The Legends of the Jews Volume I Part 11

Somewhat arrogantly the king of Sodom set out to meet Abraham. He was proud that a great miracle, his rescue from the slime pit, had been performed for him, too. He made Abraham the proposition that he keep the despoiled goods for himself.[99] But Abraham refused them, and said: "I have lift up mine hand unto the Lord, G.o.d Most High, who hath created the world for the sake of the pious, that I will not take a thread nor a shoe-latchet nor aught that is thine. I have no right upon any goods taken as spoils,[100] save only that which the young men have eaten, and the portion of the men who tarried by the stuff, though they went not down to the battle itself." The example of Abraham in giving a share in the spoils even unto the men not concerned directly in the battle, was followed later by David, who heeded not the protest of the wicked men and the base fellows with him, that the watchers who staid by the stuff were not ent.i.tled to share alike with the warriors that had gone down to the battle.[101]

In spite of his great success, Abraham nevertheless was concerned about the issue of the war. He feared that the prohibition against shedding the blood of man had been transgressed, and he also dreaded the resentment of Shem, whose descendants had perished in the encounter. But G.o.d rea.s.sured him, and said: "Be not afraid! Thou hast but extirpated the thorns, and as to Shem, he will bless thee rather than curse thee." So it was. When Abraham returned from the war, Shem, or, as he is sometimes called, Melchizedek, the king of righteousness, priest of G.o.d Most High, and king of Jerusalem, came forth to meet him with bread and wine.[102] And this high priest instructed Abraham in the laws of the priesthood and in the Torah, and to prove his friends.h.i.+p for him he blessed him, and called him the partner of G.o.d in the possession of the world, seeing that through him the Name of G.o.d had first been made known among men.[103] But Melchizedek arranged the words of his blessing in an unseemly way. He named Abraham first and then G.o.d. As a punishment, he was deposed by G.o.d from the priestly dignity, and instead it was pa.s.sed over to Abraham, with whose descendants it remained forever.[104]

As a reward for the sanctification of the Holy Name, which Abraham had brought about when he refused to keep aught of the goods taken in battle,[105] his descendants received two commands, the command of the threads in the borders of their garments, and the command of the latchets to be bound upon their hands and to be used as frontlets between their eyes. Thus they commemorate that their ancestor refused to take so much as a thread or a latchet. And because he would not touch a shoe-latchet of the spoils, his descendants cast their shoe upon Edom.[106]

THE COVENANT OF THE PIECES

Shortly after the war, G.o.d revealed Himself unto Abraham, to soothe his conscience as to the spilling of innocent blood, for it was a scruple that gave him much anguish of spirit. G.o.d a.s.sured him at the same time that He would cause pious men to arise among his descendants, who, like himself, would be a s.h.i.+eld unto their generation.[107] As a further distinction, G.o.d gave him leave to ask what he would have, rare grace accorded to none beside, except Jacob, Solomon, Ahaz, and the Messiah. Abraham spoke, and said: "O Lord of the world, if in time to come my descendants should provoke Thy wrath, it were better I remained childless. Lot, for the sake of whom I journeyed as far as Damascus, where G.o.d was my protection, would be well pleased to be my heir. Moreover, I have read in the stars, 'Abraham, thou wilt beget no children.'" Thereupon G.o.d raised Abraham above the vault of the skies, and He said, "Thou art a prophet, not an astrologer!"[108] Now Abraham demanded no sign that he would be blessed with offspring. Without losing another word, he believed in the Lord, and he was rewarded for his simple faith by a share in this world and a share in the world to come as well, and, besides, the redemption of Israel from the exile will take place as a recompense for his firm trust.[109]

But though he believed the promise made him with a full and abiding faith, he yet desired to know by what merit of theirs his descendants would maintain themselves. Therefore G.o.d bade him bring Him a sacrifice of three heifers, three she-goats, three rams, a turtle dove, and a young pigeon, thus indicating to Abraham the various sacrifices that should once be brought in the Temple, to atone for the sins of Israel and further his welfare.[110] "But what will become of my descendants," asked Abraham, "after the Temple is destroyed?" G.o.d replied, and said, "If they read the order of sacrifices as they will be set down in the Scriptures, I will account it unto them as though they had offered the sacrifices, and I will forgive all their sins."[111] And G.o.d continued and revealed to Abraham the course of Israel's history and the history of the whole world: The heifer of three years indicates the dominion of Babylon, the she-goat of three years stands for the empire of the Greeks, the ram of three years for the Medo-Persian power, the rule of Ishmael is represented by the ram, and Israel is the innocent dove.

