and not thou wilt not forgive +my sin?" God: "The punishment that is laid upon the community is +different from the punishment that is laid upon the individual, for I +am not so severe in my treatment of the community as I am in +dealing with an individual. But know, furthermore, that until now +fate had been in thy power, but now fate is no longer in thy +power."[889] Moses: "O Lord of the world! Rise up from the +Throne of Justice, and seat Thyself upon the Throne of Mercy, so +that in Thy mercy, Thou mayest grant me life, during which I may +atone for my sins by suffering that Thou shalt bring upon me. +Hand me not over to the sword of the Angel of Death. If Thou wild +grant my prayer, then shall I sound Thy praises to all the +inhabitants of the earth; I do not wish to die, 'but live and declare +the works of the Lord.'" God replied: "'This is the gate of the Lord; +the righteous shall enter into it,' this is the gate into which the +righteous must enter as well as other creatures, for death had been +decreed for man since the beginning of the world." [890] + +Moses, however, continued to importune God, saying: "With +justice and with mercy hast Thou created the world and mankind, +may mercy now conquer justice. In my youth Thou didst begin by +showing me Thy power in the bush of thorns, and now, in my old +age, I beseech Thee, treat me not as an earthly king treats his +servant. When a king of flesh and blood had a servant, he loves +him as long as he is young and strong, but casts him off when he is +grown old. But Thou, 'cast me not off in the time of old age.' Thou +didst show Thy power at the revelation of the Ten +Commandments, and thy strong hand in the ten plagues that Thou +didst bring upon Egypt. Thou didst create everything, and in Thy +hand doth it lie to kill and to give life, there is none who can do +these works, nor is there strength like Thine in the future world. +Let me then proclaim Thy majesty to the coming generations, and +tell them that through me Thou didst cleave the Red Sea, and give +the Torah to Israel, that throughout forty years Thou didst cause +manna to rain from heaven for Israel, and water to rise from the +well." For Moses thought that if his life were spared, he should be +able everlastingly to restrain Israel from sin and to hold them +forever in faith to the one God. But God said: "' Let it suffice thee.' +If thy life were to be spared, men should mistake thee, and make a +god of thee, and worship thee." "Lord of the world!" replied +Moses, "Thou didst already test me at the time when the Golden +Calf was made and I destroyed it. Why then should I die?" God: +"Whose son art thou?" Moses: "Amram's son." God: "And whose +son was Amram?" Moses: "Izhar's son." God: "And whose son was +he?" Moses: "Kohath's son." God: "And whose son was he?" +Moses: "Levi's son." God: "And from whom did all of these +descend?" Moses: "From Adam." God: "Was the life of any one of +these spared?" Moses: "They all died." God: "And thou wishest to +live on?" Moses: "Lord of the world! Adam stole the forbidden +fruit and ate of it, and it was on this account that Thou didst punish +him with death, but did I ever steal aught from Thee? Thou +Thyself didst write of me, 'My servant Moses, who is faithful in all +Mine house.'" God: "Art thou worthier than Noah?" Moses: "Yes; +when Thou sentest the flood over his generation he did not beg +Thy mercy for them, but I did say to Thee, 'Yet now, if Thou wilt +forgive their sin; and if not, blot me, I pray Thee, out of Thy book +which Thou hast written.'" + +God: "Was it I perchance, that counseled thee to slay the +Egyptian?" Moses: "Thou didst slay all the firstborn of Egypt, and +shall I die on account of one single Egyptian that I slew?" God: +"Art thou perchance My equal? I slay and restore to life, but canst +thou perchance revive the dead?" [891] + +GOD TRIES TO COMFORT MOSES CONCERNING HIS +DEATH + +That Moses might not take his approaching end too much to heart, +God tried to comfort him by pointing out to him that in his lifetime +he had received such distinctions from his Creator as no man +before him, and that still greater distinctions awaited him in the +future world. God said: "Dost not thou remember the great honor I +showed thee? Thou didst say to Me, 'Arise,' and I arose; thou +saidst, 'Turn about,' and I turned about; for thy sake too did I invert +the order of heaven and earth, for the order of heaven it is to send +down dew and rain, and earth's order is it to produce bread, but +thou didst say to Me, 'I do not wish it so, but bid heaven to send +down bread, and earth to bring forth water,' and I acted in +accordance with thy wish; I caused bread to rain from heaven, and +the well 'sprung up.' Thou didst say, 'If the Lord make a new thing, +and the ground open her mouth, and swallow them up, then ye +shall understand that the Lord hath sent me,' and I fulfilled thy +wish, and it swallowed them. I had also spoken, 'He that sacrificeth +unto any god, save unto the Lord only, shall be utterly destroyed,' +but when Israel sinned with the Golden Calf and I meant to deal +with them according to My words, thou wouldst not let Me, saying: +'Pardon, I pray Thee, the iniquity of this people,' and I forgave +them as thou didst ask Me. More than this, the Torah is named +after Me, it is the Torah of the Lord, but I named it after Thy +name, saying, 'It is the Torah of My servant Moses.' The children +of Israel also are named after Me, 'for unto Me the children of +Israel are servants; they are My servants,' but I called them after +thy name. I distinguished thee still more, for just as there is neither +food nor drink for Me, so also didst thou stay in heaven forty days +and forty nights, and in all that time, 'didst neither eat bread, nor +drink water.' I am God, and see, 'I made thee a god to Pharaoh;' I +have prophets, and thou hast a prophet, for I said to thee, 'and +Aaron, thy brother, shall be thy prophet.' Again, no being may see +Me, and thee too did I make so that 'the people were afraid to +come nigh thee,' and as I said to thee, 'thou shalt see My back: but +My face shall not be seen,' so too did the people see the back of +thee. I glorified the Torah with twenty-two letters, and with all +these letters did I glorify thee. I sent thee to Pharaoh, and thou +didst lead Israel out of Egypt; through thee did I bestow the +Sabbath upon Israel, and the law of circumcision; I gave thee the +Ten Commandments, I covered thee with the cloud, I gave thee the +two tables of stone, which thou didst break; I made thee unique in +the world; I gave thee the Torah as an inheritance, and honored +thee more than all the seventy elders." + +Moses had to acknowledge that extraordinary marks of honor had +been his. He said: "Lord of the world! Thou didst set me on high, +and didst bestow upon me so many benefits that I cannot +enumerate one of a thousand, and all the world knows how Thou +didst exalt me and honor me, and all the world knows as well that +Thou art the One God, the only One in Thy world, that there is +none beside Thee, and that there is nothing like Thee. Thou didst +create those above and those below, Thou art the beginning and +the end. Who can enumerate Thy deeds of glory? Do one of these, +I beseech Thee, that I may pass over the Jordan." God said: "'Let it +suffice, speak no more unto Me of this matter.' [892] It is better for +thee to die here, than that thou shouldst cross the Jordan and die in +the land of Israel. There in a tomb fashioned by men, on a bier +made by men, and by the hands of men wouldst thou be buried; but +now shalt thou be buried in a tomb fashioned by God, on a bier +made by God, and shalt be buried by the hands of God. [893] O +My son Moses, much honor had been stored up for thee in the +future world, for thou wilt take part in all the delights of Paradise, +where are prepared three hundred and ten worlds, which I have +created for every pious man that through love of Me devoted +himself to the Torah. And as in this world I appointed thee over +the sixty myriads of Israel, so in the future world shall I appoint +thee over the fifty-five myriads of pious men. Thy days, O Moses, +will pass, when thou art dead, but thy light will not fade, for thou +wilt never have need of the light of sun or moon or stars, nor wilt +thou require raiment or shelter, or oil for thy head, or shoes for thy +feet, for My majesty will shine before thee, My radiance will make +thy face beam, My sweetness will delight thy palate, the carriages +of My equipage shall serve as vehicles for thee, and one of My +many scepters upon which is engraved the Ineffable Name, one +that I had employed in the creation of the world, shall I give to +thee, the image of which I had already given thee in this world." +[894] + +THE INTERCESSIONS FOR MOSES + +When Moses saw that God lent no ear to his prayers, he sought to +invoke God's mercy through the pleadings of others. "To +everything there is a season, and a time to every purpose under the +heaven." So long as the course of Moses' days had not yet been +run, everything was in his power, but when his time was over, he +sought for some one to appeal to God's mercy for him. He now +betook himself to Earth and said: "O Earth, I pray thee, implore +God's mercy for me. Perhaps for thy sake will He take pity upon +me and let me enter into the land of Israel." Earth, however, +replied: "I am 'without form and void,' and then too I shall son 'wax +old like a garment.' How then should I venture to appear before the +King of kings? Nay, thy fate is like mine, for 'dust thou art, and +unto dust shalt thou return.'" + +Moses hastened to Sun and Moon, and implored them to intercede +for him with God, but they replied: "Before we pray to God for +thee, we must pray for ourselves, for 'the moon shall be +confounded, and the sun ashamed.'" + +Moses then took his request to the Stars and the Planets, but these, +too, replied: "Before we venture to plead for thee, we must plead +for ourselves, for 'all the host of heaven shall be dissolved.'" + +Moses then went to the Hills and the Mountains, beseeching them, +"Pray appeal to God's mercy for me," and they, too, replied: "We +too have to implore God's mercy for ourselves, for He said, 'The +mountains shall depart, and the hills be removed.'" + +He then laid his plea before Mount Sinai, but the latter said: "Didst +thou not see with thine eyes and record in the Torah that, 'Mount +Sinai was altogether in smoke, because the Lord descended upon it +in a fire?' How then shall I approach the Lord?" + +He then went to the Rivers, and sought their intercession before +the Lord, but they replied: "'The Lord made a way in the sea, and a +path in the mighty waters.' We cannot save ourselves out of His +hand, and how then should we aid thee?" + +Then he went to the Deserts, and to all the Elements of Nature, but +in vain sought to secure their aid. Their answer was : "All go unto +one place; all are of the dust, and turn to dust again." + +The Great Sea was the last to which he brought his request, but it +replied: "Son of Amram, what ails thee today? Art not thou the son +of Amram that erstwhile came to me with a staff, beat me, and +clove me into twelve parts, while I was powerless against thee, +because the Shekinah accompanied thee at thy right hand? What +has happened, then, that thou comest before me now pleading?" +Upon being reminded of the miracles that he had accomplished in +his youth, Moses burst into tears and said, "Oh, that I were as in +months past, as in the days when God preserved me!" And turning +to the sea, he made answer: "In those days, when I stood beside +thee, I was king of the world, and I commanded, but not I am a +suppliant, whose prayers are unanswered." [895] + +When Moses perceived the Heaven and Earth, Sun and Moon, +Stars and Planets, Mountains and Rivers turned a deaf ear to his +prayers, he tried to implore mankind to intercede for him before +God. He went first to his disciple Joshua, saying: "O my son, be +mindful of the love with which I treated thee by day and by night, +teaching thee mishnah and halakah, and all arts and sciences, and +implore now for my sake God's mercy, for perhaps through thee +He may take pity upon me, and permit me to enter the land of +Israel." Joshua began to weep bitterly, and beat his palms in +sorrow, but when he wanted to begin to pray, Samael appeared and +stopped his mouth, saying, "Why dost thou seek to oppose the +command of God, who is 'the Rock, whose work is perfect, and all +whose ways are judgement?'" Joshua then went to Moses and said, +"Master, Samael will not let me pray." At these words Moses burst +into loud sobs, and Joshua, too, wept bitterly. + +Moses then went to his brother's son, Eleazar, to whom he said: "O +my son, be mindful of the days when God was angry with thy +father on account of the making of the Golden Calf, and I save him +through my prayer. Pray now thou to God for me, and perhaps God +will take pity upon me, and let me enter into the land of Israel." +But when Eleazar, in accordance with Moses' wish, began to pray, +Samael appeared and stopped his mouth, saying to him, "How +canst thou think of disregarding God's command?" Then Eleazar +reported to Moses that he could not pray for him. + +He now tried to invoke Caleb's aid, but him, too, Samael prevented +from praying to God. Moses then went to the seventy elders and +the other leaders of the people, he even implored every single man +among Israel to pray for him, saying: "Remember the wrath which +the Lord nursed against your fathers, but I brought it to pass that +God relinquished His plan to destroy Israel, and forgave Israel +their sins. Now, I pray ye, betake yourselves to the sanctuary of +God and exhort His pity for me, that He may permit me to enter +into the land of Israel, for 'God never rejects the prayer of the +multitude.'" + +When the people and their leaders heard these words of Moses, +they broke out into mournful weeping, and in the Tabernacle with +bitter tears they entreated God to answer Moses' prayer, so that +their cries rose even to the Throne of Glory. But then one hundred +and eighty four myriads of angels under the leadership of the great +angels Zakun and Lahash descended and snatched away the words +of the suppliants, that they might not reach God. The angel Lahash +indeed tried to restore to their place the words which the other +angels had snatched away, so that they might reach God, but when +Samael learned of this, he fettered Lahash with chains of fire and +brought him before God, where he received sixty blows of fire and +was expelled from the inner chamber of God because, contrary to +God's wish, he had attempted to aid Moses in the fulfillment of his +desire. When Israel now saw how the angels dealt with their +prayers, they went to Moses and said, "The angels will not let us +pray for thee." [896] + +When Moses saw that neither the world nor mankind could aid +him, he betook himself to the Angel of the Face, to whom he said, +"Pray for me, that God may take pity upon me, and that I may not +die." But the angel replied: "Why, Moses, dost thou exert thyself in +vain? Standing behind the curtain that is drawn before the Lord, I +heard that thy prayer in this instance is not to be answered." Moses +now laid his hand upon his head and wept bitterly, saying, "To +whom shall I now go, that he might implore God's mercy for me?" + +God was now very angry with Moses because he would not resign +himself to the doom that had been sealed, but His wrath vanished +as soon as Moses spoke the words: "The Lord, the Lord, a God full +of compassion and gracious, slow to anger, and plenteous in mercy +and truth; keeping mercy for thousands, forgiving iniquity and +transgression and sin." God now said kindly to Moses: "I have +registered two vows, one that thou are to die, and the second that +Israel is to perish. I cannot cancel both vows, if therefore thou +choosest to live, Israel must be ruined." "Lord of the world!" +replied Moses, "Thou approachest me artfully; Thou seizest the +rope at both ends, so that I myself must now say, 'Rather shall +Moses and a thousand of his kind perish, than a single soul out of +Israel!' But will not all men exclaim, 'Alas! The feet that trod the +heavens, the face that beheld the Face of the Shekinah, and the +hands that received the Torah, shall not be covered with dust!'" +God replied: "Nay, the people will say: ' If a man like Moses, who +ascended into heaven, who was peer of the angels, with whom God +spoke face to face, and to whom He gave the Torah - if such a man +cannot justify himself before God, how much less can an ordinary +mortal of flesh and blood, who appears before God without having +done good deeds or studied the Torah, justify himself?' I want to +know," He added, "why thou are so much aggrieved at thy +impending death." Moses: "I am afraid of the sword of the Angel +of Death." God: "If this is the reason then speak no more in this +matter, for I will not deliver thee into his hand." Moses, however, +would not yield, but furthermore said, "Shall my mother Jochebed, +to whom my life brought so much grief, suffer sorrow after my +death also?" God: "So was it in My mind even before I created the +world, and so is the course of the world; every generation has its +learned men, every generation has its leaders, every generation has +its guides. Up to now it was thy duty to guide the people, but not +the time it ripe for thy disciple Joshua to relieve thee of the office +destined for him." [897] + +MOSES SERVES JOSHUA + +Moses now said to himself: "If God has determined that I may not +enter the land of Israel, and I am thus to lose the reward for the +many precepts that may be observed only in the Holy Land, for no +other reason than because the time has come for my disciple +Joshua to go to the front of Israel and lead them into the land, then +were it better for me to remain alive, to enter the land, and +relinquish to Joshua the leadership of the people." What now did +Moses do? From the first day of Shebat to the sixth of Adar, the +day before his death, he went and served Joshua from morning +until evening, as a disciple his mater. These thirty-six days during +which Moses served his former disciple corresponded to the equal +number of years during which he had been served by Joshua. + +The way in which Moses ministered to Joshua was as follows. +During the period he arose at midnight, went to Joshua's door, +opened it with a key, and taking a shirt from which he shook out +the dust, laid it near to Joshua's pillow. He then cleaned Joshua's +shoes and placed them beside the bed. Then he took his +undergarment, his cloak, his turban, his golden helmet, and his +crown of pearls, examined them to see if they were in good +condition, cleaned and polished them, arranged them aright, and +laid them on a golden chair. He then fetched a pitcher of water and +a golden basin and placed them before the golden chair, so to wash +himself. He then caused Joshua's rooms, which he furnished like +his own, to be swept and put into order, the ordered the golden +throne to be brought in, which he covered with a linen and a +woolen cloth, and with other beautiful and costly garments, as in +the custom with kings. After all these preparations had been made, +he bade the herald proclaim: "Moses stands at Joshua's gate and +announces that whosoever wishes to hear God's word should +betake himself to Joshua, for he, according to God's word, is the +leader of Israel." + +When the people heard the herald, they trembled and shook, and +pretended to have a headache, so that they might not have to go to +Joshua. Every one of them said, in tears, "Woe to thee, O land, +when thy king is a child!" But a voice from heaven resounded, +crying, "When Israel was a child, then I loved him," and Earth, too, +opened her mouth, and said, "I have been young, and now am old, +yet have I not seen the righteous forsaken." +While the people refused to lend ear to the herald's summons, the +elders of Israel, the leaders of the troops, the princes of the tribes, +and the captains of thousands, of hundreds, and of tens appeared at +Joshua's tent, and Moses assigned to each his place according to +his rank. + +In the meantime approached the hour when Joshua was wont to +arise, whereupon Moses entered his room and extended his hand to +him. When Joshua saw that Moses served him, he was ashamed to +have his master minister to him, and taking the shirt out of Moses' +hand, and dressing himself, trembling, he cast himself to Moses' +feet and said: "O my master, be not the cause wherefore I should +die before half my time is done, owing to the sovereignty God has +imposed upon me." But Moses replied: "Fear not, my son, thou +sinnest not if thou are served by me. With the measure wherewith +thou didst mete out to me, do I mete out to thee; as with a pleasant +face thou didst serve me, so shall I serve thee. It was I that taught +thee, 'Love thy neighbor as thyself,' and also, 'Let thy pupil's honor +be as dear to thee as thine own.'" Moses did not rest until Joshua +seated himself upon the golden chair, and then Moses served +Joshua, who still resisted, in every needful way. After he was +through with all this, he laid upon Joshua, who still resisted, his +rays of majesty, which he had received from his celestial teacher +Zagzagel, scribe of the angels, at the close of his instruction in all +the secrets of the Torah. + +When Joshua was completely dressed and ready to go out, they +reported to him and to Moses that all Israel awaited them. Moses +thereupon laid his hand upon Joshua to lead him out of the tent, +and quite against Joshua's wish insisted upon giving precedence to +him as they stepped forth. When Israel saw Joshua precede Moses, +they all trembled, arose, and made room for these two to proceed +to the place of the great, where stood the golden throne, upon +which Moses seated Joshua against his will. All Israel burst into +tears when they saw Joshua upon the golden throne, and he said +amid tears, "why all this greatness and honor to me?" [898] + +In this way did Moses spend the time from the first day of Shebat +to the sixth of Adar, during which time he expounded the Torah to +the sixty myriads of Israel in seventy languages. + +THE LAST DAY OF MOSES' LIFE + +On the seventh day of Adar, Moses knew that on this day he +should have to die, for a heavenly voice resounded, saying, "Take +heed to thyself, O Moses, for thou hast only one more day to live." +[899] What did Moses now do? On this day he wrote thirteen +scrolls of the Torah, twelve for the twelve tribes, and one he put +into the Holy Ark, so that, if they wished to falsify the Torah, the +one in the Ark might remain untouched. Moses thought, "If I +occupy myself with the Torah, which is the tree of life, this day +will draw to a close, and the impending doom will be as naught." +God, however, beckoned to the sun, which firmly opposed itself to +Moses, saying, "I will not set, so long as Moses lives." [900] When +Moses had completed writing the scrolls of the Torah, not even +half the day was over. He then bade the tribes come to him, and +from his hand receive the scrolls of the Torah, admonishing the +men and women separately to obey the Torah and its commands. +The most excellent among the thirteen scrolls was fetched by +Gabriel, who brought it to the highest heavenly court to show the +piety of Moses, who had fulfilled all that is written in the Torah. +Gabriel passed with it through all the heavens, so that all might +witness Moses' piety. It is this scroll of the Torah out of which the +souls of the pious read on Monday and Thursday, as well as on the +Sabbath and holy days. + +Moses on this day showed great honor and distinction to his +disciple Joshua in the sight of all Israel. A herald passed before +Joshua through all the camp, proclaiming, "Come and hear the +words of the new prophet that hath arisen for us to-day!" All Israel +approached to honor Joshua. Moses then gave the command to +fetch hither a golden throne, a crown of pearls, a royal helmet, and +a robe of purple. He himself set up the rows of benches for the +Sanhedrin, for the heads of the army, and for the priests. Then +Moses betook himself to Joshua, dressed him, put the crown on his +head, and bade him be seated upon the golden throne to deliver +from it a speech to the people. Joshua then spoke the following +words which he first whispered to Caleb, who then announced it in +a loud voice to the people. He said: "Awaken, rejoice, heavens of +heavens, ye above; sound joyously, foundations of earth, ye below. +Awaken and proclaim aloud, ye orders of creation; awaken and +sing, ye mountains everlasting. Exult and shout in joy, ye hills of +earth, awaken and burst into songs of triumph, ye hosts of heaven. +Sing and relate, ye tents of Jacob, sing, ye dwelling place of Israel. +Sing and hearken to all the words that come from your King, +incline you heart to all His words, and gladly take upon yourselves +and your souls the commandments of your God. Open your mouth, +let your tongue speak, and give honor to the Lord that is your +Helper, give thanks to your Lord and put your trust in Him. For He +is One, and hath no second, there is none like Him among the +gods, not one among the angels is like Him, and beside Him is +there none that is your Lord. To His praise there are no bounds; to +His fame no limit, no end; to His miracles no fathoming; to His +works no number. He kept the oath that He swore to the Patriarchs, +through our teacher Moses. He fulfilled the covenant with them, +and the love and the vow He had made them, for He delivered us +through many miracles, led us from bondage to freedom, clove for +us the sea, and bestowed upon us six hundred and thirteen +commandments." + +When Joshua had completed his discourse, a voice resounded from +heaven, and said to Moses, "Thou hast only five hours more of +life." Moses called out to Joshua, "Stay seated like a king before +the people!" Then both began to speak before all Israel; Moses +read out the text and Joshua expounded. There was no difference +of opinion between them, and the words of the two matched like +the pearls in a royal crown. But Moses' countenance shone like the +sun, and Joshua's like the moon. + +While Joshua and all Israel still sat before Moses, a voice from +heaven became audible and said, "Moses, thou hast now only four +hours of life." Now Moses began to implore God anew: "O Lord of +the world! If I must die only for my disciple's sake, consider that I +am willing to conduct myself as if I were his pupil; let it be as if he +were high priest, and I a common priest; he is king, and I his +servant." God replied: "I have sworn by My great name, which ' the +heaven and heaven of heavens cannot contain,' that thou shalt not +cross the Jordan." Moses: "Lord of the world! Let me at least, by +the power of the Ineffable Name, fly like a bird in the air; or make +me like a fish transform my two arms to fins and my hair to scales, +that like a fish I may leap over the Jordan and see the land of +Israel." God: "If I comply with thy wish, I shall break My vow." +Moses: "Lord of the world! Lead me upon the pinions of the clouds +about three parasangs high beyond the Jordan, so that the clouds +be below me, and I from above may see the land." God replied: +"This, too, seems to Me like a breaking of My vow." Moses: "Lord +of the world! Cut me up, limb by limb, throw me over the Jordan, +and then revive me, so that I may see the land." God: "That, too, +would be as if I had broken My vow." Moses: "Let me skim the +land with my glance." God: "In this point will I comply with thy +wish. 'Thou shalt see the land before thee; but thou shalt not go +thither.'" God thereupon showed him all the land of Israel, and +although it was a square of four hundred parasangs, still God +imparted such strength to Moses' eyes that he could oversee all the +land. What lay in the deep appeared to him above, the hidden was +plainly in view, the distant was close at hand, and he saw +everything. [901] + +MOSES BEHOLDS THE FUTURE + +Pointing to the land, God said: "'This is the land which I sware +unto Abraham, unto Isaac, and unto Jacob, saying, I will give it +unto thy seed;' to them did I promise it, but to thee do I show it." +But he saw not only the land. God pointed with His finger to every +part of the Holy Land, and accurately described it to Moses, +saying, "This is Judah's share, this Ephraim's," and in this way +instructed him about the division of the land. Moses learned from +God the history of the whole land, and the history of every part of +it. God showed it to him as it would appear in its glory, and how it +would appear under the rule of strangers. God revealed to him not +only the complete history of Israel that was to take place in the +Holy Land, but also revealed to him all its creation to the Day of +Judgement, when the resurrection of the dead will take place. +Joshua's war with the Canaanites, Israel's deliverance from the +Philistines through Samson, the glory of Israel in David's reign, the +building of the Temple under Solomon, and its destruction, the +line of kings from the house of David, and the line of prophets +from the house of Rahab, the destruction of Gog and Magog on the +plain of Jericho, all this and much more, was it given Moses to +see. And as God showed him the events in the world, so too did he +show him Paradise with its dwellers of piety, and hell with the +wicked men that fill it. [902] + +The place whence Moses looked upon the Holy Land was a +mountain that bore four names: Nebo, Abarim, Hor, and Pisgah. +The different appellations are due to the fact that the kingdoms +accounted it as a special honor to themselves if they had +possessions in the Holy Land. This mountain was divided among +four kingdoms, and each kingdom had a special name for its parts. +[903] The most appropriate name seems to be Nebo, for upon it +died three sinless nebi'im, "prophets," Moses, Aaron and Miriam. + +To this mountain, upon God's command, Moses betook himself at +noon of the day on which he died. On this occasion, as upon two +others, God had His commands executed at noon to show mankind +that they could not hinder the execution of God's orders, even if +they chose to do so. Had Moses gone to die on Mount Nebo at +night, Israel would have said: "He could well do so in the night +when we knew of nothing. Had we known that he should go to +Nebo to his death, we should not have let him go. Verily, we +should not have permitted him to die, who led us out of Egypt, +who clove the sea for us, who caused manna to rain down and the +well to spring up, who bade the quails to fly to us, and performed +many other great miracles." God therefore bade Moses go to his +grave on mount Nebo in bright daylight, at noon hour, saying, "Let +him who wishes to prevent it try to do so." + +For a similar reason did Israel's exodus from Egypt take place in +the noon hour, for, had they departed at night, the Egyptians would +have said: "They were able to do this in the darkness of the night +because we knew nothing of it. Had we known, we should not +have permitted them to depart, but should have compelled them by +force of arms to stay in Egypt." God therefore said: "I shall lead +out Israel to the noon hour. Let him who wishes to prevent it try to +do so." + +Noah, too, entered the ark at the noon hour for a similar reason. +God said: "If Noah enters the ark at night, his generation will +declare: 'He could do so because we were not aware of it, or we +should not have permitted him to enter the ark alone, but should +have taken our hammers and axes, and crushed the ark.' +Therefore," said God, "do I wish him to enter the ark at the noon +hour. Let him who wishes to prevent it try to do so." + +God's command to Moses to betake himself to Mount Nebo, and +there to die, was couched in the following words: means not +destruction, but elevation. 'Die in the mount whither thou goest +up;' go up all alone, and let no one accompany thee. Aaron's son +Eleazar accompanied him to his tomb, but no man shall witness +the distinction and reward that await thee at thy death. There shalt +thou be gather to thy people, to the fathers of Israel, Abraham, +Isaac, and Jacob, and to thy fathers, Kohath and Amram, as well as +to thy brother Aaron and thy sister Miriam, just as Aaron thy +brother died in mount Hor, and was gathered unto his people." For +when Aaron was to die, Moses drew off one by one his garments, +with which he invested Aaron's son Eleazar, and after he had taken +off all his garments, he clothed him in his death robe. Then he said +to Aaron: "Aaron, my brother, enter the cave," and he entered. "Get +upon the couch," said Moses, and Aaron did so. "Close thine eyes," +and he closed them. "Stretch out thy feet," and Aaron did so, and +expired. At sight of this painless and peaceful death, Moses said: +"Blessed is the man that dies such a death!" When therefore Moses' +end drew nigh, God said: "Thou shalt die the death that thou didst +wish, as peacefully and with as little pain as thy brother Aaron." +[904] + +MOSES MEETS THE MESSIAH IN HEAVEN + +Moses received still another special distinction on the day of his +death, for on that day God permitted him to ascend to the lofty +place of heaven, and showed him the reward that awaited him in +heaven, and the future. The Divine attribute of Mercy appeared +there before him and said to him: "I bring glad tidings to thee, at +which thou wilt rejoice. Turn to the Throne of Mercy and behold!" +Moses turned to the Throne of Mercy and saw God build the +Temple of jewels and pearls, while between the separate gems and +pearls shimmered the radiance of the Shekinah, brighter than all +jewels. And in this Temple he beheld the Messiah, David's son, +and his own brother Aaron, standing erect, and dressed in the robe +of the high priest. Aaron then said to Moses: "Do not draw near, +for this is the place where the Shekinah dwells, and know that no +one may enter here before he have tasted of death and his soul +have been delivered to the Angel of Death." + +Moses now fell upon his face before God, saying, "Permit me to +speak to Thy Messiah before I die." God then said to Moses: +"Come, I shall teach thee My great name, that the flames of the +Shekinah consume thee not." When the Messiah, David's son, and +Aaron beheld Moses approach them, they knew that God had +taught him the great name, so they went to meet him and saluted +him with the greeting: "Blessed be he that cometh in the name of +the Lord." Moses thereupon said to Messiah: "God told me that +Israel was to erect a Temple to Him upon earth, and I now see Him +build His own Temple, and that, too, in heaven!" The Messiah +replied: "Thy father Jacob saw the Temple that will be erected on +earth, and also the Temple that God rears with His own hand in +heaven, and he clearly understood that it was the Temple God +constructed with His own hand in heaven as house of jewels, of +pearls, and of the light of the Shekinah, that was to be preserved +for Israel to all eternity, to the end of all generations. This was in +the night when Jacob slept upon a stone, and in his dream beheld +one Jerusalem upon earth, and another in heaven. God then said to +Jacob, 'My son Jacob, to-day I stand above thee as in the future thy +children will stand before Me.' At the sight of these two +Jerusalems, the earthly and the heavenly, Jacob said: 'The +Jerusalem on earth is nothing, this is not the house that will be +preserved for my children in all generations, but in truth that other +house of God, that He builds with His own hands.' But if thou +sayest," continued the Messiah, "that God with His own hands +builds Himself a Temple in heaven, know then that with His hands +also He will build the Temple upon earth." + +When Moses heard these words from the mouth of the Messiah, he +rejoiced greatly, and lifting up his face to God, he said, "O Lord of +the world! When will this Temple built here in heaven come down +to earth below?" God replied: "I have made known the time of the +event to no creature, either to the earlier ones or to the later, how +then should I tell thee?" Moses said: "Give me a sign, so that out of +the happenings in the world I may gather when that time will +approach," God: "I shall first scatter Israel as with a shovel over all +the earth, so that they may be scattered among all nations in the +four corners of the earth, and then shall I "set My hand again the +second time,' and gather them in that migrated with Jonah, the son +of Amittai, to the land of Pathros, and those that dwell in the land +of Shinar, Hamath, Elam, and the islands of the sea." + +When Moses had heard this, he departed from heaven with a +joyous spirit. The Angel of Death followed him to earth, but could +not possess himself of Moses' soul, for he refused to give it up to +him, delivering it to none but God Himself. [905] + +THE LAST HOURS OF MOSES + +When Moses had finished looking upon the land and the future, he +was one hour nearer to death. A voice sounded from heaven and +said, "Make no fruitless endeavors to live." Moses, however, did +not desist from prayer, saying to God: "Lord of the world! Let me +stay on this side of the Jordan with the sons of Reuben and the +sons of God, that I may be as one of them, while Joshua as king at +the head of Israel shall enter into the land beyond the Jordan." God +replied: "Dost thou wish Me to make as naught the words in the +Torah that read, 'Three times in the year all thy males shall appear +before the Lord God?' If Israel sees that thou dost not make a +pilgrimage to the sanctuary, they will say, 'If Moses, through +whom the Torah and the laws were given to us, does not make the +pilgrimage to the sanctuary, how much less do we need to do so!' +Thou wouldst then cause nonobservance of My commandments. I +have, furthermore, written in the Torah through thee, 'At the end of +every seven years, in the set time of the year of release, when all +Israel is come to appear before the Lord thy God, in the place +which He shall choose, thou shalt read this law before all Israel in +their hearing.' If thou wert to live thou shouldst put Joshua's +authority in the eyes of all Israel to naught, for they would say, +'Instead of learning the Torah and hearing it from the mouth of the +disciple, let us rather go to the teacher and learn from him.' Israel +will then abandon Joshua and go to thee, so that thou wouldst +cause rebellion against My Torah, in which is written that the king +shall read before all Israel the Torah in the set time of the year of +release." [906] + +In the meanwhile still another hour had passed, and a voice +sounded from heaven and said: "How long wilt thou endeavor in +vain to avert the sentence? Thou has not only two hours more of +life." The wicked Samael, head of evil spirits, had eagerly awaited +the moment of Moses' death, for he hoped to take his soul like that +of all other mortals, and he said continually, "When will the +moment be at hand when Michael shall weep and I shall triumph?" +When now only two hours remained before Moses' death, Michael, +Israel's guardian angel, began to weep, and Samael was jubilant, +for now the moment he had awaited so long was very close. But +Michael said to Samael: "'Rejoice not against me, mine enemy: +when I fall, I shall arise; when I sit in darkness, the Lord shall be a +light unto me.' Even if I fell on account of Moses's death, I shall +arise again through Joshua when he will conquer the one and thirty +kings of Palestine. Even if I sit in darkness owing to the +destruction of the first and second Temples, the Lord shall be my +light on the day of the Messiah." + +In the meanwhile still another hour had passed, and a voice +resounded from heaven and said, "Moses, thou hast only one hour +more of life!" Moses thereupon said: "O Lord of the world! Even if +Thou wilt not let me enter into the land of Israel, leave me at least +in this world, that I may live, and not die." God replied, "If I should +not let thee die in this world, how then can I revive thee hereafter +for the future world? Thou wouldst, moreover, then give the lie to +the Torah, for through thee I wrote therein, 'neither is there any +that can deliver out of My hand.'" Moses continued to pray: "O +Lord of the world! If thou dost not permit me to enter into the land +of Israel, let me live like the beasts of the field, and feed on herbs, +and drink water, let me live and see the world: let me be as one of +these." But God said, "Let it suffice thee!" Still Moses continued: +"If Thou wilt not grant me this, let me at least live in this world +like a bird that flies in the four directions of the world, and each +day gathers its food from the ground, drinks water out of the +streams, and at eve returns to its nest." But even this last prayer of +his was denied, for God said, "Thou hast already made too many +words." [907] + +Moses now raised up his voice in weeping, and said, "To whom +shall I go that will now implore mercy to me?" He went to every +work of creation and said, "Implore mercy for me." But all replied: +"We cannot even implore mercy for ourselves, for God 'hath made +everything beautiful in its time,' but afterward, 'all go unto one +place, all are of the dust, and all turn to dust again,' 'for the heaven +shall vanish away like smoke, and the earth shall wax old like a +garment.'" + +When Moses saw that none of the works of creation could aid him, +he said: "He is 'the Rock, His work is perfect, for all His ways are +judgement: A God of faithfulness and without iniquity, just and +right is He.'" + +When Moses saw that he could not escape death, he called Joshua, +and in the presence of all Israel addressed him as follows: "Behold, +my son, the people that I deliver into thy hands, is the people of the +Lord. It is still in its youth, and hence is inexperienced in the +observance of its commandments; beware, therefore, lest thou +speak harshly to them, for they are the children of the Holy One, +who called them, 'My firstborn son, Israel'; and He loved them +before all other nations." But God, on the other hand, at once said +to Joshua: "Joshua, thy teacher Moses has transferred his office to +thee. Follow now in his footsteps, take a rod and hit upon the head, +'Israel is a child, hence I love him,' and 'withhold not correction +from the child.'" [908] + +Joshua now said to Moses: "O my teacher Moses, what will +become of me? If I give to the one a share upon a mountain, he +will be sure to want one in the valley, and he to whom I give his +share in the valley will wish it to be upon a mountain." Moses, +however, quieted him, saying, "Be not afraid, for God hath assured +me that there will be peace at the distribution of the land." Then +Moses said: "Question me regarding all the laws that are not quite +clear to thee, for I shall be taken from thee, and thou shalt see me +no more." Joshua replied, "When, O my master, by night or by day, +have I ever left thee, that I should be in doubt concerning anything +that thou hast taught me?" Moses said, "Even if thou hast no +questions to ask to me, come hither, that I may kiss thee." Joshua +went to Moses, who kissed him and wept upon his neck, and a +second time blessed him, saying, "Mayest thou be at peace, and +Israel be at peace with thee." [909] + +THE BLESSING OF MOSES + +The people now came to Moses and said, "The hour of thy death is +at hand," and he replied: "Wait until I have blessed Israel. All my +life long they had no pleasant experiences with me, for I constantly +rebuked them and admonished them to fear God and fulfil the +commandments, therefore do I not now wish to depart out of this +world before I have blessed them." [910] Moses had indeed always +cherished the desire of blessing Israel, but the Angel of Death had +never permitted him to satisfy his wish, so shortly before dying, he +enchained the Angel of Death, cast him beneath his feet, and +blessed Israel in spite of their enemy, saying, "Save Thy people, +and bless Thine inheritance: feed them also, and bear them up for +ever." [911] + +Moses was not the first to bestow blessings, as former generations +had also done so, but no blessing was as effective as his. Noah +blessed his sons, but it was a divided blessing, being intended for +Shem, whereas Ham, instead of being blessed, was cursed. Isaac +blessed his sons, but his blessings led to a dispute, for Esau envied +Jacob his blessings. Jacob blessed his sons, but even his blessing +was not without a blemish, for in blessing he rebuked Reuben and +called him to account for the sins he had committed. Even the +number of Moses' blessings excelled that of his predecessors. For +when God created the world, He blessed Adam and Eve, and this +blessing remained upon the world until the flood, when it ceased. +When Noah left the ark, God appeared before him and bestowed +upon him anew the blessing that had vanished during the flood, +and this blessing rested upon the world until Abraham came into +the world and received a second blessing from God, who said, +"And I will make of thee a great nation, and I will bless them that +bless thee, and curse him that curseth thee." God then said to +Abraham: "Henceforth it no longer behooves Me to bless My +creatures in person, but I shall leave the blessings to thee: he +whom thou blessest, shall be blessed by Me." Abraham did not, +however, bless his own son Isaac, in order that the villain Esau +might not have a share in that blessing. Jacob, however, received +not only two blessings from his father, but one other besides from +the angel with whom he wrestled, and one from God; and the +blessing also that had been Abraham's to bestow upon his house +went to Jacob. When Jacob blessed his sons, he passed on to them +the five blessings he had received, and added one other. Balaam +should really have blessed Israel with seven benedictions, +corresponding to the seven altars he had erected, but he envied +Israel greatly, and blessed them with only three blessings. God +thereupon said: "Thou villain that begrudgest Israel their blessings! +I shall not permit thee to bestow upon Israel all the blessing that +are their due. Moses, who had 'a benevolent eye,' shall bless +Israel." And so, too, it came to pass. Moses added a seventh +blessing to the six benedictions with which Jacob had blessed his +twelve sons. This was not, however, the first time that Moses +blessed the people. He blessed them at the erection of the +Tabernacle, then at its consecration, a third time at the installation +of the judges, and a fourth time on the day of his death. [912] + +Before bestowing his blessing upon Israel, however, Moses +intoned a song in God's praise, for it is fitting to glorify God's +name before asking a favor of Him, and as Moses was about to ask +God to bless Israel, he first proclaimed His grandeur and His +majesty. [913] + +He said: "When God first revealed Himself to Israel to bestow the +Torah upon them, He appeared to them not from one direction, but +from all four at once. He 'came from Sinai,' which is in the South, +'and rose from Seir unto them,' that is in the East; 'He shined forth +from mount Paran,' that is in the North, 'and he came from the ten +thousands of holy' angels that dwell in the West. [914] He +proclaimed the Torah not only in the language of Sinai, that is +Hebrew, but also in the tongue of Seir, that is Roman, as well as in +Paran's speech, that is Arabic, and in the speech of Kadesh, that is +Aramaic, for He offered the Torah not to Israel alone, but to all the +nations of the earth. These, however, did not want to accept it, +hence His wrath against them, and His especial love for Israel +who, despite their awed fear and trembling upon God's appearance +on Sinai, still accepted the Torah. [915] Lord of the World!" +continued Moses, "When Israel shall have been driven out of their +land, be mindful still of the merits of their Patriarchs and stand by +them, deliver them in Thy mercy from 'the yoke of the nations,' +and from death, and guide them in the future world as Thou didst +lead them in the desert." [916] + +At these words Israel exclaimed, "The Torah that Moses brought to +us at the risk of his life is our bride, and no other nation may lay +claim to it. [917] Moses was our king when the seventy elders +assembled, and in the future the Messiah will be our king, +surrounded by seven shepherds, and he will gather together once +more the scattered tribes of Israel." [918] Then Moses said: "God +first appeared in Egypt to deliver His people, then at Sinai to give +them the Torah, and He will appear a third time to take vengeance +at Edom, and will finally appear to destroy Gog." [919] + +After Moses had praised and glorified God, he began to implore +His blessing for the tribes. His first prayer to God concerned +Reuben, for whom he implored forgiveness for his sin with Bilhah. +He said: "May Reuben come to life again in the future world for +his good deed in saving Joseph, and may he not remain forever +dead on account of his sin with Bilhah. May Reuben's descendants +also be heroes in war, and heroes in their knowledge of the Torah." +God granted this prayer and forgave Reuben's sin in accordance +with the wish of the other tribes, who begged God to grant +forgiveness to their eldest brother. [920] Moses at once perceived +that God had granted his prayer, for all the twelve stones in the +high priest's breastplate began to gleam forth, whereas formerly +Reuben's stone had given forth no light. [921] +When Moses saw that God had forgiven Reuben's sin, he at once +set about trying to obtain God's pardon for Judah, saying, "Was it +not Judah that through his penitent confession of his sin with his +daughter-in-law Tamar induced Reuben, too, to seek atonement +and repentance!" The sin for which Moses asked God to forgive +Judah was that he had never redeemed his promise to bring +Benjamin back to his father. Owing to this sin, his corpse fell to +pieces, so that its bones rolled about in their coffin during the forty +years' march in the desert. But as soon as Moses prayed to God, +saying, "Hear, Lord, the voice of Judah," the bones joined together +once more, but his sin was not quite forgiven, for he was not yet +admitted to the heavenly academy. Therefore Moses continued to +pray: "Bring him in unto his people," and he was admitted. It did +not, indeed, benefit him, for in punishment of his sin, God brought +it to pass that he could not follow the discussion of the scholars in +heaven, much less take part in them, whereupon Moses prayed: +"Let his hands be sufficient for him," and them he no longer sat as +one dumb in the heavenly academy. But still his sin was not quite +forgiven, for Judah could not succeed in being victorious in the +disputes of the learned, hence Moses prayed, "And Thou shalt be +an help against his adversaries." It was only then that Judah's sin +was quite forgiven, and that he succeeded in disputes with his +antagonists in the heavenly academy. [922] + +As Moses prayed for Judah, so too did he pray for his seed, and +especially for David and the royal dynasty of David. He said: +"When David, king of Israel, shall be in need, and shall pray to +Thee, then, 'Hear, Lord, his voice, and Thou shalt be an help +against his adversaries,' 'bring him' then back 'to his people' in +peace; and when alone he shall set out into battle against Goliath, +'let his hands be sufficient for him, and Thou shalt be an help +against his adversaries.'" Moses at the same time prayed God to +stand by the tribe of Judah, whose chief weapon in war was the +bow, that their 'hands might be sufficient,' that they might +vigorously and with good aim speed the arrow. + +As Moses had never forgiven Simeon their sin with the daughters +of Moab, he bestowed upon them no blessing, but this tribe also +was not quite forgotten, for he included this tribe in his blessing +for Judah, praying to God, that He might hear Judah's voice +whenever he should pray for the tribe of Simeon when they should +be in distress, and that furthermore He should give them their +possession in the Holy Land beside Judah's. [923] + +Simeon and Levi "drank out of the same cup," for both together in +their wrath slew the inhabitants of Shechem, but whereas Levi +made amends for his sin, Simeon added another new one. It was +the Levites who, in their zeal for God, slew those that worshipped +the Golden Calf; it was a Levite, Phinehas, moreover, who in his +zeal for God slew the wicked prince of the tribe of Simeon, and his +mistress. Hence Moses praised and blessed the tribe of Levi, +whereas he did not even consider Simeon with a word. + +His words first referred to Aaron, prince of the tribe of Levi. He +said: "Well may Thy Urim and Tummim belong to Aaron, who +ministered services of love to Thy children, who stood every test +that Thou didst put upon him, and who at the 'waters of rebellion' +became the victim of a wrong accusation." God had then decreed +against Aaron that he was to die in the desert, although not he, but +Moses had trespassed against Him, saying to Israel, "Hear now, ye +rebels." As Aaron, prince of the tribe of Levi, when Israel was still +in Egypt, declaimed passionately against the people because they +worshipped idols, so too all the tribe of Levi stood up by God's +standard when Israel worshipped the Golden Calf in the desert, and +slew the idolaters, even if they were their half-brothers or their +daughters sons. The Levites also were the only ones who, in Egypt +as in the desert, remained true to God and His teachings, did not +abandon the token of the covenant, and were not tempted to +rebellion by the spies. "Hence," continued Moses, "shall the +Levites be the only ones from whose mouth shall issue judgement +and instruction for Israel. 'Thy shall put incense' in the Holy of +Holies, 'and whole burnt offerings upon His altar.' Their sacrifices +shall reconcile Israel with God, and they themselves shall be +blessed with earthly goods. Thou, Lord, 'smitest through the loins +of them that rise up against them' that dispute the priestly rights of +this tribe, Thou didst destroy Korah, and they 'that hated them' like +king Uzziah, 'shall not rise again.' [924] 'Bless, Lord, the substance +of the Levites who give from the tithes that they receive one-tenth +to the priests. Mayest Thou accept sacrifice from the hands of the +priest Elijah upon mount Carmel, 'smite the loins' of his enemy +Ahab, break the neck of the latter's false prophets, and may the +enemies of the high priest Johanan rise not again." [925] + +"Benjamin," said Moses, "is the beloved of the Lord, whom he will +always shield, and in whose possession the sanctuary shall stand, +in this world as well as in the time of the Messiah, and in the +future world." [926] + +Moses blessed Joseph's tribe with the blessing that their possession +might be the most fruitful and blessed land on earth; dew shall +ever be there, and many wells spring up. It shall constantly be +exposed to the gentle influences of sun and moon, that the fruits +may ripen early. "I wish him," said Moses, "that the blessings +given him by the Patriarchs and the wives of the Patriarchs may be +fulfilled." And so, too, it came to pass, for the land of the tribe of +Joseph possessed everything, and nothing within it was lacking. +This was the reward to Joseph for having fulfilled the will of God +that was revealed to Moses in the bush of thorns; and also because +as king of Egypt he treated his brothers with high honors although +they had thrust him from their midst. Moses furthermore blessed +Joseph by promising him that, as he had been the first of Jacob's +sons to come to Egypt, he was also to be the first in the future +world to appear in the Holy Land. Moses proclaimed the heroism +of Joseph's seed in the words: "As it is a vain thing to try to force +the firstling bullock to labor, so little shall Joseph's sons be yoked +into service by the empires; as the unicorn with his horns pushes +away all other animals, so, too, shall Joseph's sons rule the nations, +even to the ends of the earth. The Ephraimite Joshua shall destroy +myriads of heathens, and the Manassite Gideon thousands of +them." [927] + +Zebulun was the tribe that before all the other tribes devoted itself +to commerce, and in this way acted as the agent between Israel and +the other nations, selling the products of Palestine to the latter, and +foreign wares to the former. Hence the blessing that Moses +bestowed upon them. "'Rejoice, Zebulun, in thy going out' on +commercial enterprises; at thy instance shall many nations pray +upon the sacred mountain of the Temple and offer their sacrifices." +For the people that came into Zebulun's realms on matters of +business used to go from thence to Jerusalem to look upon the +sanctuary of the Jews, and many of them were converted through +the grand impression that the life in the holy city made upon them. +Moses furthermore blessed this tribe by giving them an estate by +the sea, which might yield them costly fish and the purple shell, +and the sand of whose shores might furnish them the material for +glass. The other tribes were therefore dependent upon Zebulun for +these articles, which they could not obtain from any one else, for +whosoever attempted to rob Zebulun of them, was doomed to bad +luck in business. It is the "Sea of Chaifa" also, within Zebulun's +territory, where all the treasures of the ocean were brought to +shore; for whenever a ship is wrecked at sea, the ocean sends it +and its treasures to the sea of Chaifa, where it is hoarded for the +pious until the Judgement Day. [928] One other blessing of +Zebulun was that it would always be victorious in battle, whereas +the tribe of Issachar, closely bound up with it, was blessed by its +distinction in the "tents of learning." For Issachar was "the tribe of +scholars and of judges," wherefore Moses blessed them, saying +that in "the future time," Israel's great house of instruction as well +as the great Sanhedrin would be located in this tribe. [929] + +The tribe of Gad, dwelling on the boundary of the land of Israel, +received the benediction that in "the future time" it would be as +strong in battle as it had been at the first conquest of Palestine, and +would hereafter stand at the head of Israel on their return to the +Holy Land, as it had done on their first entrance into the land. +Moses praised this tribe for choosing its site on this side the Jordan +because that place had been chosen to hold Moses' tomb. Moses +indeed died on mount Nebo, which is Reuben's possession, but his +body was taken from Nebo by the pinions of the Shekinah, and +brought to Gad's territory, a distance of four miles, amid the +lamentations of the angels, who said, "He shall enter into peace +and rest in his bed." [930] + +Dan, who like Gad had his territory on the boundary of the land, +was also blessed with strength and might, that he might ward off +the attacks of Israel's enemies. He was also blessed in receiving his +territory in the Holy Land in two different sections of it. [931] + +Naphtali's blessing read: "O Naphtali, satisfied with favor, and full +with the blessing of the Lord: possess thou the west and the south." +This blessing was verified, for the tribe of Naphtali had in its +possession an abundance of fish and mushrooms, so that they +could maintain themselves without much labor; and the valley of +Gennesaret furthermore was their possession, whose fruits were +renowned for their extraordinary sweetness. But Naphtali was +blessed not with material blessings only, but also with spiritual; for +it was the great house of instruction at Tiberias to which Moses +alluded when he said of Naphtali, "he is 'full with the blessings of +the Lord.'" [932] + +Moses called Asher the favorite of his brethren, for it was this tribe +that in the years of release provided nourishment for all Israel, as +its soil was so productive that what grew of its own accord +sufficed to sustain all. But Moses blessed Asher in particular with +a land rich in olives, so that oil flowed in streams through Asher's +land. Hence Moses blessed him the words: "The treasures of all +lands shall flow to thee, for the nations shall give thee gold and +silver for thine oil." He blessed Asher moreover with many sons, +[933] and with daughters that preserved the charms of youth in +their old age. [934] + +As Moses uttered eleven benedictions, so likewise did he compose +eleven psalms, corresponding to the eleven tribes blessed by him. +[935] These psalms of Moses were later received into David's +Psalter, where the psalms of Adam, Melchizedek, Abraham, +Solomon, Asaph, and the three sons of Korah also found their +place. [936] Moses' first psalms says, "'Thou turnest man to +destruction; and sayest, Return, ye children of men,' and forgivest +the forefather of the tribe of Reuben who sinned, but returned +again to God." Another one of Moses' psalms reads, "He that +dwelleth in the secret place of the most High shall abide under the +shadow of the Almighty," which corresponds to the tribe of Levi +that dwelled in the sanctuary, the shadow of the Almighty. To the +tribe of Judah, whose name signifies, "Praise the Lord," belongs +the psalm, "It is a good thing to give thanks unto the Lord." The +psalm: "The Lord is apparelled with majesty," is Benjamin's, for +the sanctuary stood in his possession, hence this psalm closes with +the words, "Holiness becometh Thine house, O Lord, +forevermore." The psalm: "O Lord, Thou God to whom vengeance +belongeth; Thou God to whom vengeance belongeth, shine forth," +was composed by Moses for the tribe of Gad; for Elijah, a member +of this tribe, was to destroy the foundations of the heathens, and to +wreak upon them the vengeance of the Lord. To the tribe of +learned men, Issachar, goes the psalm: "O come, let us sing unto +the Lord: let us make a joyful noise to the rock of our salvation," +for it is this tribe that occupy themselves with the Torah, the book +of praise. [937] + +MOSES PRAYS FOR DEATH + +Moses still had many other blessings for every single tribe, but +when he perceived that his time had drawn to a close, he included +them all in one blessing, saying, [938] "Happy art thou, O Israel: +Who is like unto thee, a people saved by the Lord, the shield of thy +help, and that is the sword of thy excellency!" With these words he +at the same time answered a question that Israel had put to him, +saying, "O tell us, our teacher Moses, what is the blessing that God +will bestow upon us in the future world?" He replied: "I cannot +describe it to you, but all I can say is, happy ye that such is decreed +for ye!" Moses at the same time begged God that in the future +world He might restore to Israel the heavenly weapon that He had +taken from them after the worship of the Golden Calf. God said, "I +swear that I shall restore it to them." [939] + +When Moses had finished his blessing, he asked Israel to forgive +his sternness toward them, saying: "Ye have had much to bear +from me in regard to the fulfillment of the Torah and its +commandments, but forgive me now." They replied: "Our teacher, +our lord, it is forgiven." It was not their turn to ask his forgiveness, +which they did in these words: "We have often kindled thine anger +and have laid many burdens upon thee, but forgive us now." He +said, "It is forgiven." + +In the meanwhile people came to him and said, "The hour has +come in which thou departest from the world." Moses said, +"Blessed be His name that liveth and endureth in all eternity!" +Turning to Israel, he then said, "I pray ye, when ye shall have +entered into the land of Israel, remember me still, and my bones, +and say, 'Woe to the son of Amram that ran before us like a horse, +but whose bones remained in the desert.'" Israel said to Moses: "O +our teacher, what will become of us when thou art gone?" He +replied: "While I was with ye, God was with ye; yet think not that +all the signs and miracles that He wrought through me were +performed for my sake, for much rather were they done for your +sake, and for His love and mercy, and if ye have faith in Him, He +will work your desires. [940] 'Put not your trust in princes, nor in +the son of man, in whom there is no help,' for how could ye expect +help from a man, a creature of flesh and blood, that cannot shield +himself from death? Put, therefore, your trust in Him through +whose word arose the world, for He liveth and endureth in all +eternity. Whether ye be laden with sin, or not, 'pour your heart +before Him,' and turn to Him." Israel said: "'The Lord, He is God; +the Lord, He is God.' God is our strength and our refuge." [941] + +Then a voice sounded from heaven and said, "Why, Moses, dost +thou strive in vain? Thou had but one-half hour more of life in the +world." Moses, to whom God had now shown the reward of the +pious in the future world, and the gates of salvation and of +consolation that He would hereafter open to Israel, now said: +"Happy art thou, O Israel: who is like unto thee, a people saved by +the Lord!" He then bade farewell to the people, weeping aloud. He +said: "Dwell in peace, I shall see ye again at the Resurrection," and +so he went forth from them, weeping aloud. Israel, too, broke into +loud lamentations, so that their weeping ascended to the highest +heavens. + +Moses took off his outer garment, rent his shirt, strewed dust upon +his head, covered it like a mourner, and in this condition betook +himself to his tent amid tears and lamentations, saying: "Woe to +my feet that may not enter the land of Israel, woe to my hands that +may not pluck of its fruits! Woe to my palate that may not taste the +fruits of the land that flows with milk and honey!" [942] + +Moses then took a scroll, wrote upon it the Ineffable Name, and +the book of the song, and betook himself to Joshua's tent to deliver +it to him. [943] When he arrived at Joshua's tent, Joshua was +seated, and Moses remained standing before him in a bowed +attitude without being noticed by Joshua. For God brought this to +pass in order that Moses, on account of this disrespectful +treatment, might himself wish for death. For when Moses had +prayed to God to let him live, were it only as a private citizen, God +granted his prayer, saying to him, "If thou hast no objection to +subordinating thyself to Joshua, then mayest thou live," and in +accordance with this agreement, Moses had betaken himself to +hear Joshua's discourse. + +The people who had gathered as usual before Moses' tent to hear +from him the word of God, failed to find him there, and hearing +that he had gone to Joshua, went there likewise, where they found +Moses standing and Joshua seated. "What art thou thinking of," +they called out to Joshua, "that thou art seated, while thy teacher +Moses stands before thee in a bowed attitude and with folded +hands?" In their anger and indignation against Joshua, they would +instantly have slain him, had not a cloud descended and interposed +itself between the people and Joshua. When Joshua noticed that +Moses stood before him, he instantly arose, and cried in tears: "O +my father and teacher Moses, that like a father didst rear me from +my youth, and that didst instruct me in wisdom, why dost thou do +such a thing as will bring upon me Divine punishment?" The +people now besought Moses as usual to instruct them in the Torah, +but he replied, "I have no permission to do so." They did not, +however, cease importuning him, until a voice sounded from +heaven and said, "Learn from Joshua." The people now consented +to acknowledge Joshua as their teacher, and seated themselves +before him to hear his discourse. Joshua now began his discourse +with Moses sitting at his right, and Aaron's sons, Eleazar and +Ithamar, at this left. But hardly had Joshua begun his lecture with +the words, "Praised be God that taketh delight in the pious and +their teachings," when the treasures of wisdom vanished from +Moses and passed over into Joshua's possession, so that Moses was +not even able to follow his disciple Joshua's discourse. When +Joshua had finished his lecture, Israel requested Moses to review +with them what Joshua had taught, but he said, "I know not how to +reply to your request!" He began to expound Joshua's lecture to +them, but could not, for he had not understood it. He now said to +God: "Lord of the world! Until not I wished for life, but now I long +to die. Rather a hundred deaths, than one jealousy." [944] + +SAMAEL CHASTISED BY MOSES + +When God perceived that Moses was prepared to die, He said to +the angel Gabriel, "Go, fetch Me Moses' soul." But he replied, +"How should I presume to approach and take the soul of him that +outweighs sixty myriads of mortals!" God then commissioned the +angel Michael to fetch Moses' soul, but he amid tears refused on +the same grounds as Gabriel. God then said to the angel Zagzagel, +"Fetch Me Moses' soul!" He replied, "Lord of the world! I was his +teacher and he my disciple, how then should I take his soul!" [945] +Then Samael appeared before God and said: "Lord of the world! Is +Moses, Israel's teacher, indeed greater than Adam whom thou didst +create in Thine image and Thy likeness? Is Moses greater, +perchance, than Thy friend Abraham, who to glorify Thy name +cast himself into the fiery furnace? Is Moses greater, perchance, +than Isaac, who permitted himself to be bound upon the altar as a +sacrifice to Thee? Or is he greater than Thy firstborn Jacob, or +than his twelve sons, Thy saplings? Not one of them escaped me, +give me therefore permission to fetch Moses' soul." God replied: +"Not one of all these equals him. How, too, wouldst thou take his +soul? From his face? How couldst thou approach his face that had +looked upon My Face! From his hands? Those hands received the +Torah, how then shouldst thou be able to approach them! From his +feet? His feet touched My clouds, how then shouldst thou be able +to approach them! Nay, thou canst not approach him at all." But +Samael said, "However it be, I pray Thee, permit me to fetch his +soul! " God said, "Thou had My consent." [946] + +Samael now went forth from God in great glee, took his sword, +girded himself with cruelty, wrapped himself in wrath, and in a +great rage betook himself to Moses. When Samael perceived +Moses, he was occupied in writing the Ineffable Name. Dart of fire +shot from his mouth, the radiance of his face and of his eyes shone +like the sun, so that he seemed like an angel of the hosts of the +Lord, and Samael in fear and trembling thought, "It was true when +the other angels declared that they could not seize Moses' soul!" + +Moses who had known that Samael would come, even before his +arrival, now lifted his eyes and looked upon Samael, whereupon +Samael's eyes grew dim before the radiance of Moses' +countenance. He fell upon his face, and was seized with the woes +of a woman giving birth, so that in his terror he could not open his +mouth. Moses therefore addressed him, saying: "Samael, Samael! +'There is no peace, saith my God, to the wicked!' Why dost thou +stand before me? Get thee hence at once, or I shall cut off thy +head." In fear and trembling Samael replied: "Why art thou angry +with me, my master, give me thy soul, for thy time to depart from +the world is at hand." Moses: "Who sent thee to me?" Samael: "He +that created the world and the souls." Moses: "I will not give thee +my soul." Samael: "All souls since the creation of the world were +delivered into my hands." Moses: "I am greater than all others that +came into the world, I have had a greater communion with the +spirit of God than thee and thou together." Samael: "Wherein lies +thy preeminence?" Moses: "Dost thou not know that I am the son +of Amram, that came circumcised out of my mother's womb, that +at the age of three days not only walked, but even talked with my +parents, that took no milk from my mother until she received her +pay from Pharaoh's daughter? When I was three months old, my +wisdom was so great that I made prophecies and said, 'I shall +hereafter from God's right hand receive the Torah.' At the age of +six months I entered Pharaoh's palace and took off the crown from +his head. When I was eighty years old, I brought the ten plagues +upon Pharaoh and the Egyptians, slew their guardian angel, and led +the sixty myriads of Israel out of Egypt. I then clove the sea into +twelve parts, led Israel through the midst of them, and drowned the +Egyptians in the same, and it was not thou that took their souls, but +I. It was I, too, that turned the bitter water into sweet, that mounted +into heaven, and there spoke face to face with God! I hewed out +two tables of stone, upon which God at my request wrote the +Torah. One hundred and twenty days and as many nights did I +dwell in heaven, where I dwelled under the Throne of Glory; like +an angel during all this time I ate no bread and drank no water. I +conquered the inhabitants of heaven, made known there secrets to +mankind, received the Torah from God's right hand, and at His +command wrote six hundred and thirteen commandments, which I +then taught to Israel. I furthermore waged war against the heroes of +Sihon and Og, that had been created before the flood and were so +tall that the waters of the flood did not even reach their ankles. In +battle with them I bade sun and moon to stand still, and with my +staff slew the two heroes. Where, perchance, is there in the world a +mortal who could do all this? How darest thou, wicked one, +presume to wish to seize my pure soul that was given me in +holiness and purity by the Lord of holiness and purity? Thou hast +no power to sit where I sit, or to stand where I stand. Get thee +hence, I will not give thee my soul." + +Samael now in terror returned to God and reported Moses' words +to Him. God's wrath against Samael was now kindled, and He said +to him: "Go, fetch Me Moses soul, for if thou dost not do so, I shall +discharge thee from thine office of taking men's souls, and shall +invest another with it." Samael implored God, saying: "O Lord of +the world, whose deed are terrible, bid me go to Gehenna and there +turn uppermost to undermost, and undermost to uppermost, and I +shall at once do so without a moment's hesitation, but I cannot +appear before Moses." God: "Why not, pray?" Samael: "I cannot do +it because he is like the princes in thy great chariot. +Lightning-flashes and fiery darts issue from his mouth when he +speaks with me, just as it is with the Seraphim when they laud, +praise and glorify Thee. I pray Thee, therefore, send me not to him, +for I cannot appear before him." But God in wrath said to Samael: +"Go, fetch Me Moses' soul," and while he set about to execute +God's command, the Lord furthermore said: "Wicked one! Out of +the fire of Hell was thou created, and to the fire of Hell shalt thou +eventually return. First in great joy didst thou set out to kill Moses, +but when thou didst perceive his grandeur and his greatness, thou +didst say, 'I cannot undertake anything against him.' It is clear and +manifest before Me that thou wilt now return from him a second +time in shame and humiliation." + +Samael now drew his sword out of its sheath and in a towering +fury betook himself to Moses, saying, "Either I shall kill him or he +shall kill me." When Moses perceived him he arose in anger, and +with his staff in his hand, upon which was engraved the Ineffable +Name, set about to drive Samael away. Samael fled in fear, but +Moses pursued him, and when he reached him, he struck him with +his staff, blinded him with the radiance of his face, and then let +him run on, covered with shame and confusion. He was not far +from killing him, but a voice resounded from heaven and said, "Let +him live, Moses, for the world is in need of him," so Moses had to +content himself with Samael's chastisement. [947] + +GOD KISSES MOSES' SOUL + +In the meanwhile Moses' time was at an end. A voice from heaven +resounded, saying: "Why, Moses, dost thou strive in vain? Thy last +second is at hand." Moses instantly stood up for prayer, and said: +"Lord of the world! Be mindful of the day on which Thou didst +reveal Thyself to me in the bush of thorns, and be mindful also of +the day when I ascended into heaven and during forty days partook +of neither food nor drink. Thou, Gracious and Merciful, deliver me +not into the hand of Samael." God replied: "I have heard thy +prayer. I Myself shall attend to thee and bury thee." Moses now +sanctified himself as do the Seraphim that surround the Divine +Majesty, whereupon God from the highest heavens revealed +Himself to receive Moses' soul. When Moses beheld the Holy One, +blessed he His Name, he fell upon his face and said: "Lord of the +world! In love didst Thou create the world, and in love Thou +guidest it. Treat me also with love, and deliver me not into the +hands of the Angel of Death." A heavenly voice sounded and said: +"Moses, be not afraid. 'Thy righteousness shall go before thee; the +glory of the Lord shall be thy reward.'" + +With God descended from heaven three angels, Michael, Gabriel, +and Zagzagel. Gabriel arranged Moses' couch, Michael spread +upon it a purple garment, and Zagzagel laid down a woolen pillow. +God stationed Himself over Moses' head, Michael to his right, +Gabriel to his left, and Zagzagel at his feet, whereupon God +addressed Moses: "Cross thy feet," and Moses did so. He then said, +"Fold thy hands and lay them upon thy breast," and Moses did so. +Then God said, "Close thine eyes," and Moses did so. Then God +spake to Moses' soul: "My daughter, one hundred and twenty years +had I decreed that thou shouldst dwell in this righteous man's body, +but hesitate not now to leave it, for thy time is run." The soul +replied: "I know that Thou art the God of spirits and of souls, and +that in Thy hand are the souls of the living and of the dead. Thou +didst create me and put me into the body of this righteous man. Is +there anywhere in the world a body so pure and holy as this it? +Never a fly rested upon it, never did leprosy show itself upon it. +Therefore do I love it, and do not wish to leave it." God replied: +"Hesitate not, my daughter! Thine end hath come. I Myself shall +take thee to the highest heavens and let thee dwell under the +Throne of My Glory, like the Seraphim, Ofannim, Cherubim, and +other angels." But the soul replied: "Lord of the world! I desire to +remain with this righteous man; for whereas the two angels Azza +and Azazel when they descended from heaven to earth, corrupted +their way of life and loved the daughters of the earth, so that in +punishment Thou didst suspend them between heaven and earth, +the son of Amram, a creature of flesh and blood, from the day +upon which Thou didst reveal Thyself from the bush of thorns, has +lived apart from his wife. Let me therefore remain where I am." +[948] When Moses saw that his soul refused to leave him, he said +to her: "Is this because the Angel of Death wished to show his +power over thee?" The soul replied: "Nay, God doth not wish to +deliver me into the hands of death." Moses: "Wilt thou, perchance, +weep when the others will weep at my departure?" The soul: "The +Lord 'hath delivered mine eyes from tears.'" Moses: "Wilt thou, +perchance, go into Hell when I am dead?" The soul: "I will walk +before the Lord in the land of the living." When Moses heard these +words, he permitted his soul to leave him, saying to her: "Return +unto thy rest, O my soul; for the Lord hath dealt bountifully with +thee." [949] God thereupon took Moses' soul by kissing him upon +the mouth. [950] + +Moses activity did not, however, cease with his death, for in +heaven he is one of the servants of the Lord. [951] God buried +Moses' body in a spot that remained unknown even to Moses +himself. Only this is know concerning it, that a subterranean +passage connects it with the graves of the Patriarchs. [952] +Although Moses' body lies dead in its grave, it is still as fresh as +when he was alive. [953] + +THE MOURNING FOR MOSES + +When Moses died, a voice resounded from heaven throughout all +the camp of Israel, which measured twelve miles in length by +twelve in width, and said, "Woe! Moses is dead. Woe! Moses is +dead." All Israel who, throughout thirty days before Moses' +decease, had wept his impending death now arranged a three +months' time of mourning for him. [954] But Israel were not the +only mourners for Moses, God himself wept for Moses, saying, +"Who will rise up for Me against the evil-doers? Who will stand up +for Me against the workers of iniquity?" Metatron appeared before +God and said: "Moses was thine when he lived, and he is Thine in +his death." God replied: "I weep not for Moses' sake, but for the +loss Israel suffered through his death. How often had they angered +Me, but he prayed for them and appeased My wrath." The angels +wept with God, saying, "But where shall wisdom be found?" The +heavens lamented: "The godly man is perished out of the earth." +The earth wept: "And there is none upright among men." Stars, +planets, sun, and moon wailed: "The righteous perisheth, and no +man layeth it to heart," and God praised Moses' excellence in the +words: "Thou hast said of Me, 'The Lord He is God: there is none +else,' and therefore shall I say of thee, 'And there arose not a +prophet in Israel like unto Moses.'" [955] + +Among mortals, it was particularly Jochebed, Moses' mother, and +Joshua, his disciple, that deeply mourned Moses' death. They were +not indeed certain if Moses were dead, hence they sought him +everywhere. Jochebed went first to Egypt and said to that land, +"Mizraim, Mizraim, hast thou perchance seen Moses?" But +Mizraim replied, "As truly as thou livest, Jochebed, I have not seen +him since the day when he slew all the firstborn here." Jochebed +then betook herself to the Nile, saying, "Nile, Nile, hast thou +perchance seen Moses?" But Nile replied, "As truly as thou livest, +Jochebed, I have not seen Moses since the day when he turned my +water to blood." Then Jochebed went to the sea and said, "Sea, sea, +hast thou perchance seen Moses?" The sea replied, "As truly as +thou livest, Jochebed, I have not seen him since the day when he +led the twelve tribes through me." Jochebed thereupon went to the +desert and said, "Desert, desert, hast thou perchance seen Moses?" +The desert replied, "As truly as thou livest, Jochebed, I have not +seen him since the day whereupon he caused manna to rain down +upon me." Then Jochebed went to Sinai, and said, "Sinai, Sinai, +hast thou perchance seen Moses?" Sinai said, "As truly as thou +livest, Jochebed, I have not seen him since the day whereon he +descended from me with the two tables of the law." Jochebed +finally went to the rock and said, "Rock, rock, hast thou perchance +seen Moses?" The rock replied, "As truly as thou livest, I have not +seen him since the day when with his staff he twice smote me." +[956] + +Joshua, too, sought his teacher Moses in vain, and in his grief for +Moses' disappearance he rent his garments, and crying aloud, +called ceaselessly, "'My father, my father, the chariot of Israel and +the horsemen thereof.' 'But where shall wisdom be found?'" But +God said to Joshua: "How long wilt thou continue to seek Moses in +vain? He is dead, but indeed it is I that have lost him, and not +thou." [957] + +SAMAEL'S VAIN SEARCH + +Samael, the Angel of Death, had not heard that God had taken +Moses' soul from his body and received it under the Throne of +Glory. Believing that Moses was still among the living, he betook +himself to Moses' house in order to seize his soul, for he feared to +return before God without having executed His command to take +Moses' soul. He did not, however, find Moses in his accustomed +place, so he hastened into the land of Israel, thinking, "Long did +Moses pray to be permitted to enter this land, and perhaps he is +there." He said to the land of Israel, "Is Moses perchance with +thee?" But the land replied, "Nay, he is not found in the land of the +living." + +Samael then thought: "I know that God once said to Moses, 'Lift up +thy rod and divide the sea,' so perhaps he is by the sea." He +hastened to the sea and said, "Is Moses here?" The sea replied: "He +is not here, and I have not seen him since the day when he clove +me into twelve parts, and with the twelve tribes passed through +me." + +Samael then betook himself to Gehenna asking, "Hast thou seen +Moses, the son of Amram?" Gehenna replied, "With mine ears +have I heard the cry, but I have not seen him." + +He betook himself to Sheol, Abaddon, and Tit-ha-Yawen, to whom +he said, "Have ye seen the son of Amram?" They replied: "Through +Pharaoh, king of Egypt, have we heard his call, but we have not +seen him." + +He betook himself to the Abyss and asked, "Hast thou seen the son +of Amram?" The answer arose, "I have not seen him, but heard +indeed his call." + +He asked Korah's sons, that dwell with the Abyss, "Have ye seen +the son of Amram?" They replied. "We have not seen him since +the day upon which at Moses' bidding the earth opened its mouth +and swallowed us." + +He betook himself to the clouds of glory and asked, "Is Moses +perchance with you?" They answered, "He is his from the eyes of +all living." + +He went to the heavens and asked, "Have ye seen the son of +Amram?" The answer was, "We have not seen him since at God +command he mounted to us to receive the Torah." + +He hastened to Paradise, but when the angels that guard its gates +beheld Samael, they drove him away and said, "Wicked one! +Wicked one! 'This is the gate of the Lord; the righteous shall enter +into it.'" Samael thereupon flew over the gates of Paradise and +asked Paradise, "Hast thou perchance seen Moses?" Paradise +answered, "Since in Gabriel's company he visited me to look upon +the reward of the pious, I have not seen him." + +He went to the tree of life, but even at the distance of three +hundred parasangs, it cried out to him: "Approach me not." He +therefore asked from afar, "Hast thou seen the son of Amram?" +The tree replied, "Since the day on which he came to me to cut +him a staff, I have not seen him." + +He betook himself to the tree of the knowledge of good and evil, +and said, "Hast thou seen the son of Amram?" The tree replied, +"Since the day on which he came to me to get a writing reed, +wherewith to write the Torah, I have not seen him." + +He betook himself to the mountains with his query. These replied, +"Since he hewed the two tables out of us, we have not seen him." + +He went to the deserts and asked, "Have ye seen the son of +Amram?" These replied, "Since he has ceased to lead Israel to +pasture upon us, we have not seen him." + +He betook himself to mount Sinai, for he thought God had +formerly commanded Moses to ascend it, and that he might now +be there. He asked Sinai, "Hast thou seen the son of Amram?" +Sinai said, "Since the day on which out of God's right hand he +received the Torah upon me, I have not seen him." + +He betook himself to the birds and said, "Have ye seen Moses?" +They replied, "Since the say whereupon he separated the birds into +clean and unclean we have not seen him." +He went to the quadrupeds and asked: "Have ye seen Moses?" +They answered: "Since the day on which he determined which +beasts might be eaten, and which might not, we have not seen +him." [958] The answer of the birds and beasts referred to the day +on which God assembled all the species of animals, led them +before Moses, and instructed him which of these were clean and +which were not, which might, and which might not be eaten. [959] + +Samael then betook himself to the "Court of the Dead," where the +angel Dumah guards the souls of the deceased, and asked the +angel, "Hast thou seen the son of Amram?" He replied: "I heard the +words of lamentation for him in heaven, but I have not seen him." + +He betook himself to the angels and asked, "Have ye seen the son +of Amram?" These made the same reply as Dumah, and advised +him to go to the mortals, who might possibly give him information +concerning Moses' whereabouts. + +He betook himself to the mortals and asked, "Where is Moses?" +These replied: "Our teacher Moses is not like human beings. He is +the peer of the angels of ministry, for he ascended into heaven and +dwelt in heaven like the angels, 'he hath gathered the wind in his +fists' like an angel, and God took his soul to Himself in the place of +His sanctity. What connection then hast thou with the son of +Amram?" [960] + +MOSES EXCELS ALL PIOUS MEN + +The special distinction that God granted to Moses at his death was +well merited, for Moses outweighed all other pious men. [961] +When Moses died, Adam appeared and said, "I am greater than +thou, for I was created in God's image." But Moses replied: "I am +nevertheless superior to thee, for the glory that thou didst receive +from God was taken from thee, whereas I retained the radiance of +my face forever." + +Noah then said to Moses: "I am greater than thou, for I was +preserved out of the generation of the flood." Moses replied: "I am +superior to thee, for thou didst save thyself alone, and hadst not the +power to save thy generations, but I saved myself and also saved +my generation at the time when they transgressed with the Golden +Calf." + +Abraham said to Moses, "I am greater than thou, for I fed the +wanderers." Moses: "I am superior to thee, for thou didst feed the +uncircumcised whereas I fed the circumcised; and thou, moreover, +didst feed them in a land of habitations, whereas I fed Israel in the +desert." + +Isaac said to Moses: "I am greater than thou, for I bared my neck +upon the altar and beheld the Face of the Shekinah." Moses +replied: "Still am I superior to thee, for thou didst indeed behold +the Face of the Shekihah, but thine eyes grew dim, whereas I +talked with the Shekinah face to face, and yet neither did mine +eyes grow dim nor my strength wane." + +Jacob said, "I am greater than thou, for I wrestled with the angel +and conquered him." Moses replied: "Thou didst wrestle with the +angel upon thy territory, but I mounted to the angels into their own +territory, and still they feared me." [962] + +Joseph said to Moses, "I am greater than thou, for my master's wife +could not tempt me to sin." Moses replied: "Still am I superior to +thee, for thou didst restrain thyself from a strange woman, whereas +I abstained from intercourse with my own wife." [963] + +The degreed of Moses' superiority over the other pious men can be +seen by following. Adam died because he has been seduced by the +serpent, whereas Moses fashioned a serpent out of brass at sight of +which everyone that had been bitten by a snake recovered. Noah +offered a sacrifice to God that was accepted, but he himself was +not admitted to God's presence. When Moses, on the other hand, +offered a sacrifice in Israel's name, God said to him, "Know that +twice daily I shall dwell with ye." Abraham had been the cause for +Israel's bondage in Egypt, for that was the punishment for his +words, "'Whereby shall I know that I shall inherit 'the land?" +Moses, on the other hand, it was that delivered Israel out of +Egyptian bondage. Jacob indeed conquered in his struggle with the +angel, but the blow that the angel dealt him put Jacob's thigh out of +joint forever, whereas Moses inspired the angels with such fear +that as soon as they beheld him in heaven, they fled. + +But Moses not only surpassed all other human beings, he surpassed +also the entire creation that God had brought forth in six days. On +the first day God created light, but Moses mounted into heaven and +seized the spiritual light, the Torah. On the second day God +created the firmament, whereby He decreed that the earth was not +to enter the realm of the firmament, nor the firmament the realm +of the earth, but Moses scaled the firmament even though he +belonged to earth. On the third day God created the sea, but as +soon as the sea caught sight of Moses, it retreated before him +affrighted. On the fourth day God created the sun and the moon to +illuminate the earth, but Moses said to God: "I do not wish sun and +moon to give light to Israel, Thou Thyself shalt do so," and God +granted his prayer. On the fifth day God created the animals, but +Moses slaughtered whatever animals he wanted for Israel's needs. +When, therefore, God laid all the objects of creation on one side of +the scales, and Moses upon the other, Moses outweighed them. +[964] Moses was justly called, "the man of God," for he was half +man and half God. [965] + +But not in this world alone was Moses the great leader and teacher +of his people, he shall be the same in the future world, in +accordance with the promise God made him shortly before his +death. God said: "Thou that didst lead My children in this world, +shalt also lead them in the future world. [966] + + + + +*** END OF THE PROJECT GUTENBERG EBOOK THE LEGENDS OF THE JEWS, VOLUME III *** + +***** This file should be named 2881-0.txt or 2881-0.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/2/8/8/2881/ + +Updated editions will replace the previous one--the old editions will +be renamed. + +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the +United States without permission and without paying copyright +royalties. Special rules, set forth in the General Terms of Use part +of this license, apply to copying and distributing Project +Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm +concept and trademark. 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FOR PUBLIC DOMAIN ETEXTS*Ver.04.07.00*END* + + + + + +Prepared by David Reed haradda@aol.com or davidr@inconnect.com + + + + + +THE LEGENDS OF THE JEWS VOLUME III +BIBLE TIMES AND CHARACTERS FROM THE EXODUS TO +THE DEATH OF MOSES + +BY LOUIS GINZBERG + + + + +TRANSLATED PROM THE GERMAN MANUSCRIPT BY +PAUL RADIN + +REVISER AND PROOF-READER OF VOLUME III, DOCTOR +ISAAC HUSIK + + + + +To MY MOTHER +ON THE OCCASION OF HER SEVENTIETH BIRTHDAY + +PREFACE + +"When Israel went out of Egypt, the house of Jacob from a People +of strange language, Jacob was His sanctuary and Israel His +dominion. Jewish legend attempts to describe how God's +sanctuary, the religion of Israel and His dominion, the beginnings +of Israel as a nation, arose in the time between the Exodus from +Egypt and the entrance into the Holy Land. + +Moses is regarded not only as the greatest religious guide of Israel, +but also as its first national leader; he is "the wisest (If the wise, +the father of the prophets," as well as " king in Jeshiurun, when the +heads of the people and the tribes of Israel gathered together." +hence his unique position in Jewish legend, neither Abraham, the +friend of God, nor Solomon, the wisest of all men, nor Elijah, the +helper in time of need. can lay claim to such a position. + +Great religious and national institutions like the Sabbath, the +sanctuary, and many other " commandments of God revealed to +Moses " stand in a special relation to his life and work. The +sanctification of the Sabbath became quite a living thing to him +through the miracle of the Manna, and the first sanctuary was +actually erected by Moses. The life of Moses ceased, therefore, to +be a thing of the past and became closely interwoven with the +every-day life of the nation. + +The most natural way for the popular mind to connect existing +conditions with the past is the symbolic method. The present +volume contains, therefore, a number of symbolic explanations of +certain laws, as, for instance, the symbolical significance of the +Tabernacle, which, properly speaking, do not belong to the domain +of legend. The life of Moses, as conceived by Jewish legend, +would, however, have been in complete if the lines between +Legend and Symbolism had been kept too strictly. With this +exception the arrangement and presentation of the material in the +third volume is the same as that in the two preceding ones. + +LOUIS G1NZBERG. +NEW YORK, March 2, 1911 + +CONTENTS +PREFACE +MOSES IN THE WILDERNESS. +The Long Route--Pharaoh Pursues the Hebrews--The Sea Divided +--The Passage through the Red Sea--The Destruction of the +Fgyptians--The Song at the Sea-- The Awful Desert--The Heavenly +Food--The Gathering of the Manna--Miriam' s Well--Aniaiek's +War against Israel Amalek Defeated Jethro Installation of Elders-- +Jethro Rewarded--The Time is at Hand--The Gentiles Refuse the +Torah The Contest of the Mountains--The Torah Offered to +Israel-- Israel Prepares for the Revelation--The Revelation on +Mount Sinai--The First Commandment--The Other +Commandments Revealed on Sinai-- The Unity of the Ten +Commandments--Moses Chosen as Intermediator--Moses and the +Angels Strive for the Torah--Moses Receives the Torah--The +Golden Calf--Moses Blamed for Israel's Sin--The Punishment of +the Sinners-- Moses Intercedes for the People--The Inscrutable +Ways of the Lord--The Thirteen Attributes of God--The Second +Tables--The Census of the People--The Erection of the Tabernacle +Commanded--The Materials for the Construction of theTabernacle +--Bezalel--The Ark with the Cherubim--The Table and the +Candlestick--The Altar--The Symbolical Significance of the +Tabernacle--The Priestly Robes--The Stones in the +Breastplate--The Completion of the Tabernacle--The Setting up of +the Tabernacle--The Consecration of the Priests--The Day of the +Ten Crowns--The Interrupted Joy--The Gifts of the Princes--The +Revelations in theTabernacle--The Cleansing of the Camp--The +Lighting of the Candlestick--The Twelve Princes of the Tribes-- +The Census of the Levites--The Four Divisions of the Levites--The +Four Standards--Thc Camp--The BIasphemer and the +Sabbath-breaker--The Ungrateful Multitude--The Flesh-pots of +Egypt--The Appointment of the Seventy Elders--Eldad and Medad +--The Quails--Aaron and Miriam Slander Moses--Miriam's +Punishment--The Sending of the Spies--Significant Names--The +Spies in Palestine--The Slanderous Report--The Night of Tears-- +Ingratitude Punished--The Years of Disfavor--The Rebellion of +Korah--Korah Abuses Moses and the Torah Moses Pleads in Vain +with Korah--Korah and His Horde Punished--On and the Three +Sons of Korah Saved--Israel Convinced of Aaron's Priesthood--The +Waters of Meribah--Moses' Anger Causes His Doom--Edom's +Unbrotherly Attitude toward Israel--The Three +Shepherds--Preparing Aaron for Impending Death--Aaron's +Death--The General Mourning for Aaron--The False Friends--The +Brazen Serpent--At Arnon--Sihon, the King of the Amorites--The +Giant Og--Moses' Speech of Admonition--Balak, King of +Moab--Balaam, the Heathen Prophet--Balak's Messengers to +Bahaam-- Balaam Accepts Balak's Invitation--Baiaam's Ass-- +Balaam Runs into His Own Destruction--Balaam with Balak +Balaam's Sacrifices Refused--Balaam Extols Israel--Balaam's +Hopes Disappointed--Curses Turned into Blessings--Balaam's +Wicked Counsel--Phinehas, Zealous for God--Twelve +Miracles--Phinehas Rewarded--The Daughters of Zelophmehad +The appointment of Joshua--Moses' Legacy to Joshua--Moses' last +campaign--The Complete Annihilation of Midian--The Gruesome +End of Balaam-- The Victorious Return from the War--Wealth that +Bringeth Destruction--Moses' Death Irrevocably Doomed--Moses +Prayer for Suspension of Judgment--God Tries to Comfort Moses +Concerning His Death--The Intercessions for Moses--Moses +Serves Joshua--The Last Day of Moses' Life--Moses Beholds the +Future--Moses Meets the Messiah in Heaven--The Last Hours of +Moses The Blessing of Moses--Moses Prays for Death--Samuel +Chastised by Moses--God Kisses Moses' Soul--The Mourning for +Moses--Samuel's Vain Search--Moses Excels All Pious Men. + +MOSES IN THE WILDERNESS +TIlE LONG ROUTE +PHARAOH PURSUES THE HEBREWS +THE SEA DIVIDED +TIlE PASSAGE THROUGH THE RED SEA +TIlE DESTRUCTION OF THE EGYPTIANS +THE SONG AT THE SEA +THE AWFUL DESERT +THE HEAVENLY FOOD +THE GATHERING OF THE MANNA +MIRIAM'S WELL +AMALEK' WAR AGAINST ISRAEL +AMALEK DEFEATED +JETHRO +INSTALLATION OF ELDERS +JETHRO REWARDED +THE TIME IS AT HAND +THE GENTILES REFUSE THE TORAH +THE CONTEST OF THE MOUNTAINS +THE TORAH OFFERED TO ISRAEL +ISRAEL PREPARES FOR THE REVELATION +THE REVELATION ON MOUNT SINAI +THE FIRST COMMANDMENT +THE OTHER COMMANDMENTS REVEALED ON SINAI +THE UNITY OF THE TEN COMMANDMENTS 104 +MOSES CHOSEN AS INTERMEDIATOR +MOSES AND THE ANGELS STRIVE FOR THE TORAH +MOSES RECEIVES THE TORAH +THE GOLDEN CALF +MOSES BLAMED FOR ISRAEL'S SIN +THE PUNISHMENT OF THE SINNERS +MOSES INTERCEDES FOR THE PEOPLE +THE INSCRUTABLE WAYS OF THE LORD +THE THIRTEEN ATTRIBUTES OF GOD +THE SECOND TABLES +THE CENSUS OF THE PEOPLE +THE ERECTION OF THE TABERNACLE COMMANDED +THE MATERIALS FOR THE CONSTRUCTION OF THE +TABERNACLE +BEZALEL +THE ARK WITH THE CHERUBIM +THE TABLE AND THE CANDLESTICK +THE ALTAR +THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE +THE PRIESTLY ROBES +THE STONES IN THE BREASTPLATE +THE COMPLETION OF THE TABERNACLE +THE SETTING UP OF THE TABERNACLE +THE CONSECRATION OF THE. PRIESTS +THE DAY OF THE TEN CROWNS +THE INTERRUPTED JOY +THE GIFTS OF THE PRINCES +THE REVELATIONS IN THE TABERNACLE +THE CLEANSING OF THE CAMP +THE LIGHTING OF THE CANDLESTICK +THE TWELVE PRINCES OF THE TRIBES +THE CENSUS OF THE LEVITES +THE FOUR DIVISIONS OF THE LEVITES +THE FOUR STANDARDS +THE CAMP +THE BLASPHEMER AND THE SABBATH-BREAKER +THE UNGRATEFUL MULTITUDE +THE FLESH-POTS OF EGYPT +THE APPOINTMENT OF THE SEVENTY ELDERS +ELDAD AND MEDAD +THE QUAIL +AARON AND MIRIAM SLANDER MOSES +MIRIAM' PUNISHMENT +THE SENDING OF THE SPIES +SIGNIFICANT NAMES +THE SPIES IN PALESTINE +THE SLANDEROUS REPORT +THE NIGHT OF TEARS +INGRATITUDE PUNISHED +THE YEARS OF DISFAVOR +0HE REBELLION OF KORAH +KORAH ABUSES MOSES AND THE TORAH +MOSES PLEADS IN VAIN WITH KORAH +KORAH AND HIS HORDE PUNISHED +ON AND THE THE THREE SONS OF KORAH SAVED +ISRAEL CONVINCED OF AARON'S PRIESTHOOD +THE WATERS OF MERIBAH +MOSES ANGER CAUSES HIS DOOM +EDOM'S UNBROTHHERLY ATTITUDE. TOWARD ISRAEL +THE THREE SHEPHERDS +PREPARING AARON FOR IMPENDING DEATH +AARON'S DEATH +THE GENERAL MOURNING FOR AARON +THE FAI.SE FRIENDS +THE BRAZEN SERPENT +AT ARNON +SIHON, THE KING OF THE AMORITFS +THE GIANT OG +MOSES SPEECH OF ADMONITION +BALAK, KING OF MOAB +BALAAM, THE HEATHEN PROPHET +BALAK'S MESSENGERS TO BALAAM +BALAAM ACCEPTS BALAK'S INVITATION +BALAAM'S ASS +BALAAM RUNS INTO HIS OWN DESTRUCTION +BALAAM WITH BALAK +BALAAM'S SACRIFICES REFUSED +BALAAM EXTOLS ISRAEL +BALAAM'S HOPES DISAPPOINTED +CURSES TURNED TO BLESSINGS +BALAAM'S WICKED COUNSEL +PHINEHAS, ZEALOUS FOR GOD +TWELVE MIRACLES +PHINEHAS REWARDED +THE DAUGHTERS OF ZELOPHEHAD +THE APPOINTMENT OF JOSHUA +MOSES' LEGACY TO JOSHUA +MOSES LAST CAMPAIGN +TIlE COMPLETE ANNIHILATION OF MIDIAN +THE GRUSOME END OF BALAAM +THE VICTORIOUS RETURN FROM TIlE WAR +WEALTH THAT BRINGETH DESTRUCTION +MOSES' DEATH IRREVOCABLY DOOMED +MOSES PRAYER FOR SUSPENSION OF JUDGMENT +GOD TRIES TO COMFORT MOSES CONCERING HIS DEATH +THE INTERCESSIONS FOR MOSES +MOSES SERVES JOSHUA +THE LAST DAY OF MOSES' LIFE +MOSES BEHOLDS THE FUTURE +MOSES MEETS THE MESSIAH IN HEAVEN +THE LAST HOURS OF MOSES +THE BLESSING OF MOSES +MOSES PRAYS FOR DEATH +SAMAEL CHASTISED BY MOSES +GOD KISSES MOSES' SOUL +THE MOURNING FOR MOSES +SAMAEL'S VAIN SEARCH +MOSES EXCELS ALL PIOUS MEN + +The Legends of the Jews Volume III +Bible Times and Characters from the Exodus to the Death of +Moses + +THE LONG ROUTE + +The exodus would have been impossible if Joseph's bones had +remained behind. Therefore Moses made it his concern to seek +their resting-place, while the people had but the one thought of +gathering in the treasures of the Egyptians. [1] But it was not an +easy matter to find Joseph's body. Moses knew that he had been +interred in the mausoleum of the Egyptian kings, but there were so +many other bodies there that it was impossible to identify it. +Moses' mother Jochebed came to his aid. She led him to the very +spot where Joseph's bones lay. As soon as he came near them, he +knew them to be what he was seeking, by the fragrance they +exhaled and spread around. [2] But his difficulties were not at an +end. The question arose, how he was to secure possession of the +remains. Joseph's coffin had been sunk far down into the ground, +and he knew not how to raise it from the depths. Standing at the +edge of the grave, he spoke these words. "Joseph, the time hath +come whereof thou didst say, 'God will surely visit you, and ye +shall carry up my bones from hence.'" No sooner had this reminder +dropped from his lips than the coffin stirred and rose to the +surface. + +And even yet the difficulties in Moses' way were not removed +wholly. The Egyptian magicians had stationed two golden dogs at +Joseph's coffin, to keep watch,. and they barked vehemently if +anyone ventured close to it. The noise they made was so loud it +could be heard throughout the land, from end to end, a distance +equal to a forty day's journey. When Moses came near the coffin, +the dogs emitted their warning sound, but he silenced them at once +with words, "Come, ye people, and behold the miracle! The real, +live dogs did not bark, and these counterfeit dogs produced by +magic attempt it!" [3] What he said about real, live dogs and their +refraining from barking had reference to the fact that the dogs of +the Egyptians did not move their tongues against any of the +children of Israel, through they had barked all the time the people +were engaged in burying the bodies of their smitten first-born. As a +reward God gave the Israelites the law, to cast to the dogs the flesh +they themselves are forbidden to eat, for the Lord withholds due +recompense from none of His creatures. [4] Indeed, the dogs +received a double reward, for their excrements are used in tanning +the hides from which the Torah scrolls are made, as well as the +Mezuzot and the phylacteries. [5] + +Joseph's coffin in the possession of Moses, the march of the +Israelites could begin. The Egyptians put no manner of obstacle in +their way. Pharaoh himself accompanied them, to make sure that +they were actually leaving the land, [6] and now he was so angry at +his counselors for having advised against letting the Israelites +depart that he slew them. [7] + +For several reasons God did not permit the Israelites to travel +along the straight route to the promised land. He desired them to +go to Sinai first and take the law upon themselves there, and, +besides, the time divinely appointed for the occupation of the land +by the Gentiles had not yet elapsed. Over and above all this, the +long sojourn in the wilderness was fraught with profit for the +Israelites, spiritually and materially. If they had reached Palestine +directly after leaving Egypt, they would have devoted themselves +entirely each to the cultivation of his allotted parcel of ground, and +no time would have been left for the study of the Torah. In the +wilderness they were relieved of the necessity of providing for +their daily wants, and they would give all their efforts to acquiring +the law. On the whole, it would not have been advantageous to +process at once to the Holy Land and take possession thereof, for +when the Canaanites heard that the Israelites were making for +Palestine, they burnt the crops, felled the trees, destroyed the +buildings, and choked the water springs, all in order to render the +land uninhabitable. Hereupon God spake, and said: "I did not +promise their fathers to give a devastated land unto their see, but a +land full of all good things. I will lead them about in the +wilderness for forty years, and meanwhile the Canaanites will have +time to repair the damage they have done." [8] Moreover, the +many miracles preformed for the Israelites during the journey +through the wilderness had made their terror to fall upon the other +nations, and their hearts melted, and there remained no more spirit +in any man. They did not venture to attack the Israelites, and the +conquest of the land was all the easier. [9] + +Nor does this exhaust the list of reasons for preferring the longer +route through the desert. Abraham had sworn a solemn oath to live +at peace with the Philistines during a certain period, and the end of +the term had not yet arrived. Besides, there was the fear that the +sight of the land of the Philistines would awaken sad recollections +in the Israelites, and drive them back into Egypt speedily, for once +upon a time it had been the scene of a bitter disappointment to +them. they had spent one hundred and eighty years in Egypt, in +peace and prosperity, not in the least molested by the people. +Suddenly Ganon came, a descendant of Joseph, of the tribe of +Ephraim, and he spake, "The Lord hat appeared unto me, and He +bade me lead you forth out of Egypt." The Ephraimites were the +only ones to heed his words. Proud of their royal lineage as direct +descendants of Joseph, and confident to their valor in war, for they +were great heroes, they left the land and betook themselves to +Palestine. [10] They Carried only weapons and gold and silver. +They had taken no provisions, because they expected to buy food +and drink on the way or capture them by force if the owners would +not part with them for money. + +After a day's march they found themselves in the neighborhood of +Gath, at the place where the shepherds employed by the residents +of the city gathered with the flocks. the Ephraimites asked them to +sell them some sheep, which they expected to slaughter in order to +satisfy their hunger with them, but the shepherds refused to have +business dealings with them, saying, "Are the sheep ours, or does +the cattle belong to us, that we could part with them for money?" +Seeing that they could not gain their point by kindness, the +Ephraimites used force. The outcries of the shepherds brought the +people of Gath to their aid. A violent encounter, lasting a whole +day, took place between the Israelites and the Philistines. The +people of Gath realized that alone they would not be able to offer +successful resistance to the Ephraimites, and they summoned the +people of the other Philistine cities to join them. The following +day an army of forty thousand stood ready to oppose the +Ephraimites. Reduced in strength, as they were, by their three days' +fast, they were exterminated root and branch. Only ten of them +escaped with their bare life, and returned to Egypt, to bring +Ephraim word of the disaster that had overtaken his posterity, and +he mourned many days. + +This abortive attempt of the Ephraimites to leave Egypt was the +first occasion for oppressing Israel. Thereafter the Egyptians +exercised force and vigilance to keep them in their land. As for the +disaster of the Ephraimites, it was well-merited punishment, +because they had paid no heed to the wish of the father Joseph, +who had adjured his descendants solemnly on his deathbed not to +think of quitting the land until the redeemer should appear. Their +death was followed by disgrace, for their bodies lay unburied for +many years on the battlefield near Gath, and the purpose of God in +directing the Israelites to choose the longer route from Egypt to +Canaan, was to spare them the sight of those dishonored corpses. +Their courage might have deserted them, and out of apprehension +of sharing the fate of their brethren they might have hastened back +to the land of slavery. [11] + +PHARAOH PURSUES THE HEBREWS + +When Pharaoh permitted Israel to depart, he was under the +impression that they were going only a three days' journey into the +wilderness for the purpose of offering sacrifices. He sent officers +with them, whose duty was to bring them back at the appointed +time. The exodus took place on a Thursday. On the following +Sunday the king's watchers noticed that the Israelites, so far from +preparing for a return, were making arrangements looking to a +long sojourn in the desert. They remonstrated and urged them to go +back. The Israelites maintained that Pharaoh had dismissed them +for good, but the officers would not be put off with their mere +assertions. They said, "Willy-nilly, you will have to do as the +powers that be command." To such arrogance the Israelites would +not submit, and they fell upon the officers, slaying some and +wounding others. The maimed survivors went back to Egypt, and +report the contumacy of the Israelites to Pharaoh. Meantime +Moses, who did not desire the departure of his people to have the +appearance of flight before the Egyptians, gave the signal to turn +back to Pi-hahiroth. Those of little faith among the Israelites tore +their hair and their garments in desperation, though Moses assured +them that by the word of God they were free men, and no longer +slaves to Pharaoh. [12] Accordingly, they retraced their steps to +Pi-hahiroth, where two rectangular rocks form an opening, within +which the great sanctuary of Baal-zephon was situated. The rocks +are shaped like human figures, the one a man and the other a +woman, and they were not chiseled by human hands, but by the +Creator Himself. The place had been called Pithom in earlier +times, but later, on account of the idols set up there, it received the +name Hahiroth. Of set purpose God had left Baal-zephon +uninjured, alone of all the Egyptian idols. He wanted the Egyptian +people to think that this idol was possessed of exceeding might, +which it exercised to prevent the Israelites from journeying on. To +confirm them in their illusory belief, God caused wild beasts to +obstruct the road to the wilderness, and they took it for granted +that their idol Baal-zephon had ordained their appearance. [13] + +Pi-hahiroth was famous, besides, on account of the treasures +heaped up there. The wealth of the world which Joseph had +acquired through the sale of corn he had stored up during the seven +years of plenty, he had divided into three parts. The first part he +surrendered to Pharaoh. The second part he concealed in the +wilderness, where it was found by Korah, though it disappeared +again, not