The extent of G.o.d"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 G.o.d 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 G.o.d: "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 G.o.d replied: "Do thou what thou canst do, and I will do what I can do." It now came to pa.s.s 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d, 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 G.o.d"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, G.o.d 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, G.o.d 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 G.o.d 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 G.o.d. In this Moses erred, for G.o.d 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 partic.i.p.ate 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 a.s.signed. For these must perform none but the service G.o.d had specially a.s.signed 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 G.o.d 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 G.o.d fulfilled their wish. After Moses had completed the census of the people, G.o.d 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 a.s.signed to it." But G.o.d 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 G.o.d 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 G.o.d," by exclaiming during the pa.s.sage of Israel through the Red Sea, "Who is like unto Thee, O Lord, among the G.o.ds?" and he made a similar statement when Moses completed the Torah, saying: "There is none like unto the G.o.d of Jeshurun." In the same way Reuben bore upon his standard the words, "Hear, O Israel: the Lord our G.o.d 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, "G.o.d 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, "G.o.d is my light," for G.o.d 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, "G.o.d heals," holds the celestial Throne; for this tribe, from which sprang Jeroboam, was in need of G.o.d"s healing for the wound that this wicked king dealt Israel. [440]
G.o.d 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 G.o.d 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, Mana.s.seh, 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 G.o.d"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 G.o.d is one Lord." The third standard, around which rallied the tribes of Ephraim, Mana.s.seh, 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 G.o.d 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 G.o.d for a still greater honor. For, over the Holy Ark, G.o.d let a pillar of cloud rest, and in this were visible the letter Yod and He, spelling the name Yah, by means of which G.o.d 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 G.o.d 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 s.p.a.ce, 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 s.p.a.ce of a hundred cubits, while each group of three tribes that joined under one standard had a s.p.a.ce 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 G.o.d 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 sh.e.l.l 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 Mana.s.seh - 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 Mana.s.seh"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 G.o.d, all the other nations envied them and said: "Why were these choosen by G.o.d out of all the nations?" But G.o.d 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 G.o.d with the Torah for this its excellence. [448]
How truly chast.i.ty 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 a.s.sistance, 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 G.o.d 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 pa.s.sed 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 pa.s.s 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 G.o.d 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 G.o.d"s commandment of Zizit to Israel. For He said to Moses, "dost thou know how it came to pa.s.s that this man broke the Sabbath?"
Moses: "I do not know." G.o.d: "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. G.o.d 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 G.o.d. [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 G.o.d 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 pa.s.s judgement without appealing to G.o.d.
These were the claims of Zelophehad"s daughters to the inheritance of their father, and the case of the unclean that might not partic.i.p.ate in the offering of the paschal lamb. Moses hastened in his appeal to G.o.d 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 MULt.i.tUDE
When G.o.d 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 G.o.d 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 G.o.d, 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 G.o.d 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 G.o.d and again to be addicted to idolatry. [458] They complained about the forced marches which at G.o.d"s command they had been obliged to make after their departure from Sinai, and in this way showed their ingrat.i.tude to G.o.d 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 G.o.d should hear their wicked words. In punishment for their defamation of the Divine glory, G.o.d sent upon them a fire emanating from the very glory. [460]
Upon twelve occasions did G.o.d 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 cla.s.s 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 mult.i.tude; 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 mult.i.tude 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 G.o.d 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 G.o.d and pray for us." Moses instantly granted their wish, and G.o.d without delay heard Moses" prayer and halted the destroying fire. [464] But G.o.d 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, G.o.d 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