Abraham took him these animals and divided them in the midst. Had he not done so, Israel would not have been able to resist the power of the four kingdoms. But the birds he divided not, to indicate that Israel will remain whole. And the birds of prey came down upon the carca.s.ses, and Abraham drove them away. Thus was announced the advent of the Messiah, who will cut the heathen in pieces, but Abraham bade Messiah wait until the time appointed unto him.[112] And as the Messianic time was made known unto Abraham, so also the time of the resurrection of the dead. When he laid the halves of the pieces over against each other, the animals became alive again, as the bird flew over them.[112]

While he was preparing these sacrifices, a vision of great import was granted to Abraham. The sun sank, and a deep sleep fell upon him, and he beheld a smoking furnace, Gehenna, the furnace that G.o.d prepares for the sinner; and he beheld a flaming torch, the revelation on Sinai, where all the people saw flaming torches; and he beheld the sacrifices to be brought by Israel; and an horror of great darkness fell upon him, the dominion of the four kingdoms. And G.o.d spake to him: "Abraham, as long as thy children fulfil the two duties of studying the Torah and performing the service in the Temple, the two visitations, Gehenna and alien rule, will be spared them. But if they neglect the two duties, they will have to suffer the two chastis.e.m.e.nts; only thou mayest choose whether they shall be punished by means of Gehenna or by means of the dominion of the stranger." All the day long Abraham wavered, until G.o.d called unto him: "How long wilt thou halt between two opinions? Decide for one of the two, and let it be for the dominion of the stranger!" Then G.o.d made known to him the four hundred years' bondage of Israel in Egypt, reckoning from the birth of Isaac, for unto Abraham himself was the promise given that he should go to his fathers in peace, and feel naught of the arrogance of the stranger oppressor. At the same time, it was made known to Abraham that his father Terah would have a share in the world to come, for he had done penance for his sinful deeds. Furthermore it was revealed to him that his son Ishmael would turn into the path of righteousness while yet his father was alive, and his grandson Esau would not begin his impious way of life until he himself had pa.s.sed away. And as he received the promise of their deliverance together with the announcement of the slavery of his seed, in a land not theirs, so it was made known to him that G.o.d would judge the four kingdoms and destroy them.[114]

THE BIRTH OF ISHMAEL

The covenant of the pieces, whereby the fortunes of his descendants were revealed to Abraham, was made at a time when he was still childless.[115] As long as Abraham and Sarah dwelt outside of the Holy Land, they looked upon their childlessness as a punishment for not abiding within it. But when a ten years' sojourn in Palestine found her barren as before, Sarah perceived that the fault lay with her.[116] Without a trace of jealousy she was ready to give her slave Hagar to Abraham as wife,[117] first making her a freed woman.[118] For Hagar was Sarah's property, not her husband's. She had received her from Pharaoh, the father of Hagar. Taught and bred by Sarah, she walked in the same path of righteousness as her mistress,[119] and thus was a suitable companion for Abraham, and, instructed by the holy spirit, he acceded to Sarah's proposal.

No sooner had Hagar's union with Abraham been consummated, and she felt that she was with child, than she began to treat her former mistress contemptuously, though Sarah was particularly tender toward her in the state in which she was. When n.o.ble matrons came to see Sarah, she was in the habit of urging them to pay a visit to "poor Hagar," too. The dames would comply with her suggestion, but Hagar would use the opportunity to disparage Sarah. "My lady Sarah," she would say, "is not inwardly what she appears to be outwardly. She makes the impression of a righteous, pious woman, but she is not, for if she were, how could her childlessness be explained after so many years of marriage, while I became pregnant at once?"