to come to view until the Messianic time, and then it +will be for the benefit of the pious. The third part Joseph hid in the +sanctuary of Baal-zephon, whence the Hebrews carried it off as +booty. [14] + +When Amalek and the magicians brought the information to +Pharaoh, that the Israelites had resolved not to return to Egypt, his +heart and the heart of his whole people turned against them. The +very counselors that had persuaded him to dismiss the children of +Israel spake now as follows: " If we had only been smitten with the +plaques, we could have resigned ourselves to our fate. Or if, +besides being smitten with the plagues, we had been compelled to +let the Hebrews depart from the land, that, too, we could have been +borne with patience. But to be smitten with the plagues, to be +compelled to let our slaves depart from us, and to sit by and see +them go off with our riches, that is more than we can endure." + +Now that the children of Israel had gone from them the Egyptians +recognized how valuable an element they had been in their +country. In general, the time of the exodus of Israel was disastrous +for their former masters. In addition to losing their dominion over +the Israelites, the Egyptians had to deal with mutinies that broke +out among many other nations tributary to them, for hitherto +Pharaoh had been the ruler of the whole world. The king resorted +to blandishments and promises, to induce the people to make war +against the Israelites, saying, "As a rule the army marches forth +first, and the king follows in security, but I will precede you; and +as a rule the king has the first choice of the booty, and as much of +it as he desires, but I will take no more than any one of you, and on +my return from the war I will divide my treasures of silver, gold, +and precious stones among you." + +In his zeal Pharaoh did not wait to have his chariot made ready for +him he did it with his own hands, and his nobles followed his +example. [15] Samael granted Pharaoh assistance, putting six +hundred chariots manned with his own hosts at his disposal. [16] +These formed the vanguard, and they were joined by all the +Egyptians, with their vast assemblages of chariots and warriors, no +less than three hundred of their men to one of the children of +Israel, each equipped with their different sorts of weapons. The +general custom was for two charioteers to take turns at driving a +car, but to overtake the Israelites more surely and speedily, +Pharaoh ordered three to be assigned to each. The result was that +they covered in one day the ground which it had taken the +Israelites three to traverse. + +The mind of the Egyptians was in no wise directed toward spoil +and plunder in this expedition. Their sole and determined purpose +was to exterminate Israel, kith and kin. As the heathen lay great +stress upon omens when they are about to start out on a campaign, +God caused all their preparations to proceed smoothly, without the +slightest untoward circumstance. Everything pointed to a happy +issue. [17] Pharaoh, himself an adept in magic, had a presentiment +that dire misfortune would befall the children of Israel in the +wilderness, that they would lose Moses there, and there the whole +generation that had departed from Egypt would find its grave. +Therefore he spoke to Dathan and Abiram, who remained behind +in Egypt, saying: "Moses is leading them, but he himself knows not +whither. Verily, the congregation of Israel will lift up their voice in +the wilderness, and cry, and there they will be destroyed." He +thought naturally that these visions had reference to an imminent +future, to the time of his meeting with his dismissed slaves. But his +error was profound - he was hurrying forward to his own +destruction. [18] + +When he reached the sanctuary of Baal-zephon, Pharaoh, in his joy +at finding him spared while all the other idols in Egypt had been +annihilated, lost no time, but hastened to offer sacrifices to him, +and he was comforted, "for," he said, "Baal-zephon approves my +purpose of drowning the children of Israel in the sea." [19] + +When the Israelites beheld the huge detachments of the Egyptian +army moving upon them, and when they considered that in Migdol +there were other troops stationed, besides, more, indeed, than their +own numbers, men, women, and children all told, great terror +overwhelmed them. [20] What affrighted them most, was the sight +of the Angel of Egypt darting through the air as he flew to the +assistance of the people under his tutelage. They turned to Moses, +saying: "What has thou done to us? Now they will requite us for all +that hath happened - that their first-born were smitten, and that we +ran off with their money, which was thy fault, for thou didst bid up +borrow gold and silver from our Egyptian neighbors and depart +with their property." + +The situation of the Israelites was desperate. Before them was the +sea, behind them the Egyptians, on both sides the wild beasts of +the desert. [21] The wicked among them spoke to Moses, saying, +"While we were in Egypt, we said to thee and to Aaron, 'The Lord +look upon you, and judge, because ye have made our savor to be +abhorred in the eyes of Pharaoh and in the eyes of his servants, to +put a sword in their hand to slay us.' Then there died many of our +brethren during the days of darkness, which was worse than the +bondage in which the Egyptians kept us. Nevertheless our fate in +the desert will be sadder than theirs. They at least were mourned, +and their bodies ere buried, but our corpses will lie exposed, +consumed in the day by drought and by frost in the night." + +Moses in his wisdom knew how to pacify the thousands and +myriads under his leadership. He impressed them with the words, +"Fear ye not, stand still, and see the salvation of the Lord." "When +will His salvation come?" questioned the people, and he told them +it would appear the following day, but they protested, "We cannot +wait until to-morrow." Then Moses prayed to God, and the Lord +showed him the angel hosts standing ready to hasten to the +assistance of the people. [22] + +They were not agreed as to what they were to do. There were four +contending parties. The opinion of the first party was that they +seek death by drowning in the sea; of the second, that they return +to Egypt; the third was in favor of a pitched battle with the enemy, +and the fourth thought it would be a good plan to intimidate the +Egyptians by noise and a great hubbub. To the first Moses said, +"Stand still, and see the salvation of the Lord;" to the second, "The +Egyptians whom ye have seen to-day, ye shall see them again no +more forever;" to the third, "The Lord shall fight for you;" and to +the fourth, "Ye shall hold your peace." "What, then, shall we do?" +these asked their leader, and Moses answered them, saying, "Ye +shall bless, praise, extol, adore and glorify Him that is the Lord of +war!" Instead of the sword and the five sorts of arms which they +bore, they mad use of their mouth, and it was of greater avail than +all possible weapons of war. The Lord hearkened unto their prayer, +for which He had but been waiting. [23] + +Moses also addressed himself to God, saying: "O Lord of the +world! I am like the shepherd who, having undertaken to pasture a +flock, has been heedless enough to drive his sheep to the edge of a +precipice, and then is in a despair how to get them down again. +Pharaoh is behind my flock Israel, in the south is Baal-zephon, in +the north Midgol, and before us the sea lies spread out. [24] Thou +knowest, O Lord, that it is beyond human strength and human +contrivance to surmount the difficulties standing in our way. Thine +alone is the work of procuring deliverance for this army, which left +Egypt at Thy appointment. We despair of all other assistance or +device, and we have recourse only to our hope in Thee. If there be +any escape possible, we look up to Thy providence to accomplish +it for us." [25] With such words Moses continued to make fervent +supplication to God to succor Israel in their need. But God cut +short his prayer, saying: "Moses, My children are in distress - the +sea blocks the way before them, the enemy is in hot pursuit after +them, and thou standest here and prayest. Sometimes long prayer is +good, but sometimes it is better to be brief. If I gathered the waters +together unto one place, and let the dry land appear for Adam, a +single human being, should I not do the same for this holy +congregation? I will save them if only for the sake of the merits of +Abraham, who stood ready to sacrifice his son Isaac unto Me, and +for the sake of My promise to Jacob. The sun and the moon are +witnesses that I will cleave the sea for the seed of the children of +Israel, who deserve My help for going after Me in the wilderness +unquestioningly. Do thou but see to it that they abandon their evil +thought of returning to Egypt, and then it will not be necessary to +turn to Me and entreat My help." [26] + +Moses, however, was still very much troubled in mind, on account +of Samael, who had not left off lodging accusations before God +against Israel since the exodus from Egypt. The Lord adopted the +same procedure in dealing with the accuser as the experienced +shepherd, who, at the moment of transferring his sheep across a +stream, was faced by a ravening wolf. The shepherd threw a strong +ram to the wolf, and while the two engaged in combat, the rest of +the flock was carried across the water, and then the shepherd +returned and snatch the wolf's supposed prey away from him. +Samael said to the Lord: "Up to this time the children of Israel +were idol worshippers, and now Thou proposest so great a thing as +dividing the sea for them?" What did the Lord do? He surrendered +Job to Samael, saying, "While he busies himself with Job, Israel +will pass through the sea unscathed, and as soon as they are in +safety, I will rescue Job from the hands of Samael." [27] + +Israel had other angel adversaries, besides. Uzza, the tutelary +Angel of the Egyptians, appeared before God, and said, "O Lord of +the world! I have a suit with this nation which Thou hast brought +forth out to Egypt. If it seemeth well to Thee, let their angel +Michael appear, and contend with me before Thee." The Lord +summoned Michael, and Uzza stated his charges against Israel: "O +Lord of the world! Thou didst decree concerning this people of +Israel that is hall be held in bondage by my people, the Egyptians, +for a period of four hundred years. But they had dominion over +them only eighty-six years, therefore the time of their going forth +hath not yet arrived. If it be Thy will, give me permission to take +them back to Egypt, that they may continue in slavery for the three +hundred and fourteen years that are left, and Thy word be fulfilled. +As Thou are immutable, so let Thy decree be immutable!" + +Michael was silent, for he knew not how to controvert these words, +and it seemed as if Uzza had won his suit. But the Lord Himself +espoused the cause of Israel, and He said to Uzza: "The duty of +serving thy nation was laid upon My children only on account of +an unseemly word uttered by Abraham. When I spoke to him, +saying, 'I am the Lord that brought thee out of Ur of the Chaldees, +to give thee this land to inherit it,' he made answer, 'Whereby shall +I know that I shall inherit it?' Therefore did I say to him, 'Thy seed +shall be a stranger.' But it is well-known and manifest before Me +that they were 'strangers' from the day of Isaac's birth, and. +reckoning thence, the period of four hundred years has elapsed, +and thou hast no right to keep My children in bondage any longer." +[28] + +THE SEA DIVIDED + +God spake to Moses, saying, "Why dost thou stand here praying? +My children's prayer has anticipated thine. For thee there is naught +to do but lift up thy rod and stretch out thine hand over the sea, and +divide it." Moses replied: "Thou commandest me to divide the sea, +and lay bare the dry ground in the midst of it, and yet Thou didst +Thyself make it a perpetual decree, that the sand shall be placed +for the bound of the sea." And again God spake to Moses: "Thou +has not read the beginning of the Torah. I, yea, I, did speak, 'Let +the waters under the heaven be gathered together unto one place, +and let the dry land appear,' and at that time I made the condition +that the waters shall divide before Israel. [29] Take the rod that I +gave unto thee, and go to the sea upon Mine errand, and speak +thus: 'I am the messenger sent by the Creator of the world! +Uncover thy paths, O sea, for My children, that they may go +through the midst of thee on dry ground.'" + +Moses spoke to the sea as God had bidden him, but it replied, "I +will not do according to thy words, for thou are only a man born of +woman, and, besides, I am three days older than thou, O man, for I +was brought forth on the third day of creation, and thou on the +sixth." Moses lost no time, but carried back to God the words the +sea has spoken, and the Lord said" "Moses, what does a master do +with an intractable servant?" "He beats him with a rod," said +Moses. "Do thus!" ordered God. "Lift up thy rod, and stretch out +thine hand over the sea and divide it." [30] + +Thereupon Moses raised up his rod - the rod that had been created +at the very beginning of the world, on which were graven in plain +letters the great and exalted Name, the names of the ten plagues +inflicted upon the Egyptians, and the names of the three Fathers, +the six Mothers, and the twelve tribes of Jacob. This rod he lifted +up, and stretched it out over the sea. [31] + +The sea, however, continued in its perverseness, and Moses +entreated God to give His command direct to it. But God refused, +saying: "Were I to command the sea to divide, it would never again +return to its former estate. Therefore, do thou convey My order to +it, that it be not drained dry forever. But I will let a semblance of +My strength accompany thee, and that will compel its obedience." +When the sea saw the Strength of God at the right hand of Moses, +it spoke to the earth saying, "Make hollow places for me, that I +may hide myself therein before the Lord of all created things, +blessed be He." Noticing the terror of the sea, Moses said to it: +"For a whole day I spoke to thee at the bidding of the Holy One, +who desired thee to divide, but thou didst refuse to pay heed to my +words; even when I showed thee my rod, thou didst remain +obdurate. What hath happened now that thou skippest hence?" The +sea replied, "I am fleeing, not before thee, but before the Lord of +all created things, that His Name be magnified in all the earth." +[32] And the waters of the Red Sea divided, and not they alone, +but all the waters in heaven and on earth, in whatever vessel it +was, in cisterns, in wells, in caves, in casks, in pitchers, in drinking +cups, and in glasses, and none of these waters returned to their +former estate until Israel has passed through the sea on dry land. [ +33] + +The angel Gabriel was eager to drown the Egyptians during the +same night, but God bade him wait until early the next day, until +the hour of the morning watch, when Abraham had made himself +ready to set out for the sacrifice of his son. Gabriel succeeded, +however, in holding back the turbulent water about to sweep over +Israel. To the wall of water on the right, he called, "Beware of +Israel, who will receive the law in time to come from the right +hand of the Lord," and turning to the wall of water on the left, he +said, "Beware of Israel, who will wind the phylacteries about their +left hand in time to come." The water behind he admonished, +"Beware of Israel, who will let the Zizit drop down upon their back +in time to come," and to the water towering in front of them, he +called, "Beware of Israel, who bear the sign of the covenant upon +their bodies." [34] + +God caused the sea to go back by a strong east wind, the wind He +always makes use of when He chastises the nations. The same east +wind had brought the deluge; it had laid the tower of Babel in +ruins; it was to cause the destruction of Samaria, Jerusalem, and +Tyre; and it will, in future, be the instrument for castigating Rome +drunken with pleasure; and likewise the sinners in Gehenna are +punished by means of the east wind. All night long God made it to +blow over the sea. To prevent the enemy from inflicting harm +upon the Israelites, He enveloped the Egyptians in profound +darkness, so impenetrable it could be felt, and none could move or +change his posture. He that sat when it fell could not arise from his +place, and he that stood could not sit down. Nevertheless, the +Egyptians could see that the Israelites were surrounded by bright +light, and were enjoying a banquet where they stood, and when +they tried to speed darts and arrows against them, the missiles +were caught up by the cloud and by the angels hovering between +the two camps, and no harm came to Israel. [35] + +THE PASSAGE THROUGH THE RED SEA + +On the morning after the eventful night, though the sea was not yet +made dry land, the Israelites, full of trust in God, were ready to +cast themselves into its waters. The tribes contended with one +another for the honor of being the first to jump. Without awaiting +the outcome of the wordy strife, the tribe of Benjamin sprang in, +and the princes of Judah were so incensed at having been deprived +of pre-eminence in danger that they pelted the Benjamites with +stones. God knew that the Judaeans and the Benjamites were +animated by a praiseworthy purpose. The ones like the others +desired but to magnify the Name of God, and He rewarded both +tribes: in Benjamin's allotment the Shekinah took up her residence, +and the royalty of Israel was conferred upon Judah. + +When God saw the two tribes in the waves of the sea, He called +upon Moses, and said: "My beloved are in danger of drowning, and +thou standest by and prayest. Bid Israel go forward, and thou lift +up thy rod over the sea, and divide it." Thus it happened, and Israel +passed through the sea with its water cleft in twain. + +The dividing of the sea was but the first of ten miracles connected +with the passage of the Israelites through it. The others were that +the waters united in a vault above their heads; twelve paths opened +up, one for each of the tribes; the water became transparent as +glass, and each tribe could see the others; the soil underfoot was +dry, but it changed into clay when the Egyptians stepped upon it; +the walls of water transformed into rocks, against which the +Egyptians were thrown and dashed to death, while before the +Israelites could slake their thirst; and, finally, the tenth wonder +was, that this drinking water was congealed in the heart of the sea +as soon as they had satisfied their need. [36] + +And there were other miracles, besides. The sea yielded the +Israelites whatever their hearts desired. If a child cried as it lay in +the arms of its mother, she needed but to stretch out her hand and +pluck and apple or some fruit and quiet it. [37] The waters were +piled up to the height of sixteen hundred miles, and they could be +seen by all the nations of the earth. [38] + +The great wonder of Israel's passage through the sea took place in +the presence of the three Fathers and the six Mothers, for God had +fetched them out of their graves to the shores of the Red Sea, to be +witnesses of the marvelous deeds wrought in behalf of their +children. [39] + +Wonderful as were the miracles connected with the rescue of the +Israelites from the waters of the sea, those performed when the +Egyptians were drowned were no less remarkable. First of all God +felt called upon to defend Israel's cause before Uzza, the Angel of +the Egyptians, who would not allow his people to perish in the +waters of the sea. He appeared on the spot at the very moment +when God wanted to drown the Egyptians, and he spake: "O Lord +of the world! Thou are called just and upright, and before Thee +there is no wrong, no forgetting, no respecting of persons. Why, +then, dost Thou desire to make my children perish in the sea? +Canst Thou say that my children drowned or slew a single one of +Thine? If it be on account of the rigorous slavery that my children +imposed upon Israel, then consider that Thy children have received +their wages, in that they took their silver and golden vessels from +them." + +Then God convoked all the members of His celestial family, and +He spake to the angel hosts: "Judge ye in truth between Me and +yonder Uzza, the Angel of the Egyptians. At the first I brought a +famine upon his people, and I appointed My friend Joseph over +them, who saved them through his sagacity, and they all became +his slaves. Then My children went down into their land as +strangers, in consequence of the famine, and they made the +children of Israel to serve with rigor in all manner of hard work +there is in the world. They groaned on account of their bitter +service, and their cry rose up to Me, and I sent Moses and Aaron, +My faithful messengers, to Pharaoh. When they came before the +king of Egypt, they spake to him, 'Thus said the Lord, the God of +Israel, Let My people go, that they may hold a feast unto Me in the +wilderness.' In the presence of the kings of the East and of the +West, the sinner began to boast, saying: 'Who is the Lord, that I +should hearken unto His voice, to let Israel go? Why comes He not +before me, like all the kings of the world, and why doth He not +bring me a present like the others? This God of whom you speak, I +know Him not at all. Wait and let me search my lists, and see +whether I can find His Name.' But his servants said, 'We have +heard that He is the son of the wise, the son of ancient kings.' Then +Pharaoh asked My messengers, 'What are the works of this God?' +and they replied, 'He is the God of gods, the Lord of lords, who +created the heaven and the earth.' But Pharaoh doubted their +words, and said, 'There is no God in all the world that can +accomplish such works besides me, for I made myself, and I made +the Nile river.' Because he denied Me thus, I sent ten plagues upon +him, and he was compelled to let My children go. Yet, in spite of +all, he did not leave off from his wicked ways, and he tried to +bring them back under his bondage. Now, seeing all that hath +happened to him, and that he will not acknowledge Me as God and +Lord, does he not deserve to be drowned in the sea with his host?" + +The Celestial family called out when the Lord had ended His +defense, "Thou hast every right to drown him in the sea!" + +Uzza heard their verdict, and he said: "O Lord of all the worlds! I +know that my people deserve the punishment Thou has decreed, +but may it please Thee to deal with them according to Thy +attribute of mercy, and take pity upon the work of Thy hands, for +Thy tender mercies are over all Thy works!" + +Almost the Lord had yielded to Uzza's entreaties, when Michael +gave a sign to Gabriel that mad him fly to Egypt swiftly and fetch +thence a brick for which a Hebrew child had been used as a +mortar. Holding this incriminating object in his had, Gabriel +stepped into the presence of God, and said: "O Lord of the world! +Wilt Thou have compassion with the accursed nation that has +slaughtered Thy children so cruelly?" Then the Lord turned +Himself away from His attribute of mercy, and seating Himself +upon His throne of justice He resolved to drown the Egyptians in +the sea. [40] + +The first upon whom judgement was executed was the Angel of +Egypt - Uzza was thrown into the sea. [41] A similar fate overtook +Rahab, the Angel of the Sea, with his hosts. Rahab had made +intercession before God in behalf of the Egyptians. He had said: +"Why shouldst Thou drown the Egyptians? Let is suffice the +Israelites that Thou hast saved them out of the hand of their +masters." At that God dealt Rahab and his army a blow, under +which they staggered and fell dead, and then He cast their corpses +in the sea, whence its unpleasant odor. [42] + +THE DESTRUCTION OF THE EGYPTIANS + +At the moment when the last of the Israelites stepped out of the +bed of the sea, the first of the Egyptians set foot into it, but in the +same instant the waters surged back into their wonted place, and +all the Egyptians perished. [43] + +But drowning was not the only punishment decreed upon them by +God. He undertook a thoroughgoing campaign against them. When +Pharaoh was preparing to persecute the Israelites, he asked his +army which of the saddle beasts was the swiftest runner, that one +he would use, and they said: "There is none swifter than thy +piebald mare, whose like is to be found nowhere in the world." +Accordingly, Pharaoh mounted the mare, and pursued after the +Israelites seaward. And while Pharaoh was inquiring of his army as +to the swiftest animal to mount, God was questioning the angels as +to the swiftest creature to use to the detriment of Pharaoh. And the +angels answered: "O Lord of the world! All thing are Thine, and all +are Thine handiwork. Thou knowest well, and it is manifest before +Thee, that among all Thy creatures there is none so quick as the +wind that comes from under the throne of Thy glory," and the Lord +flew swiftly upon the wings of the wind. [44] + +The angels now advanced to support the Lord in His war against +the Egyptians. Some brought swords, some arrows, and some +spears. But God warded them off, saying, "Away! I need no help!" +[45] The arrows sped by Pharaoh against the children of Israel +were answered by the Lord with fiery darts directed against the +Egyptians. Pharaoh's army advanced with gleaming swords, and +the Lord sent out lightnings that discomfited the Egyptians. +Pharaoh hurled missiles, and the Lord discharged hailstones and +coals of fire against him. With trumpets, sackbuts, and horns the +Egyptians made their assault, and the Lord thundered in the +heavens, and the Most High uttered His voice. In vain the +Egyptians marched forward in orderly battle array; the Lord +deprived them of their standards, and they were thrown into wild +confusion. [46] To lure them into the water, the Lord caused fiery +steeds to swim out upon the sea, and the horses of the Egyptians +followed them, each with a rider upon his back. [47] + +Now the Egyptians tried to flee to their land in their chariots drawn +by she-mules. As they had treated the children of Israel in a way +contrary to nature, so the Lord treated them now. Not the +she-mules pulled the chariots but the chariots, though fire from +heaven had consumed their wheels, dragged the men and the +beasts into the water. The chariots were laden with silver, gold, +and all sorts of costly things, which the river Pishon, as it flows +forth from Paradise, carries down into the Gihon. Thence the +treasures float into the Red Sea, and by its waters they were tossed +into the chariots of the Egyptians. It was the wish of Israel, and for +this reason He caused the chariots to roll down into the sea, and +the sea in turn to cast them out upon the opposite shore, at the feet +of the Israelites. [48] + +And the Lord fought against the Egyptians also with the pillar of +cloud and the pillar of fire. The former made the soil miry, and the +mire was heated to the boiling point by the latter, so that the hoofs +of the horses dropped from their feet, and they could not budge +from the spot. [49] + +The anguish and the torture that God brought upon the Egyptians +at the Red Sea caused them by far more excruciating pain than the +plagues they had endured in Egypt, for at the sea He delivered +them into the hands of the Angels of Destruction, who tormented +them pitilessly. Had God not endowed the Egyptians with a double +portion of strength, they could not have stood the pain a single +moment. [50] + +The last judgement executed upon the Egyptians corresponded to +the wicked designs harbored against Israel by the three different +parties among them when they set out in pursuit of their liberated +slaves. The first party had said, "We will bring Israel back to +Egypt;" the second had said, "We will strip them bare," and the +third had said, "We will slay them all." The Lord blew upon the +first with His breath, and the sea covered them; the second party +He shook into the sea, and the third He pitched into the depths of +the abyss. [51] He tossed them about as lentils are shaken up and +down in a saucepan; the upper ones are made to fall to the bottom, +the lower ones fly to the top. This was the experience of the +Egyptians. And worse still, first the rider and his beast were +whisked high up in the air, and then the two together, the rider +sitting upon the back of the beast, were hurled to the bottom of the +sea. [52] + +The Egyptians endeavored to save themselves from the sea by +conjuring charms, for they were great magicians. Of the ten +measures of magic allotted to the world, they had taken nine for +themselves. And, indeed, they succeeded for the moment; they +escaped out of the sea. But immediately the sea said to itself, +"How can I allow the pledge entrusted to me by God to be taken +from me?" And the water rushed after the Egyptians, and dragged +back every man of them. + +Among the Egyptians were the two arch-magicians Jannes and +Jambres. They made wings for themselves, with which they flew +up to heaven. They also said to Pharaoh: "If God Himself hath +done this thing, we can effect naught. But if this work has been put +into the hands of His angel, then we will shake his lieutenants into +the sea." They proceeded at once to use their magic contrivances, +whereby they dragged the angels down. These cried up to God: +"Save us, O God, for the waters are come in unto our soul! Speak +Thy word that will cause the magicians to drown in the mighty +waters." And Gabriel cried to God, "By the greatness of Thy glory +dash Thy adversaries to pieces." Hereupon God bade Michael go +and execute judgement upon the two magicians. The archangel +seized hold of Jannes and Jambres by the locks of their hair, and +he shattered them against the surface of the water. [53] + +Thus all the Egyptians were drowned. Only one was spared - +Pharaoh himself. When the children of Israel raised their voices to +sing a song of praise to God at the shores of the Red Sea, Pharaoh +heard it as he was jostled hither and thither by the billows, and he +pointed his finger heavenward, and called out: "I believe in Thee, +O God! Thou art righteous, and I and My people are wicked, and I +acknowledge now that there is no god in the world beside Thee." +Without a moments delay, Gabriel descended and laid and iron +chain about Pharaoh's neck, and holding him securely, he +addressed him thus: "Villain! Yesterday thou didst say, 'Who is the +Lord that I should hearken to His voice?' and now thou sayest, 'The +Lord is righteous.'" With that he let him drop into the depths of the +sea, and there he tortured him for fifty days, to make the power of +God known to him. At the end of the time he installed him as king +of the great city of Nineveh, and after the lapse of many centuries, +when Jonah came to Nineveh, and prophesied the overthrow of the +city on account of the evil done by the people, it was Pharaoh who, +seized by fear and terror, covered himself with sackcloth, and sat +in ashes, and with his own mouth made proclamation and +published this decree through Nineveh: "Let neither man nor beast, +herd nor flock, taste anything; let them not feed nor drink water; +for I know there is no god beside Him in all the world, all His +words are truth, and all His judgements are true and faithful." + +Pharaoh never died, and never will die. He always stands at the +portal of hell, and when the kings of the nations enter, he makes +the power of God known to them at once, in these words: "O ye +fools! Why have ye not learnt knowledge from me? I am denied +the Lord God, and He brought ten plagues upon me, sent me to the +bottom of the sea, kept me there for fifty days, released me then, +and brought me up. Thus I could not but believe in Him." [54] + +God caused the Egyptians to be washed ashore in their death +struggle. There were four reasons for this. The Israelites were not +to say that as they themselves had escaped, so also the Egyptians +had passed through the sea dryshod, only the latter had gone in +another direction, and therefore had vanished from sight. The +Egyptians, on the other hand, were not to think that the children of +Israel had been drowned in the sea like themselves. In the third +place, the Israelites were to have, as their booty, the silver, gold, +and other precious things with which the Egyptians were decked; +and, finally, the Israelites were to enjoy the satisfaction of seeing +their enemies suffer. With their finger thy could point them out +one by one, saying, "This one way my taskmaster, who beat me +with those fists of his at which the dogs are now gnawing, and +yonder Egyptian, the dogs are chewing the feet with which he +kicked me." + +As they lay on the shore in their last agony, they had to witness +their own destruction and the victory of the Israelites, and they also +beheld the suffering of their brethren that had remained behind in +Egypt, for God poured out His punishment over the whole people, +whether in Egypt or at the Red Sea. [55] As for the corpses by the +shores of the sea, they did not remain unburied, the earth +swallowed them, by way of reward for Pharaoh's having +acknowledged the justice of the chastisement that had been +inflicted upon king and people. Before their corpses had been +disposed of in this way, there had been a quarrel between the earth +and the sea. The sea said to the earth, "Take thy children unto +thyself," and the earth retorted, "Keep those whom thou hast slain." +The sea hesitated to do as the earth bade, for fear that God would +demand them back on the day of judgement; and the earth +hesitated, because it remembered with terror the curse that had +been pronounced upon it for having sucked up Abel's blood. Only +after God swore and oath, not to punish it for receiving the corpses +of the Egyptians, would the earth swallow them. [56] + +THE SONG AT THE SEA + +Mighty is faith, for the spirit of God came upon the Israelites as a +reward for their trust in God, and in His servant Moses; and it was +in this exaltation that they sang to the Lord a song [57] that moved +Him to grant forgiveness for all their sins. [58] This song was the +second of the nine songs that in the course of history of Israel sang +to their God. They assembled to sing the first in Egypt, on the +night when they were freed from captivity; their second was the +song of triumph by the Red Sea; their third, when the well sprang +up in the wilderness; Moses sang the fourth before his death; the +fifth was Joshua's song after his victory over the five Amorite +Kings; Deborah and Barak sang the sixth when they conquered +Sisera; the seventh was David's psalm of thanksgiving to God for +his deliverance out of the hand of all his enemies; the eighth was +Solomon's song at the dedication of the Temple; the ninth +Jehoshaphat sang as, trusting in God, he went to battle against the +Moabites and the Ammonites. The tenth and last song, however, +will be that grand and mighty song, when Israel will raise their +voice in triumph at their future deliverance, for that will be the +final release of Israel for all time. [59] + +When Israel prepared to sound their praises to God for delivering +them from destruction in the Red Sea, God, to show His +recognition of Israel's fulfillment of the token of the Abrahamic +covenant, bade the angels who came to intone their song, wait: +"Let My children sing first," He said. This incident with the angels +is like the story of the king who, upon returning from a victorious +campaign, was told that his son and his servant were waiting with +wreaths in their hands, and were asking who should first crown +him. The king said, "O ye fools, to question if my servant should +walk before my son! No, let my son come first!" + +This was the second time the angels were obliged to retire before +Israel. When Israel stood by the Red Sea, before them the rolling +waters, and behind them the hosts of Egypt, then, too, the angels +appeared, to sing their daily song of praise to the Lord, but God +called to them, "Forbear! My children are in distress, and you +would sing!" + +But even after the men had completed their song, it was not yet +given to the angels to raise their voices, for after the men followed +the women of Israel, and only then came the turn of the angels. +Then they began to murmur, and said, "Is it not enough that the +men have preceded us? Shall the women come before us also?" +But God replied, "As surely as ye live, so it is." [60] + +At first Israel requested their leader Moses to begin the song, but +he declined, saying, "No, ye shall begin it, for it is a greater mark +of honor to be praised by the multitude than by a single one." At +once the people sang: "We will glorify the Eternal, for He has +shown us signs and tokens. When the Egyptians passed the decree +against us, and said, 'Every son that is born ye shall cast into the +river,' our mothers went into the field, and Thou didst bid a sleep +to fall upon them, and they bore us without any pain; and the +angels descended from Heaven, washed and anointed us, and +robed us in many-colored silken garments, and placed in our hands +two lumps, one of butter and one of honey. When our mothers +awoke and saw us washed, anointed, and clothed in silk, then they +praised Thee, and said, 'Praise be God who has not turned His +grace and His lasting love from the seed of our father Abraham; +and now behold! they are in Thy hand, do with them as Thou wilt.' +And they departed. When the Egyptians saw us, they approached +to kill us, but Thou in Thy great mercy didst bid the earth swallow +us and set us in another place, where we were not seen by the +Egyptians, and lo! in this way didst Thou save us from their hand. +When we grew up, we wandered in troops to Egypt, where each +recognized his parents and his family. All this hast Thou done for +us, therefore will we sing of Thee." + +Thereupon Moses said: "Ye have given thanks to the Holy One, +blessed be He, and not I will praise His name, for to me also has +He shown signs and tokens. The Lord is my strength and my song, +and He is become my salvation; He is my God, and I will prepare +Him and habitation; my father's God, and I will exalt Him." [61] + +The song by the Red Sea was as much the song of Moses as of all +Israel, for the great leader counted as not less than all the other +Israelites together, and, besides, [62] he had composed a large +portion of the song. In virtue of the spirit of God that possessed +them while they sang, Moses and the people mutually +supplemented each other, so that, as soon as Moses spoke half the +verse, the people repeated it, and linked the second complementary +part to it. So Moses began with the half verse, "I will sing unto the +Lord, for He hath triumphed gloriously," whereupon the people +answered, "The horse and his rider hath He thrown into the sea." +And in this wise developed the whole song. [63] + +But not alone the adults took part in this song, even the sucklings +dropped their mothers' breasts to join in singing; yea, even the +embryos in the womb joined the melody, and the angels' voices +swelled the song. [64] God so distinguished Israel during the +passage through the Red Sea, that even the children beheld His +glory, yea, even the woman slave saw more of the presence of God +by the Red Sea than the Prophet Ezekiel was ever permitted to +behold. [65] + +They closed the song with the words: "Let us set the crown of glory +upon the head of our Deliverer, who suffers all things to perish, +but does not Himself decay, who changes all things, but is Himself +unchanged. His is the diadem of sovereignty, for He is the King of +kings in this world, and His is the sovereignty of the world to +come; it is His and will be His in all eternity." [66] Thereupon +Moses spake to Israel, "Ye have seen all the signs, all miracles and +works of glory that the Holy One, blessed be He, hath wrought for +you, but even more will He do for you in the world to come; for +not like unto this world is the world of the hereafter; for in this +world war and suffering, evil inclination, Satan, and the Angel of +Death hold sway; but in the future would, there will be neither +suffering nor enmity, neither Satan nor the Angel of Death, neither +groans nor oppression, nor evil inclination." [67] + +As Moses and the race that wandered from Egypt with him sang a +song to the Lord by the Red Sea, so shall they sing again in the +world to come. In the world to come, all generations will pass +before the Lord and will ask Him who should first intone the song +of praise, whereupon He will reply: "In the past it was the +generation of Moses that offered up to me a song of praise. Let +them do it now once more, and as Moses conducted the song by +the Red Sea, so shall he do in the world of the hereafter." [68] + +In other respects, too, it shall be in the world to come as it was at +the time of the song by the sea. For when Israel intoned the song of +praise, God put on a festive robe, on which were embroidered all +the promises for a happy future to Israel. Among them were +written: "Then shall thy light break forth as the morning"; "Then +said they among the heathen. 'The Lord hath done great things for +them,'" and many similar promises. But when Israel sinned, God +rent the festive robe, and He will not restore it, or put it on until +the coming of the future world. [69] + +After the men had completed the song, the women under the +guidance of Miriam sang the same song to the accompaniment of +music and dancing. The Israelites had had perfect faith, that God +would perform for them miracles and deeds of glory, hence they +had provided themselves with timbrels and with flutes, that they +might have them at hand to glorify the anticipated miracles. [70] +Then Miriam said to the women, "Let us sing unto the Lord, for +strength and sublimity are His; He lords it over the lordly, and He +resents presumption. He hurled Pharaoh's horses and chariots into +the sea, and drowned them, because wicked Pharaoh in his +presumption pursued God's people, Israel." [71] + +THE AWFUL DESERT + +Just as Israel had displayed sullenness and lack of faith upon +approaching the sea, so did they upon leaving it. Hardly had they +seen that the Egyptians met death in the waters of the sea, when +they spoke to Moses, and said: "God had led us from Egypt only to +grant us five tokens: To give us the wealth of Egypt, to let us walk +in clouds of glory, to cleave the sea for us, to take vengeance on +the Egyptians, and to let us sing Him a song of praise. Now that all +this has taken place, let us return to Egypt." Moses answered: "The +Eternal said, 'The Egyptians whom ye have seen to-day, yes shall +see them again no more forever.'" But the people were not yet +content, and said, "Now the Egyptians are all dead, and therefore +we can return to Egypt." Then Moses said, "You must now redeem +your pledge, for God said, 'When thou hast brought forth the +people out of Egypt, ye shall serve God upon this mountain.'" Still +the people remained headstrong, and without giving heed to +Moses, they set out on the road to Egypt, under the guidance of an +idol that they had brought with them out of Egypt, and had even +retained during their passage through the sea. Only through sheer +force was Moses able to restrain them from their sinful +transgression. [72] This was the second of the ten temptations with +which Israel tempted God during their wanderings through the +desert. [73] + +There was one other difficulty with the people that Moses had to +overcome: The sea cast up many jewels, pearls and other treasures +that had belonged to the Egyptians, drowned in its waves, and +Israel found it hard to tear themselves away from the spot that +brought them such riches. Moses, however, said, "Do you really +believe that the sea will continue to yield you pearls and jewels?" +[74] + +From the sea they passed to the desert Shur, a horrible and +dreadful wilderness, full of snakes, lizards, and scorpions, +extending over hundreds of miles. So deadly is the nature of the +snakes that dwell in the desert, that if one of them merely glides +over the shadow of a flying bird, the bird falls into pieces. [75] It +was in this desert that the following happened to King Shapor: A +cohort that he sent through this desert was swallowed by a snake, +and the same fate overtook a second and a third cohort. Upon the +advice of his sages, he then filled the hides of animals with hot +coals wrapped in straw, and had these cast before the snake until it +expired. [76] + +It was then a proof of Israel's great faith in their God, that they +obeyed Moses, and without murmur or delay followed him into +this frightful wilderness. [77] Therefore did God reward them for +their trust in Him, for not only were they not harmed by the snakes +and scorpions during their many years stay in the desert, but they +were even relieved of the fear of the reptiles, for as soon as the +snakes saw the Israelites, they meekly lay down upon the sand. +[78] For three days they marched through the desert, +uncomplaining, but when their supply of water gave out, the +people murmured against Moses, saying, "What shall we drink?" +While crossing through the Red Sea they had provided themselves +with water, for, miraculously, the sea flowed sweet for them; and +now when the supply was becoming exhausted, they began to give +expression to their dissatisfaction. On this occasion they again +betrayed their faintheartedness, for instead of seeking advice from +their leader Moses, they began to murmur against him and against +God, even though at present they had not yet suffered from lack of +water. So poorly did they stand the test to which God has put them, +for in fact the very ground upon which they trod had running water +beneath it, but they were not aware of this. God had desired to see +how they would act under these conditions. [79] + +The people were all the more exasperated because their joy, when +they sighted the springs and hastened to draw from the, turned to +keenest disappointment when they tasted of the water and found it +bitter. These deluded hopes cast them down spiritually as well as +physically, and grieved them, not so much for their own sakes as +for those of their young children, to whose pleas for water they +could not listen without tears. Some of the thoughtless and fickle +of faith among them uttered the accusation that even the former +kindness had been granted them so much as a benefit, but rather +with a view to the present and much greater privation. These said +that death by the hand of the enemy is to be thrice preferred to +perishing by thirst; for by the wise man, speedy and painless +departure from life is in no way to be distinguished from +immortality; the only real death, however, is slow and painful +dying, for the dread lies not in being dead, but in dying. + +While they indulged in these lamentations, Moses prayed to God to +forgive the faint of heart their unseemly words, and, furthermore, +to supply the general want. [80] Mindful of the distress of the +people, Moses did not pray long, but uttered his request in a few +words; and quickly, as he had prayed, was his prayer answered. +God bade him take a piece of a laurel tree, write upon it the great +and glorious name of God, and throw it into the water, whereupon +the water would become drinkable and sweet. [81] + +The ways of the Holy One, blessed be He, differ from the ways of +man: Man turns bitter to sweet by the agency of some sweet stuff, +but God transformed the bitter water through the bitter laurel tree. +When Israel beheld this miracle, they asked forgiveness of their +heavenly Father, and said: "O Lord of the world! We sinned +against Thee when we murmured about the water." [82] Not +through this miracle alone, however, has Marah become a +significant spot for Israel, but, especially, because there God gave +to Israel important percepts, like the Sabbath rest, marriage and +civil laws, and said to the people: "If you will observe these +statutes, you will receive many more, the Ten Commandments, the +Halakot, and the Haggadot; the Torah, however, will bring you +happiness and life. If you will diligently endeavor to walk through +life uprightly, so that you will be virtuous in your dealing with +men, I will value it as if you had fulfilled all commandments, and +will put upon you none of those diseases that I brought Egypt. If, +however, you will not be mindful of My laws, and will be visited +by diseases, then will I be you physician and will make you well, +for as soon as you will observe the laws, shall the diseases vanish." +[83] + +The cause for the want of water at Marah had been that for three +days the people had neglected the study of the Torah, and it was +for this reason that the prophets and elders of Israel instituted the +custom of reading from the Torah on Saturday, Monday and +Thursday, at the public service, so that three days might never +again pass without a reading from the Torah. [84] + +From Marah they moved on to Elim. From a distance palm trees +made the place look inviting enough, but when the people came +close, they were again disappointed; there were not more than +three score and ten palm tress, and there were of stunted growth +owing to a lack of water, for in spite of the presence of twelve +wells of water, the soil was so barren and sandy that the wells were +not sufficient to water it. [85] Here again the marvelous +intercession of God in favor of the fate of Israel is shown, for the +scant supply of water at Elim, which had hardly sufficed for +seventy palm trees, satisfied sixty myriads of the wandering people +that stayed there for several days. [86] + +The men of understanding could at this place see a clear allusion +to the fortune of the people; for there are twelve tribes of the +people, each of which, if it prove God-fearing, will be a well of +water, inasmuch as its piety will constantly and continually bring +forth beautiful deeds; the leaders of the people, however, are +seventy, and they recall the noble palm tree, for in outward +appearance as well as in its fruits, it is the most beautiful of trees, +whose seat of life does not lie buried deep in the roots, as with +other plants, but soars high, set like the heart in the midst of its +branches, by which it is surrounded as a queen under the +protection of her bodyguard. The soul of him who has tasted piety +possesses a similar spirit; it has learned to look up and ascend, and +itself ever busy with spiritual things and the investigation of +Divine beauty, disdains earthly things, and considers them only a +childish play, whereas that aspiration alone seems serious. [87] + +It was at Elim, where, at the creation of the world, God had made +the twelve wells of water, and the seventy palm trees, to +correspond to the twelve tribes and the seventy elders of Israel, +that Israel first took up the study of the law, for there they studied +the laws given them at Marah. [88] + +THE HEAVENLY FOOD + +The bread which Israel had taken along out of Egypt sufficed for +thirty-one days, and when they had consumed it, the whole +congregation of the children of Israel murmured against their +leader Moses. It was not only immediate want that oppressed +them, but despair of a food supply for the future; for when they +saw the vast, extensive, utterly barren wilderness before them, +their courage gave way, and they said: "We migrated, expecting +freedom, and now we are not even free from the cares of +subsistence; we are not, as out leader promised, the happiest, but +in truth the most unfortunate of men. After our leader's words had +keyed us to the highest pitch of expectation, and had filled out ears +with vain hopes, he tortures us with famine and does not provide +even the necessary food. With the name of a new settlement he has +deceived this great multitude; after he had succeeded in leading us +from a well-known to an uninhabited land, he now plans to send us +to the underworld, the last road of life. [89] 'Would to God we had +died by the hand of the Lord during the three days of darkness in +the land of Egypt when we sat by the flesh-pots, and when we did +eat bread to the full.'" In their exasperation they spoke untruths, for +in reality they had suffered from want of food in Egypt, too, as the +Egyptians had not given them enough to eat. [90] + +In spite of the railings against him, Moses was not so much +indignant about their words as about the fickleness of the people. +After those many quite extraordinary experiences they had no right +to expect merely the natural and the probable, but should +cheerfully have trusted him; for, truly, in the sight of all, they had +been shown the most tangible proofs of his reliability. When, on +the other hand, Moses considered their distress, he forgave them; +for he told himself that a multitude is by nature fickle, and allows +itself to be easily influenced by impressions of the moment, which +cast the past into oblivion, and engender despair of the future. [91] + +God also forgave the unworthy conduct of Israel, and instead of +being angry with them because they murmured against Him, when +it should have been their duty to pray to Him, He was ready to +grant them aid, saying to Moses, "They act according to their +lights, and I will act according to Mine; not later than to-morrow +morning manna will descend from heaven." + +As a reward for Abraham's readiness, in answer to the summons to +sacrifice Isaac, when he said, "Here am I," God promised manna to +the descendants of Abraham with the same words, "Here I am." In +the same way, during their wanderings through the wilderness, +God repaid the descendants of Abraham for what their ancestor +had done by the angels who visited him. He himself had fetched +bread for them, and likewise God Himself caused bread to rain +from heaven; he himself ran before them on their way, and +likewise God moved before Israel; he had water fetched for them, +and likewise God, through Moses, caused water to flow from the +rock; he bade them seek shade under the tree, and likewise God +had a cloud spread over Israel. [92] Then God spoke to Moses: "I +will immediately reveal Myself without Jacob, 'I will rain bread +from My treasure in heaven for you; and the people shall go out +and gather a certain rate every day.'" + +There were good reasons for not exceeding a day's ration in the +daily downpour of manna. First, that they might be spared the need +of carrying it on their wanderings; secondly, that they might daily +receive it hot; and, lastly, that they might day by day depend upon +God's aid, and in this way exercise themselves in faith. [93] + +While the people were still abed, God fulfilled their desire, and +rained down manna for them. For this food had been created on +the second day of creation, [94] and ground by the angels, it later +descended for the wanderers in the wilderness. [95] The mills are +stationed in the third heaven, where manna is constantly being +ground for the future use of the pious; [96] for in the future world +manna will be set before them. [97] Manna deserves its name, +"bread of the angels," not only because it is prepared by them, but +because those who partake of it become equal to the angels in +strength, and, furthermore, like them, have no need of easing +themselves, as manna is entirely dissolved in the body. Not until +they sinned, did they have to ease themselves like ordinary +mortals. [98] + +Manna also showed its heavenly origin in the miraculous flavor it +possessed. There was no need of cooking or baking it, nor did it +require any other preparation, and still it contained the flavor of +every conceivable dish. One had only to desire a certain dish, and +no sooner had he thought of it, than manna had the flavor of the +dish desire. The same food had a different taste to every one who +partook of it, according to his age; to the little children it tasted +like milk, to the strong youths like bread, to the old men like +honey, to the sick like barley steeped in oil and honey. [99] + +As miraculous as the taste of manna was it descent from heaven. +First came a north wind to sweep the floor of the desert; then a rain +to wash it quite clean; then dew descended upon it, which was +congealed into a solid substance by the wind, that it might serve as +a table for the heaven-descending gold. [100] But, that no insects +or vermin might settle on the manna, the frozen dew formed not +only a tablecloth, but also a cover for the manna, so that it lay +enclosed there as in a casket, protected from soiling or pollution +above and below. + +THE GATHERING OF THE MANNA + +With an easy mind every individual might perform his morning +prayer in his house and recite the Shema', then betake himself to +the entrance of his tent, and gather manna for himself and all his +family. [101] The gathering of manna caused little trouble, and +those among the people who were too lazy to perform even the +slightest work, went out while manna fell, so that it fell straight +into their hands. [102] The manna lasted until the fourth hour of +the day, when it melted; but even the melted manna was not +wasted, for out of it formed the rivers, from which the pious will +drink in the hereafter. The heathen even then attempted to drink +out of these streams, but the manna that tasted so deliciously to the +Jews, had a quite bitter taste in the mouth of the heathen. Only +indirectly could they partake of the enjoyment of manna: They +used to catch the animals that drank the melted manna, and even it +this form it was so delicious that the heathen cried, "Happy is the +people that is in such a case." [103] For the descent of manna was +not a secret to the heathen, as it settled at such enormous heights +that the kings of the East and of the West could see how Israel +received its miraculous food. [104] + +The mass of the manna was in proportion to its height, for as much +descended day by day, as might have satisfied the wants of sixty +myriads of people, through two thousand years. [105] Such +profusion of manna fell over the body of Joshua alone, as might +have sufficed for the maintenance of the whole congregation. +[106] Manna, indeed, had the peculiarity of falling to every +individual in the same measure; and when, after gathering, they +measured it, they found that there was an omer for every man. + +Many lawsuits were amicably decided through the fall of manna. If +a married couple came before Moses, each accusing the other of +inconstancy, Moses would say to them, "To-morrow morning +judgement will be given." If, then, manna descended for the wife +before the house of her husband, it was known that he was in the +right; but if her share descended before the house of her own +parents, she was in the right. [107] + +The only days on which manna did not descend were the Sabbaths +and the holy days, but then a double portion fell on the preceding +day. These days had the further distinction that, while they lasted, +the color of the manna sparkled more than usual, and it tasted +better than usual. The people, however, were fainthearted, and on +the very first Sabbath, they wanted to go out as usual to gather +manna in the morning, although announcement had been made +that God would send them no food on that day. Moses, however, +restrained them. They attempted to do it again toward evening, and +again Moses restrained them with the words, "To-day ye shall not +find it in the field." At these words they were greatly alarmed, for +they feared that they might not receive it any more at all, but their +leader quieted them with the words, "To-day ye shall not find any +of it, but assuredly to-morrow; in this world ye shall not receive +manna on the Sabbath, but assuredly in the future world." + +The unbelieving among them did not hearken to the words of God, +and went out on the Sabbath to find manna. Here-upon God said to +Moses: "Announce these words to Israel: I have led you out of +Egypt, have cleft the sea for you, have sent you manna, have +caused the well of water to spring up for you, have sent the quails +to come up to you, have battled for you against Amalek, and +wrought other miracles for you, and still you do not obey My +statutes and commandments. You have not even the excuse that I +imposed full many commandments upon you, for all that I bade +you do at Marah, was to observe the Sabbath, but you have +violated it." "If," continues Moses, "you will observe the Sabbath, +God will give you three festivals in the months of Nisan, Siwan, +and Tishri; and as a reward for the observance of the Sabbath, you +will receive six gifts from God: the land of Israel, the future world, +the new world, the sovereignty of the dynasty of David, the +institution of the priests and the Levites; and, furthermore, as a +reward for the observance of the Sabbath, you shall be freed from +the three great afflictions: from the sufferings of the times of Gog +and Magog, from the travails of the Messianic time, and from the +day of the great Judgement." + +When Israel heard these exhortations and promises, they +determined to observe the Sabbath, and did so. [108] They did not +know, to be sure, what they had lost through their violation of the +first Sabbath. Had Israel then observed the Sabbath, no nation +would ever have been able to exercise any authority over them. +[109] + +This, moreover, was not the only sin that Israel committed during +this time, for some among them also broke the other +commandment in regard to manna, that it, not to store it away +from day to day. These sinners were none other than the infamous +pair, Dathan and Abiram, who did not hearken to the word of God, +but saved the manna for the following day. But if they fancied they +could conceal their sinful deed, they were mistaken, for great +swarms of worms bred from the manna, and these moved in a long +train from their tents to the other tents, so that everyone perceived +what these two had done. [110] + +To serve future generations as a tangible proof of the infinite +power of God, the Lord bade Moses lay an earthen vessel full of +manna before the Holy Ark, and this command was carried out by +Aaron in the second year of the wanderings through the desert. +When, many centuries later, the prophet Jeremiah exhorted his +contemporaries to study the Torah, and they answered his +exhortations, saying, "How shall we then maintain ourselves?" the +prophet brought forth the vessel with manna, and spoke to them, +saying: "O generation, see ye the word of the Lord; see what it was +that served your fathers as food when they applied themselves to +the study of the Torah. You, too, will God support in the same +way, if you will but devote yourselves to the study of the Torah. +[111] + +When the imminent destruction of the Temple was announced to +King Josiah, he concealed the Holy Ark, and with it also the vessel +with manna, as well as the jug filled with sacred oil, which was +used by Moses for anointing the sacred implements, and other +sacred objects. In the Messianic time the prophet Elijah will +restore all these concealed objects. [112] + +Israel received three gifts during their wanderings through the +desert: the well, the clouds of glory, and the manna; the first for +the merits of Miriam, the second for those of Aaron, and the third +for those of Moses. When Miriam died, the well disappeared for a +time, but it reappeared as a reward for the merits of Aaron and +Moses; when Aaron dies, the clouds of glory disappeared for a +time, but reappeared owing to the merits of Moses. But when the +last-named died, the well, the clouds of glory, and the manna +disappeared forever. [113] Throughout forty years, however, +manna served them not only as food, but also as provender for +their cattle, for the dew that preceded the fall of manna during the +night brought grain for their cattle. [114] Manna also replaced +perfume for them, for it shed and excellent fragrance upon those +who ate of it. [115] + +In spite of all the excellent qualities of manna, they were not +satisfied with it, and demanded that Moses and Aaron give them +flesh to eat. These replied: "We might put up with you if you +murmured only against us, but you murmur against the Eternal. +Come forward, that you may hear the judgment of God." At once +God appeared to Moses, and said to him: "It is revealed to Me +what the congregation of Israel have said, and what they will say, +but tell them this: You have demanded two things; you have +desired bread, and I gave it to you, because man cannot exist +without it; but now, filled to satiety, you demand flesh; this also +will I give you, so that you might not say if your wish were denied. +'God cannot grant it,' but at some future time you shall make +atonement for it; I am a judge and shall assign punishment for +this." + +In the meantime, however, God granted their wish, and toward +evening thick swarms of quails came up from the sea, and covered +the whole camp, taking their flight quite low, not two ells above +the ground, so that they might be easily caught. Contrary to the +manna, which fell in the morning, the quails did not come before +evenfall; with a radiant countenance God gave them the former, as +their desire for bread was justified, but with a darkened mien, +under cover of night, He sent quails. [116] Now, because the one +food came in the morning and the second in the evening, Moses +instituted the custom among his people of taking two meals a day, +one in the morning and one in the evening; and he set the meal +with the use of meat for the evening. [117] At the same time he +taught them the prayer in which they were to offer thanks after +eating manna, which read: "Blessed be Thou, O God our Lord, +King of the world, who in Thy bounty, dost provide for all the +world; who, in Thy grace, goodwill, and mercy, dost grant food to +every creature, for Thy grace is everlasting. Thanks to Thy bounty +we have never lacked food, nor ever shall lack it, for Thy great +name's sake. For Thou suppliest and providest for all; Thou are +bountiful, and nourishest all Thy creatures which Thou has made. +Blessed be Thou, O God, that dost provide for all." [118] + +MIRIAM'S WELL + +Relieved as they were of all the cares of subsistence through the +gift of manna, it was plainly the duty of the Israelites to devote +themselves exclusively to the study of the Torah. [119] When, +therefore, they slackened in the performance of this duty, +punishment in the form of lack of water immediately overtook +them. This was the first time that they actually experienced this +want, for at Marah nothing more than alarm that this need might +come upon them, had caused them to murmur and complain. In +their distress they once more unreasonably cast reproaches upon +their leader, and disputed with him, saying: "Wherefore is this, +children, that thou hast brought us up out of Egypt, to kill us, and +our children, and our cattle with thirst?" Moses replied: "As often +as you quarrel with me, you tempt God, but God performeth +wonders and excellent deeds for you, as often as you dispute with +me, that His name may sound in glory throughout the world." + +In spite of the injury they had done him, Moses prayed to God that +He might aid them in their distress and also stand by him. "O Lord +of the world!" said he, "I am surely doomed to die. Thou biddest +me not to be offended with them, but if I obey Thy words, I shall +certainly be killed by them." God, however, replied: "Try thou to +act like Me; as I return good for evil, so do thou return to them +good for evil, and forgive their trespass; go on before the people, +and We shall see who dares touch thee." [120] Hardly had Moses +shown himself to the people, when all of them rose reverently +from their seats, whereupon God said to Moses: "How often have I +told thee not to be angry with them, but to lead them, as a shepherd +leads his flock; it is for their sake that I have set thee on this +height, and only for their sake wilt thou find grace, goodwill, and +mercy in My sight." [121] + +Then God bade him go with some elders to the rock on Horeb, and +fetch water out of it. The elders were to accompany him there, that +they might be convinced that he was not bringing water from a +well, but smiting it from a rock. To accomplish this miracle, God +bade him smite the rock with his rod, as the people labored under +the impression that this rod could only bring destruction, for +through its agency Moses had brought the ten plagues upon the +Egyptians in Egypt, and at the Red Sea; now they were to see that +it could work good also. [122] Upon God's bidding, Moses told the +people to choose from which rock they wished water to flow, +[123] and hardly had Moses touched with his sapphire rod the rock +which they had chosen, when plenteous water flowed from it. The +spot where this occurred, God called Massah, and Meribah, +because Israel had there tried their God, saying, "If God is Lord +over all, as over us; if He satisfies our needs, and will further show +us that He knows our thoughts, then will we serve Him, but not +otherwise." [124] + +The water that flowed for them on this spot served not only as a +relief for their present need, but on this occasion there was +revealed to them a well of water, which did not abandon them in +all their forty years' wandering, but accompanied them on all their +marches. [125] God wrought this great miracle for the merits of +the prophetess Miriam, wherefore also it was called "Miriam's +Well." [126] But his well dates back to the beginning of the world, +for God created it on the second day of the creation, [127] and at +one time it was in the possession of Abraham. It was this same +well that Abraham demanded back from Abimelech, king of the +Philistines, after the king's servants had violently taken it away. +But when Abimelech pretended not to know anything about it, +saying, "I wot not who hath done this thing," Abraham said: "Thou +and I will send sheep to the well, and he shall be declared the +rightful owner of the well, for whose sheep the water will spout +forth to water them. And," continued Abraham, "from that same +well shall the seventh generation after me, the wanderers in the +desert, draw their supply." [128] + +This well was in the shape of a sieve-like rock, out of which water +gushes forth as from a spout. It followed them on all their +wanderings, up hill and down dale, and wherever they halted, it +halted, too, and it settled opposite the Tabernacle. Thereupon the +leaders of the twelve tribes would appear, each with his staff and +chant these words to the well, "Spring up, O well, sing ye unto it; +nobles of the people digged it by the direction of the lawgiver with +their staves." Then the water would gush forth from the depths of +the well, and shoot up high as pillars, then discharge itself into +great streams that were navigable, and on these rivers the Jews +sailed to the ocean, and hauled all the treasures of the world +therefrom. [129] + +The different parts of the camp were separated by these rivers, so +that women, visiting each other, were obliged to make use of +ships. Then the water discharged itself beyond the encampment, +where it surrounded a great plain, in which grew every conceivable +kind of plant and tree; [130] and these trees, owing to the +miraculous water, daily bore fresh fruits. [131] This well brought +fragrant herbs with it, so that the women had no need of perfumes +on the march, for the herbs they gathered served this purpose. +[132] This well furthermore threw down soft, fragrant kinds of +grass that served as pleasant couches for the poor, who had no +pillows or bedclothes. [133] Upon the entrance to the Holy Land +this well disappeared and was hidden in a certain spot of the Sea of +Tiberias. Standing upon Carmel, and looking over the sea, one can +notice there a sieve-like rock, and that is the well of Miriam. [134] +Once upon a time it happened that a leper bathed at this place of +the Sea of Tiberias, and hardly had he come in contact with the +waters of Miriam's well when he was instantly healed. [135] + +AMALEK'S WAR AGAINST ISRAEL + +As a punishment because they had not had sufficient faith in God, +and had doubted whether He could fulfill all their wishes, and had +grown negligent in the study of the Torah and in the observance of +the laws, God turned Amalek against them during their sojourn in +Rephidim, where they had committed these sins. God dealt with +them as did that man with his son, whom he bore through the river +on his shoulders. Whenever the child saw something desirable, he +said, "Father, buy it for me," and he fulfilled the child's wish. After +the son had in this way received many beautiful things from his +father, he called to a passing stranger with these words, "Hast thou +perhaps seen my father?" Then, indignantly, the father said to his +son: "O thou fool, that sittest on my shoulder! All that thou didst +desire, did I procure for thee, and now dost thou ask of that man, +'Hast thou seen my father?'" Thereupon the father threw the child +off his shoulder, and a dog came and bit him. So did Israel fare. +When they moved out of Egypt, God enveloped them in seven +clouds of glory; they wished for bread, and He gave them manna; +they wished for flesh, and He gave them quails. After all their +wishes had been granted, they began to doubt, saying, "Is the Lord +among us, or not?" Then God answered, "You doubt My power; so +surely as you live shall you discover it; the dog will soon bite you." +Then came Amalek. [136] + +This enemy of Israel bore the name Amalek to denote the rapidity +with which he moved against Israel, for like a swarm of locusts he +flew upon them; and the name furthermore designates the purpose +of this enemy, who came to suck the blood of Israel. [137] This +Amalek was a son of Eliphaz, the first-born son of Esau, and +although the descendants of Jacob had been weaker and more +insignificant in earlier times, Amalek had left them in peace, for +he had excellent reasons to delay his attack. God had revealed to +Abraham that his seed would have to serve in the land of the +Egyptians, and had put the payment of this debt upon Isaac, and +after his death, upon Jacob and his descendants. The wicked +Amalek now said to himself, "If I destroy Jacob and his +descendants, God will impose the Egyptians bondage upon, me, +grandson of Esau, descendant of Abraham." Therefore he kept +himself in restraint as long as Israel dwelt in Egypt, but only after +the bondage predicted to the seed of Abraham had been served in +full, did he set out to accomplish the war of annihilation against +Israel, which his grandfather Esau had enjoined upon him. [138] + +No sooner had he heard of Israel's departure from Egypt, then he +set out against them and met them by the Red Sea. There, indeed, +he could work them no ill, for Moses uttered against him the +Ineffable Name; and so great was his confusion, that he was forced +to retreat without having effected his object. [139] Then, for some +time, he tried lying hidden in ambush, and in this wise molesting +Israel, but as length he gave up this game of hide-and-seek, and +with a bold front revealed himself as the open enemy of Israel. Not +alone, however, did he himself declare war upon Israel, but he also +seduced all the heathen nations to assist him in his enterprise +against Israel. Although these declined to war upon Israel, fearing +that they might have to fare like the Egyptians, they agreed to the +following plan of Amalek. He said: "Follow my expedition. Should +Israel conquer me, there will still be plenty of time for you to flee, +but should success crown my attempt, join your fate to mine, in my +undertaking against Israel." So Amalek now marched from his +settlement in Seir, which was no less than four hundred parasangs +away from the encampment of the Jews; and although five nations, +the Hittites, the Hivites, the Jebusites, the Amorites, and the +Canaanites, had their dwellings between his home and the camp of +the Jews, he insisted upon being the first to declare war upon +Israel. + +God punished Israel, who had shown themselves an ungrateful +people, by sending against them an enemy that was ungrateful, too, +never recalling that he owed his life to the sons of Jacob, who had +had him in their power after their brilliant victory over Esau and +his followers. [140] + +In his expedition against Israel he made use of his kinsman. Before +going over to open attack, he lured many unsuspecting Jews to +death by his kindly words. He had fetched from Egypt the table of +descent of the Jews; for every Jew had there to mark his name on +the bricks produced by him, and these lists lay in the Egyptian +archives. Familiar with the names of the different Jewish families, +Amalek appeared before the Jewish camp, and calling the people +by name, he invited them to leave the camp, and come out to him. +"Reuben! Simeon! Levi! etc.," he would call, "come out to me, +your brother, and transact business with me." + +Those who answered the enticing call, found certain death at his +hands; and not only did Amalek kill them, but he also mutilated +their corpses, following the example of his grandsire Esau, by +cutting off a certain part of the body, and throwing it toward +heaven with the mocking words, "Here shalt Thou have what Thou +desirest." In this way did he jeer at the token of the Abrahamic +covenant. + +So long as the Jews remained within the encampment, he could, of +course, do them no harm, for the cloud enveloped them, and under +its shelter they were as well fortified as a city that is surrounded by +a solid wall. The cloud, however, covered those only who were +pure, but the unclean had to stay beyond it, until they were +cleansed by a ritual bath, and these Amalek caught and killed. The +sinners, too, particularly the tribe of Dan, who were all +worshippers of idols, were not protected by the cloud, and +therefore exposed to the attacks of Amalek. [141] + +Moses did not himself set out to battle against this dangerous foe +of Israel, but he sent his servant Joshua, and for good reasons. +Moses knew that only a descendant of Rachel, like the Ephraimite +Joshua, could conquer the descendant of Esau. All the sons of +Jacob had taken part in the unbrotherly act of selling Joseph as a +slave, hence none of their descendants might stand up in battle +against the descendant of Esau; for they who had themselves acted +unnaturally to a brother, could hardly hope for God's assistance in +a struggle with the unbrotherly Edomites. Only the descendants of +Joseph, the man who had been generous and good to his brothers, +might hope that God would grant them aid against the unbrotherly +descendants of Esau. In many other respects, too, Joseph was the +opposite of Esau, and his services stood his descendants in good +stead in their battles against the descendants of Esau. Esau was the +firstborn of his father, but through his evil deeds he lost his +birthright; Joseph, on the other hand, was the youngest of his +father's sons, and through his good deeds was he found worthy of +enjoying the rights of a firstborn son. Joseph had faith in the +resurrection, while Esau denied it; hence God said, "Joseph, the +devout, shall be the one to visit merited punishment on Esau, the +unbelieving." Joseph associated with two wicked men, Potiphar +and Pharaoh, yet he did not follow their example; Esau associated +with two pious men, his father and his brother, yet he did not +follow their example. "Hence," said God, "Joseph, who did not +follow example of wicked men, shall visit punishment upon him +who did not follow the example of pious men." Esau soiled his life +with lewdness and murder; Joseph was chaste and shunned +bloodshed, hence God delivered Esau's descendants into the hands +of Joseph's descendants. And, as in the course of history only the +descendants of Joseph were victorious over the descendants of +Esau, so will it be in the future, at the final reckoning between the +angel of Esau and the angels of the Jews. The angel of Reuben will +be rebuffed by the angel of Esau with these words, "you represent +on who had illegal relations with his father's wife"; the angels of +Simeon and Levi will have the listen to this reproof, "You +represent people who slew the inhabitants of Shechem"; the angel +of Judah will be repulsed with the words, "Judah had illicit +relations with his daughter-in-law." And the angels of the other +tribes will be repulsed by Esau's angel, when he points out to them +that they all took part in selling Joseph. The only one whom he +will not be able to repulse will be Joseph's angel, to whom he will +be delivered and by whom he will be destroyed; Joseph will b the +flame and Esau the straw burned in the flame. [142] + +AMALEK DEFEATED + +Moses now instructed Joshua in regard to his campaign against +Amalek, saying, "Choose us out men and go out, fight with +Amalek." The words "choose us" characterize the modesty of +Moses, who treated his disciple Joshua as an equal; in these words +he has taught us that the honor of our disciples should stand as +high as our own. Joshua did not at first want to expose himself to +danger and leave the protection of the cloud, but Moses said to +him, "Abandon the cloud and set forth against Amalek, if ever thou +dost hope to set the crown upon thy head." He commanded him to +choose his warriors from among the pious and God-fearing, and +promised him that he would set a fast day for the following day, +and implore God, in behalf of the good deeds of the Patriarchs and +the wives of the Patriarchs, to stand by Israel in this war. + +Joshua acted in accordance with these commands [143] and set out +against Amalek, to conquer whom required not only skillful +strategy, but also adeptness in the art of magic. For Amalek was a +great magician and knew that propitious and the unpropitious hour +of each individual, and in this way regulated his attacks against +Israel; he attacked that one at night, whose death had been +predicted for a night, and him whose death had been preordained +for a day did he attack by day. + +But in this art, too, Joshua was his match, for he, too, knew how to +time properly the attack upon [144] individuals, and he destroyed +Amalek, his sons, the armies he himself commanded, and those +under the leadership of his sons. But in the very heat of battle, +Joshua treated his enemies humanely, he did not repay like with +like. Far was it from him to follow Amalek's example in mutilating +the corpses of the enemy. Instead with a sharp sword he cut off the +enemies' heads, an execution that does not dishonor. + +But only through the aid of Moses, did Joshua with his victory. +Moses did not go out into battle, but through his prayer and +through his influence upon the people in inspiring them with faith, +the battle was won. While the battle raged between Israel and +Amalek, Moses was stationed on a height, where, supported by the +Levite Aaron and the Judean Hur, the representatives of the two +noble tribes Levi and Judah, he fervently implored God's aid. He +said: "O Lord of the world! Through me has Thou brought Israel +out of Egypt, through me hast Thou cleft the sea, and through me +has Thou wrought miracles; so do Thou now work miracles for +me, and lend me victory to Israel, for I well know that while all +other nations fight only to the sixth hour of the day, this sinful +nation stand in battle ranks till sunset." Moses did not consider it +sufficient to pray alone to God, but he raised his hands toward +heaven as a signal for the whole nation to follow his example and +trust in God. As often as he then raised his hands to heaven and the +people prayed with him, trusting that God would lend them +victory, they were indeed victorious; as often, however, as Moses +let down his hands and the people ceased prayer, weakening in +their faith in God, Amalek conquered. But it was hard for Moses +constantly to raise his hands. This was God's way of punishing him +for being somewhat negligent in the preparations for the war +against Amalek. Hence Aaron and Hur were obliged to hold up his +arms and assist him in his prayer. As, furthermore, he was unable +to stand all that time, he seated himself on a stone, disdaining a +soft and comfortable seat, saying, "So long as Israel is in distress, I +shall share it with them." [145] + +At evenfall, the battle was not yet decided, therefore Moses prayed +to God that He might stay the setting of the sun and thus enable +Israel to draw the battle to a close. God granted this prayer, for the +sun did not set until Israel had completely destroyed their enemy. +Thereupon Moses blessed Joshua with the words, "Some day the +sun shall stand still for thy sake, as it did to-day for mine," and this +blessing was later fulfilled at Gibeon, when the sun stood still to +help Joshua in his battle against the Amorites. [146] + +Although Amalek had not received the merited punishment from +the hands of Joshua, still his enterprise against Israel had not been +entirely unavailing. The miraculous exodus of Israel out of Egypt, +and especially the cleaving of the sea, had created such alarm +among the heathens, that none among them had dared to approach +Israel. But this fear vanished as soon as Amalek attempted to +compete in battle with Israel. Although he was terrible beaten, still +the fear of the inaccessibility of Israel was gone. It was with +Amalek as with that foolhardy wight who plunged into a +scalding-hot tub. He scalded himself terribly, yet the tub became +cold through his plunge into it. Hence God was not content with +the punishment Amalek received in the time of Moses, but swore +by His throne and by His right hand that He would never forget +Amalek's misdeeds, that in this world as well as in the time of the +Messiah He would visit punishment upon him, and would +completely exterminate him in the future world. So long as the +seed of Amalek exist, the face of God is, as it were, covered, and +will only then come to view, when the seed of Amalek shall have +been entirely exterminated. + +God had at first left the war against Amalek in the hands of His +people, therefore He bade Joshua, the future leader of the people, +never to forget the war against Amalek; and if Moses had listened +intently, he would have perceived from this command of God that +Joshua was destined to lead the people into the promised land. But +later, when Amalek took part in the destruction of Jerusalem, God +Himself took up the war against Amalek, saying, "By My throne I +vow not to leave a single descendant of Amalek under the heavens, +yea, no one shall even be able to say that this sheep or that wether +belonged to an Amalekite." [147] + +God bade Moses impress upon the Jews to repulse no heathen +should he desire conversion, but never to accept an Amalekite as a +proselyte. It was in consideration of this word of God that David +slew the Amalekite, who announced to him the death of Saul and +Jonathan; for he saw in him only a heathen, although he appeared +in the guise of a Jew. [148] + +Part of the blame for the destruction of Amalek falls upon his +father, Eliphaz. He used to say to Amalek: "My son, dost thou +indeed know who will posses this world and the future world?" +Amalek paid no attention to his allusion to the future fortune of +Israel, and his father urged it no more strongly upon him, although +it would have been his duty to instruct his son clearly and fully. He +should have said to him: "My son, Israel will posses this world as +well as the future world; dig wells then for their use and build road +for them, so that thou mayest be judged worthy to share in the +future world." But as Amalek had not been sufficiently instructed +by his father, in his wantonness he undertook to destroy the whole +world. God, who tries the reins and the heart, said to him: "O thou +fool, I created thee after all the seventy nations, but for thy sins +thou shalt be the first to descend into hell." [149] + +To glorify the victory over Amalek, Moses built an altar, which +God called "My Miracle," for the miracle God wrought against +Amalek in the war of Israel was, as it were, a miracle for God. For +so long as the Israelites dwell in sorrow, God feels with them, and +a joy for Israel is a joy for God, hence, too, the miraculous victory +over Israel's foe was a victory for God. [150] + +JETHRO + +"Smite a scorner, and the simple will beware." The destruction of +Amalek brought Jethro to his senses. Jethro was originally in the +same plot with Amalek, both having incited Pharaoh against Israel, +but when he saw that Amalek lost this world and the other, he +repented of his sinful ways, saying: "There is nothing left to me but +to go over to the God of Israel"; [151] and although he dwelt in the +greatest wealth and honor, he determined to set out for the desert, +to Moses and his God. [152] Arrived at the camp of Israel, he +could not enter it, for it was enveloped by a cloud that none could +pierce, hence he wrote a letter to Moses and shot it off with an +arrow, so that it fell into the camp. [153] The letter read: "I adjure +thee, by thy two sons and by thy God, to come to meet me and +receive me kindly. If thou wilt not do if for my sake, do it for thy +wife's sake; and if thou wilt not do it for her sake, do it for thy +sons' sake." For Jethro brought with him his daughter Zipporah, +from whom Moses had been divorced, as well as her two sons, her +only children, for after her separation from Moses, she had wed no +other man. + +At first Moses was inclined to give no ear to this letter, but God +said to him: "I, through whose word the world came into being, I +bring men to Me and do not thrust them back. I permitted Jethro to +approach Me, and did not push him from Me. So do thou, too, +receive this man, who desires to betake himself under the wings of +the Shekinah, let him approach, and do not repulse him." God +herewith taught Moses that one should repulse with the left hand, +and beckon with the right. [154] + +Moses, Aaron, Nadab, and Abihu, together with the seventy elders +of Israel, carrying with them the sacred Ark, hastened to welcome +Jethro kindly; and Moses so honored his father-in-law as to make +an obeisance before him and kiss him. Before Moses told his +father-in-law of the great miracles God had wrought for Egypt, +such as the exodus from Egypt, the cleaving of the sea, the rain of +manna, and the rest, he offered him the greeting of peace; for great +is peace, that precedes event he praise of God. [155] After the +peace-greeting, Moses, to draw his father-in-law nearer to true +faith in God and His revelation, began to relate to him the miracles +that God had wrought for them at the exodus from Egypt, during +the passing through the Red Sea, and during the war with Amalek. +He said, moreover, "In the manna that God gives us we perceive +the taste of bread, of meat, of fish, in short, of all the dishes there +are. Out of the well that God gives us we draw a drink that +possesses the taste of old wine as well as new, of milk and of +honey, in short, of all the beverages that exist." "We shall," Moses +continued, "receive six other gifts from God, the land of Israel, the +future world, the new world, the sovereignty of David, the +institution of priests, and of Levites." + +When Jethro heard all this, he determined to become a Jew and to +believe in the only God, and although he felt a pang at heart upon +hearing that the Egyptians had perished - for no one should scoff at +a heathen before a proselyte who is not a Jew of ten generation's +standing - still he burst into a song of praise to God for the deeds +He had one for His people. In truth, it reflects shame upon Moses +and the sixty myriads of Jews that they had not given thanks to +God for the release from Egypt, until Jethro came and did so. He +said: "Praised be God who delivered Moses and Aaron, as well as +the whole nation of Israel, from the bondage of Pharaoh, that great +dragon, and of the Egyptians. Truly, great is the Lord before all +gods, for whereas formerly not a single slave succeeded in +escaping from Egypt, He led sixty myriads out of Egypt. There is +no god whom I had not, at some time in my life, worshipped, but +not I must admit that none is like the God of Israel. This God had +not been unbeknown to me heretofore, but now I know Him better, +for His fame will sound throughout the world, because He visited +upon the Egyptians exactly what they had planned to undertake +against Israel. They wanted to destroy Israel by water, and by +water were they destroyed." [156] + +With sacrifices and a feast was the arrival of Jethro celebrated, for +after he had made the burnt offering not far from the bush of +thorns that had been unscathed by fire, Jethro prepared a feast of +rejoicing for the whole people, [157] at which Moses did not +consider it below the dignity to wait on the guests in person. In this +he followed the example of Abraham, who in person waited on the +three angels, though they appeared in the guise of idolatrous +Arabs. + +Abraham like Moses sought to follow in the ways of the Lord, to +provide each according to his wants, and to grant to everybody +what he lacks, whether he be a righteous man, or an idolater, who +through his sins conjures up God's wrath. [158] + +To this feast the people sat down according to their tribes. They +ate, drank and were merry, while Aaron and Jethro with their +relatives sang songs of thanksgiving to God, and praised Him as +the Creator and Donor of their lives and their liberty. At the same +time they gave due appreciation to Moses, through whose courage +everything had happily come to pass. In his words of gratitude to +Moses, Jethro also gave expression to many glorious eulogies on +the people of Israel, but he especially extolled Moses, who through +difficulties and dangers had shown so much courage in the +salvation of his friends. [159] + +THE INSTALLATION OF ELDERS + +Jethro, who had come to Moses shortly before the revelation on +Mount Sinai, stayed with his son-in-law for more than a year. In +the first months, however, he had no opportunity of observing +Moses in the capacity of judge, for Moses spent the time from the +day of the revelation to the tenth day of Tishri almost entirely in +heaven. Hence Jethro could not be present at a court proceeding of +his before the eleventh day of Tishri, the first day after Moses' +return from heaven. Jethro now perceived how Moses sat like a +king upon his throne, while the people, who brought their lawsuits +before him, stood around him. This so displeased him that he said +to his son-in-law: "Why sittest thou thyself alone, and all the +people stand by thee from morning until even?" Moses answered: +"Because the people come unto me to enquire of God. It is not in +my honor that they stand, but in honor of God, whose judgement +they would know. When they are in doubt over a case of clean or +unclean, or when there is a dispute between two parties, which +they desire to have settled exactly according to the law, or in +conformity with a compromise, they come to me; and when the +parties at dispute leave me, they part as friends and no longer +enemies. I expound to the people, besides, the words of God and +His decisions." + +On the day that Moses again took up his activity as a judge, and +Jethro had for the first time the chance of observing him, came the +mixed multitude with the pleas that they, like the other Israelites, +wanted their share in the Egyptians booty. Moses' method, first +seen by him in practice, [160] struck Jethro as most absurd, and he +therefore said: "The thing that thou doest is not good," through +delicacy softening his real opinion, "It is bad" to "It is not good." +[161] "The people," he continued, "will surely unbraid thee and +Aaron, his two sons Nadab and Abihu, and the seventy elders, if +thou continuest in this fashion. But if thou hearkenest now to my +voice, thou wilt fare well, provided God approves of my plan. This +is, that thou shalt be 'the vessel of the revelations of God,' and shalt +lay the revelations of God before the people, as often as thou +receivest them; so that they may understand the exposition of the +Torah, as well as its decisions. And thou shalt instruct them how to +pray in the synagogues, how to tend the sick, how to bury their +dead, how to render the services of friendship to one another, how +to practice justice, and how, in some cases, not to insist on strict +justice. But as for trying the people as a judge, thou shouldst, in +accordance with thy prophetic insight, choose men that are +possessed of wisdom, fear of God, modesty, hate of covetousness, +love of truth, love of humanity, and a good name, and these shall +devote all their time to trials, and to the study of the study of the +Torah. If God approve my plan, then wilt thou and Aaron, his sons +and the seventy elders, and all the people dwell in peace." [162] + +This counsel of Jethro's found great favor in Moses' eyes, for he +had been only too well aware of the difficulties and annoyances +with which he had had to contend. The people were very +disputatious, being willing to spend seventy silverlings in litigation +costs for the sake of gaining one silverling, and did their utmost to +lengthen their disputes at law. When on say that Moses was about +to cast a decision against him, he demanded that his lawsuit be +adjourned, declaring that had witnesses and other proofs, which he +would bring forward on the next occasion. But they were not +merely litigious and disputations, they were also spiteful, and +vented their temper on Moses. If Moses went out early, they would +say: "Behold the son of Amram, who betakes himself early to the +gathering of manna, that he may get the largest grains." If he went +out late, they would say: "Behold the son of Amram, he goes +through the multitude, to gather in marks of hone." But if he chose +a path aside from the crowd, they said: "Behold the son of Amram, +who makes it impossible for us to follow the simple +commandment, to hone a sage." Then Moses said: "If I did this you +were not content, and if I did that you were not content! I can no +longer bear you alone. 