THE LEGENDS OF THE JEWS.
VOLUME III.
BY LOUIS GINZBERG.
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 G.o.d"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 G.o.d, 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 inst.i.tutions like the Sabbath, the sanctuary, and many other " commandments of G.o.d 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
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, "G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 a.s.sertions. They said, "w.i.l.l.y-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 a.s.sured them that by the word of G.o.d 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 G.o.d 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, G.o.d 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 n.o.bles followed his example. [15] Samael granted Pharaoh a.s.sistance, 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 a.s.semblages 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 a.s.signed 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, G.o.d caused all their preparations to proceed smoothly, without the slightest untoward circ.u.mstance. 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 a.s.sistance 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 G.o.d, and the Lord showed him the angel hosts standing ready to hasten to the a.s.sistance 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 G.o.d, 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 a.s.sistance 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 G.o.d to succor Israel in their need. But G.o.d 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 G.o.d 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 s.n.a.t.c.h 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 pa.s.s 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 G.o.d, 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
G.o.d spake to Moses, saying, "Why dost thou stand here praying?
My children"s prayer has antic.i.p.ated 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d. "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 G.o.d to give His command direct to it. But G.o.d 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 G.o.d 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 gla.s.ses, and none of these waters returned to their former estate until Israel has pa.s.sed through the sea on dry land. [ 33]
The angel Gabriel was eager to drown the Egyptians during the same night, but G.o.d 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]