Sarah scorned to bicker with her slave, yet the rage she felt found vent in these words to Abraham:[120] "It is thou who art doing me wrong. Thou hearest the words of Hagar, and thou sayest naught to oppose them, and I hoped that thou wouldst take my part. For thy sake did I leave my native land and the house of my father, and I followed thee into a strange land with trust in G.o.d. In Egypt I pretended to be thy sister, that no harm might befall thee. When I saw that I should bear no children, I took the Egyptian woman, my slave Hagar, and gave her unto thee for wife, contenting myself with the thought that I would rear the children she would bear. Now she treats me disdainfully in thy presence. O that G.o.d might look upon the injustice which hath been done unto me, to judge between thee and me, and have mercy upon us, restore peace to our home, and grant us offspring, that we have no need of children from Hagar, the Egyptian bondwoman of the generation of the heathen that cast thee in the fiery furnace!"[121]

Abraham, modest and una.s.suming as he was, was ready to do justice to Sarah, and he conferred full power upon her to dispose of Hagar according to her pleasure. He added but one caution, "Having once made her a mistress, we cannot again reduce her to the state of a bondwoman." Unmindful of this warning, Sarah exacted the services of a slave from Hagar. Not alone this, she tormented her, and finally she cast an evil eye upon her, so that the unborn child dropped from her, and she ran away. On her flight she was met by several angels, and they bade her return, at the same time making known to her that she would bear a son who should be called Ishmael-one of the six men who have been given a name by G.o.d before their birth, the others being Isaac, Moses, Solomon, Josiah, and the Messiah.[122]

Thirteen years after the birth of Ishmael the command was issued to Abraham that he put the sign of the covenant upon his body and upon the bodies of the male members of his household. Abraham was reluctant at first to do the bidding of G.o.d, for he feared that the circ.u.mcision of his flesh would raise a barrier between himself and the rest of mankind. But G.o.d said unto him, "Let it suffice thee that I am thy G.o.d and thy Lord, as it sufficeth the world that I am its G.o.d and its Lord."[123]

Abraham then consulted with his three true friends, Aner, Eshcol, and Mamre, regarding the command of the circ.u.mcision. The first one spoke, and said, "Thou art nigh unto a hundred years old, and thou considerest inflicting such pain upon thyself?" The advice of the second was also against it. "What," said Eshcol, "thou choosest to mark thyself so that thy enemies may recognize thee without fail?" Mamre, the third, was the only one to advise obedience to the command of G.o.d. "G.o.d succored thee from the fiery furnace," he said, "He helped thee in the combat with the kings, He provided for thee during the famine, and thou dost hesitate to execute His behest concerning the circ.u.mcision?"[124] Accordingly, Abraham did as G.o.d had commanded, in bright daylight, bidding defiance to all, that none might say, "Had we seen him attempt it, we should have prevented him."[125]

The circ.u.mcision was performed on the tenth day of Tishri, the Day of Atonement, and upon the spot on which the altar was later to be erected in the Temple, for the act of Abraham remains a never-ceasing atonement for Israel.[126]

THE VISIT OF THE ANGELS

On the third day after his circ.u.mcision, when Abraham was suffering dire pain,[127] G.o.d spoke to the angels, saying, "Go to, let us pay a visit to the sick." The angels refused, and said: "What is man, that Thou art mindful of him? And the son of man, that Thou visitest him? And Thou desirest to betake Thyself to a place of uncleanness, a place of blood and filth?" But G.o.d replied unto them, "Thus do ye speak. As ye live, the savor of this blood is sweeter to me than myrrh and incense, and if you do not desire to visit Abraham, I will go alone."[128]

The day whereon G.o.d visited him was exceedingly hot, for He had bored a hole in h.e.l.l, so that its heat might reach as far as the earth, and no wayfarer venture abroad on the highways, and Abraham be left undisturbed in his pain.[129] But the absence of strangers caused Abraham great vexation, and he sent his servant Eliezer forth to keep a lookout for travellers. When the servant returned from his fruitless search, Abraham himself, in spite of his illness and the scorching heat, prepared to go forth on the highway and see whether he would not succeed where failure had attended Eliezer, whom he did not wholly trust at any rate, bearing in mind the well-known saying, "No truth among slaves."[130] At this moment G.o.d appeared to him, surrounded by the angels. Quickly Abraham attempted to rise from his seat, but G.o.d checked every demonstration of respect, and when Abraham protested that it was unbecoming to sit in the presence of the Lord, G.o.d said, "As thou livest, thy descendants at the age of four and five will sit in days to come in the schools and in the synagogues while I reside therein."[131]