'The Eternal, your God, hath multiplied you, +and behold, ye are this day as the stars of heaven for multitude. +The Lord, God of you fathers, make you a thousand times so many +as ye are, and bless you, as he hath promised you!" + +The Israelites were not content with this blessing of Moses, and +said to him: "O our teacher Moses, we do not desire thee to bless +us, we have had much greater blessings given to us. God spoke to +our father Abraham: 'I will bless thee and in multiplying I will +multiply thy seed as the stars of the heaven, and as the sand which +is upon the sea shore,' and thou dost limit our blessings." Moses +cried: "I am only a creature of flesh and blood, limited in my +powers, hence is my blessing limited. I give you my blessing, but +the blessing of God remains preserved for ye, and He will bless +you unlimitedly, and multiply you as the fish of the sea and the +sands on the seashore, as the star in the sky and the plants on the +earth." [163] + +After he had bestowed his blessing upon them, he asked them to +propose capable pious men, that he might appoint them as judges +and leaders over them. He said: "If a man were to present himself +to me as a candidate for this position of honor, I alone should not +be able to decide to what tribe he belonged, and whence he came; +but you know them, and hence it is advisable for you to propose +them. Do not think, however, that I feel I must abide by your +choice, for it depends solely upon me, whether or not I shall +appoint them." + +The people were very eager to carry this plan of Moses into +execution, and requested him to settle the matter as quickly as +possible. But their motive was self-interested, for every one among +them said: "Moses will now appoint about eighty thousand +officials. If I myself should not be among them, surely my son will +be, and if not he, my grandson, and with a gift of some kind it will +be an easy matter to induce such a judge to look after my interests +at court." Moses, of course, was not deceived about their true +sentiments; still, he paid no further attention to them, and picked +out the best men among the people, though they were not +possessed of nearly all the good qualities Jethro had thought +essential for judges and leaders of people. With kindly words he +invited them to assume their offices, and said: "Blessed are ye that +are judged worthy of being leader of the children of Abraham, +Isaac, and Jacob, of a people whom God called His friends, His +brothers, His flock, and other titles of love." He impressed upon +them that they must possess much patience, and must not become +impatient if a lawsuit is brought before them more than once. +"Heretofore," he said, "you belonged to yourselves, but from now +you belong to the people; for you judge between every man, and +his brother and his neighbor. If ye are to appoint judges, do so +without respect of persons. Do not say 'I will appoint that man +because he is a handsome man or a strong man, because he is my +kinsman, or because he is a linguist.' Such judges will declare the +innocent guilty and the guilty innocent, not through wickedness, +but through ignorance; and God will reckon the appointment of +such judges against you, as a perversion of justice, on account of +your respect of persons. If a wealthy man and a poor man come +before you to court, do not say: 'Why should I insult the rich man +for so small a matter? I will rather give judgement in his favor, and +then, outside the court, tell him to give the poor man what he +demands, as he is in the right.' But do not, on the other hand, if the +poor man is in the wrong, say: 'The rich man is obliged to assist the +poor anyhow, I will now decide in favor of the poor, that in a +decent way he may, without begging, obtain money from his rich +fellow-man.' Do not, moreover, say: 'I fear to pronounce +judgement, lest that man kill my son, burn my barn, or destroy my +plants,' for the judgement is God's." + +After these admonitions, Moses instructed the new judges in legal +procedure, in both civil and criminal cases, and at the same time +urged the people no to deny the judges the veneration due him. +[164] For great is the importance of justice. For him who hates it, +there is no remedy; but the judge who decides conscientiously is +the true peacemaker, for the weal of Israel, of the commonwealth, +and indeed of all living creatures. [165] + +JETHRO REWARDED + +Although the installation of elders on Moses' part came to pass in +accordance with the command of God, still it was Jethro upon +whose advice Moses besought God to lighten his burden, and to +permit him partly to transfer the leadership of the people to others. +[166] Hence he did not conceal the name of the adviser, but +announced it to all the people, and immortalized him as such in the +Holy Scriptures; for he deemed it praiseworthy to appreciate duly +the merits of others. [167] It had, however, been part of God's +scheme to reward Jethro for the love he bore the Torah; and for +this reason did He allow it to come to pass that Moses had to have +his attention called to the plan of installing the elders through his +father-in-law, that the Holy Scriptures might devote a whole +chapter to the plan of Jethro. [168] + +This, however, is not the only reward for Jethro's piety, who, in his +love for the Torah, excelled all proselytes. A miracle occurred on +the very first day of his arrival in camp for manna in his honor +descended at the noon hour, the hour of his arrival; and, moreover, +in as great quantities as was wont to rain down for sixty myriads of +Israelites. He did not have to exert himself to gather the food, for it +came over his body, so all he had to do was to carry his hand to his +mouth to partake of it. [169] Jethro, nevertheless, did not remain +with Moses, but returned to his native land. Moses, of course, tried +to persuade his father-in-law to stay. He said to him: "Do not think +that we shall continue to move thus slowly through the desert, nay, +we shall now move directly to the promised land." Only to urge +Jethro to stay longer with them did Moses use the words "we +move," so that his father-in-law might believe that Moses too +would enter the promised land, for otherwise he would hardly have +allowed himself to be persuaded to join the march to Palestine. +Moses continued: "I do not want to mislead thee, hence I will tell +thee that the land will be divided only among the twelve tribes, +and that thou has no claim to possession of lands; but God bade us +be kind to the proselytes, and to thee we shall be kinder than to all +other proselytes." Jethro, however, was not to be persuaded by his +son-in-law, considering himself in duty bound to return to his +native land. For the inhabitants of his city had for many years +made a habit of having him store their valuable, as none possessed +their confidence in such a measure as he. If he had stayed still +longer with Moses, people would have declared that he had +absconded with all these things and fled to Moses to share it with +him, and that would have been a blot on his fair name and that of +Moses. Jethro had furthermore made many debts during the year in +which he came to Moses, for, owing to the hail God had sent upon +Egypt before the exodus of Israel, a great famine had arisen in +Jethro's home too, and he had found himself obliged to lend money +for the support of the poor. If he were not now to return to his +home, people would say that he had run away in order to evade his +creditors, and such talk concerning a man of piety would have +been desecration of the Divine Name. So he said to Moses: "There +are people who have a fatherland, but no property there; there are +also property-holders who have no family; but I have a fatherland, +and have property there as well as a family; hence I desire to return +to my fatherland, my property, and my family." But Moses would +not yield so soon, and said to his father-in-law: "If thou dost not +accompany us as a favor, I will command thee to do so, that the +Israelites might not say thou hadst been converted to our religion +only in the expectation of receiving a share in the promised land, +but hadst returned to thy home when thou didst discover that +proselytes have no claim on property in the Holy Land. Through +thy refusal to move with us, thou wilt give the heathens an +opportunity to say that the Jews do not accept proselytes, since +they did not accept even their own king's father-in-law, but +allowed him to return to his own land. Thy refusal will injure the +glory of God, for the heathens will keep away from the true faith. +But if thou wilt wander with us, I assure thee that they seed shall +share with us the Temple, the Torah, and the future reward of the +pious. How canst thou, moreover, who hast seen all the miracles of +God wrought for us during the march through the desert; who wert +a witness of the way in which even the Egyptians became fond of +us - how canst thou now depart from us? It is a sufficient motive +for thee to remain with us, in order to officiate as a member of the +Sanhedrin, and teach the Torah. We, on our part, want to retain +thee, only that thou mightest in difficult cases enlighten our eyes; +for thou wert the man who gave us good and fair counsel, to which +God Himself could not refuse His assent." Jethro replied: "A +candle may glow in the dark, but not when the sun and the moon; +of what avail would my candle-light be? I had, therefore, better +return to my home city that I may make proselytes of its +inhabitants, instruct them in the Torah, and lead them under the +wings of the Shekinah." Amid great marks of honor, and provided +with rich gifts, Jethro returned to his home, where he converted his +kinsmen and his compatriots to the belief in the true God, as he +had intended. [170] + +The descendants of Jethro later settled in Palestine, where the +fruitful land of Jericho was allotted to them as a dwelling place. +After the capture of Palestine, the tribes, by mutual consent, +agreed that the fertile strip of land at Jericho should fall to the +share of the tribe on whose land the Temple was to be erected. But +when its erection was postponed for a long time, they agreed to +allot this piece of land to Jethro's sons, because they, being +proselytes, had no other possession in the Holy Land. Four hundred +and eighty years did the descendants of Jethro dwell in Jericho, +when, upon the erection of the Temple at Jerusalem, they +relinquished it to the tribe of Judah, who claimed it as an +indemnity for the site of the Temple. [171] + +Jethro's descendants inherited his devotion to the Torah, like him +dedicating their lives entirely to its study. So long as Joshua lived, +they sat at this master's feet, but when he died, they said: "We left +our fatherland and came here only for the sake of studying the +Torah; if we were now to spend our time in cultivating the soil, +when should we study the Torah?" They therefore gave up their +dwelling-place in Jericho, and moved to the cold barren +wilderness, to Jabez, who there had his house of instruction. But +when they there beheld the priests, the Levites, and the noblest of +the Jews, they said, "How can we, proselytes, presume to sit beside +these?" Instead of sitting within the house of instruction, they +remained at the entrance of it, where they listened to the lectures, +and in this manner made further progress in the study of the Torah. +[172] They were rewarded for their piety, their prayer was heard +by God, and their good deeds served as a protection to Israel; and +on account of their pious actions they were called "the families of +the scribes," the Tirathites, the Shimeathites, and the Suchathites, +names designating their piety and devotion to the Torah. + +One of the descendants of Jethro was Jonadab, son of Rechab, +who, when he heard from a prophet that God would destroy the +Temple, bade all his children, as a toke of mourning, to drink no +wine, use no oil for anointing themselves, nor cut their hair, nor +dwell in houses. The Rechabites obeyed this command of their +sire, and as a reward for this, God made a covenant with them that +their descendants should always be members of the Sanhedrin, and +teachers of Israel. The covenant with the Rechabites was even +stronger than that with David, for to the house of the latter God +promised to keep the covenant only if his descendants were pious, +but He made an unconditional covenant with the Rechabites. God +rewarded them for their devotion to Him in this way, although they +did not belong to the Jewish nation. From this one can gather how +great would have been their reward if they had been Israelites. +[173] + +THE TIME IS AT HAND + +Moses sent his father-in-law Jethro back to his home, shortly +before the revelation on Mount Sinai. He thought: "When God +gave us a single commandment of the Torah in Egypt, the +Passover, He said, 'There shall no stranger eat thereof.' Surely +Jethro may not look on when God bestows on us the whole Torah." +Moses was right: God did not want Jethro to be present at the +revelation. He said: "Israel was in Egypt, bound to work with clay +and bricks, at the same time as Jethro was sitting at home in peace +and quiet. He who suffers with the community shall share their +future joys, but he who does not share the sufferings of the +community shall not take part in their rejoicing." [174] + +God had not only good cause to delay the giving of the Torah until +after the departure of Jethro, but the time He chose to bestowing it +was also chosen for a good reason. Just as a female proselyte, or a +woman freed from captivity, or an emancipated slave, may not +enter wedlock before she has for three months lived as a free +Jewess, so God also waited three months after the deliverance of +Israel from the bondage and the slavery of Egypt, before His union +with Israel on Mount Sinai. [175] God furthermore treated His +bride as did that king who went to the marriage ceremony only +after he had overwhelmed his chosen bride with many gifts. So did +Israel first receive manna, the well, and the quails, and not till then +was the Torah granted them. Moses, who had received this +promise when God had first appeared to him, viz., "When thou has +brought forth the people out of Egypt, ye shall serve God upon this +mountain" - waited most longingly for the promised time, saying, +"When will this time come to pass?" When the time drew near, +God said to Moses, "The time is at hand when I shall bring about +something entirely new." + +This new miracle of which God spoke was the healing of all the +sick among the Jews. God had wanted to give the Torah to the +Jews immediately after the exodus from Egypt, but among them +were found many that were lame, halt, or deaf; wherefore God +said: "The Torah is without a blemish, hence would I not bestow it +on a nation that has in it such as are burdened with defects. Nor do +I want to wait until their children shall have grown to manhood, +for I do not desire any longer to delay the delight of the Torah." +For these reasons nothing was left Him to do, but to heal those +afflicted with disease. In the time between the exodus from Egypt +and the revelation on Mount Sinai, all the blind among the +Israelites regained their sight, all the halt became whole, so that +the Torah might be given to a sound and healthy people. God +wrought for that generation the same miracle which He will +hereafter bring about in the future world, when "the eyes of the +blind shall be opened, the ears of the deaf shall be unstopped, the +lame man leap as an hart, and the tongues of the dumb sing." [176] +Not only physically was this generation free from blemishes, but +spiritually, too, it stood on a high plane, and it was the combined +merits of such a people that made them worthy of their high +calling. Never before or after lived a generation as worthy as this +of receiving the Torah. Had there been but one missing, God +would not have given them the Torah: "for He layeth up wisdom +for the righteous; He is a buckler to them that walk uprightly." +[177] + +For one other reason did God delay the revelation of the Torah. He +had intended giving them the Torah immediately after their exodus +from Egypt, but at the beginning of the march through the desert, +great discord reigned among them. Nor was harmony established +until the new moon of the third month, when they arrived at Mount +Sinai; whereupon God said: "The ways of the Torah are ways of +loveliness, and all its paths are paths of peace; I will yield the +Torah to a nation that dwells in peace and amity." [178] This +decision of God, now to give them the Torah, also shows how +mighty is the influence of penance. For they had been sinful upon +their arrival at Mount Sinai, continuing to tempt God and doubting +His omnipotence. After a short time, however, they changed in +spirit; and hardly had they reformed, when God found them worthy +of revealing to them the Torah. + +The third month was chosen for the revelation, because everything +that is closely connected with the Torah and with Israel is triple in +number. The Torah consists of three parts, the Pentateuch, the +Prophets, and the Hagiographa; similarly the oral law consists of +Midrash, Halakah, and Haggadah. The communications between +God and Israel were carried on by three, Moses, Aaron, and +Miriam. Israel also is divided into three divisions, priests, Levites, +and laymen; and they are, furthermore, the descendants of the +three Patriarchs, Abraham, Isaac, and Jacob. For God has a +preference for "the third": It was the third of Adam's sons, Seth, +who became the ancestor of humanity, and so too it was the third +among Noah's sons, Shem, who attained high station. Among the +Jewish kings, too, it was the third, Solomon, whom God +distinguished before all others. The number three plays a +particularly important part in the life of Moses. He belonged to the +tribe of Levi, which is not only the third of the tribes, but has a +name consisting of three letters. He himself was the third of the +children of the family; his own name consists of three letters; in +his infancy he had been concealed by his mother throughout three +months; and in the third month of the year, after a preparation of +three days, did he receive the Torah on a mountain, the name of +which consists of three letters. [179] + +THE GENTILES REFUSE THE TORAH + +The mountain on which God made his revelation bears six names: +It is called the Desert Sin, because God there announced His +commandments; it is called the Desert Kadesh, because Israel was +sanctified there; the Desert Kadmut because the pre-existing Torah +was there revealed; the Desert Paran because Israel there was +greatly multiplied; the Desert Sinai because the hatred of God +against the heathens began there, for the reason that they would +not accept the Torah; and for this same reason is it called Horeh, +because the annihilation of the heathens was there decreed by God. +[180] For the wrath of God against the heathens dates from their +refusal to accept the Torah offered them. + +Before God gave Israel the Torah, He approached every tribe and +nation, and offered them the Torah, that hereafter they might have +no excuse to say, "Had the Holy one, blessed be He, desired to give +us the Torah, we should have accepted it." He went to the children +of Esau and said, "Will ye accept the Torah?" They answered Him, +saying, "What is written therein?" He answered them, "Thou shalt +not kill." Then they all said: "Wilt Thou perchance take from us +the blessing with which our father Esau was blessed? For he was +blessed with the words, 'By thy sword shalt thou live." We do not +want to accept the Torah." Thereupon He went to the children of +Lot and said to them, "Will ye accept the Torah?" They said, +"What is written therein?" He answered, "Thou shalt not commit +unchastity." They said: "From unchastity do we spring; we do no +want to accept the Torah." Then He went to the children of +Ishmael and said to them, "Do ye want to accept the Torah?" They +said to Him, "What is written therein?" He answered, "Thou shalt +not steal." They said: "Wilt Thou take from us the blessing with +which our father was blessed? God promised him: 'His hand will +be against every man.' We do not want to accept the Thy Torah." +Thence He went to all the other nations, who likewise rejected the +Torah, saying: "We cannot give up the law of our fathers, we do +not want Thy Torah, give it to Thy people Israel." Upon this He +came to Israel and spoke to them, "Will ye accept the Torah?" +They said to Him, "What is written therein?" He answered, "Six +hundred and thirteen commandments." They said: "All that the +Lord has spoken will we do and be obedient." [181] "O Lord of the +world!" they continued, "We acted in accordance with Thy +commandments before they were revealed to us. Jacob fulfilled the +first of the Ten Commandments by bidding his sons put away +strange gods that were among them. Abraham obeyed the +commandment not to take the name of the Lord in vain, for he +said: 'I have lifted up mine hand unto the Lord, the most high God.' +Joseph fulfilled the commandment to remember the Sabbath and +keep it holy; and when his brothers came to him, he had everything +for their welcome prepared on Friday. Isaac observed the law to +honor his father and his mother, when he allowed Abraham to bind +him on the altar as a sacrifice. Judah observed the commandment +not to kill when he said to his brothers, 'What profit is it if we slay +our brother and conceal his blood?' Joseph observed the law: 'Thou +shalt not commit adultery,' when he repulsed the desire of the wife +of Potiphar. The other sons of Jacob observed the commandment: +'Thou shalt not steal,' saying: 'How then should we steal out of thy +lord's house silver and gold?' Abraham observed the +commandment: 'Thou shalt not bear false witness,' for he was a +true witness, and bore witness before all the world that Thou art +the Lord of all creation. It was Abraham, also, who observed the +last of the Ten Commandments 'Thou shalt not covet,' saying: 'I +will not take from a thread even to a shoe-latchet.'" [182] + +THE CONTEST OF THE MOUNTAINS + +While the nations and peoples were refusing to accept the Torah, +the mountains among themselves were fighting for the honor of +being chosen as the spot for the revelation. One said: "Upon me +shall the Shekinah of God rest, and mine shall be this glory," +whereupon the other mountain replied: "Upon me shall the +Shekinah rest, and mine shall be this glory." The mountain of +Tabor said to the mountain of Hermon: "Upon me shall the +Shekinah rest, mine shall be this glory, for in times of old, when in +the days of Noah the flood came over the earth, all the mountains +that are under the heavens were covered with water, whereas it did +not reach my head, nay, not even my shoulder. All the earth was +sunk under water, but I, the highest of the mountains, towered high +above the waters, hence I am called upon to bear the Shekinah." +Mount Hermon replied to Mount Tabor: "Upon me shall the +Shekinah rest, I am the destined one, for when Israel wished to +pass through the Red Sea, it was I who enabled them to do so, for I +settled down between the two shores of the sea, and they moved +from one side to the other, through my aid, so that not even their +clothes became wet." Mount Carmel was quite silent, but settled +down on the shore of the sea, thinking: "If the Shekinah is to +repose on the sea, it will rest upon me, and if it is to repose on the +mainland, it will rest upon me." Then a voice out of the high +heavens rang out and said: "The Shekinah shall not rest upon these +high mountains that are so proud, for it is not God's will that the +Shekinah should rest upon high mountains that quarrel among +themselves and look upon one another with disdain. He prefers the +low mountains, and Sinai among these, because it is the smallest +and most insignificant of all. Upon it will He let the Shekinah +rest." [183] The other mountains hereupon said to God, "Is it +possible that Thou are partial, and wilt give us no reward for our +good intention?" God replied: "Because ye have striven in My +honor will I reward ye. Upon Tabor will I grant aid to Israel at the +time of Deborah, and upon Carmel will I give aid to Elijah." [184] + +Mount Sinai was given the preference not for its humility alone, +but also because upon it there had been no worshipping of idols; +whereas the other mountains, owing to their height, had been +employed as sanctuaries by the idolaters. [185] Mount Sinai has a +further significance, too, for it had been originally a part of Mount +Moriah, on which Isaac was to have been sacrificed; but Sinai +separated itself from it, and came to the desert. Then God said: +"Because their father Isaac lay upon this mountain, bound as a +sacrifice, it is fitting that upon it his children receive the Torah." +Hence God now chose this mountain for a brief stay during the +revelation, for after the Torah had been bestowed, He withdrew +again to heaven. In the future world, Sinai will return to its original +place, Mount Moriah, when "the mountain of the Lord's house +shall be established in the top of the mountains, and shall be +exalted above the hills." [186] + +Just as Sinai was chosen as the spot for the revelation owing to its +humility, so likewise was Moses. When God said to Moses, "Go, +deliver Israel," he in his great humility, said: "Who am I that I +should go to Pharaoh and lead the children of Israel out of Egypt? +There are nobler and wealthier than I." But God replied: "Thou are +a great man, thee have I chosen out of all Israel. Of thee shall the +prophet of the future say, 'I have laid help upon one that is mighty; +I have exalted on chosen out of the people.'" Moses in his humility, +however, still stood apart and would not accept the office offered +him, until God said to him "Why dost thou stand apart? If they are +not to be delivered by thee, by none other will they be delivered." +When, likewise, at God's command Moses had erected the +Tabernacle, he did not enter it, out of great humility, until God +said to him, "Why dost thou stand outside? Thou are worthy to +serve Me." [187] + +THE TORAH OFFERED TO ISRAEL + +On the second day of the third month, Moses received word form +God to betake himself to Mount Sinai, for without this direct +summons he would not have gone there. This time, as at all times, +when God desired to speak with Moses, He twice called him by +name, and after he had answered, "Here I am," God's revelation to +him followed. [188] When Moses had been carried to God in a +cloud, which was always ready to bear him to God and the restore +him to men, God said to him: "Go and acquaint the women of +Israel with the principles of Judaism, and try with kindly words to +persuade them to accept the Torah; but expound the full contents +of the Torah to the men, and with them speak solemn words +concerning it." + +There were several reasons for his going to the women first. God +said: "When I created the world, I gave My commandment +concerning the forbidden fruit to Adam only, and not to his wife +Eve, and this omission had the effect that she tempted Adam to +sin. Hence it appears advisable that the women first hear My +commandments, and the men will then follow their counsel." [189] +God, furthermore, knew that women are more scrupulous in their +observance of religious percepts, and hence He first addressed +Himself to them. Then, too, God expected the women to instruct +their children in the ways of the Torah, wherefore He sent His +messenger first to them. [190] + +The words that Moses was to address to the women as well as to +the men, to the Sanhedrin as well as to the people, were as follows: +"You yourselves have seen - for it is not from writings, or through +tradition, or from the mouths of others that ye learn it - what I did +for you in Egypt; for although they were idolaters, slayers of men, +and men of lewd living, still I punished them not for these sins, but +only for the wrong done to you. But ye will I carry on the wings of +eagles, on the day of the revelation at Sinai, and ye will I bring to +Me when the Temple shall be erected. Since I have wrought for +you so many miracles, even before you had received the Torah and +observed the laws, how many more miracles will I work for you, +when you will have received the Torah and observed the laws! The +beginning of all things is hard, but as soon as you will have grown +accustomed to obedience, all else will be easy to you. If you will +now observe the Abrahamic covenant, the Sabbath, and the +commandment against idolatry, then will you be My possession; +for although everything belongs to Me, Israel will be My especial +possession, because I led them out of Egypt, and freed them from +bondage. With respect to Israel, God is like one who receive many +fields as an heritage, but one he purchased himself, and the one he +earned was dearest to his heart. I will reign alone over you, as My +possession, I and none other, so long as you keep yourselves aloof +from other peoples. If not, other peoples shall reign over you. But +if you obey Me, you shall be a nation, not only free from care, but +also a nation of priests, and a holy nation." + +If Israel had not sinned through worshipping the Golden Calf, there +would be among them no caste of priests, the nation would have +been a nation of priests, and it was only after their sin that the +greater part of the people lost the right to priesthood. + +God now instructed Moses to transmit to the people His words +without adding to them or diminishing from them, in the precise +order and in the same tongue, the Hebrew. Moses hereupon betook +himself to the people to deliver his message, without first seeing +his family. He first addressed the word of God to the elders, for he +never forgot the honor due the elders. Then, in simple and well +arranged form, he repeated it to all the people, including the +women. Joyfully and of his own impulse, every Israelite declared +himself willing to accept the Torah, whereupon Moses returned to +God to inform Him of the decision of the people. For although +God, being omniscient, had no need of hearing from Moses the +answer of the people, still propriety demands that one who is sent +on a message return to make a report of his success to him who +sent him. God hereupon said to Moses: "I will come to thee in a +thick cloud and repeat to thee the commandments that I gave thee +on Marah, so that what thou tellest them may seem to the people +as important as what they hear from Me. But not only in thee shall +they have faith, but also in the prophets and sages that will come +after thee." + +Moses then returned to the people once more, and explained to +them the serious effects that disregard of the law would have upon +them. The first time he spoke to them about the Torah, he +expounded its excellencies to them, so as to induce them to accept +it; but now he spoke to them of the terrible punishments they +would bring upon themselves, if they did not observe the laws. The +people did not, however, alter their resolution, but were full of joy +in the expectation of receiving the Torah. They only wished Moses +to voice to God their desire to hear Him impart His words directly +to them, so they said to Moses, "We want to hear the words of our +King from Himself." They were not even content with this, but +wanted to see the Divine presence, for "hearing is not like seeing." +God granted both their wishes, and commanded Moses to tell them +to prepare themselves during the next two days for receiving the +Torah. [191] + +ISRAEL PREPARES FOR THE REVELATION + +Just as one who is to be admitted to Judaism must first submit to +the three ceremonies of circumcision, baptism, and sacrifice, so +Israel did not receive the Torah until they had performed these +three ceremonies. They had already undergone circumcision in +Egypt. Baptism was imposed upon them two days before the +revelation on Mount Sinai. On the day preceding the revelation +Moses recorded in a book the covenant between Israel and their +God, and on the morning of the day of the revelation, sacrifices +were offered as a strengthening of the covenant. [192] + +As there were no priests at that time, the service was performed by +the elders of Israel, who in spite of their age performed their duty +with youthful vigor. [193] Moses erected an altar on Mount Sinai, +as well as twelve memorial pillars, one for each tribe, and then +bade them bring bulls, as a burnt offering and a peace offering. +[194] The blood of these animals was then separated exactly into +two halves. This was attended to by the angel Michael, who guided +Moses' hand, and so conducted the separation of the blood that +there might be not a drop more in one half than in the other. God +upon this said to Moses: "Sprinkle the one half of the blood upon +the people, as a token that they will not barter My glory for the +idols of other peoples; and sprinkle the other half on the altar, as a +token that I will not exchange them for any other nation." Moses +did as he was bidden, and lo! the miracle came to pass that the +blood of a few animals sufficed to sprinkle every single Israelite. + +Before this covenant between God and Israel had been made, +Moses read aloud to the people all of the Torah, that they might +know exactly what they were taking upon themselves. This +covenant was made a second time in the desert of Moab by Moses, +and a third time by Joshua after the entrance into the promised +land, on the mountains of Gerizim and Ebal. [195] + +Although the people had now clearly expressed their desire to +accept the Torah, still God hesitated to give it to them, saying: +"Shall I without further ado give you the Torah? Nay, bring Me +bondsmen, that you will observe it, and I will give you the Torah." +Israel: "O Lord of the world! Our fathers are bondsmen for us." +God: "Your fathers are My debtors, and therefore not good +bondsmen. Abraham said, 'Whereby shall I know it?' and thus +proved himself lacking in faith. Isaac loved Esau, whom I hated, +and Jacob did not immediately upon his return from Padan-Aram +keep his vow that he had made upon his way there. Bring Me good +bondsmen and I will give you the Torah." Israel: "Our prophets +shall be our bondsmen." God: "I have claims against them, for 'like +foxes in the deserts became your prophets.' Bring Me good +bondsmen and I will give you the Torah." Israel: "We will give +Thee our children as bondsmen." God: "Well, then, these are good +bondmen, on whose bond I will give you the Torah." Hereupon the +Israelites brought their wives with their babes at their breasts, and +their pregnant wives, and God made the bodies of the pregnant +women transparent as glass, and He addressed the children in the +womb with these words: "Behold, I will give your fathers the +Torah. Will you be surety for them that they will observe it?" They +answered: "Yea." He furthermore said: "I am your God." They +answered: "Yea." "Ye shall have no other gods." They said: "Nay." +In this wise the children in the womb answered every +commandment with "Yea," and every prohibition with "Nay." As it +was the little children upon whose bond God gave His people the +Torah, it comes to pass that many little children die when Israel +does not observe the Torah. [196] + + +THE REVELATION ON MOUNT SINAI + +From the first day of the third month, the day on which Israel +arrived at Mount Sinai, a heavy cloud rested upon them, and every +one except Moses was forbidden to ascend the mountain, yea, they +durst not even stay near it, lest God smite those who pushed +forward, with hail or fiery arrows. [197] The day of the revelation +announced itself as an ominous day even in the morning, for +diverse rumblings sounded from Mount Sinai. Flashes of lightning, +accompanied by an ever swelling peal of horns, moved the people +with mighty fear and trembling. God bent the heavens, moved the +earth, and shook the bounds of the world, so that the depths +trembled, and the heavens grew frightened. His splendor passed +through the four portals of fire, earthquake, storm and hail. The +kings of the earth trembled in their palaces, and they all came to +the villain Balaam, and asked him if God intended the same fate +for them as for the generation of the flood. But Balaam said to +them: "O ye fools! The Holy One, blessed be He, has long since +promised Noah never again to punish the world with a flood." The +kings of the heathen, however, were not quieted, and furthermore +said: "God has indeed promised never again to bring a flood upon +the world, but perhaps He now means to destroy it by means of +fire." Balaam said: "Nay, God will not destroy the world either +through fire or through water. The commotion throughout nature +was caused through this only, that He is not about to bestow the +Torah upon His people. 'The Eternal will give strength unto His +people.'" At this all the kings shouted, "May the Eternal bless His +people with peace," and each one, quieted in spirit, went to his +house. [198] + +Just as the inhabitants of the earth were alarmed at the revelation, +and believed the end of all time had arrived, so too did the earth. +She thought the resurrection of the dead was about to take place, +and she would have to account for the blood of the slain that she +had absorbed, and for the bodies of the murdered whom she +covered. The earth was not calmed until she heard the first words +of the Decalogue. [199] + +Although phenomena were perceptible on Mount Sinai in the +morning, still God did not reveal Himself to the people until noon. +For owing to the brevity of the summer nights, and the +pleasantness of the morning sleep in summer, the people were still +asleep when God had descended upon Mount Sinai. Moses betook +himself to the encampment and awakened them with these words: +"Arise from your sleep, the bridegroom is at hand, and is waiting +to lead his bride under the marriage-canopy." Moses, at the head of +the procession, hereupon brought the nation to its bridegroom, +God, to Sinai, himself going up the mountain. [200] He said to +God: "Announce Thy words, Thy children are ready to obey them." +These words of Moses rang out near and far, for on the occasion, +his voice, when he repeated the words of God to the people, had as +much power as the Divine voice that he heard. [201] + +It was not indeed quite of their own free will that Israel declared +themselves ready to accept the Torah, for when the whole nation, +in two divisions, men and women, approached Sinai, God lifted up +this mountain and held it over the heads of the people like a +basket, saying to them: "If you accept the Torah, it is well, +otherwise you will find you grave under this mountain." They all +burst into tears and poured out their heart in contrition before God, +and then said: "All that the Lord hath said, will we do, and be +obedient." [202] Hardly had they uttered these words of +submission to God, when a hundred and twenty myriads of angels +descended, an provided every Israelite with a crown and a girdle of +glory - Divine gifts, which they did not lose until they worshipped +the Golden Calf, when the angels came and took the gifts away +from them. [203] At the same time with these crowns and girdles +of glory, a heavenly radiance was shed over their faces, but this +also they later lost through their sins. Only Moses retained it, +whose face shone so brightly, that if even to-day a crack were +made in his tomb, the light emanating from his corpse would be so +powerful that it could not but destroy all the world. [204] + +After God had bestowed upon Israel these wonderful gifts, He +wanted to proceed to the announcement of the Torah, but did not +desire to do so while Moses was with Him, that the people might +not say it was Moses who had spoken out of the cloud. Hence He +sought an excuse to be rid of him. He therefore said to Moses: "Go +down, warn the people, that they shall not press forward to see, for +if even one of them were to be destroyed, the loss to Me would be +as great as if all creation had been destroyed. Bid Nadab and +Abihu also, as well as the first born that are to perform priestly +duties, beware that they do not press forward." Moses, however, +desirous of remaining with God, replied: "I have already warned +the people and set the bounds beyond which they may not +venture." God hereupon said to Moses: "Go, descend and call upon +Aaron to come up with thee, but let him keep behind thee, while +the people do not move beyond the positions thou hadst assigned +them." Hardly had Moses left the mountain, when God revealed +the Torah to the people. [205] + +This was the sixth revelation of God upon earth since the creation +of the world. The tenth and last is to take place on the Day of +Judgement. + +The heavens opened and Mount Sinai, freed from the earth, rose +into the air, so that its summit towered into the heavens, while a +thick cloud covered the sides of it, and touched the feet of the +Divine Throne. [206] Accompanying God on one side, appeared +twenty-two thousand angels with crowns for the Levites, the only +tribe that remained true to God while the rest worshipped the +Golden Calf. On the second side were sixty myriads, three +thousand five hundred and fifty angels, each bearing a crown of +fire for each individual Israelite. Double this number of angels was +on the third side, whereas on the fourth side they were simply +innumerable. For God did not appear from one direction, but from +all four simultaneously, which, however, did not prevent His glory +from filling the heaven as well as all the earth. [207] +In spite of these innumerable hosts of angels there was no +crowding on Mount Sinai, no mob, there was room for all the +angels that had appeared in honor of Israel and the Torah. They +had, however, at the same time received the order to destroy Israel +in case they intended to reject the Torah. [208] + +THE FIRST COMMANDMENT + +The first word of God on Sinai was Anoki, "It is I." It was not a +Hebrew word, but and Egyptian word that Israel first heard from +God. He treated them as did that king his home-coming son, +whom, returning from a long stay over sea, he addressed in the +language the son had acquired in a foreign land. So God addressed +Israel in Egyptian, because it was the language they spoke. At the +same time Israel recognized in this word "Anoki," that is was God +who addressed them. For when Jacob had assembled his children +around his death-bed, he warned them to be mindful of the glory of +God, and confided to them the secrets that God would hereafter +reveal to them with the word "Anoki." He said: "With the word +'Anoki' He addressed my grandfather Abraham; with the word +'Anoki' He addressed my father Isaac, and with the word 'Anoki' He +addressed me. Know, then, that when He will come to you, and +will so address, you, it will be He, but not otherwise." [209] + +When the first commandment had come out of the mouth of God +thunder and lightning proceeded from His mouth, a torch was at +His right, and a torch at His left, and His voice flew through the +air, saying: "My people, My people, House of Israel! I am the +Eternal, you God, who brought you out of the land of Egypt." +When Israel heard the awful voice, they flew back in their horror +twelve miles, until their souls fled from them. Upon this the Torah +turned to God, saying: "Lord of the world! Hast Thou given me to +the living, or to the dead?" God said: "To the living." The Torah: +"But they are all dead." God: "For thy sake will I restore them to +life." Hereupon He let fall upon them the dew that will hereafter +revive the dead, and they returned to life. + +The trembling of heaven and earth that set in upon the perception +of the Divine voice, alarmed Israel so greatly that they could +hardly stand on their feet. God hereupon sent to every one of them +two angels; on lay his hand upon the heart of each, that his soul +might not depart, and on to lift the head of each, that he might +behold his Maker's splendor. They beheld the glory of God as well +as the otherwise invisible word when it emanated from the Divine +vision, and rolled forward to their ears, whereupon they perceived +these words: "Wilt thou accept the Torah, which contains two +hundred and forty-eight commandments, corresponding to the +number of the members of they body?" They answered: "Yea, yea." +Then the word passed from the ear to the mouth; it kissed the +mouth, then rolled again to the ear again to the ear, and called to it: +"Wilt thou accept the Torah, which contains three hundred and +sixty-five prohibitions, corresponding to the days of the year?" And +when they replied, "Yea, yea," again the word turned from the ear +to the mouth and kissed it. After the Israelites had in this wise +taken upon themselves the commandments and the prohibitions, +God opened the seven heavens and the seven earths, and said: +"Behold, these are My witnesses that there is none like Me in the +heights or on earth! See that I am the Only One, and that I have +revealed Myself in My splendor and My radiance! If anyone +should say to you, 'Go, serve other gods,' then say: 'Can one who +has seen his Maker, face to face, in His splendor, in His glory and +His strength, leave Him and become an idolater?' See, it is I that +have delivered you out of the house of bondage; it is I that cleaved +the seas before you and led you on dry land, while I submerged +you enemies in the depths. [210] I am the God of the dry land as +well as the sea, of the past as well as of the future, the God of this +world as well as of the future worlds. [211] I am the God of all +nations, but only with Israel is My name allied. If they fulfil My +wishes, I, the Eternal, am merciful, gracious and long suffering, +and abundant in goodness and truth; but if you are disobedient, +then will I be a stern judge. If you had not accepted the Torah, no +punishment could have fallen upon you were you not to fulfil it, +but now that you have accepted it, you must obey it." [212] + +In order to convince Israel of the unity and uniqueness of God, He +bade all nature stand still, that all might see that there is nothing +beside Him. When God bestowed the Torah, no bird sang, no ox +lowed, the Ofannim did not fly, the Seraphim uttered not their +"Holy, holy, holy," the sea did not roar, no creature uttered a sound +- all listened in breathless silence to the words announced by an +echoless voice, "I am the Lord you God." [213] + +These words as well as the others, made know by God on Mount +Sinai, were not heard by Israel alone, but by the inhabitants of all +the earth. The Divine voice divided itself into the seventy tongues +of men, so that all might understand it; but whereas Israel could +listen to the voice without suffering harm, the souls of the +heathens almost fled from them when they heard it. [214] When +the Divine voice sounded, all the dead in Sheol were revived, and +betook themselves to Sinai; for the revelation took place in the +presence of the living as well as of the dead, yea, even the souls of +those who were not yet born were present. Every prophet, every +sage, received at Sinai his share of the revelation, which in the +course of history was announced by them to mankind. [215] All +heard indeed the same words, but the same voice, corresponding to +the individuality of each, was God's way of speaking with them. +And as the same voice sounded differently to each one, so did the +Divine vision appear differently to each, wherefore God warned +them not to ascribe the various forms to various beings, saying: +"Do not believe that because you have seen Me in various forms, +there are various gods, I am the same that appeared to you at the +Red Sea as a God of war, and at Sinai as a teacher." [216] + +THE OTHER COMMANDMENTS REVEALED ON SINAI + +After Israel had accepted the first commandment with a "Yea," +God said: "As you have now acknowledged Me as you sovereign, I +can now give you commands: Thou shalt not acknowledge the +gods of other nations as such, for they bring no advantage to those +who adore them; this thou shalt not do while I exist. I have given +you my Torah in order to lend sovereignty to you, hence you must +not kindle My wrath by breaking My covenant through idolatry. +You shall not worship dead idols, but Him who kills and restores +to life, and in whose hand are all living things. Do not learn the +works of other nations, for their works are vanity. I, the Eternal, +you God, rule over zeal and am not ruled by it; I wait until the +fourth generation to visit punishment. But those who love Me, or +fear Me, will I reward even unto the thousandth generation." + +When Moses heard these words, according to which God would +visit upon the descendants the sins of their fathers only if the +consecutive generations were one after another sinful, he cast +himself upon the ground and thanked God for it; for he knew it +never occurred among Israel that three consecutive generations +were sinful. [217] + +The third commandment read: "O My people of Israel, none +among you shall call the name of the Lord in vain, for he who +swears falsely by the name of the Lord shall not go unpunished on +the great Judgement Day." [218] Swearing falsely has terrible +consequences not only for the one who does it, but it endangers all +the world. For when God created the world, He laid over the abyss +a shard, on which is engraved the Ineffable Name, that the abyss +may not burst forth and destroy the world. But as often as on +swears falsely in God's name, the letters of the Ineffable Name fly +away, and as there is then nothing to restrain the abyss, the waters +burst forth from it to destroy the world. This would surely come to +pass, if God did not sent the angel Ya'asriel, who has charge of the +seventy pencils, to engrave anew the Ineffable Name on the shard. +[219] + +God said then to Israel, "If you accept My Torah and observe My +laws, I will give you for all eternity a thing most precious that I +have in My possession." "And what," replied Israel, "is that +precious thing which Thou wilt give us if we obey Thy Torah?" +God: "The future world." Israel: "But even in this world should we +have a foretaste of that other." God: "The Sabbath will give you +this foretaste. [220] Be mindful of the Sabbath on the seventh day +of the creation of the world." For when the world was created, the +seventh day came before God, and said to Him: "All that Thou has +created is in couples, why not I?" Whereupon God replied, "The +community of Israel shall be thy spouse." Of this promise that God +had made to the seventy day, He reminded the people on Mount +Sinai, when he gave them the fourth commandment, to keep the +Sabbath holy. [221] + +When the nations of the earth heard the first commandment, they +said: "There is no king that does not like to see himself +acknowledged as sovereign, and just so does God desire His +people to pledge unto Him their allegiance." At the second +commandment they said: "No king suffers a king beside himself, +nor does the God of Israel." At the third commandment they said: +"Is there a king that would like to have people swear false oaths by +his name?" At the fourth commandment they said: "No King +dislikes to see his birthday celebrated." But when the people heard +the fifth commandment, "Honor thy father and thy mother," they +said: "According to our laws, if a man enrolls himself as a servant +of the king, he thereby disowns his parents. God, however, makes +it a duty to honor father and mother; truly, for this is honor due to +Him." [222] + +It was with these words that the fifth commandment was +emphasized: "Honor thy parents to whom thou owest existence, as +thou honorest Me. Honor the body that bore thee, and the breasts +that gave thee suck, maintain thy parents, for thy parents took part +in thy creation." [223] For man owes his existence to God, to his +father, and to his mother, in that he receives from each of his +parents five of the parts of his body, and ten from God. The bones, +the veins, the nails, the brain, and the white of the eye come from +the father. The mother gives him skin, flesh, blood, hair, and the +pupil of the eye. God gives him the following: breath, soul, light of +countenance, sight, hearing, speech, touch, sense, insight, and +understanding. [224] When a human being honors his parents, God +says: "I consider it as if I had dwelled among men and they had +honored Me," but if people do not honor their parents, God say: "It +is good that I do not dwell among men, or they would have treated +Me superciliously, too." [225] + +God not only commanded to love and fear parents as Himself, but +in some respects He places the honor due to parents even higher +than that due Him. A man is only then obliged to support the poor +or to perform certain religious ceremonies, if he has the +wherewithal, but it is the duty of each one even to go begging at +men' doors, if he cannot otherwise maintain his parents. [226] + +The sixth commandment said: "O My people Israel, be no slayers +of men, do not associate with murderers, and shun their +companionship, that your children may not learn the craft of +murder." As a penalty for deeds of murder, God will send a +devastating war over mankind. [227] There are two divisions in +Sheol, an inner and an outer. In the latter are all those who were +slain before their time. There they stay until the course of the time +predestined them is run; and every time a murder has been +committed, God says: "Who has slain this person and has forced +Me to keep him in the outer Sheol, so that I must appear +unmerciful to have removed him from earth before his time?" +[228] On the Judgement Day the slain will appear before God, and +will implore Him: "O Lord of the world! Thou hast formed me, +Thou hast developed me, Thou hast been gracious unto me while I +was in the womb, so that I left it unharmed. Thou in Thy great +mercy hast provided for me. O Lord of all worlds! Grant me +satisfaction from this villain that knew no pity for me." Then God's +wrath will be kindled against the murderer, into Gehenna will he +throw him and damn him for all eternity, while the slain will see +satisfaction given him, and be glad. [229] + +The seventh commandment says: "O My people of Israel, be not +adulterers, nor the accomplices or companions of adulterers, that +your children after you may not be adulterers. Commit no unchaste +deeds, with your hands, feet, eyes, or ears, for as a punishment +therefore the plague will come over the world." [230] + +This is the eighth commandment: "Be not thief, nor the accomplice +or companion of thieves, that your children may not become +thieves." As a penalty for robbery and theft famine will come upon +the world. [231] God may forgive idolatry, but never theft, and He +is always ready to listen to complaints against forgers and robbers. +[232] + +The ninth commandment reads: "O My people of Israel, bear not +false witness against your companions, for in punishment for this +the clouds will scatter, so that there may be no rain, and famine +will ensue owing to drought." God is particularly severe with a +false witness because falsehood is the one quality that God did not +create, but is something that men themselves produces. [233] + +The content of the tenth commandment is: "O My people Israel, +covet not the possessions of your neighbors, for owing to this sin +will the government take their possessions from the people, so that +even the wealthiest will become poor and will have to go into +exile." [234] The tenth commandment is directed against a sin that +sometimes leads to a trespassing of all the Ten Commandments. If +a man covets his neighbor's wife and commits adultery, he neglects +the first commandment: "I am the Eternal, thy God," for he +commits his crime in the dark and thinks that none sees him, not +even the Lord, whose eyes float over all the world, and see good as +well as evil. He oversteps the second commandment: "Thou shalt +not have strange gods besides Me..., I am a jealous God," who is +wroth against faithlessness, whether toward Me, or toward men. +He breaks the third commandment: "Thou shalt not take the name +of the Lord in vain," for he swears he has not committed adultery, +but he did so. He is the cause of profanation of the Sabbath, the +consecration of which God commands in the fourth +commandment, because in his illegal relation he generates +descendants who will perform priestly duties in the Temple on the +Sabbath, which, being bastards, they have no right to do. The fifth +commandment will be broken by the children of the adulterer, who +will honor as a father a strange man, and will not even know their +true father. He breaks the sixth commandment: "Thou shalt not +kill," if he is surprised by the rightful husband, for every time a +man goes to a strange woman, he does so with the consciousness +that this may lead to his death or the death of his neighbor. The +trespassing of the seventh commandment: "Thou shalt not commit +adultery," is the direct outcome of a forbidden coveting. The +eighth commandment: "Thou shalt not steal," is broken by the +adulterer, for he steals another man's fountain of happiness. The +ninth commandment" "Thou shalt not bear false witness," is +broken by the adulterous woman, who pretends that the fruit of her +criminal relations is the child of her husband. In this way, the +breaking of the tenth commandment has not only led to all the +other sins, but has also the evil effect that the deceived husband +leaves his whole property to one who is not his son, so that the +adulterer robs him of his possessions as well as of his wife. [235] + +THE UNITY OF THE TEN COMMANDMENTS + +The Ten Commandments are so closely interwoven, that the +breaking of one leads to the breaking of another. But there is a +particularly strong bond of union between the first five +commandments, which are written on one table, and the last five, +which were on the other table. The first commandment: "I am the +Lord, thy God," corresponds to the sixth: "Thou shalt not kill," for +the murderer slays the image of God. The second: "Thou shalt +have no strange gods before me," corresponds to the seventh: +"Thou shalt not commit adultery," for conjugal faithlessness is as +grave a sin as idolatry, which is faithlessness to God. The third +commandment: "Thou shalt not take the name of the Lord in vain," +corresponds to the eighth: "Thou shalt not steal," for theft leads to +false oath. The fourth commandment: "Remember the Sabbath +day, to keep it holy," corresponds to the ninth: "Thou shalt not bear +false witness against thy neighbor," for he who bears false witness +against his neighbor commits as grave a sin as if he had borne false +witness against God, saying that He had not created the world in +six days and rested on the seventh, the Sabbath. The fifth +commandment: "Honor thy father and thy mother," corresponds to +the tenth: "Covet not thy neighbor's wife," for one who indulges +this lust produces children who will not honor their true father, but +will consider a stranger their father. [236] + +The Ten Commandments, which God first revealed on Mount +Sinai, correspond in their character to the ten words of which He +had made use at the creation of the world. The first +commandment: "I am the Lord, thy God," corresponds to the first +word at the creation: "Let there be light," for God is the eternal +light. The second commandment: "Thou shalt have no strange gods +before me," corresponds to the second word: "Let there be a +firmament in the midst of the waters, and let it divide the waters +from the waters." For God said: "Choose between Me and the +idols; between Me, the fountain of living waters, and the idols, the +stagnant waters." The third commandment: "Thou shalt not take +the name of thy God in vain" corresponds to the word: "Let the +waters be gathered together," for as little as water can be gathered +in a cracked vessel, so can a man maintain his possession which he +has obtained through false oaths. The fourth commandment: +"Remember to keep the Sabbath holy," corresponds to the word: +"Let the earth bring forth grass," for he who truly observes the +Sabbath will receive good things from God without having to labor +for them, just as the earth produces grass that need not be sown. +For at the creation of man it was God's intention that he be free +from sin, immortal, and capable of supporting himself by the +products of the soil without toil. The fifth commandment: "Honor +thy father and thy mother," corresponds to the word: "Let there be +lights in the firmament of the heaven," for God said to man: "I +gave thee two lights, thy father and thy mother, treat them with +care." The sixth commandment: "Thou shalt not kill," corresponds +to the word: "Let the waters bring forth abundantly the moving +creature," for God said: "Be not like the fish, among whom the +great swallow the small." The seventh commandment: "Thou shalt +not commit adultery," corresponds to the word: "Let the earth bring +forth the living creature after his kind," for God said: "I chose for +thee a spouse, abide with her." The eighth commandment: "Thou +shalt not steal," corresponds to the word: "Behold, I have given you +every herb-bearing seed," for none, said God, should touch his +neighbor's goods, but only that which grows free as the grass, +which is the common property of all. The ninth commandment: +"Thou shalt not bear false witness against thy neighbor," +corresponds to the word: "Let us make man in our image." Thou, +like thy neighbor, art made in My image, hence bear not false +witness against thy neighbor. The tenth commandment: "Thou +shalt not covet the wife of thy neighbor," corresponds to the tenth +word of the creation: "It is not good for man to be alone," for God +said: "I created thee a spouse, and let not one among ye covet his +neighbor's wife." [237] + +MOSES CHOSEN AS INTERMEDIATOR + +After Israel had heard the Ten Commandments, they supposed that +God would on this occasion reveal to them all the rest of the +Torah. But the awful vision on Mount Sinai, where they heard the +visible and saw the audible - the privilege was granted them that +even the slave women among them saw more than the greatest +prophet of later times - this vision has so exhausted them that they +would surely have perished, had they heard another word from +God. They therefore went to Moses and implored him to be the +intermediator between them and God. God found their wish right, +so that He not only employed Moses as His intermediator, but +determined in all future times to send prophets to Israel as +messengers of His words. Turning to Moses, God said: "All that +they have spoken is good. If it were possible, I would even now +dismiss the Angel of Death, but death against humanity has already +been decreed by Me, hence it must remain. [238] Go, say unto +them: 'Return to your tents,' but stay thou with Me." In these words +God indicated to Israel that they might again enter upon conjugal +relations, from which they has abstained throughout three days, +while Moses should forever have to deny himself all earthly +indulgences. [239] + +Moses in his great wisdom now knew how, in a few words, to +calm the great excitement of the myriads of men, saying to them: +"God gave you the Torah and wrought marvels for you, in order, +through this and through the observances of the laws which He +imposed upon you, to distinguish you before all other nations on +earth. Consider, however, that whereas up to this time you have +been ignorant, and your ignorance served as your excuse, you now +know exactly what to do and what not to do. Until now you did not +know that the righteous are to be rewarded and the godless to be +punished in the future world, but now you know it. But as long as +you will have a feeling of shame, you will not lightly commit +sins." Hereupon the people withdrew twelve miles from Mount +Sinai, while Moses stepped quite close before the Lord. [240] + +In the immediate proximity of God are the souls of the pious, a +little farther Mercy and Justice, and close to these was the position +Moses was allowed to occupy. [241] The vision of Moses, owing +to his nearness to God, was clear and distinct, unlike that of the +other prophets, who saw but dimly. He is furthermore +distinguished from all the other prophets, that he was conscious of +his prophetic revelations, while they were unconscious in the +moments of prophecy. A third distinction of Moses, which he +indeed shared with Aaron and Samuel, was that God revealed +Himself to him in a pillar of cloud. [242] + +In spite of these great marks of favor to Moses, the people still +perceived the difference between the first two commandments, +which they heard directly from God, and those that they learned +through Moses' intercession. For when they heard the words, "I am +the Eternal, thy Lord," the understanding of the Torah became +deep-rooted in their hearts, so that they never forgot what they thus +learned. But they forgot some of the things Moses taught, for as +man is a being of flesh and blood, and hence ephemeral, so are his +teachings ephemeral. They hereupon came to Moses, saying: "O, if +He would only reveal Himself once more! O that once more He +would kiss us with the kisses of His mouth! O that understanding +of the Torah might remain firm in our hearts as before!" Moses +answered: "It is no longer possible now, but it will come to pass in +the future world, when He will put His law in their inward parts, +and write it in their hearts." + +Israel had another reason for regretting the choice of an +intermediator between themselves and God. When they heard the +second commandment: "Thou shalt have no strange gods beside +Me," the evil impulse was torn out from their hearts. But as soon +as they requested Moses to intercede for them, the evil impulse set +in once more in its old place. In vain, however, did they plead with +Moses to restore the former direct communication between them +and God, so that the evil impulse might be taken from them. For he +said: "It is no longer possible now, but in the future world He will +'take out of your flesh the stony heart.'" [243] + +Although Israel had now heard only the first two commandments +directly from God, still the Divine apparition had and enormous +influence upon this generation. Never in the course of their lives +was any physical impurity heard of among them, nor did any +vermin succeed in infesting their bodies, and when they died, their +corpses remained free from worms and insects. [244] + +MOSES AND THE ANGELS STRIVE FOR THE TORAH + +The day on which God revealed Himself on Mount Sinai was twice +as long as ordinary days. For on that day the sun did not set, a +miracle that was four times more repeated for Moses' sake. [245] +When this long day had drawn to its close, Moses ascended the +holy mountain, where he spent a week to rid himself of all mortal +impurity, so that he might betake himself to God into heaven. At +the end of his preparations, God called him to come to Him. [246] +Then a cloud appeared and lay down before him, but he knew not +whether to ride upon it or merely to hold fast to it. Then suddenly +the mouth of the cloud flew open, and he entered into it, and +walked about in the firmament as a man walks about on earth. +Then he met Kemuel, the porter, the angel who is in charge of +twelve thousand angels of destruction, who are posted at the +portals of the firmament. He spoke harshly to Moses, saying: +"What dost thou here, son of Amram, on this spot, belonging to the +angels of fire?" Moses answered: "Not of my own impulse do I +come here, but with the permission of the Holy One, to receive the +Torah and bear it down to Israel." As Kemuel did not want to let +him pass, Moses struck him and destroyed him out of the world, +whereupon he went on his way until the angel Hadarniel came +along. + +This angel is sixty myriads of parasangs taller than his fellows, and +at every word that passes out of his mouth, issue twelve thousand +fiery lightning flashes. When he beheld Moses he roared at him: +"What dost thou here, son of Amram, here on the spot of the Holy +and High?" When Moses heard his voice, he grew exceedingly +frightened, his eyes shed tears, and soon he would have fallen from +the cloud. But instantly the pity of God for Moses was awakened, +and He said to Hadarniel: "You angels have been quarrelsome +since the day I created you. In the beginning, when I wanted to +create Adam, you raised complaint before Me and said, 'What is +man that Thou are mindful of him!' and My wrath was kindled +against you and I burned scores of you with My little finger. Now +again ye commence strife with the faithful one of My house, whom +I have bidden to come up here to receive the Torah and carry it +down to My chosen children Israel, although you know that if +Israel did not receive the Torah, you would no longer be permitted +to dwell in heaven." When Hadarniel heard this, he said quickly to +the Lord: "O Lord of the world! It is manifest and clear to Thee, +that I was not aware he came hither with Thy permission, but since +I now know it, I will be his messenger and go before him as a +disciple before his master." Hadarniel hereupon, in a humble +attitude, ran before Moses as a disciple before his master, until he +reached the fire of Sandalfon, when he spoke to Moses, saying: +"Go, turn about, for I may not stay in this spot, or the fire of +Sandalfon will scorch me." + +This angel towers above his fellows by so great height, that it +would take five hundred years to cross over it. He stands behind +the Divine Throne and binds garlands for his Lord. Sandalfon does +not know the abiding spot of the Lord either, so that he might set +the crown on His head, but he charms the crown, so that it rises of +its own accord until it reposes on the head of the Lord. As soon as +Sandalfon bids the crown rise, the hosts on high tremble and +shake, the holy animals burst into paeans, the holy Seraphim roar +like lions and say: "Holy, holy, holy is the Lord of hosts, the whole +earth is full of His glory." When the crown has reached the Throne +of Glory, the wheels of the Throne are instantly set in motion, the +foundations of its footstool tremble, and all the heavens are seized +with trembling and horror. As soon as the crown now passes the +Throne of Glory, to settle upon its place, all the heavenly hosts +open their mouths, saying: "Praised be the glory of the Eternal +from His place." And when the crown has reached its destination, +all the holy animals, the Seraphim, the wheels of the Throne, and +the hosts on high, the Cherubim and the Hashmalim speak with +one accord: "The Eternal is King, the Eternal was King, the Eternal +will be King in all eternity." + +Now when Moses beheld Sandalfon, he was frightened, and in his +alarm came near to falling out of the cloud. In tears he imploringly +begged God for mercy, and was answered. In His bountiful love of +Israel, He Himself descended from the Throne of His glory and +stood before Moses, until he had passed the flames of Sandalfon. + +After Moses had passed Sandalfon, he ran across Rigyon, the +stream of fire, the coals of which burn the angels, who dip into +them every morning, are burned, and then arise anew. This stream +with the coals of fire is generated beneath the Throne of Glory out +of the perspiration of the holy Hayyot, who perspire fire out of fear +of God. God, however, quickly drew Moses past Rigyon without +his suffering any injury. + +As he passed on he met the angel Gallizur, also called Raziel. He it +is who reveals the teachings to his Maker, and makes known in the +world what is decreed by God. For he stands behind the curtains +that are drawn before the Throne of God, and sees and hears +everything. Elijah on Horeb hears that which Raziel calls down +into the world, and passes his knowledge on. This angel performs +other functions in heaven. He stands before the Throne with +outspread wings, and in this way arrests the breath of the Hayyot, +the heat of which would otherwise scorch all the angels. He +furthermore puts the coals of Rigyon into a glowing brazier, which +he holds up to kings, lords, and princes, and from which their faces +receive a radiance that makes men fear them. When Moses beheld +him, he trembled, but God led him past unhurt. + +He then came to a host of Angels of Terror that surround the +Throne of Glory, and are the strongest and mightiest among the +angels. These now wished to scorch Moses with their fiery breath, +but God spread His radiance of splendor over Moses, and said to +him: "Hold on tight to the Throne of My Glory, and answer them." +[247] For as soon as the angels became aware of Moses in heaven, +they said to God: "What does he who is born of woman here?" And +God's answer was as follows: "He has come to receive the Torah." +They furthermore said: "O Lord, content Thyself with the celestial +beings, let them have the Torah, what wouldst Thou with the +dwellers of the dust?" Moses hereupon answered the angels: "It is +written in the Torah: 'I am the Eternal, thy Lord, that have led thee +out of the land of Egypt and out of the house of bondage.' Were ye +perchance enslaved in Egypt and then delivered, that ye are in +need of the Torah? It is further written in the Torah: 'Thou shalt +have no other gods.' Are there perchance idolaters among ye, that +ye are in need of the Torah? It is written: 'Thou shalt not utter the +name of the Eternal, thy God, in vain,' Are there perchance +business negotiations among ye, that ye are in need of the Torah to +teach you the proper form of invocation? It is written: 'Remember +to keep the Sabbath holy.' Is there perchance any work among you, +that ye are in need of the Torah? It is written: 'Honor thy father and +thy mother.' Have ye perchance parents, that ye are in need of the +Torah? It is written: 'Thou shalt not kill.' Are there perchance +murderers among ye, that ye are in need of the Torah? It is written: +'Thou shalt not commit adultery.' Are there perchance women +among ye, that ye are in need of the Torah? It is written: 'Thou +shalt not steal.' Is there perchance money in heaven, that ye are +need of the Torah? It is written: 'Thou shalt not bear false witness +against thy neighbor.' Is there perchance any false witness among +ye, that ye are in need of the Torah? It is written: 'Covet not the +house of thy neighbor.' Are there perchance houses, fields, or +vineyards among ye, that ye are in need of the Torah?" The angels +hereupon relinquished their opposition to the delivering of the +Torah into the hands of Israel, and acknowledged that God was +right to reveal it to mankind, saying: "Eternal, our Lord, how +excellent is Thy name in all the earth! Who hast set Thy glory +upon the heavens." + +Moses now stayed forty days in heaven to learn the Torah from +God. But when he started to descend and beheld the hosts of the +angels of terror, angels of trembling, angels of quaking, and angels +of horror, then through his fear he forgot all he had learned. For +this reason God called the angel Yefefiyah, the prince of the +Torah, who handed over to Moses the Torah, "ordered in all things +and sure." All the other angels, too, became his friends, and each +bestowed upon him a remedy as well as the secret of the Holy +Names, as they are contained in the Torah, and as they are applied. +Even the Angel of Death gave him a remedy against death. The +applications of the Holy Names, which the angels through +Yefefiyah, the prince of the Torah, and Metatron, the prince of the +Face, taught him, Moses passed on to the high-priest Eleazar, who +passed them to his son Phinehas, also known as Elijah. [248] + +MOSES RECEIVES THE TORAH + +When Moses reached heaven, he found God occupied ornamenting +the letters in which the Torah was written, with little crown-like +decorations, and he looked on without saying a word. God then +said to him: "In thy home, do not people know the greeting of +peace?" Moses: "Does it behoove a servant to address his Master?" +God: "Thou mightest at least have wished Me success in My +labors." Moses hereupon said: "Let the power of my Lord be great +according as Thou hast spoken." [249] Then Moses inquired as the +significance of the crowns upon the letter, and was answered: +"Hereafter there shall live a man called Akiba, son of Joseph, who +will base in interpretation a gigantic mountain of Halakot upon +every dot of these letters." Moses said to God: "Show me this +man." God: "Go back eighteen ranks." Moses went where he was +bidden, and could hear the discussions of the teacher sitting with +his disciples in the eighteenth rank, but was not able to follow +these discussions, which greatly grieved him. But just then he +heard the disciples questioning their master in regard to a certain +subject: "Whence dost thou know this?" And he answered, "This is +a Halakah given to Moses on Mount Sinai," and not Moses was +content. Moses returned to God and said to Him: "Thou has a man +like Akiba, and yet dost Thou give the Torah to Israel through +me!" But God answered: "Be silent, so has it been decreed by Me." +Moses then said: "O Lord of the world! Thou has permitted me to +behold this man's learning, let see also the reward which will be +meted out to him." God said: "Go, return and see." Moses saw +them sell the flesh of the martyr Akiba at the meat market. He said +to God: "Is this the reward for such erudition?" But God replied: +"Be silent, thus have I decreed." [250] + +Moses then saw how God wrote the word "long-suffering" in the +Torah, and asked: "Does this mean that Thou hast patience with +the pious?" But God answered: "Nay, with sinners also am I +long-suffering." "What!" exclaimed Moses, "Let the sinners +perish!" God said no more, but when Moses implored God's mercy, +begging Him to forgive the sin of the people of Israel, God +answered him: "Thou thyself didst advice Me to have no patience +with sinners and to destroy them." "Yea," said Moses, "but Thou +didst declare that Thou art long-suffering with sinners also, let +now the patience of the Lord be great according as Thou has +spoken." [251] + +The forty days that Moses spent in heaven were entirely devoted to +the study of the Torah, he learned the written as well as the oral +teaching, yea, even the doctrines that an able scholar would some +day propound were revealed to him. [252] He took an especial +delight in hearing the teachings of the Tanna Rabbi Eliezer, and +received the joyful message that this great scholar would be one of +his descendants. [253] + +The study of Moses was so planned for the forty days, that by day +God studied with him the written teachings, and by night the oral. +In this way was he enabled to distinguish between night and day, +for in heaven "the night shineth as the day." There were other signs +also by which he could distinguish night from day; for if he heard +the angels praise God with "Holy, holy, holy, is the Lord of hosts," +he knew that it was day; but if they praised Him with "Blessed be +the Lord to whom blessing is due," he knew it was night. Then, +too, if he saw the sun appear before God and cast itself down +before Him, he knew that it was night; if, however, the moon and +the stars cast themselves at His feet, he knew that it was day. He +could also tell time by the occupation of the angels, for by day they +prepared manna for Israel, and by night they sent it down to earth. +The prayers he heard in heaven served him as another token +whereby he might know the time, for if he heard the recitation of +the Shema' precede prayer, he knew that it was day, but if the +prayer preceded the recitation of the Shema', then it was night. +[254] + +During his stay with Him, God showed Moses all the seven +heavens, and the celestial temple, and the four colors that he was +to employ to fit up the tabernacle. Moses found it difficult to retain +the color, whereupon God said to him: "Turn to the right," and as +he turned, he saw a host of angels in garments that had the color of +the sea. "This," said God, "is violet." Then He bade Moses turn to +the left, and there he saw angels dressed in red, and God said: +"This is royal purple." Moses hereupon turned around to the rear, +and saw angels robed in a color that was neither purple nor violet, +and God said to him: "This color is crimson." Moses then turned +about and saw angels robed in white, and God said to him: "This is +the color of twisted linen." [255] + +Although Moses now devoted both night and day to the study of +the Torah, he still learned nothing, for hardly had he learned +something from God when he forgot it again. Moses thereupon +said to God: "O Lord of the world! Forty days have I devoted to +studying the Torah, without having profited anything by it." God +therefore bestowed the Torah upon Moses, and now he could +descend to Israel, for now he remembered all that he had learned. +[256] + +Hardly had Moses descended from heaven with the Torah, when +Satan appeared before the Lord and said: "Where, forsooth, is the +place where the Torah is kept?" For Satan knew nothing of the +revelation of God on Sinai, as God had employed him elsewhere +on purposes, that he might not appear before him as an accuser, +saying: "Wilt Thou give the Torah to a people that forty days later +will worship the Golden Calf?" In answer to Satan's question +regarding the whereabouts of the Torah, God said: "I gave the +Torah to Earth." To earth, then, Satan betook himself with his +query: "Where is the Torah?" Earth said: "God knows of its course, +He knoweth its abiding-place, for 'He looketh to the ends of the +earth, and seeth under the whole heaven.'" Satan now passed on to +the sea to seek for the Torah, but the sea also said: "It is not with +me," and the abyss said: "It is not in me." Destruction and death +said: "We have heard the fame thereof with our ears." Satan now +returned to God and said: "O Lord of the world! Everywhere have I +sought the Torah, but I found it not." God replied: "Go, seek the +son of Amram." Satan now hastened to Moses and asked him: +"Where is the Torah that God hath given thee?" Whereupon Moses +answered: "Who am I, that the Holy One, blessed be He, should +have given me the Torah?" God hereupon spoke to Moses: "O +Moses, thou utterest a falsehood." But Moses answered: "O Lord +of the world! Thou hast in Thy possession a hidden treasure that +daily delights Thee. Dare I presume to declare it my possession?" +Then God said: "As a reward for thy humility, the Torah shall be +named for thee, and it shall henceforth be known as the Torah of +Moses." [257] + +Moses departed from the heavens with the two tables on which the +Ten Commandments were engraved, and just the words of it are by +nature Divine, so too are the tables on which they are engraved. +These were created by God's own hand in the dusk of the first +Sabbath at the close of the creation, and were made of a +sapphire-like stone. On each of the two tables are the Ten +Commandments, four times repeated, and in such wise were they +engraved that the letters were legible on both sides, for, like the +tables, the writing and the pencils for inscription, too, were of +heavenly origin. Between the separate commandments were noted +down all the precepts of the Torah in all their particulars, although +the tables were not more than six hands in length and as much in +width. [258] It is another of the attributes of the tables, that +although they are fashioned out of the hardest stone, they can still +be rolled up like a scroll. [259] When God handed the tables to +Moses, He seized them by the top third, whereas Moses took hold +of the bottom third, but on third remained open, and it was in this +way that the Divine radiance was shed upon Moses' face. [260] + +THE GOLDEN CALF + +When God revealed Himself upon Mount Sinai, all Israel sang a +song of jubilation to the Lord, for their faith in God was on this +occasion without bounds and unexampled, except possibly at the +time of the Messiah, when they likewise will cherish this firm +faith. The angels, too, rejoiced with Israel, only God was +down-cast on this day and sent His voice "out of thickest +darkness," in token of His sorrow. The angels hereupon said to +God: "Is not the joy that Thou hast created Thine?" But God +replied: "You do not know what the future will bring." He knew +that forty days later Israel would give the lie to the words of God: +"Thou shalt have no other gods before Me," and would adore the +Golden Calf. [261] And truly, God had sufficient cause to grow +sad at this thought, for the worship of the Golden Calf had more +disastrous consequences for Israel than any other of their sins. God +had resolved to give life everlasting to the nation that would accept +the Torah, hence Israel upon accepting the Torah gained +supremacy over the Angel of Death. But they lost this power when +they worshipped the Golden Calf. As a punishment for this, their +sin, they were doomed to study the Torah in suffering and +bondage, in exile and unrest, amid cares of life and burdens, until, +in the Messianic time and in the future world, God will +compensate them for all their sufferings. [262] But until that time +there is no sorrow that falls to Israel's lot that is not in part a +punishment for their worship of the Golden Calf. [263] + +Strange as it may seem that Israel should set out to worship this +idol at the very time when God was busied with the preparation of +the two tables of the law, still the following circumstances are to +be considered. When Moses departed from the people to hasten to +God to receive the Torah, he said to them: "Forty days from to-day +I will bring you the Torah." But at noon on the fortieth day Satan +came, and with a wizard's trick conjured up for the people a vision +of Moses lying stretched out dead on a bier that floated midway +between earth and heaven. Pointing to it with their fingers, they +cried: "This is the man Moses that bought us up out of the land of +Egypt." [264] Under the leadership of the magicians Jannes and +Jambres, they appeared before Aaron, saying: "The Egyptians were +wont to carry their gods about with them, to dance and play before +them, that each might be able to behold his gods; and now we +desire that thou shouldst make us a god such as the Egyptians +had." When Hur, the son of Miriam, whom Moses during his +absence had appointed joint leader of the people with Aaron, +owing to his birth which placed him among the notables of highest +rank, beheld this, he said to them: "O ye frivolous ones, you are no +longer mindful of the many miracles God wrought for you." In +their wrath, the people slew this pious and noble man; and, +pointing out his dead body to Aaron, they said to him +threateningly: "If thou wilt make us a god, it is well, if not we will +dispose of thee as of him." Aaron had no fear for his life, but he +thought: "If Israel were to commit so terrible a sin as to slay their +priest and prophet, God would never forgive them." He was willing +rather to take a sin upon himself than to cast the burden of so +wicked a deed upon the people. He therefore granted them their +wish to make them a god, but he did it in such a way that he still +cherished the hope that this thing might not come to pass. Hence +he demanded from them not their own ornaments for the +fashioning of the idol, but the ornaments of their wives, their sons, +and their daughters, thinking: "If I were to tell them to bring me +gold and silver, they would immediately do so, hence I will +demand the earrings of their wives, their sons, and their daughters, +that through their refusal to give up their ornaments, the matter +might come to nought." But Aaron's assumption was only in part +true; the women indeed did firmly refuse to give up their jewels +for the making of a monster that is of no assistance to his +worshippers. As a reward for this, God gave the new moons as +holidays to women, and in the future world too they will be +rewarded for their firm faith in God, in that, like the new moons, +they too, may monthly be rejuvenated. But when the men saw that +no gold or silver for the idol was forthcoming from the women, +they drew off their own earrings that they wore in Arab fashion, +and brought these to Aaron. [265] + +No living calf would have shaped itself out of the gold of these +earrings, if a disaster had not occurred through an oversight of +Aaron. For when Moses at the exodus of Israel from Egypt set +himself to lifting the coffin of Joseph out of the depths of the Nile, +he employed the following means: He took four leaves of silver, +and engraved on each the image of one of the beings represented at +the Celestial Throne, - the lion, the man, the eagle, and the bull. +He then cast on the river the leaf with the image of the lion, and +the waters of the river became tumultuous, and roared like a lion. +He then threw down the leaf with the image of man, and the +scattered bones of Joseph united themselves into an entire body; +and when he cast in the third leaf with the image of the eagle, the +coffin floated up to the top. As he had no use for the fourth leaf of +silver with the image of the bull, he asked a woman to store it +away for him, while he was occupied with the transportation of the +coffin, and later forgot to reclaim the leaf of silver. This was now +among the ornaments that the people brought to Aaron, and it was +exclusively owing to this bull's image of magical virtues, that a +golden bull arose out of the fire into which Aaron put the gold and +silver. [266] + +When the mixed multitude that had joined Israel in their exodus +from Egypt saw this idol conducting itself like a living being, they +said to Israel: "This is thy God, O Israel." [267] The people then +betook themselves to the seventy members of the Sanhedrin and +demanded that they worship the bull that had led Israel out of +Egypt. "God," said they, "had not delivered us out of Egypt, but +only Himself, who had in Egypt been in captivity." The members +of the Sanhedrin remained loyal to their God, and were hence cut +down by the rabble. [268] The twelve heads of the tribes did not +answer the summons of the people any more than the members of +the Sanhedrin, and were therefore rewarded by being found worthy +of beholding the Divine vision. [269] + +But the people worshipped not only the Golden Calf, they made +thirteen such idols, one each for the twelve tribes, and one for all +Israel. More than this, they employed manna, which God in His +kindness did not deny them even on this day, as an offering to their +idols. [270] The devotion of Israel to this worship of the bull is in +part explained by the circumstance that while passing through the +Red Sea, they beheld the Celestial Throne, and most distinctly of +the four creatures about the Throne, they saw the ox. It was for this +reason that they hit upon the notion that the ox had helped God in +the exodus from Egypt, and for this reason did they wish to +worship the ox beside God. [271] + +The people then wanted to erect an altar for their idol, but Aaron +tried to prevent this by saying to the people: "It will be more +reverential to your god if I build the altar in person," for he hoped +that Moses might appear in the meantime. His expectation, +however, was disappointed, for on the morning of the following +day, when Aaron had at length completed the altar, Moses was not +yet at hand, and the people began to offer sacrifices to their idol, +and to indulge in lewdness. [272] + +MOSES BLAMED FOR ISRAEL'S SIN + +When the people turned from their God, He said to Moses, who +was still in heaven: "'Go, get thee down; for thy people, which thou +broughtest out of the land of Egypt, have corrupted themselves.'" +Moses, who until then had been superior to the angels, now, owing +to the sins of Israel, feared them greatly. The angels, hearing that +God meant to send him from His presence, wanted to kill him, and +only by clinging to the Throne of God, who covered him with His +mantle, did he escape from the hands of the angels, that they might +do him no harm. [273] He had particularly hard struggle with the +five Angels of Destruction: Kezef, Af, Hemah, Mashhit, and +Haron, whom God had sent to annihilate Israel. Moses then +hastened to the three Patriarchs, Abraham, Isaac, and Jacob, and +said to them: "If ye are men who are participators of the future life, +stand by me in this hour, for your children are as a sheep that is led +to the slaughter." The three Patriarchs united their prayers with +those of Moses, who said to God; "Hast Thou not made a vow to +these three to multiply their seed as the stars, and are they now to +be destroyed?" In recognition of the merits of these three pious +men, God called away three of the Angels of Destruction, leaving +only two: whereupon Moses further importuned God: "For the vow +Thou madest to Israel, take from them the angel Mashhit;" and +God granted his prayer. Moses continued: "For the vow Thou +madest me, take from them also the angel Haron." God now stood +by Moses, so that he was able to conquer this angel, and he thrust +him down deep into the earth in a spot that is possession of the +tribe of Gad, and there held him captive. + +So long as Moses lived this angel was held in check by him, and if +he tried, even when Israel sinned, to rise out of the depths, open +wide his mouth, and destroy Israel with his panting, all Moses had +to do was to utter the name of God, and Haron, or as he is +sometimes called, Peor, was drawn once more into the depths of +the earth. At Moses' death, God buried him opposite the spot +where Peor is bound. For should Peor, if Israel sinned, reach the +upper world and open his mouth to destroy Israel with his panting, +he would, upon seeing Moses' grave, be so terror-stricken, that he +would fall back into the depths once more. [274] + +Moses did indeed manage the Angels of Destruction, but it was a +more difficult matter to appease God in His wrath. He addressed +Moses harshly, crying: "The grievous sins of men had once caused +Me to go down from heaven to see their doings. Do thou likewise +go down from heaven now. It is fitting that the servant be treated +as his master. Do thou now go down. Only for Israel's sake have I +caused this honor to fall to thy lot, but now that Israel has become +disloyal to Me, I have not further reason thus to distinguish thee." +Moses hereupon answered: "O Lord of the world! Not long since +didst Thou say to me: 'Come now, therefore, and I will send thee +that thou mayest bring forth My people out of Egypt;' and now +Thou callest them my people. Nay, whether pious or sinful, they +are Thy people still." Moses continued: "What wilt Thou now do +with them?" God answered: "I will consume them, and I will make +of thee a great nation." "O Lord of the world!" replied Moses, "If +the three-legged bench has no stability, how then shall the +one-legged stand? Fulfil not, I implore Thee, the prophecies of the +Egyptian magicians, who predicted to their king that the star +'Ra'ah' would move as a harbinger of blood and death before the +Israelites." [275] Then he began to implore mercy for Israel: +"Consider their readiness to accept the Torah, whereas the sons of +Esau rejected it." God: "But they transgressed the precepts of the +Torah; one day were they loyal to Me, then instantly set to work to +make themselves the Golden Calf." Moses: "Consider that when in +Thy name I came to Egypt and announced to them Thy name, they +at once believed in me, and bowed down their heads and +worshipped Thee." God: "But they now bow down their heads +before their idol." Moses: "Consider that they sent Thee their +young men to offer Thee burnt offerings." God: "They now offered +sacrifices to the Golden Calf." Moses: "Consider that on Sinai they +acknowledged that Thou are their God." God: "They now +acknowledge that the idol is their god." + +All these arguments with God did not help Moses; he even had to +put up with having the blame for the Golden Calf laid on his +shoulders. "Moses," said God, "when Israel was still in Egypt, I +gave thee the commission to lead them out of the land, but not take +with thee the mixed multitude that wanted to join them. But thou +in thy clemency and humility didst persuade Me to accept the +penitent that do penance, and didst take with thee the mixed +multitude. I did as thou didst beg me, although I knew what the +consequences would be, and it is now these people, 'thy people,' +that have seduced Israel to idolatry." Moses now thought it would +be useless to try to secure God's forgiveness for Israel, and was +ready to give up his intercession, when God, who in reality meant +to preserve Israel, but only like to hear Moses pray, now spoke +kindly to Moses to let him see that He was not quite inaccessible +to his exhortations, saying: "Even in Egypt did I foresee what this +people would do after their deliverance. Thou foresawest only the +receiving of the Torah on Sinai, but I foresaw the worship of the +Calf as well." With these words, God let Moses perceive that the +defection of Israel was no surprise to Him, as He had considered it +even before the exodus from Egypt; hence Moses now gathered +new courage to intercede for Israel. He said: "O Lord of the world! +Israel has indeed created a rival for Thee in their idol, that Thou +are angry with them. The Calf, I supposed, shall bid stars and +moon to appear, while Thou makest the sun to rise; Thou shalt +send the dew and he will cause the wind to blow; Thou shalt send +down the rain, and he shall bid the plants to grow." God: "Moses, +thou are mistaken, like them, and knowest not that the idol is +absolutely nothing." "If so," said Moses, "why art Thou angry with +Thy people for that which is nothing?" "Besides," he continued, +"Thou didst say Thyself that it was chiefly my people, the mixed +multitude, that was to blame for this sin, why then are Thou angry +with Thy people? If Thou are angry with them only because they +have not observed the Torah, then let me vouch for the observance +of it on the part of my companions, such as Aaron and his sons, +Joshua and Caleb, Jair and Machir, as well as many pious men +among them, and myself." But God said: "I have vowed that 'He +that sacrificeth unto any god, save unto the Lord only, he shall be +utterly destroyed,' and a vow that has once passe My lips, I can not +retract." Moses replied: "O Lord of the world! Has not Thou given +us the law of absolution from a vow, whereby power is given to a +learned man to absolve any one from his vows? But every judge +who desires to have his decisions accounted valid, must subject +himself to the law, and Thou who has prescribed the law of +absolution from vows through a learned man, must subject Thyself +to this law, and through me be absolved from Thy vow." Moses +thereupon wrapped his robe about him, seated himself, and bade +God let him absolve Him from his vow, bidding Him say: "I repent +of the evil that I had determined to bring upon My people." Moses +then cried out to Him: "Thou are absolved from Thine oath and +vow." [276] + +THE PUNISHMENT OF THE SINNERS + +When Moses descended from Sinai, he there found his true servant +Joshua, who had awaited him on the slope of the mountain +throughout all the forty days during which Moses stayed in heaven, +[277] and together they repaired to the encampment. On +approaching it, they heard cries of the people, and Joshua +remarked to Moses: "There is a noise of war in the camp," but +Moses replied: "Is it possible that thou, Joshua, who art one day +destined to be the leader of sixty myriads of people, canst not +distinguish among the different kinds of dins? This is no cry of +Israel conquering, nor of their defeated foe, but their adoration of +an idol." [278] When Moses had now come close enough to the +camp to see what was going on there, he thought to himself: "How +now shall I give to them the tables and enjoin upon them the +prohibition of idolatry, for the very trespassing of which, Heaven +will inflict capital punishment upon them?" Hence, instead of +delivering to them the tables, he tried to turn back, but the seventy +elders pursued him and tried to wrest the tables from Moses. But +his strength excelled that of the seventy others, and he kept the +tables in his hands, although these were seventy Seah in weight. +All at once, however, he saw the writing vanish from the tables, +and at the same time became aware of their enormous weight; for +while the celestial writing was upon them, they carried their own +weight and did not burden Moses, but with the disappearance of +the writing all this changes. Now all the more did Moses feel loath +to give the tables without their contents to Israel, and besides he +thought: "If God prohibited one idolatrous Israelite from partaking +of the Passover feast, how much more would He be angry if I were +now to give all the Torah to an idolatrous people?" Hence, without +consulting God, he broke the tables. God, however, thanked Moses +for breaking the tables. [279] + +Hardly had Moses broken the tables, when the ocean wanted to +leave its bed to flood the world. Moses now "took the Calf which +they had made, and burnt it in the fire, and ground it to powder, +and strewed it upon the water," saying to the waters: "What would +ye upon the dry land?" And the waters said: "The world stands only +through the observance of the Torah, but Israel has not been +faithful to it." Moses hereupon said to the water" "All that have +committed idolatry shall be yours. Are you now satisfied with +these thousands?" But the waters were not to be appeased by the +sinners that Moses cast into them, and the ocean would not retreat +to its bed until Moses made the children of Israel drink of it. [280] + +The drinking of these waters was one of the forms of capital +punishment that he inflicted upon the sinners. When, in answer to +Moses' call: "Who is on the Lord's side? Let him come unto me," +all the sons of Levi gathered themselves together unto him - they +who had not taken part in the adoration of the Golden Calf, - +Moses appointed these Levites as judges, whose immediate duty it +was to inflict the lawful punishment of decapitation upon all those +who had been seen by witnesses to be seduced to idolatry after +they had been warned not to do so. Moses gave the command as +though he had been commissioned to do so by God. This was not +actually so, but he did it in order to enable the judges appointed by +him to punish all the guilty in the course of one day, which +otherwise, owing to the procedure of Jewish jurisprudence, could +not well have been possible. Those who, according to the +testimony of witnesses, had been seduced to idolatry, but who +could not be proven to have been warned beforehand, were not +punished by temporal justice, they died of the water that Moses +forced them to drink; for this water had upon them the same effect +as the curse-bringing water upon the adulterous woman. But those +sinners, too, against whom no witnesses appeared, did not escape +their fate, for upon them God sent the plague to carry them off. +[281] + +MOSES INTERCEDES FOR THE PEOPLE + +Those who were executed by these judgements numbered three +thousand, so that Moses said to God: "O Lord of the world! Just +and merciful art Thou, and all Thy deeds are deeds of integrity. +Shall six hundred thousand people - not to mention all who are +below twenty years of age, and all the many proselytes and slaves - +perish for the sake of three thousand sinners?" God could no +longer withhold His mercy, and determined to forgive Israel their +sins. [282] It was only after long and fervent prayers that Moses +succeeded in quite propitiating God, and hardly had he returned +from heaven, when he again repaired thither to advance before +God his intercession for Israel. He was ready to sacrifice himself +for the sake of Israel, and as soon as punishment had been visited +on the sinners, he turned to God with the words: "O Lord of the +world! I have now destroyed both the Golden Calf and its +idolaters, what cause for ill feeling against Israel can now remain? +The sins these committed came to pass because Thou hadst heaped +gold and silver upon them, so that the blames is not wholly theirs. +'Yet now, if Thou wilt, forgive their sin; and if not, blot me, I pray +Thee, out of Thy book which Thou has written.'" [283] + +These bold words of Moses were not without consequences for +him, for although God thereupon replied: "Whosoever hath sinned +against Me, him will I blot out of My blood," still it was on +account of this that his name was omitted from one section of the +Pentateuch. [284] But for Israel his words created an instant +revulsion of feeling in God, who now addressed him kindly, and +promised that he would send His angel, who would lead the people +into the promised land. These words indicated to Moses that God +was not yet entirely appeased, and he could further see this in the +punishment that fell upon Israel on that day. Their weapons, which +every man among them had received at the revelation on Sinai, +and which had miraculous virtues, having the name of God +engraved upon them, were taken from them by the angels, and +their robes of purple likewise. When Moses saw from this that +God's wrath was still upon Israel, and that He desired to have +nothing further to do with them, he removed his tent a mile away +from the camp, saying to himself: "The disciple may not have +intercourse with people whom the master has excommunicated." + +Not only the people went out o this tent whenever they sought the +Lord, but the angels also, the Seraphim, and the heavenly hosts +repaired thither, the sun, the moon, and the other heavenly bodies, +all of whom knew that God was to be found there, and that the tent +of Moses was the spot where they were to appear before their +Creator. God, however, was not at all pleased to see Moses keep +himself aloof from the people, and said to him: "According to our +agreement, I was to propitiate thee every time thou wert angry with +the people, and thou wert to propitiate Me when My wrath was +kindled against them. What is now to become of these poor +people, if we be both angry with them? Return, therefore, into the +camp to the people. But if thou wilt not obey, remember that +Joshua is in the camp at the sanctuary, and he can well fill thy +place." Moses replied: "It is for Thy sake that I am angry with +them, and now I see that still Thou canst not forsake them." "I +have," said God, "already told thee, that I shall send and angel +before them." But Moses, by no means content with this assurance, +continued to importune God not to entrust Israel to an angel, but to +conduct and guide them in person. [285] + +Forty days and forty nights, from the eighteenth day of Tammus to +the twenty-eight day of Ab, did Moses stay in heaven, [286] +beseeching and imploring God to restore Israel once more entirely +into His favor. But all his prayers and exhortations were in vain, +until at the end of forty days he implored God to set the pious +deeds of the three Patriarchs and of the twelve sons of Jacob to the +account of their descendants; and only then was his prayer +answered. H said: "If Thou art angry with Israel because they +transgressed the Ten Commandments, be mindful for their sake of +the ten tests to which Thou didst subject Abraham, and through +which he nobly passed. If Israel deserves at Thy hands punishment +by fire for their sin, remember the fire of the limekiln into which +Abraham let himself be cast for the glory of Thy name. If Israel +deserves death by sword, remember the readiness with which Isaac +laid down his neck upon the altar to be sacrificed to Thee. If they +deserve punishment by exile, remember for their sake how their +father Jacob wandered into exile from his paternal home to +Haran." Moses furthermore said to God: "Will the dead ever be +restored to life?" God in surprise retorted: "Hast thou become a +heretic, Moses, that thou dost doubt the resurrection?" "If," said +Moses, "the dead never awaken to life, then truly Thou art right to +wreak vengeance upon Israel; but if the dead are to be restored to +life hereafter, what wilt Thou then say to the fathers of this nation, +if they ask Thee what has become of the promise Thou hadst made +to them? I demand nothing more for Israel," Moses continued, +"than what Thou were willing to grant Abraham when he pleaded +for Sodom. Thou wert willing to let Sodom survive if there were +only ten just men therein, and I am now about to enumerate to +Thee ten just men among the Israelites: myself, Aaron, Eleazar, +Ithamar, Phinehas, Joshua, and Caleb." "But that is only seven," +objected God. Moses, not at all abashed, replied: "But Thou hast +said that the dead will hereafter be restored to life, so count with +these the three Patriarchs to make the number ten complete." +Moses' mention of the names of the three Patriarchs was of more +avail than all else, and God granted his prayer, forgave Israel their +transgression, and promised to lead the people in person. [287] + +THE INSCRUTABLE WAYS OF THE LORD +Moses still cherished three other wishes: that the Shekinah might +dwell with Israel; that the Shekinah might not dwell with other +nations; and lastly, that he might learn to know the ways of the +Lord whereby He ordained good and evil in the world, sometimes +causing suffering to the just and letting the unjust enjoy happiness, +whereas at other times both were happy, or both were destined to +suffer. Moses laid these wishes before God in the moment of His +wrath, hence God bade Moses wait until His wrath should have +blown over, and then He granted him his first two wishes in full, +but his third in part only. [288] God showed him the great treasure +troves in which are stored up the various rewards for the pious and +the just, explaining each separated one to him in detail: in this one +were the rewards of those who give alms; in that one, of those who +bring up orphans. In this way He showed him the destination of +each one of the treasures, until at length they came to one of +gigantic size. "For whom is this treasure?" asked Moses, and God +answered: "Out of the treasures that I have shown thee I give +rewards to those who have deserved them by their deeds; but out +of this treasure do I give to those who are not deserving, for I am +gracious to those also who may lay no claim to My graciousness, +and I am bountiful to those who are not deserving of My bounty." + +Moses now had to content himself with the certainty that the pious +were sure of their deserts; without, however, learning from God, +how it sometimes comes to pass that evil doers, too, are happy. For +God merely stated that He also shows Himself kind to those who +do not deserve it, but without further assigning the why and the +wherefore. But the reward to the pious, too, was only in part +revealed to him, for he beheld the joys of Paradise of which they +were to partake, but not the real reward that is to follow the feast +in Paradise; for truly "eye hath not seen, beside the Lord, what He +hath prepared for him that waiteth for Him." [289] + +By means of the following incident God showed Moses how little +man is able to fathom the inscrutable ways of the Lord. When +Moses was on Sinai, he saw from that station a man who betook +himself to a river, stooped down to drink, lost his purse, and +without noticing it went his way. Shortly after, another man cam, +found the money, pocketed it, and took to his heels. When the +owner of the purse became aware of his loss, he returned to the +river, where he did not find his money, but saw a man, who came +there by chance to fetch water. To him he said: "Restore to me the +money that a little while ago I left here, for none can have taken it +if not thou." When the man declared that he had found none of the +money nor seen any of it, the owner slew him. Looking with horror +and amazement on this injustice on earth, Moses said to God: "I +beseech Thee, show my Thy ways. Why has this man, who was +quite innocent, been slain, and why hath the true thief gone +unpunished?" God replied: "The man who found the money and +kept it merely recovered his own possession, for he who had lost +the purse by the river, had formerly stolen it from him; but the one +who seemed to be innocently slain is only making atonement for +having at one time murdered the father of his slayer." [290] In this +way, God granted the request of Moses, "to show him His ways," +in part only. He let him look into the future, and let him see every +generation and it sages, every generation and its prophets, every +generation and its expounders of the Scriptures, every generation +and its leaders, ever generation and its pious men. But when Moses +said: "O Lord of the world! Let me see by what law Thou dost +govern the world; for I see that many a just man is lucky, but many +a one is not; many a wicked man is lucky, but many a one is not; +many a rich man is happy, but many a one is not; many a poor man +is happy, but many a one is not;" then God answered: "Thou canst +not grasp all the principles which I apply to the government of the +world, but some of them shall I impart to thee. When I see human +beings who have no claim to expectations from Me either for their +own deeds or for those of their fathers, but who pray to Me and +implore Me, then do I grant their prayers and give them what they +require from subsistence." [291] + +Although God had now granted all of his wishes, still Moses +received the following answer to his prayer, "I beseech Thee, show +me Thy glory": "Thou mayest not behold My glory, or else thou +wouldst perish, but in consideration of My vow to grant thee all +thy wishes, and in view of the fact that thou are in possession of +the secret of My name, I will meet thee so far as to satisfy thy +desire in part. Lift the opening of the cave, and I will bid all the +angels that serve Me pass in review before thee; but as soon as +thou hearest the Name, which I have revealed to thee, know then +that I am there, and bear thyself bravely and without fear.' [292] + +God has a reason for not showing His glory to Moses. He said to +him: "When I revealed Myself to thee in the burning bush, thou +didst not want to look upon Me; now thou are willing, but I am +not." [293] + +THE THIRTEEN ATTRIBUTES OF GOD + +The cave in which Moses concealed himself while God passed in +review before him with His celestial retinue, was the same in +which Elijah lodged when God revealed Himself to him on Horeb. +If there had been in it an opening even as tiny as a needle's point, +both Moses and Elijah would have been consumed by the passing +Divine light, [294] which was of an intensity so great that Moses, +although quite shut off in the cave, nevertheless caught the +reflection of it, so that from its radiance his face began to shine. +[295] Not without great danger, however, did Moses earn this +distinction; for as soon as the angels heard Moses request God to +show him His glory, they were greatly incensed against him, and +said to God: "We, who serve Thee night and day, may not see Thy +glory, and he, who is born of woman, asks to see it!" In their anger +they made ready to kill Moses, who would certainly have perished, +had not God's hand protected him from the angels. Then God +appeared in the cloud. + +It was the seventh time that He appeared on earth, [296] and taking +the guise of a precentor of a congregation, He said to Moses: +"Whenever Israel hath sinned, and calleth Me by the following +thirteen attributes, I will forgive them their sins. I am the Almighty +God who provides for all creatures. I am the Merciful One who +restrains evil from human kind. I am the Gracious One who helps +in time of need. I am the Long-Suffering to the upright as well as +to the wicked. I am Bountiful to those whose own deed do not +entitle them to lay claim to rewards. I am Faithful to those who +have a right to expect good from Me; and preserve graciousness +unto the two-thousandth generation. I forgive misdeeds and even +atrocious actions, in forgiving those who repent." [297] When +Moses heard this, and particularly that God is long-suffering with +sinners, [298] he prayed: "O forgive, then, Israel's sin which they +committed in worshipping the Golden Calf." Had Moses now +prayed, "Forgive the sins of Israel unto the end of all time," God +would have granted that too, as it was a time of mercy; but as +Moses asked forgiveness for this one sin only, this one only was +pardoned, and God said: "I have pardoned according to thy word." +[298] + +The day on which God showed Himself merciful to Moses and to +His people, was the tenth day of Tishri, the day on which Moses +was to receive the tables of the law from God for the second time, +and all Israel spent it amid prayer and fasting, that the evil spirit +might not again lead them astray. Their ardent tears and +exhortations, joined with those of Moses, reached heaven, so that +God took pity upon them and said to them: "My children, I swear +by my lofty Name that these your tears shall be tears of rejoicing +for you; that this day shall be a day of pardon, of forgiveness, and +of the canceling of sins for you, for your children, and your +children's children to the end of all generations." [300] + +This day was not set for the annual Day of Atonement, without +which the world could not exist, and which will continue even in +the future world when all other holy days will cease to be. The Day +of Atonement, however, is not only a reminiscence of the day on +which God was reconciled to Israel and forgave them their sins, +but it is also the day on which Israel finally received the Torah. +[301] For after Moses has spent forty days in prayer, until God +finally forgave Israel their sins, he began to reproach himself for +having broken the tables of the law, saying" "Israel asked me to +intercede for them before God, but who will, on account of my sin, +intercede before God for my sake?" Then God said to him: "Grieve +not for the loss of the first two tables, which contained only the +Ten Commandments. The second tables that I am now ready to +give thee, shall contain Halakot, Midrash, and Haggadot." [302] + +At the new moon of the month Elul, Moses had the trumpet +sounded throughout the camp, announcing to the people that he +would once more betake himself to God for forty days to receive +the second tables from Him, so that they might be alarmed by his +absence; and he stayed in heaven until the tenth day of Tishri, on +which day he returned with the Torah and delivered it to Israel. +[303] + +THE SECOND TABLES + +Whereas the first tables had been given on Mount Sinai amid great +ceremonies, the presentation of the second tables took place +quietly, for God said: "There is nothing lovelier than quiet +humility. The great ceremonies on the occasion of presenting the +first tables had the evil effect of directing an evil eye toward them, +so that they were finally broken." [304] In this also were the +second tables differentiated from the first, that the former were the +work of God, and the latter, the work of man. God dealt with Israel +like the king who took to himself to wife and drew up the marriage +contract with his own hand. One day the king noticed his wife +engaged in very intimate conversation with a slave; and enraged at +her unworthy conduct, he turned here out of his house. Then he +who had given the bride away at the wedding came before the king +and said to him: "O sire, dost thou not know whence thou didst +take thy bride? She had been brought up among the slaves, and +hence is intimate with them." The king allowed himself to be +appeased, saying to the other: "Take paper and let a scribe draw up +a new marriage contract, and here take my authorization, signed in +my own hand." Just so did Israel fare with their God when Moses +offered the following excuse for their worship of the Golden Calf: +"O Lord, dost Thou not know whence Thou hast brought Israel, out +of a land of idolaters?" God replied: "Thou desirest Me to forgive +them. Well, then, I shall do so, now fetch Me hither tables on +which I may write the words that were written on the first. But to +reward thee for offering up thy life for their sake, I shall in the +future send thee along with Elijah, that both of you together may +prepare Israel for the final deliverance." [305] + +Moses fetched the tables out of a diamond quarry which God +pointed out to him, and the chips that fell, during the hewing, from +the precious stone made a rich man of Moses, so that he now +possessed all the qualifications of a prophet - wealth, strength, +humility, and wisdom. In regard to the last-named be it said, that +God given in Moses' charge all the fifty gates of wisdom except +one. + +As the chips falling from the precious stone were designed for +Moses alone, so too had originally the Torah, written on these +tables, been intended only Moses and his descendants; but he was +benevolent of spirit, and imparted the Torah to Israel. [306] The +wealth that Moses procured for himself in fashioning the Torah, +was a reward for having taken charge of the corpse of Joseph +while all the people were appropriating to themselves the treasures +of Egyptians. God now said: "Moses deserves the chips from the +tables. Israel, who did not occupy themselves with labors of piety, +carried off the best of Egypt at the time of their exodus. Shall +Moses, who saw to the corpse of Joseph, remain poor? Therefore +will I make him rich through these chips." [307] + +During the forty days he spent in heaven, Moses received beside +the two tables all the Torah - the Bible, Mishnah, Talmud, and +Haggadah, yea, even all that ever clever scholars would ask their +teacher was revealed to him. When he now received the command +from God to teach all this to Israel, he requested God to write +down all the Torah and to give it to Israel in that way. But God +said: "Gladly would I give them the whole in writing, but it is +revealed before Me that the nations of the world will hereafter +read the Torah translated into Greek, and will say: 'We are the true +Israel, we are the children of God.' Then I shall say to the nations: +'Ye claim to be MY children, do ye not know that those only are +My children to whom I have confided My secret, the oral +teaching?'" This was the reason why the Pentateuch only was given +to Moses in writing, and the other parts of the Torah by word of +mouth. Hence the covenant God made with Israel reads: "I gave ye +a written and an oral Torah. My covenant with you says that ye +shall study the written Torah as a written thing, and the oral as an +oral; but in case you confound the one with the other you will not +be rewarded. For the Torah's sake alone have I made a covenant +with you; had ye not accepted the Torah, I should not have +acknowledged you before all other nations. Before you accepted +the Torah, you were just like all other nations, and for the Torah's +sake alone have I lifted you above the others. Even your king, +Moses, owes the distinction he enjoys in this world and in the +world hereafter to the Torah alone. Had you not accepted the +Torah, then should I have dissolved the upper and the under worlds +into chaos." [308] + +Forty days and forty nights Moses now devoted to the study of the +Torah, and in all the time he ate no bread and drank no water, +acting in accordance with the proverb, "If thou enterest a city, +observe its laws." The angels followed this maxim when they +visited Abraham, for they there ate like men; and so did Moses, +who being among angels, like the angels partook of no food. He +received nourishment from radiance of the Shekinah, which also +sustains the holy Hayyot that bear the Throne. Moses spent the day +in learning the Torah from God, and the night in repeating what he +had learned. In this way he set an example for Israel, that they +might occupy themselves with the Torah by night and by day. + +During this time Moses also wrote down the Torah, although the +angels found it strange that God should have given him the +commission to write down the Torah, and gave expression to their +astonishment in the following words, that they addressed to God: +"How is it that Thou givest Moses permission to write, so that he +may write whatever he will, and say to Israel, 'I gave you the +Torah, I myself wrote it, and then gave it to you?'" But God +answered: "Far be it from Moses to do such a thing, he is a faithful +servant!" + +When Moses had complete the writing of the Torah, he wiped his +pen on the hair of his forehead, and from this heavenly ink that +cleaved to his forehead originated the beams of light that radiated +from it. [309] In this way God fulfilled to Moses the promise: +"Before all thy people I will do marvels, such as have not been +done in all the earth, nor in any nation." [310] On Moses' return +from heaven, the people were greatly amazed to see his face +shining, and there was fear, too, in their amazement. This fear was +a consequence of their sin, for formerly they had been able to bear +without fear the sight of "the glory of the Lord that was like +devouring fire," although it consisted of seven sheaths of fire, laid +one over another; but after their transgression they could not even +bear to look upon the countenance of the man who had been the +intermediator between themselves and God. [311] But Moses +quieted them, and instantly set about imparting to the people the +Torah he had received from God. + +His method of instruction was as follows: first came Aaron, to +whom he imparted the word of God, and as soon as he had +finished with Aaron, came the sons of Aaron, Eleazar and Ithamar, +and he instructed them, while Aaron sat at his right hand, listening. +When he had finished with the sons of Aaron, the elders appeared +to receive instruction, while Eleazar sat at the right hand of his +father, and Ithamar at the left hand of Moses, and listened; and +when he had finished with the elders, the people came and +received instruction, whereupon Moses withdrew. Then Aaron +went over what had been taught, and his sons likewise, and the +elders, until every one, from Aaron down to every man out of the +people, had four times repeated what he had learned, for in this +way had God bidden Moses impress the Torah four times upon +Israel. [312] + +THE CENSUS OF THE PEOPLE + +At sight of the rays that emanated from Moses' face, the people +said to him: "We were humbled by God owing to that sin we had +committed. God, thou sayest, had forgiven us, and is reconciled to +us. Thou, Moses, were include in our humiliation, and we see that +He has once more exalted thee, whereas, in spite of the +reconciliation with God, we remain humbled." Hereupon Moses +betook himself to God and said; "When Thou didst humble them, +Thou didst humble me also, hence shouldst Thou now raise them +too, if Thou has raised me." God replied: "Truly, as I have exalted +thee, so will I exalt them also; record their number, and through +this show the world how near to My heart is the nation that before +all others acknowledged Me as their king, singing by the Red Sea: +'This is my God, and I will exalt Him.'" Moses then said to God: "O +Lord of the world! Thou hast so many nation in Thy world, but +Thou carest nothing about recording their numbers, and only Israel +dost Thou bid me count." God replied: "All these multitudes do not +belong to Me, they are doomed to the destruction of Gehenna, but +Israel is My possession, and as a man most prizes the possession +he paid for most dearly, so is Israel most dear to Me, because I +have with great exertions made it My own." [313] Moses further +said to God: "O Lord of the world! To our father Abraham Thou +made the following promises: 'And I will make thy seed as the +stars in the heavens,' but now Thou biddest me number Israel. If +their forefather Abraham could not count them, how, then, should +I?" But God quieted Moses, saying: "Thou needest not actually +count them, but if thou wouldst determine their number, add +together the numerical value of the names of the tribes, and the +result will be their number." And truly in this way did Moses +procure the sum total of the Jews, which amounted to sixty +myriads less three thousand, the three thousand having been swept +away by the plague in punishment for their worship of the Golden +Calf. Hence the difference between the number at the exodus from +Egypt, when Moses had counted them for the first time, and the +number at the second census, after the losses incurred by the +plague. God treated Israel as did that king his herd, who ordered +the shepherds tell the tale of the sheep when he heard that wolves +had been among them and had killed some, having this reckoning +made in order to determine the amount of his loss. + +The occasions on which, in the course of history, Israel were +numbered, are as follows: Jacob counted his household upon +entering Egypt; Moses counted Israel upon the exodus from Egypt; +after the worship of the Golden Calf; at the arrangement into camp +divisions; and at the distribution of the promised land. Saul twice +instituted a census of the people, the first time when he set out +against Nahash, the Ammonite, and the second time when he set +out in war upon Amalek. It is significant of the enormous turn in +the prosperity of the Jews during Saul's reign, that at the first +census every man put down a pebble, so that the pebbles might be +counted, but at the second census the people were so prosperous +that instead of putting down a pebble, every man brought a lamb. +There was a census in the reign of David, which, however, not +having been ordered by God, had unfortunate consequences both +for the king and for the people. Ezra instituted the last census +when the people returned from Babylon to the Holy Land. Apart +from these nine censuses, God will Himself count His people in +the future time when their number will be so great that no mortal +will be able to count them. [314] + +There was an offering to the sanctuary connected with the second +census in Moses' time, when every one above twenty years of age +had to offer up half a shekel. For God said to Moses: "They indeed +deserve death for having made the Golden Calf, but let each one +offer up to the Eternal atonement money for his soul, and in this +way redeem himself from capital punishment." When the people +heard this, they grieved greatly, for they thought: "In vain did we +exert ourselves in taking booty from the Egyptians, if we are not to +yield up our hard-earned possessions as atonement money. The +law prescribes that a man pay fifty shekels of silver for +dishonoring a woman, and we who have dishonored the word of +God, should have to pay at least an equal amount. The law +furthermore decrees that if an ox kill a servant, his owner shall pay +thirty shekels of silver, hence every Israelite should have to +discharge such a sum, for 'we changed our glory into the similitude +of an ox that eateth grass.' But these two fines would not suffice, +for we slandered God, He who brought us out of Egypt, by calling +out to the Calf, 'This is thy God, that brought thee up out of Egypt,' +and slander is punishable by law with one hundred shekels of +silver." God who knew their thoughts, said to Moses: "Ask them +why they are afraid. I do not ask of them to pay as high a fine as he +who dishonors or seduces a woman, nor the penalty of a slanderer, +nor that of the owner of a goring ox, all that I ask of them is this," +and hereupon he showed Moses at the fire a small coin that +represented the value of half a shekel. This coin each one of those +who had passed through the Red Sea was to give as an offering. + +There were several reasons why God asked particularly for the +value of half a shekel as a penalty. As they committed their sin, the +worship of the Golden Calf, in the middle, that is the half of the +day, so they were to pay half of a shekel; and, furthermore, as they +committed their sin in the sixth hour of the day, so were they to +pay half a shekel, which is six grains of silver. This half shekel, +furthermore, contains ten gerahs, and is hence the corresponding +fine for those who trespassed the Ten Commandments. The half +shekel was also to be an atonement for the sin committed by the +ten sons of Jacob, who sold their brother Joseph as a slave, for +whom each had received half a shekel as his share. [315] + +THE ERECTION OF THE TABERNACLE COMMANDED + +When, on that memorable Day of Atonement, God indicated His +forgiveness to Israel with the words, "I have forgiven them +according as I have spoken," Moses said: "I now feel convinced +that Thou hast forgiven Israel, but I wish Thou wouldst show the +nations also that Thou are reconciled with Israel." For these were +saying: "How can a nation that heard God's word on Sinai, 'Thou +shalt have no other gods before Me,' and that forty days later called +out to the Calf, 'This is thy god, O Israel,' expect that God would +ever be reconciled to them?" God therefore said to Moses: "As +truly as thou livest, I will let My Shekinah dwell among them, so +that all my know that I have forgiven Israel. My sanctuary in their +midst will be a testimony of My forgiveness of their sins, and +hence it may well be called a 'Tabernacle of Testimony.'" [316] + +The erection of a sanctuary among Israel was begun in answer to a +direct appeal from the people, who said to God: "O Lord of the +world! The kings of the nations have palaces in which are set a +table, candlesticks, and other royal insignia, that their king may be +recognized as such. Shalt not Thou, too, our King, Redeemer, and +Helper, employ royal insignia, that all the dwellers of the earth +may recognize that Thou are their King?" God replied: "My +children, the kings of the flesh and blood need all these things, but +I do not, for I need neither food nor drink; nor is light necessary to +Me, as can well be seen by this, that My servants, the sun and the +moon, illuminate all the world with the light they receive from +Me; hence ye need do none of these things for Me, for without +these signs of honor will I let all good things fall to your lot in +recognition of the merits of your fathers." But Israel answered: "O +Lord of the world! We do not want to depend on our fathers. +'Doubtless Thou are our Father, though Abraham be ignorant of us, +and Israel acknowledge us not." God hereupon said: "If you now +insist upon carrying out your wish, do so, but do it in the way I +command you. It is customary in the world that whosoever had a +little son, cares for him, anoints him, washes him, feeds him, and +carries him, but as soon as the son is come of age, he provides for +his father a beautiful dwelling, a table, and a candlestick. So long +as you were young, did I provide for you, washed you, fed you with +bread and meat, gave you water to drink, and bore you on eagles' +wings; but now that you are come of age, I wish you to build a +house for Me, set therein a table and a candlestick, and make an +altar of incense within it." [317] God then gave them detailed +instruction for furnishing the Tabernacle, saying to Moses; "Tell +Israel that I order them to build Me a tabernacle not because I lack +a dwelling, for, even before the world had been created, I had +erected My temple in the heavens; but only as a token of My +affection for you will I leave My heavenly temple and dwell +among you, 'they shall make Me a sanctuary, that I may dwell +among them.'" + +At these last words Moses seized by a great fear, such as had taken +possession of him only on two other occasions. Once, when God +said to him, "Let each give a ransom for his soul," when, much +alarmed, he said: "If a man were to give all that he hath for his +soul, it would not suffice." God quieted him with the words, "I do +not ask what is due Me, but only what they can fulfil, half a shekel +will suffice." Then again, fear stirred Moses when God said to +him: "Speak to Israel concerning My offering, and My bread for +My sacrifices made by fire," and he said trembling, "Who can +bring sufficient offerings to Thee? 