These words as well as the others, made know by G.o.d 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 G.o.d"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 G.o.d 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 G.o.ds, I am the same that appeared to you at the Red Sea as a G.o.d 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,"
G.o.d said: "As you have now acknowledged Me as you sovereign, I can now give you commands: Thou shalt not acknowledge the G.o.ds 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 G.o.d, 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d"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 pa.s.s, if G.o.d did not sent the angel Ya"asriel, who has charge of the seventy pencils, to engrave anew the Ineffable Name on the shard.
[219]
G.o.d 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?"
G.o.d: "The future world." Israel: "But even in this world should we have a foretaste of that other." G.o.d: "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 G.o.d, and said to Him: "All that Thou has created is in couples, why not I?" Whereupon G.o.d replied, "The community of Israel shall be thy spouse." Of this promise that G.o.d 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 G.o.d 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 G.o.d 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. G.o.d, 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 b.r.e.a.s.t.s that gave thee suck, maintain thy parents, for thy parents took part in thy creation." [223] For man owes his existence to G.o.d, 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 G.o.d. 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. G.o.d 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, G.o.d says: "I consider it as if I had dwelled among men and they had honored Me," but if people do not honor their parents, G.o.d say: "It is good that I do not dwell among men, or they would have treated Me superciliously, too." [225]
G.o.d 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 a.s.sociate with murderers, and shun their companionship, that your children may not learn the craft of murder." As a penalty for deeds of murder, G.o.d 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, G.o.d 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 G.o.d, 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 G.o.d"s wrath will be kindled against the murderer, into Gehenna will he throw him and d.a.m.n 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] G.o.d 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." G.o.d is particularly severe with a false witness because falsehood is the one quality that G.o.d 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 trespa.s.sing 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 G.o.d," 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 G.o.ds besides Me..., I am a jealous G.o.d," 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 G.o.d 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 b.a.s.t.a.r.ds, 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 trespa.s.sing 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 G.o.d," corresponds to the sixth: "Thou shalt not kill," for the murderer slays the image of G.o.d. The second: "Thou shalt have no strange G.o.ds 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 G.o.d. 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 G.o.d, 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 l.u.s.t produces children who will not honor their true father, but will consider a stranger their father. [236]
The Ten Commandments, which G.o.d 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 G.o.d," corresponds to the first word at the creation: "Let there be light," for G.o.d is the eternal light. The second commandment: "Thou shalt have no strange G.o.ds 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 G.o.d 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 G.o.d 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 gra.s.s," for he who truly observes the Sabbath will receive good things from G.o.d without having to labor for them, just as the earth produces gra.s.s that need not be sown.
For at the creation of man it was G.o.d"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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d, should touch his neighbor"s goods, but only that which grows free as the gra.s.s, 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 G.o.d 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 G.o.d 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 G.o.d. They therefore went to Moses and implored him to be the intermediator between them and G.o.d. G.o.d 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, G.o.d 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 G.o.d 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: "G.o.d 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 G.o.dless 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 G.o.d 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 G.o.d, 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 G.o.d 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 G.o.d, 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 pa.s.s 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 G.o.d. When they heard the second commandment: "Thou shalt have no strange G.o.ds 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 G.o.d, 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 G.o.d, 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 G.o.d 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 G.o.d into heaven. At the end of his preparations, G.o.d 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 pa.s.s, 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 pa.s.ses 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 G.o.d 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 att.i.tude, 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 pa.s.ses 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 G.o.d 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 pa.s.sed the flames of Sandalfon.
After Moses had pa.s.sed 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 G.o.d. G.o.d, however, quickly drew Moses past Rigyon without his suffering any injury.
As he pa.s.sed 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 G.o.d. For he stands behind the curtains that are drawn before the Throne of G.o.d, and sees and hears everything. Elijah on h.o.r.eb hears that which Raziel calls down into the world, and pa.s.ses 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 G.o.d 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 G.o.d 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 G.o.d: "What does he who is born of woman here?" And G.o.d"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 G.o.ds." 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 G.o.d, 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 G.o.d 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 G.o.d. 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 G.o.d 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 pa.s.sed on to the high-priest Eleazar, who pa.s.sed them to his son Phinehas, also known as Elijah. [248]
MOSES RECEIVES THE TORAH
When Moses reached heaven, he found G.o.d occupied ornamenting the letters in which the Torah was written, with little crown-like decorations, and he looked on without saying a word. G.o.d 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?"
G.o.d: "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 G.o.d: "Show me this man." G.o.d: "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 G.o.d and said to Him: "Thou has a man like Akiba, and yet dost Thou give the Torah to Israel through me!" But G.o.d 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." G.o.d said: "Go, return and see." Moses saw them sell the flesh of the martyr Akiba at the meat market. He said to G.o.d: "Is this the reward for such erudition?" But G.o.d replied: "Be silent, thus have I decreed." [250]
Moses then saw how G.o.d wrote the word "long-suffering" in the Torah, and asked: "Does this mean that Thou hast patience with the pious?" But G.o.d answered: "Nay, with sinners also am I long-suffering." "What!" exclaimed Moses, "Let the sinners perish!" G.o.d said no more, but when Moses implored G.o.d"s mercy, begging Him to forgive the sin of the people of Israel, G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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, G.o.d 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 G.o.d 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 G.o.d, "is violet." Then He bade Moses turn to the left, and there he saw angels dressed in red, and G.o.d 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 G.o.d said to him: "This color is crimson." Moses then turned about and saw angels robed in white, and G.o.d said to him: "This is the color of twisted linen." [255]