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diff --git a/old/2881.txt b/old/2881.txt new file mode 100644 index 0000000..9763764 --- /dev/null +++ b/old/2881.txt @@ -0,0 +1,14294 @@ +The Project Gutenberg Etext of THE LEGENDS OF THE JEWS VOLUME III +BIBLE TIMES AND CHARACTERS FROM THE EXODUS TO THE DEATH OF MOSES +BY LOUIS GINZBERG + +Copyright laws are changing all over the world, be sure to check +the laws for your country before redistributing these files!!! + +Please take a look at the important information in this header. +We encourage you to keep this file on your own disk, keeping an +electronic path open for the next readers. + +Please do not remove this. + +This should be the first thing seen when anyone opens the book. +Do not change or edit it without written permission. 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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 + |