'Lebanon is not sufficient to +burn, nor the beast thereof sufficient for a burnt offering.'" Then +again God quieted him with the words, "I demand not according to +what is due Me, but only that which they can fulfil, one sheep as a +morning sacrifice, and one sheep as an evening sacrifice." The +third time, God was in the midst of giving Moses instructions +concerning the building of the sanctuary, when Moses exclaimed +in fear: "Behold, the heaven and heaven of heavens cannot contain +Thee, how much less this sanctuary that we are to build Thee?" +And this time also God quieted him with the words, "I do not ask +what is due Me, but only that which they can fulfil; twenty boards +to the north, as many to the south, eight in the west, and I shall +then so draw My Shekinah together that it may find room under +them." [318] God was indeed anxious to have a sanctuary erected +to Him, it was the condition on which He led them out of Egypt, +[319] yea, in a certain sense the existence of all the world +depended on the construction of the sanctuary, for when the +sanctuary had been erected, the world stood firmly founded, +whereas until then it had always been swaying hither and thither. +[320] Hence the Tabernacle in its separate parts also corresponded +to the heaven and the earth, that had been created on the first day. +As the firmament had been created on the second day to divide the +waters which were under the firmament from the waters which +were above, so there was a curtain in the Tabernacle to divide +between the holy and the most holy. As God created the great sea +on the third say, so did He appoint the laver in the sanctuary to +symbolize it, and as He had on that day destined the plant kingdom +as nourishment for man, so did He now require a table with bread +in the Tabernacle. The candlestick in the Tabernacle corresponded +to the two luminous bodies, the sun and the moon, created on the +fourth day; and the seven branches of the candlestick corresponded +to the seven planets, the Sun, Venus, Mercury, the Moon, Saturn, +Jupiter, and Mars. Corresponding to the birds created on the fifth +day, the Tabernacle contained the Cherubim, that had wings like +birds. On the sixth, the last day of creation, man had been created +in the image of God to glorify his Creator, and likewise was the +high priest anointed to minister in the Tabernacle before the Lord +and Creator. [321] + +THE MATERIALS FOR THE CONSTRUCTION OF THE +TABERNACLE + +When, on the Day of Atonement, God said to Moses, "Let them +make Me a sanctuary, that I may dwell among them," that the +nations of the world might see that He has forgiven Israel their sin, +the worship of the Golden Calf, it was gold He bade them bring for +the adornment of the sanctuary. God said: "The gold of the +Tabernacle shall serve as an expiation for the gold they employed +in the construction of the Golden Calf. Besides gold, let them +bring Me twelve other materials for the construction of the +Tabernacle: 'silver, brass, and blue, and purple, and scarlet, fine +linen, and goats' hair, and rams' skins dyed red, and badgers' skins, +and shittim wood, oil for the light, spices for anointing-oil, and for +sweet incense, onyx stones and stones to be set in the ephod and in +the breastplate.'" To these instructions, God added these words: +"But do not suppose that you are giving Me these thirteen objects +as gifts, for thirteen deed did I perform for you in Egypt, which +these thirteen objects now repay. For 'I clothed you with broidered +work, and shod you with badgers' skins, and girded you about with +fine linen, and I covered you with silk. I decked you also with +ornaments, and I put bracelets upon your arms, and chains about +your necks. And I put jewels on your foreheads, and earrings in +your ears, and a beautiful crown upon your heads.' But in the +future world, in return for these thirteen offerings to the +Tabernacle, you shall receive thirteen gifts from Me, when 'I shall +create upon every dwelling place of Mount Zion, and upon her +assemblies, a cloud and smoke by day, and the shining of a +flaming fire by night, for upon all the glory shall be a defence. And +there shall be a tabernacle for a shadow in the daytime from the +heat, and for a place of refuge, and for a covert, from storms and +from rain.'" God continued: "Give your contributions to the +sanctuary with a willing heart. Do not think that you need give +anything out of your pockets, for all you have belongs to Me, +through whom you received it in you passage through the Red Sea, +when you took their wealth from the Egyptians. [322] I demand +nothing from the other nations, but from you I do so, because it +was I that led you out of Egypt. But you shall erect a sanctuary to +Me not in this world only, but in the future world also. At first the +Torah dwelt with Me, but now that it is in your possession, you +must let Me dwell among you with the Torah." + +Through the various objects God bade them dedicate to the +sanctuary, the course of their history was indicated. The gold +signified their yoke under Babylon, "the head of golds;" the silver +pointed toward the sovereignty of Persia and Media, who through +silver tried to bring about the destruction of Israel; brass stood for +the Greek Empire, that like this metal is of inferior quality, its rule +also was less significant than that of its predecessors in the +sovereignty over the world; the ram's skins dyed red indicate the +sovereignty of "red Rome." God now said to Israel: "Although you +now behold the four nations that will hold sway over you, still +shall I send you help out of your bondage, 'oil for the light,' the +Messiah, who will enlighten the eyes of Israel, and who will make +use of 'spices for anointing-oil,' for he will anoint the high priest, +that once again 'I may accept you with your sweet savour.'" [323] + +When Moses was in heaven, God showed him the Tabernacle, as +well as models for all the holy vessels therein, hence Moses +naturally supposed that he was destined to be the builder of the +Tabernacle. But he was mistaken, for when he was about to leave +heaven, God said to Moses: "Thee have I appointed king, and it +does not behoove a king to execute works in person, but to give +people directions. Therefore thou are not to execute the building of +the Tabernacle in person, but thou art to give them thy directions +to be executed." Moses now asked God whom he should select as +the man to carry out his orders, whereupon God fetched out the +book of Adam and laid it before Moses. In this book he found +recorded all the generations, from the creation of the world to the +resurrection of the dead, and the kings, leaders, and prophets set +down beside every generation. Then God said to Moses: "In that +hour did I decree every man's calling, and Bezalel was then +appointed to his task." [324] + +BEZALEL + +Bezalel was, first of all, of a noble line. His father Hur was a son +of Caleb from his union with Miriam, Moses' sister, that Hur who +gave his life to restrain Israel from the worship of the Golden Calf. +As a reward for his martyrdom, his son Bezalel was to build the +Tabernacle, and one of his later descendants, King Solomon, was +to build the Temple at Jerusalem. Bezalel was not only of a +distinguished family, he was himself a man of distinction, +possessed of wisdom, insight, and understanding. By means of +these three God created the world; Bezalel erected the Tabernacle. +Through their aid was the Temple complete, and even in the future +world will it be wisdom, insight, and understanding, these three +that God will employ to set up the new Temple. Bezalel, +furthermore, had wisdom in the Torah, insight into the Halakah, +and understanding in the Talmud, [325] but more than this, he was +well versed in secret lore, knowing as he did the combination of +letters by means of which God created heaven and earth. The name +Bezalel, "in the shadow of God," was most appropriate for this +man whose wisdom made clear to him what none could know save +one who dwelt "in the shadow of God." + +Moses had an instant opportunity of testing the wisdom of this +builder appointed by God. God had bidden Moses first to erect the +Tabernacle, then the Holy Ark, and lastly to prepare the +furnishings of the Tabernacle; but Moses, to put Bezalel's wisdom +to the test, ordered him to construct first the Holy Ark, then the +furnishings of the Tabernacle, and only then the sanctuary. +Hereupon wise Bezalel said to Moses: "O our teacher Moses, it is +the way of man first to build his house, and only then to provide its +furnishings. Thou biddest me first provide furnishings and then +build a sanctuary. What shall I do with the furnishings when there +is no sanctuary ready to receive them?" Moses, delighted with +Bezalel's wisdom, replied: "Now truly, the command was given +just as thou sayest. Wert thou, perchance, 'in the shadow of God,' +that thou knewest it?" + +Although God knew that Bezalel was the right man for the erection +of the Tabernacle, still He asked Moses, "Dost thou consider +Bezalel suited to this task?" Moses replied: "O Lord of the world! +If Thou considerest him suitable, then surely do I!" But God said: +"Go, nevertheless, and ask Israel if they approve My choice of +Bezalel." Moses did as he was bidden, and the people assented in +these words: "If Bezalel is judged good enough by God and by +thee, assuredly he is approved by us." [326] As the builder of the +Tabernacle, God gave Bezalel five other names to bear. He called +him Reaiah, "to behold," for Bezalel was beheld by God, by +Moses, and by Israel, as the one who had been decreed for his +activity since the beginning of the world. He called him "the son of +Shobal," because he had erected the Tabernacle that towered high, +like a dove-cote. He called him Jahath, "the Trembler," because he +made the sanctuary, the seat of the fear of God. He called him +Ahamai, because, through his work, the sanctuary, Israel, and God +were united; and finally Lahad, as the one who brought splendor +and loftiness it Israel, for the sanctuary is the pride and splendor of +Israel. + +At the side of Bezalel, the noble Judean, worked Oholiab, of the +insignificant tribe of Dan, to show that "before God, the great and +the lowly are equal." And as the Tabernacle rose, thanks to the +combined efforts of a Judean and a Danite, so too did the Temple +of Jerusalem, which was built at the command of the Judean +Solomon by the Danite Hiram. [327] As the head-workers of the +Tabernacle were filled with the holy spirit of God in order to +accomplish their task aright, so too were all who aided in its +construction, yes, even the beasts that were employed on this +occasion possessed wisdom, insight, and understanding. [328] + +THE ARK WITH THE CHERUBIM + +The very first thing that Bezalel constructed was the Ark of the +Covenant, contrary to Moses' order, first to erect the Tabernacle +and then to supply its separate furnishings. He succeeded in +convincing Moses that it was the proper thing to begin with the +Ark, saying: "What is the purpose of this Tabernacle?" Moses: +"That God may let His Shekinah rest therein, and so teach the +Torah to His people Israel." Bezalel: "And where dost thou keep +the Torah?" Moses: "As soon as the Tabernacle shall have been +complete, we shall make the Ark for keeping the Torah." Bezalel: +"O our teacher Moses, it does not become the dignity of the Torah +that in the meanwhile it should lie around like this, let us rather +first make the Ark, put the Torah into it, and then continue with +the erection of the Tabernacle, for the Tabernacle exists only for +the sake of the Torah." Moses saw the justice of this argument, and +Bezalel began his work with the construction of the Ark. In this he +followed the example of God, who created light before all the rest +of the creation. So Bezalel first constructed the Ark that contains +the Torah, the light that illuminates this world and the other world; +and only then followed the rest. [329] +The Ark consisted of three caskets, a gold one, the length of then +spans and a fractional part; within this a wooden one, nine spans +long, and within this wooden one, one of gold, eight spans long, so +that within and without the wooden was overlaid with the golden +caskets. The Ark contained the two tables of the Ten +Commandments as well as the Ineffable Name, and all His other +epithets. The Ark was an image of the celestial Throne, and was +therefore the most essential part of the Tabernacle, so that even +during the march it was spread over with a cloth wholly of blue, +because this color is similar to the color of the celestial Throne. It +was through the Ark, also, that all the miracles on the way through +the desert had been wrought. Two sparks issued from the +Cherubim that shaded the Ark, and these killed all the serpents and +scorpions that crossed the path of the Israelites, and furthermore +burned all thorns that threatened to injure the wanderers on their +march through the desert. The smoke rising from these scorched +thorns, moreover, rose straight as a column, and shed a fragrance +that perfumed all the world, so that the nations exclaimed: "Who is +this that cometh out of the wilderness like pillars of smoke, +perfumed with myrrh and frankincense, with all powders of the +merchant?" [330] + +Apart from this Ark, which was kept in the Tabernacle, they had +another ark, in which were contained the tables broken by Moses, +which they carried with them whenever they went to war. [331] +The Ark that Bezalel constructed was also used again in Solomon's +Temple, for he retained the Ark used by Moses in the Tabernacle, +even though all the other furnishings of the Temple were fashioned +anew. It remained there up to the time of the destruction of the +Temple by Nebuchadnezzar, when it was concealed under the +pavement of the wood-house, that it might not fall into the hands +of the enemy. This place remained a secret for all time. Once a +priest, noticing about the wood-house that something lay hidden +under it, called out to his colleagues, but was suddenly stricken +dead before divulging the secret. [332] + +On the Ark were the Cherubim with their faces of boys and their +wings. Their number was two, corresponding to the two tables, and +to the two sacred names of God, Adonai and Elohim, which +characterized Him as benevolent and as powerful. The face of each +Cherub measured one span, and the wings extended each ten +spans, making twenty-two spans in all, corresponding to the +twenty-two letters of the Hebrew alphabet. [333] It was "from +between the two Cherubim" that God communed with Moses, for +the Shekinah never wholly descended to earth any more than any +mortal ever quite mounted into the heaven, even Moses and Elijah +stood a slight distance from heaven; for, "The heaven, even the +heavens, are the Lord's: but the earth hath He given to the children +of men." Therefore God chose the Cherubim that were ten spans +above the earth as the place where the Shekinah betook itself to +commune with Moses. [334] The heads of the Cherubim were +slightly turned back, like that of a scholar bidding his master +farewell; but as a token of God's delight in His people Israel, the +faces of the Cherubim, by a miracle, "looked one to another" +whenever Israel were devoted to their Lord, yea, even clasped one +another like a loving couple. During the festivals of the pilgrimage +the priest used to raise the curtain from the Holy of Holies to show +the pilgrims how much their God loved them as they could see in +the embrace of the two Cherubim. [335] + +A tow-fold miracle came to pass when the Cherubim were brought +into the Temple by Solomon: the two staves that were attached to +the Ark extended until they touched the curtain, so that two +protuberances like a woman's breasts became visible at the back of +it, and the wings of the Cherubim furthermore extended until they +reached the ceiling of the Holy of Holies. [336] + +THE TABLE AND THE CANDLESTICK + +While the number of Cherubim was the same in the Temple as in +the Tabernacle, Solomon had, on the other hand, ten tables set up +in the Temple in place of the one fashioned by Moses. This was +because the one table sufficed to bring sustenance to Israel so long +as they were maintained by manna in the desert; but as the demand +for food was greater after they settled in the promised land, +Solomon had ten tables set up. But in the Temple also did the table +of Moses retain its ancient significance, for only upon it was the +shewbread placed, and it stood in the center, whereas the tables +fashioned by Solomon stood five to the south and five to the north. +For from the south come "the dews of blessing and the rains of +plenty," while all evil comes from the north; hence Solomon said: +"The tables on the south side shall cause the rains of plenty and the +dews of blessing to come upon the earth, while the tables on the +north side shall keep off all evil from Israel." [337] + +Moses had great difficulty with the construction of the candlestick, +for although God had given him instructions about it, he +completely forgot these when he descended from heaven. He +hereupon betook himself to God once more to be shown, but in +vain, for hardly had he reached earth, when he again forgot. When +he betook himself to God the third time, God took a candlestick of +fire and plainly showed him every single detail of it, that he might +now be able to reconstruct the candlestick for the Tabernacle. +When he found it still hard to form a clear conception of the nature +of the candlestick, God quieted him with these words" "Go to +Bezalel, he will do it aright." And indeed, Bezalel had no difficulty +in doing so, and instantly executed Moses' commission. Moses +cried in amazement: "God showed me repeatedly how to make the +candlestick, yet I could not properly seize the idea; but thou, +without having had it shown thee by God, couldst fashion it out of +thy own fund of knowledge. Truly dost thou deserve thy name +Bezalel, 'in the shadow of God,' for thou dost act as if thou hadst +been 'in the shadow of God' while He was showing me the +candlestick." [338] + +The candlestick was later set up in the Temple of Solomon, and +although he set up ten other candlesticks, still this one was the first +to be lighted. Solomon chose the number ten because it +corresponds to the number of Words revealed on Sinai; and each +of these candlesticks had seven lamps, seventy in all, to +correspond to the seventy nations. For while these lamps burned +the power of these nations was held in check, but on the day on +which these lamps are extinguished the power of the nations is +increased. [339] The candlestick stood toward the south, and the +table to the north of the sanctuary, the table to indicate the delights +of which the pious would partake in Paradise, which lies to the +north; the light of the candlestick to symbolize the light of the +Shekinah, for in the future world there will be but one delight, to +gaze at the light of the Shekinah. [340] On account of its +sacredness the candlestick was one of the five sacred objects that +God concealed at the destruction of the Temple by +Nebuchadnezzar, and that He will restore when in His +loving-kindness He will erect His house and Temple. These sacred +objects are: the Ark, the candlestick, the fire of the altar, the Holy +Spirit of prophecy, and the Cherubim. [341] + +THE ALTAR + +One of the most miraculous parts of the Tabernacle was the altar. +For when God bade Moses make an altar of shittim wood and +overlay it with brass, Moses said to God: "O Lord of the world! +Thou badest me make the altar of wood and overlay it with brass, +but Thou didst also bid me have 'a fire kept burning upon the altar +continually.' Will not the fire destroy the overlay of brass, and then +consume the wood of the altar?" God replied: "Moses, thou judgest +by the laws that apply to men, but will these also apply to Me? +Behold, the angels that are of burning flame. Beside them are My +store-houses of snow and My store-houses of hail. Doth the water +quench their fire, or doth their fire consume the water? Behold, +also, the Hayyot that are of fire. Above their heads extends a +terrible sea of ice that no mortal can traverse in less than five +hundred years. Yet doth the water quench their fire, or doth their +fire consume the water? For, 'I am the Lord who maketh peace +between these elements in My high places.' But thou, because I +have bidden thee to have 'a fire kept burning upon the altar +continually,' art afraid that the wood might be consumed by the +fire. Dead things come before Me, and leave Me imbued with life, +and thou are afraid the wood of the altar might be consumed! +Thine own experience should by now have taught thee better; thou +didst pierce the fiery chambers of heaven, thou didst enter among +the fiery hosts on high, yea, thou didst even approach Me, that 'am +a consuming fire.' Surely thou shouldst then have been consumed +by fire, but thou wert unscathed because thou didst go into the fire +at My command; no more shall the brass overlay of the altar be +injured by fire, even though it be no thicker than a denarium." + +In the words, "Dead things come before Me and leave Me imbued +with life," God alluded to the three following incidents. The rod of +Aaron, after it had lain for a night in the sanctuary, "brought forth +buds, and bloomed blossoms, and even yielded almonds." The +cedars that Hiram, king of Tyre, sent to Solomon for the building +of the Temple, as soon as the incense of the sanctuary reached +them, thrilled green anew, and throughout centuries bore fruits, by +means of which the young priests sustained themselves. Not until +Manasseh brought the idol into the Holy of Holies, did these +cedars wither and cease to bear fruit. The third incident to which +God alludes was the stretching of the staves of the Ark when +Solomon set them in the Holy of Holies, and the staves, after +having been apart of the Ark for four hundred and eighty years, +suddenly extended until they touched the curtain. + +Solomon erected a new altar for offerings, but knowing how dear +to God was the altar erected by Moses, the brazen altar, he at least +retained the same name for his altar. But in the following words it +is evident how much God prized the altar erected by Moses, for He +said: "To reward Israel for having had 'a fire kept burning upon the +altar continually,' I shall punish 'the kingdom laden with crime' by +fire 'that shall not be quenched night or day; the smoke thereof +shall go up forever.'" [342] + +Beside the brazen altar there was also one of gold, which +corresponded to the human soul, while the former corresponded to +the body; and as gold is more valuable than brass, so also is the +soul greater than the body. But both altars were used daily, as man +must also serve his Maker with both body and soul. On the brazen +altar sacrifices were offered, as the body of man, likewise, is +nourished by food; but on the golden altar, spices and sweet +incense, for the soul takes delight in perfumes only. [343] + +The materials employed for the constructions of the Tabernacle, +the skins and the wood, were not of the common order. God +created the animal Tahash exclusively for the needs of the +Tabernacle, for it was so enormous that out of one skin could be +made a curtain, thirty cubits long. This species of animal +disappeared as soon as the demands of the Tabernacle for skins +were satisfied. The cedars for the Tabernacle, also, were obtained +in no common way, for whence should they have gotten cedars in +the desert? They owed these to their ancestor Jacob. When he +reached Egypt, he planted a cedar-grove and admonished his sons +to do the same, saying: "You will in the future be released from +bondage in Egypt, and God will then demand that you erect Him a +sanctuary to thank Him for having delivered you. Plant cedar trees, +then, that when God will bid you build Him a sanctuary, you may +have in your possession the cedars required for its construction." +His sons acted in accordance with the bidding of their father, and +upon leaving Egypt took along the cedars for the anticipated +erection of the sanctuary. Among these cedars was also that +wonderful cedar out of which was wrought "the middle bar in the +midst of the boards, that reached from end to end," and which +Jacob took with him from Palestine when he emigrated to Egypt, +and then left to remain among his descendants. When the cedars +were selected for the construction of the Tabernacle, they intoned +a song of praise to God for this distinction. + +But not all the twenty-four species of cedar might be used for the +Tabernacle, nay, not even the seven most excellent among them +were found worthy, but only the species shittim might be used. For +God, who foresees all, knew that Israel would in the future commit +a great sin at Shittim, and therefore ordained that shittim wood be +used for the Tabernacle to serve as atonement for the sin +committed at Shittim. Shittim furthermore signifies "follies," +hence Israel were to construct the place of penance for their folly +in adoring the Golden Calf, out of shittim wood, to atone for this +"folly." And finally, the letters of which the wood "Shittim" is +composed, stand for Shalom, "peace," Tobah, "good," Yesh'uah. +"salvation," and Mehillah, "forgiveness." [344] The boards that +were made for the Tabernacle out of shittim wood never decayed, +but endure in all eternity. [345] + +THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE + +The separate parts of the Tabernacle had each a symbolical +significance, for to all that is above there is something +corresponding below. There are stars above, but likewise below, +where "a star shall come out of Jacob;" God has His hosts above, +and likewise below, His people Israel, "the hosts of the Lord;" +above there are Ofannim, and on earth likewise there is an Ofan; +above, God has Cherubim, and likewise below in the sanctuary of +Israel; God hath His dwelling above, but likewise below; and, +lastly, God hath stretched out the heavens above like a curtain, and +below, in the sanctuary, were curtains of goats' hair. [346] + +The number of curtains, also, corresponds to those in heaven, for +just as there are eleven upper heavens, so also were there eleven +curtains of goats' hair. [347] The size of the Tabernacle was +seventy cubits, corresponding to the seventy holy days celebrated +annually by the Jews, to wit: fifty-two Sabbaths, seven days of +Passover, eight of Tabernacles, and a day each for Pentecost, the +Day of Atonement, and New Year's Day. The number of vessels +amounted to seventy also; as likewise God, Israel, and Jerusalem +bear seventy names; and as, correspondingly, in the time between +the building of the first and of the second Temple, there were +seventy consecutive Sanhedrin. [348] + +Like the Tabernacle, so the altar, too had its symbolical +significance. Its length and its breadth were five cubits each, +corresponding respectively to the five Commandments on the two +tables of the law. Its height was three cubits, corresponding to the +three deliverers God sent to deliver Israel from Egypt, - Moses, +Aaron, and Miriam. It had four horns in the corners thereof, to +atone for the sins of the people that on Sinai receive four horns, +"the horn of the Torah," "the horn of the Shekinah," "the horn of +Priesthood," and "the horn of the Kingdom." [349] + +In the Tabernacle, as later in the Temple, gold, silver, and brass +were employed, but not iron. God meant to indicate by the +exclusion of iron that "in the future time," "the golden Babylon, +the silver Media, and the brazen Greece," would be permitted to +bestow the gifts on the new Temple, but not "the iron Rome." It is +true that Babylon also destroyed the sanctuary of God, like Rome, +but not with such fury and such thorough-going wrath as Rome, +whose sons cried: "Raze it, raze it, even to the foundations +thereof," and for this reason Rome may not contribute to the +Messianic Temple. And as God will reject the gifts of Rome, so +also will the Messiah, to whom all the nations of the earth will +have to offer gifts. Egypt will come with her gifts, and although +the Messiah will at first refuse to accept anything from the former +taskmaster of Israel, God will say to him: "The Egyptians granted +My children an abode in their land, do not repulse them." Then the +Messiah will accept their gift. After Egypt will follow her +neighbor, Ethiopia, with her gifts, thinking that if the Messiah +accepted gifts from the former taskmaster of Israel, he will also +accept gifts from her. Then the Messiah will also accept Ethiopia's +gifts. After these two kingdoms will follow all others with their +gifts, and all will be accepted save those from Rome. This +kingdom will be sorely disappointed, for, depending upon their +kinship with Israel, they will expect kind treatment from the +Messiah, who had graciously received the other nations not +connected with Israel. But God will call out to the Messiah: "Roar +at this monster that devours the fat of nations, that justifies its +claims for recognition through being a descendant of Abraham by +his grandson Esau, the nation that forgives all for the sake of +money, that kept Israel back from the study of the Torah, and +tempted them to deeps that are in accord with the wishes of +Satan." [350] + +THE PRIESTLY ROBES + +Simultaneously with the construction of the Tabernacle and its +vessels, were fashioned the priestly robes for Aaron and his sons. It +was at this time that God made known Aaron's appointment to the +office of high priest, saying: "Go and appoint a high priest." +Moses: "Out of which tribe?" God: "Of the tribe of Levi." Moses +was most happy upon hearing that the high priest was to be chosen +out of his tribe, and his joy was increased when God added: +"Appoint thy brother Aaron as high priest." This choice of Aaron +was, of course, also a disappointment to Moses, who had hoped +God would appoint him as His high priest, but God had designed +this dignity for Aaron to reward him for his pious deeds when +Israel worshipped the Golden Calf. For when Moses returned from +Sinai and saw the Calf fashioned by Aaron, he thought his brother +was no better than the rest of the people, and had, like them, +devoted himself to idolatry. But God knew that Aaron's +participation in the construction of the Calf was merely due to the +pious motive of delaying the people until Moses should return, +hence He even then said to Aaron: "I am fully aware of they +motive, and, as truly as thou livest, I shall appoint thee as warden +over the sacrifices that My children offer Me." In consideration of +Moses' feelings, God gave into his hands the appointment of +Aaron, saying to him: "I might have installed thy brother as high +priest without having informed thee of it, but I relinquish his +appointment to thee, that thou mayest have an opportunity of +showing the people thy humility, in that thou dost not seek this +high office for thyself." [351] At God's bidding, Aaron and his two +sons were now chosen as priest, and, moreover, not for a limited +period, but Aaron and his house were invested with the priesthood +for all eternity. As soon as these were installed as priests, Moses +set to work to instruct them thoroughly in the priestly laws. [352] + +God ordered the following eight garments as Aaron's garb: coat, +breeches, mitre, girdle, breastplate, ephod, robe, and golden plate; +but his sons needed only the first four garments. All these +garments had expiatory virtues, and each expiated a definite sin. +The coat atoned for murder, the breeches for unchastity, the mitre +for pride, the girdle for theft, the breastplate for partial verdicts, +the ephod for idolatry, the bells on the robe for slander, and the +golden plate for effrontery. [353] + +The breastplate and the ephod were set with precious stones, +which were the gifts of the noble to the sanctuary, though, to be +exact, they were in reality a gift from God. For precious stones and +pearls had rained down with the manna, which the noble among +Israel had gathered up and laid away until the Tabernacle was +erected, when they offered them as gifts. [354] + +The ephod had only two precious stones, one on each shoulder, +and on each of these stones were engraved the names of the six +tribes in the following order: Reuben, Levi, Issachar, Naphtali, +Gad, Jehoseph, on the right shoulder-piece; Simeon, Judah, +Zebulun, Dan, Asher, Benjamin, on the left shoulder. The name +Joseph was spelled Jehoseph, a device by which the two stones had +exactly the same number of letters engraved upon them. [355] On +the breast plate were twelve precious stones, on which the names +of the three Patriarchs preceded those of the twelve tribes, and at +the end were engraved the words, "All these are the twelve tribes +of Israel." [356] + +THE STONES IN THE BREASTPLATE + +The twelve stones differed not only in color, but also in certain +qualities peculiar to each, and both quality and color had especial +reference to the tribe whose name it bore. Reuben's stone was the +ruby, that has the property, when grated by a woman and tasted by +her, of promoting pregnancy, for it was Reuben who found the +mandrakes which induce pregnancy. + +Simeon's stone was the smaragd, that has the property of breaking +as soon as an unchaste woman looks at it, a fitting stone for the +tribe whose sire, Simeon, was kindles to wrath by the unchaste +action of Shechem. It was at the same time a warning to the tribe +of Simeon, that committed whoredom at Shittim with the +daughters of Moab, to be mindful of chastity, and like its stone, to +suffer no prostitution. + +Levi's stone was the carbuncle, that beams like lightning, as, +likewise, the faces of that tribe beamed with piety and erudition. +This stone has the virtue of making him who wears it wise; but +true wisdom is the fear of God, and it was this tribe alone that did +not join in the worship of the Golden Calf. + +Judah's stone was the green emerald, that has the power of making +its owner victorious in battle, a fitting stone for this tribe from +which springs the Jewish dynasty of kings, that routed its enemies. +The color green alludes to the shame that turned Judah's +countenance green when he publicly confessed his crime with +Tamar. + +Issachar's stone was the sapphire, for this tribe devoted themselves +completely to the study of the Torah, and it is this very stone, the +sapphire, out of which the two tables of the law were hewn. This +stone increases strength of vision and heals many diseases, as the +Torah, likewise, to which this tribe was so devoted, enlightens the +eye and makes the body well. + +The white pearl is the stone of Zebulun, for with his merchant +ships he sailed the sea and drew his sustenance from the ocean +from which the pearl, too, is drawn. The pearl has also the quality +of bringing its owner sleep, and it is all the more to the credit of +this tribe that they nevertheless spent their nights on commercial +ventures to maintain their brother-tribe Issachar, that lived only for +the study of the Torah. The pearl is, furthermore, round, like the +fortune of the rich, that turns like a wheel, and in this way the +wealthy tribe of Zebulun were kept in mind of the fickleness of +fortune. + +Dan's stone was a species of topaz, in which was visible the +inverted face of a man, for the Danites were sinful, turning good to +evil, hence the inverted face in their stone. + +The turquoise was Naphtali's stone, for it gives its owner speed in +riding, and Naphtali was "a hind let loose." + +Gad's stone was the crystal, that endows its owner with courage in +battle, and hence served this warlike tribe that battled for the Lord +as an admonition to fear none and build on God. + +The chrysolite was Asher's stone, and as this stone aids digestion +and makes its owner sturdy and fat, so were the agricultural +products of Asher's tribe of such excellent quality that they made +fat those who ate of them. + +Joseph's stone was the onyx, that has the virtue of endowing him +who wears it with grace, and truly, by his grace, did Joseph find +favor in the eyes of all. + +Jasper was Benjamin's stone, and as this stone turns color, being +now red, now green, now even black, so did Benjamin's feelings +vary to his brothers. Sometimes he was angry with them for having +sold into slavery Joseph, the only other brother by his mother +Rachel, and in this mood he came near betraying their deed to his +father; but, that he might not disgrace his brothers, he did not +divulge their secret. To this discretion on his part alludes the +Hebrew name of his stone, Yashpeh, which signifies, "There is a +mouth," for Benjamin, though he had a mouth, did not utter the +words that would have covered his brothers with disgrace. [357] + +The twelve stones in the breastplate, with their bright colors, were +of great importance in the oracular sentences of the high priest, +who by means of these stones made the Urim and Tummim +exercise their functions. For whenever the king or the head of the +Sanhedrin wished to get directions from the Urim and Tummim he +betook himself to the high priest. The latter, robed in his +breastplate and ephod, bade him look into his face and submit his +inquiry. The high priest, looking down on his breastplate, then +looked to see which of the letters engraved on the stones shone out +most brightly, and then constructed the answer out of these letters. +Thus, for example, when David inquired of the Urim and Tummim +if Saul would pursue him, the high priest Abiathar beheld +gleaming forth the letter Yod in Judah's name, Resh in Reuben's +name, and Dalet in Dan's name, hence the answer read as follows: +Yered, "He will pursue." + +The information of this oracle was always trustworthy, for the +meaning of the name Urim and Tummim is in the fact that "these +answers spread light and truth," but not every high priest +succeeded in obtaining them. Only a high priest who was +permeated with the Holy Spirit, and over whom rested the +Shekinah, might obtain an answer, for in other cases the stones +withheld their power. But if the high priest was worthy, he +received an answer to every inquiry, for on these stones were +engraved all the letters of the alphabet, so that all conceivable +words could be constructed from them. [358] + + THE COMPLETION OF THE TABERNACLE + +On the eleventh day of Tishri Moses assembled the people, and +informed them that it was God's wish to have a sanctuary among +them, and each man was bidden to bring to the sanctuary any +offering he pleased. At the same time he impressed upon them +that, however pious a deed participation in the construction of the +Tabernacle might be, still they might under no circumstances +break the Sabbath to hasten to building of the sanctuary. Moses +thereupon expounded to them the kind of work that was +permissible on the Sabbath, and the king that was prohibited, for +there were not less then thirty-nine occupations the pursuit of +which on the Sabbath was punishable by death. [359] Owing to the +importance of keeping the Sabbath, Moses imparted the precepts +concerning it directly to the great masses of the people that he had +gathered together, and not to the elders alone. In this he acted +according to God's command, who said to him: "Go, Moses, call +together great assemblages and announce the Sabbath laws to +them, that the future generations may follow thy example, and on +Sabbath days assemble the people in the synagogues and instruct +them in the Torah, that they may know what is prohibited and what +is permitted, that My name may be glorified among My children." +In the spirit of this command did Moses institute that on every holy +day there might be preaching in the synagogues, and instruction +concerning the significance of the special holy day. He summoned +the people to these teachings with the words: "If you will follow +my example, God will count it for you as if you had acknowledged +God as your king throughout the world." [360] + +The stress laid on the observance of the Sabbath laws was quite +necessary, for the people were so eager to deliver up their +contributions, that on the Sabbath Moses had to have an +announcement proclaimed that they were to take nothing out of +their houses, as the carrying of things on the Sabbath is prohibited. +[361] For Israel is a peculiar people, that answered the summons to +fetch gold for the Golden Calf, and with no less zeal answered the +summons of Moses to give contributions for the Tabernacle. They +were not content to bring things out of their houses and treasuries, +but forcibly snatched ornaments from their wives, their daughters, +and their sons, and brought them to Moses for the construction of +the Tabernacle. In this way they thought they could cancel their sin +in having fashioned the Golden Calf; then had they used their +ornaments in the construction of the idol, and now they employed +them for the sanctuary of God. [362] + +The women, however, were no less eager to contribute their mite, +and were especially active in producing the woolen hangings. They +did this in no miraculous a way, that they spun the wool while it +was still upon the goats. [363] Moses did not at first want to accept +contributions from the women, but these brought their cloaks and +their mirrors, saying: "Why dost thou reject our gifts? If thou doest +so because thou wantest in the sanctuary nothing that women use +to enhance their charms, behold, here are our cloaks that we use to +conceal ourselves from the eyes of the men. But if thou are afraid +to accept from us anything that might be not our property, but our +husbands', behold, here are our mirrors that belong to us alone, and +not to our husbands." When Moses beheld the mirrors, he waxed +very angry, and bade the women to be driven from him, +exclaiming: "What right in the sanctuary have these mirrors that +exist only to arouse sensual desires?" But God said to Moses: +"Truly dearer to Me than all other gifts are these mirrors, for it was +these mirrors that yielded Me My hosts. When in Egypt the men +were exhausted from their heavy labors, the women were wont to +come to them with food and drink, take out their mirrors, and +caressingly say to their husbands: 'Look into the mirror, I am much +more beautiful than thou,' and in this way passion seized the men +so that they forgot their cares and united themselves with their +wives, who thereupon brought many children into the world. Take +now these mirrors and fashion out of them the laver that contains +the water for the sanctifying of the priests." Furthermore out of this +laver was fetched the water that a woman suspected of adultery +had to drink to prove her innocence. As formerly the mirrors had +been used to kindle conjugal affection, so out of them was made +the vessel for the water that was to restore broken peace between +husband and wife. + +When Moses upon God's command made known to the people that +whosoever was of a willing heart, man or woman, might bring an +offering, the zeal of the women was so great, that they thrust away +the men and crowded forward with their gifts, [364] so that in two +days all that was needful for the construction of the Tabernacle +was in Moses' hands. The princes of the tribes came almost too +late with their contributions, and at the last moment they brought +the precious stones for the garments of Aaron, that they might not +be entirely unrepresented in the sanctuary. But God took their +delay amiss, and for this reason they later sought to be the first to +offer up sacrifices in the sanctuary. [365] + +After everything had been provided for the construction of the +Tabernacle, Bezalel set to work with the devotion of his whole +soul, and as a reward for this, the Holy Scriptures speak of him +only as the constructor of the sanctuary, although many others +stood by him in this labor. He began his work by fashioning the +boards, then attended to the overlaying of them, and when he had +completed these things, he set to work to prepare the curtains, then +completed the Ark with the penance-cover belonging to it, and +finally the table for the shewbread, and the candlestick. [366] + +THE SETTING UP OF THE TABERNACLE + +The work on the Tabernacle progressed rapidly, for everything was +ready in the month of Kislew, but it was not set up until three +months later. The people were indeed eager to set up the sanctuary +at once and to dedicate it, but God bade Moses wait until the first +day of the month of Nisan, because that was Isaac's birthday, and +God wished the joy of dedication to take place on this day of joy. +The mockers among Israel, of course, to whom this was not +known, made fun of Moses, saying: "Of course, is it possible that +the Shekinah should rest over the work of Amram's sons?" [357] + +In regard to the Tabernacle, Moses had to suffer much besides +from the fault-finders and wicked tongues. If he showed himself +upon the street, they called out to one another: "See what a +well-fed neck, what sturdy legs the son of Amram has, who eats +and drinks from our money!" The other would answer: "Dost thou +believe that one who has construction of the Tabernacle in his +hands will remain a poor man?" Moses said nothing, but resolved, +as soon as the Tabernacle should have been completed, to lay an +exact account before the people, which he did. But when it came +to giving his account, he forgot one item of seven hundred +seventy-five shekels which he had expended for hooks upon which +to hang the curtains of the Tabernacle. Then, as he suddenly raised +his eyes, he saw the Shekinah resting on the hooks and was +reminded of his omission of this expenditure. Thereafter all Israel +became convinced that Moses was a faithful and reliable +administrator. [358] + +As the people had brought much more material than was necessary +for the Tabernacle, Moses erected a second Tabernacle outside the +encampment on the spot where God had been accustomed to +reveal Himself to him, and this "Tabernacle of revelation" was in +all details like the original sanctuary in the camp. [359] + +When everything was ready, the people were very much +disappointed that the Shekinah did not rest upon their work, and +the betook themselves to the wise men who had worked on the +erection of the Tabernacle, and said to them: "Why do ye sit thus +idle, set up the Tabernacle, that the Shekinah may dwell among +us." These now attempted to put up the Tabernacle, but did not +succeed, for hardly did they believe it was up, when it fell down +again. Now all went to Bezalel and his assistant Oholiab, saying to +them: "Do you now set up the Tabernacle, you who constructed it, +and perhaps it will then stand." But when even these two +master-builders did not succeed in setting up the Tabernacle, the +people began to find fault, and say: "See now what the son of +Amram has brought upon us. We spent our money and went +through a great deal of trouble, all because he assured us that the +Holy One, blessed be He, would descend from His place with the +angels and dwell among us under 'the hangings of goats' hair,' but +it has all been in vain." The people now went to Moses, saying: "O +our teacher Moses, we have done all thou has bidden us do, we +gave all thou didst ask of us. Look now upon this completed work, +and tell us if we have omitted aught, or have done aught we should +have refrained from doing, examine it with care and answer us." +Moses had to admit that all had been done according to his +instructions. "But if it be so," continued the people, "why then +cannot the Tabernacle stand? Bezalel and Oholiab failed to set it +up, and all the wise men as well!" This communication sorely +grieved Moses, who could not understand why the Tabernacle +could not be set up. But God said to him: "Thou wert sorry to have +had no share in the erection of the Tabernacle, which the people +supplied with material, and on which Bezalel, Oholiab, and the +other wise men labored with the work of their hands. For this +reason did it come to pass that none could set up the Tabernacle, +for I want all Israel to see that it cannot stand if thou dost not set it +up." Moses replied: "O Lord of the world! I do not know how to +put it up." But God answered: "Go, get busy with its setting-up, and +while thou art busy at it, it will rise of its own accord." And so it +came to pass. Hardly had Moses put his hand upon the Tabernacle, +when it stood erect, and the rumors among the people that Moses +had arbitrarily put up the Tabernacle without the command of God +ceased forevermore. [370] + +THE CONSECRATION OF THE PRIESTS + +Before the sanctuary and its vessels were dedicated for service, +they were anointed with holy oil. On this occasion the miracle +came to pass that twelve lugs of oil sufficed not only to anoint the +sanctuary and its vessels, and Aaron and his two sons throughout +the seven days of their consecration, but with this same oil were +anointed all the successors of Aaron in the office of high priest, +and several kings until the days of Josiah. + +An especial miracle occurred when Aaron was anointed and on his +pointed beard two drops of holy oil hung pendant like two pearls. +These drops did not even disappear when he trimmed his beard, +but rose to the roots of the hair. Moses at first feared that the +useless waste of these drops of holy oil on Aaron's beard might be +considered sacrilege, but a Divine voice quieted him. A Divine +voice quieted Aaron, also, who likewise feared the accident that +had turned the holy oil to his personal use. [371] + +The anointing of Aaron and his two sons was not the only +ceremony that consecrated them as priests, for during a whole +week did they have to live near the Tabernacle, secluded from the +outer world. During this time Moses performed all priestly duties, +even bringing sacrifices for Aaron and his sons, and sprinkling +them with the blood of these sacrifices. [372] It was on the +twenty-third day of Adar that God bade Moses consecrate Aaron +and his sons as priests, saying to him: "Go, persuade Aaron to +accept his priestly office, for he is a man whom shuns distinctions. +But effect his appointment before all Israel, that he may be +honored in this way, and at the same time warn the people that +after the choice of Aaron none may assume priestly rights. Gather +thou all the congregation together unto the door of the +Tabernacle." At these last words Moses exclaimed: "O Lord of the +world! How shall I be able to assemble before the door of the +Tabernacle, a space that measures only two seah, sixty myriads of +adult men and as many youths?" But God answered: "Dost thou +marvel at this? Greater miracles than this have I accomplished. +The heaven was originally as thin and as small as the retina of the +eye, still I caused it to stretch over all the world from one end to +the other. In the future world, too, when all men from Adam to the +time of the Resurrection will be assembled in Zion, and the +multitude will be so great that one shall call to the other, 'The +place is too strait for me, give place to me that I may dwell,' on +that day will I so extend the holy city that all will conveniently find +room there." [373] + +Moses did as he was bidden, and in presence of all the people took +place the election of Aaron and his sons as priests, whereupon +these retired for a week to the door of the Tabernacle. During this +week, in preparing the burnt offering and the sin offering, Moses +showed his brother Aaron and Aaron's sons how to perform the +different priestly functions in the sanctuary. Moses made a sin +offering because he feared that among the gifts out of which the +sanctuary had been constructed, there might have been ill-gotten +gains, and God loves justice and hates loot as an offering, Moses +through a sin offering sought to obtain forgiveness for a possible +wrong. During this week, however, the sanctuary was only +temporarily used. Moses would set it up mornings and evenings, +then fold it together again, and it was not until this week had +passed that the sanctuary was committed to the general use. After +that it was not folded together except when they moved from on +encampment to another. [374] + +These seven days of retirement were assigned to Aaron and his +sons not only as a preparation for their regular service, they had +another significance also. God, before bringing the flood upon the +earth, observed the seven days preceding as a week of mourning, +and in the same way He bade Aaron and his sons live in absolute +retirement for a week, as is the duty of mourners, for a heavy loss +awaited them - the death of Nadab and Abihu, which took place on +the joyous day of their dedication. [375] + +THE DAY OF THE TEN CROWNS + +The first day of Nisan was an eventful day, "a day that was +distinguished by ten crowns." It was the day on which the princes +of the tribes began to bring their offerings; it was the first day on +which Shekinah came to dwell among Israel; the first day on +which sacrifice on any but the appointed place was forbidden; the +first day on which priests bestowed their blessing upon Israel; the +first day for regular sacrificial service; the first day on which the +priests partook of certain portions of the offering; the first day on +which the heavenly fire was seen on the altar; it was besides the +first day of the week, a Sunday, the first day of the first month of +the year. [376] + +It was on this day after "the week of training" for Aaron and his +sons that God said to Moses: "Thinkest thou that thou are to be +high priest because thou hast been attending to priestly duties +during this week? Not so, call Aaron and announce to him that he +has been appointed high priest, and at the same time call the elders +and in their presence announce his elevation to this dignity, that +none may say Aaron himself assumed this dignity." [377] +Following the example of God, who on Sinai distinguished Aaron +before all others, saying, "And thou shalt come up, thou and Aaron +with thee, but let not the priests and the people break through," +Moses went first to Aaron, then to Aaron's sons, and only then to +the elders, to discuss with them the preparations for the installation +of Aaron into office. [378] + +When Moses approached Aaron with the news of God's +commission to appoint him as high priest, Aaron said: "What! +Thou hadst all the labor of erecting the Tabernacle, and I am now +to be its high priest!" But Moses replied: "As truly as thou livest, +although thou art to be high priest, I am as happy as if I had been +chosen myself. As thou didst rejoice in my elevation, so do I now +rejoice in thine." [379] Moses continued: "My brother Aaron, +although God had become reconciled to Israel and has forgiven +them their sin, still, through thy offering must thou close the +mouth of Satan, that he may not hate thee when thou enterest the +sanctuary. Take then a young calf as a sin-offering, for as thou +didst nearly lose thy claim to the dignity of high priest through a +calf, so shalt thou now through the sacrifice of a calf be +established in thy dignity." Then Moses turned to the people, +saying: "You have two sins to atone for: the selling of Joseph, +whose coat you fathers smeared with the blood of a kid to +convince their father that its owner had been torn to pieces by a +wild beast, and the sin you committed through the worship of the +Golden Calf. Take, then, a kid to atone for the guilt you brought +upon yourselves with a kid, and take a calf to atone for the sin you +committed through a calf. But to make sure that God had become +reconciled to you, offer up a bull also, and thereby acknowledge +that you are slaughtering before God your idol, the bull that you +had erstwhile worshipped." The people, however, said to Moses: +"What avails it this nation to do homage to its king, who is +invisible?" Moses replied: "For this very reason did God command +you to offer these sacrifices, so that He may show Himself to you." +At these words they rejoiced greatly, for through them they knew +that God was now completely reconciled to them, and they +hastened to bring the offerings to the sanctuary. Moses +admonished them with the words: "See to it now that you drive +evil impulse from your hearts, that you now have but one thought +and one resolution, to serve God; and that your undivided services +are devoted singly and solely to the one God, for He is the God of +gods and the Lord of lords. If you will act according to my words, +'the glory of the Lord shall appear unto you.'" + +But Aaron in his humility still did not dare to enter on his priestly +activities. The aspect of the horned altar filled him with fear, for it +reminded him of the worship of the bull by Israel, an incident in +which he felt he had not been altogether without blame. Moses had +to encourage him to step up to the altar and offer the sacrifices. +After Aaron had offered up the prescribed sacrifices, he bestowed +his blessing upon the people with lifted hands, saying: "The +Eternal bless thee and keep thee: The Eternal make His face shine +upon thee and be gracious unto thee: The Eternal lift up His +countenance upon thee and give thee peace." + +In spite of the offerings and the blessings, there was still no sign of +the Shekinah, so that Aaron, with a heavy heart, thought, "God is +angry with me, and it is my fault that the Shekinah had not +descended among Israel, I merely owe it to my brother Moses that +to my confusion I entered the sanctuary, for my service did not +suffice to bring down the Shekinah." Upon this Moses went with +his brother into the sanctuary a second time, and their united +prayers had the desired effect, there came "a fire out from before +the Lord, and consumed upon the altar well-neigh one hundred and +sixteen years, and neither was the wood of the altar consumed, nor +its brazen overlay molten. + +When the people saw the heavenly fire, the evident token of God's +grace and His reconciliation with them, they shouted, and fell on +their faces, and praised God, intoning in His honor a song of +praise. Joy reigned not only on earth, but in heaven also, for on this +day God's joy over the erection of the sanctuary was as great as had +been His joy on the first day of creation over His works, heaven +and earth. [380] For, in a certain sense, the erection of the +Tabernacle was the finishing touch to the creation of the world. +For the world exists for the sake of three things, the Torah, Divine +service, and works of love. From the creation of the world to the +revelation on Sinai the world owed its existence to the love and +grave of God; from the revelation to the erection of the sanctuary, +the world owed its existence to the Torah and to love, but only +with the erection of the Tabernacle did the world secure its firm +basis, for now it had three feet whereupon to rest, the Torah, +Divine service, and love. From another point of view, too, is the +day of consecration of the sanctuary to be reckoned with the days +of creation, for at the creation of the world God dwelt with mortals +and withdrew the Shekinah to heaven only on account of the sin of +the first two human beings. But on the day of consecration of the +Tabernacle the Shekinah returned to its former abode, the earth. +The angels therefore lamented on this day, saying: "Now God will +leave the celestial hosts and will dwell among mortals." God +indeed quieted them with the words, "As truly as ye live, My true +dwelling will remain on high," but He was not quite in earnest +when He said so, for truly earth is His chief abode. Only after the +Tabernacle on earth had been erected did God command the +angels to build one like it in heaven, and it is this Tabernacle in +which Metatron offers the souls of the pious before God as an +expiation for Israel, at the time of the exile when His earthly +sanctuary is destroyed. + +This day marks an important change in the intercourse between +God and Moses. Before this, the voice of God would strike Moses' +ear as if conducted through a tube, and on such an occasion the +outer would recognized only through Moses' reddened face that he +was receiving a revelation; now, at the consecration of the +sanctuary, this was changed. For when, on this day, he entered the +sanctuary, a sweet, pleasant and lovely voice rang out toward him, +whereupon he said: "I will hear what God the Lord will speak." +Then he heard the words: "Formerly there reigned enmity between +Me and My children, formerly there reigned anger between Me +and My children, formerly there reigned hatred between Me and +My children; but now love reigns between Me and My children, +friendship reigns between Me and My children, peace reigns +between Me and My children." + +It was evident that peace reigned, for on this day the undisturbed +freedom of movement over the world, which had until then been +accorded the demons, was taken from them. Until then these were +so frequently met with, that Moses regularly recited a special +prayer whenever going to Mount Sinai, entreating God to protect +him from the demons. But as soon as the Tabernacle had been +erected, they vanished. Not entirely, it is true, for even now these +pernicious creatures may kill a person, especially within the period +from the seventeenth day of Tammuz to the ninth day of Ab, when +the demons exercise their power. The most dangerous one among +them is Keteb, the sight of whom kill men as well as animals. He +rolls like a ball and had the head of a calf with a single horn on his +forehead. + +Just as God destroyed the power of these demons through the +Tabernacle, so too, through the priestly blessing that He bestowed +upon His people before the consecration of the sanctuary, did He +break the spell of the evil eye, which might otherwise have harmed +them now as it had done at the revelation on Sinai. The great +ceremonies on that occasion had turned the eyes of all the world +upon Israel, and the evil eye of the nations brought about the +circumstance of the breaking of the two tables. As God blessed His +people on this occasion, so too did Moses, who upon the +completion of the Tabernacle blessed Israel with the words: "The +Eternal God of you fathers make you a thousand times so many +more as ye are, and bless you, as He hath promised you!" The +people made answer to this blessing, saying: "Let the beauty of the +Lord our God be upon us: and establish Thou the work of our +hands upon us; yea the work of our hands establish Thou it." [381] + +THE INTERRUPTED JOY + +The happiest of women on this day was Elisheba, daughter of +Amminadab, for beside the general rejoicing at the dedication of +the sanctuary, five particular joys fell to her lot: her husband, +Aaron, was high priest; her brother-in-law, Moses, king; her son, +Eleazar, head of the priests; her grandson, Phinehas, priest of war; +and her brother, Nahshon, prince of his tribe. But how soon was +her joy turned to grief! Her two sons, Nadab and Abihu, carried +away by the universal rejoicing at the heavenly fire, approached +the sanctuary with the censers in their hands, to increase God's +love for Israel through this act of sacrifice, but paid with their lives +for this offering. From the Holy of Holies issued two flames of +fire, as thin as threads, then parted into four, and two each pierced +the nostrils of Nadab and Abihu, whose souls were burnt, although +no external injury was visible. [382] + +The death of these priests was not, however, unmerited, for in spite +of their piety they had committed many a sin. Even at Sinai they +had not conducted themselves properly, for instead of following +the example of Moses, who had turned his face away from the +Divine vision in the burning bush, they basked in the Divine vision +of Mount Sinai. Their fate had even been decreed, but God did not +want to darken the joy of the Torah by their death, hence He +waited for the dedication of the Tabernacle. On this occasion God +acted like the king who, discovering on the day of his daughter's +wedding that the best-man was guilty of a deadly sin, said: "If I +cause the best-man to be executed on the spot, I shall cast a +shadow on my daughter's joy. I will rather have him executed on +my day of gladness than on hers." God inflicted the penalty upon +Nadab and Abihu "in the day of gladness of His heart," and not on +the day on which the Torah espoused Israel. + +Among the sins for which they had to atone was their great pride, +which was expressed in several ways. They did not marry, because +they considered no woman good enough for them, saying: "Our +father's brother is king, our father is high priest, our mother's +brother is prince of his tribe, and we are heads of the priests. What +woman is worthy of us?" And many a woman remained unwed, +waiting for these youths to woo her. In their pride they even went +so far in sinful thoughts as to wish for the time when Moses and +Aaron should die and they would have the guidance of the people +in their hands. But God said: "'Boast not thyself of to-morrow;' +many a colt has died and his hide had been used as cover for his +mother's back." Even in the performance of the act that brought +death upon them, did they show their pride, for they asked +permission of neither Moses nor Aaron whether they might take +part in the sacrificial service. What is more, Nadab and Abihu did +not even consult with each other before starting out on this fatal +deed, they performed it independently of each other. Had they +previously taken counsel together, or had they asked their father +and their uncle, very likely they would never have offered the +disastrous sacrifice. For they were neither in a proper condition for +making an offering, nor was their offering appropriate. They +partook of wine before entering the sanctuary, which if forbidden +to priests; they did not wear the prescribed priestly robes, and, +furthermore, they had not sanctified themselves with water out of +the laver for washing. They made their offering, moreover, in the +Holy of Holies, to which admittance had been prohibited, and used +"strange fire," and the offering was all in all out of place because +they had had no command from God to offer up incense at that +time. Apart from this lists of sins, however, they were very pious +men, and their death grieved God more than their father Aaron, not +alone because it grieves God to see a pious father lose his sons, but +because they actually were worthy and pious youths. [383] + +When Aaron heard of the death of his sons, he said: "All Israel saw +Thee at the Red Sea as well as at Sinai without suffering injury +thereafter; but my sons, whom Thou didst order to dwell in the +Tabernacle, a place that a layman may not enter without being +punished by death - my sons entered the Tabernacle to behold Thy +strength and Thy might, and they died!" God hereupon said to +Moses: "Tell Aaron the following: 'I have shown thee great favor +and have granted thee great honor through this, that thy sons have +been burnt. I assigned to thee and thy sons a place nearer to the +sanctuary, before all others, even before thy brother Moses. But I +have also decreed that whosoever enters the Tabernacle without +having been commanded, he shall be stricken with leprosy. +Wouldst thou have wished thy sons, to whom the innermost places +had been assigned, to sit as lepers outside the encampment as a +penalty for having entered the Holy of Holies?" When Moses +imparted these words to his brother, Aaron said: "I thank Thee, O +God, for that which Thou hast shown me in causing my sons to die +rather then having them waste their lives as lepers. It behooves me +to thank Thee and praise Thee, 'because Thy lovingkindness is +better than life, my lips shall praise Thee.'" [384] + +Moses endeavored to comfort his brother in still another way, +saying: "Thy sons died to glorify the name of the Lord, blessed be +His name, for on Sinai God said to me: 'And there will I meet with +the children of Israel, the Tabernacle shall be sanctified by those +that glorify Me.' I knew that this sanctuary of God was to be +sanctified by the death of those that stood near it, but I thought +either thou or I was destined for this, but now I perceive that thy +sons were nearer to God than we." These last words sufficed to +induce Aaron to control his grief over the loss of his sons, and like +the true wise man he silently bore the heavy blow of fate without +murmur or lament. God rewarded him for his silence by addressing +him directly, and imparting an important priestly law to him. + +Aaron could not take part in the burial of Nadab and Abihu, for a +high priest is not permitted to take part in a funeral procession, +even if the deceased be a near kinsman. Eleazar and Ithamar, also, +the surviving sons of Aaron, were not permitted to mourn or attend +the funeral on the day of their dedication as priests, so that Aaron's +cousins, the Levites Mishael and Elzaphan, the next of kin after +these had to attend to the funeral. These two Levites were the sons +of a very worthy father, who was not only by descent a near +kinsman of Aaron, but who was also closely akin to Aaron in +character. As Aaron pursued peace, so too did his uncle Uzziel, +father to Mishael and Elzaphan. Being Levites they might not enter +the place where the heavenly fire had met their cousins, hence an +angel had thrust Nadab and Abihu out of the priestly room, and +they did not die until they were outside it, so that Mishael and +Elzaphan might approach them. [385] + +Whereas the whole house of Israel was bidden to bewail the death +of Nadab and Abihu, for "the death of a pious man is greater +misfortune to Israel than the Temple's burning to ashes," [386] - +Aaron and his sons, on the other hand, were permitted to take no +share in the mourning, and Moses bade them eat of the parts of the +offering due them, as if nothing had happened. Now when Moses +saw that Aaron had burnt to ashes one of the three sin offerings +that were offered on that day, without himself or his sons having +partaken of it, his wrath was kindled against his brother, but in +consideration of Aaron's age and his office Moses addressed his +violent words not to Aaron himself, but to his sons. He reproached +them with having offended against God's commandment in +burning one sin offering and eating of the other two. He asked +them, besides, if they were not wise enough to profit by the +example of their deceased brothers, who paid for their arbitrary +actions with their lives, particularly since they also had been +doomed to death, and owed their lived only to his prayer, which +had power to preserve for their father half the number of sons. +Moses' reproof, however, was unjustified, for Aaron and his sons +had done what the statutes required, but Moses had on this +occasion, as on two others, owing to his wrath, forgotten the laws +which he himself had taught Israel. Hence Aaron opposed him +decidedly and pointed out his error to him. Moses, far from taking +Aaron's reprimand amiss, caused a herald to make an +announcement throughout the camp: "I have falsely interpreted the +law, and Aaron, my brother, has corrected me. Eleazar and +Ithaman also knew the law, but were silent out of consideration for +me." As a reward for their considerateness, God thereupon +revealed important laws to Moses with a special injunction to tell +them to Aaron as well as to Eleazar and Ithamar. [387] + +THE GIFTS OF THE PRINCES + +When Moses called on the people to make their offerings for the +erection of the sanctuary, it sorely vexed the princes of the tribes +that he had not summoned them particularly. Hence they withheld +their contributions, waiting for the people to give according to +their powers, so that they might step in and make up the +deficiency, and all should observe that without them the +Tabernacle could not have been completed. But they were +mistaken, for in their ready devotion the people provided all +needful things for the sanctuary, and when the princes of the tribes +perceived their mistake and brought their contributions, it was too +late. All that they could do was to provide the jewels for the robes +of the high priest, but they could no longer take a hand in the +erection of the Tabernacle. On the day of the dedication they tried +to make partial amends for letting slip their opportunity, by +following the advice of the tribe of Issachar, renowned for wisdom +and erudition, to bring wagons for the transportation of the +Tabernacle. These princes of the tribes were no upstarts or men +newly risen to honor, they were men who even in Egypt had been +in office and exposed to the anger of the Egyptians; they had also +stood at Moses' side when he undertook the census of the people. +They now brought as an offering to Moses six covered wagons, +fully equipped, and even painted blue, the color of the sky, and +also twelve oxen to draw the wagons. The number of wagons as +well as of oxen had been set with purpose. The six wagons +corresponded to the six days of creation; to the six Mothers, Sarah, +Rebekah, Rachel, Leah, Billhah, and Zilpah; to the six laws that +the Torah prescribes exclusively for the king; to the six orders of +the Mishnah, and to the six heavens. The number of the oxen +corresponded to the twelve constellations, and to the twelve tribes. +Moses did not at first want to accept the teams, but God not only +bade him accept them, He also ordered him to address the princes +kindly, and to thank them for their gifts. Moses now even thought +the Shekinah had deserted him and would rest on the princes of the +tribes, assuming that they had received direct communication from +God to make this offering to the sanctuary. But God said to Moses: +"If it had been a direct command from Me, then I should have +ordered thee to tell them, but they did this on their own initiative, +which indeed meets with My wish." Moses now accepted the gifts, +not without misgivings, fearing lest a wagon should break, or an +ox die, leaving the tribe or that unrepresented by a gift. But God +assured him that no accident should occur to either wagon or ox, -- +yes, a great miracle came to pass in regard to these wagons and +oxen, for the animals live forever without ailing or growing old, +and the wagons likewise endure to all eternity. + +Moses then distributed the wagons among the Levites so that the +division of the sons of Gershon received two wagons, with the +transportation of the heavy portions of the Tabernacle, boards, +bars, and similar things, whereas the former, having the lighter +portions, had enough with two wagons. The third division of +Levites, the sons of Kohath, received no wagons, for they were +entrusted with the transportation of the Holy Ark, which might not +be lifted upon a wagon, but was to be borne upon their shoulders. +David, who forgot to observe this law and had the Ark lifted upon +a wagon, paid heavily for his negligence, for the priests who tried +to carry the Ark to the wagon were flung down upon the ground. +Ahithophel then called David's attention to the need of following +the example of Kohath's sons, who bore the Ark on their shoulders +through the desert, and David ordered them to do the same. + +But the princes of the tribes were not content with having provided +the means for transporting the sanctuary, they wanted to be the +first, on the day of dedication, to present offerings. As with the +wagons, Moses was doubtful whether or not to permit them to +bring their offerings, for theses were of an unusual kind that were +not ordinarily permissible. But God bade him accept the dedication +offerings of the princes, though Moses was still in doubt whether +to let all the twelve princes make their offerings on the same day, +or to set a special day for each, and if so, in what order they should +make their offerings. God thereupon revealed to him that each one +of the princes of the tribes were to sacrifice on a special day, and +that Nahshon, the prince of Judah, was to make the start. He was +rewarded in this way for the devotion he had shown God during +the passage through the Red Sea. When Israel, beset by the +Egyptians, reached the sea, the tribes among themselves started +quarreling who should first go into the sea. Then suddenly +Nahshon, the prince of Judah, plunged into the sea, firmly trusting +that God would stand by Israel in their need. [388] + +Nahshon's offering was one silver changer that had been fashioned +for the sanctuary, the weight whereof was an hundred and thirty +shekels; on bowl of equal size, but of lighter weight, of seventy +shekels; both of them full of fine flour mingles with oil for a meat +offering. Furthermore, one spoon of ten shekels of gold, full of +incense; on young bullock, the picked of his herd; one excellent +ram, and one lamb a year old, these three for a burnt offering; and +a kid of the goats for a sin offering, to atone for a possible +uncleanness in the sanctuary. These sacrifices and gifts Nahshon +offered out of his own possessions, not out of those of his tribe. +God's acceptance of the offerings of the princes of the tribes shows +how dear they were to God; for at no other time was and individual +allowed to offer up incense, as Nahshon and his fellows did. They +also brought sin offerings, which is ordinarily not permitted unless +on is conscious of having committed a sin. Finally the prince of the +tribe of Ephraim brought his offering on the seventh day of the +dedication, which was on a Sabbath, though ordinarily none but +the daily sacrificed may be offered on the Sabbath. [389] + +The offerings of all the princes of the tribes were identical, but +they had a different significance for each tribe. From the time of +Jacob, who foretold it to them, every tribe knew his future history +to the time of the Messiah, hence at the dedication every prince +brought such offerings as symbolized the history of his tribe. + +Nahshon, the prince of Judah, brought a silver charger and a silver +bowl, the one to stand for the sea, the other for the mainland, +indicating that out of his tribe would spring such men as Solomon +and the Messiah, who would rule over all the world, both land and +sea. The golden spoon of ten shekels signified the ten generations +from Perez, son of Judah, to David, first of Judean kings, all whose +actions were sweet as the incense contained in the spoon. The +three burnt offerings, the bullock, the ram, and the lamb, +corresponded to the three Patriarchs, Abraham, Isaac, and Jacob, +whereas the kid of the goats was to atone for the sin of Judah, who +sought to deceive his father with the blood of a kid. The two oxen +of the peace offering pointed to David and Solomon, and the three +small cattle of the peace offering, the rams, the goats, and the +lambs, corresponded to the descendants and successors of these +two Judean kings, who may also be classified in three groups, the +very pious, the very wicked, and those who were neither pious nor +wicked. + +On the second day of the dedication appeared the prince of the +tribe of Reuben and wanted to present his offering, saying: "Tis +enough that Judah was permitted to offer sacrifice before me, +surely it is not time for our tribe to present our offerings." But +Moses informed him that God had ordained that the tribes should +present offerings in the order in which they moved through the +desert, so that the tribe of Issachar followed Judah. This tribe had +altogether good claims to be among the first to offer sacrifices, for, +in the first place, this tribe devoted itself completely to the study of +the Torah, so that the great scholars in Israel were among them; +and then, too, it was this tribe that had proposed to the others that +bringing of the dedication offerings. As this was the tribe of +erudition, its gifts symbolized things appertaining to the Torah. +The silver charger and the silver bowl corresponded to the written +and to the oral Torah; and both vessels alike are filled with fine +flour, for the two laws are not antagonistic, but form a unity and +contain the loftiest teachings. The fine flour was mingled with oil, +just as knowledge of the Torah should be added to good deeds; for +he who occupies himself with the Torah, who works good deeds, +and keeps himself aloof from sin, fills his Creator with delight. +The golden spoon of ten shekels symbolizes the two tables on +which God with His palm wrote the Ten Commandments, and +which contained between the commandments all the particulars of +the Torah, just as the spoon was filled with incense. The three +burnt offerings, the bullock, the ram, and the lamb corresponded to +the three groups of priests, Levites and Israelites, whereas the kid +of the goats alluded to the proselytes, for the Torah was revealed +not only for Israel but for all the world; and "a proselyte who +studies the Torah is no less than a high priest." The two oxen of +the peace offering corresponded to the oral and the written Torah, +the study of which brings peace on earth and peace in heaven. +[390] + +After Nahshon, the temporal king, and Nethanel the spiritual king, +came the turn of Eliab, the prince of the tribe of Zebulun. This +tribe owed its distinction to the circumstance that it followed +commerce and through the profits thereof was enabled to maintain +the tribe of Issachar, which, entirely devoted to study, could not +support itself. The charger and bowl that he presented to the +sanctuary symbolize the food and drink with which Zebulun +provide the scholar-tribe Issachar. The spoon indicated the border +of the sea, which Jacob in his blessing had bestowed on Zebulun as +his possession, and the ten shekels of its weight corresponded to +the ten words of which this blessing consisted. The tow oxen point +to the two blessings which Moses bestowed upon Zebulun, as the +three small cattle, the ram, the goat, and the lamb, corresponded to +the three things which gave Zebulun's possessions distinction +before all others, the tunny, the purple snail, and white glass. [391] + +After the tribes that belonged to Judah's camp division had brought +their offerings, followed Reuben and the tribes belonging to his +division. The gifts of the tribe of Reuben symbolized the events in +the life of their forefather Reuben. The silver charger recalled +Reuben's words when he saved Joseph's life, whom the other +brothers wanted to kill, for "the tongue of the just is as choice +silver." The silver bowl, from which was sprinkled the sacrificial +blood, recalled the same incident, for it was Reuben who advised +his brothers to throw Joseph into the pit rather than to kill him. +The spoon of ten shekels of gold symbolized the deed of Reuben, +who restrained Jacob's sons from bloodshed, hence the gold out of +which the spoon was fashioned had a blood-red color. The spoon +was filled with incense, and so too did Reuben fill his days with +fasting and prayer until God forgave his sin with Billhah, and "his +prayer was set forth before God as incense." As penance for this +crime, Reuben offered the kid of goats as a sin offering, whereas +the two oxen of the peace offering corresponded to the two great +deeds of Reuben, the deliverance of Joseph, and the long penance +for his sin. [392] + +Just as Reuben interceded to save his brother Joseph's life so did +Simeon rise up for his sister Dinah when he took vengeance upon +the inhabitants of Shechem for the wrong they had done her. +Hence the prince of the tribe of Simeon followed the prince of the +tribe of Reuben. As the sanctuary was destined to punish +unchastity among Israel, so were the gifts of the tribe whose sire +figured as the avenger of unchastity symbolical of the different +parts of the Tabernacle. The charger corresponded to the court that +surrounded the Tabernacle, and therefore weighed one hundred +and thirty shekels, to correspond to the size of the court that +measured one hundred cubits, of which the Tabernacle occupied +thirty. The bowl of seventy shekels corresponded to the empty +space of the Tabernacle. These two, the charger and the bowl, +were filled with fine flour mingled with oil, because in the court of +the Tabernacle were offered up meat offerings, mingled with oil, +whereas in the Tabernacle was the shewbread of fine flour, and the +candlestick filled with oil. The spoon of ten shekels of gold +corresponded to the scroll of the Torah and the tables with the Ten +Commandments that rested in the Ark. The sacrificial animals, the +bullock, the ram, the lamb, and the kid corresponded to the four +different kinds of curtains and hangings that were used in the +sanctuary, and that were fashioned our of the hides of these +animals. The two oxen of the peace offering pointed to the two +curtains, the one in front of the Tabernacle, the other in front of +the court, whereas the three kinds of small cattle that were used as +offerings corresponded to the three curtains of the court, one to the +north, one to the south, one to the west of it; and as each of these +was five cubits long, so were five of each kind presented as +offerings. [393] + +As Simeon, sword in hand, battled for his sister, so, by force of +arms, did the tribe of Gad set out to gain the land beyond the +Jordan for their brethren. Therefore did their prince follow +Shelumiel, prince of Simeon, with his offerings. This tribe, so +active in gaining the promised land, symbolized in its gifts the +exodus from Egypt, which alone made possible the march of +Palestine. The charger of the weight of a hundred and thirty +shekels alluded to Jochebed, who at the age of one hundred and +thirty years bore Moses, who had symbolical connection with the +bowl, for he was thrown into the Nile. This bowl weighed seventy +shekels, as Moses extended his prophetic spirit over the seventy +elders; and as the bowl was filled with fine flour, so did Moses' +prophetic spirit in no way diminish because the seventy elders +shared in prophecy. The three burnt offerings recalled the three +virtues Israel possessed in Egypt, which were instrumental in their +deliverance - they did not alter their Hebrew names, they did not +alter their Hebrew language, and they lived a live of chastity. The +sin offerings were to atone for the idolatry to which they were +addicted in Egypt, so that God did not permit their deliverance +until they had renounced idolatry. The two oxen of the peace +offering corresponded to Jacob and Joseph, for whose sake God +had delivered Israel out of Egypt. They brought, besides, fifteen +heads of small cattle as sacrifice, because God was mindful of His +vow to the three Patriarchs and the twelve fathers of the tribes, and +released Israel out of bondage. [394] + +A special distinction was granted to the tribe of Ephraim, for God +allowed their prince to make his offering on the Sabbath, a day on +which otherwise none but the daily offerings were allowed to be +offered. This distinction the tribe of Ephraim owed to its ancestor +Joseph in recognition of his strict observance of the Sabbath as +governor of Egypt. The gifts of this tribe represent the history of +Jacob and of Joseph, for the descendants of the latter owed much +to Jacob's love for his son Joseph. The charger alluded to Jacob, +the bowl to Joseph, and as both these vessels were filled with fine +flour mingled with oil, so too were both Jacob and Joseph very +pious men, and the course of their lives ran evenly. The spoon +symbolized Jacob's right hand, which he laid on the head of +Ephraim to bless him; the spoon was filled with incense; Jacob +laid his right hand upon Ephraim and not upon his elder brother +Manasseh because he knew that the former was worthy of the +distinction. The three burnt offerings corresponded to the three +Patriarchs, whereas the kid of goats stood for Joseph, whose coat +had been smeared with a kid's blood. The two oxen of the peace +offering indicated the two blessings that the sons of Joseph had +received from their grandfather, Jacob, and the three kinds of +small cattle that were offered as peace offerings corresponded to +the three generations of Ephraim that Joseph was permitted to see +before his death. [395] + +Joseph not only observed the Sabbath, he was also chaste, not to +be tempted by Potiphar's wife, and he was faithful in the service of +his master. God therefore said to Joseph: "Thou hast kept the +seventh commandment, 'Thou shalt not commit adultery,' and has +not committed adultery with Potiphar's wife; and thou hast also +kept the following commandment, the eighth, 'Thou shalt not +steal,' for thou didst still neither Potiphar's money nor his conjugal +happiness, hence there will come a time when I shall give thee the +reward due thee. When, hereafter, the princes of the tribes will +offer their offerings at the dedication of the altar, the two princes +among thy descendants shall one after the other offer their +offerings, the one on the seventh, the other on the eighth day of the +dedication, as a reward because thou didst observe the seventh and +the eighth commandments." The prince of the tribe of Manasseh +now followed that of Ephraim, trying like the preceding, +symbolically to represent Jacob's and Joseph's lives. The charger, +one hundred and thirty shekels in weight, indicated that Jacob at +the age of one hundred and thirty years migrated to Egypt for the +sake of Joseph. The bowl of seventy shekels corresponded to +Joseph who caused seventy souls of the Hebrews to migrated to +Egypt. The spoon of ten shekels of gold indicated the ten portions +of land that fell to Manasseh. The three burnt offerings +corresponded to the three generations of Manasseh that Joseph was +permitted to see before his death, whereas the kid of the goats +recalled Jair, son of Manasseh, who died childless. The two oxen +of the peace offering indicated that the possessions of the tribe of +Manasseh were to be divided into two parts, one on this side the +Jordan, and one beyond it. The three kinds of small cattle for +peace offerings corresponded to the triple attempt of Joseph to +influence his father in favor of Manasseh, whereas the five head of +each indicated the five daughters of Zelophehad, the only women +who, like men, received their shares in the distribution of the +promised land. [396] + +As the sanctuary stood first in Shiloh, Joseph's possession, then in +Jerusalem, Benjamin's possession, so did this tribe with its +sacrifices follow Joseph's tribes. The charger signified Rachel, the +mother of Benjamin, who bore him to Jacob when he was a +hundred years old, and in memory of this, as well as of Benjamin's +attainment of thirty years when he came to Egypt, the weight of +the charger amounted to one hundred and thirty shekels. The bowl +indicated the cup Joseph employed to discover his brothers' +sentiments toward Benjamin, and both vessels, charger and cup, +were filled with fine flour, for both Joseph's and Benjamin's lands +were found worthy being sited for God's sanctuary. The spoon of +then shekels of gold full of incense corresponded to the ten sons of +Benjamin, all of whom were pious men. The three burnt offering +corresponded to the three temples erected in Jerusalem, +Benjamin's property, the Temple of Solomon, the Temple of the +exiles returned from Babylon, and the Temple to be erected by the +Messiah. The sin offering, the kid of the goats, points to the +building of the Temple by the wicked king Herod, who atoned for +his execution of the learned men by the erection of the santuary. +The two oxen of the peace offering corresponded to the two +deliverers of the Jews that sprang from the tribe of Benjamin, +Mordecai, and Esther. The five heads each of the three kinds of +small cattle for a peace offering symbolized the triple distinction +of Benjamin and his tribe by five gifts. The gift of honor that +Joseph gave his brother Benjamin five times exceeded that of all +his other brothers; when Joseph made himself known to his +brothers, he gave Benjamin five changes of raiment, and so too did +the Benjamite Mordecai receive from Ahasuerus five garments of +state. [397] + +In his blessing Jacob likened Dan to Judah, hence the tribe of Dan +stood at the head of the fourth camp of Israel, and their prince +offered his gifts before those of Asher and Naphtali. Jacob in his +blessing to Dan thought principally of the great hero, Samson, +hence the gifts of this tribe allude chiefly to the history of this +Danite judge. Samson was a Nazirite, and to this alluded the silver +charger for storing bread, for it is the duty of a Nazirite, at the +expiration of the period of his vow, to present bread as an offering. +To Samson, too, alluded the bowl, in Hebrew called Mizrak, +"creeping," for he was lame of both feet, and hence could only +creep and crawl. The spoon of ten shekels of gold recalled the ten +laws that are imposed upon Nazirites, and that Samson had to +obey. The three burnt offerings had a similar significance, for +Samson's mother received three injunctions from the angel, who +said to her husband, Manoah: "She may not eat of anything that +cometh of the vine, neither let her drink wine or strong drink, nor +eat any unclean thing." The sin offering, which consisted of a kid, +called in Hebrew, Sa'ir, corresponded to the admonition given to +Samson's mother, not to shave his hair, in Hebrew Se'ar. The two +oxen corresponded to the two pillars of which Samson took hold to +demolish the house of the Philistines; whereas the three kinds of +small cattle that were presented as offerings symbolized the three +battles that Samson undertook against the Philistines. [398] + +The judge must pronounce judgement before it be executed, hence, +too, the tribe of Asher, "the executors of justice," followed Dan, +the judges. The name Asher also signifies "good fortune," referring +to the good fortune of Israel that was chosen to the God's people, +and in accordance with this name also do the gifts of the prince of +the tribe of Asher allude to the distinction of Israel. The charger, +one hundred and thirty shekels of silver in weight, corresponds to +the nations of the world, whom, however, God repudiated, +choosing Israel in their stead. The bowl of seventy shekels +corresponds to the seventy pious souls of whom Israel consisted +when they moved to Egypt. Both vessels were filled with fine +flour. God sent His prophets to the other nations as well as to +Israel, but Israel alone declared itself willing to accept the Torah. +This nation accepted "the spoon of then shekels of gold filled with +incense," every man among them being willing to accept the Ten +Commandments and the Torah. The three burnt offerings +corresponded to the three crowns that Israel received from their +God, the crown of the Torah, the crown of the Priesthood, and the +crown of the Kingdom, for which reason also golden crowns were +fashioned on the Ark in which the Torah was kept, on the altar on +which the priests offered sacrifices, and on the table that +symbolized the kingdom. But the highest of all is the crown of a +good name, which a man earns through good deeds, for the crucial +test is not the study of the Torah, but the life conforming to it. For +this reason also there was a sin offering among the offerings, +corresponding to the crown of good deeds, for these alone can +serve as an expiation. The two oxen indicate the two Torot that +God gave His people, the written and the oral, whereas the fifteen +peace offerings of small cattle correspond to the three Patriarchs +and the twelve fathers of the tribes, for these fifteen God had +chosen. [399] + +As Jacob blessed after Asher and the Naphtali, so too did these two +tribes succeed each other in the offerings at the dedication of the +Tabernacle. Naphtali, Jacob's son, was a very affectionate son, +who was ever ready to execute his father's every command. The +prince of the tribe of Naphtali followed his ancestor's example, and +by his gifts to the sanctuary sought to recall the three Patriarchs +and their wives. "One silver charger, the weight whereof was an +hundred and thirty shekels," symbolized Sarah, who was unique +among her sex in her piety, and who almost attained the age of +hundred and thirty years. A silver bowl for sprinkling blood +recalled Abraham, who was thrown far away form his home. The +weight of the bowl was seventy shekels, as Abraham also was +seventy years old when God made with him the covenant between +the pieces. The charger and the bowl were both filled with fine +flour mingled with oil, as also Abraham and Sarah were imbued +with a love for good and pious deeds. The spoon of ten shekels of +gold alludes to Abraham as well, for Abraham conquered the evil +inclination and resisted the ten temptations, whereas the three +burnt offerings and the sin offering corresponded to the offerings +made by Abraham at the covenant between the pieces. The two +oxen for the peace offering indicate Isaac and Rebekah, whereas +the three kinds of small cattle allude to Jacob, Leah, and Rachel, +but the sum total of the offerings of these three species was fifteen, +corresponding to these three and the twelve fathers of the tribes. +[400] + +Apart from the significance that the offerings of the tribal princes +had for each individual tribe respectively, they also symbolized the +history of the world from the time of Adam to the erection of the +Tabernacle. The silver charger indicated Adam, who lived nine +hundred and thirty years, and the numerical equivalent of the +letters of Kaarat Kesef, "silver charger," amounts to the same. +Corresponding to the weight of "an hundred and thirty shekels," +Adam begat his son Seth, the actual father of the future +generations, at the age of a hundred and thirty years. The silver +bowl alludes to Noah, for, as it weighed seventy shekels, so too did +seventy nations spring from Noah. Both these vessels were filled +with fine flour, as Adam and Noah were both full of good deeds. +The spoon "of ten shekels of gold" corresponded to the ten words +of God by which the world was created, to the ten Sefirot, to the +ten lists of generations in the Scriptures, to the ten essential +constituent parts of the human body, to the ten miracles God +wrought for Israel in Egypt, to the ten miracles Israel experienced +by the Red Sea. The three burnt offerings were meant to recall the +three Patriarchs. The kid of goats indicated Joseph; the two oxen +corresponded to Moses and Aaron; the five rams to the five +distinguished sons of Zerah: Zimri, Ethan, Heman, Calcol, and +Dara; whereas the five goats and the five lambs symbolized the +five senses of mankind by means of which the existence of things +is determined. + +The sum total of the gifts of the twelve princes of the tribes had +also a symbolical significance. The twelve chargers correspond to +the twelve constellations; the twelve bowls of the twelve months; +the twelve spoons to the twelve guides of men, which are: the +heart, that bestows understanding and insight; the kidneys, that +give counsels, good as well as evil; the mouth, that cuts all kinds +of food; the tongue, that renders speech impossible; the palate, that +tastes the flavors of food; the windpipe, that renders possible +breathing and the utterance of sounds; the esophagus, that +swallows food and drink; the lungs, that absorbs fluids; the liver, +that promotes laughter; the crop, that grinds all food; and the +stomach, that affords pleasant sleep. "All the silver of the vessels +that weighed two thousand and four hundred shekels" +corresponded to the years that had passed from the creation of the +world to the advent of Moses in the fortieth year of his life. All the +gold of the spoons, the weight of which was an hundred and +twenty shekels, corresponds to the years of Moses' life, for he died +at the age of a hundred and twenty. [401] + +The different species of animals offered as sacrifices corresponded +to the different ranks of the leaders of Israel. The twelve bullocks +to the kings, the twelve rams to the princes of the tribes, the twelve +kids of the goats to the governors, and the twelve sheep to the +government officials. The twenty-four oxen for a peace offering +corresponded to the books of the Scriptures, and the divisions of +the priests, and were also meant to serve as atonement for the +twenty-four thousand men, who, owing to their worship of Peor, +died of the plague. The sixty rams of the peace offering +corresponded to the sixty myriads of Israel's fighting hosts; the +sixty he-goats to the sixty empires; and the sixty he-lambs to the +building of the second Temple that measured sixty cubits in height +and sixty in width. [402] + +The gifts of the twelve princes of the tribes were not only equal in +number, but also in the size and width of the objects bestowed, +every tribe making exactly the same offering to the sanctuary. +None among them wished to outrival the others, but such harmony +reigned among them and such unity of spirit that God valued the +service of each as if he had brought not only his own gifts but also +those of his companions. As a reward for this mutual regard and +friendship, God granted them the distinction of permitting them to +present their offerings even on the Sabbath day. [403] + +THE REVELATIONS IN THE TABERNACLE + +"Honor pursues him who tries to escape it." Moses in his humility +felt that his mission as leader of the people ended with the erection +of the Tabernacle, as Israel could now satisfy all their spiritual +needs without his aid. But God said: "As truly as thou livest, I have +for thee a far greater task than any thou hast yet accomplished, for +thou shalt instruct My children about 'clean and unclean,' and shalt +teach them how to offer up offerings to Me." God hereupon called +Moses to the Tabernacle, to reveal to him there the laws and +teachings. [404] Moses in his humility did not dare to enter the +Tabernacle, so that God had to summon him to enter. Moses, +however, could not enter the sanctuary while a cloud was upon it, +this being a sign "that the demons held sway," but waited until the +cloud had moved on. The voice that called Moses came from +heaven in the form of a tube of fire and rested over the two +Cherubim, whence Moses perceived its sound. This voice was a +powerful as at the revelation at Sinai when the souls of all Israel +escaped in terror, still it was audible to none but Moses. Not even +the angels heard it, for the words of God were destined exclusively +for Moses. Aaron, too, with the exception of three cases in which +God revealed Himself to him, never received His commands +except through the communications of Moses. God would call +Moses twice caressingly words by name, and when he had +answered, "Here am I," God's words were revealed to him, and +every commandment as a special revelation. God always allowed a +pause to take place between the different laws to be imparted, that +Moses might have time rightly to grasp what was told him. [405] + +On the first day of the dedication of the Tabernacle, not lest than +eight important sections of laws were communicated to Moses by +God. [406] As a reward for his piety, Aaron and his descendants to +all eternity received the laws of sanctity, which are a special +distinction of the priests, [407] and these laws were revealed on +this day. It was on this day, also, that Aaron and his sons received +the gifts of the priests, for although even at the revelation on Sinai +Israel had set them aside, still they were not given to Aaron and his +sons until this day when the sanctuary was anointed. [408] + +The second law revealed on this day was the separation of the +Levites from among the children of Israel, that they might be +dedicated to the sanctuary. "For God elevated no man to an office +unless He has tried him and found him worthy of his calling." He +did not say, "and the Levites shall be Mine," before He had tried +this tribe, and found them worthy. In Egypt none but the tribe of +Levi observed the Torah and clung to the token of the Abrahamic +covenant, while the others tribes, abandoning both Torah and +token of covenant, like the Egyptians, practiced idolatry. In the +desert, also, it was this tribe alone that did not take part in the +worship of the Golden Calf. Justly, therefore, did God's choice fall +upon this godly tribe, who on this day were consecrated as the +servants of God and His sanctuary. [409] + +The ceremonies connected with the consecration of the Levites +had much in common with the regulations for cleansing of lepers. +Originally, the firstborn had been the servants of the sanctuary, +but, owing to the worship of the Golden Calf, they lost this +prerogative, and the Levites replaced them. It was for this reason +that the Levites were obliged to observe regulations similar to +those for the cleansing of lepers, because they took the place of +men who by their sins had defiled themselves. The offerings that +the Levites brought on this occasion consisted of two bullocks, on +for a burnt offering whenever the congregation, seduced by others, +commits idolatry; and Israel would not have worshipped the +Golden Calf had not the mixed multitude misled them. "But +whosoever worships an idol, by this act renounces the whole +Torah," hence did the Levites have to offer up another bullock for +a sin offering, in accordance with the law that "if the whole +congregation of Israel have done somewhat against any of the +commandments of the Lord concerning things which should not be +done, and are guilty, then they shall offer up a young bullock for +the sin." As the Levites had been chosen "to do the service of the +children of Israel in the Tabernacle of the congregation, and to +make an atonement for the children of Israel," God ordered all the +congregation of Israel to be present at the consecration of the +Levites, for whosoever had a sin offering up for himself must in +person bring it to the Tabernacle. Therefore, too, did the elders of +Israel have to put their hands upon the Levites, according to the +prescription that the elders must put their hands upon the sin of the +congregation. Aaron, like the elders, participated in the ceremony +of the consecration, lifting up every single Levite as a token that he +was now dedicated to the sanctuary. [410] Aaron's extraordinary +strength is proven by the fact that he was able to lift up twenty-tow +thousand men in one day. [411] + + THE CLEANSING OF THE CAMP + +The third law revealed on this day was the command that the +children of Israel put out of the camp every leper and every +unclean person. When Israel moved out of Egypt, the majority of +the people were afflicted with physical defects and diseases, +contracted during their work on the structures they had been +compelled to erect in Egypt. One had his hand crushed by a falling +stone, another's eye blinded by splashing of loam. It was a battered +and crippled