Meantime Abraham beheld three men. They were the angels Michael, Gabriel, and Raphael. They had a.s.sumed the form of human beings to fulfil his wish for guests toward whom to exercise hospitality. Each of them had been charged by G.o.d with a special mission, besides, to be executed on earth. Raphael was to heal the wound of Abraham, Michael was to bring Sarah the glad tidings that she would bear a son, and Gabriel was to deal destruction to Sodom and Gomorrah. Arrived at the tent of Abraham, the three angels noticed that he was occupied in nursing himself, and they withdrew.[132] Abraham, however, hastened after them through another door of the tent, which had wide open entrances on all sides.[133] He considered the duty of hospitality more important than the duty of receiving the Shekinah. Turning to G.o.d, he said, "O Lord, may it please Thee not to leave Thy servant while he provides for the entertainment of his guests."[134] Then he addressed himself to the stranger walking in the middle between the other two, whom by this token he considered the most distinguished,-it was the archangel Michael-and he bade him and his companions turn aside into his tent. The manner of his guests, who treated one another politely, made a good impression upon Abraham. He was a.s.sured that they were men of worth whom he was entertaining.[135] But as they appeared outwardly like Arabs, and the people wors.h.i.+pped the dust of their feet, he bade them first wash their feet, that they might not defile his tent.[136]

He did not depend upon his own judgment in reading the character of his guests. By his tent a tree was planted, which spread its branches out over all who believed in G.o.d, and afforded them shade. But if idolaters went under the tree, the branches turned upward, and cast no shade upon the ground. Whenever Abraham saw this sign, he would at once set about the task of converting the wors.h.i.+ppers of the false G.o.ds. And as the tree made a distinction between the pious and the impious, so also between the clean and the unclean. Its shade was denied them as long as they refrained from taking the prescribed ritual bath in the spring that flowed out from its roots, the waters of which rose at once for those whose uncleanness was of a venial character and could be removed forthwith, while others had to wait seven days for the water to come up. Accordingly, Abraham bade the three men lean against the trunk of the tree. Thus he would soon learn their worth or their unworthiness.[137]

Being of the truly pious, "who promise little, but perform much,"[133] Abraham said only: "I will fetch a morsel of bread, and comfort ye your heart, seeing that ye chanced to pa.s.s my tent at dinner time. Then, after ye have given thanks to G.o.d, ye may pa.s.s on."[139] But when the meal was served to the guests, it was a royal banquet, exceeding Solomon's at the time of his most splendid magnificence. Abraham himself ran unto the herd, to fetch cattle for meat. He slaughtered three calves, that he might be able to set a "tongue with mustard" before each of his guests.[140] In order to accustom Ishmael to G.o.d-pleasing deeds, he had him dress the calves,[141] and he bade Sarah bake the bread. But as he knew that women are apt to treat guests n.i.g.g.ardly, he was explicit in his request to her. He said, "Make ready quickly three measures of meal, yea, fine meal." As it happened, the bread was not brought to the table, because it had accidentally become unclean, and our father Abraham was accustomed to eat his daily bread only in a clean state.[142] Abraham himself served his guests, and it appeared to him that the three men ate. But this was an illusion. In reality the angels did not eat,[143] only Abraham, his three friends, Aner, Eshcol, and Mamre, and his son Ishmael partook of the banquet, and the portions set before the angels were devoured by a heavenly fire.[144]

Although the angels remained angels even in their human disguise, nevertheless the personality of Abraham was so exalted that in his presence the archangels felt insignificant.[145]

After the meal the angels asked after Sarah, though they knew that she was in retirement in her tent, but it was proper for them to pay their respects to the lady of the house and send her the cup of wine over which the blessing had been said.[146] Michael, the greatest of the angels, thereupon announced the birth of Isaac. He drew a line upon the wall, saying, "When the sun crosses this point, Sarah will be with child, and when he crosses the next point, she will give birth to a child." This communication, which was intended for Sarah and not for Abraham, to whom the promise had been revealed long before,[147] the angels made at the entrance to her tent, but Ishmael stood between the angel and Sarah, for it would not have been seemly to deliver the message in secret, with none other by. Yet, so radiant was the beauty of Sarah that a beam of it struck the angel, and made him look up. In the act of turning toward her, he heard her laugh within herself:[148] "Is it possible that these bowels can yet bring forth a child, these shrivelled b.r.e.a.s.t.s give suck? And though I should be able to bear, yet is not my lord Abraham old?"[149]