host that reached Sinai, eager to receive the Torah, +but God said: "Does it become the glory of the Torah that I should +bestow it on a race of cripples? Nor do I want to await the coming +of another, sound generation, for I desire no further delay of the +revelation of the Torah." Hereupon God sent angels to heal all +among Israel that were diseased or afflicted with defects, so that +all the children of Israel were sound and whole when they received +the Torah. They remained in this condition until they worshipped +the Golden Calf, when all their diseases returned as a punishment +for their defection from God. Only the women, during their stay in +the desert, were exempt from the customary ailments to which +women are subject, as a reward for being the first who declared +themselves ready to accept the Torah. When the Tabernacle had +been consecrated, God now said to Moses: "So long as you had not +yet erected the Tabernacle, I did not object to having the unclean +and the lepers mingle with the rest of the people, but now that the +sanctuary is erected, and that My Shekinah dwells among you, I +insist upon your separating all these from among you, that they +may not defile the camp in the midst of which I dwell." + +The law in regard to lepers was particularly severe, for they were +denied the right of staying within the camp, whereas the unclean +were prohibited merely from staying near the sanctuary. [412] The +lepers were the very ones who had worshipped the Golden Calf, +and had as a consequence been smitten with this disease, and it +was for this reason that God separated them from the community. +Thirteen sins are punished with leprosy by God: blasphemy, +unchastity, murder, false suspicion, pride, illegal appropriation of +the rights of others, slander, theft, perjury, profanation of the +Divine Name, idolatry, envy, and contempt of the Torah. Goliath +was stricken with leprosy because he reviled God; the daughters of +Zion became leprous in punishment of their unchastity; leprosy +was Cain's punishment for the murder of Abel. When Moses said +to God, "But behold, they will not believe me," God replied: "O +Moses, art thou sure that they will not believe thee? They are +believers and the sons of believers. Thou who didst suspect them +wrongly, put not they hand into thy bosom,.....and he put his hand +into his bosom: and when he took it out, behold, his hand was +leprous as snow. " Uzziah presumed upon the rights of the +priesthood, and went into the Temple to burn incense upon the +altar of incense. He was just about to commit the offence, when +"the leprosy brake forth in his forehead." Leprosy fell upon +Naaman, who had grown arrogant because of his heroic deeds. For +slandering Moses Miriam became leprous as snow; and Gehazi +was punished by leprosy because he frustrated the purpose of +Elisha, who desired to accept nothing from Naaman in order that +the cure might redound to the glory of God. [413] + +Another important law revealed on this day referred to the +celebration of "the second Passover feast." Mishael and Elzaphan, +who had attended to the burial of Nadab and Abihu, were godly +men, anxious to fulfil the commandments of God, hence they went +to the house where Moses and Aaron instructed the people, and +said to them: "We are defiled by the dead body of a man; +wherefore are we kept back that we may not offer an offering of +the Lord in His appointed season among the children of Israel?" +Moses at first answered that they might not keep the Passover +owing to their condition of uncleanness, but they argued with him, +asking that even if, owing to their condition, they might not +partake of the sacrificial meat, they might, at least, be permitted to +participate in the offering of the paschal lamb by having the blood +of the offering sprinkled for them. Moses admitted that he could +not pass judgement on this case before receiving instruction +concerning it from God. For Moses had the rare privilege of being +certain of receiving revelations from God whenever he applied to +Him. He therefore bade Mishael and Elzaphan await God's +judgement concerning their case, and sentence was indeed +revealed immediately. [414] + +It was on this day also that God said to Moses: "A heavy blow of +fate had fallen upon Aaron to-day, but instead of murmuring he +thanked Me for the death that robbed him of his two sons, which +proves his trust in My justice toward them, who had deserved +punishment more severe. Go then, and comfort him; and at the +same time tell him 'that he come not at all times into the holy place +within the vail before the mercy seat, which is upon the Ark.'" +These last words greatly aggrieved Moses, who not thought: "Woe +is me! For it seems as if Aaron had lost his rank, since he may not +at all times enter the sanctuary. The statement of the periods for +his admission into the sanctuary is also so indeterminate that I am +not at all sure whether they are to recur hourly, or daily, or +annually, every twelve years, perhaps even seventy, or not at all." +But God replied: "Thou art mistaken, I was not thinking of fixing a +certain time. Whether hour, or day or year, for Aaron may enter the +sanctuary at any time, but when he does so, he must observe +certain ceremonies." The ceremonies that Aaron, as well as every +other high priest, had to perform on the Day of Atonement before +his entrance into the Holy of Holies were symbolical of the three +Patriarchs, of the four wives of the Patriarchs, and of the twelve +tribes. Only by depending upon the merits of these pious men and +women might the high priest venture to enter the Holy of Holies +without having to fear the angels that filled this space. These were +obliged to retreat upon the entrance of the high priest, and even +Satan had to flee whenever he beheld the high priest, and did not +dare to accuse Israel before God. [415] + +Aaron's grief about the death of his sons was turned to joy when +God, on the day of their death, granted him the distinction of +receiving a direct revelation from the Lord, which prohibited both +him and his sons from drinking wine or strong drink when they +went into the Tabernacle. [416] + +On this day, also, Moses received the revelation concerning the red +heifer, whose significance was never vouchsafed to any other +human being beside himself. On the following day, under the +supervision of Eleazar, Aaron's son, it was slaughtered and burned. +Although, beside this one, a number of other red heifers were +provided in future generations, this one was distinguished by +having its ashes kept forever, which, mingled with the ashes of +other red heifers, were always used for the purification of Israel. +But it is in this world alone that the priest can purify the unclean +by sprinkling with this water of purification, whereas in the future +world God will sprinkle clean water upon Israel, "that thy may be +cleansed from all their filthiness, and from all their idols." [417] + + THE LIGHTING OF THE CANDLESTICK + +The eighth law revealed on this day was the lighting of the +candlestick. After all the princes of the tribes had brought their +gifts to the sanctuary, and God had bidden Moses to let them offer +each his offering, one a day, throughout twelve days, Aaron, +profoundly agitated, thought: "Woe is me! It seems as if, owing to +my sin, my tribe has been excluded by God from participating in +the dedication of the sanctuary." Hereupon God said to Moses: "Go +to Aaron and say to him, 'Do not fear that thou art slighted, and art +deemed inferior to the other princes of the tribes. Thou, on the +contrary, shalt enjoy a greater glory than all of these, for thou art to +light the lamps of the candlestick in the sanctuary.'" When Israel +heard God's command that the lights of the sanctuary be lighted, +they said: "O Lord of the world! Thou biddest us make a light for +Thee that are the light of the world, and with whom light +dwelleth." But God replied: "Not because I need your light do I bid +you burn lamps before Me, but only the I might thereby distinguish +you in the eyes of the nations that will say, 'Behold the people of +Israel, that hold up a light before Him who bestoweth light upon +the world.' By your own eye-sight can you see how little need I +have of your light. You have the white of the eye and the black of +the eye, and it is by means of this dark part of the eye that you are +enabled to see, and not through the light part of the white of the +eye. How should I, that am all light, have need of your light!" God +furthermore said: "A mortal of flesh and blood lights one light by +means of another that is burning, I have brought forth light out of +darkness: 'In the beginning darkness was upon the face of the +deep,' whereupon I spake, 'Let there be light: and there was light.' +Shall I now be in need of your illumination? Nay, I commanded +you to light the candles in the sanctuary that I might distinguish +you and give you another opportunity of doing a pious deed, the +execution of which I will reward in the future world by letting a +great light shine before you; and, furthermore, if you will let the +candles shine before Me in My sanctuary, I shall protect from all +evil your spirit, 'the candle of the Lord.'" [418] + +Simultaneously with the command to light the sanctuary, Moses +received the instruction to celebrate the Sabbath by the lighting of +candles, for God said to him: "Speak unto the children of Israel; if +you will observe My command to light the Sabbath candles, I shall +permit you to live to see Zion illuminated, when you will no longer +require the light of the sun, but My glory will shine before you so +that the nations will follow your light." [419] + +Aaron was distinguished not only by being selected to dedicate the +sanctuary through the lighting of the candles, God ordered Moses +to communicate to his brother the following revelation: "The +sanctuary will on another occasion also be dedicated by the +lighting of the candles, and then it will be done by the descendants, +the Hasmoneans, for whom I will perform miracles and to whom I +will grant grace. Hence there is greater glory destined for thee than +for all the other princes of the tribes, for their offerings to the +sanctuary shall be employed only so long as it endures, but the +lights of the Hanukkah festival will shine forever; and, moreover, +thy descendants shall bestow the priestly blessing upon Israel even +after the destruction of the Temple." [420] + +The candlestick that Aaron lighted in the sanctuary, was not the +common work of mortal hands, but was wrought by a miracle. +When God bade Moses fashion a candlestick, he found it difficult +to execute the command, not knowing how to set to work to +construct it in all its complicated details. God therefore said to +Moses: "I shall show thee a model." He then took white fire, red +fire, and green fire, and black fire, and out these four kinds of fires +He fashioned a candlestick with its bowls, its knops, and its +flowers. Even then Moses was not able to copy the candlestick, +whereupon God drew its design upon his palm, saying to him: +"look at this, and imitate the design I have drawn on thy palm." +But even that did not suffice to teach Moses how to execute the +commission, whereupon God bade him cast a talent of gold into +the fire. Moses did as he was bidden, and the candlestick shaped +itself out of the fire. As on this occasion, so upon other occasions +also did God have to present the things tangibly before Moses in +order to make certain laws intelligible to him. In this way, for +example, at the revelation concerning clean and unclean animals, +God showed one specimen of each to Moses, saying: "This ye shall +eat, and this ye shall not eat." [421] + + THE TWELVE PRINCES OF THE TRIBES + +God in His love for Israel had frequent censuses taken of them, so +that He might accurately estimate His possession. In scarcely half +a year they were twice counted, once shortly before the erection of +the Tabernacle, and the second time a month after its dedication. +[422] On the first day of the month of Iyyar, Moses received +instructions to take a census of all men over twenty who were +physically fit to go to war. He was ordered to take Aaron as his +assistant, so that in case he should overlook some of the men +Aaron might remind him of them, for "two are better than one." +They were also to take as their subordinate assistants Eleazar and +Ithamar, Aaron's sons, and a man each from the several tribes. +These twelve men were appointed not only to conduct the census, +but also to look after the spiritual welfare of their respective tribes, +the sins of which would be upon their heads unless, with all their +powers, they strove to prevent them. Moses and Aaron +nevertheless adjured the princes of the tribes, in spite of their high +rank, not to tyrannize over the people, whereas, on the other hand, +they admonished the people to pay all due respect to their +superiors. [423] + +The names of these twelve princes of the tribes indicated the +history of the tribes they represented. The prince of the tribe +Reuben was called Elizur, "my God is a rock," referring to the +ancestor of this tribe, Reuben, Jacob's son, who sinned, but, owing +to his penance, was forgiven by God, who bore his sin as a rock +bears the house built upon it. The name of Elizur's father was +Shedeur, "cast into the fire," because Reuben was converted to +repentance and atonement through Judah, who confessed his sin +when his daughter-in-law Tamar was about to be cast into the fire. + +The prince of the tribe of Simeon was named Shelumiel, "my God +is peace," to indicate that in spite of the sin of Zimri, head of this +tribe, through whom four and twenty thousand men among Israel +died, God nevertheless made peace with this tribe. + +The prince of the tribe of Judah bore the name Nahshon, "wave of +the sea," the son of Amminadab, "prince of My people," because +the prince received this dignity as a reward for having plunged into +the waves of the Red Sea to glorify God's name. + +The tribe of Issachar had for its prince Nethanel, "God gave," for +this tribe devoted its life to the Torah given by God to Moses. +Accordingly Nethanel was called the son of Zuar, "burden," for +Issachar assumed the burden of passing judgement on the lawsuits +of the other tribes. + +Corresponding to the occupation of the tribe of Zebulun, its prince +was called Eliab, "the ship," son of Helon, "the sand," for this tribe +spent its life on ships, seeking "treasures hidden in the sand." + +Elishama, son of Ammihud, the name of the prince of the tribe of +Ephraim, points to the history of Joseph, their forefather. God said: +"Elishama, 'he obeyed Me,' who bade him be chaste and not covet +his master's wife that wanted to tempt him to sin, and Ammihud, +'Me he honored,' and none other." + +The other tribe of Joseph, Manasseh, also named their prince in +reference to their forefather, calling him Gamaliel, son of +Pedahzur, which signifies, "God rewarded Joseph for his piety by +releasing him from bondage and making him ruler over Egypt." + +The prince of the tribe of Benjamin was named Abidan, "my father +decreed," son of Gideoni, "mighty hosts," referring to the +following incident. When Rachel perceived that she would die at +the birth of her son, she called him "son of faintness," supposing +that a similar fate would overtake him, and that he was doomed +through weakness to die young. But Jacob, the child's father, +decreed otherwise, and called him Benjamin, "son of might and of +many years." + +The prince of the tribe of Dan bore the name Ahiezer, "brother of +help," son of Ammishaddai, "My people's judge," because he was +allied with the helpful tribe of Judah at the erection of the +Tabernacle, and like this ruling tribe brought forth a mighty judge +in the person of Samson. + +The tribe of Asher was distinguished by the beauty of its women, +which was so excellent that even the old among them were fairer +and stronger than the young girls of the other tribes. For this reason +kings chose the daughters of this tribe to be their wives, and these, +through their intercession before the kings, saved the lives of many +who had been doomed to death. Hence the name of the prince of +the tribe of Asher, Pagiel, "the interceder," son of Ochran, "the +afflicted," for the women of the tribe of Asher, through their +intercession, obtained grace for the afflicted. + +The prince of the tribe of Gad bore the name Eliasaph, "God +multiplied;" son of Deuel, "God is a witness." To reward them for +passing over the Jordan and not returning to their property on this +side of the river until the promised land was won, their wealth was +multiplied by God; for when, upon returning, they found the +enemy at home, God aided them and they gained all their enemies +possessions. God was furthermore witness that this tribe had no +wicked motive when they erected an altar on their land. + +The prince of the tribe of Naphtali was called Ahira, "desirable +meadow," son of Enan, "clouds;" for the land of this tribe was +distinguished by its extraordinary excellence. Its products were +exactly what their owners "desired," and all this owing to the +plenty of water, for the "clouds" poured plentiful rain over their +land. + +At the census of the people the tribes were set down in the order in +which they put up their camp and moved in their marches. The +tribes of Judah, Issachar, and Zebulun formed the first group, the +royal tribe of Judah being associated with the tribe of learned men, +Issachar, and with Zebulun, which through its generosity enabled +Issachar to devote itself to the study of the Torah. The second +group consisted of Reuben, Simeon, and Gad. The sinful tribe of +Simeon was supported on the right by the penance of Reuben and +on the left by the strength of Gad. The tribes of Ephraim, +Manasseh, and Benjamin formed a group by themselves, for these +before all the other tribes were destined to appear gloriously +against Amalek. The Ephraimite Joshua was the first who was +victorious against Amalek, the Benjamite Saul followed his +example in his war against Agag, king of Amalek, and, under the +leadership of men out of the tribe of Manasseh, the tribe of +Simeon at the time of king Jehoshaphat succeeded in destroying +the rest of the Amalekites, and to take possession formed the last +group, and for the following reason were united in this way. The +tribe of Dan had already at the time of the exodus from Egypt been +possessed of the sinful thought to fashion an idol. To counteract +this "dark thought" Asher was made its comrade, from whose soil +came "the oil for lighting;" and that Dan might participate in the +blessing, Naphtali, "full with the blessing of the Lord," became its +second companion. [424] + +At this third census the number of men who were able to go to war +proved to be exactly the same as the second census, taken in the +same year. Not one among Israel had died during this period, from +the beginning of the erection of the Tabernacle to its dedication, +when the third census took place. [425] But no conclusive +evidence concerning the sum total of the separate tribes can be +drawn from this number of men able to go to war, because the +ration of the two sexes varied among the different tribes, as, for +example, the female sex in the tribe of Naphtali greatly +outnumbered the male. [426] + +THE CENSUS OF THE LEVITES + +Moses at the census did not take into consideration the tribe of +Levi, because God had not commanded him to select a prince for +this tribe as for all others, hence he drew the conclusion that they +were not to be counted. Naturally he was not sure of his decision +in this matter, and wavered whether or not to include the Levites in +the number, when God said to him: "Do not muster the tribe of +Levi, nor number them among the children of Israel." At these +words Moses was frightened, for he feared that his tribe was +considered unworthy of being counted with the rest, and was +therefore excluded by God. But God quieted him, saying: "Do not +number the Levites among the children of Israel, number them +separately." There was several reasons for numbering the Levites +separately. God foresaw that, owing to the sin of the spies who +were sent to search the land, all men who were able to go to war +would perish in the wilderness, "all that were numbered of them, +according to their whole number, from twenty years old and +upward." Now had the Levites been included in the sum total of +Israel, the Angel of Death would have held sway over them also, +wherefore God excluded them from the census of all the tribes, +that they might in the future be exempt from the punishment +visited upon the others, and might enter the promised land. The +Levites were, furthermore, the body-guard of God, to whose care +the sanctuary was entrusted - another reason for counting them +separately. God in this instance conducted Himself like the king +who ordered one of his officers to number his legions, but added: +"Number all the legions excepting only the legion that is about +me." [427] + +The extent of God's love for Levi is evident through the command +given to Moses, to number in the tribe of Levi "all males from a +month old and upward," whereas in the other tribes none were +numbered save men able to go to war, from twenty years and +upward. Upon other occasions God had even the embryos among +the Levites numbered. This occurred upon Jacob's entrance into +Egypt, when the number seventy for his family was attained only +by including Jochebed who was still in the womb; and similarly at +a future time upon the return of the exiles from Babylon. For at +that time only twenty-three of the priestly sections returned, hence +to complete their number they had to include Bigvai, who +belonged to the missing section, even though he was still in the +womb. [428] + +When Moses was ordered to number among the Levites all +children from a month old and upward, he said to God: "Thou +biddest me count them from a month old and upward. Shall I now +wander about their courts and houses and count each child, seeing +that Thou givest me such a command?" But God replied: "Do thou +what thou canst do, and I will do what I can do." It now came to +pass that whenever Moses betook himself to a Levite tent he found +the Shekinah awaiting him, tell him exactly the number of children +without his having to count them. [429] + +In the choice of this tribe God showed His preference for the +seventh, for Levi was the seventh pious man, starting from Adam, +to wit: Adam, Noah, Enoch, Abraham, Isaac, Jacob, and Levi. As +in this instance, so in many others did God indicate His love for +the seventh. He sits enthroned in the seventh heaven; of the seven +worlds the seventh alone is inhabited by human beings; of the +early generations the seventh was the most excellent, for it +produces Enoch. Moses, seventh among the Patriarch, was judged +worthy of receiving the Torah. David, seventh son of Jesse, was +chosen as king. In periods of time, also, the seventh was the +favorite. The seventh day is the Sabbath; the seventh month, +Tishri, is the month of the holy days; the seventh year is the +Sabbatical year of rest, and every seventh Sabbatical year of rest is +the year of jubilee. [430] + +Another reason for numbering even the youngest boys among the +Levites was that the tribe of Levi as a whole had the responsibility +of atoning for the sin of the first-born among the children of Israel. +For it was these who until the time of the worship of the Golden +Calf performed the services of the priesthood, and their privilege +was taken from them owing to this, their sin. This prerogative was +then conferred upon the tribe of Levi, who, moreover, dedicating +themselves, man for man, to the service of the Lord, served as an +atonement for the first-born of Israel, that they might not be +destroyed as they deserved. [431] + +The exchange of Levites in place of the first-born did, however, +present a difficulty. For God had communicated the number of +Levites to Moses in the following way: "Their number amounts to +as many as the number of My legion." For, when God came down +upon Sinai, twenty-two thousand angels surrounded Him, and just +as many men did the Levites number. Outside of these there were +three hundred first-born among the Levites that could not well be +offered in exchange for the first-born among the other tribes, +because their standing was the same as theirs. As the number of +first-born among the other tribes exceeded the number of Levites +by two hundred seventy-three, this surplus remained without actual +atonement. Hence God ordered Moses to take from them five +shekels apiece by the poll as redemption money, and give it to the +priests. The sum was fixed upon by God, who said: "Ye sold the +first-born of Rachel for five shekels, and for this reason shall ye +give as redemption money for every first-born among ye five +shekels." + +To avoid quarrels among the first-born, as otherwise each one +would try to lay the payment of redemption money upon his +neighbor, Moses wrote upon twenty-two thousand slips of paper +the word "Levi," and upon two hundred seventy-three the words +"five shekels," all of which were then thrown into an urn and +mixed. Then every first-born had to draw one of the slips. If he +drew a slip with "Levi" he was not obliged to remit any payment, +but if he drew "five shekels," he had to pay that sum to the priests. +[432] + +THE FOUR DIVISIONS OF THE LEVITES + +Apart from the census of all male Levites, Moses now took another +census of the men from the ages of thirty to fifty, for only at this +age were the Levites permitted to perform service in the +Tabernacle throughout their march through the desert, a law that +indeed ceased to hold good when Israel settled in the Holy Land. +[433] These officiating Levites, as well as the priests, were divided +by Moses into eight sections, a number that was not doubled until +the prophet Samuel increased it to sixteen, to which David again +added eight, so that there were later twenty-four divisions among +the Levites and priests. [434] + +The most distinguished among the Levites were the sons of +Kohath, whose charge during the march through the desert was the +Holy of Holies, and among the vessels particularly the Holy Ark. +This latter was a dangerous trust, for out of the staves attached to it +would issue sparks that consumed Israel's enemies, but now and +then this fire wrought havoc among the bearers of the Ark. It +therefore became a customary thing, when the camp was about to +be moved, for Kohath's sons to hasten into the sanctuary and seek +to pack up the different portions of it, each one planning cautiously +to shift the carrying of the Ark upon another. But this even more +kindled God's anger against them, and He slew many of the +Kohathites because they ministered to the Ark with an unwilling +heart. To avert the danger that threatened them, God ordered +Aaron and his sons to enter first into the sanctuary, and "to appoint +to the Kohathites, every one, his service and his burden, that they +might not go in to see when the holy things are covered, lest they +die." This was done because previous to this command the sons of +Kohath had been accustomed to feast their eyes on the sight of the +Ark, which brought them instantaneous death. But, according to +this order, Aaron and his sons first took apart the different portions +of the sanctuary, covered the Ark, and not till then called the sons +of Kohath to bear the burden. + +During the march the Levites might wear no shoes, but had to walk +barefoot because they carried and ministered to holy objects. The +Kohathites had, moreover, to walk backwards, for they might not +turn their backs to the Holy Ark. They were, furthermore, owing to +their offices as bearers of the Ark, distinguished by being the first +of the Levites to be numbered in the census, although in other +respects the sons of Gershon led, for Gershon was the first-born of +Levi. [435] + +When giving the commission to count the sons of Kohath, God +explicitly mentioned that Moses should undertake the census with +Aaron, but He did not do so when He ordered the numbering of the +sons of Gershon. Moses now thought that God had done this +intentionally because the former were directly under Aaron's +supervision while the Gershonites were not. Nevertheless, out of +respect to his brother, he bade his brother, as well as, out of +courtesy, the princes of the tribes to be present at the numbering of +the Levites, but he did not tell Aaron that he did so in the name of +God. In this Moses erred, for God wished Aaron to be present at +the numbering of the Levites. For this reason, when He ordered the +census of the third division, Merari's sons, to be taken, He +expressly mentioned Aaron's name. At the apportionment of the +service among the individual Levites, however, Aaron paid +attention only to the sons of Kohath, each of whom had his special +task allotted to him, whereas Moses appointed their tasks to the +sons of Gershon and Merari. [436] The highest chief of the +Levites, however, was Eleazar, who was "to have the oversight of +them that keep the charge of the santuary." But despite his high +position, Eleazar was modest enough to participate in the service +in person. During their marches from place to place, he himself +would carry all needful things for the daily offering. In his right +hand he carried the oil for the candlestick, in his left hand the +incense, on his are the things that were made in the pans, and, +attached to his girdle, the phial with the oil for ointment. [437] +Ithamar, Eleazar's brother, also had a duty in the sanctuary, for it +was he to whom the guidance of the service of Gershon's and +Merari's sons was assigned. For these must perform none but the +service God had specially assigned to them, as no Gershonite +might perform the duty of a Merarite, and vice versa, and each +individual, too, had his special duty, that no quarrel might arise +among them. [438] + + THE FOUR STANDARDS + +When God appeared upon Sinai, He was surrounded by twenty-two +thousand angels, all in full array and divided into groups, each of +which had its own standard. Looking upon these angel hosts, Israel +wished like them to be divided into groups with standards, and +God fulfilled their wish. After Moses had completed the census of +the people, God said to Him: "Fulfill their wish and provide them +with standards as they desire. 'Every man of the children of Israel +shall pitch by his own standard, with the ensign of their father's +house; far off about the Tabernacle of the congregation shall they +pitch.'" This commission greatly agitated Moses, who thought: +"Now will there be much strife among the tribes. If I bid the tribe +of Judah pitch in the East, it will surely state its preference for the +South, and every tribe will likewise choose any direction but the +one assigned to it." But God said to Moses: "Do not concern +thyself with the position of the standards of the tribes, for they +have no need of thy direction. Their father Jacob before his death +ordered them to group themselves about the Tabernacle just as his +sons were to be grouped about his bier at the funeral procession." +When Moses now told the people to divide themselves in groups +round about the Tabernacle, they did it in the manner Jacob had +bidden them. [439] + +"The Lord by wisdom hath founded the earth; by understanding +hath He established the heavens." The division of the tribes of +Israel according to four standards, as well as their subdivision at +each standard, is not arbitrary and accidental, it corresponds to the +same plan and direction as that of which God made use in heaven. +The celestial Throne is surrounded by four angels: to the right +Michael, in front Gabriel, to the left Uriel, and to the rear Raphael. +To these four angels corresponded the four tribes of Reuben, +Judah, Dan, and Ephraim, the standard bearers. Michael earned his +name, "Who is like unto God," by exclaiming during the passage +of Israel through the Red Sea, "Who is like unto Thee, O Lord, +among the gods?" and he made a similar statement when Moses +completed the Torah, saying: "There is none like unto the God of +Jeshurun." In the same way Reuben bore upon his standard the +words, "Hear, O Israel: the Lord our God is one Lord," hence +Reuben's position with his standard to the right of the sanctuary +corresponded exactly to Michael's post at the right of the celestial +Throne. Gabriel, "God is mighty," stands in front of the Throne, as +Judah, "mightiest among his brethren," was the standard bearer in +front of the camp. Dan, the tribe "from which emanated dark sin," +stood at the left side of the camp with his standard, corresponding +to the angel Uriel, "God is my light," for God illuminated the +darkness of sin by the revelation of the Torah, in the study of +which this angel instructed Moses, and devotion to which is +penance for sin. The tribe of Ephraim was the standard bearer to +the rear of the camp, occupying the same position as Raphael, +"God heals," holds the celestial Throne; for this tribe, from which +sprang Jeroboam, was in need of God's healing for the wound that +this wicked king dealt Israel. [440] + +God had other reasons for the divisions of the tribes that He +decreed, for He said to Moses: "In the East whence comes the light +shall the tribe of Judah, whence arises the light of sovereignty, +pitch its camp, and with them the tribe of Issachar, with whom +dwells the light of the Torah, and Zebulum, shining through the +wealth. From the South come the dews of blessing and the rains of +plenty, hence shall Reuben pitch on this side, for this tribe owes its +existence to the penitent deeds of its forefather, penance being that +which causes God to send His blessing upon the world. Beside +Reuben shall stand the warlike tribe of Gad, and between these +two Simeon, in order that this tribe, made weak by its sins, might +be protected on either side by the piety of Reuben and the heroism +of Gad. In the West are storehouses of snow, the storehouses of +hail, of cold, and of heat, and as powerless as are mortals against +these forces of nature, so ineffectual shall be the enemies of the +tribes of Ephraim, Manasseh, and Benjamin, for which reason their +post was to the West of the camp. From the North comes the +darkness of sin, for this tribe alone will declare itself willing to +accept the idols of Jeroboam, hence its place is to the North of the +camp. To illuminate its darkness, put beside it shining Asher, and +Naphtali, filled with God's plenty." [441] + +The four standards were distinguished from one another by their +different colors, and by the inscriptions and figures worked upon +each. The color of Judah's standard corresponded to the color of +the three stones in the breastplate of the high priest, on which were +engraved the names of Judah, Issachar, and Zebulun, and was +composed of red, green, and fiery red. Judah's name, as well as +Issachar's and Zebulun's, was inscribed on the banner, and beside +the names was this inscription: "Rise up, Lord, and let Thine +enemies be scattered; and let them that hate Thee flee before +Thee." The standard of Reuben, about which gathered also the +tribes of Simeon and Gad, was the color of the emerald, the +sapphire, and the sabhalom, for on these three stones were the +names of these tribes engraved on the breastplate of the high +priest. Besides the names of Reuben, Simeon, and Gad the +following device was wrought on the second standard, "Hear, O +Israel: the Lord our God is one Lord." The third standard, around +which rallied the tribes of Ephraim, Manasseh, and Benjamin, bore +the color of the diamond, the turquoise, and the amethyst, for on +these three stones in the high priest's breastplate were engrave the +names of these three tribes. On this standard beside the names of +these three tribes was the motto, "And the cloud of the Lord was +upon them by day, when they went out of camp." As on the +breastplate of the high priest the stones chrysolite, beryl and +panther-stone bore the names of Dan, Asher, and Naphtali, so too +did the fourth standard, round which these three tribes gathered, +bear a color resembling these three stones. This standard contained +the names of Dan, Asher, and Naphtali, and the device: "Return, O +Lord, unto the many thousands of Israel." [442] + +The standards had also other distinguishing characteristics. Judah's +standard bore in its upper part the figure of a lion, for its forefather +had been characterized by Jacob as "a lion's whelp," and also +sword-like hooks of gold. On these hooks God permitted a strip of +the seventh cloud of glory to rest, in which were visible the initials +of the names of the three Patriarchs, Abraham, Isaac, and Jacob, +the letters being radiations from the Shekinah. Reuben's standard +had in its upper part the figure of a man, corresponding to the +mandrakes that Reuben, forefather of this tribe, found, for this +plant had the form of a manikin. The hooks on this standard were +like those on the standard of Judah, but the second letters of the +names of the three Patriarchs, Bet, Zade, and 'Ayyin were seen +above them in the cloud. In the standard of Ephraim was fashioned +the form of a fish, for Jacob had blessed the forefather of this tribe +by telling him to multiply like a fish; in all other respects it was +like the other two standards, save the above the sword-like hooks +of gold were seen the third letters in the names of the Patriarchs, +Resh, Het, and Kof. Dan's standard contained the form of a +serpent, for "Dan shall be a serpent by the way," was Jacob's +blessing for this tribe; and the gleaming letters over the hooks +were: Mem for Abraham, Kof for Isaac, and Bet for Jacob. The +letter He of Abraham's name was not indeed visible over the +standards, but was reserved by God for a still greater honor. For, +over the Holy Ark, God let a pillar of cloud rest, and in this were +visible the letter Yod and He, spelling the name Yah, by means of +which God had created the world. This pillar of cloud shed +sunlight by day and moonlight by night, so that Israel, who were +surrounded by clouds, might distinguish between night and day. +These two sacred letters, Yod, He, would on week-days fly about +in the air over the four standards, hovering now upon this, now +upon that. But as soon as Friday was over and the Sabbath began, +these letters stood immovable on the spot where they chanced to +be at that moment, and remained in this rigid position from the +first moment of the Sabbath to the last. + +Whenever God wanted Israel to break up camp and move on, He +would send on from its place over the Ark the cloud in which +beamed the two sacred letters Yod and He in the direction in +which Israel was to march, and the four strips of cloud over the +standards would follow. As soon as the priests saw the clouds in +motion, they blew the trumpets as a signal for starting, and the +winds thereupon from all sides breathed myrrh and frankincense. +[443] + +Although it was the clouds that gave the signal for taking down +and pitching tents, still they always awaited the word of Moses. +Before starting the pillar of cloud would contract and stand still +before Moses, waiting for him to say: "Rise up, Lord, and let Thine +enemies be scattered; and let them that hate Thee flee before +Thee," whereupon the pillar of cloud would be set in motion. It +was the same when they pitched camp. The pillar of cloud would +contract and stand still before Moses, waiting for him to say: +"Return, O Lord, unto the many thousands of Israel," whereupon it +would expand first over the tribes that belonged to the standard of +Judah, and then over the sanctuary, within and without. [444] + + THE CAMP + +The camp was in the form of a square, twelve thousand cubits on +each side, and in the middle was the space, four thousand cubits in +size, for the sanctuary, and the dwelling place of priests and +Levites. In the East of the sanctuary lived Moses, Aaron, and +Aaron's sons; the Levites of the family of Kohath lived in the +South, the sons of Gershon in the West, and the sons of Merari in +the North. Each of theses divisions had for its dwelling place a +space of a hundred cubits, while each group of three tribes that +joined under one standard had a space of four thousand cubits. +This was only for the dwelling place of the people, the cattle were +outside the encampment, and the cloud of glory separated the +dwelling places of the human beings from those of the animals. +Rivers surrounded the camp from without, and so also were the +different groups separated one from the other by rivers. But in +order that on the Sabbath, when riding was prohibited, intercourse +among the different parts of the camp might not be rendered +impossible, there were bridges of boards over the rivers. The +purple color of the cloud of glory was reflected in the waters of the +rivers, so that it spread afar a radiance like that of the sun and the +stars. The heathens, whenever they beheld these wondrous radiant +waters, were frightened and feared Israel, but at the same time +praised God for the miracles He wrought for Israel. [445] + +These were miracles that were visible to the outer world as well, +but there were others that were known to Israel alone. During their +forty years' march they had no need of change of raiment. The robe +of purple which the angels clothed each one among them at their +exodus from Egypt remained ever new; and as a snail's shell grows +with it, so did their garments grow with them. Fire could not injure +these garments, and though they wore the same things throughout +forty years, still they were not annoyed by vermin, yes, even the +corpses of this generation were spared by worms. [446] + +During their marches, as well as in their stay at a certain place, +they had not only the four standards that divided them into four +groups of three tribes each, each individual tribe had furthermore +its own special spot and its special ensign. Reuben's flag was red, +and on it were pictured mandrakes. Simeon's flag was green, with +a picture of the city of Shechem upon it, for the forefather of the +tribe had conquered this city. Judah's flag was azure, and bore the +form of a lion. Issachar's flag was black, and had two figures, the +sun and the moon, for from this tribe sprung the learned men who +busied themselves with astronomy and the science of the calendar. +Zebulun's flag was white, with the form of a ship, for this tribe +devoted to navigation. Dan's flag had a color like a sapphire, with +the figure of a serpent. Naphtali's flag was a dull red, the color of +wine, and on it was the figure of a hind, in memory of its +forefather, who was like "a hind let loose." Ashere's flag was red +like fire, and had the token of an olive tree, because this tribe had +much olive oil of excellent quality. The two tribes descended from +Joseph, - Ephraim, and Manasseh - both flags of the same deep +black color with a representation of Egypt, but they had other +forms besides. Ephraim's had the picture of a bull, to symbolize +Joshua, sprung of this tribe, whose glory was like "the firstling of +his bullock, that pusheth the people together to the ends of the +earth;" whereas Manasseh's was that of a unicorn, symbolizing the +judge Gideon that sprang from this tribe, "who with his horns of +unicorns pushed the people." Benjamin's flag had a color +composed of all the other eleven colors, and a wolf for his token, +Jacob having described this tribe a "a wolf that ravineth." The +different colors of the flags corresponded to the colors of the +stones set in the breastplate of the high priest, on which were +engraved the names of the twelve tribes. Reuben's stone had a red +color like his flag, Simeon's flag was green like the color of his +stone, and in this way with all the tribes the color of stones and of +flags harmonized. [447] + + THE BLASPHEMER AND THE SABBATH-BREAKER + +When Israel received the Torah from God, all the other nations +envied them and said: "Why were these choosen by God out of all +the nations?" But God stopped their mouths, replying: "Bring Me +your family records, and My children shall bring their family +records." The nations could not prove the purity of their families, +but Israel stood without a blemish, every man among them ready +to prove his pure descent, so that the nations burst into praise at +Israel's family purity, which was rewarded by God with the Torah +for this its excellence. [448] + +How truly chastity and purity reigned among Israel was shown by +the division of the people into groups and tribes. Among all these +thousands was found only a single man who was not of pure +descent, and who therefore at the pitching of the standards could +attach himself to none of the groups. This man was the son of +Shelomith, a Danite woman, and the Egyptian, [449] whom +Moses, when a youth of eighteen, had slain for having offered +violence to Shelomith, the incident that had necessitated Moses' +flight from Egypt. It had happened as follows: When Moses came +to Goshen to visit his parents, he witnessed how an Egyptian +struck an Israelite, and the latter, knowing that Moses was in high +favor at Pharaoh's court, sought his assistance, appealing to him +with these words: "O, my lord, this Egyptian by night forced his +way into my house, bound me with chains, and in my presence +offered violence to my wife. Now he wants to kill me besides." +Indignant at this infamous action of the Egyptian, Moses slew him, +so that the tormented Israelite might go home. The latter, on +reaching his house, informed his wife that he intended getting a +divorce from her, as it was not proper for a member of the house +of Jacob to live together with a woman that had been defiled. +When the wife told her brothers of her husband's intentions, they +wanted to kill their brother-in-law, who eluded them only by +timely flight. [450] + +The Egyptian's violence was not without issue, for Shelomith gave +birth to a son whom she reared as a Jew, even though his father +had been and Egyptian. When the division of the people according +to the four standard took place, this son of Shelomith appeared +among the Danites into whose division he meant to be admitted, +pointing out to them that his mother was a woman of the tribe of +Dan. The Danites, however, rejected him, saying: "The +commandment of God says, 'each man by his own standard, with +the ensign of his father's house.' Paternal, not maternal descent +decides a man's admission to a tribe." As this man was not content +with this answer, his case was brought to Moses' court, who also +passed judgement against him. This so embittered him the he +blasphemed the Ineffable Name which he had heard on Mount +Sinai, and cursed Moses. He at the same time ridiculed the +recently announced law concerning the shewbread that was to be +set on the table in the sanctuary every Sabbath, saying: "It +behooves a king to eat fresh bread daily, and no stale bread." [451] + +At the same time as the crime blasphemy was committed by the +son of Shelomith, Zelophehad committed another capital crime. +On a Sabbath day he tore trees out of the ground although he had +been warned by witnesses not to break the Sabbath. The overseers +whom Moses had appointed to enforce the observance of the +Sabbath rest seized him and brought him to the school, where +Moses, Aaron, and other leaders of the people studied the Torah. + +In both these cases Moses was uncertain how to pass judgement, +for, although he knew that capital punishment must follow the +breaking of the Sabbath, still the manner of capital punishment in +this case had not yet been revealed to him. Zelophehad was in the +meantime kept in prison until Moses should learn the details of the +case, for the laws says that a man accused of a capital charge may +not be given liberty of person. The sentence that Moses received +from God was to execute Zelophehad in the presence of all the +community by stoning him. This was accordingly done, and after +the execution his corps was for a short time suspended from the +gallows. [452] + +The sin of the Sabbath-breaker was the occasion that gave rise to +God's commandment of Zizit to Israel. For He said to Moses, "dost +thou know how it came to pass that this man broke the Sabbath?" +Moses: "I do not know." God: "On week days he wore phylacteries +on his head and phylacteries on his arm to remind him of his +duties, but on the Sabbath day, on which no phylacteries may be +worn, he had nothing to call his duties to his mind, and he broke +the Sabbath. God now, Moses, and find for Israel a commandment +the observance of which is not limited to week days only, but +which will influence them on Sabbath days and on holy days as +well." Moses selected the commandment of Zizit, the sight of +which will recall to the Israelites all the other commandments of +God. [453] + +Whereas in the case of the Sabbath breaker Moses had been +certain that the sin was punishable by death, and had been certain +that the sin was punishable by death, and had been in doubt only +concerning the manner of execution, in the case of the blasphemer +matters were different. Here Moses was in doubt concerning the +nature of the crime, for he was not even sure if it was at all a +capital offence. Hence he did not have these two men imprisoned +together, because one of them was clearly a criminal, whereas the +status of the other was undetermined. But God instructed Moses +that the blasphemer was also to be stoned to death, and that this +was to be the punishment for blasphemers in the future. [454] + +There were two other cases beside these two in Moses' career on +which he could not pass judgement without appealing to God. +These were the claims of Zelophehad's daughters to the inheritance +of their father, and the case of the unclean that might not +participate in the offering of the paschal lamb. Moses hastened in +his appeal to God concerning the two last mentioned cases, but +took his time with the two former, for on these depended human +lives. In this Moses set the precedent to the judges among Israel to +dispatch civil cases with all celerity, but to proceed slowly in +criminal cases. In all these cases, however, he openly confessed +that he did not at the time know the proper decision, thereby +teaching the judges of Israel to consider it no disgrace, when +necessary, to consult others in cases when they were not sure of +true judgement. [455] + + THE UNGRATEFUL MULTITUDE + +When God commanded Israel to set out from Sinai and continue +their march, the Israelites were glad, for during their stay in that +place they had throughout eleven days received new laws daily, +and they hoped that after having departed from the holy mountain +they would receive no further laws. Hence, instead of making a +day's march from Sinai, as God had commanded them, they +marched incessantly for three days, in order to be as far as possible +from the holy spot. They behaved like a boy who runs quickly +away after dismissal from school, that his teacher might not call +him back. Although this antipathy to His laws vexed God, He did +not therefore forsake them, but let the Ark move before them as +long as they desired to continue the march. For it was by this token +that the Israelites knew that the Shekinah was among them, as God +had promised them. As often as they broke camp or pitched camp +Moses would say to them: "Do what the Shekinah within the Ark +bids you do." But they would not believe Moses that the Shekinah +dwelt among them unless he spoke the words: "Rise up, Lord, and +let Thine enemies be scattered; and let them that hate Thee flee +before Thee," whereupon the Ark would begin to move, and they +were convinced of the presence of the Shekinah. The Ark +furthermore gave the signal for breaking camp by soaring up high, +[456] and then swiftly moving before the camp at a distance of +three days' march, until it found a suitable spot upon which Israel +might encamp. [457] + +Hardly had they departed from Sinai when they once more began +to lead the wicked course of life that they had for a time +abandoned. They began to seek a pretext to renounce God and +again to be addicted to idolatry. [458] They complained about the +forced marches which at God's command they had been obliged to +make after their departure from Sinai, and in this way showed their +ingratitude to God who wanted them as quickly as possible to +reach the Holy Land, and for this reason allowed them to cover an +eleven days' distance in three days. [459] Their murmurs and +complaints, however, were not silent, but quite loud, for they were +anxious that God should hear their wicked words. In punishment +for their defamation of the Divine glory, God sent upon them a fire +emanating from the very glory. [460] + +Upon twelve occasions did God send a Divine fire upon earth, six +times as a token of honor and distinction, but as many times as a +punishment. To the first class belong the fire at the consecration of +the Tabernacle, at the offering of Gideon as at that of Manoah and +of David; at the dedication of Solomon's Temple, and at the +offering of Elijah upon Mount Carmel. The six fatal fires are the +following: the fire that consumed Nadab and Abihu; that which +wrought havoc among the murmuring and complaining multitude; +the fire that consumed the company of Korah; the fire that +destroyed Job's sheep, and the two fires that burned the first and +second troops which Ahaziah sent against Elijah. [461] + +This celestial fire wrought the greatest havoc among the idolatrous +tribe of Dan, and among the mixed multitude that had joined the +Israelites upon their exodus from Egypt. [462] The elders of the +people turned to Moses, saying: "Rather deliver us as a sheep to +the slaughter, but not to a celestial fire that consumes earthly fire." +[463] They should by right have prayed to God themselves, but in +this instance they were like the king's son who had kindled his +father's anger against him, and who not hastened to his father's +friend, begging him to intercede for him. So did Israel say to +Moses: "Go thou to God and pray for us." Moses instantly granted +their wish, and God without delay heard Moses' prayer and halted +the destroying fire. [464] But God did not simply take the fire +away from Israel and put it elsewhere, for it was of such a nature +that it would gradually have spread on all sides and finally have +destroyed everything. It had in this way caused the destruction in +Israel, for, beginning at one end of the camp, it spread so rapidly +that one could at not time tell how far it had gone. That the +presence of this Divine fire might continue to restrain Israel from +sin, God did not allow it to rise back to heaven, but it found its +place on the altar of the Tabernacle, where it consumed all the +offerings that were brought during Israel's stay in Egypt. This is the +same fire that destroyed Aaron's sons as well as Korah's company, +and it is the Divine fire that every mortal beholds in the moment of +his death. [465] + +On this occasion also it was evident that pious men are greater +than the angels, for Moses took bundles of wool and laid them +upon the Divine fire, which thereupon went out. [466] He then said +to the people: "If you repent of your sin, then the fire will go out, +but otherwise it will burst forth and consume you." [467] + + THE FLESH-POTS OF EGYPT + +Not mindful of the punishment by fire, Israel still did not mend +their ways, but soon again began to murmur against God. As so +often before, it was again the mixed multitude that rebelled against +God and Moses, saying: "Who shall give up flesh to eat? We +remember the fish that we did eat in Egypt freely; the cucumbers, +and the melons, and the leeks, and the onions, and the garlic. But +now our soul is dried away: there is nothing at all, beside this +manna before our eyes." But all this murmuring and these +complaints were only a pretext to sever themselves from God, for +first of all, they actually possessed many herds and much cattle, +enough plentifully to satisfy their lusting after flesh if they had +really felt it; and manna, furthermore, had the flavor of every +conceivable kind of food, so all they had to do while eating it was +to wish for a certain dish and they instantly perceived in manna the +taste of the desired food. It is true that manna never gave them the +flavor of the five vegetables they mentioned, but they should have +been grateful to God for sparing them the taste of these vegetables +injurious to health. Here they showed their perversity in being +dissatisfied with measures for which they should have been +grateful to God. Manna displeased them because it did not contain +the flavor injurious to health, and they also objected to it because +it remained in their bodies, wherefore they said: "The manna will +swell in our stomachs, for can there be a human being that takes +food without excreting it!" God had, as a special mark of +distinction, given them this food of the angels, which is completely +dissolved in the body, and of which they could always partake +without injury to their health. It is a clear proof of the excellent +taste of manna that a later time, when the last manna fell on the +day of Moses' death, they ate of it for forty days, and would not +make use of other food until the manna had been exhausted to the +last grain, clearly showing that the taking of any different food was +disagreeable. But while manna was at hand in abundance, they +complained about seeing before them, morning and evening, no +other food than manna. [468] + +The true state of affairs was that they had a lurking dissatisfaction +with the yoke of the law. It is certain that they had not had in +Egypt better food for which they now longed, for their taskmasters, +far from giving them dainties, gave them not even straw for +making bricks. But in Egypt they had lived undisturbed by laws, +and it was this unrestrained life that they desired back. Especially +hard for them were the new laws on marriage, for in Egypt they +had been accustomed to marry those closely related by blood, from +whom they were now obliged to separate. They now trooped +together in families, and awaiting the moment when Moses, about +to leave the house of study, would have to pass them, they began to +murmur publicly, [469] accusing him of being to blame for all the +sufferings they had been obliged to bear. Upon his advice, they +said, had they abandoned a most fruitful land, and instead of +enjoying the great fortune promised to them, they were now +wandering about in misery, suffering thirst from lack of water, and +were apprehensive of dying of starvation in case the supply of +manna should cease. When these and similar abuses were uttered +against Moses, one out of the people stepped forth and exhorted +them not so soon to forget the many benefactions they had known +from Moses, and not to despair of God's aid and support. But the +multitude upon this became even more excited, and raged and +shouted more violently than ever against Moses. [470] This +conduct of Israel called forth God's wrath, but Moses, instead of +interceding for the people, began to complain of their treatment of +him, and announced to God that he could not now execute the +commission he had undertaken in Egypt, namely, to lead Israel in +spite of all reverses, until he had reached the promised land. He +now begged God to relieve him of the leadership of the people in +some way, and at the same time to stand by him in his present +predicament, that he might satisfy the people's desire for flesh. +[471] + +THE APPOINTMENT OF THE SEVENTY ELDERS + +The sad predicament of Moses on this occasion is partly traceable +to the fact that he had to face alone the murmurs and complaints of +the people without the accustomed assistance of the seventy elders. +Since the exodus from Egypt the seventy elders of the people had +always been at his side, but these had recently been killed by the +fire from heaven at Taberah, so that he now stood all alone. This +death overtook the elders because like Nadab and Abihu they had +not shown sufficient reverence in ascending Mount Sinai on the +day of the revelation, when, in view of the Divine vision, they +conducted themselves in an unseemly manner. Like Nadab and +Abihu the elder would have received instantaneous punishment for +their offense, had not God been unwilling to spoil the joyful day of +the revelation by their death. But they had to pay the penalty +nevertheless: Nadab and Abihu, by being burned at the +consecration of the Tabernacle, and the elders similarly, at +Taberah. [472] + +As Moses now utterly refused to bear the burden of the people +alone, God said to him: "I gave thee sufficient understanding and +wisdom to guide My children alone, that thou mightest be +distinguished by this honor. Thou, however, wishest to share this +guidance with others. Go, then, and expect no help from Me, 'but I +will take of the spirit that is upon thee and will put it upon them; +and they shall bear the burden of the people with thee, that thou +bear it not thyself alone'" [473] + +God bade Moses choose as his helpers in the guidance of the +people such men as had already been active leaders and officers in +Egypt. In the days of Egyptian bondage it frequently happened that +the officers of the children of Israel were beaten if the people had +not fulfilled their task in making bricks, but "he that is willing to +sacrifice himself for the benefit of Israel shall be rewarded with +honor, dignity, and the gift of the Holy Spirit." The officers +suffered in Egypt for Israel, and were now found worthy of having +the Holy Spirit come upon them. [474] God moreover said to +Moses: "With kindly words welcome the elders to their new +dignity, saying, 'Hail to you that are deemed worthy by God of +being fit for this office.' At the same time, however, speak +seriously with them also, saying, 'Know ye that the Israelites are a +troublesome and stiff-necked people, and that you must ever be +prepared to have them curse you or cast stones at you'" + +God commanded the selection of the elders to take place at the +Tabernacle, that Israel might reverence them, saying, "Surely these +are worthy men," but they were not permitted with Moses to enter +the Tabernacle and hear God's word. The people were however +mistaken in assuming that God's word reached the ears of the +elders, for He spoke with Moses alone, even though the prophetic +spirit came upon them also. [475] + +Now when Moses wished to proceed to the selection of the seventy +elders, he was in a sore predicament because he could not evenly +divide the number seventy among the twelve tribes, and was +anxious to show no partiality to one tribe over another, which +would lead to dissatisfaction among Israel. Bezalel, son of Uri, +however, gave Moses good advice. He took seventy slips of paper +on which was written "elder," and with them two blank slips, and +mixed all these in an urn. Seventy-two elders, six to each tribe, +now advance and each drew a slip. Those whose slips were +marked "elder" were elected, while those who had drawn blank +slips were rejected, but in such a wise that they could not well +accuse Moses of partiality. [476] + +By this method of appointment, it came to pass that there were six +elders for each tribe except the tribe of Levi. The names of those +chosen were: from the tribe of Reuben, - Hanoch, Carmi, Pallu, +Zaccur, Eliab, Nemuel; from the tribe of Simeon, - Jamin, Jachin, +Zohar, Ohad, Shaul, Zimri; from the tribe of Levi, - Amram, +Hananiah, Nethanel, Sithri; from the tribe of Judah, - Zerah, Dan, +Jonadab, Bezalel, Shephatiah, Nahshon; from the tribe of Issachar, +- Zuar, Uzza, Igal, Palti, Othniel, Haggi; from the tribe of Zebulun, +- Sered, Elon, Sodi, Oholiab, Elijah, Nimshi; from the tribe of +Benjamin, - Senaah, Kislon, Elidad, Ahitub, Jediael, Mattaniah; +from the tribe of Joseph, - Jair, Joezer, Malchiel, Adoniram, +Abiram, Sethur; from the tribe of Dan, - Gedaliah, Jogli, Ahinoam, +Ahiezer, Daniel, Seraiah; from the tribe of Naphtali, - Elhanan, +Eliakim, Elishama, Semachiah, Zabdi, Johanan; from the tribe of +Gad, - Haggai, Zarhi, Keni, Mattathiah, Zechariah, Shuni; from the +tribe of Asher, - Pashhur, Shelomi, Samuel, Shalom, Shecaniah, +Abihu. [477] + +Moses gathered these seventy elders of novel extraction and of +lofty and pious character round about the tent in which God used +to reveal Himself, bidding thirty of them take their stand on the +south side, thirty on the northern, and ten on the eastern, whereas +he himself stood on the western side. For this tent was thirty cubits +long and ten cubits wide, so that a cubit each was apportioned to +the elders. [478] God was so pleased with the appointment of the +elders that, just as on the day of the revelation, He descended from +heaven and permitted the spirit of prophecy to come upon the +elders, so that they received the prophetic gift to the end of their +days, as God had put upon them of the spirit of Moses. But Moses' +spirit was not diminished by this, he was like a burning candle +from which many others are lighted, but which is not therefore +diminished; and so likewise was the wisdom of Moses unimpaired. +Even after the appointment of the elders did Moses remain the +leader of the people, for he was the head of this Sanhedrin of +seventy members which he guided and directed. [479] + +The position of the elders was not of the same rank as that of +Moses, for he was the king of Israel, and it was for this reason that +God had bidden him to secure trumpets, to use them for the calling +of the assembly, that this instrument might be blown before him as +before a king. Hence shortly before Moses' death these trumpets +were recalled from use, for his successor Joshua did not inherit +from him either his kingly dignity or these royal insignia. Not until +David's time were the trumpets used again which Moses had +fashioned in the desert. [480] + +ELDAD AND MEDAD + +When Moses had completed the appointment of the elders and had +asked them to accompany him to the Tabernacle, there to receive +the Holy Spirit, Eldad and Medad, two of these elders, in their +humility, did not obey his summons, but hid themselves, deeming +themselves unworthy of this distinction. God rewarded them for +their humility by distinguishing them five-fold above the other +elders. These prophesied what would take place on the following +day, announcing the appearance of the quails, but Eldad and +Medad prophesied what was still veiled in the distant future. The +elders prophesied only on this one day, but Eldad and Medad +retained the gift for life. The elders died in the desert, whereas +Eldad and Medad were the leaders of the people after the death of +Joshua. The elders are not mentioned by name in the Scriptures, +whereas theses two are called by name. The elders, furthermore, +had received the prophetic gift from Moses, whereas Eldad and +Medad received it directly from God. [481] + +Eldad now began to make prophecies, saying: "Moses will die, and +Joshua the son of Nun will be his successor as leader of the people, +whom he will lead into the land of Canaan, and to whom he will +give it as a possession." Medad's prophecy was as follows: "Quails +will come from the sea and will cover the camp of Israel, but they +will bring evil to the people." Besides these prophecies, both +together announced the following revelation: "At the end of days +there will come up out of the land of Magog a king to whom all +nations will do homage. Crowned kings, princes, and warriors with +shields will gather to make war upon those returned from exile in +the land of Israel. But God, the Lord, will stand by Israel in their +need and will slay all their enemies by hurling a flame from under +His glorious Throne. This will consume the souls in the hosts of +the king of Magog, so that their bodies will drop lifeless upon the +mountains of the land of Israel, and will become a prey to the +beasts of the field and the fowls of the air. Then will all the dead +among Israel arise and rejoice in the good that at the beginning of +the world was laid up for them, and will receive the reward for +their good deeds." [482] + +When Gershon, Moses' son, heard these prophecies of Eldad and +Medad, he hurried to his father and told him of them. Joshua was +now greatly agitated about the prophecy that Moses was to die in +the desert and that he as to be his successor, and said to Moses: "O +lord, destroy these people that prophesy such evil news!" But +Moses replied: "O Joshua, canst thou believe that I begrudge thee +thy splendid future? It is my wish that thou mayest be honored as +much as I have been and that all Israel be honored like thee." [483] + +Eldad and Medad were distinguished not only by their prophetic +gift, but also by their noble birth, being half-brothers of Moses and +Aaron. When the marriage laws were revealed, all those who had +been married to relatives by blood had to be divorced from them, +so that Amram, too, had to be separated from his wife Jochebed, +who was his aunt, and he married another woman. From this union +sprang Eldad, "not of an aunt," and Medad, "in place of an aunt," +so called by Amram to explain by these names why he had +divorced his first wife, his aunt. [484] + +THE QUAILS + +The prophecy of these men concerning the quails turned out as +they had predicted, the quails being, as God had foretold to Moses, +no blessing for the people. For God said to Moses: "Tell the people +to be prepared for impending punishment, they shall eat flesh to +satiety, but then they shall loathe it more than they now lust for it. I +know, however, how they came to have such desires. Because My +Shekinah is among them they believe that they may presume +anything. Had I removed My Shekinah from their midst they +would never have cherished so foolish a desire." Moses, knowing +that the granting of the people's wish would be disastrous to them, +said to God: "O Lord, why, pray, dost Thou first give them flesh, +and then, in punishment for their sin, slay them? Who ever heard +any one say to an ass, 'Here is a measure of wheat; eat it, for we +want to cut off they head?' Or to a man, 'Here is a loaf of bread for +thee; take it, and go to hell with it?'" God replied: "Well, then, +what wouldst thou do?" Moses: "I will go to them and reason with +them that they may desist from their lusting after flesh." God: "I +can tell thee beforehand that thy endeavors in this matter will be +fruitless." Moses betook himself to the people, saying to them: "Is +the Lord's hand waxed short? Behold, He smote the rock, that the +waters gushed out, and the streams overflowed; He can give bread +also; can He not provide flesh for His people?" The people, +however, said: "Thou are only trying to soothe us; God cannot +grant our wish." [485] But they erred vastly, for hardly had the +pious among them retired to their tents, when upon the godless, +who had remained in the open, came down quails in masses as +thick as snowflakes, so that many more were kill by the descent of +the quails than later by the tasting of them. The quails came in +such masses that they completely filled the space between heaven +and earth, so that they even covered the sun's disk, and settled +down on the north side and the south side of the camp, as it were a +day's journey, lying, however, not directly upon the ground but two +cubits above it, that people might not have to stoop to gather them +up. Considering this abundance, it is not surprising that even the +halt that could not go far, and the lazy the would not, gathered +each a hundred kor. These vast quantities of flesh did not, +however, benefit them, for hardly had they tasted of it, when they +gave up the ghost. This was the punishment for the grave sinners, +while the better ones among them enjoyed the taste of the flesh for +a month before they died, whereas the pious without suffering +harm caught the quails, slaughtered them, and ate of them. This +was the heaviest blow that had fallen upon Israel since their +exodus from Egypt, and in memory of the many men who had died +because of their forbidden lusting after flesh, they changed the +name of the place where this misfortune occurred to +Kibroth-hattaavah, "Graves of those who lusted." [486] The winds +that went forth to bring the quails was so powerful a storm that it +could have destroyed the world, so great was God's anger against +the ungrateful people, and it was only due to the merits of Moses +and Aaron that this wind finally left the world upon its hinges. +[487] + +AARON AND MIRIAM SLANDER MOSES + +When the seventy elders were appointed, and the spirit of the Lord +came upon them, all the women lighted the candles of joy, to +celebrate by this illumination the elevation of these men to the +dignity of prophets. Zipporah, Moses' wife, saw the illumination, +and asked Miriam to explain it. She told her the reason, and added, +"Blessed are the women who behold with their eyes how their +husbands are raised to dignity." Zipporah answered, "It would be +more proper to say, 'Woe to the wives of these men who must now +abstain from all conjugal happiness!'" Miriam: "How does thou +know this?" Zipporah: "I judge so from the conduct of thy brother, +for ever since he was chosen to receive Divine revelations, he no +longer knows his wife." [488] Miriam hereupon went to Aaron, +and said to him: "I also received Divine revelations, but without +being obliged to separated myself from my husband," whereupon +Aaron agreed, saying" "I, too, received Divine revelations, without, +however, being obliged to separated myself from my wife." Then +both said: "Our fathers also received revelations, but without +discontinuing their conjugal life. Moses abstains from conjugal +joys only out of pride, to show how holy a man he is." Not only did +they speak evil of Moses to each other, but hastened to him and +told him to his face their opinion of his conduct. [489] But he, who +could be self-assured and stern when it touched a matter +concerning God's glory, was silent to the undeserved reproached +they heaped upon him, knowing that upon God's bidding he had +foresworn earthly pleasures. God therefore said: "Moses is very +meek and pays no attention to the injustice meted out to him, as he +did when My glory was detracted from, and boldly stepped forth +and exclaimed, 'Who is on the Lord's side? Let him come unto me.' +I will therefore now stand by him." + +It is quite true that this was not the only occasion on which Moses +proved himself humble and gentle, for it was part of his character. +Never among mortals, counting even the three Patriarchs, was +there more meek a man than he. The angels alone excelled him in +humility, but no human being; for the angels are so humble and +meek, that when the assemble to praise God, each angel calls to +the other and asks him to precede him, saying among themselves: +"Be thou the first, thou are worthier than I." [490] + +God carried out His intention to uphold Moses' honor, for just as +Aaron was with his wife and Miriam with her husband, a Divine +call suddenly reached Amram's three children, one voice that +simultaneously called, "Aaron!" "Moses!" and "Miriam!" - a +miracle that God's voice alone can perform. The call went to +Moses also, that the people might not think that Aaron and Miriam +had been chosen to take Moses' place. He was ready to hearken to +God's words, but not so his brother and his sister, who had been +surprised in the state of uncleanness, and who therefore, upon +hearing God's call, cried, "Water, water," that they might purify +themselves before appearing before God. [491] They then left their +tents and followed the voice until God appeared in a pillar of +cloud, a distinction that was conferred also upon Samuel. The +pillar of cloud did not, however, appear in the Tabernacle, where it +always rested whenever God revealed Himself to Moses, and this +was due to the following reasons. First of all, God did not want to +create the impression of having removed Moses from his dignity, +and of giving it to his brother and sister, hence He did not appear +to them in the holy place. At the same time, moreover, Aaron was +spared the disgrace of being reproached by God in his brother's +presence, for Moses did not follow his brother and sister, but +awaited God's word in the sanctuary. But there was still another +reason why God did not want Moses to be present during His +conference with Aaron and Miriam - "Never praise a man to his +face." As God wanted to praise Moses before Aaron and Miriam, +He preferred to do so in his absence. [492] + +Hardly had God addressed Aaron and Miriam, when they began to +interrupt Him, whereupon He said to them: "Pray, contain +yourselves until I have spoken." In these words He taught people +the rule of politeness, never to interrupt. He then said: "Since the +creation of the world hath the word of God ever appeared to any +prophet otherwise than in a dream? Not so with Moses, to whom I +have shown what is above and what is below; what it before and +what it behind; what was and what will be. To him have I revealed +all that is in the water and all that is upon the dry land; to him did I +confide the sanctuary and set him above the angels. I Myself +ordered him to abstain from conjugal life, and the word he +received was revealed to him clearly and not in dark speeches, he +saw the Divine presence from behind when It passed by him. +Wherefore then were ye not afraid to speak against a man like +Moses, who is, moreover, My servant? Your censure is directed to +Me, rather than to him, for 'the receiver is no better than the thief,' +and if Moses is not worthy of his calling, I, his Master, deserve +censure." [493] + +MIRIAM'S PUNISHMENT + +God now gently rebuked Aaron and Miriam for their transgression, +and did not give vent to His wrath until He had shown them their +sin. This was an example to man never to show anger to his +neighbor before giving his reason for his anger. The effects of +God's wrath were shown as soon as He had departed from them, +for while He was with them, His mercy exceeded His anger, and +nothing happened to them, but when He was not long with them, +punishment set in. Both Aaron and Miriam became leprous, for +this is the punishment ordained for those who speak ill of their +neighbors. [494] Aaron's leprosy, however, lasted for a moment +only, for his sin had not been as great as that of his sister, who +started the talk against Moses. His disease vanished as soon as he +looked upon his leprosy. Not so with Miriam. Aaron in vain tried +to direct his eyes upon her leprosy and in this way to heal her, for +in her case the effect was the reverse; as soon as he looked upon +her the leprosy increased, and nothing remained but to call for +Moses' assistance, who was ready to give it before being called +upon. [495] Aaron thereupon turned to his brother with the +following words: "Think not that the leprosy is on Miriam's body +only, it is as if it were on the body of our father Amram, of whose +flesh and blood she is." Aaron did not, however, try to extenuate +their sin, saying to Moses: "Have we, Miriam and I, ever done +harm to a human being?" Moses: "No." Aaron: "If we have done +evil to no strange people, how then canst thou believe that we +wished to harm thee? For a moment only did we forget ourselves +and acted in an unnatural way toward our brother. Shall we +therefore lose our sister? If Miriam's leprosy doth not now vanish, +she must pass all her life as a leper, for only a priest who is not a +relative by blood of the leper may under certain conditions declare +her clean, but all the priests, my sons and I, are her relatives by +blood. The life of a leper is as of one dead, for as a corpse makes +unclean all that comes in contact with it, so too the leper. Alas!" so +Aaron closed his intercession, "Shall our sister, who was with us in +Egypt, who with us intoned the song at the Red Sea, who took +upon herself the instruction of the women while we instructed the +men, shall she now, while we are about to leave the desert and +enter the promised land, sit shut out from the camp?" + +These words of Aaron, however, were quite superfluous, for +Moses had determined, as soon as his sister became diseased, to +intercede for her with God, saying to himself: "It is not right that +my sister should suffer and I dwell in contentment." [496] He now +drew a circle about himself, stood up, and said a short prayer to +God, which he closed with the words: "I will not go from this spot +until Thou shalt have healed my sister. But if Thou do not heal her, +I myself shall do so, for Thou hast already revealed to me, how +leprosy arises and how it disappears." This prayer was fervent, +spoken with his whole heart and soul, though very brief. Had he +spoken long, some would have said: "His sister is suffering terribly +and he, without heeding her, spends his time in prayer." Others +again would have said: "He prayeth long for his sister, but for us he +prayeth briefly." God said to Moses: "Why dost thou shout so?" +Moses: "I know what suffering my sister is enduring. I remember +the chain which my hand was chained, for I myself once suffered +from this disease." God: "If a king, or if her father had but spit in +her face, should she not be ashamed seven days? I, the King of +kings, have spit in her face, and she should be ashamed at least +twice seven days. For thy sake shall seven days be pardoned her, +but the other seven days let her be shut out from the camp." For +want of priest who, according to the tenets of the law, must declare +a leper clean after the healing, God Himself assumed this part, +declaring Miriam unclean for a week, and clean after the passing +of that period. [497] + +Although leprosy came to Miriam as a punishment for her sin, still +this occasion served to show how eminent a personage she was. +For the people were breaking camp and starting on the march +when, after having saddled their beasts of burden for the march, +upon turning to see the pillar of cloud moving before them, they +missed the sight of it. They looked again to see if Moses and +Aaron were in the line of procession, but they were missing, nor +was there anywhere to be seen a trace of the well that +accompanied them on their marches. Hence they were obliged to +return again to camp, where they remained until Miriam was +healed. The clouds and the well, the sanctuary and the sixty +myriads of the people, all had to wait a week in this spot until +Miriam recovered. Then the pillar of cloud moved on once more +and the people knew that they had not been permitted to proceed +on their march only because of this pious prophetess. This was a +reward for the kind deed Miriam had done when the child Moses +was thrown into the water. Then Miriam for some time walked up +and down along the shore to wait the child's fate, and for this +reason did the people wait for her, nor could they move on until +she had recovered. [498] + +THE SENDING OF THE SPIES + +The punishment that God brought upon Miriam was meant as a +lesson of the severity with which God punishes slander. For +Miriam spoke no evil of Moses in the presence of any one except +her brother Aaron. She had moreover no evil motive, but a kindly +intention, wishing only to induce Moses to resume his conjugal +life. She did not even dare to rebuke Moses to his face, and still, +even in spite of her great piety, Miriam was not spared this heavy +punishment. [499] Her experience, nevertheless, did not awe the +wicked man who, shortly after this incident, made an evil report of +the promised land, and by their wicked tongues stirred up the +whole people in rebellion against God, so that they desired rather +to return to Egypt than to enter Palestine. The punishment that God +inflicted upon the spies as well as upon the people they had +seduced was well deserved, for had they not been warned of +slander by Miriam's example, there might still have been some +excuse. In that case they might have been ignorant of the gravity of +the sin of slander, but now they had no excuse to offer. [500] + +When Israel approached the boundaries of Palestine, they appeared +before Moses, saying: "We will send men before us, and they shall +search out the land, and bring us word again by what way we must +go up, and into what cities we shall come." This desire caused God +to exclaim: "What! When you went through a land of deserts and +of pits, you had no desire for scouts, but now that you are about to +enter a land full of good things, now you wish to send out scouts. +Not only was the desire in itself unseemly, but also the way in +which they presented their request to Moses; for instead of +approaching as they had been accustomed, letting the older men be +the spokesmen of the younger they appeared on this occasion +without guidance or order, the young crowding out the old, and +these pushing away their leaders. [501] Their bad conscience after +making this request - for they knew that their true motive was lack +of faith in God - caused them to invent all sorts of pretexts for their +plans. They said to Moses: "So long as we are in the wilderness, +the clouds act as scouts for us, for they move before us and show +us the way, but as these will not proceed with us into the promised +land, we want men to search out the land for us." Another plea that +they urged for their desire was this. They said: "The Canaanites +fear an attack from us and therefore hid their treasures. This is the +reason why we want to sent spies there in time, to discover for us +where they are hiding their treasures." They sought in other ways +to give Moses the impression that their one wish was exactly to +carry out the law. They said: "Hast not thou taught us that an idol +to which homage is no longer paid may be used, but otherwise it +must be destroyed? If we now enter Palestine and find idols, we +shall not know which of them were adored by the Canaanites and +must be destroyed, and which of them were no longer adored, so +that we might use them." Finally they said the following to Moses: +"Thou, our teacher, hast taught us that God 'would little by little +drive the Canaanites before us.' If this be so, we must send out +spies to find out which cities we must attack first." [502] Moses +allowed himself to be influenced by their talk, and he also liked +the idea of sending out spies, but not wishing to act arbitrarily he +submitted to God the desire of the people. God answered: "It is not +the first time that they disbelieve My promises. Even in Egypt they +ridiculed Me, it is now become a habit with them, and I know what +their motive in sending spies is. If thou wishest to send spies do so, +but do not pretend that I have ordered thee." + +Moses hereupon chose one man from every tribe with the +exception of Levi, and sent these men to spy out the land. These +twelve men were the most distinguished and most pious of their +respective tribes, so that even God gave His assent to the choice of +every man among them. [503] But hardly had these men been +appointed to their office when they made the wicked resolve to +bring up an evil report of the land, and dissuade the people from +moving to Palestine. Their motive was a purely personal one, for +they thought to themselves that they would retain their offices at +the head of the tribes so long as they remained in the wilderness, +but would be deprived of them when they entered Palestine. [504] + +SIGNIFICANT NAMES + +Significant of the wickedness of these men are their names, all of +which point to their godless action. The representative of the tribe +of Reuben was called Shammua, the son of Zaccur, because he did +not obey God, which was counted against him just as if he had +pursued sorcery. Shaphat, the son of Hori, was Simeon's +representative. His name signifies, "He did not conquer his evil +inclination, and hence went out empty-handed, without having +received a possession in the land of Israel." The tribe of Issachar +was represented by Igal, the son of Joseph. He bore this name +because he soiled the reputation of the Holy Land, and therefore +died before his time. Benjamin's representative was Palti, the son +of Raphu, so called because "he spat out the good qualities that +had previously been his, and therefore wasted away." The name of +Gaddiel, the son of Sodi, Zebulun's representative, signifies, "He +spoke infamous things against God in executing the secret plan of +the spies." Manasseh's representative, Gaddi, the son of Susi, was +so called because he blasphemed God and aroused His wrath; for it +was he who said of the land, "it eateth up its inhabitants." But the +worst one among them was Ammiel, the son of Gemalli, the +representative of Dan, for it was he who said, "The land is so +strong that not even God could go up against it," hence his name, +which means, "He cast a shadow upon God's strength," and he was +punished according to his wicked words, for he did not enter the +promised land. Asher's representative was Sethur, the son of +Michael, who had resolved to act against God and instead of +saying, "Who is like unto God?" he said, "Who is God?" Naphtali's +representative was named Nahbi, the son of Vophsi, for he +suppressed the truth, and faith found no room in his mouth, for he +brought forth lies against God. The last of these spies, Gad's +representative, bore the name Geuel, the son of Machi, for he was +humbled because he urged untruths against God. + +As the ten sinners were name in accordance with their actions, so +too did the names of the two pious spies among them correspond +to their pious actions. Judah's representative was name Caleb, the +son of Jephunneh, because "he spoke what he felt in his heart and +turned aside from the advice of the rest of the spies." The pious +representative of Ephraim was Hoshea, the son of Nun, a fitting +name for him, for he was full of understanding and was not caught +like a fish by the spies. Moses who perceived, even when he sent +out the spies, the evil intentions they harbored, changed Hoshea's +name to Joshua, saying: "May God stand by thee, that thou mayest +not follow the counsel of the spies." [505] + +This change of name that was brought about by the prefixing of the +letter Yod at last silenced the lamentations of this letter. For ever +since God had changed Sarai's name to Sarah, the letter Yod used +to fit about the celestial Throne and lament: "Is it perchance +because I am the smallest among the letters that Thou has taken +me away from the name of the pious Sarah?" God quieted this +letter, saying: "Formerly thou wert in a woman's name, and, +moreover, at the end. I will not affix thee to a man's name, and, +moreover, at the beginning." This promise was redeemed when +Hoshea's name was changed to Joshua. [506] + +When the spies set out on their way, they received instructions +from Moses how to conduct themselves, and what in particular, +they were to note. He ordered them not to walk on the highways, +but to go along private pathways, for although the Shekinah would +follow them, they were still to incur no needless danger. If they +entered a city, however, they were not to slink like thieves in +alleyways, but to show themselves in public and answer those who +asked what they wanted by saying: "We came only to buy some +pomegranates and grapes." They were emphatically to deny that +they had any intention of destroying the idols or of felling the +sacred trees. Moses furthermore said: "Look about carefully what +manner of land it is, for some lands produce strong people and +some weak, some lands produce many people and some few. If +you find the inhabitants dwelling in open places, then know that +they are mighty warriors, and depending upon their strength have +no fear of hostile attack. If, however, they live in a fortified place, +they are weaklings, and in their fear of strangers seek shelter +within their walls. Examine also the nature of the soil. If it be hard, +know then that it it fat; but if it be soft, it is lean." [507] Finally he +bade them inquire whether Job was still alive, for if he was dead, +then they assuredly needed not to fear the Canaanites, as there was +not a single pious man among them whose merits might be able to +shield them. [508] And truly when the spies reached Palestine, Job +died, and they found the inhabitants of the land at his grave, +partaking of the funeral feast. [509] + +THE SPIES IN PALESTINE + +On the twenty-seventh day of Siwan Moses sent out the spies from +Kadesh-Barnea in the wilderness of Paran, [510] and following his +directions they went first to the south of Palestine, the poorest part +of the Holy Land. Moses did like the merchants, who first show the +poorer wares, and then the better kind; so Moses wished the spies +to see better parts of the land the farther they advanced into it. +When they reached Hebron, they could judge what a blessed land +this was that had been promised them, for although Hebron was +the poorest tract in all Palestine, it was still much better than Zoan, +the most excellent part of Egypt. When, therefore, the sons of Ham +built cities in several lands, it was Hebron that they erected first, +owing to its excellence, and not Zoan, which they built in Egypt +fully seven years later. + +Their progress through the land was on the whole easy, for God +had wished it so, that as soon as the spies entered a city, the plague +struck it, and the inhabitants, busied with the burial of their dead, +had neither time nor inclination to concern themselves with the +strangers. [511] Although they met with no evil on the part of the +inhabitants, still the sight of the three giants, Ahiman, Sheshai, and +Talmai inspired them with terror. These were so immensely tall +that the sun reached only to their ankles, and they received their +names in accordance with their size and strength. The strongest +among them was Ahiman, beholding whom one fancied oneself +standing at the foot of a mountain that was about to fall, and +exclaimed involuntarily, "What is this that is coming upon me?" +Hence the name Ahiman. Strong as marble was the second brother, +wherefore he was called Sheshai, "marble." The mighty strides of +the third brother threw up plots from the ground when he walked, +hence he was called Talmi, "plots." [512] Not only the sons of +Anak were of such strength and size, but his daughters also, whom +the spies chanced to see. For when these reached the city inhabited +by Anak, that was called Kiriath-Arba, "City of Four," because the +giant Anak and his three sons dwelt there, they were struck with +such terror by them that they sought a hiding place. But what they +had believed to be a cave was only the rind of a huge pomegranate +that the giant's daughter had thrown away, as they later, to their +horror, discovered. For this girl, after having eaten the fruit, +remembered that she must not anger her father by letting the rind +lie there, so she picked it up with the twelve men in it as one picks +up an egg shell, and threw it into the garden, never noticing that +she had thrown with it twelve men, each measuring sixty cubits in +height. When they left their hiding place, they said to one another: +"Behold the strength of these women and judge by their standard +the men!" [513] + +They soon had an opportunity of testing the strength of the men, +for as soon as the three giants heard of the presence of the Israelite +men, they pursued them, but the Israelites found out with what +manner of men they were dealing even before the giants had +caught up with them. One of the giants shouted, and the spies fell +down as men dead, so that it took a long time for the Canaanites to +restore them to life by the aid of friction and fresh air. The +Canaanites hereupon said to them: "Why do you come here? Is not +the whole world your God's, and did not He parcel it out according +to His wish? Came ye here with the purpose of felling the sacred +trees?" The spied declared their innocence, whereupon the +Canaanites permitted them to go their ways unmolested. As a +reward for this kind deed, the nation to which these giants +belonged has been preserved even to this day. [514] + +They would certainly not have escaped from the hands of the +giants, had not Moses given them two weapons against them, his +staff and the secret of the Divine Name. These two brought them +salvation whenever they felt they were in danger from the giants. +For these were none other than the seed of the angels fallen in the +antediluvian era. Sprung from their union with the daughters of +men, and being half angels, half men, these giants were only half +mortal. They lived very long, and then half their body withered +away. Threatened by an eternal continuance of this condition, half +life, and half death, they preferred either to plunge into the sea, or +by magic herb which they knew to put an end to their existence. +[515] They were furthermore of such enormous size that the spies, +listening one day while the giants discussed them, heard them say, +pointing to the Israelites: "There are grasshoppers by the trees that +have the semblance of men," for "so they were in their sight." +[516] + +The spies, with the exception of Joshua and Caleb, had resolved +from the start to warn the people against Palestine, and so great +was their influence that Caleb feared he would yield to it. He +therefore hastened to Hebron where the three Patriarchs lie, and, +standing at their graves, said: "Joshua is proof against the +pernicious influence of the spies, for Moses had prayed to God for +him. Send up prayers now, my fathers, for me, that God in His +mercy may keep me far from the counsel of the spies." [517] + +There had always been a clash between Caleb and his comrades +during their crossing through Palestine. For whereas he insisted +upon taking along the fruits of the land to show their excellence to +the people, they strongly opposed this suggestion, wishing as they +did to keep the people from gaining an impression of the +excellence of the land. Hence they yielded only when Caleb drew +his sword, saying: "If you will not take of the fruits, either I shall +slay you, or you will slay me." They hereupon cut down a vine, +which was so heavy that eight of them had to carry it, putting upon +each the burden of one hundred and twenty seah. The ninth spy +carried a pomegranate, and the tenth a fig, which they brought +from a place that had once belonged to Eshcol, one of Abraham's +friends, but Joshua and Caleb carried nothing at all, because it was +not consistent with their dignity to carry a burden. [518] This vine +was of such gigantic size that the wine pressed from its grapes +sufficed for all the sacrificial libations of Israel during the forty +years' march. [519] + +After the lapse of forty days they returned to Moses and the +people, after having crossed through Palestine from end to end. By +natural means it would not, of course, have been possible to +traverse all the land in so short a time, by God made it possible by +"bidding the soil to leap for them," and they covered a great +distance in a short time. God knew that Israel would have to +wander in the wilderness forty years, a year for every day the spies +had spent in Palestine, hence He hastened their progress through +the land, that Israel might not have to stay too long in the +wilderness. [520] + +THE SLANDEROUS REPORT + +When Moses heard that the spies had returned from their +enterprise, he went to his great house of study, where all Israel too +assembled, for it was a square of twelve miles, affording room to +all. [521] There too the spies betook themselves and were +requested to give their report. Pursuing the tactics of slanderers, +they began by extolling the land, so that they might not by too +unfavorable a report arouse the suspicion of the community. They +said: "We came unto the land whither thou sentest us, and surely it +floweth with milk and honey." This was not an exaggeration, for +honey flowed from the trees under which the goats grazed, out of +whose udders poured mile, so that both mile and honey moistened +the ground. But they used these words only as an introduction, and +the passed on to their actual report, which they had elaborated +during those forty days, and by means of which they hoped to be +able to induce the people to desist from their plan of entering +Palestine. [522] "Nevertheless," they continued, "the people be +strong that dwell in the land, and the cities are walled, and very +great: and moreover we saw children of Anak there." Concerning +the latter they spoke an untruth with the intention of inspiring +Israel with fear, for the sons of Anak dwelt in Hebron, whither +Caleb alone had gone to pray at the graves of the Patriarchs, [523] +at the same time as the Shekinah went there to announce to the +Patriarch that their children were now on the way to take +possession of the land which had been promised to them of yore. +[524] To intensify to the uttermost their fear of the inhabitants of +Palestine, they furthermore said: "The Amalekites dwell in the +land of the South." They threatened Israel with Amalek as one +threatens a child with a strap that had once been employed to +chastise him, for they had had bitter experiences with Amalek. The +statement concerning Amalek was founded on fact, for although +southern Palestine had not originally been their home, still they +had recently settled there in obedience to the last wish of their +forefather Esau, who had bidden them cut off Israel from their +entrance into the promised land. "If, however," continued the spies +in their report, "you are planning to enter the land from the +mountain region in order to evade Amalek, let us inform you that +the Hittites, and the Jebussites, and the Amorites dwell in the +mountains; and if you plan to go there by sea, let us inform you +that the Canaanites dwell by the sea, and along the Jordan." [525] + +As soon as the spies had completed their report, Joshua arose to +contradict them, but they gave him no chance to speak, calling out +to him: "By what right dost thou, foolish man, presume to speak? +Thou hast neither sons nor daughters, so what dost thou care if we +perish in our attempt to conquer the land? We, on the other hand, +have to look out for our children and wives." Joshua, therefore, +very much against his will, had to be silent. Caleb now considered +in what way he could manage to get a hearing without being +shouted down as Joshua had been. + +Caleb had given his comrades an entirely false impression +concerning his sentiments, for when these formed the plan to try to +make Israel desist from entering Palestine, they drew him into +their council, and he pretended to agree with them, whereas he +even then resolved to intercede for Palestine. Hence, when Caleb +arose, the spies were silent, supposing he would corroborate their +statements, a supposition which his introductory words tended to +strengthen. He began: "Be silent, I will reveal the truth. This is not +all for which we have to thank the son of Amram." But to the +amazement of the spies, his next words praised, not blamed, +Moses. He said: "Moses - it is he who drew us up out of Egypt, +who clove the sea for us, who gave us manna as food." In this way +he continued his eulogy on Moses, closing with the words: "We +should have to obey him even if he bade us ascend to heaven upon +ladders!" [526] These words of Caleb were heard by all the people, +for his words were so mighty that they could be heard twelve miles +off. It was this same powerful voice that had saved the life of the +spies. For when the Canaanites first took note of them and +suspected them of being spies, the three giants, Ahiman, Sheshai, +and Talmai pursued them and caught up with them in the plain of +Judea. When Caleb, hidden behind a fence, saw that the giants +were at their heels, he uttered such a shout that the giants fell +down in a swoon because of the frightful din. When they had +recovered, the giants declared that they had pursued the Israelites +not because of the fruits, but because they had suspected them of +the wish to burn their cities. [527] + +Caleb's mighty voice did not, however, in the least impress the +people or the spies, for the latter, far from retracting their previous +statements, went so far as to say: "We be not able to go up against +the people; for they are stronger than we, they are so strong that +even God can not get at them. The land through which we had +gone to search it is a land that eateth up the inhabitants thereof +through disease; and all the people that we saw in it are men of +wicked traits. And here we saw men upon sight of whom we +almost swooned in fright, the giants, the sons of Anak, which come +of giants: and we were in our own sight as grasshoppers, and so we +were in their sight." [528] At these last words, God said: "I have +not objection to your saying, 'We were in our own sight as +grasshoppers,' but I take it amiss if you say, 'And so we were in +their sight,' for how can you tell how I made you appear in their +sight? How do you know if you did not appear to them to be +angels?" [529] + +THE NIGHT OF TEARS + +The words of the spies were heard by willing ears. The people +believed them implicitly, and when called to task by Moses, +replied: "O our teacher Moses, if there had been only two spies or +three, we should have had to give credence to their words, for the +law tells us to consider the testimony of even two as sufficient, +whereas in this case there are fully ten! [530] Our brethren have +made us faint of heart. Because the Lord hated us, He hath brought +us forth out of the land of Egypt, to deliver us into the hand of the +Amorites, to destroy us." By these words the Israelites revealed +that they hated God, and for this reason did they believe that they +were hated by Him, for "whatever a man wisheth his neighbor, +doth he believe that his neighbor wisheth him." They even tried to +convince Moses that God hated them. They said: "If an earthly +king has two sons and two fields, on watered by a river, and the +other dependent upon rains, will he not five the one that is watered +by the river to his favorite son, and give the other, less excellent +field to his other son? God led us out of Egypt, a land that is not +dependent upon rain, only to give us the land of Canaan, which +produces abundantly only if the rains fall." [531] + +Not only did the spies in the presence of Moses and Aaron voice +their opinion that is was not advisable to attempt conquering +Palestine, but they employed every means of inciting the people +into rebellion against Moses and God. On the following evening +every one of them betook himself to his house, donned his +mourning cloths, and began to weep bitterly and to lament. Their +housemates quickly ran toward them and in astonishment asked +their reason for these tears and lamentations. Without interrupting +their wailings, they answered" "Woe is me for ye, my sons, and +woe is me for ye, my daughters and daughters-in-law, that are +doomed to be dishonored by the uncircumcised and to be given as +a prey to their lusts. These men that we have beheld are not like +unto mortals. Strong and mighty as angels are they; one of them +might well slay a thousand of us. How dare we look into the iron +faces of men so powerful that a nail of theirs is sufficient to stop +up a spring of water!" At these words all the household, sons, +daughters, and daughters-in-law, burst into tears and loud +lamentations. Their neighbors came running to them and joined in +the wails and sobs until they spread throughout all the camp, and +all the sixty myriads of people were weeping. When the sound of +their weeping reached heaven, God said: "Ye weep to-day without +a cause, I shall see to it that in the future ye shall have a cause to +weep on this day." It was then that God decreed to destroy the +Temple on the ninth day of Ab, the day on which Israel in the +wilderness wept without cause, so that this day became forever a +day of tears. [532] + +The people were not, however, content with tears, they resolved to +set up as leaders in place of Moses and Aaron, Dathan and +Abiram, and under their guidance to return to Egypt. [533] But +worse than this, not only did they renounce their leader, but also +their God, for they denied Him and wished to set up and idol for +their God. [534] Not only the wicked ones among them such as the +mixed multitude demurred against Moses and Aaron, but those +also who had heretofore been pious, saying: "Would to God that +we had died in the land of Egypt! Or would to God we had died in +this wilderness!" +When Joshua and Caleb heard these speeches of the people +teeming with blasphemy, they rent their garments and tried to +restrain the people from their sinful enterprise, exhorting them +particularly to have fear of the Canaanites, because the time was at +hand when God had promised Abraham to give the land of Canaan +to his descendants, and because there were no pious men among +the inhabitants of the land for whose sake God would have been +willing to leave it longer in their possession. They also assured the +people that God had hurled from heaven the guardian angel of the +inhabitants of Palestine, so that they were now impotent. [535] The +people, however, replied: "We do not believe you; the other spies +have our weal and woe more at heart than you." [536] Nor were +the admonitions of Moses of more avail, even though he brought +them a direct message from God to have no fear of the Canaanites. +In vain did he say to them, "He who wrought all those miracles for +you in Egypt and during your stay in the wilderness will work +miracles for you as well when you will enter the promised land. +Truly the past ought to inspire you with trust in the future." The +only answer the people had to this was, "Had we heard this report +of the land from strangers, we should not have given it credit, but +we have heard it from men whose sons are our sons, and whose +daughters are our daughters." [537] In their bitterness against their +leaders they wanted to lay hands upon Moses and Aaron, +whereupon God sent His cloud of glory as a protection to them, +under which they sought refuge. But far from being brought to a +realization of their wicked enterprise by this Divine apparition, +they cast stones at the cloud, hoping in this way to kill Moses and +Aaron. This outrage on their part completely wore out God's +patience, and He determined upon the destruction of the spies, and +a severe punishment of the people misled by them. [538] + +INGRATITUDE PUNISHED + +God now appeared to Moses, bidding him convey the following +words to the people: "You kindle My anger on account of the very +benefits I conferred upon you. When I clove the sea for you that +you might pass through, while the Egyptians stuck in the loam at +its bottom, you said to one another, 'In Egypt we trod loam, and He +led us out of Egypt, only that we might again tread it.' I gave you +manna as food, which made you strong and fat, but you, perceiving +of it, said: 'How comes it to pass that twenty days a human being +dies if after four or five days he does not excrete food he had +taken. Surely we are doomed to die.' When the spies came to +Palestine, I arranged it so that as soon as they entered the city its +king or governor dies, in order that the inhabitants, occupied with +the burial of their ruler, might not take account of the spies' +presence and kill them. Instead of being thankful for this, the spies +returned and reported, 'The land through which we have gone to +search it, is a land that eateth up the inhabitants thereof.' To you I +gave the Torah; for your sake I said to the Angel of Death, +'Continue to hold sway over the rest of the world, but not over this +nation that I have chosen as My people.' Truly I had hopes that +after all this you would sin no more, and like Myself and the +angels would live eternally, without ever tasting death. You, +however, in spite of the great opportunity that I offered you, +conducted yourselves like Adam. Upon him also did I lay a +commandment, promising him life eternal on condition he +observed it, but he brought ruin upon himself by trespassing My +commandment and eating of the tree. To him I said, 'Dust thou art, +and unto dust shalt thou return.' Similar was My experience with +you. I said, 'You are angels,' but you conducted yourselves like +Adam in your sins, and hence like Adam you must die. I had +thought and hoped you would follow example of the Patriarchs, +but you act like the inhabitants of Sodom, who in punishment for +their sins were consumed by fire." [539] "If," continued God, +turning to Moses, "they suppose that I have need of swords or +spears to destroy them, they are mistaken. As through the word I +created the world, so can I destroy the world by it, which would be +a proper punishment for them. As through their words and their +talk they angered Me, so shall the word kill them, and thou shalt +be their heir, for 'I will make of thee a greater nation and mightier +than they.'" [540] +Moses said: "If the chair with three legs could not withstand the +moment of Thy wrath, how then shall a chair that have but one leg +endure? Thou are about to destroy the seed of the three Patriarchs; +how then may I hope that my seed is to fare better? This is not the +only reason for which Thou shouldst preserve Israel, as there are +other considerations why Thou shouldst do so. Were Thou to +destroy Israel, the Edomites, Moabites, and all the inhabitants of +Canaan would say [541] that Thou hadst done this only because +Thou wert not able to maintain Thy people, and therefore