And the Lord said unto Abraham: "Am I too old to do wonders? And wherefore doth Sarah laugh, saying, Shall I of a surety bear a child, which am old?"[150] The reproach made by G.o.d was directed against Abraham as well as against Sarah, for he, too, had showed himself of little faith when he was told that a son would be born unto him. But G.o.d mentioned only Sarah's incredulity, leaving Abraham to become conscious of his defect himself.[151]

Regardful of the peace of their family life, G.o.d had not repeated Sarah's words accurately to Abraham. Abraham might have taken amiss what his wife had said about his advanced years, and so precious is the peace between husband and wife that even the Holy One, blessed be He, preserved it at the expense of truth.[152]

After Abraham had entertained his guests, he went with them to bring them on their way, for, important as the duty of hospitality is, the duty of speeding the parting guest is even more important.[153] Their way lay in the direction of Sodom, whither two of the angels were going, the one to destroy it, and the second to save Lot, while the third, his errand to Abraham fulfilled, returned to heaven.[154]

THE CITIES OF SIN

The inhabitants of Sodom and Gomorrah and the three other cities of the plain were sinful and G.o.dless. In their country there was an extensive vale, where they foregathered annually with their wives and their children and all belonging to them, to celebrate a feast lasting several days and consisting of the most revolting orgies. If a stranger merchant pa.s.sed through their territory, he was besieged by them all, big and little alike, and robbed of whatever he possessed. Each one appropriated a bagatelle, until the traveller was stripped bare. If the victim ventured to remonstrate with one or another, he would show him that he had taken a mere trifle, not worth talking about. And the end was that they hounded him from the city.

Once upon a time it happened that a man journeying from Elam arrived in Sodom toward evening. No one could be found to grant him shelter for the night. Finally a sly fox named Hedor invited him cordially to follow him to his house. The Sodomite had been attracted by a rarely magnificent carpet, strapped to the stranger's a.s.s by means of a rope. He meant to secure it for himself. The friendly persuasions of Hedor induced the stranger to remain with him two days, though he had expected to stay only overnight. When the time came for him to continue on his journey, he asked his host for the carpet and the rope. Hedor said: "Thou hast dreamed a dream, and this is the interpretation of thy dream: the rope signifies that thou wilt have a long life, as long as a rope; the varicolored carpet indicates that thou wilt own an orchard wherein thou wilt plant all sorts of fruit trees." The stranger insisted that his carpet was a reality, not a dream fancy, and he continued to demand its return. Not only did Hedor deny having taken anything from his guest, he even insisted upon pay for having interpreted his dream to him. His usual price for such services, he said, was four silver pieces, but in view of the fact that he was his guest, he would, as a favor to him, content himself with three pieces of silver.

After much wrangling, they put their case before one of the judges of Sodom, Sherek by name, and he said to the plaintiff, "Hedor is known in this city as a trustworthy interpreter of dreams, and what he tells thee is true." The stranger declared himself not satisfied with the verdict, and continued to urge his side of the case. Then Sherek drove both the plaintiff and the defendant from the court room. Seeing this, the inhabitants gathered together and chased the stranger from the city, and lamenting the loss of his carpet, he had to pursue his way.

As Sodom had a judge worthy of itself, so also had the other cities-Sharkar in Gomorrah, Zabnak in Admah, and Manon in Zeboiim. Eliezer, the bondman of Abraham, made slight changes in the names of these judges, in accordance with the nature of what they did: the first he called Shakkara, Liar; the second Shakrura, Arch-deceiver; the third Kazban, Falsifier; and the fourth, Mazle-Din, Perverter of Judgment. At the suggestion of these judges, the cities set up beds on their commons. When a stranger arrived, three men seized him by his head, and three by his feet, and they forced him upon one of the beds. If he was too short to fit into it exactly, his six attendants pulled and wrenched his limbs until he filled it out; if he was too long for; it, they tried to jam him in with all their combined strength, until the victim was on the verge of death. Hit outcrles were met with the words, "Thus will be done to any man that comes into our land."

After a while travellers avoided these cities, but if some poor devil was betrayed occasionally into entering them, they would give him gold and silver, but never any bread, so that he was bound to die of starvation. Once he was dead, the residents of the city came and took back the marked gold and silver which they had given him, and they would quarrel about the distribution of his clothes, for they would bury him naked.

Once Eliezer, the bondman of Abraham, went to Sodom, at the bidding of Sarah, to inquire after the welfare of Lot. He happened to enter the city at the moment when the people were robbing a stranger of his garments. Eliezer espoused the cause of the poor wretch, and the Sodomites turned against him; one threw a stone at his forehead and caused considerable loss of blood. Instantly, the a.s.sailant, seeing the blood gush forth, demanded payment for having performed the operation of cupping. Eliezer refused to pay for the infliction of a wound upon him, and he was haled before the judge Shakkara. The decision went against him, for the law of the land gave the a.s.sailant the right to demand payment. Eliezer quickly picked up a stone and threw it at the judge's forehead. When he saw that the blood was flowing profusely, he said to the judge, "Pay my debt to the man and give me the balance."

The cause of their cruelty was their exceeding great wealth. Their soil was gold, and in their miserliness and their greed for more and more gold, they wanted to prevent strangers from enjoying aught of their riches. Accordingly, they flooded the highways with streams of water, so that the roads to their city were obliterated, and none could find the way thither. They were as heartless toward beasts as toward men. They begrudged the birds what they ate, and therefore extirpated them.[155] They behaved impiously toward one another, too, not shrinking back from murder to gain possession of more gold. If they observed that a man owned great riches, two of them would conspire against him. They would beguile him to the vicinity of ruins, and while the one kept him on the spot by pleasant converse, the other would undermine the wall near which he stood, until it suddenly crashed down upon him and killed him. Then the two plotters would divide his wealth between them.

Another method of enriching themselves with the property of others was in vogue among them. They were adroit thieves. When they made up their minds to commit theft, they would first ask their victim to take care of a sum of money for them, which they smeared with strongly scented oil before handing it over to him. The following night they would break into his house, and rob him of his secret treasures, led to the place of concealment by the smell of the oil.

Their laws were calculated to do injury to the poor. The richer a man, the more was he favored before the law. The owner of two oxen was obliged to render one day's shepherd service, but if he had but one ox, he had to give two days' service. A poor orphan, who was thus forced to tend the flocks a longer time than those who were blessed with large herds, killed all the cattle entrusted to him in order to take revenge upon his oppressors, and he insisted, when the skins were a.s.signed, that the owner of two head of cattle should have but one skin, but the owner of one head should receive two skins, in correspondence to the method pursued in a.s.signing the work. For the use of the ferry, a traveller had to pay four zuz, but if he waded through the water, he had to pay eight zuz.[156]

The cruelty of the Sodomites went still further. Lot had a daughter, Palt.i.t, so named because she had been born to him shortly after he escaped captivity through the help of Abraham. Palt.i.t lived in Sodom, where she had married. Once a beggar came to town, and the court issued a proclamation that none should give him anything to eat, in order that he might die of starvation. But Palt.i.t had pity upon the unfortunate wretch, and every day when she went to the well to draw water, she supplied him with a piece of bread, which she hid in her water pitcher. The inhabitants of the two sinful cities, Sodom and Gomorrah, could not understand why the beggar did not perish, and they suspected that some one was giving him food in secret. Three men concealed themselves near the beggar, and caught Palt.i.t in the act of giving him something to eat. She had to pay for her humanity with death; she was burnt upon a pyre.

The people of Admah were no better than those of Sodom. Once a stranger came to Admah, intending to stay overnight and continue his journey the next morning. The daughter of a rich man met the stranger, and gave him water to drink and bread to eat at his request. When the people of Admah heard of this infraction of the law of the land, they seized the girl and arraigned her before the judge, who condemned her to death. The people smeared her with honey from top to toe, and exposed her where bees would be attracted to her. The insects stung her to death, and the callous people paid no heed to her heartrending cries. Then it was that G.o.d resolved upon the destruction of these sinners.[157]