Thou +didst destroy them. These will furthermore declare that the gods of +Canaan are mightier than those of Egypt, that Thou hadst indeed +triumphed over the river gods of Egypt, but that Thou wert not the +peer of the rain gods of Canaan. Worse even than this, the nations +of the world will accuse Thee of continuous cruelty, saying, 'He +destroyed the generation of the flood through water; He rased to +the ground the builders of the tower, as well as the inhabitants of +Sodom; and no better then theirs was the fate of the Egyptians, +whom He drowned in the sea. Now He hath also ruined Israel +whom He had called, 'My firstborn son,' like Lilith who, when she +can find no strange children, slays her own. So did He slay His +own son." [542] Moses furthermore said: "Every pious man makes +a point of cultivating a special virtue. Do Thou also in this instance +bring Thy special virtue to bear." God: "And what is My special +virtue?" Moses: "Long-suffering, love, and mercy, for Thou art +wont to be long-suffering with them that kindle Thy wrath, and to +have mercy for them. In Thy very mercy is Thy strength best +shown. Mete out to Thy children, then, justice in small measure +only, but mercy in great measure." [543] + +Moses well knew that mercy was God's chief virtue. He +remembered that he had asked God, when he interceded for Israel +after their sin of the Golden Calf, "Pray tell me by what attribute of +Thine Thou rulest the world." God answered: "I rule the world +with loving-kindness, mercy, and long-suffering." "Can it be," said +Moses, "that Thy long-suffering lets sinners off with impunity?" +To this question Moses had received no answer, hence he felt he +might now say to God: "Act now as Thou didst then assent. [544] +Justice, that demands the destruction of Israel, is on one side of the +scales, but it is exactly balance by my prayer on the other side. Let +us now see how the scales will balance." God replied: "As truly as +thou livest, Moses, thy prayer shall dip the scales to the side of +mercy. For thy sake must I cancel My decision to annihilate the +children of Israel, so that the Egyptians will exclaim, 'Happy the +servant to whose wish his master defers.' I shall, however, collect +My debt, for although I shall not annihilate Israel all at once, they +shall make partial annual payments during the following forty +years. Say to them, 'Your carcasses shall fall in this wilderness; +and all that were numbered of you, according to your whole +number, from twenty years old and upward, which have murmured +against Me. And your children shall be wanderers in the +wilderness forty years, and shall bear you whoredoms, until your +carcasses be consumed in the wilderness.'" [545] + +This punishment was not, however, as severe as it might appear, +for none among them died below the ages of sixty, whereas those +who had at the time of the exodus from Egypt been either below +twenty or above sixty were entirely exempt from this punishment. +Besides only such were smitten as had followed the counsel of the +spies, whereas the others, and the Levites and the women were +exempt. [546] Death, moreover, visited the transgressors in such +fashion that they were aware it was meant as punishment for their +sins. Throughout all the year not one among them died. On the +eighth day of the month of Ab, Moses would have a herald +proclaim throughout the camp, "Let each prepare his grave." They +dug their graves, and spent there the following night, the same +night on which, following the counsel of the spies, they had +revolted against God and Moses. In the morning a herald would +once more appear and cry: "Let the living separate themselves +from the dead." Those that were still alive arose, but about fifteen +thousand of them remained dead in their graves. After forty years, +however, when the herald repeated his customary call the ninth +day of Ab, all arose, and there was not a single dead man among +them. At first they thought they had made a miscalculation in their +observation of the moon, that is was not the ninth day of Ab at all, +and that this was the reason why their lives had been spared. +Hence they repeated their preparations for death until the fifteenth +day of Ab. Then the sight of the full moon convinced them that the +ninth day of Ab had gone by, and that their punishment had been +done away with. In commemoration of the relief from this +punishment, they appointed the fifteenth day of Ab to be a holy +day. [547] + +THE YEARS OF DISFAVOR + +Although God had now cancelled His resolution to annihilate +Israel, He was not yet quite reconciled with them, and they were +out of favor during the following years of their march through the +desert, as was made evident by several circumstances. During +these years of disfavor the north wind did not blow, with the result +that the boys who were born in the desert could not be +circumcised, as the absence of the wind produced and excessively +high temperature, a condition that made it very dangerous for the +young boys to have this operation performed upon them. [548] As +the law, however, prohibits the offering of the paschal lamb unless +the boys have been circumcised, Israel could not properly observe +the feast of Passover after the incident of the spies. [549] Moses +also felt the effects of the disfavor, for during this time he received +from God none but the absolutely essential directions, and no other +revelations. This was because Moses, like all other prophets, +received this distinction only for the sake of Israel, and when Israel +was in disgrace, God did not communicate with him +affectionately. [550] Indeed Moses' fate, to die in the desert +without entering the promised land, had been decreed +simultaneously with the fate of the generation led by him out of +Egypt. [551] + +But the most terrible punishment of all fell upon the spies who, +with their wicked tongues, had brought about the whole disaster. +God repaid them measure for measure. Their tongues stretched to +so great a length that they touched the navel; and worms crawled +out of their tongues, and pierced the navel; in this horrible fashion +these men died. [552] Joshua and Caleb, however, who had +remained true to God and had not followed the wicked counsel of +their colleagues, were not only exempted from death, but were +furthermore rewarded by God, by receiving in the Holy Land the +property that had been allotted to the other spies. [553] Caleb was +forty years of age at the time when he was sent out as a spy. He +had married early, and at the age of ten had begot a son, still at the +age of eighty-five he was sturdy enough to enjoy his possession in +the Holy Land. [554] + +God's mercy is also extended to sinners, hence He bade Moses say +to the people: "The Amalekites and the Canaanites are now +dwelling in the valley, to-morrow turn you, and get you into the +wilderness by the way of the Red Sea." God did this because He +had firmly resolved, in the event of a war between Israel and the +inhabitants of Palestine, not to aid the former. Knowing that in this +cast their annihilation was sure, He commanded them to make no +attempt to enter the land by force. [555] "It had been My +intention," said God, "to exalt you, but now if you were to attempt +to make war upon the inhabitants of Palestine, you would suffer +humiliation." The people did not, however, hearken to the words +of God that Moses communicated to them, and all at once formed +in battle array in order to advance against the Amorites. They +thought that after they had confessed their sin of having been +misled by the spies, God would stand by them in their battles, so +they said to Moses: "Surely these few drops have not filled the +bucket." Their transgression against God seemed to them only a +peccadillo that had long since been forgiven. They were, however, +mistaken. Like bees the enemies swarmed down upon them, and +whereas these had in former times fallen dead of fright upon +hearing the names of the Israelites, now a blow from them sufficed +to kill the Israelites. Their attempt to wage war without the Holy +Ark in their midst proved a miserable failure. Many of them, and +Zelophehad among these, met their death, and as many others +returned to camp covered with wounds. The wailing and weeping +of the people was of no avail, God persisted in His resolve, and +they brought upon themselves grave punishment for this new proof +of disobedience, for God said to Moses: "If I were to deal with +them now in accordance with strict justice, they should never enter +the land. After a while, however, I shall let them 'possess the land, +which I sware unto their fathers to give unto them.'" [556] + +In order to comfort and encourage Israel in their dejection, Moses +received directions to announce the law of sacrifices, and other +precepts laid down for the life in the Holy Land, that the people +might see that God did not mean to be angry with them forever. +When Moses announced the laws to them, a dispute arose between +the Israelites and the proselytes, because the former declared that +they alone and not the others were to make offerings to God in His +sanctuary. God hereupon called Moses, and said to him: "Why do +these always quarrel one with another?" Moses replied: "Thou +knowest why." God: "Have I not said to thee, 'One law and one +ordinance shall be for you and for the stranger that sojourneth with +you?'" [557] + +Although the forty years' march through the desert was a +punishment for the sin of Israel, still it had one advantage. At the +time when Israel departed from Egypt, Palestine was in poor +condition; the trees planted in the time of Noah were old and +withered. Hence God said: "What! Shall I permit Israel to enter an +uninhabitable land? I shall bid them wander in the desert for forty +years, that the Canaanites may in the meantime fell the old trees +and plant new ones, so that Israel, upon entering the land, may find +it abounding in plenty." So did it come to pass, for when Israel +conquered Palestine, they found the land not only newly +cultivated, [558] but also filled to overflowing with treasures. The +inhabitants of this land were such misers that they would not +indulge in a drop of oil for their gruel; if an egg broke, they did not +use it, but sold it for cash. The hoardings of these miserly +Canaanites God later gave to Israel to enjoy and to use. [559] + +THE REBELLION OF KORAH + +The Canaanites were not the only ones who did not enjoy their +wealth and money, for a similar fate was decreed for Korah. He +had been the treasurer of Pharaoh, and possessed treasures so vast +that he employed three hundred white mules to carry the keys of +his treasures: but "let not the rich man boast of his riches," for +Korah through his sin lost both life and property. Korah had +obtained possession of his riches in the following way: When +Joseph, during the lean years, through the sale of grain amassed +great treasures, he erected three great buildings, one hundred +cubits wide, one hundred cubits long, and one hundred cubits +wide, one hundred high, filled them with money and delivered +them to Pharaoh, being too honest to leave even five silver shekels +of this money to his children. Korah discovered one of these three +treasuries. On account of his wealth he became proud, and his +pride brought about his fall. [560] He believed Moses had slighted +him by appointing his cousin Elizaphan as chief of the Levite +division of Kohathites. He said: "My grandfather had four sons, +Amram, Ishar, Hebron, and Uzziel. Amram, as the firstborn, had +privileges of which his sons availed themselves, for Aaron is high +priest and Moses is king; but have not I, the son of Izhar, the +second son of Kohath, the rightful claim to be prince of the +Kohathites? Moses, however, passed me by and appointed +Elizaphan, whose father was Uzziel, the youngest son of my +grandfather. Therefore will I now stir up rebellion against Moses, +and overthrow all institutions founded by him." Korah was far too +wise a man to believe that God would permit success to a rebellion +against Moses, and stand by indifferently, but the very insight that +enabled him to look into the future became his doom. He saw with +his prophetic eye that Samuel, a man as great as both Aaron and +Moses together, would be one of his descendants; and furthermore +that twenty-four descendants of his, inspired by the Holy Spirit, +would compose psalms and sing them in the Temple. This brilliant +future of his descendants inspired him with great confidence in his +undertaking, for he thought to himself that God would not permit +the father of such pious men to perish. His eye did not, however, +look sharply enough into the future, or else he would also have +known that his sons would repent of the rebellion against Moses, +and would for this reason be deemed worthy of becoming the +fathers of prophets and Temple singers, whereas he was to perish +in this rebellion. [561] + +The names of this unfortunate rebel corresponded to his deed and +to his end. He was called Korah, "baldness," for through the death +of his horde he caused a baldness in Israel. He was the son of +Izhar, "the heat of the noon," because he caused the earth to be +made to boil "like the heat of noon;" and furthermore he was +designated as the son of Kohath, for Kohath signifies "bluntness," +and through his sin he made "his children's teeth be set on edge." +His description as the son of Levi, "conduct," points to his end, for +he was conducted to hell. [562] + +Korah, however, was not the only one who strove to overthrow +Moses. With him were, first of all, the Reubenites, Dathan and +Abiram, who well deserve their names, for the one signifies, +"transgressor of the Divine law," and the other, "the obdurate." +There were, furthermore, two hundred fifty men, who by their rank +and influence belonged to the most prominent people in Israel; +among them even the princes of the tribes. In the union of the +Reubenites with Korah was verified the proverb, "Woe to the +wicked, woe to his neighbor." For Korah, one of the sons of +Kohath, had his station to the south of the Tabernacle, and as the +Reubenites were also encamped there, a friendship was struck up +between them, so that they followed him in his undertaking against +Moses. [563] + +The hatred Korah felt against Moses was still more kindled by his +wife. When, after the consecration of the Levites, Korah returned +home, his wife noticed that the hairs of his head and of his body +had been shaved, and asked him who had done all this to him. He +answered, "Moses," whereupon his wife remarked: "Moses hates +thee and did this to disgrace thee." Korah, however, replied: +"Moses shaved all the hair of his own sons also." But she said: +"What did the disgrace of his own sons matter to him if he only +felt he could disgrace thee? He was quite ready to make that +sacrifice." [564] As at home, so also did Korah fare with others, +for, hairless as he was, no one at first recognized him, and when +people at last discovered who was before them, they asked him in +astonishment who had so disfigured him. In answer to their +inquiries he said, "Moses did this, who besides took hold of my +hands and feet to lift me, and after he had lifted me, said, 'Thou art +clean.' But his brother Aaron he adorned like a bride, and bade him +take his place in the Tabernacle." Embittered by what they +considered as insult offered him by Moses, Korah and his people +exclaimed: "Moses is king, his brother did he appoint as high +priest, his nephews as heads of the priests, he allots to the priest +the heave offering and many other tributes." [565] Then he tried to +make Moses appear ridiculous in the eyes of the people. Shortly +before this Moses had read to the people the law of the fringes in +the borders of their garments. Korah now had garments of purple +made for the two hundred fifty men that followed him, all of +whom were chief justices. Arrayed thus, Korah and his company +appeared before Moses and asked him if they were required to +attach fringes to the corners of these garments. Moses answered, +"Yea." Korah then began this argument. "If," said he, "one fringe +of purple suffices to fulfil this commandment, should not a whole +garment of purple answered the requirements of the law, even if +there be no special fringe of purple in the corners?" He continued +to lay before Moses similar artful questions: "Must a Mezuzah be +attached to the doorpost of the house filled with the sacred +Books?" Moses answered, "Yea," Then Korah said: "The two +hundred and seventy sections of the Torah are not sufficient, +whereas the two sections attached to the door-post suffice!" Korah +put still another question: "If upon a man's skin there show a bright +spot, the size of half a bean, is he clean or is he unclean?" Moses: +"Unclean." "And," continued Korah, "if the spot spread and cover +all the skin of him, is he then clean or unclean?" Moses: "Clean." +"Laws so irrational," said Korah, "cannot possibly trace their origin +from God. The Torah that thou didst teach to Israel is not therefore +God's work, but thy work, hence art thou no prophet and Aaron is +no high priest!" [566] + + KORAH ABUSES MOSES AND THE TORAH + +Then Korah betook himself to the people to incite them to +rebellion against Moses, and particularly against the tributes to the +priests imposes upon the people by him. That the people might +now be in a position to form a proper conception of the oppressive +burden to these tasks, Korah told them the following tale that he +had invented: "There lived in my vicinity a widow with two +daughters, who owned for their support a field whose yield was +just sufficient for them to keep body and soul together. When this +woman set out to plow her field, Moses appeared and said: 'Thou +shalt not plow with an ox and an ass together.' When she began to +sow, Moses appeared and said: 'Thou shalt not sow with divers +seeds.' When the first fruits showed in the poor widow's field, +Moses appeared and bade her bring it to the priests, for to them are +due 'the first of all the fruit of the earth'; and when at length the +time came for he to cut it down, Moses appeared and ordered her +'not wholly to reap the corners of the field, not to gather the +gleanings of the harvest, but to leave them for the poor.' When she +had done all that Moses had bidden her, and was about to thrash +the grain, Moses appeared once more, and said: 'Give me the heave +offerings, the first and the second tithes to the priest.' When at last +the poor woman became aware of the fact that she could not now +possibly maintain herself from the yield of the field after the +deduction of all the tributes that Moses had imposed upon her, she +sold the field and with the proceeds purchased ewes, in the hope +that she might now undisturbed have the benefit of the wool as +well as the younglings of the sheep. She was, however, mistaken. +When the firstling of the sheep was born, Aaron appeared and +demanded it, for the firstborn belongs to the priest. She had a +similar experience with the wool. At shearing time Aaron +reappeared and demanded 'the first of the fleece of the sheep,' +which, according to Moses' law, was his. But not content with this, +he reappeared later and demanded one sheep out of every ten as a +tithe, to which again, according to the law, he had a claim. This, +however, was too much for the long-suffering woman, and she +slaughtered the sheep, supposing that she might now feel herself +secure, in full possession of the meat. But wide of the mark! Aaron +appeared, and, basing his claim on the Torah, demanded the +shoulder, the two cheeks, and the maw. 'Alas!' exclaimed the +woman, 'The slaughtering of the sheep did not deliver me out of +thy hands! Let the meat then be consecrated to the sanctuary.' +Aaron said, 'Everything devoted in Israel is mine. It shall then be +all mine.' He departed, taking with him the meat of the sheep, and +leaving behind him the widow and her daughters weeping bitterly. +Such men," said Korah, concluding his tale, "are Moses and Aaron, +who pass their cruel measures as Divine laws." [567] + +Pricked on by speeches such as these, Korah's horde appeared +before Moses and Aaron, saying: "Heavier is the burden that ye lay +upon us than was that of the Egyptians; and moreover as, since the +incident of the spies, we are forced annually to offer as a tribute to +death fifteen thousand men, it would have been better for us had +we stayed in Egypt." They also reproached Moses and Aaron with +an unjustified love of power, saying: "Upon Sinai all Israel heard +the words of God, 'I am thy Lord.' Wherefore then lift ye up +yourselves above the congregation of the Lord?" [568] They knew +no bounds in their attacks upon Moses, they accused him of +leading an immoral life and even warned their wives to keep far +from him. [569] They did not, moreover, stop short at words, but +tried to stone Moses, [570] when at last he sought protection from +God and called to Him for assistance. He said: "I do not care if +they insult me or Aaron, but I insist that the insult of the Torah be +avenged. 'If these men die the common death of all men,' I shall +myself become a disbeliever and declare the Torah was not given +by God." [571] + + MOSES PLEADS IN VAIN WITH KORAH + +Moses took Korah's transgression much to heart, for he thought to +himself that perhaps, after the many sins of Israel, he might not +succeed in obtaining God's pardon for them. He did not therefore +have this matter decided immediately, but admonished the people +to wait until the following day, having a lingering hope that +Korah's horde, given time for calm reflection, might themselves +perceive their sin to which an excess of drink might have carried +them away. Hence he said to them: "I may not now appear before +the Lord, for although He partakes of neither food nor drink, still +He will not judge such actions of ours as we have committed after +feasting and revelling. But 'to-morrow the Lord will show who are +His.' [572] Know ye now that just as God has set definite bounds in +nature between day and night, between light and darkness, so also +has He separated Israel from the other nations, and so also has he +separated Aaron from the rest of Israel. If you can obliterate the +boundary between light and darkness, then only you remove the +boundary of separation between Israel and the rest, but not +otherwise. Other nations have many religions, many priests, and +worship in many temples, but we have one God, one Torah, one +law, one altar, and one high priest, whereas ye are two hundred +fifty men, each of whom is imbued with the desire of becoming +the high priest, as I too should like to be high priest, if such a thing +were possible. But to prove Aaron's claim to his dignity, 'this do; +take you censers, Korah, and all his company; and put fire therein, +and put incense upon them before the Lord to-morrow.' The +offering of incense is the most pleasant offering before the Lord, +but for him who hath not been called this offering holds a deadly +poison, for it consumed Nadab and Abihu. But I exhort ye not to +burden your souls with a deadly sin, for none but the man God will +choose as high priest out of the number of you will remain alive, +all others will pay with their lives at the offering of incense." +These last words of Moses, however, far from restraining them, +only strengthened Korah in his resolve to accomplish his +undertaking, for he felt sure that God would choose him, and none +other. He had a prophetic presentiment that he was destined to be +the forefather of prophets and Temple singers, and for this reason +thought he was specially favored by God. + +When Moses perceived that Korah was irreclaimable, he directed +the rest of his warning to those other Levites, the men of Korah's +tribe, who, he feared, would join Korah in his rebellion. He +admonished them to be satisfied with the honors God had granted +them, and not to strive for priestly dignity. He concluded his +speech with a last appeal to Korah to cause no schism in Israel, +saying; "Had Aaron arbitrarily assumed the priestly dignity, you +would do right to withstand his presumption, but it was God, +whose attributes are sublimity, strength, and sovereignty, who +clothed Aaron with this dignity, so that those who are against +Aaron are in reality against God." Korah made no answer to all +these words, thinking that the best course for him to follow would +be to avoid picking an argument with so great a sage as Moses, +feeling sure that in such a dispute he should be worsted and, +contrary to his own conviction, be forced to yield to Moses. + +Moses, seeing that is was useless to reason with Korah, sent a +messenger to Dathan and Abiram, [573] summoning them to +appear before his court. He did this because the law required that +the accused be summoned to appear before the judge, before the +judgement may be passed upon him, and Moses did not wish these +men to be punished without a hearing. [574] These, however, +made answer to the messenger sent by Moses, "We will not come +up!" This shameless answer held an unconscious prophecy. They +went not up, but, as their end showed, down, to hell. Not only, +moreover, did they refuse to comply with Moses' demand, they +sent the following message in answer to Moses: "Why dost thou +set thyself up as master over us? What benefit didst thou bring to +us? Thou didst lead us out of Egypt, a land 'like the garden of the +Lord,' but hast not brought us to Canaan, leaving us in the +wilderness where we are daily visited by the plague. Even in Egypt +didst thou try to assume the leadership, just as thou doest not. +Thou didst beguile the people in their exodus from Egypt, when +thou didst promise to lead them to a land of milk and honey; in +their delusion they followed thee and were disappointed. Now dost +thou attempt to persuade us as thou didst persuade them, but thou +shalt not succeed, for we will not come and obey thy summons." +[575] + +The shamelessness of these two men, who declined even to talk +about their transgression with Moses, aroused his wrath to the +uttermost, for a man does get a certain amount of satisfaction out +of discussing the dispute with this opponents, whereas he feels +badly if he cannot discuss the matter. In his anger he said to God: +"O Lord of the world! I well know that these sinners participated in +the offerings of the congregation that were offered for all Israel, +but as they have withdrawn themselves from the community, +accept not Thou their share of the offering and let it not be +consumed by the heavenly fire. It was I whom they treated so, I +who took no money from the people for my labors, even when +payment was my due. It is customary for anyone who works for the +sanctuary to receive pay for his work, but I traveled to Egypt on +my own ass, and took none of theirs, although I undertook the +journey in their interests. It is customary for those that have a +dispute to go before a judge, but I did not wait for this, and went +straight to them to settle their disputes, never declaring the +innocent guilty, or the guilty innocent." + +When he now perceived that his words had no effect upon Korah +and his horde, he concluded his words with a treat to the ring +leaders: "Be thou and all thy company before the Lord, thou and +they, and Aaron, to-morrow." + +Korah spent the night before the judgement in trying to win over +the people to his side, and succeeded in so doing. He went to all +the other tribes, saying to them: "Do not think I am seeking a +position of honor for myself. No, I wish only that this honor may +fall to the lot of each in turn, whereas Moses is now king, and his +brother high priest." On the following morning, all the people, and +not Korah's original company alone, appeared before the +Tabernacle and began to pick quarrels with Moses and Aaron. +Moses now feared that God would destroy all the people because +they had joined Korah, hence he said to God: "O Lord of the +world! If a nation rebels against a king of flesh and blood because +ten or twenty men have cursed the king or his ambassadors, then +he sends his hosts to massacre the inhabitants of the land, innocent +as well as guilty, for he is not able with certainty to tell which +among them honored the king and which among them cursed him. +But Thou knowest the thought of man, and what his heart and +kidneys counsel him to do, the workings of Thy creatures' minds +lie open before Thee, so that Thou knowest who had the spirit of +each one.' Shall one man sin, and wilt thou be wroth with all the +congregation?'" God hereupon said to Moses [576] "I have heard +the prayer for the congregation. Say then, to them, 'Get you up +from about the Tabernacle of Korah, Dathan, and Abiram.'" [577] + +Moses did not immediately carry out these instructions, for he +tried once again to warn Dathan and Abiram of the punishment +impending upon them, but they refused to give heed to Moses, and +remained within their tents. "Now," said Moses, "I have done all I +could, and can do nothing more." Hence, turning to the +congregation, he said: [578] "Depart, I pray you, from the tents of +these wicked men, that even in their youth deserved death as a +punishment for their actions. In Egypt they betrayed the secret of +my slaying an Egyptian: at the Red Sea it was they that angered +God by their desire to return to Egypt; in Alush they broke the +Sabbath, and now they trooped together to rebel against God. They +now well deserve excommunication, and the destruction of all +their property. 'Touch, therefore, nothing of theirs, lest ye be +consumed in all their sins.'" [579] + +The community obeyed the words of Moses and drew back from +the dwellings of Dathan and Abiram. These, not at all cowed, were +not restrained from their wicked intention, but stood at the doors +of their tents, abusing and calumniating Moses. Moses hereupon +said to God: "If these men die upon their beds like all men, after +physicians have attended to them and acquaintances have visited +them, then shall I publicly avow 'that the Lord hath not sent me' to +do all these works, but that I have done them of mine own mind." +God replied: "What wilt thou have Me do?" Moses: "If the Lord +hath already provided the earth with a mouth to swallow them, it is +well, if not, I pray Thee, do so now." God said: "Thou shalt decree +a thing, and it shall be established unto thee." [580] + +Moses was not the only one to insist upon exemplary punishment +of the horde of Korah. Sun and Moon appeared before God, +saying: "If Thou givest satisfaction to the son of Amram, we shall +set out on our course around the world, but not otherwise." God, +however, hurled lightnings after them, that they might go about +their duties, saying to them: "You have never championed My +cause, but not you stand up for a creature of flesh and blood." +Since that time Sun and Moon have always to be driven to duty, +never doing it voluntarily because they do not wish to look upon +the sins of man upon earth. + + KORAH AND HIS HORDE PUNISHED + +God did not gainsay satisfaction of His faithful servant. The mouth +of hell approached the spot upon which Dathan, Abiram, and their +families stood, [581] and the ground under their feet grew so +precipitous that they were not able to stand upright, but rolled to +the opening and went quickly into the pit. Not these wicked people +alone were swallowed by the earth, but their possessions also. +Even their linen that was the launderer's or a pin belonging to them +rolled toward the mouth of the earth and vanished therein. [582] +Nowhere upon earth remained a trace of them or of their +possessions, and even their names disappeared from the +documents upon which they were written. [583] They did not, +however, meet an immediate death, but sank gradually into the +earth, the opening of which adjusted itself to the girth of each +individual. The lower extremities disappeared first, then the +opening widened, and the abdomen followed, until in this way the +entire body was swallowed. While they were sinking thus slowly +and painfully, they continued to cry: "Moses is truth and his Torah +is truth. We acknowledge that Moses is rightful king and true +prophet, that Aaron is legitimate high priest, and that the Torah has +been given by God. Now deliver us, O our teacher Moses!" These +words were audible throughout the entire camp, so that all might +be convinced of the wickedness of Korah's undertaking. [584] + +Without regard to these followers of Korah, who were swallowed +up by the earth, the two hundred and fifty men who had offered +incense with Aaron found their death in the heavenly fire that +came down upon their offering and consumed them. But he who +met with the most terrible form of death was Korah. Consumed at +the incense offering, he then rolled in the shape of a ball of fire to +the opening in the earth, and vanished. There was a reason for this +double punishment of Korah. Had he received punishment by +burning alone, then those who had been swallowed by the earth, +and who had failed to see Korah smitten by the same punishment, +would have complained about God's injustice, saying: "It was +Korah who plunged us into destruction, yet he himself escaped it." +Had he, on the other hand, been swallowed by the earth without +meeting death by fire, then those whom the fire had consumed +would have complained about God injustice that permitted the +author of their destruction to go unpunished. Now, however, both +those who perished by fire and those who were swallowed up by +the earth witnessed their leader share their punishment. [585] + +This terrible death did not, however, suffice to atone for the sins of +Korah and his company, for their punishment continues in hell. +They are tortured in hell, and at the end of thirty days, hell again +casts them up near to the surface of the earth, on the spot where +they had been swallowed. Whosoever on that day puts his ear to +the ground upon that spot hears the cry. "Moses is truth, and his +Torah is truth, but we are liars." Not until after the Resurrection +will their punishment cease, for even in spite of their grave sin +they were not given over to eternal damnation. + +For a time Korah and his company believed that they should never +know relief from these tortures of hell, but Hannah's words +encouraged them not to despair. In reference to them she +announced the prophecy, "The Lord bringeth low, to Sheol, and +lifteth up." At first they had no real faith in this prophecy, but +when God destroyed the Temple, and sank its portals deep into the +earth until they reached hell, Korah and his company clung to the +portals, saying: "If these portals return again upward, then through +them shall we also return upward." God hereupon appointed them +as keepers of these portals over which they will have to stand +guard until they return to the upper world. [586] + + ON AND THE THREE SONS OF KORAH SAVED + +God punished discord severely, for although the decree of Heaven +does not otherwise punish any one below twenty years of age, at +Korah's rebellion the earth swallowed alive even children that +were only a day old - men, women, and children, all together. +[587] Out of all the company of Korah and their families only four +persons escaped ruin, to wit: On, the son of Peleth, and Korah's +three sons. As it was Korah's wife who through her inciting words +plunged her husband into destruction, so to his wife does On owe +his salvation. Truly to these two women applies the proverb: +"Every wise woman buildeth her house: but the foolish plucketh it +down with her own hands." On, whose abilities had won him +distinction far beyond that of his father, had originally joined +Korah's rebellion. When he arrived home and spoke of it to his +wife, she said to him: "What benefit shalt thou reap from it? Either +Moses remains master and thou art his disciple, or Korah becomes +master and thou art his disciple." On saw the truth of this +argument, but declared that he felt it incumbent upon himself to +adhere to Korah because he had given him his oath, which he +could not now take back. His wife quieted him, however, +entreating him to stay at home. To be quite sure of him, however, +she gave him wine to drink, whereupon he fell into a deep sleep of +intoxication. His wife now carried out her work of salvation, +saying to herself: "All the congregation are holy, and being such, +they will approach no woman whose hair is uncovered." She now +showed herself at the door of the tent with streaming hair, and +whenever one out of the company of Korah, about to go to On, saw +the woman in this condition, he started back, and owing to this +schemer husband had no part in the rebellion. When the earth +opened to swallow Korah's company, the bed on which On still +slept began to rock, and to roll to the opening in the earth. On's +wife, however, seized it, saying: "O Lord of the world! My +husband made a solemn vow never again to take part in +dissensions. Thou that livest and endurest to all eternity canst +punish him hereafter if ever he prove false to his vow." God heard +her plea, and On was saved. She now requested On to go to Moses, +but he refused, for he was ashamed to look into Moses' face after +he had rebelled against him. His wife then went to Moses in his +stead. Moses at first evaded her, for he wished to have nothing to +do with women, but as she wept and lamented bitterly, she was +admitted and told Moses all that had occurred. He now +accompanied her to her house, at the entrance of which he cried: +"On, the son of Peleth, step forth, God will forgive thee thy sins." +It is with reference to this miraculous deliverance and to his life +spent in doing penance that this former follower of Korah was +called On, "the penitent," son of Peleth, "miracle." His true name +was Nemuel, the son of Eliab, a brother of Dathan and Abiram. +[588] + +More marvelous still than that of On was the salvation of Korah's +three sons. For when the earth yawned to swallow Korah and his +company, these cried: "Help us, Moses!" The Shekinah hereupon +said: "If these men were to repent, they should be saved; +repentance do I desire, and naught else." Korah's three sons now +simultaneously determined to repent their sin, but they could not +open their mouths, for round about them burned the fire, and +below them gaped hell. [589] God was, however, satisfied with +their good thought, and in the sight of all Israel, for their salvation, +a pillar arose in hell, upon which they seated themselves. There +did they sit and sing praises and song to the Lord sweeter than ever +mortal ear had heard, so that Moses and all Israel hearkened to +them eagerly. They were furthermore distinguished by God in +receiving from Him the prophetic gift, and they then announced in +their songs events that were to occur in the future world. They +said: "Fear not the day on which the Lord will 'take hold of the +ends of the earth, and the wicked be shaken out of it,' for the pious +will cling to the Throne of Glory and will find protection under the +wings of the Shekinah. Fear not, ye pious men, the Day of +Judgement, for the judgement of sinners will have as little power +over you as it had over us when all the others perished and we +were saved." [590] + + ISRAEL CONVINCED OF AARON'S PRIESTHOOD + +After the death of the two hundred and fifty followers of Korah, +who perished at the offering of incense, Eleazar, the son of Aaron, +was ordered "to take up the censers out of the burning," in which +the souls, not the bodies of the sinners were burned, [591] that out +of these brasen plates he made a covering for the altar. Eleazar, +and not his father, the high priest, received this commission, for +God said: "The censer brought death upon two of Aaron's sons, +therefore let the third now fetch forth the censer and effect +expiation for the sinners." [592] The covering of the altar +fashioned out of the brass of these censers was "to be a memorial +unto the children of Israel, to the end that no stranger, which is not +of the seed of Aaron, come near to burn incense before the Lord." +Such a one was not, however, to be punished like Korah and his +company, but in the same way as Moses had once been punished +by God, with leprosy. This punishment was visited upon king +Uzziah, who tried to burn incense in the Temple, asserting that it +was the king's task to perform the service before the King of all. +The heavens hastened to the scene to consume him, just as the +celestial fire had once consumed the two hundred and fifty men, +who had wrongfully assumed the rights of priesthood; the earth +strove to swallow him as it had once swallowed Korah and his +company. But a celestial voice announced: "Upon none save Korah +and his company came punishments like these, upon no others. +This man's punishment shall be leprosy." Hence Uzziah became a +leper. [593] + +Peace was not, however, established with the destruction of Korah +and his company, for on the very day that followed the terrible +catastrophe, there arose a rebellion against Moses, that was even +more violent than the preceding one. For although the people were +now convinced that nothing came to pass without the will of God, +still they thought God was doing all this for Moses' sake. Hence +they laid at his door God's violent anger against them, blaming not +the wickedness of those who had been punished, but Moses, who, +they said, had excited God's revengefulness against them. They +accused Moses of having brought about the death of so many of +the noblest among them as a punishment for the people, only that +they might not again venture to call him to account, and that he +might thereby ensure his brother's possession of the priestly office, +since no one would hereafter covet it, seeing that on its account the +noblest among them had met so terrible a fate. The kinsmen of +those who had perished stirred the flame of resentment and +spurred on the people to set a limit to Moses' love of power, +insisting that the public welfare and the safety of Israel demanded +such measures. [594] These unseemly speeches and their +unceasing, incorrigible perverseness brought upon them God's +wrath to such a degree that He wanted to destroy them all, and +bade Moses and Aaron go away from the congregation that He +might instantly set about their ruin. + +When Moses saw that "there was wrath gone out from the Lord, +and the plague was begun," he called Aaron to him, saying: "Take +thy censer and put fire therein from off the altar, and lay incense +thereon, and carry it quickly unto the congregation, and make +atonement for them." This remedy against death Moses had +learned from the Angel of Death himself at the time he was staying +in heaven to receive the Torah. At that time he had received a gift +from each one of the angels, and that of the Angel of Death had +been the revelation of the secret that incense can hold him at bay. +[595] Moses, in applying this remedy, had in mind also the +purpose of showing the people the injustice of their superstition +concerning the offering of incense. They called it death-bearing +because it had brought death upon Nadab and Abihu, as well as +upon the two hundred and fifty followers of Korah. He now wished +to convince them that it was this very incense that prevented the +plague, and to teach them that it is sin that brings death. [596] +Aaron, however, did not know why he employed incense, and +therefore said to Moses: "O my lord Moses, hast thou perchance +my death in view? My sons were burned because they put strange +fires into the censers. Shall I now fetch holy fire from the altar and +carry it outside? Surely I shall meet death through this fire!" Moses +replied: "Go quickly and do as I have bidden thee, for while thou +dost stand and talk, they die." Aaron hastened to carry out the +command given to him, saying: "Even if it be my death, I obey +gladly if I can only serve Israel thereby." [597] + +The Angel of Death had meanwhile wrought terrible havoc among +the people, like a reaper mowing down line after line of them, +allowing not one of the line he touched to escape, whereas, on the +other hand, not a single man died before he reached the row in +which the man stood. Aaron, censer in hand, now appeared, and +stood up between the ranks of the living and those of the dead, +holding the Angel of Death at bay. The latter now addressed +Aaron, saying: "Leave me to my work, for I have been sent to do it +by God, whereas thou dost bid me stop in the name of a creature +that is only of flesh and blood." Aaron did not, however, yield, but +said: "Moses acts only as God commands him, and if thou wilt not +trust him, behold, God and Moses are both in the Tabernacle, let +us both betake ourselves thither." The Angel of Death refused to +obey his call, whereupon Aaron seized him by force and, thrusting +the censer under his face, dragged him to the Tabernacle where he +locked him in, so that death ceased. [598] + +In this way Aaron paid off a debt to Moses. After the worship of +the Golden Calf, that came to pass not without some guilt on +Aaron's part, God had decreed that all four of Aaron's sons were to +die, but Moses stood up between the living and the dead, and +through his prayer succeeded in saving two out of the four. In the +same way Aaron now stood up between the living and the dead to +ward off from Israel the Angel of Death. [599] + +God in His kindness now desired the people once and for all to be +convinced of the truth that Aaron was the elect, and his house the +house of priesthood, hence he bade Moses convince them in the +following fashion. Upon God's command, he took a beam of wood, +divided it into twelve rods, bade every prince of a tribe in his own +hand write his name on one of the rods respectively, and laid up +the rods over night before the sanctuary. Then the miracle came to +pass that the rod of Aaron, the prince of the tribe of Levi, bore the +Ineffable Name which caused the rod to bloom blossoms over +night and to yield ripe almonds. When the people, who all night +had been pondering which tribe should on the morrow be proven +by the rod of its prince to be the chosen one, betook themselves +early in the morning to the sanctuary, and saw the blossoms and +almonds upon the rod of Aaron, they were at last convinced that +God had destined the priesthood for his house. The almonds, +which ripen more quickly than any other fruit, at the same time +informed them that God would quickly bring punishment upon +those who should venture to usurp the powers of priesthood. +Aaron's rod was then laid up before the Holy Ark by Moses. It was +this rod, kings used until the time of the destruction of the Temple, +when, in miraculous fashion, it disappeared. Elijah will in the +future fetch it forth and hand it over to the Messiah. [600] + + THE WATERS OF MERIBAH + +Korah's rebellion took place during Israel's sojourn in +Kadesh-Barnea, whence, a short time before, the spies had been +sent out. They remained in this place during nineteen years, and +then for as long a time wandered ceaselessly from place to place +through the desert. [601] When at last the time decreed by God for +their stay in the wilderness was over, and the generation that God +had said must die in the desert had paid its penalty for its sin, they +returned again to Kadesh-Barnea. They took delight in this place +endeared to them by long years of habitation, and settled down in +the expectation of a cheerful and agreeable time. But the +prophetess Miriam now dies, and the loss of the woman, who +occupied a place as high as that of her brothers, Moses and Aaron, +at once became evident in a way that was perceived by the pious as +well as by the godless. She was the only woman who died during +the march through the desert, and this occurred for the following +reasons. She was a leader of the people together with her brothers, +and as these two were not permitted to lead the people into the +promised land, she had to share their fate. The well, furthermore, +that had provided Israel with water during the march through the +desert, had been a gift of God to the people as a reward for the +good deeds of this prophetess, and as this gift had been limited to +the time of the march through the desert, she had to die shortly +before the entrance into the promised land. + +Hardly had Miriam died, when the well also disappeared and a +dearth of water set in, that all Israel might know that only owing to +the merits of the pious prophetess had they been spared a lack of +water during the forty years of the march. [602] While Moses and +Aaron were now plunged in deep grief for their sister's death, a +mob of the people collected to wrangle with them on account of +the dearth of water. Moses, seeing the multitudes of people +approaching from the distance, said to his brother Aaron: "What +may all these multitudes desire?" The other replied: "Are not the +children of Abraham, Isaac, and Jacob kind-hearted people and the +descendants of kind-hearted people? They come to express their +sympathy." Moses, however, said: "Thou are not able to +distinguish between a well-ordered procession and this motley +multitude; were these people assembled in an orderly procession, +they would move under the leadership of the rules of thousands +and the rulers of hundreds, but behold, they move in disorderly +troops. How then can their intentions be to console with us!" [603] + +The two brothers were not long to remain in doubt concerning the +purpose of the multitude, for they stepped up to them and began to +pick a quarrel with Moses, saying: "It was a heavy blow for us +when fourteen thousand and seven hundred of our men died of the +plague; harder still to bear was the death of those who were +swallowed up by the earth, and lost their lives in an unnatural way; +the heaviest blow of all, however, was the death of those who were +consumed at the offering of incense, whose terrible end is +constantly recalled to us by the covering of the altar, fashioned out +of the brasen plates that came of the censers used by those +unfortunate ones. But we bore all these blows, and even wish we +had all perished simultaneously with them instead of becoming +victims to the tortures of death by thirst." [604] + +At first they directed their reproaches against Moses alone, since +Aaron, on account of his extraordinary love of peace and his +kind-heartedness, was the favorite of the people, but once carried +away by suffering and rage, they started to hurl their accusations +against both of the brothers, saying: "Formerly your answer to us +had always been that sorrows came upon us and that God did not +stand by us because there were sinful and godless men among us. +Now that we are 'a congregation of the Lord,' why have ye +nevertheless led us to this poor place where there is not water, +without which neither man nor beast can live? Why do not ye +exhort God to have pity upon us since the well of Miriam had +vanished with her death?" [605] + +"A righteous man regardeth the life of his beast," and the fact that +these people, so near to death, still considered the sufferings of +their beasts shows that they were, notwithstanding their attitude +toward Moses and Aaron, really pious men. And, in truth, God did +not take amiss their words against Moses and Aaron, "for God +holds no man accountable for that which he utters in distress." For +the same reason neither Moses nor Aaron made reply to the +accusations hurled against them, but hastened to the sanctuary to +implore God's mercy for His people. They also considered that the +holy place would shelter them in case the people meant to lay +hands upon them. God actually did appear at once, and said to +them: "Hasten from this place; My children die of thirst, and ye +have nothing better to do than to mourn the death of an old +woman!" [606] He then bade Moses "to speak unto the rock that it +may give forth water," but impressed upon them the command to +bring forth neither honey nor oil out of the rock, but water only. +This was to prove God's power, who can pour out of the rock not +only such liquids as are contained in it, but water too, that never +otherwise issues from a rock. He also ordered Moses to speak to +the rock, but not to smite it with his rod. "For," said God, "the +merits of them that sleep in the Cave of Machpelah suffice to +cause their children to receive water out of the rock." [607] + +Moses then fetched out of the Tabernacle the holy rod on which +was the Ineffable Name of God, and, accompanied by Aaron, +betook himself to the rock to bring water out of it. [608] On the +way to the rock all Israel followed him, halting at any rock by the +way, fancying that they might fetch water out of it. The grumblers +now went about inciting the people against Moses, saying: "Don't +you know that the son of Amram had once been Jethro's shepherd, +and all shepherds have knowledge of the places in the wilderness +that are rich in water? Moses will now try to lead us to such a +place where there is water, and then he will cheat us and declare +he had causes the water to flow out of a rock. If he actually is able +to bring forth water out of rocks, then let him fetch it out of any +one of the rocks upon which we fix." Moses could easily have +done this, for God said to him: "Let them see the water flow out of +the rock they have chosen," but when, on the way to the rock, he +turned around and perceived that instead of following him they +stood about in groups around different rocks, each group around +some rock favored by it, he commanded them to follow him to the +rock upon which he had fixed. They, however, said: "We demand +that thou bring us water out of the rock we have chosen, and if +thou wilt not, we do not care to fetch water out of another rock." +[609] + + MOSES' ANGER CAUSES HIS DOOM + +Throughout forty years Moses had striven to refrain from harshly +addressing the people, knowing that if but a single time he lost +patience, God would cause him to die in the desert. On this +occasion, however, he was mastered by his rage, and shouted at +Israel the words: "O ye madmen, ye stiffnecked ones, that desire to +teach their teacher, ye that shoot upon your leaders with your +arrows, do ye think that out of this rock that ye have chosen, we +shall be able to bring forth water? [610] I vow that I shall let water +flow out of that rock only that I have chosen." He addressed these +harsh words not to a few among Israel, but to all the people, for +God had brought the miracle to pass that the small space in front +of the rock held all Israel. Carried away by anger, Moses still +further forgot himself, and instead of speaking to the rock as God +had commanded him, he struck a rock chosen by himself. [611] As +Moses had not acted according to God's command, the rock did +not at once obey, and sent forth only a few drops of water, so that +the mockers cried: "Son of Amram, is this for the sucklings and for +them that are weaned from the milk?" Moses now waxed angrier +still, and for a second time smote the rock, from which gushed +streams so mighty that many of his enemies me their death in the +currents, and at the same time water poured out of all the stones +and rocks of the desert. [612] God here upon said to Moses: "Thou +and Aaron believed Me not, I forbade you to smite the rock, but +thou didst smite it; ye sanctified Me not in the eyes of the children +of Israel because ye did not fetch water out of any one of the rocks, +as the people wished; ye trespassed against Me when ye said, +'Shall we bring forth water out of this rock?' and ye acted contrary +to My command because ye did not speak to the rock as I had +bidden ye. I vow, therefore, that 'ye shall not bring this assembly +into the land which I have given them,' and not until the Messianic +time shall ye two lead Israel to the Holy Land." [613] God +furthermore said to Moses: "Thou shouldst have learned from the +life of Ishmael to have greater faith in Me; I bade the well to +spring up for him, even though he was only a single human being, +on account of the merits of his father Abraham. How much more +than hadst thou a right to expect, thou who couldst refer to the +merits of the three Patriarchs as well as to the people's own, for +they accepted the Torah and obeyed many commandments. Yea, +even from thine own experience shouldst thou have drawn greater +faith in My will to aid Israel. When in Rephidim thou didst say to +Me, 'They be almost ready to stone me,' did not I not reply to thee, +'Why dost thou accuse My children? God with thy rod before the +people, and thou shalt smite the rock, and there shall come water +out of it.' If I wrought for them miracles such as these when they +had not yet accepted the Torah, and did not yet have faith in Me, +shouldst thou not have known how much more I would do for +them now?" [614] + +God "taketh the wise in their own craftiness." He had long before +this decreed that Moses die in the desert, and Moses' offense in +Kadesh was only a pretext God employed that He might not seem +to be unjust. But He gave to Moses himself the true reason why He +did not permit him to enter the promised land, saying: "Would it +perchance redound to thy glory if thou wert to lead into the land a +new generation after thou hadst led out of Egypt the sixty myriads +and buried them in the desert? People would declare that the +generation of the desert has no share in future world, therefore stay +with them, that at their head thou mayest after the Resurrection +enter the promised land." [615] Moses now said to God: "Thou +hast decreed that I die in the desert like the generation of the desert +that angered Thee. I implore Thee, write in Thy Torah wherefore I +have been thus punished, that future generations may not say I had +been like the generations of the desert." God granted this wish, and +in several passages of the Scriptures set forth what had really been +the offense on account of which Moses had been prohibited from +entering the promised land. [616] It was due only to the +transgression at the rock in Kadesh, where Moses failed to sanctify +God in the eyes of the children of Israel; and God was sanctified +by allowing justice to take its course without respect of persons, +and punishing Moses. Hence this place was called Kadesh, +"sanctity," and En Mishpat, "fountain of justice," because on this +spot judgement was passed upon Moses, and by this sentence +God's name was sanctified. [617] + +As water had been the occasion for the punishment of Moses, God +did not say that that which He had created on the second day of the +creation "was good," for on that day He had created water, and that +which brought about Moses' death was not good. [618] + +If the death doomed for Moses upon this occasion was a very +severe punishment, entirely out of proportion to his offense, then +still more so was the death destined for Aaron at the same time. +For he had been guilty of no other offense than that of joining +Moses at his transgression, and "who so joins a transgressor, is as +bad as the transgressor himself." On this occasion, as usual, Aaron +showed his absolute devotion and his faith in God's justice. He +might have said, "I have not sinned; why am I to be punished?" but +he conquered himself and put up no defense, wherefore Moses +greatly praised him. [619] + + EDOM'S UNBROTHERLY ATTITUDE TOWARD ISRAEL + +From Kadesh Moses sent ambassadors to the king of Edom, +requesting him to permit Israel to travel through his territory. +"For," thought Moses, "When our father Jacob with only a small +troop of men planned to return to his father's house, which was not +situated in Esau's possessions, he previously sent a messenger to +him to ask his permission. How much more then does it behoove +us, a people of great numbers, to refrain from entering Edom's +territory before receiving his sanction to do so!" + +Moses' ambassadors had been commissioned to bear the following +message to the king of Edom: "From the time of our grandfather +Abraham, there was a promissory note to be redeemed, for God +had imposed it upon him that in Egypt his seed should be enslaved +and tortured. It had been thy duty, as well as ours, to redeem this +note, and thou knowest that we have done our duty whereas thou +wert not willing. God had, as thou knowest, promised Abraham +that those who had been in bondage in Egypt should receive +Canaan for their possession as a reward. That land, therefore, is +ours, who were in Egypt, and thou who didst shirk the redemption +of the debt, hast now claim to our land. Let us then pass through +thy land until we reach ours. [620] Know also that the Patriarchs in +their grave sympathized with our sufferings in Egypt, and +whenever we called out to God He heard us, and sent us one of His +ministering angels to lead us out of Egypt. Consider, then, that all +thy weapons will avail thee naught if we implore God's aid, who +will then at once overthrow thee and thy hosts, for this is our +inheritance, and 'the voice of Jacob' never proves ineffectual. [621] +That thou mayest not, however, plead that our passage through thy +land will bring thee only annoyances and no gain, I promise thee +that although we draw drink out of a well that accompanies us on +our travels, and are provided with food through the manna, we +shall, nevertheless, by water and food from thy people, that ye may +profit by our passage." + +This was no idle promise, for Moses had actually asked the people +to be liberal with their money, that the Edomites might not take +them to be poor slaves, but might be convinced that in spite of +their stay in Egypt, Israel was a wealthy nation. Moses also +pledged himself to provide the cattle with muzzles during their +passage through Edom, that they might do no damage to the land +of the dwellers there. With these words he ended his message to +the king of Edom: "To the right and to the left of thy land may we +pillage and slaughter, but in accord with God's words, we may not +touch thy possession." But all these prayers and pleadings of +Moses were without avail, for Edom's answer was in the form of a +threat: "Ye depend upon your inheritance, upon 'the voice of Jacob' +which God answers, and I too shall depend upon my inheritance, +'the hand and sword of Esau.'" Israel now had to give up their +attempt to reach their land through Edom's territory, not, however, +through fear, but because God had prohibited them from bringing +war upon the Edomites, even before they had heard from the +embassy that Edom had refused them the right of passage. + +The neighborhood of the godless brings disaster, as Israel was to +experience, for they lost the pious Aaron on the boundary of +Edom, and buried him on Mount Hor. The cloud that used to +precede Israel, had indeed been accustomed to level all the +mountains, that they might move on upon level ways, but God +retained three mountains in the desert: Sinai, as the place of the +revelation; Nebo, as the burial-place of Moses; and Hor, consisting +of a twin mountain, as a burial-place for Aaron. Apart from these +three mountains, there were none in the desert, but the cloud +would leave little elevations on the place where Israel pitched +camp, that the sanctuary might thereupon be set up. [622] + + THE THREE SHEPHERDS + +Aaron died four months after the death of his sister Miriam, +whereas Moses died nearly a year after his sister. Her death took +place on the first day of Nisan, and that of Moses on the seventh +day of Adar in the same year. Although the death of these three did +not take place in the same month, God spoke of them saying, "And +I cut off the three shepherds in one month," for He had determined +upon their death in one month. [623] It is God's way to classify +people into related groups, and the death of these three pious ones +was not determined upon together with hat of the sinful generation +of wanderers in the desert, but only after this generations had died, +was sealed the doom of the three. [624] Miriam died first, and the +same fate was decreed for her brothers as a consequence of her +death. + +Miriam's death plunged all into deep mourning, Moses and Aaron +wept in their apartments and the people wept in the streets. For six +hours Moses was ignorant of the disappearance of Miriam's well +with Miriam's death, until the Israelites went to him, saying, "How +long wilt thou sit here and weep?" He answered, "Shall I not weep +for my sister, who had died?" They replied, "While thou are +weeping for one soul, weep at the same time for us all." "Why?" +asked he. They said, "We have no water to drink." Then he rose up +from the ground, went out and saw the well without a drop of +water. He now began to quarrel with them, saying, "Have I not told +ye, 'I am not able to bear you myself alone'? Ye have rulers of +thousands, rulers of hundreds, rulers of fifties, and rulers of tens, +princes, chiefs, elders, and magnates, let these attend to your +needs." Israel, however, said: "All rests with thee, for it is thou +who didst lead us out of Egypt and brought 'us in unto this evil +place; it is no place of seed or of figs, or of vines, or of +pomegranates; neither is there any water to drink.' If thou wilt give +us water, it is well, if not, we shall stone thee." When Moses heard +this, he fled from them and betook himself to the Tabernacle. +There God said to him: "What ails thee?" and Moses replied: "O +Lord of the world! Thy children want to stone me, and had I not +escaped, they would have stoned me by now." God said: "Moses, +how much longer wilt thou continue to calumniate My children? Is +it not enough that at Horeb thou didst say, 'They be ready to stone +me,' whereupon I answered thee, 'Go up before them and I will see +whether they stone thee or not!' 'Take the rod and assemble the +congregation, thou and Aaron thy brother, and speak ye unto the +rock before their eyes, that it give forth its water.'" + +Moses now went to seek for the rock, followed by all Israel, for he +did not know which was the rock out of which God had said water +was to flow. [625] For the rock out of which Miriam's well flowed +vanished among the rest of the rocks in such a way that Moses was +not able to distinguish it among the number. [626] On the way they +saw a rock that dripped, and they took up their places in front of it. +When Moses saw that the people stood still, he turned around and +they said to him: "How long wilt thou lead us on?" Moses: "Until I +fetch ye forth water out of the rock." The people: "Give us water at +once, that we may drink." Moses: "How long do ye quarrel? Is +there a creature in all the world that so rebels against its Maker as +ye do, when it is certain that God will give ye water out of a rock, +even though I do not know which one that may be!" The people: +"Thou wert a prophet and our shepherd during our march through +the desert, and now thou sayest, 'I know not out of which rock God +will give ye water.'" + +Moses hereupon assembled them about a rock, saying to himself: +"If I now speak to the rock, bidding it bring forth water, and it +bring forth none, I shall subject myself to humiliation in the +presence of the community, for they will say, 'Where is thy +wisdom?'" Hence he said to the people: "Ye know that God can +perform miracles for ye, but He hath hidden from me out of which +rock He will let the water flow forth. For whenever the time comes +that God wished a man not to know, then his wisdom and +understanding are of no avail to him." Moses then lifted his rod +and let it quietly slide down upon the rock which he laid it, +uttering, as if addressing Israel, the words, "Shall we bring you +forth water out of this rock?" The rock of its own accord now +began to give forth water, whereupon Moses struck upon it with +his rod, but then water no longer flowed forth, but blood. Moses +hereupon said to God: "This rock brings forth no water," and God +instantly turned to the rock with the question: "Why dost thou +bring forth not water, but blood?" The rock answered: "O Lord of +the world! Why did Moses smite me?" When God asked Moses +why he had smitten the rock, he replied: "That it might bring forth +water." God, however, said to Moses: "Had I bidden thee to smite +the rock? I had only said, 'Speak to it.'" Moses tried to defend +himself by saying, "I did speak to it, but it brought forth nothing." +"Thou," God replied, "hast given Israel the instruction, 'In +righteousness shalt thou judge thy neighbor'; why then, didst not +thou judge the rock 'in righteousness,' the rock that in Egypt +supported thee when out of it thou didst such honey? Is this the +manner in which thou repayest it? Not only wert thou unjust to the +rock, but thou didst also call My children fools. If then thou are a +wise man, it does not become thee as a wise man to have anything +further to do with fools, and therefore thou shalt not with them +learn to know the land of Israel." [627] At the same time God +added, "Neither thou, nor thy brother, nor thy sister, shall set foot +upon the land of Israel." For even in Egypt God had warned Moses +and Aaron to refrain from calling the Israelites fools, and as +Moses, without evoking a protest from Aaron, at the water of +Kadesh, called them fools, the punishment of death was decreed +for him and his brother. [628] When God had informed Moses of +the impending punishment due to him and his brother, He turned +to the rock, saying: "Turn thy blood into water," and so it came to +pass. [629] + + PREPARING AARON FOR IMPENDING DEATH + +As a sign of especial favor God communicates to the pious the day +of their death, that they may transmit their crowns to their sons. +But God considered it particularly fitting to prepare Moses and +Aaron for impending death, saying: "These two pious men +throughout their lifetime did nothing without consulting Me, and I +shall not therefore take them out of this world without previously +informing them." [630] + +When, therefore, Aaron's time approached, God said to Moses: +"My servant Moses, who hast been 'faithful in all Mine house,' I +have an important matter to communicate to thee, but it weighs +heavily upon Me." Moses: "What is it?" God: "Aaron shall be +gathered unto his people; for he shall not enter into the land which +I have given unto the children of Israel, because ye rebelled against +My word at the waters of Meribah." Moses replied: "Lord of the +world! It is manifest and known before the Throne of Thy glory, +that Thou art Lord of all the world and of Thy creatures that in this +world Thou hast created, so that we are in Thy hand, and in Thy +hand it lies to do with us as Thou wilt. I am not, however, fit to go +to my brother, and repeat to him Thy commission, for he is older +than I, and how then shall I presume to go up to my older brother +and say, 'Go up unto Mount Hor and die there!'" God answered +Moses: "Not with the lip shalt thou touch this matter, but 'take +Aaron and Eleazar his son, and bring them up unto Mount Hor.' +Ascend thou also with them, and there speak with thy brother +sweet and gentle words, the burden of which will, however, +prepare him for what awaits him. Later when ye shall all three be +upon the mountain, 'strip Aaron of his garments, and put them +upon Eleazar his son, and Aaron shall be gathered unto his people, +and shall die there.' [631] As a favor to Me prepare Aaron for his +death, for I am ashamed to tell him of it Myself." [632] + +When Moses heard this, there was a tumult in his heart, and he +knew not what to do. He wept so passionately that his grief for the +impending loss of his brother brought him to the brink of death +himself. As a faithful servant of God, however, nothing remained +for him to do, but to execute his Master's command, hence he +betook himself to Aaron to the Tabernacle, to inform him of his +death. + +Now it had been customary during the forty years' march through +the desert for the people daily to gather, first before the seventy +elders, then under their guidance before the princes of the tribes, +then for all of them to appear before Eleazar and Aaron, and with +these to go to Moses to present to him their morning greeting. On +this day, however, Moses made a change in this custom, and after +having wept through the night, at the cock's crow summoned +Eleazar before him and said to him: "Go and call to me the elders +and the princes, for I have to convey to them a commission from +the Lord." Accompanied by these men, Moses not betook himself +to Aaron who, seeing Moses when he arose, asked: "Why hast thou +made a change in the usual custom?" Moses: "God hath bidden me +to make a communication to thee." Aaron: "Tell it to me." Moses: +"Wait until we are out of doors." Aaron thereupon donned his eight +priestly garments and both went out. + +Now it had always been the custom for Moses whenever he went +from his house to the Tabernacle to walk in the center, with Aaron +at his right, Eleazar at his left, then the elders at both sides, and the +people following in the rear. Upon arriving within the Tabernacle, +Aaron would seat himself as the very nearest at Moses' right hand, +Eleazar at his left, and the elders and princes in front. On this day, +however, Moses changed this order; Aaron walked in the center, +Moses at his right hand, Eleazar at his left, the elders and princes +at both sides, and the rest of the people following. + +When the Israelites saw this, they rejoiced greatly, saying: "Aaron +now has a higher degree of the Holy Spirit than Moses, and +therefore does Moses yield to him the place of honor in the +center." The people loved Aaron better than Moses. [633] For ever +since Aaron had become aware that through the construction of the +Golden Calf he had brought about the transgression of Israel, it +was his endeavor through the following course of life to atone for +his sin. He would go from house to house, and whenever he found +one who did not know how to recite his Shema', he taught him the +Shema'; if one did not know how to pray he taught him how to +pray; and if he found one who was not capable of penetrating into +the study of the Torah, he initiated him into it. [634] He did not, +however, consider his task restricted 'to establishing peace +between God and man,' but strove to establish peace between the +learned and the ignorant Israelites, among the scholars themselves, +among the ignorant, and between man and wife. [635] Hence the +people loved him very dearly, and rejoiced when they believed he +had now attained a higher rank than Moses. + +Having arrived at the Tabernacle, Aaron now wanted to enter, but +Moses held him back, saying: "We shall now go beyond the camp." +When they were outside the camp, Aaron said to Moses: "Tell me +the commission God hath given thee." Moses answered: "Wait +until we reach the mountain." At the foot of the mountain Moses +said to the people: "Stay here until we return to you; I, Aaron, and +Eleazar will go to the top of the mount, and shall return when we +shall have heard the Divine revelation." All three now ascended. + +AARON'S DEATH + +Moses wanted to inform his brother of his impending death, but +knew not how to go about it. At length he said to him: "Aaron, my +brother, hath God given anything into thy keeping?" "Yes," replied +Aaron. "What, pray?" asked Moses. Aaron: "The altar and the table +upon which is the shewbread hath He given into my charge." +Moses: "It may be that He will now demand back from thee all that +He hath given into thy keeping." Aaron: "What, pray?" Moses: +"Hath He not entrusted a light to thee?" Aaron: "Not one light only +but all seven of the candlestick that now burn in the sanctuary." +Moses had, of course, intended to call Aaron's attention to the soul, +"the light of the Lord," which God had given into his keeping and +which He now demanded back. As Aaron, in his simplicity, did not +notice the allusion, Moses did not go into further particulars, but +remarked to Aaron: "God hath with justice called thee an innocent, +simple-hearted man." + +While they were thus conversing, a cave opened up before them, +whereupon Moses requested his brother to enter it, and Aaron +instantly acquiesced. Moses was now in a sad predicament, for, to +follow God's command, he had to strip Aaron of his garments and +to put them upon Eleazar, but he knew not how to broach the +subject to his brother. He finally said to Aaron: "My brother Aaron, +it is not proper to enter the cave into which we now want to +descend, invested in the priestly garments, for they might there +become unclean; the cave is very beautiful, and it is therefore +possible that there are old graves in it." Aaron replied, "Thou art +right." Moses then stripped his brother of his priestly garments, +and put them upon Aaron's son, Eleazar. [636] + +As it would have been improper if Aaron had been buried quite +naked, God brought about the miracle that, as soon as Moses took +off one of Aaron's garments, a corresponding celestial garment was +spread over Aaron, and when Moses had stripped him of all his +priestly garments, he found himself arrayed in eight celestial +garments. A second miracle came to pass in the stripping of +Aaron's garments, for Moses was enabled to take off the +undermost garments before the upper. This was done in order to +satisfy the law that priests may never use their upper garments as +undergarments, a thing Eleazar would have had to do, had Moses +stripped off Aaron's outer garments first and with these invested +his son. [637] + +After Eleazar had put on the high priest's garments, Moses and +Aaron said to him: "Wait for us here until we return out of the +cave," and both entered it. At their entrance they beheld a couch +spread, a table prepared, and a candle lighted, while ministering +angels surrounded the couch. Aaron then said to Moses: "How +long, O my brother, wilt thou still conceal the commission God +hath entrusted to thee? Thou knowest that He Himself, when for +the first time He addressed thee, with His own lips declared of me, +'When he seeth thee, he will be glad in his heart.' Why, then, dost +thou conceal the commission God hath entrusted to thee? Even if it +were to refer to my death, I should take it upon myself with a +cheerful countenance." Moses replied: "As thou thyself dost speak +of death, I will acknowledge that God's words to me do concern +thy death, but I was afraid to make it known to thee. But look now, +thy death is not as that of the other creatures of flesh and blood; +and not only is thy death a remarkable one, but see! The +ministering angels have come to stand by thee in thy parting hour." +[638] + +When he spoke of the remarkable death that awaited Aaron, Moses +meant to allude to the fact that Aaron, like his sister Miriam and +later Moses, was to die not through the Angel of Death, but by a +kiss from God. [639] Aaron, however, said: "O my brother Moses, +why didst not thou make this communication to me in the presence +of my mother, my wife, and my children?" Moses did not instantly +reply to this question, but tried to speak words of comfort and +encouragement to Aaron, saying: "Dost thou not know, my brother, +that thou didst forty years ago deserve to meet thy death when thou +didst fashion the Golden Calf, but then I stood before the Lord in +prayer and exhortation, and saved thee from death. And now I pray +that my death were as thine! For when thou diest, I bury thee, but +when I shall die, I shall have no brother to bury me. When thou +diest, thy sons will inherit thy position, but when I die, strangers +will inherit my place." With these and similar words Moses +encouraged his brother, until he finally looked forward to his end +with equanimity. + +Aaron lay down upon the adorned couch, and God received his +soul. Moses then left the cave, which immediately vanished, so +that none might know or understand how it had happened. When +Eleazar saw Moses return alone, he said to him: "O my teacher, +where is my father?" Moses replied: "He has entered Paradise." +Then both descended from the mountain into the camp. [640] +When the people saw Moses and Eleazar return without Aaron, +they were not at all in the mood to lend faith to the communication +of Aaron's death. They could not at all credit that a man who had +overcome the Angel of Death was now overcome by him. Three +opinions were then formed among the people concerning Aaron's +absence. Some declared that Moses had killed Aaron because he +was jealous of his popularity; some thought Eleazar had killed his +father to become his successor as high priest; and there was also +some who declared that he had been removed from earth to be +translated to heaven. Satan had so incited the people against Moses +and Eleazar that they wanted to stone them. Moses hereupon +prayed to God, saying: "Deliver me and Eleazar from this +unmerited suspicion, and also show to the people Aaron's bier, that +they may not believe him to be still alive, for in their boundless +admiration for Aaron they may even make a God of him." God +then said to the angels: "Lift up on high the bier upon which lies +My friend Aaron, so that Israel may know he is dead and my not +lay hand upon Moses and Eleazar." The angels did as they were +bidden, [641] and Israel then saw Aaron's bier floating in the air, +while God before it and the angels behind intoned a funeral song +for Aaron. God lamented in the words, "He entereth into peace; +they rest in their beds, each one that walketh in his uprightness," +whereas the angels said: "The law of truth was in his mouth, and +unrighteousness was not found in his lips: he walked with Me in +peace and uprightness, and did turn many away from iniquity." + + THE GENERAL MOURNING FOR AARON + +When Israel beheld the funeral rites prepared in honor of Aaron by +God and by the angels, they also prepared a funeral ceremony of +thirty days in which all the people, men and women, adults and +children, took part. [642] This universal mourning had its +foundation not only in Israel's emulation of the Divine mourning +and of the ceremonies arranged by Moses and Eleazar, or in their +wish to show their reverence for the deceased high priest, but first +and foremost in the truth that the people deeply loved Aaron and +deeply felt his death. They mourned for him even more than they +did later for Moses; for the latter only a part of the people shed +tears, but for Aaron, everyone. Moses, as a judge, was obliged to +mete out justice to the guilty, so that he had enemies among the +people, men who could not forget that he had pronounced them +guilty in court. Moses, furthermore, was sometimes severe with +Israel when he held up to them their sins, but never Aaron. The +latter "loved peace and pursued peace, loved men and brought +them near to the Torah. In his humility, he did not consider his +dignity hurt by offering greetings first even to the lowliest, yes, he +did not even fail in offering his greeting when he was certain that +the man before him was wicked and godless. The lament of the +angels for Aaron as one "who did turn many away from iniquity" +was therefore well justified. This kindliness of his led many a +sinner to reform, who at the moment when he was about to commit +a sin thought to himself: "How shall I be able to lift up my eyes to +Aaron's face? I, to whom Aaron was so kind, blush to do evil." +Aaron recognized his especial task as that of the peace-maker. If +he discovered that two men had fallen out, he hastened first to the +one, then to the other, saying to each: "My son, dost thou not know +what he is doing with whom thou hast quarreled? He beats at his +heart, rends his garments in grief, and says, 'Woe is me! How can I +ever again lift up my eyes and look upon my companion against +whom I have acted so?'" Aaron would then speak to each +separately until both the former enemies would mutually forgive +each other, and as soon as they were again face to face salute each +other as friends. If Aaron heard that husband and wife lived in +discord, he would hasten to the husband, saying: "I come to thee +because I hear that thou and thy wife live in discord, wherefore +thou must divorce her. Keep in mind, however, that if thou +shouldst in place of thy present wife marry another, it is very +questionable if thy second wife will be as good as this one; for at +your first quarrel she will throw up to thee that thou art a +quarrelsome man, as was shown by thy divorce from thy first +wife." Many thousands of unions were saved from impending +rupture by the efforts and urgings of Aaron, and the sons born to +the couples brought together anew usually received Aaron's name, +owing, as they did, their existence to his intercession. Not less than +eighty thousand youths bearing his name took part in the mourning +for Aaron. [643] + +When Moses beheld the deep-felt sorrow of the heavenly beings +and of men for Aaron, he burst into passionate weeping, and said: +"Woe is me, that am now left all alone! When Miriam died, none +came to show her the last marks of honor, and only I, Aaron, and +his sons stood about her bier, wept for her, mourned her, and +buried her. At Aaron's death, I and his sons were present at his bier +to show him the last marks of honor. But alas! How shall I fare? +Who will be present at my death? I have neither father nor mother, +neither brother nor sister, - who then will weep for me?" God, +however, said to him: "Be not afraid, Moses, I Myself shall bury +thee amid great splendor, and just as the cave in which Aaron lied +has vanished, that none may know the spot where Aaron is buried, +so too shall no mortal know thy burial place. As the Angel of +Death had no power over Aaron, who died 'by the kiss,' so shall the +Angel of Death have no power over thee, and thou shalt die 'by the +kiss.'" Moses grew calm at these words, knowing at last that he had +his place among the blessed pious. Blessed are thy, for not only +does God in person gather them to Him, but as soon as they are +dead, the angels go joyously to meet them and with beaming faces +go to greet them, saying, "Enter into peace." [644] + + THE FALSE FRIENDS + +When Moses and Eleazar returned from the mountain without +Aaron, Israel said to Moses: "We shall not release thee from this +spot until thou showest us Aaron, dead or alive." Moses prayed to +God, and He opened the cave and all Israel saw within it Aaron, +lying dead upon a bier. They instantly felt what they had lost in +Aaron, for when they turned to look at the camp, they saw that the +clouds of glory that had covered the site of the camp during their +forty years' march had vanished. They perceived, therefore, that +God had sent these clouds for Aaron's sake only, and hence, with +Aaron's death, had caused them to vanish. These among Israel who +had been born in the desert, having now, owing to the departure of +the clouds of glory, for the first time beheld the sun and moon, +wanted to fall down before them and adore them, for the clouds +had always hidden the sun and the moon from them, and the sight +of them made a most awful impression upon them. But God said to +them: "Have I not commanded you in My Torah: 'Take ye therefore +good heed unto yourselves...lest thou lift up thine eyes unto +heaven, and when thou seest the sun and the moon and the stars, +even all the host of heaven, thou be drawn away and worship them, +and serve them?' For it is God that led thee out of the furnace of +Egypt, that thou mightest be the people of His inheritance." [645] + +The disappearance of the clouds of glory inspired Israel with +terror, for now they were unaided against the attacks of enemies, +whereas none had been able to enter into the camp of Israel while +the clouds covered them. This fear was not, indeed, ungrounded, +for hardly did Amalek learn that Aaron was dead and that the +clouds of glory had vanished, when he at once set about harassing +Israel. [646] Amalek acted in accordance with the counsel his +grandsire Esau had given him, for his words to his grandson had +been: "In spite of all my pains, I did not succeed in killing Jacob, +therefore be thou mindful of avenging me upon his descendants." +"But how, alas!" said Amalek, "Shall I be able to compete with +Israel?" Esau made answer: "Look well, and as soon as thou seest +Israel stumble, leap upon them." Amalek looked upon this legacy +as the guiding star of his actions. When Israel trespassed, saying +with little faith, "Is the Lord among us, or not?" Amalek instantly +appeared. Hardly had Israel been tempted by its spies wickedly to +exclaim, "Let us make a captain, and let us return into Egypt," +when Amalek was upon the scene to battle with Israel. In later +times also Amalek followed this policy, and when +Nebuchadnezzar moved to Jerusalem in order to destroy it, +Amalek took up his position one mile away from the holy city, +saying: "If Israel should conquer, I should declare that I had come +to assist them, but should Nebuchadnezzar be victorious, then shall +I cut off the flight of the fleeing Israelites." His hopes were +realized, for Nebuchadnezzar was victorious, and standing at the +crossway, he cut down the fleeing Israelites, and added insult to +injury by hurling invectives against God and the people, and +ridiculing them. + +When, after Aaron's death, Amalek no longer considered Israel +dangerous, since the clouds had disappeared, he instantly set about +making war upon them. Amalek did not, however, go in open +warfare against Israel, but tried through craft to attain what he +dared not hope for in open warfare. Concealing their weapons in +their garments, the Amalekites appeared in Israel's camp as if they +meant to condole with them for Aaron's death, and the +unexpectedly attacked them. Not content with this, the Amalekites +disguised themselves in Canaanite costume and spoke the speech +of the latter, so that the Israelites might not be able to tell if they +had before them Amalekites, as their personal appearance seemed +to show, or Canaanites, as their dress and speech indicated. The +reason for this disguise was that Amalek knew that Israel had +inherited the legacy from their ancestor Isaac that God always +answered their prayer, hence Amalek said: "If we now appear as +Canaanites, they will implore God to send them aid against the +Canaanites, and we shall slay them." But all these wiles of Amalek +were of no avail. Israel couched their prayer to God in these words: +"O Lord of the world! We know not with what nation we are now +waging war, whether with Amalek or with Canaan, but +whichsoever nation it be, pray visit punishment upon it." [647] +God heard their prayer and, promising to stand by them, ordered +them totally to annihilate their enemy, saying: "Although ye are +now dealing with Amalek, do not treat him like Esau's other sons, +against whom ye may not war, but try totally to destroy them, as if +they were Canaanites." Israel acted according to this command, +slaying the Amalekites in battle, and dedicating their cities to God. +[648] Amalek's only gain in this enterprise was that, at the +beginning of the war, they seized a slave woman who had once +belonged to them, but who later passed over into the possession of +the Israelites. [649] + +For Israel this attack of Amalek had indeed serious consequences, +for as soon as they perceived the approach of the enemy, they were +afraid to continue the march to Palestine, being now no longer +under the protection of the clouds, that vanished with Aaron's +death; hence they determined to return to Egypt. They actually +carried out part of this project by retreating eight stations, but the +Levites pursued them, and in Moserah there arose a bitter quarrel +between those who wanted to return to Egypt and the Levites who +insisted upon the continuance of the march to Palestine. Of the +former, eight tribal divisions were destroyed in this quarrel, five +Benjamite, and one each of the Simeonite, Gadite, and Asherite +divisions, while of the Levites one division was completely +extirpated, and three others decimated in such a way that they did +not recover until the days of David. The Levites were finally +victorious, for even their opponents recognized that it had been +folly on their part to desire to return to Egypt, and that their loss +had been only a punishment because they had not arranged a +mourning ceremony adequate to honor a man of Aaron's piety. +They thereupon celebrated a grand mourning ceremony for Aaron +in Moserah, and it is for this reason that people later spoke of this +place as the place where Aaron died, because the great mourning +rites took place there. [650] + + THE BRAZEN SERPENT + +Owing to the king of Edom's refusal to permit Israel to pass +through his land, they were obliged, at the very point when they +believed themselves at the end of their march, to continue it, so as +to go around the land of Edom. The people, weary of the many +years' marches, now became peevish, saying: "We had already +been close to the promised land, and now must turn about once +more! It was the same with our fathers who, close to their goal, +had to turn back and roam about for thirty-eight years. Thus will it +be with us!" [651] In their dejection they set about murmuring +against God and Moses, "master and servant being to them as one." +They complained that they were entirely thrown upon manna as a +means of sustenance. This last mentioned complaint came from +those in regard to whom God had vowed that they should never see +the land which He had sworn unto the Patriarchs. These people +could not bear the sight of the products of Palestine's soil, dying as +soon as they beheld them. Now that they had arrived at the +outskirts of the promised land, the merchants brought into the +camp of the Israelites the native products, but these, unable to +partake of them, still had to continue to gather sustenance +exclusively from manna. [652] + +Then a voice sounding from the heavens became audible upon +earth, making this announcement: "Come hither and behold, O ye +men! Come hither and hearken, ye the serpent with the words, +'Dust shalt thou eat,' yet it complained not of its food. But ye, My +people that I have led out of Egypt, for whom I caused manna to +rain down from heaven, and quails to fly from the sea, and a spring +to gush forth from the abyss, ye do murmur against Me on account +of manna, saying, 'Our soul loatheth this light bread.' Let now the +serpents come, that complained not, even though whatever food +they ate tasted only of the dust, and let them bite those who +murmur though they have a food that possesses every conceivable +flavor. [653] The serpent, which was the first creature to slander +its Maker and was therefore punished, shall now punish this +people, which, not profiting by the example of the serpent's +punishment, blasphemes its Creator by declaring that the heavenly +food that He sends them would finally bring them death." The very +serpents that during the forty years' march had been burned by the +cloud of glory and lay heaped up high round about the camp, these +same serpents now bit the people so terribly that their poison +burned the souls of those whom they attacked. [654] + +When Moses betook himself to those who had been bitten, hearing +that they were too ill to come to him, [655] they, conscious of their +guilt, said to him: "We have sinned, because we have spoken +against the Lord and against thee; pray unto the Lord, that He take +away the serpents from us." Such was the meekness of Moses, that +he instantly forgave the people's transgression in regard to himself, +and at once implored God's aid. God also, however, forgave their +sin as soon as they had shown penitence, and thus set an example +to man likewise to grant forgiveness when it is requested. + +As a healing for those who had been bitten, God now bade Moses +to make a serpent of brass, and put it upon a pole, that it might +come to pass that every one who was bitten might look upon it and +live. Moses did as he was bidden, and made a serpent of brass. As +soon as he hurled it on high, it remained floating in the air, so that +all might be able to look upon it. [656] He mad the serpent brass, +because in Hebrew Nahash signifies "snake" and Nehoshet, +"brass"; hence Moses made the serpent of a substance that had a +sound similar to that of the object fashioned out of it. [657] It was +not, however, the sight of the serpent of brass that brought with it +healing and life; but whenever those who had been bitten by the +serpents raised their eyes upward and subordinated their hearts to +the will of the heavenly Father, they were healed; if they gave no +thought to God, they perished. [658] + +Looking upon the serpent of brass brought about healing not only +to those who had been bitten by serpents, but also to those who +had been bitten by dogs or other animals. The cure of the latter +was effected even more quickly than that of the former, for a +casual glance sufficed for them, whereas the former were healed +only after a long and insistent gaze. [659] + + AT ARNON + +The murmurs of the people, on account of which God sent upon +them the serpents, took place in Zalmonah, a place where grew +only thorns and thistles. Thence they wandered on to Punon, where +God's punishment overtook them. [660] In the following two +stations also, in Oboth and Iye-abarim, they continued their hostile +actions against God, who for this reason was full of wrath against +them, and did not look upon them again with favor until they +reached Arnon. [661] God's favor was instantly shown during +Israel's passage through the valley of Arnon, where He wrought for +Israel miracles as great as those of yore at the passage through the +Red Sea. This valley was formed by two lofty mountains that lay +so close together that people upon the two summits of them could +converse with one another. But in passing from one mountain to +the other, one had to cover a distance of seven miles, having first +to descend into the valley, and then again to ascend the other +mountain. The Amorits, knowing that Israel should now have to +pass through the valley, assembled in innumerable multitudes, and +a part of them hid in the caves, of which there were many on the +slopes of the mountain, while another part of them awaited Israel +in the valley below, hoping to attack and destroy them +unexpectedly from above and from below in their passage through +the valley. God, however, frustrated this plan, bringing it to pass +that Israel did not descend into the valley at all, but stayed above, +through the following miracle. For whereas the mountain on the +one side of the valley was full of caves, the other consisted entirely +of pointed rocks; and God moved this rocky mountain so close up +to the other, that the jutting rocks of the one entered into the caves +of the other, and all the Amorites that were concealed within them +were crushed. + +It was the rocky mountain that was moved, and not the other, for +this same rocky mountain was the beginning of the promised land, +and at the approach of Israel from the other mountain, which was +Moabite, the land leaped to meet them, for it awaited them most +longingly. + +An old proverb says: "If you give a piece of bread to a child, tell its +mother about it." God, likewise, wanted Israel to know the great +miracles He had accomplished for their sake, for they had no +inkling of the attack the heathens had planned to make upon them. +God therefore bade the well that had reappeared since their stay in +Beeroth to flow past the caves and wash out parts of the corpses in +great numbers. When Israel not turned to look upon the well, they +perceived it in the valley of the Arnon, shining like the moon, and +drawing corpses with it. Not until then did they discover the +miracles that had been wrought for them. Not only did the +mountains at first move together to let them pass, and then again +move apart, but God saved them from great peril. They now +intoned a song of praise to the well that revealed to them the great +miracle. [662] + +When, at the passage through the Red Sea, Israel wanted to intone +a song of praise, Moses did not let them do it alone, but first sang +to them the song they were to sing to the Lord. For then Israel was +young, and could only repeat what its teacher Moses sang before +them, but when the nation reached Arnon, it was fully grown, after +its forty years' march through the desert. Now the Israelites sang +their own song, saying: "O Lord of the world! It behooves Thee to +work miracles for us, whereas it is our duty to intone to Thee songs +of praise." Moses had no part in the song of praise to the well, for +the well had given occasion to his death in the desert, and no man +can be expected to sing about his executioner. As Moses wanted +have nothing to do with this song, God demanded that His own +name also be not mentioned in it, acting in this instances like the +king who was invited to a prince's table, but refused the invitation +when he learned that his friend was not to be present at the feast. +[663] The song to the well was as follows: "This is the well that +the Patriarchs of the world, Abraham, Isaac, and Jacob, have +digged, the princes olden times have searched, the heads of the +people, the lawgivers of Israel, Moses and Aaron, have made its +water to run with their staves. In the desert Israel received it as a +gift, and after they had received it, it followed Israel upon all their +wanderings, to lofty mountains and deep valleys. Not until they +came to the boundary of Moab did it disappear, because Israel did +not observe the words of the Torah." [664] + +Israel sang a song to the well alone, and not to manna, because +they had on several occasions railed against the heavenly food, and +therefore God said: "I do not wish ye to find fault with manna, nor +yet to have ye praise it now," and He would not permit them to +sing a song of praise to manna. [665] + + SIHON, THE KING OF THE AMORITES + +The crushing of those concealed in the caves of the mountain at +Arnon was only the beginning of the miracles God wrought for +Israel during their conquest of the land. It was at Arnon, too, that +Sihon, the king of the Amorites, and his people who, hardly a +month after Aaron's death, rushed upon Israel, were completely +destroyed by them. [666] This Amorite king, and likewise Og, the +king of Basham, were sons of Ahiah, whose father Shemhazai was +one of the fallen angels. [667] In accordance with his celestial +origin Sihon was a giant who none could withstand, for he was of +enormous stature, taller than any tower in all the world, his +thigh-bone alone measuring eighteen cubits, according to the big +cubit of that time. [668] In spite of his huge size he was also fleet +of foot, wherefore he was called Sihon, "foal," to indicate the +celerity with which he moved, for his true name was Arad. [669] + +Moses was sorely afraid of waging war against this giant, but God +put Sihon's and Og's guardian angels in chains, and then said to +Moses: "Behold, I have begun to deliver up Sihon and his land +before thee: begin to possess, that thou mayest inherit his land." +For indeed after the angels of Sihon and his people had fallen, +Moses had nothing more to fear, for his enemies were thus +delivered into his hands. [670] God assured Moses that "He would +begin to put the dread of him and the fear of him upon the peoples +that are under the whole heaven," by bidding the sun to stand still +during his war against Sihon, that all the world might see that God +battled for Moses. [671] + +Moses now asked if he might before waging war send ambassadors +to Sihon to request him to permit Israel to pass through the land. +God replied: "How now! I commanded thee, 'Rise up, contend with +him in battle, begin to possess his land!' and thou wantest to send +him messengers of peace?" Moses, however, replied: "I desire only +to follow Thy example when Thou didst wish to lead Israel out of +Egypt, and yet didst send me to Pharaoh with the message to let +Israel, Thy people, pass out, even though Thou couldst have +consumed all of Egypt with one flash of lightning. When Thou +didst reveal the Torah, too, Thou didst offer it to the heathen +nations for acceptance before giving it to Israel." God saw the +justice of Moses' words, and commanded him never in the future +to declare war upon a city before previously urging the people to +surrender in peace. [672] + +Moses hereupon sent a missive to Sihon in which he requested him +to permit Israel to pass through the land, promising him that he +would see to it that the people should go along by the king's +highway, so that he need have no cause to fear any deeds of +violence upon married women, or seductions of girls. [673] "We +shall even," continued Moses, "pay for the water that is otherwise +given freely, and likewise [674] buy food-stuffs from thee at good +prices." [675] This letter to Sihon contained at its close, +notwithstanding, the communication that the Israelites would bring +war upon Sihon in case he did not permit them to pass through. +Moses' assumption, however, that Sihon should permit Israel to +pass through sounded in Sihon's ears like a summons to the keeper +of a vineyard to permit one to harvest it. Sihon's answer therefore +was as follows: "I and my brother Og receive tribute from all the +other Canaanite kings to keep off their enemies from access to the +land, and now you ask me to give you free access to Canaan!" + +War between Sihon and Moses ensued, and ended in a brilliant +victory for Israel. [676] Sihon and his son, who equaled him in +heroic strength, found their death in this fray. [677] God had so +brought it to pass that Israel had no need of laboriously waging +war upon one city after another in Sihon's land, He had brought all +the hosts of this Amorite king together into Heshbon. When this +city therefore and the hosts within it were destroyed, all the rest of +Sihon's land lay open before them. Israel's victory was all the more +marvelous, because Heshbon was an exceptionally well fortified +city, so that, had gnats been its inhabitants, it could not have been +captured by mortal means, much less so when manned by the hero +Sihon and his heroic warriors. [678] This victory was made +possible only by the fact that God visited them with convulsions so +terrible that they rolled up and writhed in pain, unable to stand in +the battle lines, so that Israel could cut them down while they were +half dead from convulsive pains. [679] God also drew masks over +their faces, so that they could not see plainly, and taking one +another for Israelites, slew their own people. [680] + +With the fall of Heshbon Israel came into possession of all the land +of Sihon, with the exception of Jazer, and Moses therefore sent +spies to that city. The men whom he sent there, Caleb and +Phinehas, were not only capable warriors, but also pious men. +They said: "Moses once sent spies who brought great misfortune +upon all their generations, we will attack this city, trusting in God, +and we are sure we shall not perish, because Moses has prayed for +our welfare." They thereupon attacked Jazer, conquered it, and +when upon the day after Moses had sent them out they returned to +him, they informed him that they had conquered Jazer and slain its +inhabitants. [681] + + THE GIANT OG + +The war with Sihon took place in the month of Elul. In the +following month of Tishri they rested on account of the holy days, +but immediately after these they set out to battle against Og. [682] +This king did not hasten to his brother's aid, although he was only +one day's distance from him, for he felt sure Sihon could conquer +Israel without his assistance. [683] He erred in this, however, as in +some other matters. In the war of the four kings against the five, it +was Og who had brought to Abraham news of his nephew Lot's +bondage, assuming that Abraham would surely hasten to his +kinsman's aid, be killed in battle, and thus enable Og to get +possession of the beautiful Sarah. God, however, leaves no man +unrewarded or unpunished. To reward him for hastening with +quick steps to advise Abraham of Lot's captivity, God granted him +life for five hundred years, but he was eventually killed because it +was only a wicked motive that had induced him to perform this +service for Abraham. He did not, as he had hoped, gain Sarah, but +was slain by her descendant Moses. [684] + +The battle against Og took place in Edrei, the outskirts of which +Israel reached toward nightfall. On the following morning, +however, barely at gray dawn, Moses arose and prepared to attack +the city, but looking toward the city wall, he cried in amazement, +"Behold, in the night they have built up a new wall about the city!" +Moses did not see clearly in the misty morning, for there was no +wall, but only the giant Og who sat upon the wall with his feet +touching the ground below. [685] Considering Og's enormous +stature, Moses' mistake was pardonable, for as a grave-digger of +later times related, Og's thigh-bone alone measured more than +three parasangs. "Once," so records Abba Saul, "I hunted a stag +which fled into the thigh bone of a dead man. I pursued it and ran +along three parasangs of the thigh-bone, yet had not reached its +end." This thigh-bone, as was later established, was Og's. [686] + +This giant never in all his days made use of a wooden chair or bed, +as these would have broken down beneath his weight, but sat upon +iron chairs and lay upon iron beds. He was not only of gigantic +build and strength, but of a breadth also that was completely out of +proportion even with his height, for his breadth was one half his +height, whereas the normal proportion of breadth to height is as +one to three. [687] In his youth Og had been a slave to Abraham, +who had received him as a gift from Nimrod, for Og is none other +than Eliezer, Abraham's steward. One day, when Abraham rebuked +him and shouted at him, Eliezer was so frightened that one of his +teeth fell out, and Abraham fashioned out of it a bed in which he +always slept. Og daily devoured a thousand oxen or an equal +number of other animals, and drank correspondingly, requiring +daily not less than a thousand measures of liquids. [688] He +remained in Abraham's service until Isaac's marriage, when +Abraham gave him his freedom as a reward for having undertaken +the labor of wooing Rebekah for his son, and of fetching her to his +house. God also rewarded him in this world, that this wicked wight +might not lay claim to a reward in the world to come. He therefore +made a king of him. [689] During his reign he founded sixty cities, +that he surrounded with high walls, the lowest of which was not +less than sixty miles in height. [690] + +Moses now feared to wage war against Og, not only on account of +his giant strength and huge size, which Moses had now witnessed +with his own eyes, but he also thought: "I am only one hundred and +twenty years old, whereas he is more than five hundred. Surely he +could never have attained so great an age, had he not performed +meritorious deeds." [691] Moses also remembered that Og was the +only giant that had escaped the hand of Amraphel, and he +perceived in this a token of God's special favor toward Og. [692] +Moses feared, moreover, that Israel in the recent war against Sihon +might have committed sins, so that God would not now stand by +them. "The pious are always afraid of the consequences of sin, and +therefore do not rely upon the assurances God had made to them;" +hence Moses now feared to advance upon Og even though God +had promised him aid against his enemies. [693] God, however, +said to him: "What is thy hand, [694] his destruction has been +decreed since the moment when he looked with evil eyes upon +Jacob and his family when they arrived in Egypt." For even then +God had said to him: "O thou wicked knave, why dost thou look +upon them with all evil eye? Verily, thine eye shall burst, for thou +shalt fall into their hands." [695] + +Og met his death in the following fashion. When he discovered +that Israel's camp was three parasangs in circumference, he said: "I +shall now tear up a mountain of three parasangs, and cast it upon +Israel's camp, and crush them." He did as he had planned, pulled +up a mountain of three parasangs, laid it upon his head, and came +marching in the direction of the Israelite camp, to hurl it upon +them. But what did God do? He caused ants to perforate the +mountain, so that is slipped from Og's head down upon his neck, +and when he attempted to shake it off, he teeth pushed out and +extended to left and right, and did not let the mountain pass, so +that he now stood there with the mountain, unable to throw it from +him. When Moses saw this, he took an axe twelve cubits long, +leaped ten cubits into the air, and dealt a blow to Og's ankle, which +caused the giant's death. [696] + +This was the end of the last of the giants, who was not only last in +time, but also in significance, for despite his height and strength, +he was the most insignificant of the giants who perished in the +flood. [697] + +With Og's death all his lands fell to the lot of the Israelites without +another sword's stroke, for God has so ordained it that al of Og's +warriors were with him at his encounter with Israel, and after +Israel had conquered these, only women and children remained in +all the land. Had Israel been obliged to advance upon every city +individually, they would never have finished, on account of the +number of the cities and the strength of the hosts of the Amorites. +[698] + +Not alone Sihon and Og, the kings of the Amorites, were such +giants and heroes, but all the Amorites. When Hadrian conquered +Jerusalem, he boasted of his victory, whereupon Rabba Johanan, +the son of Zakkai, said to hi: "Boast not of thy victory over +Jerusalem, for, had not God conquered