ABRAHAM PLEADS FOR THE SINNERS

When G.o.d saw that there was no righteous man among the inhabitants of the sinful cities, and there would be none among their descendants, for the sake of whose merits the rest might be treated with lenient consideration, He resolved to annihilate them one and all.[158] But before judgment was executed, the Lord made known unto Abraham what He would do to Sodom, Gomorrah, and the other cities of the plain, for they formed a part of Canaan, the land promised unto Abraham, and therefore did G.o.d say, "I will not destroy them without the consent of Abraham."[159]

Like a compa.s.sionate father, Abraham importuned the grace of G.o.d in behalf of the sinners. He spoke to G.o.d, and said: "Thou didst take an oath that no more should all flesh be cut off by the waters of a flood. Is it meet that Thou shouldst evade Thy oath and destroy cities by fire? Shall the Judge of all the earth not do right Himself? Verily, if Thou desirest to maintain the world, Thou must give up the strict line of justice. If Thou insistest upon the right alone, there can be no world." Whereupon G.o.d said to Abraham: "Thou takest delight in defending My creatures, and thou wouldst not call them guilty. Therefore I spoke with none but thee during the ten generations since Noah."[160] Abraham ventured to use still stronger words in order to secure the safety of the G.o.dless. "That be far from Thee," he said, "to slay the righteous with the wicked, that the dwellers on the earth say not, 'It is His trade to destroy the generations of men in a cruel manner; for He destroyed the generation of Enosh, then the generation of the flood, and then He sent the confusion of tongues. He sticks ever to His trade.'"

G.o.d made reply: "I will let all the generations I have destroyed pa.s.s before thee, that thou mayest see they have not suffered the extreme punishment they deserved. But if thou thinkest that I did not act justly, then instruct thou Me in what I must do, and I will endeavor to act in accordance with thy words." And Abraham had to admit that G.o.d had not diminished in aught the justice due to every creature in this world or the other world.[161] Nevertheless he continued to speak, and he said: "Wilt Thou consume the cities, if there be ten righteous men in each?" And G.o.d said, "No, if I find fifty righteous therein, I will not destroy the cities."[162]

Abraham: "I have taken upon me to speak unto the Lord, I who would have been turned long since into dust of the ground by Amraphel and into ashes by Nimrod, had it not been for Thy grace.[163] Peradventure there shall lack five of the fifty righteous for Zoar, the smallest of the five cities. Wilt Thou destroy all the city for lack of five?"

G.o.d: "I will not destroy it, if I find there forty and five."

Abraham: "Peradventure there be ten pious in each of the four cities, then forgive Zoar in Thy grace, for its sins are not so great in number as the sins of the others."

G.o.d granted his pet.i.tion, yet Abraham continued to plead, and he asked whether G.o.d would not be satisfied if there were but thirty righteous, ten in each of the three larger cities, and would pardon the two smaller ones, even though there were no righteous therein, whose merits would intercede for them. This, too, the Lord granted, and furthermore He promised not to destroy the cities if but twenty righteous were found therein; yes, G.o.d conceded that He would preserve the five cities for the sake of ten righteous therein.[164] More than this Abraham did not ask, for he knew that eight righteous ones, Noah and his wife, and his three sons and their wives, had not sufficed to avert the doom of the generation of the flood, and furthermore he hoped that Lot, his wife, and their four daughters, together with the husbands of their daughters, would make up the number ten. What he did not know was that even the righteous in these sin-laden cities, though better than the rest, were far from good.[165]

Abraham did not cease to pray for the deliverance of the sinners even after the Shekinah had removed from him. But his supplications and his intercessions were in vain.[166] For fifty-two years G.o.d had warned the G.o.dless; He had made mountains to quake and tremble. But they hearkened not unto the voice of admonition. They persisted in their sins, and their well-merited punishment overtook them.[167] G.o.d forgives all sins, only not an immoral life. And as all these sinners led a life of debauchery, they were burnt with fire.[168]

THE DESTRUCTION OF THE SINFUL CITIES

The angels left Abraham at noon time, and they reached Sodom at the approach of evening. As a rule, angels proclaim their errand with the swiftness of lightning, but these were angels of mercy, and they hesitated to execute their work of destruction, ever hoping that the evil would be turned aside from Sodom.[169] With nightfall, the fate of Sodom was sealed irrevocably, and the angels arrived there.[170]