it for thee, thou shouldst +never have gained it." He thereupon led Hadrian to a cave where +he showed him the corpses of the Amorites, each of which was +eighteen cubits, and said: "When we were worthy of victory, these +fell into our hands, but now, on account of our sins, dost thou rule +over us." [699] + +The victory over Sihon and his hosts was as great as that over +Pharaoh and his hosts, and so was the victory over Og and his +hosts. Each of these victories was as important as that over the +thirty-one kings that Joshua later captured, and it would well have +behooved Israel to sing songs of praise to their Lord as after +Pharaoh's destruction. David later made good this omission, for he +intoned a song of praise in gratitude for the victory God had lent to +Israel over Sihon and Og. [700] + +Without direct assistance from God these victories would not have +been possible, but He sent hornets upon them, and their destruction +was irrevocable. Two hornets pursued ever Amorite; one bit one +eye, the second the other eye, and the poison of these little +creatures consumed those bitten by them. [701] These hornets +remained on the east side of the Jordan, and did not pursue Israel's +march to the regions west of the Jordan, nevertheless they wrought +great havoc among the Canaanites of the region west of the Jordan. +The hornets stood on the eastern bank of the Jordan, and spat their +venom across to the opposite bank, so that the Canaanites that +were hit became blind and were disarmed. [702] + +When God promised Moses to send an angel to Israel, he declined +the offer with the words: "If Thy presence go not with me, carry us +not up hence," whereupon God replied: "Thou complainest +because I desire to send only an angel to assist thee to conquer the +land. As truly as thou livest, I shall now send thee not even an +angel, but a hornet to destroy the enemies of Israel. It is, however, +for thy sake alone that I deliver the enemy into Israel's hands, and +not as if Israel deserved it through their own good deeds." [703] + +Og's bed, fashioned out of ivory, that measured nine arms' length, +taking the giant's arm as a standard, [704] Og had preserved in the +Ammonite city Rabbah, for he knew that Israel would penetrate +neither to the land of the Ammonites nor of the Moabites, because +God had prohibited them from coming too close to Lot's +descendants. [705] He likewise forbade them to wage war with the +Edomites; in this way Esau, a son kind to his father Isaac, was +rewarded by not having his descendants, the Edomites, molested +by Israel. God said to Israel: "In this world ye shall have no sway +over the mountain Seir, Edom's realm, but in the future world, +when ye shall be released, then shall ye obtain possession of it. +Until then, however, beware of the sons of Esau, even when they +fear ye, much more so when ye shall dwell scattered among them." +[706] + + MOSES' SPEECH OF ADMONITION + +As Abraham before his death spoke to his son Isaac, he to his son +Jacob, and Jacob in turn to his sons, words admonishing them to +walk in the ways of the Lord, so Moses also did not depart from +this world without previously calling Israel to account for their +sins, and admonishing them to observe the commandments of the +Lord. Moses' speech of admonition had a greater effect than the +revelation of the Decalogue upon Mount Sinai, for whereas Israel, +shortly after they had said on Sinai, "We shall do according as we +have heard," transgressed by worshipping the Golden Calf, Moses' +words of admonition had left a powerful impression upon them, +and he restored them to God and the Torah. God therefore said, +"As a reward to thee because thy words of exhortation have +brought Israel to follow Me, I shall designate these words as thine, +even though thou didst speak them only in execution of My +command." + +Moses did not, however, make his speech of exhortation to the +people until after the victory of Sihon and Og, for Moses thought: +"Were I to have called them to account before these victories, they +would have answered, 'He is trying to recall to us our sins because +he is unable to lead us into the promised land against Sihon and +Og, and he is seeking our sins as an excuse.'" But after Moses had +proven what he could do, he could safely venture to recall to the +people their sins. [707] He now assembled all classes of Israel, the +nobles as well as the common people, saying to them: "I will now +give you a severe rebuke for your sins, and if any one have +something to offer as an excuse, let him now advance it." In this +way he shut off the possibility of their saying later on, "Had we +heard the words of the son of Amram, we should have answered +each word fourfold and fivefold." + +Moses now recounted the ten temptations with which they tempted +God: how at the Red Sea they had repented having followed Him, +and had even turned back three stations on the way to Egypt; how +even after the miracle that clove the Red sea for them, they had so +little faith in God as to say, "Just as at this spot we passed +unharmed through the Red Sea, so also did the Egyptians in +another part of it." At Marah and at Rephidim they tried God on +account of the dearth of water, and as they twice rebelled against +God on account of water, so also did they on account of manna. +They infringed upon the two laws God had given them in regard to +manna, storing it from one day to the next, and going to gather it +on the Sabbath, although God had strictly forbidden both. On +account of their lust for flesh also they twice transgressed, +murmuring for flesh at the same time as they received manna, +although manna completely satisfied their needs; and after God +had granted their wish and had sent them quails, they remains +content for a short time only, and then again demanded quails, +until God granted them that wish also. "But the worst of all," +Moses told them, "was the worship of the Golden Calf. And not +only that, but again in Paran, misled by the spies, ye transgressed +in desiring to make an idol, and under its guidance to return to +Egypt." + +Moses then pointed out to them that it was owing to their sin that +they had strayed about in the desert for forty years, for otherwise +God would have brought them to Palestine on the same day as He +had led them out of Egypt. He not only reproached Israel with the +sins they had committed against God, but also with the evil they +had worked Moses himself, mentioning how they had thrown their +infants into his lap, saying, "What food hast thou for these?" [708] +On this occasion it was evident how good and pious a nation was +that before Moses, for all the sins he enumerated to them had been +committed not by them, but by their fathers, all of whom had in +the meantime died, yet they were silent, and made no answer to +this severe reprimand their leader gave them. [709] Moses did not, +however, merely admonish the people to walk in the ways of the +Lord, but he said to Israel: "I am near to death, Whosoever hath +learned from me a verse, a chapter, or a law, let him come to me +and learn it anew," whereupon he repeated all the Torah, [710] and +that, too, in the seventy languages of the world, that not Israel +alone but all the heathen peoples, too, might hear the teachings of +God. [711] + + BALAK, KING OF MOAB + +"God allows nothing to stay unrewarded, not even a respectable +word remains without its reward." The older of Lot's two daughters +had called her son that was conceived in guilt, Moab, "by the +father," whereas the younger, for the sake of decency, called her +son Ammon, "son of my people," and she was rewarded for her +sense of propriety. For when Moses wanted to overrun the +descendants of Lot with war, God said to him: "My plans differ +from thine. Two doves shall spring from this nation, the Moabite +Ruth and the Ammonite Naomi, and for this reason must these two +nations be spared." + +The treatment God bade Israel accord to these two nations was not, +however, uniform. In regard to Moab, God said, "Vex not Moab, +neither contend with them in battle," which portended that Israel +was not to wage war against the Moabites, but that they might rob +them or reduce them to servitude. In regard to the sons of Ammon, +on the other hand, God forbade Israel to show these descendants of +Lot's younger daughter even the slightest sign of hostility, or in any +way to alarm them, so that Israel did not even show themselves in +battle array to the Ammonites. [712] + +Israel's hostile, though not warlike, attitude toward Moab inspired +these people and their kings with great fear, so much so that they +seemed to be strangers in their own land, fearing as they did that +they should have to fare like the Egyptians; for the Israelites had +come to Egypt as strangers, but had in time possessed themselves +of the land so that the Egyptians had to rent their dwelling-places +from them. Their fear was still further increased by their belief that +Israel would pay no attention to God's command to them not to +wage war against Lot's descendants. This assumption of theirs was +based on the fact the Israel had taken possession of the kingdoms +of Sihon and Og, even though these had originally been part of +Ammon's and Moab's possessions. [713] Heshbon, Sihon's capital +city, had formerly belonged to Moab; but the Amorites, thanks to +Balaam and his father Beor's support, had taken from Moab these +and some other regions. The Amorites had hired these two +sorcerers to curse Moab, with the result that the Moabites were +miserably defeated in the war against Sihon. "Woe to thee, Moab! +Thou art undone, O people of Chemosh!" These and similar +utterances were the ominous words that Balaam and his father +employed against Moab. [714] Chemosh was a black stone in the +form of a woman, that the Moabites worshipped as their god. [715] + +As part of Moab passed into Sihon's possession so did a part of +Ammon fall into Og's hands, and because Israel had appropriated +these land, the Moabites feared they would filch from them all +their land. In great alarm they therefore gathered together in their +fastnesses, in which they knew themselves to be safe from Israel's +attacks. [716] Their fear was in reality quite without foundation, +for Israel never dreamed of transgressing God's command by +waging war upon Lot's descendants. They might without +compunction keep the former provinces of Moab and Ammon +because they took them not from these, but from Sihon and Og, +who had captured them. [717] + +At this time the king of Moab was Balak, who was formerly a +vassal of Sihon, and in that capacity was known as Zur. After +Sihon's death he was chosen king, though he was not worthy of a +rank so high. Favored by fortune, he received royal dignity, a +position that his father had never filled. [718] Balak was a fitting +name for this king, for he set about destroying the people of Israel, +wherefore he was also called the son of Zippor, because he flew as +swiftly as a bird to curse Israel. [719] Balak was a great magician, +who employed for his sorcery the following instrument. He +constructed a bird with its feet, trunk, and head of gold, its mouth +of silver, and its wings of bronze, and for a tongue he supplied it +with the tongue of the bird Yadu'a. This bird was now placed by a +window where the sun shone by day and the moon by night, and +there it remained for seven days, throughout which burnt offerings +were offered before it, and ceremonies performed. At the end of +this week, the bird's tongue would begin to move, and if pricked by +a golden needle, would divulge great secrets. It was this bird that +had imparted to Balak all his occult lore. One day, however, a +flame that suddenly leaped up burned the wings of this bird, which +greatly alarmed Balak, for he thought that Israel's proximity had +destroyed his instrument of sorcery. [720] + +The Moabites now perceiving that Israel conquered their enemies +by supernatural means said, "Their leader had been bred in Midian, +let us therefore inquire of the Midianites about his characteristics." +When the elders of Midian were consulted, they replied, "His +strength abides in his mouth." "Then," said the Moabites, "we shall +oppose to him a man whose strength lies in his mouth as well," and +the determined to call upon Balaam's support. The union of Moab +and Midian establishes the truth of the proverb: "Weasel and Cat +had a feast of rejoicing over the flesh of the unfortunate Dog." For +there had always been irreconcilable enmity between Moab and +Midian, but they united to bring ruin upon Israel, just as Weasel +and Cat had united to put an end to their common enemy Dog. +[721] + + BALAAM, THE HEATHEN PROPHET + +The man whom the Moabites and Midianites believed to be Moses' +peer was none other than Laban, Israel's arch-enemy, who in olden +days had wanted to root out entirely Jacob and all his family, [722] +and who had later on incited Pharaoh and Amalek against the +people of Israel to bring about their destruction. [723] Hence, too, +the name Balaam, "Devourer of Nations," for he was determined to +devour the nation of Israel. [724] Just at this time Balaam was at +the zenith of his power, for his curse had brought upon the +Moabites their defeat at the hands of Sihon, and his prophecy that +his compatriot Balak should wear the royal crown had just been +fulfilled, so that all the kings sent ambassadors to seek advice from +him. He had gradually developed from an interpreter of dreams to +a sorcerer, and had not attained the still greater dignity of prophet, +thus even surpassing his father, who had indeed been prophet too, +but not so notable a one as his son. [725] + +God would permit the heathens to have no ground for exculpation, +for saying in the future world, "Thou hadst kept us far from Thee." +To them, as well as to Israel, he gave kings, sages, and prophets; +but whereas the former showed themselves worthy of their high +trust, the latter proved themselves unworthy of it. Both Solomon +and Nebuchadnezzar were rulers over all the world: the former +built the Temple and composed many hymns and prayers, the latter +destroyed the Temple and cursed and blasphemed the Lord, saying, +"I will ascend above the heights of the clouds; I will be like the +Most High." Both David and Haman received great treasures from +God, but the former employed them to secure a site for God's +sanctuary, whereas the latter with his tried to destroy the whole +nation. Moses was Israel's prophet, and Balaam was prophet of the +heathens: but how great a contrast between these two! Moses +exhorted his people to keep from sin, whereas Balaam counseled +the nations to give up their moral course of life and to become +addicted to lewdness. Balaam was also different from the Israelite +prophet in his cruelty. They had such pity for the nations that +misfortune among the heathens caused them suffering and sorrow, +whereas Balaam was so cruel that he wanted to destroy an entire +nation without any cause. + +Balaam's course of life and his actions show convincingly why +God withdrew from the heathen the gift of prophecy. [726] For +Balaam was the last of the heathen prophets. Shem had been the +first whom God had commissioned to communicate His words to +the heathens. This was after the flood, when God said to Shem: +'Shem, had My Torah existed among the previous ten generations, +I suppose I should not have destroyed the world by the flood. Go +now, announce to the nations of the earth My revelations, ask them +if they will not accept My Torah." Throughout four hundred years +did Shem go about as a prophet, but the nations of the earth did not +heed him. The prophets that labored after him among the heathens +were Job and his four friends, Eliphaz, Zophar, Bildad, and Elihu, +as well as Balaam, all of whom were descendants of Nahor, +Abraham's brother, from his union with Milcah. In order that the +heathens might not say, "Had we had a prophet like Moses, we +should have received the Torah," God gave them Balaam as a +prophet, who in no way was inferior to Moses either in wisdom or +in the gift of prophecy. Moses was indeed the greatest prophet +among the Israelites, but Balaam was his peer among the heathens. +But although Moses excelled the heathen prophet in that God +called him without any previous preparation, whereas the other +could obtain Divine revelations only through sacrifices, still +Balaam had one advantage over the Israelite prophet. Moses had to +pray to God "to shew him His ways," whereas Balaam was the man +who could declare of himself that he "knew the knowledge of the +Most High." But because, in spite of his high prophetic dignity, +Balaam had never done anything good or kind, but through his evil +tongue had almost destroyed all the world, God vowed a vow to +His people that He would never exchange them for any other +people or nation, and that He would never permit them to dwell in +any land other than Palestine. [727] + + BALAK'S MESSENGERS TO BALAAM + +Balak now sent messengers to Balaam with the following message: +"Think not that I ask thy help against Israel exclusively in my own +interests, and that thou canst expect from me alone honor and +rewards for thy service, but rest assured that all nations will then +honor thee, that Canaanites as well as Egyptians will cast +themselves at thy feet when thou shalt have destroyed Israel. This +people that hath gone out of Egypt hath covered with earth Sihon +and Og, the eyes that guarded the whole land, and now they are +about to destroy us as well. They are not, indeed, greater heroes +than we, nor are their host more numerous than ours, but they +conquer as soon as they open their lips in prayer, and that we +cannot do. Try now to see if I may not gradually become their +master, so that I may at least lead a certain per cent of them to +destruction, be it only a twenty-fourth part of them." + +Balak himself was even a greater magician and soothsayer than +Balaam, but he lacked the gift of properly grasping prophetic +observations. He knew through his sorcery that he was to be the +cause of the death of twenty-four thousand Israelites, but he did +not know in what way Israel was to suffer so great a loss, hence he +requested Balaam to curse Israel, hoping by this curse to be able to +restrain Israel from entering the Holy Land. + +Balak's messengers to Balaam consisted of the elders of Moab and +Midian. The latter were themselves great magicians, and by their +art established the truth, that should Balaam obey Balak's +summons, their mission against Israel would be successful, but +should he hesitate even for a moment to follow them, nothing was +to be expected from him. When they now reached Balaam and he +bade them stay over night to await his answer, the elders of Midian +instantly returned, for they knew that they had now nothing to +expect from him. [728] They said: "Is there such a father as hates +his son? God is the father of Israel, He loves them. Shall He now, +owing to a curse from Balaam turn His love into hatred?" [729] +Indeed, had the matter depended on Balaam's wishes, he would +doubtless instantly have acquiesced and followed Balak's +summons, for he hated Israel more than Balak, and was much +pleased with the commission of the Moabite king. The elders that +Balak had sent had besides in their possession all needful +instruments of magic, so that Balaam might have no excuse for not +instantly following them, but Balaam had, of course, to bide his +time and first find out if God would permit him to go to Balak, +hence he bade the Moabite messengers stay over night, because +God never appears to heathen prophets save at night. As Balaam +expected, God appeared by night and asked Balaam, "Who are +these people with thee?" + +Balaam was one of the three men whom God put to the test and +who miserably failed to pass it. When God appeared to Cain and +asked, "Where is Abel thy brother?" he tried to deceive God. He +should have replied, "Lord of the world! What is hidden and what +is open, both alike are known to Thee. Why then dost Thou inquire +after my brother?" But instead of this he replied, "I know not. Am I +my brother's keeper?" God therefore said to him: "Thou hast +spoken thin own sentence. The voice of thy brother's blood crieth +unto Me from the ground, and now cursed art thou." Hezekiah +acted like Cain when the messengers from the king of Babylon +came to him, and Isaiah the prophet asked him, "What said these +men? And from whence came they unto thee?" Hezekiah should +have answered, "Thou art a prophet of God, why dost thou ask +me?" But instead of giving this answer, he replied haughtily and +boastfully, "They are come from a far country unto me, even from +Babylon." On account of this haughty answer Isaiah announced to +the king this prophecy: "Behold, the days come, that all that is in +thine house shall be carried to Babylon; and of thy sons that shall +issue from thee, they shall be eunuchs in the palace of the king of +Babylon." + +The scoundrel Balaam, too, should have made answer to God's +question, "What men are these with thee?" by saying, "Lord of the +world! Everything lies open before Thee, and nothing is hidden +from Thee, why then dost Thou ask me?" But he, on the other +hand, made quite a different answer and started to boast, saying to +God: "Although Thou dost not distinguish me, and dost not spread +my fame over the world, still the kings seek me: Balak, the king of +Moab, hath sent to ask me to curse Israel." Then God said, +"Because thou speakest thus, thou shalt not curse the people," and +added, "O thou wicked rascal! I said of Israel, He that toucheth +them, toucheth the apple of My eye,' and yet thou wishest to touch +them and curse them! Therefore shall thine eye be blinded." [730] +Thus Balaam became blind of one eye, as he had already been +lame of one foot. [731] Balaam now perceiving that God did not +wish him to curse Israel said, "If it be so, then I shall bless them." +God: "They have not need of thy blessing, for they are blessed." +God said to Balaam as one says to a bee: "Neither thy honey nor +thy sting." + + BALAAM ACCEPTS BALAK'S INVITATION + +On the following morning Balaam gave the elders of Moab his +answer, saying that he would not follow Balak's call, but not +betraying to them the truth, that God hat forbidden him to curse +Israel. He said instead, "God said to me, 'Go not with these men, +for that would be beneath thy dignity, but await nobler +ambassadors.'" [732] Balaam's plan was to insult Balak, so that he +should send no further messengers to him, and no one might +discover that he could accomplish nothing beyond the word of +God. His expectations, however, were disappointed. The +ambassadors in their turn, not quite painstaking in their +representation of the truth, told their king that Balaam considered +it beneath his dignity to appear in their escort, making no mention +of God, but speaking as if the refusal came simply and exclusively +from Balaam. [733] + +Balak thereupon sent more honorable ambassadors to Balaam, +until he was at last obliged to admit that he could undertake +nothing against God's command. Even then, it is true, he did not +admit that his acceptance or refusal of Balak's invitation depended +entirely upon God, but declared that he could, if he wished, do as +he chose, but did not choose to transgress God's prohibition. In his +second embassy Balak promised Balaam more for his service than +he had offered him the first time. Balaam's answer was as follows: +"If Balak would give me his house full of silver and gold, I cannot +go beyond the word of the Lord my God." These words +characterize the man, who had three bad qualities: a jealous eye, a +haughty spirit, and a greedy soul. His jealousy was the reason why +he wanted to curse Israel, whom he envied for their good fortune; +in his haughtiness, he told the first messengers the falsehood that +God would not let him go with them because it would be beneath +his dignity; and his avarice was expressed in his answer to the +second embassy in which he not only surreptitiously mentioned +Balak's gold and silver, but spoke his mind by explaining to them +that their master could not adequately compensate him for his +service, saying, "If Balak were to hire hosts against Israel, his +success would still be doubtful, whereas he should be certain of +success if he hired me!" + +He did not, however, give even the second embassy a decisive +answer, but said to them also, "I cannot go beyond the word of the +Lord my God, to do less or more. Now therefore I pray you, tarry +ye also here this night, that I may know what the Lord will speak +unto me more." These words of his held unconscious prophecies: +"I cannot go beyond the word of the Lord," was as much as to say +that he could not put the blessings of God to Israel to naught. +"Tarry ye also here this night," contained the prophecy that this +second embassy would be as much disappointed as the first, for +although Balaam accompanied the second messengers, still he had +no power to curse Israel, but only to bless them. Finally, the words, +"What the Lord will speak unto me more," held a prediction that +God would bestow even more benedictions upon the Israelites +through him. + +"God permits man to go upon the way he chooses to go." When +God appeared to Balaam the first time he said to him, "Thou shalt +not go with them;" but when Balaam still did not relinquish his +desire to go to Balak, God would not interfere. Hence, at His +second appearance, God said to Balaam, "If the men be come to +call thee, rise up, go with them; but only the word which I speak +unto thee, that shalt thou do." [734] + +"Audacity prevails even before God." Balaam's steadfast insistence +upon his wish wrested from God his consent to Balaam's journey +to Moab. [735] He warned him of its consequences, saying to him: +"I take no pleasure in the destruction of sinners, but if thou are +bound to go to thy destruction, do so! Whosoever leads righteous +men astray upon an evil way, will fall into the ditch of his own +digging!" Balaam was misled by God's behavior toward him, and +thus plunged into destruction. When God first appeared to him and +asked him, "What men are these with thee?" this blasphemer +thought: "God know them not. It seems clear that there are times +when He is not aware of what goes on, and I shall now be able to +do with His children as I wish." Balaam was misled by God +because he had with his words seduced to unchastity people who +had up to his time lived in purity. [736] God's apparent change of +decision, that first prohibited him from going to Balak, and then +permitted him to do so, completely bewildered him, so that he +thought, "God at first said to me, 'Go thou not with them,' but the +second time He said, 'Go with them.' So too will He change His +words, 'Curse them not,' into 'Curse them.'" Just as Balaam was +confused by God, so too were the magicians that Balak had sent to +him. At the first visit these had through their magic lore +established that he would accept Balak's invitation, but God made +him decline it; at the second time, on the other hand, they +established that he would not accept the invitation, and God made +him obey their summons. [737] + +BALAAM'S ASS + +Balaam could hardly await the morning, rejoicing no less than +Balak's messengers at God's consent to his journey to Balak, and +still hoping that he might succeed in bringing disaster upon Israel. +In his haste to set out, he himself saddled his ass although he did +not lack servants, whereupon God said: "O thou villain, their +ancestor Abraham forestalled thee, for he too rose up early in the +morning and in person saddled his ass to lead Isaac to sacrifice in +fulfillment of the command that had reached him." [738] + +The ass that Balaam took with him had been created on the sixth +day of the creation. He had received it as a gift from Jacob, that he +might not give evil counsel to Pharaoh concerning Jacob's +children. It was upon his advice, nevertheless, that Pharaoh forced +the Israelites to make bricks. [739] He took his two sons, Jannes +and Jambres, [740] for it behooves a noble man always to have at +least two companions upon any journey that he undertakes. [741] + +Although God had now granted him permission to go on the +journey, still His wrath was kindled when he set out. God said, +"Behold, this man! He knows that I read each man's heart, and +knows also that he departeth only to curse Israel." [742] This +wickedness on his part had the result that even the Angel of Mercy +turned against him as an enemy, standing in his way. At first the +ass alone perceived the angel, and not Balaam, for God has so +arranged it that human beings may not perceive the angels that +surround them or else they would through terror lose their reason. +[743] The ass, on the other hand, instantly perceived the angel. He +at first stood in her way as she was in the middle of the road, so +that she could turn aside on both sides; then she perceived him +when the road narrowed, and she could turn to one side only; and +finally she reached a spot where there was no road at all to which +she could turn either on this side or on that. This was to teach +Balaam the following lesson: if he wished to curse Abraham's +children, he should have leeway on both sides, Ishmael's children +and Keturah's children; if he wanted to curse Isaac's children, one +side would still be open to him, Esau's children; but if he wanted +to curse Jacob's children, he should never bring it to pass, for they +are protected on both sides, on the one hand by Abraham and +Isaac, on the other by Jacob and Levi, while God watches over +them from above. "The wall on this side, and on that side," through +which place he had to pass, were furthermore to indicate to him +that he could not become master over Israel, who have in their +possession the tables of the law, "that were written on both their +sides." When the ass reached the wall that Jacob and Laban had +erected as a token that they "would never pass over it for harm," +she thrust her feet against it, to punish him for having broken his +agreement with Jacob. [744] + +Balaam, who had with blows attempted to make the ass walk +straight ahead, flew into a rage when she lay down altogether and +would not budge from the spot, so that he smote her all the more. +Then the Lord opened the mouth of the ass, and permitted her to +use speech, a gift that she had possessed ever since her creation, +but had not until then used. [745] She said, "What have I done unto +thee, that thou has smitten me these three times?" The first words +of the ass were so chosen as to call Balaam's attention to the +wickedness and uselessness of his undertaking against Israel; +"Three times" was to remind him that he wished to curse a nation +that "three times" in every year arranged pilgrimages to the Lord. +The ass's speech was altogether to serve as a warning to Balaam to +beware of his mouth, and not to curse Israel. The ass, through her +speaking, was to instruct him that the mouth and the tongue are in +God's hand. + +Balaam answered the ass in the language in which she had +addressed him, in Hebrew, which he did not, however, speak +fluently. He said, "Because thou hast mocked me: I would there +were a sword in mine hand, for now I had killed thee." The ass +thereupon replied, "Thou canst not kill me save with a sword in thy +hand; how then wilt thou destroy an entire nation with thy mouth!" +Balaam was silent, knowing no reply. [746] The ass did not only +make him ridiculous in the eyes of the elders of Moab that +accompanied him, but she also exposed him as a liar. For when the +ambassadors asked him why he had not chosen a horse rather than +an ass for his journey, he answered that his saddle horse was in the +pasture. Then the ass interrupted him, saying, "Am not I thine ass +upon which thou hast ridden all thy life long?" Balaam: "I use thee +as a beast of burden, but not for the saddle." The ass: "Nay, upon +me has thou ridden since thine earliest day, and thou hast always +treated me with as much affection as a man treats his wife." +Balaam had now to admit that the ass had spoken the truth. [747] + +Balak's princes were much amazed at this extraordinary miracle, +but the ass died the moment she had spoken what she had to say. +God did this for two reasons, firstly because He feared that the +heathens might worship this ass were she to stay alive; and +secondly because God wanted to spare Balaam the disgrace of +having people point to his ass and say, "This is she that worsted +Balaam." By this action it can be seen how highly God prizes the +honor or pious men, if He even sought to spare the honor of this +villain. It is out of consideration to mankind, also, that God has +closed the mouth of animals, for were they to speak, man could not +well use them for his service, since the ass, the most stupid of all +animals, when she spoke, confounded Balaam, the wisest of the +wise. + +BALAAM RUNS INTO HIS OWN DESTRUCTION + +While all this was going on, Balaam still did not perceive that +God's angel stood before him. God meant to show him that in His +hand is not only the tongue of man, but his eye as well, so that as +long as He chooses, man will fail to see what is directly before his +nose. But God suddenly permitted Balaam to see the angel with a +sword drawn in his hand, and Balaam fell flat on his face. [748] +For, being uncircumcised, Balaam might not listen to the words of +God or of an angel, standing erect; hence, upon perceiving the +angel, who instantly began to address him, Balaam cast himself +upon the ground. [749] The sword in the angel's hand did not +signify that he meant to strike Balaam, for a breath from his mouth +would have sufficed to kill myriads, but it was to point out the +following truth to Balaam: "The mouth was given to Jacob, but to +Esau and to the other nations, the sword. Thou are about to change +thy profession, and to go out against Israel with his own weapon, +and therefore shalt thou find death through the sword that is thy +own weapon." [750] + +The angel now said to Balaam: "If I have been commissioned to +demand restitution from thee for the injustice thou hast offered to +the ass, that can show neither meritorious deeds of her own nor of +her fathers, how much the more must I stand up as the avenger of +an entire nation, that have their own merits and can refer to the +merits of their fathers. But to return to the ass, why didst thou +smite her, that turned from the road only because she saw me and +was frightened?" Balaam was a shrewd sinner, for he knew that +Divine punishment could be averted only by penitence, and that +the angels have no power to touch a man who, after sinning, says, +"I have sinned." Hence he said to the angel, "I have sinned," but +added, "I did not set out until God said to me, 'Rise up, go with +them;' and now thou sayest to me, 'Return.' But this is the Lord's +way. Did He not also at first tell Abraham to sacrifice his son, and +then He caused an angel to call out to him, 'Lay not thine hand +upon the lad?' It is His custom first to give a command, and the +through an angel to recall it. So also did He indeed say to me, 'Go +with them;' but if it displeaseth thee, I shall turn back." [751] The +angel replied: "All that I have done was to thy advantage, but if +thou are bound to plunge into destruction, do so, go with these +people, but destruction is decreed for all of you. Think not, +however, that thou shalt do as thou wilt, for thou shalt have to say +what I desire thee to speak, and to restrain what I wish to remain +unuttered." + +In spite of the warnings he had received from God and the angel, +he was not to be restrained from taking this fatal step, but in his +hatred toward Israel still cherished the hope that he should succeed +in obtaining God's consent to curse Israel, and he continued his +journey in this happy expectation. [752] + +BALAAM WITH BALAK + +Whensoever God wished to humble an evil-doer, He at first exalts +him, to fill him with pride. So too He humbled Balaam after +exalting him, for at first Balak had sent princes of little distinction +to him, whereupon God said to him, "Thou shalt not go with +them." When, however, he sent many renowned princes to him, +God said to Balaam, "Go with them," but this journey brought him +nothing but humiliation and ruin, for he fared in accordance with +the proverb, "Pride goeth before destruction, and an haughty spirit +before a fall." God does this so that men might not say, "Whom +hath God destroyed? Surely not that insignificant person," hence +God exalts sinners before their fall. [753] + +When Balaam approached the Moabite boundaries, he sent +messengers to Balak to announce his arrival, and Balak went forth +to his country's border to meet him. Pointing to the boundary lines, +Balak said to Balaam: "These have been fixed since Noah's days, +that no nation might push into the realm of another, but Israel set +out to destroy the boundaries, as their attitude toward Sihon and +Og shows, into whose kingdoms they entered." [754] He then +greeted him with the words: "Did I not twice sent unto thee to call +thee? Wherefore camest not thou unto me? Am I not able indeed to +promote thee to honor?" Balak unconsciously uttered a prophecy, +for in truth Balaam went hence in disgrace and dishonor, and not +covered with glory, as he could not fulfil the other's wish to curse +Israel. [755] It should now have been Balaam's duty, had he really +desired to be of service to the king of Moab, to say to him, "Why +dost thou attempt to do what will bring thee misfortune, and +finally utter ruin?" But he spoke quite differently instead, +boastfully bragging with his gift of prophecy, pointing out that he +was the last prophet among the heathens. "And," continued he, "I, +the last prophet among the heathens, shall thus counsel thee. The +ancestor of that nation erected to God an altar upon which, thrice +annually, he offered up seven oxen and seven rams; do thou, then, +erect seven altars, and offer up on each seven oxens and seven +rams." God laughed when he heard this counsel, saying: "Every +beast of the forest is Mine, and the cattle upon a thousand hills. I +know all the fowls of the mountains: and the wild beasts of the +field are Mine. If I were hungry, I would not tell thee: for the world +is Mine, and the fullness thereof. Will I eat the flesh of bulls, or +drink the blood of goats?" [756] + +Balak led his guest from the border-line to the interior of the land, +taking pains to show him great multitudes of the people, having +bazaars erected for that purpose. Pointing to these multitudes, +among which there were also may children, Balak said, "Look +thou, how Israel plan to destroy these multitudes of people that +have done them no injury." + +Balak slew for Balaam's welcome one ox and one sheep, proving +the proverb, "The pious promise little and do much, the wicked +promise much and do little." Balak had sent word to Balaam, +saying, "I will promote thee unto very great honor;" yet when he +arrived, he offered him for food only one ox and one sheep. +Suppressing his rage, Balaam thought, "Is that all that he offers +me! He will have to pay for this to-morrow," for he instantly +determined to have him offer up many sacrifices on the following +day to punish him for having treated him in so niggardly a fashion. + +BALAAM'S SACRIFICES REFUSED + +On the following morning Balak took Balaam and brought him +upon into the high places of Baal. For Balak was even a greater +magician and soothsayer than Balaam, who allowed himself like a +blind man to be led by him. He led him to this spot because +through his magic lore he knew that Israel was to suffer a great +misfortune upon the heights of Baalpeor, and he thought it was to +be Balaam's curse that would effect this disaster upon them. The +relation of these two men to each other was like that between two +men, one of whom has a knife in his hand, but does not know what +part of the body to strike for slaughter, and the other knows the +part of the body, but has no knife. Balak knew the place where +disaster awaited Israel, but did not know how it was to be brought +about, whereas Balaam knew how evil is conjured up, but did not +know the places set for disaster, to which Balak had to lead him. +[757] Balaam's superiority over Balak and the other magicians lay +in this, that he could accurately determine the moment in which +God is wrathful, and it was for this reason that his curse was +always effective because he knew how to curse at the very instant +of God's anger. It is true that God is angry for one instant every +day, to wit, during the third hour of the day, when the kings with +crowns upon their head worship the sun, but this moment is of +infinitesimally short duration. Fully eighty-five thousand and +eighty-eight such moments make an hour, so that no mortal save +Balaam had ever been able to fix that moment, although this point +of time has its outward manifestations in nature, for while it lasts, +the cock's comb becomes absolutely white, without even the +smallest stripe of red. God's love for Israel, however, is so great +that during the time that Balaam prepared to curse Israel, He did +not wax angry at all, so that Balaam waited in vain for the moment +of wrath. [758] + +Balaam now tried to obtain God's consent for Israel's curse through +sacrifices, and hence bade Balak erect seven altars upon the high +place of Baal, corresponding to the seven altars that since Adam +had been erected by seven pious men, to wit: Adam, Abel, Noah, +Abraham, Isaac, Jacob, and Moses. When the altars had been +erected, he said to God: "Why didst Thou favor these people, if not +for the sacrificed that they offered Thee? Were it not better for +Thee to be adored by seventy nations than by one?" But the Holy +Spirit answered, "'Better is a dry morsel and quietness therewith, +than an house full of sacrifices and strife.' Dearer to Me is a dry +offering of meal than all these many flesh offerings by which thou +strivest to stir up strife between Me and Israel." + +Now was Balaam's fate decided, for by his conduct he put himself +into direct opposition to God, and hence his destruction was +decreed, [759] and from that moment the holy spirit of prophecy +left him and he was nothing more than a magician. For Israel's +sake, however, God granted him the honor of His revelation, but +He did so grudgingly, as one loathes to touch an unclean thing. +Hence He would not permit Balaam to come to Him, but rather +appeared to Balaam. God's different treatment of Balaam and of +Moses at the revelation is evident, for whereas the latter betook +himself to the sanctuary to hear God's words, the former received +God's revelation at any place whatsoever. It characterizes God's +attitude toward them. Two men once knocked at a magnate's door, +the one being a friend, who had a request to make, and the other a +leprous beggar. The magnate said, "Let my friend enter, but I shall +send the beggar's alms to the door, that he may not enter and +pollute my palace." God called Moses to Him, whereas He did not +desire Balaam to come to Him, but betook Himself there. [760] + +He found Balaam at the seven altars that he had erected, and said +to him, "What doest thou here?" whereupon Balaam answered, "I +have erected for Thee as many altars as the three fathers of Israel, +and I have offered upon them bullocks and rams." God, however, +said to him: "'Better is a dinner of herbs where love is, than a +stalled ox and hatred therewith.' Pleasanter to Me is the meal of +unleavened bread and herbs that the Israelites took in Egypt, than +the bullocks that thou offerest out of enmity. O thou knave, if I +wished for offerings, I should order Michael and Gabriel to bring +them to Me, thou are mistaken if thou believest that I should +accept offerings from the nations of the world, for I have vowed a +vow to accept such from Israel alone." [761] God thereupon +handed him over to an angel who entered and settled in his throat, +and would not permit Balaam to speak when he wanted to curse +Israel. [762] + +BALAAM EXTOLS ISRAEL + +Balaam now turned back to Balak, who awaited him with his +princes. He now wanted to begin to curse Israel, but his mouth, far +from being able to utter the words, was on the contrary compelled +to praise and bless Israel. [763] He said: "I found myself upon the +high places, in company with the Patriarchs, and thou, Balak, hast +cast me down from the heights; through thee did I lose the gift of +prophecy. Both of us are ungrateful men if we wish to undertake +evil against Israel, for, had it not been for their father Abraham, for +whose sake God saved Lot out of the ruin of the cities, there +should not be no Balak, for thou are one of Lot's descendants. And +had it not been for Jacob, I, Laban's descendant, should not now be +on earth, for no sons were born unto Laban until after Jacob had +come into his house. [764] Thou didst bring me out of Aram to +curse Israel, but it was this land that their father Abraham left, +laden with blessings, and it was this land also that their father +Jacob entered, laden with blessings. Shall now a curse come upon +them from this land? [765] How can I curse them if he that curseth +them bringeth a curse upon himself? Thou, moreover, wishest me +even to curse Jacob. Hadst thou urged me to curse a nation that +were only the descendants of Abraham or of Isaac, I might have +been able to do so; but to curse Jacob's descendants is as bad as if +a man were to come to a king and say to him, 'The crown that thou +wearest upon thy head is worthless.' Would such a man be +permitted to live? 'The Lord's portion is His people; Jacob is the lot +of His inheritance.' 'In Israel,' said the Lord, 'will I be glorified.' +How now should I curse them? How shall I curse whom God hath +not cursed? Even when they have been worthy of a curse, they +have not been cursed. When Jacob went in to receive the blessings, +he went in through craft and said to his father, 'I am Esau, thy +firstborn.' Doth not he deserve a curse out of whose mouth issueth +a lie? Yet, far from being cursed, he was even blessed. Ordinarily a +legion that stirs up sedition against their king is declared guilty by +death, but Israel had denied God, saying, 'These be thy gods, O +Israel.' Should they not then have been destroyed? God, however, +did not even at that moment withdraw from them His love, but left +to them the clouds of glory, manna, and the well, even after they +had adored the Calf. Howsoever often they sinned and God +threatened them with a curse, still He did not say that He would +bring it upon them, whereas in His promises of blessings He +always tells them that He Himself would send them upon Israel. +How shall I curse when God doth not curse! [766] + +"Israel is a nation of whom God thought even before the creation +of the world. It is the rock upon which the world is founded. For, +when God was considering the scheme of the creation, He thought, +'How can I create the world if the idolatrous generation of Enosh +and the generation of the flood will arouse My anger?' He was +about to desist from the creation of the world, when He saw before +Him Abraham's form, and He said, 'Now I have a rock upon which +I can build, one upon which I can found the world.' [767] How, +too, should I curse this nation that are protected and surrounded by +the merits of the Patriarchs and the wives of the Patriarchs as if by +lofty mountains and steep hills, so that if Israel sin, God forgives +them as soon as Moses prays to Him to be mindful of the +Patriarchs! [768] + +"I was in error when I believed Israel could be easily attacked, but +now I know that they have taken deep root in the earth, and cannot +be uprooted. God forgives them many sins out of consideration for +their having preserved the token of the Abrahamic covenant; and +as powerless as I am to curse them alone, just as powerless am I to +curse them together with another nation, for 'it is a people that +shall dwell alone, and shall not be reckoned among the nations.' +Israel is distinguished from all other nations by their custom, by +their food, by the token of the covenant upon their bodies, and by +the token upon their doorposts, wherefore God doth not judge +them at the same time with other nations, for He judges the latter +in the darkness of the night, but the former in bright daylight. +Israel is a separate people, alone they enjoy the blessings God +gives them, no other nation rejoices with Israel. So too in the +Messianic time Israel will quite alone rejoice in delights and +pleasures, whereas in the present world it may also partake of the +universal welfare of the nations. [769] + +"I am not able to accomplish anything against a nation that +zealously fulfils God's commandments, and that owes its existence +to the devotion with which the wives of the Patriarchs obeyed the +commandments of God. [770] 'Let me die the death of the +righteous, and let my last end be like his!'" Balaam in these words +spoke an unconscious prophecy, to wit, that he should be entitled +to participate in the fate of the righteous, to his share in the future +world, if he died the death of the righteous, a natural death, but not +otherwise. He died, however, a violent death, and thus lost his +share in the future world. [771] + +BALAAM'S HOPES DISAPPOINTED + +When Balak saw that Balaam, instead of cursing, praised and +exalted Israel, he led him to the top of Pisgah, hoping that he +might there succeed in cursing Israel. By means of his sorcery, +Balak had discovered that Pisgah was to be a place of misfortune +for Israel, hence he thought the Balaam would there utter his curse +against Israel. He was, however, mistaken; the disaster that there +awaited Israel was the death of their leader Moses, who died there, +and God refused to grant Balaam's wish on this spot also. + +God indeed appeared to Balaam, but what He said to him was: "Go +again unto Balak, and bless Israel." Balaam now did not wish to +return to Balak at all, to disappoint him a second time, but God +compelled him to return to Balak and communicate to him the +blessings of Israel. Balaam now turned back to Balak, whom he +found standing by his burnt offering. But whereas on the first +occasion the king had awaited Balaam, surrounded by all his +princes, Balaam now saw only a few notables surrounding Balak. +Most of the princes had deserted their king without awaiting +Balaam, for they expected nothing further from him after the first +disappointment he had caused them. Balak as well did not now +receive him as kindly, but mockingly asked, "What hath the Lord +spoken?" hinting in this way that Balaam was unable to say what +he wished, but only what God willed. + +Balaam replied to these scornful words of Balak: "Rise up, Balak. +Thou mayest not be seated when God's words are spoken. God is +not like a man of flesh and blood, that makes friends and disowns +them, as soon as he finds such as are better than they. God is not +so, for He doth not cancel the vow He had made to the Patriarchs, +for He promised to bestow Canaan upon their descendants, and He +fulfilleth His promise. He always fulfils what He hath promised to +Israel, but allows the evil with which He threatens them to be +unfulfilled as soon as they repent them of their sins. God sees not +their sins, but He seeth their good deeds. Thou, Balak, sayest to +me, 'Come, curse Jacob for me,' but a thief can enter a vineyard +that hath a keeper only if the keeper sleeps, but 'He that keepeth +Israel neither sleepeth nor slumbereth,' and how then can I enter +their vineyard? If, however, thou dost think that I cannot harm +Israel on account of Moses, who is their keeper, know then that his +successor will be as invincible as he, for through the sound of +trumpets he will overthrow the walls of Jericho. + +"Thou, Balak, furthermore sayest, 'A people hath gone forth out of +Egypt,' but they have not only gone forth, 'God brought them forth +out of Egypt,' [772] who combines in Himself the powers of the +angels and of the invisible demons. [773] Swift as the flight of a +bird doth fortune as well as misfortune come upon Israel; if they +sin, God suddenly plunges them down, but if they act well in the +sight of the Lord, God exalts them as quickly as a cloud. Thou, +Balak, hast repeatedly tried to discover in what spot thou shouldst +be able to work them woe, but they will have nothing to do with +sorceries, they baffle and put to naught the sorceries and +prophecies of other nations by their pious deeds. When they set +forth into battle, they practice no magic, but the high priest, clad in +the Urim and Tummin, consults God about the outcome of the +battle. There will even be a time when Israel will sit before the +Lord like a pupil before his master, and will receive the revelation +of the secrets of the Torah from him, so that even the angels will +consult Israel concerning the secrets revealed to them by God, for +the angels are not permitted to approach God as closely as the +Israelites in the Messianic time. + +"There is not indeed upon the earth a nation like Israel. The last +thing they do before going to sleep is to devote themselves to the +study of the Torah and the fulfillment of its laws, and this also is +their first occupation upon awakening. As soon as they arise, they +recite the Shema' and adore God, and not until after they have done +this, do they go about their business. If evil spirits come to attack +them, or if disaster threatens them, they worship their God, and as +soon as they utter the words, 'The Lord our God is one Lord,' the +harmful spirits become powerless against them and whisper after +them the words, 'Praised be the Name of the Glory of His +Kingdom, for ever and ever.' When at night they retire, they +against recite the Shema', whereupon the angels of the day pass on +the trust of guarding them to the angels of night, and when, upon +awakening they again worship their Lord, the angels of the night +again pass them on to be guarded by the angels of day." [774] + +When Balak for the second time saw that Balaam, instead of +cursing, blessed Israel, he brought him to the top of Peor, thinking +that peradventure it would please God to have him curse them +from thence. For by his sorcery Balak had discovered that a great +disaster was to fall upon Israel on the top of Peor, and thought that +this disaster might be their curse from Balaam. He was, however, +mistaken in this supposition, for the disaster in that spot was none +other than Israel's sin with the daughters of Moab, and God's +punishment for this. [775] + +CURSES TURNED TO BLESSINGS + +Balaam, on the other hand, made no further attempts to induce +God to curse Israel, but thought he might be able to bring +misfortune upon Israel by enumerating the sins they had +committed in the desert, and in this way to conjure up God's wrath +against them. But the desert had also been the place where Israel +had accepted the Torah, hence the mention of the desert called up +God's love instead of His wrath. [776] Balaam himself, when he let +his eyes wander over the camp of Israel, and perceived how their +tents were so pitched that no one might see what was going on in +the homes of the others, found himself compelled to burst into +praises of Israel; [777] and, under the inspiration of the prophetic +spirit, the curses he had intended to speak were changed in his +mouth into blessings, and he spoke of the extent and importance of +the kingdom of Israel. [778] But whereas Moses blessed his people +in a low, quiet voice, Balaam spoke his words of blessing in a very +loud voice, so that all the other nations might hear and out of envy +make war upon Israel. Balaam's blessings were therefore +accounted to him not as blessings, but as curses. God said: "I have +promised Abraham, 'And I will bless them that bless thee, and him +that curseth thee will I curse,' hence will I account Balaam's +blessings as curses." [779] And indeed all of Balaam's blessing +later turned to curses, except his blessing that houses of teaching +and of prayer should never be missing among Israel. [780] + +The words that Balaam announced were heard by all the +inhabitants of the earth, such power did God lend to his voice, for +He knew that at some future time there would be a man born of +woman who would pass himself for a god and would mislead all +the world. Hence God permitted all the world to hear Balaam's +words, that said: "God is not a man, and the man that passeth +himself for God lieth. But he that will mislead the world by +declaring that he will disappear for a time and then reappear will +promise what he can never fulfil. Woe then to that nation that will +lend ear to the man who will pass himself for God." [781] Balaam +furthermore announced the events that would come to pass at the +time of David's sovereignty; and also what will happen at the end +of days, in the time of Messiah, when Rome and all other nations +will be destroyed by Israel, excepting only the descendants of +Jethro, who will participate in Israel's joy and sorrows. [782] Yea, +the Kenites are to be the ones to announce to Israel the arrival of +the Messiah, and the sons of the Kenite Jonadab are to be the first +at the time of the Messiah to bring offerings at the Temple and to +announce to Jerusalem its deliverance. [783] This was Balaam's +last prophecy. After this, the prophetic spirit left Balaam, and God +in this way granted Moses' wish to reserve the gift of prophecy as a +special distinction to Israel. Balaam was the last prophet of the +nations. [784] + +BALAAM'S WICKED COUNSEL + +Although Balaam had not been able to fulfil Balak's wish and +curse Israel, still he did not leave him before giving him advice as +to how he might bring ruin to Israel, saying: "The God of this +people loathes unchastity; but they are very eager to possess linen +garments. Pitch tents, then, and at their entrances have old women +offer these articles for sale. Induce them in this way to enter the +interior of the tents where they will be surprised by young harlots, +who will seduce them to unchastity, so that God may punish them +for their sin." [785] + +"Throw the stick up in the air it will always return to its original +place." The Moabite nation that owes its existence to the illegal +relations of Lot with his daughter could not deny its origin, and +followed Balaam's counsel to tempt Israel to unchastity. They +pitched tents, filled them with pretty women, whom they provided +with valuable things, and had old women take up their posts at the +doors of the tents, whose task it was to lure the passing Israelites +into the interior. If an Israelite passed to buy something of the +Moabites, the old women at the entrance to the tent would thus +address him, "Dost thou not wish to buy linen garments that were +made in Bet-Shan?" Then they would show him a sample of the +goods, and name the price, and finally add, "Go within, and thou +wilt see wares still more beautiful." If he went within, he was +received by a young woman who was richly adorned and +perfumed, who would at first set for him a price much lower than +the value of the goods, and then invite him to do as if he were at +home, and to choose the article he liked best. While he sat there, +he was treated with wine, and the young woman invited him to +drink with the words: "Why do we love ye while you hate us? Are +we not all descendants of one man? Was not Terah our ancestor as +much as yours? If thou wilt not eat of our sacrifices or what we +have cooked, here are calves and fowl that thou mayest slaughter +in accordance with thy law." But as soon as the Israelite had +allowed himself to be persuaded to drink, he was absolutely in the +hands of the shameless woman. Intoxicated with wine, his passion +for the woman was soon kindled, but she agreed to satisfy his +desires only after he had first worshipped Peor, the god of the +Moabites. Now the worship of this idol consisted in nothing else +than the complete baring of the body, hence the Israelites, seeing +no evil in it, declared themselves willing to follow the summons of +the Moabite women; and in this way they were seduced both to +unchastity and to idolatry by the Moabite women. At first the men +were ashamed and committed this whoredom with the Moabite +women in secret, but they soon lost this feeling of shame and +betook themselves two by two to their lewd actions. [786] + +Israel's moral degeneration is to be partly explained by this, that +the place where they found themselves was apt to tempt them to +lewdness. For there are springs whose waters have various effects +upon those who partake of them. One kind of water strengthens, +another weakens; one makes beautiful, another makes ugly; one +makes chaste, another brings about lewdness. Now there was in +Shittim, where the Israelites then dwelt, the "Well of Lewdness," +out of which the inhabitants of Sodom had erstwhile fetched water, +but from which, since the destruction of the sinful cities, no one +had drunk, and for this reason the people had until then been +chaste. But Israel, as soon as they tasted of this water, gave up +their chaste manner of life. This disastrous spring will lose its +force only in the Messianic time when God will cause it to dry up. +[787] + +PHINEHAS, ZEALOUS FOR GOD + +When the people's shamelessness became more and more +widespread, God commanded Moses to appoint judges to punish +the sinners, and as it was difficult to discover these through the +agency of witnesses, God marked them by causing the cloud of +glory that lay spread over the camp of Israel to disappear from the +sinners. Those that were not covered by the cloud of glory were +thus clearly marked as sinners. [788] God appointed as judges and +executioners the seven myriads eight thousand six hundred officers +of the people, giving them the order that each of them execute two +sinners. [789] These carried out Moses' command and stoned the +sinners, whose corpses then hung upon the gallows for a few +minutes. This was the legal punishment, for these sinners had not +only committed whoredom with the women of Moab, but had +worshipped the Moabit idol Peor; and idolatry is punishable with +death by stoning. [790] + +While the judges administered their stern offices, the tribe of +Simeon approached their prince, Zimri, and said to him, "People +are being executed, and thou sittest still as if nothing were going +on." He thereupon took with him twenty-four thousand men, and +betook himself to Cozbi, Balak's daughter, and without considering +God or men, he requested her in the presence of many people to +yield herself to him, to satisfy his evil desires. Now Balak had +ordered his daughter Cozbi to employ her beauty only for the sake +of enticing Moses, thinking, "Whatever evil may be decreed by +God against Israel, Moses will be brought to naught, but if my +daughter should succeed in seducing him to sin, then all Israel will +be in my hand." Hence Cozbi said to Zimri: "My father ordered me +to be obedient to the wishes of Moses alone, and to none other; for +he is a king, and so is my father, and a king's daughter is fit for +none but a king." Zimri, however, replied: "I am a greater man the +Moses, for he is chief only of the third tribe of Israel, whereas I am +prince of the tribe of Simeon, the second of the Israelite tribes, and +if thou wilt, I will convince thee that I am a greater man than +Moses, for I will take thee to myself in his presence, without +paying attention to his prohibition." + +Zimri then seized Cozbi by the locks of her hair, and brought her +before Moses, whom he then addressed as follows: "Tell me, son +of Amram, is this woman permitted me, or is she forbidden me?" +Moses said, "She is forbidden to thee." Zimri answered: "Art thou +really the faithful expounder of the Torah, whose reliability God +praised with the words, 'He is faithful in all Mine house?' How +then canst thou assert that she is forbidden me, for then thy wife +would be forbidden to thee, for she is a Midianite like this woman, +and this one is a noble woman of a noble family, whereas thy wife +is the daughter of an idolatrous priest." At those words, Moses, +Eleazar, and the elders began to weep, for they knew not how to +make answer to Zimri's insolent words, nor what they could do to +restrain this sinner from the accomplishment of his sin. God said +to Moses: "Where is thy wisdom? Thou didst need to utter only +one word, and Korah and all his company were swallowed by the +earth. Canst thou now do nothing better than to weep?" The Holy +Spirit exclaimed at Moses' perplexity and silence, "The +stouthearted are spoiled, they have slept their sleep." [791] + +God, who calls the pious to strict account, punished Moses for the +lack of decision that he displayed on this occasion, by leaving his +burial-place unknown to mankind. [792] While Moses and other +pious men were irresolute and deliberated whether or not Zimri +deserved death, Phinehas said to Moses: "O my great-uncle, didst +thou not teach me, when thou didst return from Mount Sinai, that +is was the zealot's task for the sake of God's law to slay those who +commit unchastity with non-Jewish women?" Phinehas took the +liberty of pointing out the law to his teacher Moses who had +forgotten it, because, "when God's name is profaned, no man +should consider the respect due to a teacher," wherefore Phinehas +thought now only of establishing God's law, and in doing this it +was necessary to recall it to Moses' mind. Moses indeed did not +take it all amiss, but said to Phinehas, "Let the reader of the letter +be its bearer also," words by which he called upon Phinehas +himself to visit punishment upon the sinners. [793] + +Phinehas was now for a time in doubt whether he should dare to +punish the sinners, for it was to be expected that he would +eventually meet his death in this way, being one against two, Zimri +and his mistress Cozbi. When, however, the plague that God had +sent upon Israel on account of their sins spread more and more +rapidly, Phinehas determined to risk his life in trying to kill the +sinners. "For," said he to himself, "the horse goes willingly into +battle, and is ready to be slain only to be of service to its master. +How much more does it behoove me to expose myself to death in +order to sanctify God's name!" [794] He found himself all the more +impelled to act thus because he could not well leave the +punishment of the sinners to others. He said: "The tribe of Reuben +can effect nothing in this instance, because their grandsire Reuben +was himself suspected of an unchaste action; nothing is to be +expected from the tribe of Simeon, for it follows the sinful +example of its prince Zimri; the tribe of Judah cannot well be of +use in this matter, because their grandsire Judah committed +unchastity with his daughter-in-law Tamar; Moses himself is +doomed to impotence because his wife Zipporah is a Midianite +woman. Hence there remains nothing but for me to interpose." +[795] + +TWELVE MIRACLES + +Phinehas now, prepared at the risk of his own life to punish Zimri +for his sin, left the house of teaching where he had until now +debated the case of Zimri with Moses and all other pious men, and +had himself provided with a lance, having none with him because +no armed man may enter a house of teaching. That his weapon +might not betray him, he detached the upper iron part of the lance +and hid it in his bosom, and leaned upon the wooden shaft as if it +were a staff. [796] When he reached the house where Zimri and +Cozbi were giving extravagant play to their passions, the people +said to him, "Whence, Phinehas, and whither?" He replied, "Do ye +not know that the tribe of Levi is always to be found where the +tribe of Simeon is?" Then they permitted him to enter the house, +but said, "It seems that even the Pharisees now permit intercourse +with the heathen women." When Phinehas had entered, he drew +his lance, "and thrust both of them through, the man of Israel, and +the woman through her belly." [797] + +Phinehas's fear that these two might attack him was not realized, +for God performed no less than twelve miracles for Phinehas, +which not only made it impossible for the sinners to attack him, +but also showed the people that his action found favor in the sight +of the Lord. The first miracle was that an angel would not allow +the sinful couple to separate when Phinehas surprised them; the +second miracle was that the angel stopped their mouths so that +they could not cry out for help; the third miracle was that +Phinehas's lance struck the man's and the woman's pudenda; the +fourth miracle was that the upper, iron part of the lance extended, +so that Phinehas could at one thrust pierce the man as well as the +woman; the fifth miracle was that Phinehas's arm was sufficiently +strong to lift both upon the point of his lance; the sixth miracle +was that the wooden shaft of the lance sustained the weight of two +persons; the seventh miracle was that the two bodies remained +poised upon the lance and did not fall off; the eighth miracle was +that the angel turned the shameless pair around, so that all might +see that Phinehas had surprised them in flagranti; the ninth miracle +was that no blood flowed from them although they had been thrust +through, or else Phinehas would have been polluted; the tenth +miracle was that the shameless couple did not give up the ghost so +long as Phinehas bore them upon the point of his lance, as he +would otherwise have been polluted by their corpses; the eleventh +miracle was that the angel raised the doorposts of the room so that +Phinehas might pass through with the sinners upon the point of his +lance, and the twelfth miracle was that when the tribe of Simeon +prepared to avenge Prince Zimri's death upon Phinehas, the angel +sent a plague upon them, so that they were impotent against him. +[798] + +Phinehas was not, however, content with having punished the +sinners, but tried also to reconcile God with Israel. He threw the +two dead bodies upon the ground, saying to God, "Why, alas! Hast +Thou on account of the sins of these two slain twenty-four +thousand Israelites!" For this was the number that had been +snatched away by the plague that God had sent upon Israel for +their sins. The angels now wanted to plunge Phinehas into death +for his bold words, but God bade them desist, saying, "Leave him +in peace, he is a zealot, the son of a zealot, and an appeaser of +wrath, the son of an appeaser of wrath." [799] + +PHINEHAS REWARDED + +While God expressed His entire satisfaction with Phinehas's act, if +found many adversaries among Israel, who would scornfully call +after him, "Behold, this man, the grandson of one who fattened +calves to offer them up to an idol, daring to slay a prince among +Israel!" This spiteful remark referred to the fact that Phinehas was +descended on his mother's side not only from Joseph, but from +Jethro also who, before his conversion to Judaism, had been a +priest of idols. God therefore said to Moses, "Phinehas the son of +Eleazar, the son of Aaron the priest, hast turned My wrath away +from the children of Israel, hence I offer him My greeting of peace, +for it was he who, zealous for My sake, preserved the seed of +Abraham." The reason God designated Phinehas as the son of +Eleazar and the grandson of Aaron was that He wanted to stop the +mouths of Phinehas's detractors, who pretended that he was +nothing but a grandson of the heathen priest Jethro, ignoring the +fact that he was at the same time the grandson of Aaron, the high +priest before the Lord. [800] +God was not content with the greeting of peace, but bade Moses +tell Phinehas: "With thy mouth hast thou defended Israel, therefore +as thy priest's portion shalt thou receive the jawbone of animals; +with thy lance didst thou aim at the bellies of the shameless +couple, hence shalt thou receive the bellies of the animals; and as +with thy arm thou didst labor to slay the sinners, so for thy portion +shalt thou receive the shoulder of the animals. As, moreover, thou +didst strive to make peace among mankind, so shalt thou bestow +the priestly blessing upon My children, and bless them with +peace." [801] As a reward for his pious deed Phinehas was +appointed by God as a priest with all the rights of priesthood, that +enabled him to lay claim to the twenty-four tributes to priests. +[802] + +But the highest reward to Phinehas was that God granted him +everlasting priesthood. For Phinehas is none other than the prophet +of Elijah. His task it is to make atonement for Israel, and without +tasting of death, he constantly discharges the duties of his +everlasting priesthood until the resurrection of the dead, offering +up daily two sacrifices for the children of Israel, and upon the +skins of these animals recording the events of each day. [803] God +furthermore said to Phinehas: "Thou hast in this world established +peace between Me and Israel; in the future world also shalt thou +establish peace between Me and them." He was therefore destined +to be the forerunner of the Messiah to establish before his coming +peace on earth. [804] + +When Israel addicted themselves to an immoral life at shittim, the +nations of the world rejoiced greatly, for they knew that God had +distinguished Israel before all other nations, and had given them +the Torah, only because their life had been moral. "Now," said +they, "the crown has been taken from Israel's head, their pride is +departed, for now they are no better then we." God, however, +raised up Israel from their fall by sending the plague upon the +sinners at Shittim, and thus purified Israel from them, so that they +could again, as of yore, be proud of their family purity, through +which they had been distinguished from all other nations. + +God therefore ordered them to take a census, to show in this way +that Israel remained true to the traditions of their ancestor +Abraham by keeping their family life pure. [805] This census +showed that several tribes had lost entire divisions since the time +that passed between the entrance of Israel into Egypt, and their +entrance into the promised land. Among the tribes that had +perished were such as had already lost their lives in Egypt, those, +namely, who had died during the days of darkness because they +were such sinners that they did not want to leave Egypt. But +heaviest of all were the losses in the tribes of Benjamin and of +Simeon, for in the battle between the Levites and the other tribes +after Aaron's death, when the latter, for fear of the Canaanites, +wanted to return to Egypt, the Benjamites lost no less than seven +divisions. All of the twenty-four thousand men that died from the +plague at Shittim belonged, however, to the tribe of Simeon which, +at the end of the march through the desert, had dwindles down to +less than half its number. The tribe of Dan, on the other hand, had +turned out to be very fruitful, for whereas at the entrance of Egypt +it had consisted of only one division, it later exceeded in number +all the other tribes, except the tribe of Judah. [806] + +THE DAUGHTERS OF ZELOPHEHAD + +But there was another purpose beside that of establishing Israel's +family purity in taking the census at Arbot-Moab. For when God at +the exodus from Egypt put his people into Moses' hands, He +entrusted them to him after having counted them, and not when +Moses was about to depart from this world, he wanted to return the +flock that God had entrusted to him, truly numbered, into God's +hand. [807] + +After the number of the nation had been determined, God ordered +Moses to divide the promised land among them according to their +numbers. [808] Jacob had indeed upon his death-bed determined +what parts of the land were to fall to the lot of each tribe, but in +order that the tribes might not quarrel among themselves, God +decreed that the assignments be made by lot. [809] After the +conquest of the land Joshua and Eleazar saw to the drawing of lots. +On this occasion the miracle came to pass that whenever Eleazar +drew a lot from the urn, the lot itself announced the words, "I am +the lot of Thus-and-So." In this way was avoided the possibility of +having the malcontents declare that Eleazar had, at the drawing of +lots, been partial to his friends and had assigned to them the lots +they wished for. [810] + +When Zelophehad's daughters, that had lived piously and wisely +like their father and their ancestors, heard that the land was being +divided among the male members of the tribe, but not among the +female, they took counsel together, discussing what they could do, +so that they might not find themselves come out empty-handed. +They said: "God's love is not like the love of a mortal father; the +latter prefers his sons to his daughters, but He that created the +world extends His love to women as well as to men, 'His tender +mercies are over all His works.'" They now hoped that God would +take pity on them and give them their share of the promised land, +which they loved with as great devotion as their grandsire Joseph, +who had upon his death-bed exhorted his children to transfer his +body to the Holy Land. [811] + +Being wise and learned, they waited for a propitious time to lay +their case before Moses, and opportunity which they found when +Moses in house of teaching recited the law concerning the levirate +marriage. They now advanced and said: "If we are as good as our +brothers, then do we lay claim to our father's inheritance, and to +his share of the land; but if we are not to be considered as sons, +then should our mother have to marry her brother-in-law, as our +father has left no issue, since we do not count." [812] They +furthermore pointed out that their father had been neither one of +the spies nor one of Korah's followers, who had, owing to their +sins, lost claim to their share of the land, [813] but that he had +found his death when a number of men, in spite of Moses' +warnings, had presumed to storm the mountain occupied by the +Amalekites and the Canaanites. [814] "Had our father," continued +they, "left behind him a son, and the latter were now also dead, +then should we lay no claim to inheritance if this son had left a +living child, were it even a daughter; but as we are our father's only +descendants, give us, we pray, 'a possession among the brethren of +our father.'" + +The fervent longing of these women to have a share in the Holy +Land shows how much better and more pious were the women of +this generation than the men. The latter said, "Let us make a +captain, and let us return to Egypt," whereas the women said, +"Give us a possession among the brethren of our father." [815] But +not only during the rebellion that was kindled by the spies did the +women remain true to Moses and to their God, but on other +occasions also it was they who tried to build up what the men had +torn down. at the worship of the Golden Calf, too, they tried to +restrain the men from sin, hence it was the men only that had to +die in the desert because they had been tempted to rebellion by the +spies, whereas the women entered into the promised land. [816] +Among them also there was even to be found a woman as old as +Jochebed - the daughter of Levi by his union with Otah - who +survived her sons Moses and Aaron, as well as her daughter +Miriam, and who was permitted to enter the promised land at the +age of two hundred and fifty years. [817] + +The daughters of Zelophehad did not bring their request directly to +Moses, but at first urged their plea before the lowest officers, the +captains of tens. These, however, said: "This is an important +matter since it touches upon laws of inheritance, hence it does not +become us to decide this matter; greater men than we must settle +it." Hence they sent them to the captains of fifties. When these saw +that out of consideration for them the captains of tens would not +pass judgement, they sent the daughters of Zelophehad on to the +captains of hundreds, that were their superiors. But these too, out +of consideration for the higher judges, would not settle this matter, +and so the daughters of Zelophehad came to the captains of +thousands, who sent them to the princes of the tribes, until they +came at last to the highest authority, to Moses. Now Moses might +well have decided this case without further ado, but in his +meekness he thought, "There is still a higher authority than I, to +wit, God," and he bade them await God's judgement. [818] The +answer that he received from God was as follows: "The daughters +of Zelophehad have the law on their side, for what they desire is in +accordance with the law that was written in heaven by Me; give +them therefore their father's inheritance, and also two parts of their +grandfather Hepher's possessions, for their father Zelophehad was +his firstborn and was therefore entitled to a double share." [819] + +The daughters of Zelophehad, who in spite of their years - the +youngest of them had attained forty - had not yet been married, +now entered into wedlock, and according to God's bidding that +Moses communicated to them, they married their uncle's sons, +although they were free to marry whomsoever they chose. [820] + +"God works good through the good, and evil through the evil." The +chapter of the laws of God that was published by Moses as an +addition to the incident of Zelophehad's daughters would have +been given without them also, but God rewarded these women for +their piety by making them the direct occasion of this chapter of +the law. [821] At the same time this case of these women was to +teach several lessons to Moses. He who, since he had been made +God's messenger to the people, had lived apart from his wife was +not to grow too conceited on account of the sacrifice he had made +to his sacred calling; hence in the last year of his life there +appeared before him the daughters of Zelophehad, who of their +own accord had not married because they had not found mates that +they considered suitable. Then, too, Moses could not answer the +legal question that the daughters of Zelophehad had presented to +him, and had to ask God's counsel, which was a second lesson to +Moses. At the appointment of the elders, Moses earnestly told +them, "The cause that is too hard for ye, bring to me, and I will +hear it," and in punishment of these boastful words God so brought +it to pass that he could give no answer to this request of the +women, whereupon God said to him, "Didst not thou say, 'the +cause that is too hard for ye, bring it to me?' and now thou canst +not properly settle this legal question of the women." + +A similar punishment for a similar offense was visited upon David +who, well aware of his erudition, said, "The laws of the Torah do I +grasp as easily and as quickly as songs." God then said, "As truly +as thou livest, thou shalt hereafter forget a Biblical law that even +the school children know." So, too, it came to pass that when he +had the Holy Ark fetched from Gibeah to Zion, he forgot the +Biblical instruction that the Ark may be carried only upon the +shoulder, and had it lifted upon a wagon. Then occurred the +miracle that the Ark leaped of itself into the air, whereas the oxen +that pulled the wagon fell down, whereupon Uzzah, to whom the +transportation of the Ark had been entrusted, stretched out his +hand to prevent the Ark from falling and himself fell dead upon +the ground, for "a sin that is committed is ignorance of the law is +accounted as if it had been intentional." Uzzah should have been +mindful of the law that the Ark was not to be lifted upon a cart, +hence his punishment. God thereupon said to David, "Didst thou +not say, 'Thy statutes have been my songs?' and thou hast not even +mastered the words of the Bible, 'Unto the sons of Kohath he gave +none: because the service of the sanctuary belonged unto them; +they bare it upon their shoulders.'" + +THE APPOINTMENT OF JOSHUA + +When Moses heard God's decision in the case of the daughters of +Zelophehad, which turned out in their favor so that they inherited +their father's property, he thought, "This s a propitious time to urge +a plea before the Lord, for if daughters are to inherit their father, +then must my sons inherit my office." [822] He then began to pray +to God that his successors, who, he hoped, were also to be his +descendants, might be worthy leaders of their people. He said: "O +my Lord, before whom come the spirits of all human beings, so +that Thou knowest the spirit of each - whose spirit is proud, and +whose spirit is meek; whose spirit is patient and whose spirit is +restive; mayest Thou set over Thy community a man who is gifted +with strength, with wisdom, with beauty, and with decorum, so +that his conduct may not give offense to the people. [823] O Lord +of the world! Thou knowest each man's views, and knowest that +each man has a view of his own, hence, as I am about to depart +from this world, I pray Thee, appoint a leader over them that will +know how to deal with each man according to his views." [824] + +Moses, being a truly pious man, thought when he saw his end +approach, not of himself, but of the welfare of the community, for +whom he implored a good and worthy leader. [825] Hence he +furthermore said to God: "Let not my successor share my fate, for +although I accepted the guidance of the people only after long +hesitation, owing to Thy urgings and requests, still I shall not be +permitted to lead them into the promised land. Mayest Thou then +deal differently with my successor than Thou hast dealt with me, +and permit him not only to lead the people in the desert, but to +take them into the promised land. [826] He, however, shall be a +man 'which may go out before them,' who, unlike the kings of the +heathens, that sent their legions to war but themselves remain at +home, shall himself lead Israel to war. But he shall also be a man +'which may come in before them;' may it be granted him to see the +number of those returning from war no less than that of those +going into war. O Lord of the world!" continued Moses, "Thou hast +led Israel out of Egypt, not to punish them for their sins, but to +forgive them, and Thou hast not led them out of Egypt that they +may be without leaders, but that they may indeed have leaders. I +insist, therefore, that Thou shouldst tell me whether or not Thou +wilt grant them a leader." + +This is one of the five occasions upon which Moses implored God +to give him an answer to his question. When he saw that his +appearance before Pharaoh only occasioned him to bring greater +and greater cruelties upon Israel, he said to God, "Tell me if Thou +wilt now deliver them, or not." He also demanded God's answer to +the question, "Shall I now fall into their hands or not?" when at +Rephindim, on account of the dearth of water, he was threatened +by the people. The third occasion was when he prayed to God for +Miriam's recovery, and said, "Tell me, wilt Thou heal her or not?" +And lastly when, after long and fervent prayer, he asked God +whether he should be permitted to enter into the Holy Land, he +said, "Let me know if I am to enter the Holy Land or not." [827] + +God fulfilled this wish of Moses, saying: "Thou hast now requested +to be informed concerning thy immediate successor. I shall do +more than this, and show thee all the judges and prophets that I +will allow to arise for My children from not on to the resurrection +of the dead." Then He showed Moses his successor Joshua, his +successor's successor, Othniel, and all the other judges and +prophets. Then God added these words: "Of all these that I have +shown thee, each will have his individual spirit and his individual +knowledge, but such a man as thou now wishest for thy successor, +whose spirit is to embrace in itself the spirits of sixty myriads of +Israel, so that he may speak to each one of them according to his +understanding, such a man as this will not arise until the end of +time. The Messiah will be inspired with a spirit that in itself will +embrace the spirits of all mankind. + +But now, concerning thy immediate successor, know then that he +that watcheth the fig tree shall eat of its fruits, and he that waiteth +upon his master will be promoted to honor, and thy sons shall not +inherit the leadership because they concerned themselves little +with the Torah. Joshua shall be thy successor, who served thee +with devotion and showed thee great veneration, for at morn and +eve he put up the benches in thy house of teaching and spread the +carpets over them; he served thee as far as he was able, and Israel +shall now know that he will therefore receive his reward. [828] +Take then Joshua, a man such as thou didst wish as a successor, +whom thou hast proven, and who knows how to deal with people +of every tendency, 'and lay thy hand upon him.' Give him an +opportunity, while thou art still alive, to speak in public and to +pronounce the law, so that Israel may not after thy death +contemptuously say of thy successor, 'As long as his teacher was +alive, he dared not pronounce judgement, and now he wishes to do +so!' [829] Although Joshua, who is not of thy kin, is to be thy +successor, I shall nevertheless be mindful of the law that 'no +inheritance shall remove from one tribe to another tribe,' for the +dignity of leadership is to be reserved for thy family; Joshua 'shall +stand even before Eleazar the priest, thy brother's son, who shall +ask counsel for him according to the judgement of the Urim.'" +[830] + +After Moses in kindly words had induced Joshua to accept the +leadership after his death, pointing out to him the great rewards +that in the future world await the leaders of Israel, 'he took Joshua, +and set him before Eleazar the priest, and before all the +congregation,' that all might thereafter acknowledge him as his +successor. [831] He then bade Joshua, who had been sitting on the +floor like all the rest, rise and set himself upon a bench beside him. +Joshua seated himself with the words, "Blessed be the Lord that +hath through Moses bestowed the Torah upon Israel." [832] Moses +honored Joshua furthermore by interrupting his discourse as soon +as Joshua enter the house of teaching, and resuming it only when +he had taken his seat. [833] Moses also bade a herald proclaim +throughout the camp, "This man Joshua is worthy of being +appointed by God as His shepherd." [834] + +Moses distinguished Joshua not because God had ordered him to +do so, but because he was sincerely glad to pass his dignity on to +him, just as a father is glad to leave his possessions to his son. So, +too, whereas God had bidden Moses to lay only one hand upon +Joshua's head and in this way put his honor upon him, Moses +fulfilled God's command by laying both his hands upon Joshua, +and by this action bestowed upon him not only insight and +understanding, but also a radiant countenance like that of Moses, +from whose face issued rays like those of the sun. In giving all +these qualities to Joshua, Moses lost nothing. Moses' wisdom was +like a torch, whereas Joshua's may be compared to a candle only, +and just as a torch loses none of its intensity if a candle is lighted +therefrom, so little was Moses' wisdom diminished by the wisdom +he gave to Joshua. [835] The rays, too, that emanated from +Joshua's countenance were weaker than those from Moses', and not +until the crossing of the Jordan did they attain their full intensity, +so that upon beholding them, "the people feared him as they feared +Moses." [836] + +Joshua's appointment by God as Moses' successor had been Moses' +most cherished wish, but he had not ventured to give expression to +it, for he was mindful of the punishment God had sent over him +when he had entreated Him to sent Aaron instead of himself to +deliver Israel out of Egypt, and from that time he feared to make +any proposals whatsoever to God. He was like the child who had +once been burned by a coal, and the seeing a brightly sparkling +jewel, took it to be a burning coal, and dared not touch it. [837] + +MOSES' LEGACY TO JOSHUA + +After Moses had announced Joshua as his successor before all the +congregation, he disclosed to him that the course of his own life +was run, and that he would now depart to his fathers. At his +inheritance he gave to Joshua a book of prophecy, which Joshua +was to anoint with cedar-oil, and in an earthen vessel to lay upon +the spot that from the creation of the world God had created for it, +so that His name might there be invoked. This book contained in +brief outline the history of Israel from the entrance into the +promised land to the establishment of God's kingdom upon earth, +when, in wrath and indignation on account of His children, the +Lord will rise from His Throne of power and proceed from His +holy dwelling. + +When Joshua heard the words of Moses as they are written in his +Holy Scriptures, he rent his garments and fell at Moses' feet, who, +himself in tears, yet comforted him. Joshua, however, said: "How +canst thou comfort me concerning the bitter word that thou hast +spoken, which abound in sobs and tears, that thou are to depart +from thy people? What place will receive thee? What monument +will point to thy grave? Or who will dare to remove thy corpse +from one place to another as if it were an ordinary mortal's? All +dying men receive a grave upon earth according to their rank, but +thy grave extends from sunrise to sunset, from South to North; all +the world is thy tomb. Thou goest. Who not, O master, shall care +for this people? Who shall take pity upon them and be a guide +upon their way? Who shall pray for them incessantly, that I may +lead them into the land of their fathers? How shall I provide food +for them according to their wish, or drink according to their +desire? From the beginning they numbered sixty myriads, and now, +thanks to thy prayers, they have greatly multiplied. Whence shall I +draw insight and understanding to give them judgement and +counsel? Even the kings of the Amorites, hearing that we desire to +attack them, will say, 'Let us not set out against them, for there is +now no longer among them the many-sided, incomprehensible and +sacred spirit, worthy of the Lord, the ever-faithful master of the +word, the Divine prophet of all the world, the most consummate +master of this age. If now our enemies once more transgress before +the Lord, they will have no defender to offer up prayers for them +before God, as Moses had done, the great messenger who at all +hours of the day kneeled down and prayed, lifting up his eyes to +Him who rules all the world, and constantly reminding Him of His +covenant with the Patriarchs, and appeasing Him with invocation.' +For thus will the Amorites speak saying, 'He is no longer among +them; arise then and let us wipe them from the face of the earth.' +But what then, O my lord Moses, will become of this people?" + +When Joshua has spoken these words, he cast himself once more +at Moses' feet. Moses seized his hand, raised him to a seat before +them, and answered him, saying: "Do not underestimate thyself, O +Joshua, but be light of heart, and pay heed to my words. All the +nations that dwell in the universe hath God created, and us also. +Them and us did He foresee from the beginning of the creation of +the universe even unto the end of the world, and He overlooked +nothing, even down to the smallest, but He at the same time +foresaw and foredoomed everything. All that was to happen in this +universe did God foresee and foredoom, and lo! it cometh to pass. +He appointed me for them and for their sins, that for them I might +make prayer and exhortation. Not for my fitness or my strength +was I chosen, but only through the grace of His mercy and His +long-suffering. For I assure thee, Joshua, not on account of the +excellence of this people wilt thou destroy the heathens; all the +fastnesses of heaven and the foundations of the universe were +created and approved by God, and are beneath the ring of His right +hand. Those, therefore, that maintain and fulfil God's +commandments thrive and prosper, but those who sin and neglect +the commandments will now receive the promised possessions, +and will be punished by the heathens with many plagues. But that +He should wholly destroy or abandon them is impossible, for God +will step forth, who foresaw everything even to eternity, and whose +covenant is firmly founded, in accordance with the oath which He +swore to the Patriarchs. Then the hands of the angel will be filled +and he will be appointed chief, and he will forthwith avenge them +of their enemies." [838] + +MOSES' LAST CAMPAIGN + +Balaam's prophecy, "He shall not lie down until he eat of the prey, +and drink the blood of the slain," was very quickly fulfilled. +Shortly before his death, before he lay down to everlasting sleep, it +was granted Moses to rejoice in the death of Balaam and the five +Midianite kings allied to him. [839] Israel's sinful profanation at +Shittim, occasioned by Balaam's wicked advice, sorely smote +Moses' heart. God had appointed Moses as lord of the angels, who +through fire and cloud had to step aside to make room for him and +let him pass, yea, at his appearance they rose from their seats to do +him honor. As he had power over the angels, so too did he rule the +sea, which he clove at will and then commanded to resume its +former guise, and the treasures of hail, which he employed to sent +hail over the Egyptians. Now this man, who was sovereign over +the angels and over the forces of nature, could only weep when +Israel committed whoredom with the daughters of Moab and +Midian. To comfort Moses, God now said: "As truly as thou livest, +thou shalt not depart out of this world until thou shalt have +avenged those who tempted Israel to sin. 'Avenge the children of +Israel of the Midianites: afterward shalt thou be gathered unto thy +people.'" [840] God at the same time reproached Moses for his +despair and lack of energy at Shittim, saying: "When all the tribes +of Israel, save the tribe of Levi, were against thee, thou didst not +then lack courage to stand up against all the people on account of +the worship of the Golden Calf; how much more then at Shittim, +when all Israel save only one tribe, the tribe of Simeon, were on +thy side, shouldst thou have proven thyself sufficiently strong to +keep back the sinners from their sin!" [841] +When Moses received the command to wage war upon the people +that had tempted Israel to sin, he said to God: "Yesterday didst +Thou say to me, 'Vex not Moab,' and now Thou sayest, 'Avenge the +children of Israel.'" God, however, replied: "When I said, 'Vex not +Moab,' I named these people after their grandsire, the son of Lot, +but not that through their own fault they have lost the claim to kind +treatment from Israel, I shall no longer think of their grandsire +Abraham's kinsman, but shall call them Midianim, 'they that lost +their claim.'" [842] + +Lot's descendants now not only had no further claims to +exemption, but a command was given to Moses to treat them with +still greater hostility than the other nations. Until then it had been +Israel's duty not to fight against a city of the heathens unless they +had first proclaimed peace to it and the heathens had refused to +accept it, but now they were instantly to proceed to hostility; and +whereas they had formerly been prohibited from destroying the +trees that surrounded a city, they were now ruthlessly to destroy all +that lay in their path. This wrath of God against those who had +tempted Israel to sin was justified, for "the tempter to sin is him of +this world alone, but he that tempts another deprives him of this +world and the world beyond." Two nations, the Egyptians and the +Edomites, attacked Israel with the sword, but God nevertheless +said, " Thou shalt not abhor an Edomite; thou shalt not abhor an +Egyptian." The Moabites and Ammonites, on the other hand, +tempted Israel to sin, hence God's word concerning them was as +follows: "An Ammonite or Moabite shall not enter into the +assembly of the Lord, even to the tenth generation." [843] + +Israel received the command to make war upon the Midianites at +the same time as that to fight the Moabites, but whereas Moses at +once waged war against Midian, it was not until David's time that a +relentless war was waged against Moab. There was several reasons +why the Midianites were to receive their punishment before the +Moabites. Firstly, Moab's hatred against Israel was not quite +without foundation, for although the Israelites had not attacked +them in war, still they had inspired them with great fear by +pillaging the Moabite region, hence the Moabites tried by every +means to be rid of Israel. Midian, on the other hand, had no cause +for undertaking hostilities against Israel, and yet they not only +joined the Moabites, but outdid them in their hatred against Israel. +Furthermore Moab wanted to kill Israel, but Midian wanted to +tempt them to sin, which is worse than death. [844] The delay in +punishing Moab also corresponded in other ways to God's plan, for +the Moabite Ruth was destined to become the mother of the +dynasty of David, hence God said to Israel: "Wait yet a while in +this matter of the war against the Moabites: I have lost something +valuable among them. As soon as I have found it, ye shall avenge +yourselves of them." [845] + +God indicated that the war against Midian would be Moses' last in +these words, "Avenge the children of Israel of the Midianites: +afterward shalt thou be gathered unto thy people." The connection +between the war and Moses' death is as follows. When God +announced to Moses that he was to die on this side of the Jordan, +Moses implored God with the words: "O Lord of the world! Is it +right that death should so soon overtake me, that have seen Thy +ways, Thy actions, and Thy path?" God replied, saying: "Moses, if +a long life were better for men, surely I should not then have +permitted thy ancestors to taste of death; but it is better for thee if +thou are taken from this world than if thou wert to remain in it." +Moses was not, however, satisfied with this answer from God, +whereupon God said: "Well then, thou mayest live many years +longer, yea, thou shalt live even to a thousand years, but know thou +that Israel will not then conquer their foes, and that Midian will +not be brought under their yoke." In this way was Moses made to +yield by God, for he thought, "Whether I die to-day or to-morrow +matters little, for death will come to me at last. I would rather see +Israel conquer their foes and bring Midian under their yoke than +that I should live longer." God therefore bade Moses avenge Israel +of the Midianites, if he was thereupon ready to die. [846] + +Moses then thought: "I know that if I were now to go into battle +against the Midianites, the people would declare that I wished for +my own death, since God made it dependent upon the punishing of +the Midianites, and my life is assured me as long as ever I wish to +put it off." This consideration did not, however, determine him, +for, fully aware that his enterprise of war would hasten his death, +he nevertheless set about the execution of this war as soon as God +commanded him. Wherever the execution of a Divine command, +or the possibility of furthering Israel's cause was concerned, Moses +gave no thought to himself, even though it touched his life. Not so +Joshua. When he came to Canaan, he thought: "If I wage an +incessant war upon the Canaanites, I shall certainly die as soon as I +shall have conquered them, for Moses also died immediately after +his conquest of Midian." He therefore proceeded very slowly in his +conquest of the Holy Land, so that he might be sure of a long life. +But, "however many thought there may be in man's heart, God's +words prevails," and whereas Joshua hoped to become very aged, +he died ten years before the time God had originally allotted to +him, for, although he would otherwise have attained his master's +age, he now died at the age of a hundred and ten. [847] + +THE COMPLETE ANNIHILATION OF MIDIAN + +Whereas Moses, disregarding the expected consequences of the +war upon himself, gladly went into battle, Israel did not want to +obey his summons to war. The people of whom Moses had on one +occasion said, "They be almost ready to stone me," when they now +learned that their leader Moses was to die at the end of this war, +tried to evade it, saying that they preferred to forego impending +victory rather than to lose their leader, and each one hid himself, +so as not to be picked out for this war. God therefore bade Moses +cast lots to decide their going into battle, and those whose lots +were drawn had to follow the call to arms even against their will. +Moses' summons to battle was as follows: "Arm ye men from +among you for the war, to execute the Lord's vengeance on +Midain." Moses spoke of the Lord's revenge, whereas God +designated this war against Midian as Israel's revenge. For Moses +said to God: "Lord of the world! If we had worshipped the stars +and planets, the Midianites should not have hated us, they hate us +only on account of the Torah and the commandments that Thou +hast given us, hence must Thou avenge Thyself of them." [848] + +Moses did not in person lead the war against Midian, for he was +mindful of the proverb, "Cast no stone into the well from which +thou hast drawn water," and he who as a fugitive from Egypt had +sought refuge in Midian, did not wish to make war upon that land. +He relinquished the leadership of the people to Phinehas, for "he +that beginneth a good deed shall also complete it," and it was +Phinehas who had begun God's war against the Midianites by +slaying the princess Cozbi, Zimri's mistress, hence the task of +completing this war fell to his lot. Phinehas, as a descendant of +Joseph, had, moreover, a special reason for wishing to take +revenge upon the Midianites, as those had been Midianites who +had sold Joseph as a slave in Egypt. [849] + +The forces under Phinehas's command consisted of thirty-six +thousand men, one third to take active part in battle, one third to +guard the baggage, and one third to pray, whose duty it was in the +course of battle to implore God to lend victory to the warriors of +Israel. Moses passed on to Phinehas not only the Holy Ark, which +Israel always takes into battle, but also the Urim and Tummim, +that he might, if necessary, consult God. [850] Outside of this +Phinehas also received the gold plate of the mitre from the high +priest's forehead, for Moses said to him: "The knave Balaam will +by means of his sorceries fly into the air, and will even enable the +five Midianite kings to fly with him, therefore shall ye hold up to +them the plate of pure gold upon which is engraved God's name, +and they will fall to earth." They did as Moses commanded, and +truly Balaam and the five kings fell to earth. They then executed +Balaam according to the four forms prescribed by the Jewish laws. +They hanged him, kindled a fire beneath the gallows, struck off his +head with a sword, and then dropped him from the gallows into the +fire below. [851] +Although Israel undertook the war against Midian upon God's +bidding, to take vengeance for the wrong that had been done them, +still their method of warfare was most humane. They attacked the +cities of the Midianites from three sides only, so as not entirely to +cut off flight. Victory was on the side of Israel, into whose +possession fell the cities with all their temples, idols, and palaces. +The same fate overtook all the five kings of Midian. All were slain +alike just as all had made a common cause of the wish to destroy +Israel. Balaam who had come to Midian from his home in +Mesopotamia in order to receive his reward for his counsel not to +fight Israel, but to tempt them to sin, instead of a reward, met with +death at the hands of the Jews. [852] + +THE GRUESOME END OF BALAAM + +This arch-magician at first tried to escape Israel's power by +sorcery. For when he saw Phinehas and the leaders of the hosts of +Israel, he flew into the air, [853] a feat which he accomplished by +magic arts, but particularly through the assistance of his wizard +sons, Jannes and Jambres. At the sight of Balaam flying high in the +air, Phinehas shouted to his army, "Is there any one among us who +is able to fly after this villain?" The Danite Zaliah, a past master in +the art of sorcery, followed this summons, and flew high into the +air. Balaam, however, surpassed him, and took a path in the air on +which Zaliah could not follow, and after the former had soared +through five different layers of air, he had quite vanished from +Zaliah's ken, who knew not what to do. Phinehas, however, came +to his aid. By means of a magical invocation he dispelled the +clouds that covered Balaam, and then Zaliah forced Balaam to +descend to earth and appear before Phinehas. [854] He began to +implore Phinehas to spare his life, promising never again to try to +curse Israel, but Phinehas replied: "Art not thou the Aramean +Laban who tried to destroy our father Jacob? Then thou didst pass +on to Egypt to destroy Jacob's seed, and when they removed from +Egypt thou didst incite the wicked Amalek to harass us, and not +thou didst attempt to curse Israel. But when thou sawest that thy +endeavor to curse them was without avail, since God would not +hear thee, thou gavest Balak the despicable advice to deliver up the +daughters of his land to prostitution, and thereby to tempt Israel to +sin, and wert in part successful, for twenty-four thousand Israelites +died in consequence of their sin with the daughters of Moab. In +vain therefore dost thou plead that thy life by spared." He then +ordered Zaliah to kill Balaam, admonishing him, however, to be +sure not to kill him through the holy name of God, as it does not +befit so great a sinner to meet his death in such a way. Zaliah now +tried in vain to kill Balaam, for through his magic wiles he was +proof against every weapon, until Phinehas at last gave Zaliah a +sword on both sides of which was engraved a serpent, with the +words, "Kill him with that to which he belongs - through this he +will die," and with this sword Balaam was killed. [855] + +His corpse was not buried, but his bones rotted, and from then +arose several species of harmful snakes, that bring disaster to +human beings; and even the worms that devoured his flesh were +turned into snakes. The magicians made use of these snakes for +three different types of enchantment, for the heads, the bodies, and +the tails, had each a different effect. One of the questions that the +Queen of Sheba put to Solomon was how to withstand these three +different kinds of enchantment, and the wise king knew even this +secret, which he then imparted to her. [856] + +THE VICTORIOUS RETURN FROM THE WAR + +After the close of the campaign against Midian, the warriors +returned with rich spoils to the camp of Israel, but they were such +pious and honorable men that they did not lay claim to the booty, +but rendered it all up, so that it might be impartially divided +among all. [857] As there were honest and conscientious in their +relations between man and man, so likewise were they very strict +in their observance of religious statutes. Throughout the time of +war not a single one of them neglected even the slightest religious +ceremony, were it only to put on the phylactery of the forehead +before that of the arm. [858] But they were especially careful +never again to be tempted by the Midianite women. If they entered +a house to take its treasures from it, they did so in pairs, one +blackening the faces of the women, and the other seizing their +ornaments. In vain would the Midianite women cry, "Are we not +creatures of God, that ye treat us thus?" whereupon the Israelites +would say, "Were not ye the cause that so many of us found their +death?" Justly therefore could these pious men say to Moses: "Thy +servants have taken the sum of the men of war which are under our +charge, and not one among us had committed a sin or an unchaste +action. We have therefore brought the Lord's oblation to make +atonement for our souls." Moses thereupon said in surprise, "Ye +contradict yourselves, what need of atonement is there if no man +among you is guilty of sin?" They replied: "It is true, our teacher +Moses, two by two did we approach the women, one blackening +their faces, and the other taking off their ear-rings, but even though +we committed no sin with the Midianite women, still the heat of +passion was kindled in us when we took hold of the women, and +therefore by an offering do we seek to make atonement." Moses +thereupon set out to praise them, saying: "Even the common men +among you are filled with good and pious deeds, for a man that +was under conditions that enabled him to sin, but controlled +himself, had done a pious deed, not to speak of the pious and +chaste men among you whose pious deeds are legion." [859] + +As among those who had been slain in Midian there was a Jewish +apostate, the warriors were polluted, and hence might not enter the +camp, but had to stay without. Moses in his meekness did not, +however, wait for them to come to him, but hastened to them. +When, however, he heard that they had killed only the men but not +the women, his wrath was kindled against the leaders of the army, +for, "Upon the leaders falls the blame for the faults of the people." +He reproached them, pointing out to them that it had been the +women who really had brought disaster upon Israel at Shittim. But +Phinehas replied: "Our teacher Moses, we acted according to thy +instructions, thou didst bid us only 'avenge ourselves of the +Midianites,' but madest not mention of the women of Midian." +[860] Moses then ordered them to execute all the women of the +Midianites that were ripe for marriage, but to spare the young girls. +In order to determine the difference in age, all were led past the +gold plate of the mitre on the high priest's forehead, and this had +the effect of making those who had been doomed to death grow +pale. [861] + +In punishment for Moses' outburst of anger God caused him to +forget to communicate to the soldiers outside the camp the laws of +purification. These were then announced by Eleazar, Aaron's son. +It was not, however, proper for him to pronounce a law in the +presence of his teacher Moses, and he was accordingly punished +for his lack of reverence to his teacher Moses. God had previously +said that whenever Joshua wanted to inquire of God, he was "to +stand before Eleazar the priest, and inquire of him by judgement of +the Urim and Tummin." But this did not come about. In all his +long career, Joshua had no need of asking Eleazar's counsel, so +that the latter lost the honor that had been intended from him. +[862] + +The occasion that led to the war against Midian had been Israel's +seduction by the Midianite women, but these had succeeded only +by having first intoxicated the sinners with wine. Phinehas, to +make sure that this might not be repeated in the future, put the +earthly as well as the heavenly ban upon all those who should +drink the wine of the heathens, for the latter used it only as +libations to their idols and for immoral purposes. In pronouncing +this ban, he called upon the Ineffable Name and upon the holy +writing of the two tables against its transgressors. [863] + +WEALTH THAT BRINGETH DESTRUCTION + +God gave three gifts to the world, wisdom, strength and wealth. If +they come from God, they are a blessing, otherwise they bring +ruin. The world had two great sages, Balaam among the Gentiles, +and Ahithophel among the Jews, but both of these, on account of +their wisdom, lost this world as well as the world beyond. There +were two great heroes in the world, Samson in Israel, and Goliath +among the Gentiles, but both met death on account of their +strength. There were two wealthy men in the world, Korah among +the Jews, and Haman among the Gentiles, and both perished on +account of their wealth. A similar fate overtook the two and a half +tribes that stayed on the hither side of the Jordan. These had grown +very rich in cattle through the spoils of the Midianites, and +therefore preferred the pasture land on the hither side of the Jordan +as their inheritance. But later on their wealth brought them +destruction, because, choosing on their brethren, they were +afterwards the first that were driven from their dwelling place into +exile. [864] + +How intent these people were upon their possessions is shown in +the words with which they presented their wish to Moses, saying, +"We will build sheepfolds here for our cattle, and cities for our +little ones," showing that they rated the cattle higher than their +children, for they thought of the animals before they considered +their children. Moses did not indeed call them to account for this, +but showed them in unmistakable words that it was their duty first +to consider men and then animals, by saying in his reply to these +tribes, "Build you cities for your little ones, and folds for your +sheep." [865] + +The land which these tribes had selected was indeed of great +excellence, as even the names of the cities indicate. One was +called Ataroth, "garlanded with fruits;" a second, Dibon, "flowing +with honey;" a third, Jazer, "help," for its possession was a great +help to those who owned it. These other cities in this region that +were names on account of the excellence of the soil were: Nimrah, +"gaily colored," for the ground of this city was gaily colored with +fruits; Sebam, "perfume," whose fruits scattered a fragrance like +perfume; and Nebo, "produce," because it was distinguished for its +excellent product. [866] This last mentioned city, like Baalmeon, +did not retain its name when it passed into Israel's possession, for +they wanted to have not cities that bore the names of idols, and +therefore gave them new names. [867] Many another town as well +received a new name from the Israelites, just as Nobah gave his +own name to the city of Kenath that he had gained by arms, hoping +in this way to immortalize his name, for he had no children. His +name was, however, not preserved in this way, for after the death +of the conqueror, the old name of Kenath returned again. [868] + +It was among the possessions of these two and a half tribes also +that Moses shortly before his death founded the cities of refuge. +Moses in this instance illustrates the proverb, "Whosoever loves +pious deeds, never has enough of them." Although God had told +Moses that he would never cross to the other side of the Jordan, he +still insisted upon at least determining the site for the asylum in the +region of the East Jordan. God gave Moses the law concerning the +cities of refuge in accordance with Israel's wish. For the people +said to God: "Lord of the world! Thou didst promise us a long +course of life as a reward for fulfilling the commandments, but +supposing now that a man hath slain another unintentionally, and +the avenger of the blood slays him, he will die before his time." +God then said to Moses: "As truly as thou livest, they speak wisely. +Appoint therefore several cities for cities of refuge, 'that the +manslayer might flee thither, which slayeth his neighbor +unawares.'" Moses rejoiced greatly at this statute, and instantly set +about its execution, for "he that hath tasted of a food knoweth its +flavor," and Moses who had erstwhile been obliged to flee on +account of having slain an Egyptian, knew the feelings of the man +who is pursued on account of a manslaughter that he had +committed unawares. [869] + +MOSES' DEATH IRREVOCABLY DOOMED + +When God in wrath against Moses and Aaron vowed, "Therefore +ye shall not bring this assembly into the land which I have given +them," Moses forbore to implore God to do away with this +sentence, acting in accordance with the percept, "Do not attempt to +dissolve thy neighbor's vow in the moment he hath made it." +Moses waited forty years before he approached God with the +request to permit him to enter the promised land with Israel. [870] +This occurred when he had received God's command to appoint +Joshua as his successor, for he now perceived that God had +actually resolved to execute His sentence. [871] For although God +had ten times decreed that Moses was to die in the desert, still +Moses had not troubled much about it, even when the resolution +had been sealed in the heavenly court. He thought: "How often did +Israel sin, and yet, when I prayed for them, He annulled the +punishment He had decreed; surely God should accept my prayer, +if I - a man who never sinned - should pray to Him." [872] Moses +had also a special reason for assuming that God had changed His +determination concerning him, and would not permit him to enter +the promised land, for he had been permitted to enter the part of +Palestine lying on this side of the Jordan, the land of Sihon and of +Og, and from this he reasoned that God had not irrevocably +decreed punishment for him, and that it might therefore now be +recalled [873] He was strengthened in this assumption by the fact +that after the conquest of the east-Jordanic region God revealed to +him the instructions as to how the land was to be divided, and it +seemed to him as if he were in person to carry out these +instructions. He was, however, mistaken, for shortly after these +laws had been revealed to him, God informed him that he was to +look upon the promised land from Mount Abarin, as he should +never enter it. [874] + +When God saw that Moses was not much concerned about the +impending punishment, He sealed the command He had issued +against him, and swore by His Ineffable Name that Moses should +not march into the land. Moses thereupon put on sackcloth, threw +himself upon the ashes, and prayed not less than fifteen hundred +prayers for the annulment of the Divine resolve against him. He +drew a circle about himself, stood in the center of it, and said, "I +will not move from this spot until judgement shall have been +suspended." Heaven and earth, as well as all the forms of creation, +trembled and said, "Perhaps it is God's wish to destroy this world, +to create a new universe." But a voice sounded from heaven and +said: "God's wish to destroy the world has not yet come, the +commotion in nature is due to this that 'in God's hand is the soul of +all living things and the spirit of all flesh,' even the spirit of the +man Moses, whose end is not at hand." + +God then bade them proclaim in heaven, and in all the celestial +courts of justice, that they should not accept Moses' prayers, and +that no angel was to carry Moses' prayer to Him, because Moses' +doom of death had been sealed by Him. God quickly called before +Him the Angel Akraziel, who is the celestial herald, and bade him +proclaim the following in heaven: "Descend at once and lock every +single gate in heaven, that Moses' prayer may not ascend into it." +Then, at Moses' prayer, trembled heaven and earth, all the +foundations thereof and the creatures therein, for his prayer was +like a sword that slashed and rends, and can in no wise be parried, +for in it was the power of the Ineffable Name that Moses had +learned from his teacher Zagzagel, the teacher and scribe of the +celestial beings. But when the Galgalim and Seraphim saw that +God did not accept Moses' prayer, and without taking +consideration of him did not grant his prayer for longer life, they +all opened their mouths, saying: "Praised be the glory of the Lord +from its place, for there is no injustice before Him, no +forgetfulness, no respect of persons toward the small or the great." +[875] + +MOSES' PRAYER FOR SUSPENSION OF JUDGMENT + +Moses began his long but fruitless prayer by saying: "Lord of the +world! Consider how much I had to bear for the sake of Israel until +they became the people of Thy claim and of Thy possession. I +suffered with them, shall I not then take part in their rejoicing? +Look Thou, by forbidding me to enter the promised land, Thou +givest the lie to Thy Torah, for it says, 'In his day thou shalt give +the laborer his hire.' Where, then, is my hire for the forty years +during which I labored for the sake of Thy children, and for their +sake suffered much sorrow in Egypt, in the desert, and at the +giving of the Torah and the commandments? With them I suffered +pain, shall not I behold their good fortune as well? But Thou tellest +me that I may not cross the Jordan! All the time that we were in +the desert I could not sit quietly in the academy, teaching and +pronouncing judgement, but not that I should be able to do so, +Thou tellest me that I may not." [876] + +He continued: "May the mercy in Thee precede Thy justice, so that +my prayer may be answered, for I well know that 'there is no mercy +in justice,' [877] Thou Thyself didst tell me when I asked Thee +how Thou didst conduct the world, 'I owe nothing to any creature, +and what I do for them is a free gift on My part,' therefore as a free +gift, grant now my prayer to me. [878] Thou Thyself didst point +out to me that it is Thy desire that people should pray to Thee to +cancel punishment that was laid upon them. When Israel +committed that terrible sin, the worship of the Golden Calf, Thou +didst say to me, 'Let Me alone, that I may destroy them, and blot +out their name from under heaven.' I then thought, 'Who can +restrain God, that He should say, "Let Me?" It is plain that He +desires me to pray for His children;' and I prayed, and was +answered. The prayer of the individual for the community was +answered, but not so the prayer of the community for the one +individual! Is it because I called Israel, 'rebels?' But in this I only +followed Thy example, for Thou too didst call them, 'the sons of +rebellion.' [879] + +"Thou didst call me, as well as Leviathan, thy servant; I sent up +prayers to Thee, and Leviathan likewise, and him didst Thou +answer, for Thou madest a covenant with him that Thou keepest, +but the covenant that Thou madest with me Thou breakest, for +Thou didst say, 'Die in the mount whither thou goest up.' In the +Torah Thy words are: 'If the servant shall plainly say, I love my +master, my wife, and my children; I will not go out free: then his +master shall bring him unto the judges; and he shall serve him for +ever.' I implore Thee now, 'hear my cry, O God; attend unto my +prayer.' [880] Thou are not in the position of a judge of flesh and +blood who, when granting a prayer, has to consider that he may be +compelled by his superior to repeal his answer, Thou canst do +what Thou wilt, for where on earth or in heaven is there one so +mighty that he can do such deed as Thine in Egypt, or who can +perform such mighty deeds as Thou didst at the Red Sea? [881] I +pray Thee, therefore, let me behold the land that, in spite of the +slander of the spies, I praised, and Jerusalem and the Temple also. +[882] + +"When, in answer to the proposition Thou madest me to go into +Egypt and deliver Israel, I said, 'I can not do it, for I made a vow to +Jethro never to leave him,' Thou didst release me from that vow. O +Lord of the world! As then Thou didst absolve me of my vow, +saying, 'Go, return into Egypt,' so do Thou now absolve Thyself +from Thy vow, and permit me to enter the land of Israel." Then +God answered: "Thou hast a master to absolve thee from thy vow, +but I have no master." [883] Moses then said: "Thy judgement +against me reads that I shall not as king enter the promised land, +for to me and to Aaron Thou didst say, "Ye shall not bring this +assembly into the land which I have given them.' Permit me then, +at least, to enter it as a common citizen." "That," said the Lord, "is +impossible. The king shall not enter it degraded to the rank of a +common citizen." "Well, then," said Moses, "if I may not even go +into the land as a common citizen, let me at least enter into the +promised land by the Paneas Grotto, that runs from the east bank +to the west bank of the Jordan." But this request, too, God denied +him, saying, "Thou shalt not go from this bank of the Jordan to the +other." "If this request also is to be denied me," begged Moses, +"grant me at least that after my death my bones may be carried to +the other side of the Jordan." But God said, "Nay, not even thy +bones shall cross the Jordan." [884] "O Lord of the world!" +exclaimed Moses, "If Joseph's bones were permitted to be carried +into the promised land, why not mine?" God replied, "Whosoever +acknowledges his country shall be buried therein, but whosoever +does not acknowledge his country shall not be buried therein. +Joseph pledged allegiance to his country when he said, 'For indeed +I was stolen away out of the land of the Hebrews,' and therefore +also does he deserve to have his bones brought to the land of +Israel, but thou didst in silence hear the daughters of Jethro say to +their father, 'An Egyptian delivered us out of the hands of the +shepherds,' without correcting them by saying, 'I am a Hebrew;' +and therefore shall not even thy bones be brought into the land of +Israel." [885] + +Moses furthermore said to God: "O Lord of the world! With the +word, 'Behold' did I begin Thy praise, saying, 'Behold, the heaven +and the heaven of heavens is the Lord's' and with that very world, +'Behold,' dost thou seal my death, saying, 'Behold, thy days +approach that thou must die.'" God replied to this: "A wicked man +in his envy sees only the profits, but not the expenditures of his +neighbor. Dost thou not recall that when I wanted to send thee to +Egypt, thou didst also decline My request with the word, 'Behold,' +saying, 'Behold, they will not believe me.' Therefore did I say, +'Behold, thy days approach that thou must die.'" [886] "As +furthermore," continued God, "thou didst say to the sons of Levi +when they asked thy forgiveness, 'Enough, ye take too much upon +ye, ye sons of Levi,' so too shall I answer thy prayer for +forgiveness, 'Let it suffice thee; speak no more unto Me of this +matter.'" + +"O Lord of the world!" again pleaded Moses, "Wilt not Thou recall +the time when thou didst say to me, 'Come now, therefore, and I +will send thee unto Pharaoh, that thou mayest bring forth My +people the children of Israel out of Egypt.' Let them be led by me +into their land as I led them out of the land of bondage." But to this +also God found a reply: "Moses, wilt not thou recall the time when +thou didst say to Me, 'O my Lord, send, I pray Thee by the hand of +him whom Thou wild send?' 'With the measure that a man uses, +shall measure be given him.' [887] I announce death to thee with +the word, 'Behold,' saying 'Behold, thy days approach that thou +must die,' because I wanted to point out to thee that thou diest only +because thou are a descendant of Adam, upon whose sons I had +pronounced death with the word, 'Behold,' saying to the angels: +'Behold, the man is become as one of us, to know good and evil; +and now, lest he put forth his hand, and take also of the tree of life, +and eat, and live forever.'" [888] + +Moses then said, "O Lord of the world! To the first man didst Thou +give a command that could easily be obeyed, and yet he disobeyed +it, and thereby merited death; but I have not transgressed any of +Thy commandments." God: "Behold, Abraham also, who +sanctified My name in the world, died." Moses: "Yea, but from +Abraham issued Ishmael, whose descendants arouse thy anger." +God: "Isaac, also, who laid his neck upon the altar to be offered as +a sacrifice to Me, died." Moses: "But from Isaac issued Esau who +will destroy the Temple and burn Thy house." God: "From Jacob +issued twelve tribes that did not anger Me, and ye he died." Moses: +"But he did not ascend into heaven, his feet did not tread the +clouds, Thou didst not speak with him face to face, and he did not +receive the Torah out of Thy hand." God: "'Let it suffice thee; +speak no more unto Me of this matter,' speak not many words, for +only 'a fool multiplieth words.'" Moses: "O Lord of the world! +Future generations will perchance say, 'Had not God found evil in +Moses, He would not have taking him out of the world.'" God: "I +have already written in My Torah, 'And there hath not arisen since +a prophet in Israel like unto Moses.'" Moses: "Future generations +will perhaps say that I had probably acted in accordance with Thy +will in my youth, while I was active as a prophet, but that in my +old age, when my prophetic activities ceased, I no longer did Thy +will." + +Moses: "Lord of the world! Let me, I pray, enter into the Land, live +there two or three years, and then die." God: "I have resolved that +thou shalt not go there." Moses: "If I may not enter it in my +lifetime, let me reach it after my death." God: "Nay, neither dead +nor alive shalt thou go into the land." Moses: "Why this wrath +against me?" God: "Because ye sanctified Me not in the midst of +the children of Israel." Moses: "With all Thy creatures dost Thou +deal according to Thy quality of mercy, forgiving them their sins, +once, twice, and thrice, but me Thou wilt not forgive even one +single sin!" God: "Outside of this sin of which thou are aware, thou +hast committed six other sins with which I have not until now +reproached thee. At the very first, when I appeared to thee, thou +didst say, 'O my Lord, send I pray Thee, by the hand of him whom +Thou wilt send,' and didst refuse to obey My command to go to +Egypt. Secondly thou didst say, 'For since I came to Pharaoh to +speak in Thy name, he hath evil entreated this people; neither hast +Thou delivered Thy people at all,' accusing Me thereby of having +only harmed Israel, instead of aiding them. Thirdly didst thou say, +'If these men die the common death of all men, then the Lord hath +not sent me,' so that thou didst arouse doubts among Israel if thou +wert really My ambassador. Fourthly didst thou say, 'But if the +Lord make a new thing,' doubting if God could do so. Fifthly didst +thou say to Israel, 'Hear now, ye rebels,' and in this way didst insult +My children. Sixthly didst thou say, 'And behold, ye are risen up in +your fathers' stead, an increase of sinful men.' Were Abraham, +Isaac, and Jacob, Israel's fathers, perchance sinful men, that thou +didst thus address their children?" Moses: "I only followed Thy +example, for Thou, too, didst say, 'The censers of these sinners.'" +God: "But I did not characterize their fathers as sinners." + +Moses: "O Lord of the world! How often did Israel sin before +Thee, and when I begged and implored mercy for them, Thou +forgavest them, but me Thou wilt not forgive! For my sake Thou +forgavest the sins of sixty myriads, and not thou wilt not forgive +my sin?" God: "The punishment that is laid upon the community is +different from the punishment that is laid upon the individual, for I +am not so severe in my treatment of the community as I am in +dealing with an individual. But know, furthermore, that until now +fate had been in thy power, but now fate is no longer in thy +power."[889] Moses: "O Lord of the world! Rise up from the +Throne of Justice, and seat Thyself upon the Throne of Mercy, so +that in Thy mercy, Thou mayest grant me life, during which I may +atone for my sins by suffering that Thou shalt bring upon me. +Hand me not over to the sword of the Angel of Death. If Thou wild +grant my prayer, then shall I sound Thy praises to all the +inhabitants of the earth; I do not wish to die, 'but live and declare +the works of the Lord.'" God replied: "'This is the gate of the Lord; +the righteous shall enter into it,' this is the gate into which the +righteous must enter as well as other creatures, for death had been +decreed for man since the beginning of the world." [890] + +Moses, however, continued to importune God, saying: "With +justice and with mercy hast Thou created the world and mankind, +may mercy now conquer justice. In my youth Thou didst begin by +showing me Thy power in the bush of thorns, and now, in my old +age, I beseech Thee, treat me not as an earthly king treats his +servant. When a king of flesh and blood had a servant, he loves +him as long as he is young and strong, but casts him off when he is +grown old. But Thou, 'cast me not off in the time of old age.' Thou +didst show Thy power at the revelation of the Ten +Commandments, and thy strong hand in the ten plagues that Thou +didst bring upon Egypt. Thou didst create everything, and in Thy +hand doth it lie to kill and to give life, there is none who can do +these works, nor is there strength like Thine in the future world. +Let me then proclaim Thy majesty to the coming generations, and +tell them that through me Thou didst cleave the Red Sea, and give +the Torah to Israel, that throughout forty years Thou didst cause +manna to rain from heaven for Israel, and water to rise from the +well." For Moses thought that if his life were spared, he should be +able everlastingly to restrain Israel from sin and to hold them +forever in faith to the one God. But God said: "' Let it suffice thee.' +If thy life were to be spared, men should mistake thee, and make a +god of thee, and worship thee." "Lord of the world!" replied +Moses, "Thou didst already test me at the time when the Golden +Calf was made and I destroyed it. Why then should I die?" God: +"Whose son art thou?" Moses: "Amram's son." God: "And whose +son was Amram?" Moses: "Izhar's son." God: "And whose son was +he?" Moses: "Kohath's son." God: "And whose son was he?" +Moses: "Levi's son." God: "And from whom did all of these +descend?" Moses: "From Adam." God: "Was the life of any one of +these spared?" Moses: "They all died." God: "And thou wishest to +live on?" Moses: "Lord of the world! Adam stole the forbidden +fruit and ate of it, and it was on this account that Thou didst punish +him with death, but did I ever steal aught from Thee? Thou +Thyself didst write of me, 'My servant Moses, who is faithful in all +Mine house.'" God: "Art thou worthier than Noah?" Moses: "Yes; +when Thou sentest the flood over his generation he did not beg +Thy mercy for them, but I did say to Thee, 'Yet now, if Thou wilt +forgive their sin; and if not, blot me, I pray Thee, out of Thy book +which Thou hast written.'" + +God: "Was it I perchance, that counseled thee to slay the +Egyptian?" Moses: "Thou didst slay all the firstborn of Egypt, and +shall I die on account of one single Egyptian that I slew?" God: +"Art thou perchance My equal? I slay and restore to life, but canst +thou perchance revive the dead?" [891] + +GOD TRIES TO COMFORT MOSES CONCERNING HIS +DEATH + +That Moses might not take his approaching end too much to heart, +God tried to comfort him by pointing out to him that in his lifetime +he had received such distinctions from his Creator as no man +before him, and that still greater distinctions awaited him in the +future world. God said: "Dost not thou remember the great honor I +showed thee? Thou didst say to Me, 'Arise,' and I arose; thou +saidst, 'Turn about,' and I turned about; for thy sake too did I invert +the order of heaven and earth, for the order of heaven it is to send +down dew and rain, and earth's order is it to produce bread, but +thou didst say to Me, 'I do not wish it so, but bid heaven to send +down bread, and earth to bring forth water,' and I acted in +accordance with thy wish; I caused bread to rain from heaven, and +the well 'sprung up.' Thou didst say, 'If the Lord make a new thing, +and the ground open her mouth, and swallow them up, then ye +shall understand that the Lord hath sent me,' and I fulfilled thy +wish, and it swallowed them. I had also spoken, 'He that sacrificeth +unto any god, save unto the Lord only, shall be utterly destroyed,' +but when Israel sinned with the Golden Calf and I meant to deal +with them according to My words, thou wouldst not let Me, saying: +'Pardon, I pray Thee, the iniquity of this people,' and I forgave +them as thou didst ask Me. More than this, the Torah is named +after Me, it is the Torah of the Lord, but I named it after Thy +name, saying, 'It is the Torah of My servant Moses.' The children +of Israel also are named after Me, 'for unto Me the children of +Israel are servants; they are My servants,' but I called them after +thy name. I distinguished thee still more, for just as there is neither +food nor drink for Me, so also didst thou stay in heaven forty days +and forty nights, and in all that time, 'didst neither eat bread, nor +drink water.' I am God, and see, 'I made thee a god to Pharaoh;' I +have prophets, and thou hast a prophet, for I said to thee, 'and +Aaron, thy brother, shall be thy prophet.' Again, no being may see +Me, and thee too did I make so that 'the people were afraid to +come nigh thee,' and as I said to thee, 'thou shalt see My back: but +My face shall not be seen,' so too did the people see the back of +thee. I glorified the Torah with twenty-two letters, and with all +these letters did I glorify thee. I sent thee to Pharaoh, and thou +didst lead Israel out of Egypt; through thee did I bestow the +Sabbath upon Israel, and the law of circumcision; I gave thee the +Ten Commandments, I covered thee with the cloud, I gave thee the +two tables of stone, which thou didst break; I made thee unique in +the world; I gave thee the Torah as an inheritance, and honored +thee more than all the seventy elders." + +Moses had to acknowledge that extraordinary marks of honor had +been his. He said: "Lord of the world! Thou didst set me on high, +and didst bestow upon me so many benefits that I cannot +enumerate one of a thousand, and all the world knows how Thou +didst exalt me and honor me, and all the world knows as well that +Thou art the One God, the only One in Thy world, that there is +none beside Thee, and that there is nothing like Thee. Thou didst +create those above and those below, Thou art the beginning and +the end. Who can enumerate Thy deeds of glory? Do one of these, +I beseech Thee, that I may pass over the Jordan." God said: "'Let it +suffice, speak no more unto Me of this matter.' [892] It is better for +thee to die here, than that thou shouldst cross the Jordan and die in +the land of Israel. There in a tomb fashioned by men, on a bier +made by men, and by the hands of men wouldst thou be buried; but +now shalt thou be buried in a tomb fashioned by God, on a bier +made by God, and shalt be buried by the hands of God. [893] O +My son Moses, much honor had been stored up for thee in the +future world, for thou wilt take part in all the delights of Paradise, +where are prepared three hundred and ten worlds, which I have +created for every pious man that through love of Me devoted +himself to the Torah. And as in this world I appointed thee over +the sixty myriads of Israel, so in the future world shall I appoint +thee over the fifty-five myriads of pious men. Thy days, O Moses, +will pass, when thou art dead, but thy light will not fade, for thou +wilt never have need of the light of sun or moon or stars, nor wilt +thou require raiment or shelter, or oil for thy head, or shoes for thy +feet, for My majesty will shine before thee, My radiance will make +thy face beam, My sweetness will delight thy palate, the carriages +of My equipage shall serve as vehicles for thee, and one of My +many scepters upon which is engraved the Ineffable Name, one +that I had employed in the creation of the world, shall I give to +thee, the image of which I had already given thee in this world." +[894] + +THE INTERCESSIONS FOR MOSES + +When Moses saw that God lent no ear to his prayers, he sought to +invoke God's mercy through the pleadings of others. "To +everything there is a season, and a time to every purpose under the +heaven." So long as the course of Moses' days had not yet been +run, everything was in his power, but when his time was over, he +sought for some one to appeal to God's mercy for him. He now +betook himself to Earth and said: "O Earth, I pray thee, implore +God's mercy for me. Perhaps for thy sake will He take pity upon +me and let me enter into the land of Israel." Earth, however, +replied: "I am 'without form and void,' and then too I shall son 'wax +old like a garment.' How then should I venture to appear before the +King of kings? Nay, thy fate is like mine, for 'dust thou art, and +unto dust shalt thou return.'" + +Moses hastened to Sun and Moon, and implored them to intercede +for him with God, but they replied: "Before we pray to God for +thee, we must pray for ourselves, for 'the moon shall be +confounded, and the sun ashamed.'" + +Moses then took his request to the Stars and the Planets, but these, +too, replied: "Before we venture to plead for thee, we must plead +for ourselves, for 'all the host of heaven shall be dissolved.'" + +Moses then went to the Hills and the Mountains, beseeching them, +"Pray appeal to God's mercy for me," and they, too, replied: "We +too have to implore God's mercy for ourselves, for He said, 'The +mountains shall depart, and the hills be removed.'" + +He then laid his plea before Mount Sinai, but the latter said: "Didst +thou not see with thine eyes and record in the Torah that, 'Mount +Sinai was altogether in smoke, because the Lord descended upon it +in a fire?' How then shall I approach the Lord?" + +He then went to the Rivers, and sought their intercession before +the Lord, but they replied: "'The Lord made a way in the sea, and a +path in the mighty waters.' We cannot save ourselves out of His +hand, and how then should we aid thee?" + +Then he went to the Deserts, and to all the Elements of Nature, but +in vain sought to secure their aid. Their answer was : "All go unto +one place; all are of the dust, and turn to dust again." + +The Great Sea was the last to which he brought his request, but it +replied: "Son of Amram, what ails thee today? Art not thou the son +of Amram that erstwhile came to me with a staff, beat me, and +clove me into twelve parts, while I was powerless against thee, +because the Shekinah accompanied thee at thy right hand? What +has happened, then, that thou comest before me now pleading?" +Upon being reminded of the miracles that he had accomplished in +his youth, Moses burst into tears and said, "Oh, that I were as in +months past, as in the days when God preserved me!" And turning +to the sea, he made answer: "In those days, when I stood beside +thee, I was king of the world, and I commanded, but not I am a +suppliant, whose prayers are unanswered." [895] + +When Moses perceived the Heaven and Earth, Sun and Moon, +Stars and Planets, Mountains and Rivers turned a deaf ear to his +prayers, he tried to implore mankind to intercede for him before +God. He went first to his disciple Joshua, saying: "O my son, be +mindful of the love with which I treated thee by day and by night, +teaching thee mishnah and halakah, and all arts and sciences, and +implore now for my sake God's mercy, for perhaps through thee +He may take pity upon me, and permit me to enter the land of +Israel." Joshua began to weep bitterly, and beat his palms in +sorrow, but when he wanted to begin to pray, Samael appeared and +stopped his mouth, saying, "Why dost thou seek to oppose the +command of God, who is 'the Rock, whose work is perfect, and all +whose ways are judgement?'" Joshua then went to Moses and said, +"Master, Samael will not let me pray." At these words Moses burst +into loud sobs, and Joshua, too, wept bitterly. + +Moses then went to his brother's son, Eleazar, to whom he said: "O +my son, be mindful of the days when God was angry with thy +father on account of the making of the Golden Calf, and I save him +through my prayer. Pray now thou to God for me, and perhaps God +will take pity upon me, and let me enter into the land of Israel." +But when Eleazar, in accordance with Moses' wish, began to pray, +Samael appeared and stopped his mouth, saying to him, "How +canst thou think of disregarding God's command?" Then Eleazar +reported to Moses that he could not pray for him. + +He now tried to invoke Caleb's aid, but him, too, Samael prevented +from praying to God. Moses then went to the seventy elders and +the other leaders of the people, he even implored every single man +among Israel to pray for him, saying: "Remember the wrath which +the Lord nursed against your fathers, but I brought it to pass that +God relinquished His plan to destroy Israel, and forgave Israel +their sins. Now, I pray ye, betake yourselves to the sanctuary of +God and exhort His pity for me, that He may permit me to enter +into the land of Israel, for 'God never rejects the prayer of the +multitude.'" + +When the people and their leaders heard these words of Moses, +they broke out into mournful weeping, and in the Tabernacle with +bitter tears they entreated God to answer Moses' prayer, so that +their cries rose even to the Throne of Glory. But then one hundred +and eighty four myriads of angels under the leadership of the great +angels Zakun and Lahash descended and snatched away the words +of the suppliants, that they might not reach God. The angel Lahash +indeed tried to restore to their place the words which the other +angels had snatched away, so that they might reach God, but when +Samael learned of this, he fettered Lahash with chains of fire and +brought him before God, where he received sixty blows of fire and +was expelled from the inner chamber of God because, contrary to +God's wish, he had attempted to aid Moses in the fulfillment of his +desire. When Israel now saw how the angels dealt with their +prayers, they went to Moses and said, "The angels will not let us +pray for thee." [896] + +When Moses saw that neither the world nor mankind could aid +him, he betook himself to the Angel of the Face, to whom he said, +"Pray for me, that God may take pity upon me, and that I may not +die." But the angel replied: "Why, Moses, dost thou exert thyself in +vain? Standing behind the curtain that is drawn before the Lord, I +heard that thy prayer in this instance is not to be answered." Moses +now laid his hand upon his head and wept bitterly, saying, "To +whom shall I now go, that he might implore God's mercy for me?" + +God was now very angry with Moses because he would not resign +himself to the doom that had been sealed, but His wrath vanished +as soon as Moses spoke the words: "The Lord, the Lord, a God full +of compassion and gracious, slow to anger, and plenteous in mercy +and truth; keeping mercy for thousands, forgiving iniquity and +transgression and sin." God now said kindly to Moses: "I have +registered two vows, one that thou are to die, and the second that +Israel is to perish. I cannot cancel both vows, if therefore thou +choosest to live, Israel must be ruined." "Lord of the world!" +replied Moses, "Thou approachest me artfully; Thou seizest the +rope at both ends, so that I myself must now say, 'Rather shall +Moses and a thousand of his kind perish, than a single soul out of +Israel!' But will not all men exclaim, 'Alas! The feet that trod the +heavens, the face that beheld the Face of the Shekinah, and the +hands that received the Torah, shall not be covered with dust!'" +God replied: "Nay, the people will say: ' If a man like Moses, who +ascended into heaven, who was peer of the angels, with whom God +spoke face to face, and to whom He gave the Torah - if such a man +cannot justify himself before God, how much less can an ordinary +mortal of flesh and blood, who appears before God without having +done good deeds or studied the Torah, justify himself?' I want to +know," He added, "why thou are so much aggrieved at thy +impending death." Moses: "I am afraid of the sword of the Angel +of Death." God: "If this is the reason then speak no more in this +matter, for I will not deliver thee into his hand." Moses, however, +would not yield, but furthermore said, "Shall my mother Jochebed, +to whom my life brought so much grief, suffer sorrow after my +death also?" God: "So was it in My mind even before I created the +world, and so is the course of the world; every generation has its +learned men, every generation has its leaders, every generation has +its guides. Up to now it was thy duty to guide the people, but not +the time it ripe for thy disciple Joshua to relieve thee of the office +destined for him." [897] + +MOSES SERVES JOSHUA + +Moses now said to himself: "If God has determined that I may not +enter the land of Israel, and I am thus to lose the reward for the +many precepts that may be observed only in the Holy Land, for no +other reason than because the time has come for my disciple +Joshua to go to the front of Israel and lead them into the land, then +were it better for me to remain alive, to enter the land, and +relinquish to Joshua the leadership of the people." What now did +Moses do? From the first day of Shebat to the sixth of Adar, the +day before his death, he went and served Joshua from morning +until evening, as a disciple his mater. These thirty-six days during +which Moses served his former disciple corresponded to the equal +number of years during which he had been served by Joshua. + +The way in which Moses ministered to Joshua was as follows. +During the period he arose at midnight, went to Joshua's door, +opened it with a key, and taking a shirt from which he shook out +the dust, laid it near to Joshua's pillow. He then cleaned Joshua's +shoes and placed them beside the bed. Then he took his +undergarment, his cloak, his turban, his golden helmet, and his +crown of pearls, examined them to see if they were in good +condition, cleaned and polished them, arranged them aright, and +laid them on a golden chair. He then fetched a pitcher of water and +a golden basin and placed them before the golden chair, so to wash +himself. He then caused Joshua's rooms, which he furnished like +his own, to be swept and put into order, the ordered the golden +throne to be brought in, which he covered with a linen and a +woolen cloth, and with other beautiful and costly garments, as in +the custom with kings. After all these preparations had been made, +he bade the herald proclaim: "Moses stands at Joshua's gate and +announces that whosoever wishes to hear God's word should +betake himself to Joshua, for he, according to God's word, is the +leader of Israel." + +When the people heard the herald, they trembled and shook, and +pretended to have a headache, so that they might not have to go to +Joshua. Every one of them said, in tears, "Woe to thee, O land, +when thy king is a child!" But a voice from heaven resounded, +crying, "When Israel was a child, then I loved him," and Earth, too, +opened her mouth, and said, "I have been young, and now am old, +yet have I not seen the righteous forsaken." +While the people refused to lend ear to the herald's summons, the +elders of Israel, the leaders of the troops, the princes of the tribes, +and the captains of thousands, of hundreds, and of tens appeared at +Joshua's tent, and Moses assigned to each his place according to +his rank. + +In the meantime approached the hour when Joshua was wont to +arise, whereupon Moses entered his room and extended his hand to +him. When Joshua saw that Moses served him, he was ashamed to +have his master minister to him, and taking the shirt out of Moses' +hand, and dressing himself, trembling, he cast himself to Moses' +feet and said: "O my master, be not the cause wherefore I should +die before half my time is done, owing to the sovereignty God has +imposed upon me." But Moses replied: "Fear not, my son, thou +sinnest not if thou are served by me. With the measure wherewith +thou didst mete out to me, do I mete out to thee; as with a pleasant +face thou didst serve me, so shall I serve thee. It was I that taught +thee, 'Love thy neighbor as thyself,' and also, 'Let thy pupil's honor +be as dear to thee as thine own.'" Moses did not rest until Joshua +seated himself upon the golden chair, and then Moses served +Joshua, who still resisted, in every needful way. After he was +through with all this, he laid upon Joshua, who still resisted, his +rays of majesty, which he had received from his celestial teacher +Zagzagel, scribe of the angels, at the close of his instruction in all +the secrets of the Torah. + +When Joshua was completely dressed and ready to go out, they +reported to him and to Moses that all Israel awaited them. Moses +thereupon laid his hand upon Joshua to lead him out of the tent, +and quite against Joshua's wish insisted upon giving precedence to +him as they stepped forth. When Israel saw Joshua precede Moses, +they all trembled, arose, and made room for these two to proceed +to the place of the great, where stood the golden throne, upon +which Moses seated Joshua against his will. All Israel burst into +tears when they saw Joshua upon the golden throne, and he said +amid tears, "why all this greatness and honor to me?" [898] + +In this way did Moses spend the time from the first day of Shebat +to the sixth of Adar, during which time he expounded the Torah to +the sixty myriads of Israel in seventy languages. + +THE LAST DAY OF MOSES' LIFE + +On the seventh day of Adar, Moses knew that on this day he +should have to die, for a heavenly voice resounded, saying, "Take +heed to thyself, O Moses, for thou hast only one more day to live." +[899] What did Moses now do? On this day he wrote thirteen +scrolls of the Torah, twelve for the twelve tribes, and one he put +into the Holy Ark, so that, if they wished to falsify the Torah, the +one in the Ark might remain untouched. Moses thought, "If I +occupy myself with the Torah, which is the tree of life, this day +will draw to a close, and the impending doom will be as naught." +God, however, beckoned to the sun, which firmly opposed itself to +Moses, saying, "I will not set, so long as Moses lives." [900] When +Moses had completed writing the scrolls of the Torah, not even +half the day was over. He then bade the tribes come to him, and +from his hand receive the scrolls of the Torah, admonishing the +men and women separately to obey the Torah and its commands. +The most excellent among the thirteen scrolls was fetched by +Gabriel, who brought it to the highest heavenly court to show the +piety of Moses, who had fulfilled all that is written in the Torah. +Gabriel passed with it through all the heavens, so that all might +witness Moses' piety. It is this scroll of the Torah out of which the +souls of the pious read on Monday and Thursday, as well as on the +Sabbath and holy days. + +Moses on this day showed great honor and distinction to his +disciple Joshua in the sight of all Israel. A herald passed before +Joshua through all the camp, proclaiming, "Come and hear the +words of the new prophet that hath arisen for us to-day!" All Israel +approached to honor Joshua. Moses then gave the command to +fetch hither a golden throne, a crown of pearls, a royal helmet, and +a robe of purple. He himself set up the rows of benches for the +Sanhedrin, for the heads of the army, and for the priests. Then +Moses betook himself to Joshua, dressed him, put the crown on his +head, and bade him be seated upon the golden throne to deliver +from it a speech to the people. Joshua then spoke the following +words which he first whispered to Caleb, who then announced it in +a loud voice to the people. He said: "Awaken, rejoice, heavens of +heavens, ye above; sound joyously, foundations of earth, ye below. +Awaken and proclaim aloud, ye orders of creation; awaken and +sing, ye mountains everlasting. Exult and shout in joy, ye hills of +earth, awaken and burst into songs of triumph, ye hosts of heaven. +Sing and relate, ye tents of Jacob, sing, ye dwelling place of Israel. +Sing and hearken to all the words that come from your King, +incline you heart to all His words, and gladly take upon yourselves +and your souls the commandments of your God. Open your mouth, +let your tongue speak, and give honor to the Lord that is your +Helper, give thanks to your Lord and put your trust in Him. For He +is One, and hath no second, there is none like Him among the +gods, not one among the angels is like Him, and beside Him is +there none that is your Lord. To His praise there are no bounds; to +His fame no limit, no end; to His miracles no fathoming; to His +works no number. He kept the oath that He swore to the Patriarchs, +through our teacher Moses. He fulfilled the covenant with them, +and the love and the vow He had made them, for He delivered us +through many miracles, led us from bondage to freedom, clove for +us the sea, and bestowed upon us six hundred and thirteen +commandments." + +When Joshua had completed his discourse, a voice resounded from +heaven, and said to Moses, "Thou hast only five hours more of +life." Moses called out to Joshua, "Stay seated like a king before +the people!" Then both began to speak before all Israel; Moses +read out the text and Joshua expounded. There was no difference +of opinion between them, and the words of the two matched like +the pearls in a royal crown. But Moses' countenance shone like the +sun, and Joshua's like the moon. + +While Joshua and all Israel still sat before Moses, a voice from +heaven became audible and said, "Moses, thou hast now only four +hours of life." Now Moses began to implore God anew: "O Lord of +the world! If I must die only for my disciple's sake, consider that I +am willing to conduct myself as if I were his pupil; let it be as if he +were high priest, and I a common priest; he is king, and I his +servant." God replied: "I have sworn by My great name, which ' the +heaven and heaven of heavens cannot contain,' that thou shalt not +cross the Jordan." Moses: "Lord of the world! Let me at least, by +the power of the Ineffable Name, fly like a bird in the air; or make +me like a fish transform my two arms to fins and my hair to scales, +that like a fish I may leap over the Jordan and see the land of +Israel." God: "If I comply with thy wish, I shall break My vow." +Moses: "Lord of the world! Lead me upon the pinions of the clouds +about three parasangs high beyond the Jordan, so that the clouds +be below me, and I from above may see the land." God replied: +"This, too, seems to Me like a breaking of My vow." Moses: "Lord +of the world! Cut me up, limb by limb, throw me over the Jordan, +and then revive me, so that I may see the land." God: "That, too, +would be as if I had broken My vow." Moses: "Let me skim the +land with my glance." God: "In this point will I comply with thy +wish. 'Thou shalt see the land before thee; but thou shalt not go +thither.'" God thereupon showed him all the land of Israel, and +although it was a square of four hundred parasangs, still God +imparted such strength to Moses' eyes that he could oversee all the +land. What lay in the deep appeared to him above, the hidden was +plainly in view, the distant was close at hand, and he saw +everything. [901] + +MOSES BEHOLDS THE FUTURE + +Pointing to the land, God said: "'This is the land which I sware +unto Abraham, unto Isaac, and unto Jacob, saying, I will give it +unto thy seed;' to them did I promise it, but to thee do I show it." +But he saw not only the land. God pointed with His finger to every +part of the Holy Land, and accurately described it to Moses, +saying, "This is Judah's share, this Ephraim's," and in this way +instructed him about the division of the land. Moses learned from +God the history of the whole land, and the history of every part of +it. God showed it to him as it would appear in its glory, and how it +would appear under the rule of strangers. God revealed to him not +only the complete history of Israel that was to take place in the +Holy Land, but also revealed to him all its creation to the Day of +Judgement, when the resurrection of the dead will take place. +Joshua's war with the Canaanites, Israel's deliverance from the +Philistines through Samson, the glory of Israel in David's reign, the +building of the Temple under Solomon, and its destruction, the +line of kings from the house of David, and the line of prophets +from the house of Rahab, the destruction of Gog and Magog on the +plain of Jericho, all this and much more, was it given Moses to +see. And as God showed him the events in the world, so too did he +show him Paradise with its dwellers of piety, and hell with the +wicked men that fill it. [902] + +The place whence Moses looked upon the Holy Land was a +mountain that bore four names: Nebo, Abarim, Hor, and Pisgah. +The different appellations are due to the fact that the kingdoms +accounted it as a special honor to themselves if they had +possessions in the Holy Land. This mountain was divided among +four kingdoms, and each kingdom had a special name for its parts. +[903] The most appropriate name seems to be Nebo, for upon it +died three sinless nebi'im, "prophets," Moses, Aaron and Miriam. + +To this mountain, upon God's command, Moses betook himself at +noon of the day on which he died. On this occasion, as upon two +others, God had His commands executed at noon to show mankind +that they could not hinder the execution of God's orders, even if +they chose to do so. Had Moses gone to die on Mount Nebo at +night, Israel would have said: "He could well do so in the night +when we knew of nothing. Had we known that he should go to +Nebo to his death, we should not have let him go. Verily, we +should not have permitted him to die, who led us out of Egypt, +who clove the sea for us, who caused manna to rain down and the +well to spring up, who bade the quails to fly to us, and performed +many other great miracles." God therefore bade Moses go to his +grave on mount Nebo in bright daylight, at noon hour, saying, "Let +him who wishes to prevent it try to do so." + +For a similar reason did Israel's exodus from Egypt take place in +the noon hour, for, had they departed at night, the Egyptians would +have said: "They were able to do this in the darkness of the night +because we knew nothing of it. Had we known, we should not +have permitted them to depart, but should have compelled them by +force of arms to stay in Egypt." God therefore said: "I shall lead +out Israel to the noon hour. Let him who wishes to prevent it try to +do so." + +Noah, too, entered the ark at the noon hour for a similar reason. +God said: "If Noah enters the ark at night, his generation will +declare: 'He could do so because we were not aware of it, or we +should not have permitted him to enter the ark alone, but should +have taken our hammers and axes, and crushed the ark.' +Therefore," said God, "do I wish him to enter the ark at the noon +hour. Let him who wishes to prevent it try to do so." + +God's command to Moses to betake himself to Mount Nebo, and +there to die, was couched in the following words: means not +destruction, but elevation. 'Die in the mount whither thou goest +up;' go up all alone, and let no one accompany thee. Aaron's son +Eleazar accompanied him to his tomb, but no man shall witness +the distinction and reward that await thee at thy death. There shalt +thou be gather to thy people, to the fathers of Israel, Abraham, +Isaac, and Jacob, and to thy fathers, Kohath and Amram, as well as +to thy brother Aaron and thy sister Miriam, just as Aaron thy +brother died in mount Hor, and was gathered unto his people." For +when Aaron was to die, Moses drew off one by one his garments, +with which he invested Aaron's son Eleazar, and after he had taken +off all his garments, he clothed him in his death robe. Then he said +to Aaron: "Aaron, my brother, enter the cave," and he entered. "Get +upon the couch," said Moses, and Aaron did so. "Close thine eyes," +and he closed them. "Stretch out thy feet," and Aaron did so, and +expired. At sight of this painless and peaceful death, Moses said: +"Blessed is the man that dies such a death!" When therefore Moses' +end drew nigh, God said: "Thou shalt die the death that thou didst +wish, as peacefully and with as little pain as thy brother Aaron." +[904] + +MOSES MEETS THE MESSIAH IN HEAVEN + +Moses received still another special distinction on the day of his +death, for on that day God permitted him to ascend to the lofty +place of heaven, and showed him the reward that awaited him in +heaven, and the future. The Divine attribute of Mercy appeared +there before him and said to him: "I bring glad tidings to thee, at +which thou wilt rejoice. Turn to the Throne of Mercy and behold!" +Moses turned to the Throne of Mercy and saw God build the +Temple of jewels and pearls, while between the separate gems and +pearls shimmered the radiance of the Shekinah, brighter than all +jewels. And in this Temple he beheld the Messiah, David's son, +and his own brother Aaron, standing erect, and dressed in the robe +of the high priest. Aaron then said to Moses: "Do not draw near, +for this is the place where the Shekinah dwells, and know that no +one may enter here before he have tasted of death and his soul +have been delivered to the Angel of Death." + +Moses now fell upon his face before God, saying, "Permit me to +speak to Thy Messiah before I die." God then said to Moses: +"Come, I shall teach thee My great name, that the flames of the +Shekinah consume thee not." When the Messiah, David's son, and +Aaron beheld Moses approach them, they knew that God had +taught him the great name, so they went to meet him and saluted +him with the greeting: "Blessed be he that cometh in the name of +the Lord." Moses thereupon said to Messiah: "God told me that +Israel was to erect a Temple to Him upon earth, and I now see Him +build His own Temple, and that, too, in heaven!" The Messiah +replied: "Thy father Jacob saw the Temple that will be erected on +earth, and also the Temple that God rears with His own hand in +heaven, and he clearly understood that it was the Temple God +constructed with His own hand in heaven as house of jewels, of +pearls, and of the light of the Shekinah, that was to be preserved +for Israel to all eternity, to the end of all generations. This was in +the night when Jacob slept upon a stone, and in his dream beheld +one Jerusalem upon earth, and another in heaven. God then said to +Jacob, 'My son Jacob, to-day I stand above thee as in the future thy +children will stand before Me.' At the sight of these two +Jerusalems, the earthly and the heavenly, Jacob said: 'The +Jerusalem on earth is nothing, this is not the house that will be +preserved for my children in all generations, but in truth that other +house of God, that He builds with His own hands.' But if thou +sayest," continued the Messiah, "that God with His own hands +builds Himself a Temple in heaven, know then that with His hands +also He will build the Temple upon earth." + +When Moses heard these words from the mouth of the Messiah, he +rejoiced greatly, and lifting up his face to God, he said, "O Lord of +the world! When will this Temple built here in heaven come down +to earth below?" God replied: "I have made known the time of the +event to no creature, either to the earlier ones or to the later, how +then should I tell thee?" Moses said: "Give me a sign, so that out of +the happenings in the world I may gather when that time will +approach," God: "I shall first scatter Israel as with a shovel over all +the earth, so that they may be scattered among all nations in the +four corners of the earth, and then shall I "set My hand again the +second time,' and gather them in that migrated with Jonah, the son +of Amittai, to the land of Pathros, and those that dwell in the land +of Shinar, Hamath, Elam, and the islands of the sea." + +When Moses had heard this, he departed from heaven with a +joyous spirit. The Angel of Death followed him to earth, but could +not possess himself of Moses' soul, for he refused to give it up to +him, delivering it to none but God Himself. [905] + +THE LAST HOURS OF MOSES + +When Moses had finished looking upon the land and the future, he +was one hour nearer to death. A voice sounded from heaven and +said, "Make no fruitless endeavors to live." Moses, however, did +not desist from prayer, saying to God: "Lord of the world! Let me +stay on this side of the Jordan with the sons of Reuben and the +sons of God, that I may be as one of them, while Joshua as king at +the head of Israel shall enter into the land beyond the Jordan." God +replied: "Dost thou wish Me to make as naught the words in the +Torah that read, 'Three times in the year all thy males shall appear +before the Lord God?' If Israel sees that thou dost not make a +pilgrimage to the sanctuary, they will say, 'If Moses, through +whom the Torah and the laws were given to us, does not make the +pilgrimage to the sanctuary, how much less do we need to do so!' +Thou wouldst then cause nonobservance of My commandments. I +have, furthermore, written in the Torah through thee, 'At the end of +every seven years, in the set time of the year of release, when all +Israel is come to appear before the Lord thy God, in the place +which He shall choose, thou shalt read this law before all Israel in +their hearing.' If thou wert to live thou shouldst put Joshua's +authority in the eyes of all Israel to naught, for they would say, +'Instead of learning the Torah and hearing it from the mouth of the +disciple, let us rather go to the teacher and learn from him.' Israel +will then abandon Joshua and go to thee, so that thou wouldst +cause rebellion against My Torah, in which is written that the king +shall read before all Israel the Torah in the set time of the year of +release." [906] + +In the meanwhile still another hour had passed, and a voice +sounded from heaven and said: "How long wilt thou endeavor in +vain to avert the sentence? Thou has not only two hours more of +life." The wicked Samael, head of evil spirits, had eagerly awaited +the moment of Moses' death, for he hoped to take his soul like that +of all other mortals, and he said continually, "When will the +moment be at hand when Michael shall weep and I shall triumph?" +When now only two hours remained before Moses' death, Michael, +Israel's guardian angel, began to weep, and Samael was jubilant, +for now the moment he had awaited so long was very close. But +Michael said to Samael: "'Rejoice not against me, mine enemy: +when I fall, I shall arise; when I sit in darkness, the Lord shall be a +light unto me.' Even if I fell on account of Moses's death, I shall +arise again through Joshua when he will conquer the one and thirty +kings of Palestine. Even if I sit in darkness owing to the +destruction of the first and second Temples, the Lord shall be my +light on the day of the Messiah." + +In the meanwhile still another hour had passed, and a voice +resounded from heaven and said, "Moses, thou hast only one hour +more of life!" Moses thereupon said: "O Lord of the world! Even if +Thou wilt not let me enter into the land of Israel, leave me at least +in this world, that I may live, and not die." God replied, "If I should +not let thee die in this world, how then can I revive thee hereafter +for the future world? Thou wouldst, moreover, then give the lie to +the Torah, for through thee I wrote therein, 'neither is there any +that can deliver out of My hand.'" Moses continued to pray: "O +Lord of the world! If thou dost not permit me to enter into the land +of Israel, let me live like the beasts of the field, and feed on herbs, +and drink water, let me live and see the world: let me be as one of +these." But God said, "Let it suffice thee!" Still Moses continued: +"If Thou wilt not grant me this, let me at least live in this world +like a bird that flies in the four directions of the world, and each +day gathers its food from the ground, drinks water out of the +streams, and at eve returns to its nest." But even this last prayer of +his was denied, for God said, "Thou hast already made too many +words." [907] + +Moses now raised up his voice in weeping, and said, "To whom +shall I go that will now implore mercy to me?" He went to every +work of creation and said, "Implore mercy for me." But all replied: +"We cannot even implore mercy for ourselves, for God 'hath made +everything beautiful in its time,' but afterward, 'all go unto one +place, all are of the dust, and all turn to dust again,' 'for the heaven +shall vanish away like smoke, and the earth shall wax old like a +garment.'" + +When Moses saw that none of the works of creation could aid him, +he said: "He is 'the Rock, His work is perfect, for all His ways are +judgement: A God of faithfulness and without iniquity, just and +right is He.'" + +When Moses saw that he could not escape death, he called Joshua, +and in the presence of all Israel addressed him as follows: "Behold, +my son, the people that I deliver into thy hands, is the people of the +Lord. It is still in its youth, and hence is inexperienced in the +observance of its commandments; beware, therefore, lest thou +speak harshly to them, for they are the children of the Holy One, +who called them, 'My firstborn son, Israel'; and He loved them +before all other nations." But God, on the other hand, at once said +to Joshua: "Joshua, thy teacher Moses has transferred his office to +thee. Follow now in his footsteps, take a rod and hit upon the head, +'Israel is a child, hence I love him,' and 'withhold not correction +from the child.'" [908] + +Joshua now said to Moses: "O my teacher Moses, what will +become of me? If I give to the one a share upon a mountain, he +will be sure to want one in the valley, and he to whom I give his +share in the valley will wish it to be upon a mountain." Moses, +however, quieted him, saying, "Be not afraid, for God hath assured +me that there will be peace at the distribution of the land." Then +Moses said: "Question me regarding all the laws that are not quite +clear to thee, for I shall be taken from thee, and thou shalt see me +no more." Joshua replied, "When, O my master, by night or by day, +have I ever left thee, that I should be in doubt concerning anything +that thou hast taught me?" Moses said, "Even if thou hast no +questions to ask to me, come hither, that I may kiss thee." Joshua +went to Moses, who kissed him and wept upon his neck, and a +second time blessed him, saying, "Mayest thou be at peace, and +Israel be at peace with thee." [909] + +THE BLESSING OF MOSES + +The people now came to Moses and said, "The hour of thy death is +at hand," and he replied: "Wait until I have blessed Israel. All my +life long they had no pleasant experiences with me, for I constantly +rebuked them and admonished them to fear God and fulfil the +commandments, therefore do I not now wish to depart out of this +world before I have blessed them." [910] Moses had indeed always +cherished the desire of blessing Israel, but the Angel of Death had +never permitted him to satisfy his wish, so shortly before dying, he +enchained the Angel of Death, cast him beneath his feet, and +blessed Israel in spite of their enemy, saying, "Save Thy people, +and bless Thine inheritance: feed them also, and bear them up for +ever." [911] + +Moses was not the first to bestow blessings, as former generations +had also done so, but no blessing was as effective as his. Noah +blessed his sons, but it was a divided blessing, being intended for +Shem, whereas Ham, instead of being blessed, was cursed. Isaac +blessed his sons, but his blessings led to a dispute, for Esau envied +Jacob his blessings. Jacob blessed his sons, but even his blessing +was not without a blemish, for in blessing he rebuked Reuben and +called him to account for the sins he had committed. Even the +number of Moses' blessings excelled that of his predecessors. For +when God created the world, He blessed Adam and Eve, and this +blessing remained upon the world until the flood, when it ceased. +When Noah left the ark, God appeared before him and bestowed +upon him anew the blessing that had vanished during the flood, +and this blessing rested upon the world until Abraham came into +the world and received a second blessing from God, who said, +"And I will make of thee a great nation, and I will bless them that +bless thee, and curse him that curseth thee." God then said to +Abraham: "Henceforth it no longer behooves Me to bless My +creatures in person, but I shall leave the blessings to thee: he +whom thou blessest, shall be blessed by Me." Abraham did not, +however, bless his own son Isaac, in order that the villain Esau +might not have a share in that blessing. Jacob, however, received +not only two blessings from his father, but one other besides from +the angel with whom he wrestled, and one from God; and the +blessing also that had been Abraham's to bestow upon his house +went to Jacob. When Jacob blessed his sons, he passed on to them +the five blessings he had received, and added one other. Balaam +should really have blessed Israel with seven benedictions, +corresponding to the seven altars he had erected, but he envied +Israel greatly, and blessed them with only three blessings. God +thereupon said: "Thou villain that begrudgest Israel their blessings! +I shall not permit thee to bestow upon Israel all the blessing that +are their due. Moses, who had 'a benevolent eye,' shall bless +Israel." And so, too, it came to pass. Moses added a seventh +blessing to the six benedictions with which Jacob had blessed his +twelve sons. This was not, however, the first time that Moses +blessed the people. He blessed them at the erection of the +Tabernacle, then at its consecration, a third time at the installation +of the judges, and a fourth time on the day of his death. [912] + +Before bestowing his blessing upon Israel, however, Moses +intoned a song in God's praise, for it is fitting to glorify God's +name before asking a favor of Him, and as Moses was about to ask +God to bless Israel, he first proclaimed His grandeur and His +majesty. [913] + +He said: "When God first revealed Himself to Israel to bestow the +Torah upon them, He appeared to them not from one direction, but +from all four at once. He 'came from Sinai,' which is in the South, +'and rose from Seir unto them,' that is in the East; 'He shined forth +from mount Paran,' that is in the North, 'and he came from the ten +thousands of holy' angels that dwell in the West. [914] He +proclaimed the Torah not only in the language of Sinai, that is +Hebrew, but also in the tongue of Seir, that is Roman, as well as in +Paran's speech, that is Arabic, and in the speech of Kadesh, that is +Aramaic, for He offered the Torah not to Israel alone, but to all the +nations of the earth. These, however, did not want to accept it, +hence His wrath against them, and His especial love for Israel +who, despite their awed fear and trembling upon God's appearance +on Sinai, still accepted the Torah. [915] Lord of the World!" +continued Moses, "When Israel shall have been driven out of their +land, be mindful still of the merits of their Patriarchs and stand by +them, deliver them in Thy mercy from 'the yoke of the nations,' +and from death, and guide them in the future world as Thou didst +lead them in the desert." [916] + +At these words Israel exclaimed, "The Torah that Moses brought to +us at the risk of his life is our bride, and no other nation may lay +claim to it. [917] Moses was our king when the seventy elders +assembled, and in the future the Messiah will be our king, +surrounded by seven shepherds, and he will gather together once +more the scattered tribes of Israel." [918] Then Moses said: "God +first appeared in Egypt to deliver His people, then at Sinai to give +them the Torah, and He will appear a third time to take vengeance +at Edom, and will finally appear to destroy Gog." [919] + +After Moses had praised and glorified God, he began to implore +His blessing for the tribes. His first prayer to God concerned +Reuben, for whom he implored forgiveness for his sin with Bilhah. +He said: "May Reuben come to life again in the future world for +his good deed in saving Joseph, and may he not remain forever +dead on account of his sin with Bilhah. May Reuben's descendants +also be heroes in war, and heroes in their knowledge of the Torah." +God granted this prayer and forgave Reuben's sin in accordance +with the wish of the other tribes, who begged God to grant +forgiveness to their eldest brother. [920] Moses at once perceived +that God had granted his prayer, for all the twelve stones in the +high priest's breastplate began to gleam forth, whereas formerly +Reuben's stone had given forth no light. [921] +When Moses saw that God had forgiven Reuben's sin, he at once +set about trying to obtain God's pardon for Judah, saying, "Was it +not Judah that through his penitent confession of his sin with his +daughter-in-law Tamar induced Reuben, too, to seek atonement +and repentance!" The sin for which Moses asked God to forgive +Judah was that he had never redeemed his promise to bring +Benjamin back to his father. Owing to this sin, his corpse fell to +pieces, so that its bones rolled about in their coffin during the forty +years' march in the desert. But as soon as Moses prayed to God, +saying, "Hear, Lord, the voice of Judah," the bones joined together +once more, but his sin was not quite forgiven, for he was not yet +admitted to the heavenly academy. Therefore Moses continued to +pray: "Bring him in unto his people," and he was admitted. It did +not, indeed, benefit him, for in punishment of his sin, God brought +it to pass that he could not follow the discussion of the scholars in +heaven, much less take part in them, whereupon Moses prayed: +"Let his hands be sufficient for him," and them he no longer sat as +one dumb in the heavenly academy. But still his sin was not quite +forgiven, for Judah could not succeed in being victorious in the +disputes of the learned, hence Moses prayed, "And Thou shalt be +an help against his adversaries." It was only then that Judah's sin +was quite forgiven, and that he succeeded in disputes with his +antagonists in the heavenly academy. [922] + +As Moses prayed for Judah, so too did he pray for his seed, and +especially for David and the royal dynasty of David. He said: +"When David, king of Israel, shall be in need, and shall pray to +Thee, then, 'Hear, Lord, his voice, and Thou shalt be an help +against his adversaries,' 'bring him' then back 'to his people' in +peace; and when alone he shall set out into battle against Goliath, +'let his hands be sufficient for him, and Thou shalt be an help +against his adversaries.'" Moses at the same time prayed God to +stand by the tribe of Judah, whose chief weapon in war was the +bow, that their 'hands might be sufficient,' that they might +vigorously and with good aim speed the arrow. + +As Moses had never forgiven Simeon their sin with the daughters +of Moab, he bestowed upon them no blessing, but this tribe also +was not quite forgotten, for he included this tribe in his blessing +for Judah, praying to God, that He might hear Judah's voice +whenever he should pray for the tribe of Simeon when they should +be in distress, and that furthermore He should give them their +possession in the Holy Land beside Judah's. [923] + +Simeon and Levi "drank out of the same cup," for both together in +their wrath slew the inhabitants of Shechem, but whereas Levi +made amends for his sin, Simeon added another new one. It was +the Levites who, in their zeal for God, slew those that worshipped +the Golden Calf; it was a Levite, Phinehas, moreover, who in his +zeal for God slew the wicked prince of the tribe of Simeon, and his +mistress. Hence Moses praised and blessed the tribe of Levi, +whereas he did not even consider Simeon with a word. + +His words first referred to Aaron, prince of the tribe of Levi. He +said: "Well may Thy Urim and Tummim belong to Aaron, who +ministered services of love to Thy children, who stood every test +that Thou didst put upon him, and who at the 'waters of rebellion' +became the victim of a wrong accusation." God had then decreed +against Aaron that he was to die in the desert, although not he, but +Moses had trespassed against Him, saying to Israel, "Hear now, ye +rebels." As Aaron, prince of the tribe of Levi, when Israel was still +in Egypt, declaimed passionately against the people because they +worshipped idols, so too all the tribe of Levi stood up by God's +standard when Israel worshipped the Golden Calf in the desert, and +slew the idolaters, even if they were their half-brothers or their +daughters sons. The Levites also were the only ones who, in Egypt +as in the desert, remained true to God and His teachings, did not +abandon the token of the covenant, and were not tempted to +rebellion by the spies. "Hence," continued Moses, "shall the +Levites be the only ones from whose mouth shall issue judgement +and instruction for Israel. 'Thy shall put incense' in the Holy of +Holies, 'and whole burnt offerings upon His altar.' Their sacrifices +shall reconcile Israel with God, and they themselves shall be +blessed with earthly goods. Thou, Lord, 'smitest through the loins +of them that rise up against them' that dispute the priestly rights of +this tribe, Thou didst destroy Korah, and they 'that hated them' like +king Uzziah, 'shall not rise again.' [924] 'Bless, Lord, the substance +of the Levites who give from the tithes that they receive one-tenth +to the priests. Mayest Thou accept sacrifice from the hands of the +priest Elijah upon mount Carmel, 'smite the loins' of his enemy +Ahab, break the neck of the latter's false prophets, and may the +enemies of the high priest Johanan rise not again." [925] + +"Benjamin," said Moses, "is the beloved of the Lord, whom he will +always shield, and in whose possession the sanctuary shall stand, +in this world as well as in the time of the Messiah, and in the +future world." [926] + +Moses blessed Joseph's tribe with the blessing that their possession +might be the most fruitful and blessed land on earth; dew shall +ever be there, and many wells spring up. It shall constantly be +exposed to the gentle influences of sun and moon, that the fruits +may ripen early. "I wish him," said Moses, "that the blessings +given him by the Patriarchs and the wives of the Patriarchs may be +fulfilled." And so, too, it came to pass, for the land of the tribe of +Joseph possessed everything, and nothing within it was lacking. +This was the reward to Joseph for having fulfilled the will of God +that was revealed to Moses in the bush of thorns; and also because +as king of Egypt he treated his brothers with high honors although +they had thrust him from their midst. Moses furthermore blessed +Joseph by promising him that, as he had been the first of Jacob's +sons to come to Egypt, he was also to be the first in the future +world to appear in the Holy Land. Moses proclaimed the heroism +of Joseph's seed in the words: "As it is a vain thing to try to force +the firstling bullock to labor, so little shall Joseph's sons be yoked +into service by the empires; as the unicorn with his horns pushes +away all other animals, so, too, shall Joseph's sons rule the nations, +even to the ends of the earth. The Ephraimite Joshua shall destroy +myriads of heathens, and the Manassite Gideon thousands of +them." [927] + +Zebulun was the tribe that before all the other tribes devoted itself +to commerce, and in this way acted as the agent between Israel and +the other nations, selling the products of Palestine to the latter, and +foreign wares to the former. Hence the blessing that Moses +bestowed upon them. "'Rejoice, Zebulun, in thy going out' on +commercial enterprises; at thy instance shall many nations pray +upon the sacred mountain of the Temple and offer their sacrifices." +For the people that came into Zebulun's realms on matters of +business used to go from thence to Jerusalem to look upon the +sanctuary of the Jews, and many of them were converted through +the grand impression that the life in the holy city made upon them. +Moses furthermore blessed this tribe by giving them an estate by +the sea, which might yield them costly fish and the purple shell, +and the sand of whose shores might furnish them the material for +glass. The other tribes were therefore dependent upon Zebulun for +these articles, which they could not obtain from any one else, for +whosoever attempted to rob Zebulun of them, was doomed to bad +luck in business. It is the "Sea of Chaifa" also, within Zebulun's +territory, where all the treasures of the ocean were brought to +shore; for whenever a ship is wrecked at sea, the ocean sends it +and its treasures to the sea of Chaifa, where it is hoarded for the +pious until the Judgement Day. [928] One other blessing of +Zebulun was that it would always be victorious in battle, whereas +the tribe of Issachar, closely bound up with it, was blessed by its +distinction in the "tents of learning." For Issachar was "the tribe of +scholars and of judges," wherefore Moses blessed them, saying +that in "the future time," Israel's great house of instruction as well +as the great Sanhedrin would be located in this tribe. [929] + +The tribe of Gad, dwelling on the boundary of the land of Israel, +received the benediction that in "the future time" it would be as +strong in battle as it had been at the first conquest of Palestine, and +would hereafter stand at the head of Israel on their return to the +Holy Land, as it had done on their first entrance into the land. +Moses praised this tribe for choosing its site on this side the Jordan +because that place had been chosen to hold Moses' tomb. Moses +indeed died on mount Nebo, which is Reuben's possession, but his +body was taken from Nebo by the pinions of the Shekinah, and +brought to Gad's territory, a distance of four miles, amid the +lamentations of the angels, who said, "He shall enter into peace +and rest in his bed." [930] + +Dan, who like Gad had his territory on the boundary of the land, +was also blessed with strength and might, that he might ward off +the attacks of Israel's enemies. He was also blessed in receiving his +territory in the Holy Land in two different sections of it. [931] + +Naphtali's blessing read: "O Naphtali, satisfied with favor, and full +with the blessing of the Lord: possess thou the west and the south." +This blessing was verified, for the tribe of Naphtali had in its +possession an abundance of fish and mushrooms, so that they +could maintain themselves without much labor; and the valley of +Gennesaret furthermore was their possession, whose fruits were +renowned for their extraordinary sweetness. But Naphtali was +blessed not with material blessings only, but also with spiritual; for +it was the great house of instruction at Tiberias to which Moses +alluded when he said of Naphtali, "he is 'full with the blessings of +the Lord.'" [932] + +Moses called Asher the favorite of his brethren, for it was this tribe +that in the years of release provided nourishment for all Israel, as +its soil was so productive that what grew of its own accord +sufficed to sustain all. But Moses blessed Asher in particular with +a land rich in olives, so that oil flowed in streams through Asher's +land. Hence Moses blessed him the words: "The treasures of all +lands shall flow to thee, for the nations shall give thee gold and +silver for thine oil." He blessed Asher moreover with many sons, +[933] and with daughters that preserved the charms of youth in +their old age. [934] + +As Moses uttered eleven benedictions, so likewise did he compose +eleven psalms, corresponding to the eleven tribes blessed by him. +[935] These psalms of Moses were later received into David's +Psalter, where the psalms of Adam, Melchizedek, Abraham, +Solomon, Asaph, and the three sons of Korah also found their +place. [936] Moses' first psalms says, "'Thou turnest man to +destruction; and sayest, Return, ye children of men,' and forgivest +the forefather of the tribe of Reuben who sinned, but returned +again to God." Another one of Moses' psalms reads, "He that +dwelleth in the secret place of the most High shall abide under the +shadow of the Almighty," which corresponds to the tribe of Levi +that dwelled in the sanctuary, the shadow of the Almighty. To the +tribe of Judah, whose name signifies, "Praise the Lord," belongs +the psalm, "It is a good thing to give thanks unto the Lord." The +psalm: "The Lord is apparelled with majesty," is Benjamin's, for +the sanctuary stood in his possession, hence this psalm closes with +the words, "Holiness becometh Thine house, O Lord, +forevermore." The psalm: "O Lord, Thou God to whom vengeance +belongeth; Thou God to whom vengeance belongeth, shine forth," +was composed by Moses for the tribe of Gad; for Elijah, a member +of this tribe, was to destroy the foundations of the heathens, and to +wreak upon them the vengeance of the Lord. To the tribe of +learned men, Issachar, goes the psalm: "O come, let us sing unto +the Lord: let us make a joyful noise to the rock of our salvation," +for it is this tribe that occupy themselves with the Torah, the book +of praise. [937] + +MOSES PRAYS FOR DEATH + +Moses still had many other blessings for every single tribe, but +when he perceived that his time had drawn to a close, he included +them all in one blessing, saying, [938] "Happy art thou, O Israel: +Who is like unto thee, a people saved by the Lord, the shield of thy +help, and that is the sword of thy excellency!" With these words he +at the same time answered a question that Israel had put to him, +saying, "O tell us, our teacher Moses, what is the blessing that God +will bestow upon us in the future world?" He replied: "I cannot +describe it to you, but all I can say is, happy ye that such is decreed +for ye!" Moses at the same time begged God that in the future +world He might restore to Israel the heavenly weapon that He had +taken from them after the worship of the Golden Calf. God said, "I +swear that I shall restore it to them." [939] + +When Moses had finished his blessing, he asked Israel to forgive +his sternness toward them, saying: "Ye have had much to bear +from me in regard to the fulfillment of the Torah and its +commandments, but forgive me now." They replied: "Our teacher, +our lord, it is forgiven." It was not their turn to ask his forgiveness, +which they did in these words: "We have often kindled thine anger +and have laid many burdens upon thee, but forgive us now." He +said, "It is forgiven." + +In the meanwhile people came to him and said, "The hour has +come in which thou departest from the world." Moses said, +"Blessed be His name that liveth and endureth in all eternity!" +Turning to Israel, he then said, "I pray ye, when ye shall have +entered into the land of Israel, remember me still, and my bones, +and say, 'Woe to the son of Amram that ran before us like a horse, +but whose bones remained in the desert.'" Israel said to Moses: "O +our teacher, what will become of us when thou art gone?" He +replied: "While I was with ye, God was with ye; yet think not that +all the signs and miracles that He wrought through me were +performed for my sake, for much rather were they done for your +sake, and for His love and mercy, and if ye have faith in Him, He +will work your desires. [940] 'Put not your trust in princes, nor in +the son of man, in whom there is no help,' for how could ye expect +help from a man, a creature of flesh and blood, that cannot shield +himself from death? Put, therefore, your trust in Him through +whose word arose the world, for He liveth and endureth in all +eternity. Whether ye be laden with sin, or not, 'pour your heart +before Him,' and turn to Him." Israel said: "'The Lord, He is God; +the Lord, He is God.' God is our strength and our refuge." [941] + +Then a voice sounded from heaven and said, "Why, Moses, dost +thou strive in vain? Thou had but one-half hour more of life in the +world." Moses, to whom God had now shown the reward of the +pious in the future world, and the gates of salvation and of +consolation that He would hereafter open to Israel, now said: +"Happy art thou, O Israel: who is like unto thee, a people saved by +the Lord!" He then bade farewell to the people, weeping aloud. He +said: "Dwell in peace, I shall see ye again at the Resurrection," and +so he went forth from them, weeping aloud. Israel, too, broke into +loud lamentations, so that their weeping ascended to the highest +heavens. + +Moses took off his outer garment, rent his shirt, strewed dust upon +his head, covered it like a mourner, and in this condition betook +himself to his tent amid tears and lamentations, saying: "Woe to +my feet that may not enter the land of Israel, woe to my hands that +may not pluck of its fruits! Woe to my palate that may not taste the +fruits of the land that flows with milk and honey!" [942] + +Moses then took a scroll, wrote upon it the Ineffable Name, and +the book of the song, and betook himself to Joshua's tent to deliver +it to him. [943] When he arrived at Joshua's tent, Joshua was +seated, and Moses remained standing before him in a bowed +attitude without being noticed by Joshua. For God brought this to +pass in order that Moses, on account of this disrespectful +treatment, might himself wish for death. For when Moses had +prayed to God to let him live, were it only as a private citizen, God +granted his prayer, saying to him, "If thou hast no objection to +subordinating thyself to Joshua, then mayest thou live," and in +accordance with this agreement, Moses had betaken himself to +hear Joshua's discourse. + +The people who had gathered as usual before Moses' tent to hear +from him the word of God, failed to find him there, and hearing +that he had gone to Joshua, went there likewise, where they found +Moses standing and Joshua seated. "What art thou thinking of," +they called out to Joshua, "that thou art seated, while thy teacher +Moses stands before thee in a bowed attitude and with folded +hands?" In their anger and indignation against Joshua, they would +instantly have slain him, had not a cloud descended and interposed +itself between the people and Joshua. When Joshua noticed that +Moses stood before him, he instantly arose, and cried in tears: "O +my father and teacher Moses, that like a father didst rear me from +my youth, and that didst instruct me in wisdom, why dost thou do +such a thing as will bring upon me Divine punishment?" The +people now besought Moses as usual to instruct them in the Torah, +but he replied, "I have no permission to do so." They did not, +however, cease importuning him, until a voice sounded from +heaven and said, "Learn from Joshua." The people now consented +to acknowledge Joshua as their teacher, and seated themselves +before him to hear his discourse. Joshua now began his discourse +with Moses sitting at his right, and Aaron's sons, Eleazar and +Ithamar, at this left. But hardly had Joshua begun his lecture with +the words, "Praised be God that taketh delight in the pious and +their teachings," when the treasures of wisdom vanished from +Moses and passed over into Joshua's possession, so that Moses was +not even able to follow his disciple Joshua's discourse. When +Joshua had finished his lecture, Israel requested Moses to review +with them what Joshua had taught, but he said, "I know not how to +reply to your request!" He began to expound Joshua's lecture to +them, but could not, for he had not understood it. He now said to +God: "Lord of the world! Until not I wished for life, but now I long +to die. Rather a hundred deaths, than one jealousy." [944] + +SAMAEL CHASTISED BY MOSES + +When God perceived that Moses was prepared to die, He said to +the angel Gabriel, "Go, fetch Me Moses' soul." But he replied, +"How should I presume to approach and take the soul of him that +outweighs sixty myriads of mortals!" God then commissioned the +angel Michael to fetch Moses' soul, but he amid tears refused on +the same grounds as Gabriel. God then said to the angel Zagzagel, +"Fetch Me Moses' soul!" He replied, "Lord of the world! I was his +teacher and he my disciple, how then should I take his soul!" [945] +Then Samael appeared before God and said: "Lord of the world! Is +Moses, Israel's teacher, indeed greater than Adam whom thou didst +create in Thine image and Thy likeness? Is Moses greater, +perchance, than Thy friend Abraham, who to glorify Thy name +cast himself into the fiery furnace? Is Moses greater, perchance, +than Isaac, who permitted himself to be bound upon the altar as a +sacrifice to Thee? Or is he greater than Thy firstborn Jacob, or +than his twelve sons, Thy saplings? Not one of them escaped me, +give me therefore permission to fetch Moses' soul." God replied: +"Not one of all these equals him. How, too, wouldst thou take his +soul? From his face? How couldst thou approach his face that had +looked upon My Face! From his hands? Those hands received the +Torah, how then shouldst thou be able to approach them! From his +feet? His feet touched My clouds, how then shouldst thou be able +to approach them! Nay, thou canst not approach him at all." But +Samael said, "However it be, I pray Thee, permit me to fetch his +soul! " God said, "Thou had My consent." [946] + +Samael now went forth from God in great glee, took his sword, +girded himself with cruelty, wrapped himself in wrath, and in a +great rage betook himself to Moses. When Samael perceived +Moses, he was occupied in writing the Ineffable Name. Dart of fire +shot from his mouth, the radiance of his face and of his eyes shone +like the sun, so that he seemed like an angel of the hosts of the +Lord, and Samael in fear and trembling thought, "It was true when +the other angels declared that they could not seize Moses' soul!" + +Moses who had known that Samael would come, even before his +arrival, now lifted his eyes and looked upon Samael, whereupon +Samael's eyes grew dim before the radiance of Moses' +countenance. He fell upon his face, and was seized with the woes +of a woman giving birth, so that in his terror he could not open his +mouth. Moses therefore addressed him, saying: "Samael, Samael! +'There is no peace, saith my God, to the wicked!' Why dost thou +stand before me? Get thee hence at once, or I shall cut off thy +head." In fear and trembling Samael replied: "Why art thou angry +with me, my master, give me thy soul, for thy time to depart from +the world is at hand." Moses: "Who sent thee to me?" Samael: "He +that created the world and the souls." Moses: "I will not give thee +my soul." Samael: "All souls since the creation of the world were +delivered into my hands." Moses: "I am greater than all others that +came into the world, I have had a greater communion with the +spirit of God than thee and thou together." Samael: "Wherein lies +thy preeminence?" Moses: "Dost thou not know that I am the son +of Amram, that came circumcised out of my mother's womb, that +at the age of three days not only walked, but even talked with my +parents, that took no milk from my mother until she received her +pay from Pharaoh's daughter? When I was three months old, my +wisdom was so great that I made prophecies and said, 'I shall +hereafter from God's right hand receive the Torah.' At the age of +six months I entered Pharaoh's palace and took off the crown from +his head. When I was eighty years old, I brought the ten plagues +upon Pharaoh and the Egyptians, slew their guardian angel, and led +the sixty myriads of Israel out of Egypt. I then clove the sea into +twelve parts, led Israel through the midst of them, and drowned the +Egyptians in the same, and it was not thou that took their souls, but +I. It was I, too, that turned the bitter water into sweet, that mounted +into heaven, and there spoke face to face with God! I hewed out +two tables of stone, upon which God at my request wrote the +Torah. One hundred and twenty days and as many nights did I +dwell in heaven, where I dwelled under the Throne of Glory; like +an angel during all this time I ate no bread and drank no water. I +conquered the inhabitants of heaven, made known there secrets to +mankind, received the Torah from God's right hand, and at His +command wrote six hundred and thirteen commandments, which I +then taught to Israel. I furthermore waged war against the heroes of +Sihon and Og, that had been created before the flood and were so +tall that the waters of the flood did not even reach their ankles. In +battle with them I bade sun and moon to stand still, and with my +staff slew the two heroes. Where, perchance, is there in the world a +mortal who could do all this? How darest thou, wicked one, +presume to wish to seize my pure soul that was given me in +holiness and purity by the Lord of holiness and purity? Thou hast +no power to sit where I sit, or to stand where I stand. Get thee +hence, I will not give thee my soul." + +Samael now in terror returned to God and reported Moses' words +to Him. God's wrath against Samael was now kindled, and He said +to him: "Go, fetch Me Moses soul, for if thou dost not do so, I shall +discharge thee from thine office of taking men's souls, and shall +invest another with it." Samael implored God, saying: "O Lord of +the world, whose deed are terrible, bid me go to Gehenna and there +turn uppermost to undermost, and undermost to uppermost, and I +shall at once do so without a moment's hesitation, but I cannot +appear before Moses." God: "Why not, pray?" Samael: "I cannot do +it because he is like the princes in thy great chariot. +Lightning-flashes and fiery darts issue from his mouth when he +speaks with me, just as it is with the Seraphim when they laud, +praise and glorify Thee. I pray Thee, therefore, send me not to him, +for I cannot appear before him." But God in wrath said to Samael: +"Go, fetch Me Moses' soul," and while he set about to execute +God's command, the Lord furthermore said: "Wicked one! Out of +the fire of Hell was thou created, and to the fire of Hell shalt thou +eventually return. First in great joy didst thou set out to kill Moses, +but when thou didst perceive his grandeur and his greatness, thou +didst say, 'I cannot undertake anything against him.' It is clear and +manifest before Me that thou wilt now return from him a second +time in shame and humiliation." + +Samael now drew his sword out of its sheath and in a towering +fury betook himself to Moses, saying, "Either I shall kill him or he +shall kill me." When Moses perceived him he arose in anger, and +with his staff in his hand, upon which was engraved the Ineffable +Name, set about to drive Samael away. Samael fled in fear, but +Moses pursued him, and when he reached him, he struck him with +his staff, blinded him with the radiance of his face, and then let +him run on, covered with shame and confusion. He was not far +from killing him, but a voice resounded from heaven and said, "Let +him live, Moses, for the world is in need of him," so Moses had to +content himself with Samael's chastisement. [947] + +GOD KISSES MOSES' SOUL + +In the meanwhile Moses' time was at an end. A voice from heaven +resounded, saying: "Why, Moses, dost thou strive in vain? Thy last +second is at hand." Moses instantly stood up for prayer, and said: +"Lord of the world! Be mindful of the day on which Thou didst +reveal Thyself to me in the bush of thorns, and be mindful also of +the day when I ascended into heaven and during forty days partook +of neither food nor drink. Thou, Gracious and Merciful, deliver me +not into the hand of Samael." God replied: "I have heard thy +prayer. I Myself shall attend to thee and bury thee." Moses now +sanctified himself as do the Seraphim that surround the Divine +Majesty, whereupon God from the highest heavens revealed +Himself to receive Moses' soul. When Moses beheld the Holy One, +blessed he His Name, he fell upon his face and said: "Lord of the +world! In love didst Thou create the world, and in love Thou +guidest it. Treat me also with love, and deliver me not into the +hands of the Angel of Death." A heavenly voice sounded and said: +"Moses, be not afraid. 'Thy righteousness shall go before thee; the +glory of the Lord shall be thy reward.'" + +With God descended from heaven three angels, Michael, Gabriel, +and Zagzagel. Gabriel arranged Moses' couch, Michael spread +upon it a purple garment, and Zagzagel laid down a woolen pillow. +God stationed Himself over Moses' head, Michael to his right, +Gabriel to his left, and Zagzagel at his feet, whereupon God +addressed Moses: "Cross thy feet," and Moses did so. He then said, +"Fold thy hands and lay them upon thy breast," and Moses did so. +Then God said, "Close thine eyes," and Moses did so. Then God +spake to Moses' soul: "My daughter, one hundred and twenty years +had I decreed that thou shouldst dwell in this righteous man's body, +but hesitate not now to leave it, for thy time is run." The soul +replied: "I know that Thou art the God of spirits and of souls, and +that in Thy hand are the souls of the living and of the dead. Thou +didst create me and put me into the body of this righteous man. Is +there anywhere in the world a body so pure and holy as this it? +Never a fly rested upon it, never did leprosy show itself upon it. +Therefore do I love it, and do not wish to leave it." God replied: +"Hesitate not, my daughter! Thine end hath come. I Myself shall +take thee to the highest heavens and let thee dwell under the +Throne of My Glory, like the Seraphim, Ofannim, Cherubim, and +other angels." But the soul replied: "Lord of the world! I desire to +remain with this righteous man; for whereas the two angels Azza +and Azazel when they descended from heaven to earth, corrupted +their way of life and loved the daughters of the earth, so that in +punishment Thou didst suspend them between heaven and earth, +the son of Amram, a creature of flesh and blood, from the day +upon which Thou didst reveal Thyself from the bush of thorns, has +lived apart from his wife. Let me therefore remain where I am." +[948] When Moses saw that his soul refused to leave him, he said +to her: "Is this because the Angel of Death wished to show his +power over thee?" The soul replied: "Nay, God doth not wish to +deliver me into the hands of death." Moses: "Wilt thou, perchance, +weep when the others will weep at my departure?" The soul: "The +Lord 'hath delivered mine eyes from tears.'" Moses: "Wilt thou, +perchance, go into Hell when I am dead?" The soul: "I will walk +before the Lord in the land of the living." When Moses heard these +words, he permitted his soul to leave him, saying to her: "Return +unto thy rest, O my soul; for the Lord hath dealt bountifully with +thee." [949] God thereupon took Moses' soul by kissing him upon +the mouth. [950] + +Moses activity did not, however, cease with his death, for in +heaven he is one of the servants of the Lord. [951] God buried +Moses' body in a spot that remained unknown even to Moses +himself. Only this is know concerning it, that a subterranean +passage connects it with the graves of the Patriarchs. [952] +Although Moses' body lies dead in its grave, it is still as fresh as +when he was alive. [953] + +THE MOURNING FOR MOSES + +When Moses died, a voice resounded from heaven throughout all +the camp of Israel, which measured twelve miles in length by +twelve in width, and said, "Woe! Moses is dead. Woe! Moses is +dead." All Israel who, throughout thirty days before Moses' +decease, had wept his impending death now arranged a three +months' time of mourning for him. [954] But Israel were not the +only mourners for Moses, God himself wept for Moses, saying, +"Who will rise up for Me against the evil-doers? Who will stand up +for Me against the workers of iniquity?" Metatron appeared before +God and said: "Moses was thine when he lived, and he is Thine in +his death." God replied: "I weep not for Moses' sake, but for the +loss Israel suffered through his death. How often had they angered +Me, but he prayed for them and appeased My wrath." The angels +wept with God, saying, "But where shall wisdom be found?" The +heavens lamented: "The godly man is perished out of the earth." +The earth wept: "And there is none upright among men." Stars, +planets, sun, and moon wailed: "The righteous perisheth, and no +man layeth it to heart," and God praised Moses' excellence in the +words: "Thou hast said of Me, 'The Lord He is God: there is none +else,' and therefore shall I say of thee, 'And there arose not a +prophet in Israel like unto Moses.'" [955] + +Among mortals, it was particularly Jochebed, Moses' mother, and +Joshua, his disciple, that deeply mourned Moses' death. They were +not indeed certain if Moses were dead, hence they sought him +everywhere. Jochebed went first to Egypt and said to that land, +"Mizraim, Mizraim, hast thou perchance seen Moses?" But +Mizraim replied, "As truly as thou livest, Jochebed, I have not seen +him since the day when he slew all the firstborn here." Jochebed +then betook herself to the Nile, saying, "Nile, Nile, hast thou +perchance seen Moses?" But Nile replied, "As truly as thou livest, +Jochebed, I have not seen Moses since the day when he turned my +water to blood." Then Jochebed went to the sea and said, "Sea, sea, +hast thou perchance seen Moses?" The sea replied, "As truly as +thou livest, Jochebed, I have not seen him since the day when he +led the twelve tribes through me." Jochebed thereupon went to the +desert and said, "Desert, desert, hast thou perchance seen Moses?" +The desert replied, "As truly as thou livest, Jochebed, I have not +seen him since the day whereupon he caused manna to rain down +upon me." Then Jochebed went to Sinai, and said, "Sinai, Sinai, +hast thou perchance seen Moses?" Sinai said, "As truly as thou +livest, Jochebed, I have not seen him since the day whereon he +descended from me with the two tables of the law." Jochebed +finally went to the rock and said, "Rock, rock, hast thou perchance +seen Moses?" The rock replied, "As truly as thou livest, I have not +seen him since the day when with his staff he twice smote me." +[956] + +Joshua, too, sought his teacher Moses in vain, and in his grief for +Moses' disappearance he rent his garments, and crying aloud, +called ceaselessly, "'My father, my father, the chariot of Israel and +the horsemen thereof.' 'But where shall wisdom be found?'" But +God said to Joshua: "How long wilt thou continue to seek Moses in +vain? He is dead, but indeed it is I that have lost him, and not +thou." [957] + +SAMAEL'S VAIN SEARCH + +Samael, the Angel of Death, had not heard that God had taken +Moses' soul from his body and received it under the Throne of +Glory. Believing that Moses was still among the living, he betook +himself to Moses' house in order to seize his soul, for he feared to +return before God without having executed His command to take +Moses' soul. He did not, however, find Moses in his accustomed +place, so he hastened into the land of Israel, thinking, "Long did +Moses pray to be permitted to enter this land, and perhaps he is +there." He said to the land of Israel, "Is Moses perchance with +thee?" But the land replied, "Nay, he is not found in the land of the +living." + +Samael then thought: "I know that God once said to Moses, 'Lift up +thy rod and divide the sea,' so perhaps he is by the sea." He +hastened to the sea and said, "Is Moses here?" The sea replied: "He +is not here, and I have not seen him since the day when he clove +me into twelve parts, and with the twelve tribes passed through +me." + +Samael then betook himself to Gehenna asking, "Hast thou seen +Moses, the son of Amram?" Gehenna replied, "With mine ears +have I heard the cry, but I have not seen him." + +He betook himself to Sheol, Abaddon, and Tit-ha-Yawen, to whom +he said, "Have ye seen the son of Amram?" They replied: "Through +Pharaoh, king of Egypt, have we heard his call, but we have not +seen him." + +He betook himself to the Abyss and asked, "Hast thou seen the son +of Amram?" The answer arose, "I have not seen him, but heard +indeed his call." + +He asked Korah's sons, that dwell with the Abyss, "Have ye seen +the son of Amram?" They replied. "We have not seen him since +the day upon which at Moses' bidding the earth opened its mouth +and swallowed us." + +He betook himself to the clouds of glory and asked, "Is Moses +perchance with you?" They answered, "He is his from the eyes of +all living." + +He went to the heavens and asked, "Have ye seen the son of +Amram?" The answer was, "We have not seen him since at God +command he mounted to us to receive the Torah." + +He hastened to Paradise, but when the angels that guard its gates +beheld Samael, they drove him away and said, "Wicked one! +Wicked one! 'This is the gate of the Lord; the righteous shall enter +into it.'" Samael thereupon flew over the gates of Paradise and +asked Paradise, "Hast thou perchance seen Moses?" Paradise +answered, "Since in Gabriel's company he visited me to look upon +the reward of the pious, I have not seen him." + +He went to the tree of life, but even at the distance of three +hundred parasangs, it cried out to him: "Approach me not." He +therefore asked from afar, "Hast thou seen the son of Amram?" +The tree replied, "Since the day on which he came to me to cut +him a staff, I have not seen him." + +He betook himself to the tree of the knowledge of good and evil, +and said, "Hast thou seen the son of Amram?" The tree replied, +"Since the day on which he came to me to get a writing reed, +wherewith to write the Torah, I have not seen him." + +He betook himself to the mountains with his query. These replied, +"Since he hewed the two tables out of us, we have not seen him." + +He went to the deserts and asked, "Have ye seen the son of +Amram?" These replied, "Since he has ceased to lead Israel to +pasture upon us, we have not seen him." + +He betook himself to mount Sinai, for he thought God had +formerly commanded Moses to ascend it, and that he might now +be there. He asked Sinai, "Hast thou seen the son of Amram?" +Sinai said, "Since the day on which out of God's right hand he +received the Torah upon me, I have not seen him." + +He betook himself to the birds and said, "Have ye seen Moses?" +They replied, "Since the say whereupon he separated the birds into +clean and unclean we have not seen him." +He went to the quadrupeds and asked: "Have ye seen Moses?" +They answered: "Since the day on which he determined which +beasts might be eaten, and which might not, we have not seen +him." [958] The answer of the birds and beasts referred to the day +on which God assembled all the species of animals, led them +before Moses, and instructed him which of these were clean and +which were not, which might, and which might not be eaten. [959] + +Samael then betook himself to the "Court of the Dead," where the +angel Dumah guards the souls of the deceased, and asked the +angel, "Hast thou seen the son of Amram?" He replied: "I heard the +words of lamentation for him in heaven, but I have not seen him." + +He betook himself to the angels and asked, "Have ye seen the son +of Amram?" These made the same reply as Dumah, and advised +him to go to the mortals, who might possibly give him information +concerning Moses' whereabouts. + +He betook himself to the mortals and asked, "Where is Moses?" +These replied: "Our teacher Moses is not like human beings. He is +the peer of the angels of ministry, for he ascended into heaven and +dwelt in heaven like the angels, 'he hath gathered the wind in his +fists' like an angel, and God took his soul to Himself in the place of +His sanctity. What connection then hast thou with the son of +Amram?" [960] + +MOSES EXCELS ALL PIOUS MEN + +The special distinction that God granted to Moses at his death was +well merited, for Moses outweighed all other pious men. [961] +When Moses died, Adam appeared and said, "I am greater than +thou, for I was created in God's image." But Moses replied: "I am +nevertheless superior to thee, for the glory that thou didst receive +from God was taken from thee, whereas I retained the radiance of +my face forever." + +Noah then said to Moses: "I am greater than thou, for I was +preserved out of the generation of the flood." Moses replied: "I am +superior to thee, for thou didst save thyself alone, and hadst not the +power to save thy generations, but I saved myself and also saved +my generation at the time when they transgressed with the Golden +Calf." + +Abraham said to Moses, "I am greater than thou, for I fed the +wanderers." Moses: "I am superior to thee, for thou didst feed the +uncircumcised whereas I fed the circumcised; and thou, moreover, +didst feed them in a land of habitations, whereas I fed Israel in the +desert." + +Isaac said to Moses: "I am greater than thou, for I bared my neck +upon the altar and beheld the Face of the Shekinah." Moses +replied: "Still am I superior to thee, for thou didst indeed behold +the Face of the Shekihah, but thine eyes grew dim, whereas I +talked with the Shekinah face to face, and yet neither did mine +eyes grow dim nor my strength wane." + +Jacob said, "I am greater than thou, for I wrestled with the angel +and conquered him." Moses replied: "Thou didst wrestle with the +angel upon thy territory, but I mounted to the angels into their own +territory, and still they feared me." [962] + +Joseph said to Moses, "I am greater than thou, for my master's wife +could not tempt me to sin." Moses replied: "Still am I superior to +thee, for thou didst restrain thyself from a strange woman, whereas +I abstained from intercourse with my own wife." [963] + +The degreed of Moses' superiority over the other pious men can be +seen by following. Adam died because he has been seduced by the +serpent, whereas Moses fashioned a serpent out of brass at sight of +which everyone that had been bitten by a snake recovered. Noah +offered a sacrifice to God that was accepted, but he himself was +not admitted to God's presence. When Moses, on the other hand, +offered a sacrifice in Israel's name, God said to him, "Know that +twice daily I shall dwell with ye." Abraham had been the cause for +Israel's bondage in Egypt, for that was the punishment for his +words, "'Whereby shall I know that I shall inherit 'the land?" +Moses, on the other hand, it was that delivered Israel out of +Egyptian bondage. Jacob indeed conquered in his struggle with the +angel, but the blow that the angel dealt him put Jacob's thigh out of +joint forever, whereas Moses inspired the angels with such fear +that as soon as they beheld him in heaven, they fled. + +But Moses not only surpassed all other human beings, he surpassed +also the entire creation that God had brought forth in six days. On +the first day God created light, but Moses mounted into heaven and +seized the spiritual light, the Torah. On the second day God +created the firmament, whereby He decreed that the earth was not +to enter the realm of the firmament, nor the firmament the realm +of the earth, but Moses scaled the firmament even though he +belonged to earth. On the third day God created the sea, but as +soon as the sea caught sight of Moses, it retreated before him +affrighted. On the fourth day God created the sun and the moon to +illuminate the earth, but Moses said to God: "I do not wish sun and +moon to give light to Israel, Thou Thyself shalt do so," and God +granted his prayer. On the fifth day God created the animals, but +Moses slaughtered whatever animals he wanted for Israel's needs. +When, therefore, God laid all the objects of creation on one side of +the scales, and Moses upon the other, Moses outweighed them. +[964] Moses was justly called, "the man of God," for he was half +man and half God. [965] + +But not in this world alone was Moses the great leader and teacher +of his people, he shall be the same in the future world, in +accordance with the promise God made him shortly before his +death. God said: "Thou that didst lead My children in this world, +shalt also lead them in the future world. [966] + + + + + +End of The Project Gutenberg Etext of THE LEGENDS OF THE JEWS VOLUME III +BIBLE TIMES AND CHARACTERS FROM THE EXODUS TO THE DEATH OF MOSES + diff --git a/old/2881.zip b/old/2881.zip Binary files differnew file mode 100644 index 0000000..48b871b --- /dev/null +++ b/old/2881.zip |