The Legends of the Jews Volume II Part 10

The words of Jacob, "I will divide them in Jacob," spoken of Simon and Levi, were fulfilled on Simon in particular.

When twenty-four thousand of Simon fell at s.h.i.+ttim, the widows they left behind married husbands of all the other tribes. Nevertheless Jacob did not dismiss Simon and Levi without blessing them; the tribe of Simon was to bring forth the teachers and the beadles needed by all Israel, and Levi, the scholars that would expound the Torah and render decisions according to its teachings.[387]

When the remaining sons of Jacob heard the rebukes dealt out by their father to these three, they feared to hear like reproaches, and they tried to slip away from his presence.

Especially Judah was alarmed, that his father might taunt him with his trespa.s.s touching Tamar. But Jacob spoke thus to him: "Judah, thou dost deserve thy name.

Thy mother called thee Jehudah, because she gave praise to G.o.d at thy birth, and so shall thy brethren praise thee, and they all will call themselves by thy name. And as thou didst confess thy sin openly, so also thy descendants, Achan, David, and Mana.s.seh, will make public avowal of their sins, and the Lord will hear their prayer. Thy hands will send darts after the fleeing foe, and thy father's sons shall pay thee respect. Thou hast the impudence of a dog and the bravery of a lion. Thou didst save Joseph from death, and Tamar and her two sons from the flames. No people and no kingdom will be able to stand up against thee. Rulers shall not cease from the house of Judah, nor teachers of the law from his posterity, until his descendant Messiah come, and the obedience of all peoples be unto him. How glorious is Messiah of the House of Judah! His loins girded, he will go out to do battle with his enemies. No king and no ruler will prevail against him. The mountains will be dyed red with their blood, and the garments of Messiah will be like the garments of him that presseth wine. The eyes of Messiah will be clearer than pure wine, for they will never behold unchast.i.ty and bloodshed; and his teeth will be whiter than milk, for never will they bite aught that is taken by violence."[388]

Though Issachar was the older, Zebulon came next to be blessed, as a reward for the sacrifice he had made for his brother's sake, for when Issachar chose the study of the Torah as his vocation, Zebulon decided to devote himself to business and support his brother with the profits of his trade, that he might give himself up to the law undisturbed.[389]

His blessing was that he would conquer the seacoast as far as Zidon.[390]

"Issachar," said Jacob, "will take upon himself the burden of the study of the Torah, and all the other tribes will come to him and ask him to decide their doubts on legal questions, and his descendants will be the members of the Sanhedrin and the scholars that will occupy themselves with fixing the calendar." Jacob blessed Issachar also with the blessing, that the fruits of his land should be exceedingly large, and this brought a heavenly as well as an earthly profit in its train, for when the heathen to whom the fruits were sold marvelled thereat, the Jewish merchants explained that their extraordinary size was due to the merits of the tribe of Issachar, whom G.o.d rewarded for their devotion to the Torah, and thus many of the heathen were induced to convert to Judaism.[391]

In blessing Dan, Jacob's thoughts were occupied chiefly with his descendant Samson, who, like unto G.o.d, without any manner of a.s.sistance, conferred victory upon his people.

Jacob even believed the strong, heroic man to be the Messiah, but when Samson's death was revealed to him, he exclaimed, "I wait for Thy salvation, O Lord, for Thy help is unto all eternity, while Samson's help is only for a time.[392] The redemption" continued Jacob, "will not be accomplished by Samson the Danite, but by Elijah the Gadite, who will appear at the end of time."[393]

Asher's blessing was the beauty of his women, who would be sought in marriage by kings and high priests.[394]

In Naphtali's land all fruits would ripen quickly, and they would be brought as presents to kings, and gain royal favor for the givers. This blessing was fulfilled in the plain of Gennesaret.[395] At the same time Naphtali's blessing was a prophecy concerning his descendant Deborah, who was like a hind let loose against Sisera to conquer him, and she gave goodly words in her song of Israel's victory.[396] Naphtali himself deserved the description applied to Deborah, for he was swift as a hart to do the will of G.o.d, and he was a fleet messenger unto his father and the tribes. They sent him whithersoever they would, and he executed their errands with dispatch.[397] He served the brethren of Joseph as herald, to announce unto Jacob the glad tidings, "Joseph is yet alive," and when the stricken father saw him approach, he said, "Lo, here cometh Naphtali the lovable, who proclaimeth peace."[398]

Joseph's blessing exceeded the blessing of all his brethren.

Jacob spoke: "O son whom I bred up, Joseph, whom I raised, and who wast strong to resist the enticements of sin, thou didst conquer all the magicians and the wise men of Egypt by thy wisdom and thy pious deeds. The daughters of princes cast their jewels before thee, to draw thine eyes upon them when thou didst pa.s.s through the land of Egypt, but thou didst not look their way, and therefore wast thou made the father of two tribes. The magicians and the wise men of Egypt sought to defame thee before Pharaoh and slander thee, but thou didst set thy hope in the Almighty.

Therefore may He who appeared unto me as El Shaddai bless thee and grant thee fertile soil and much cattle. May the blessing thy father giveth thee now, and the blessing that his fathers Abraham and Isaac gave him, and that called forth the envy of the great of the world, Ishmael, Esau, and the sons of Keturah--may all these blessings be a crown upon the head of Joseph, and a chain upon the neck of him that was the ruler of Egypt, and yet diminished not the honor due to his brethren."[399]

The slander of which Jacob spoke referred to what Potiphar had said of Joseph before Pharaoh. He had complained, saying, "Why didst thou appoint my slave, whom I did buy for twenty pieces of silver, to be ruler over the Egyptians?" Joseph had then taken up his own defense, saying: "When thou didst buy me as a slave, thou didst commit a capital crime. Only a descendant of Canaan may be sold as a slave, and I am a descendant of Shem, and a prince besides. If thou wilt convince thyself of the truth of my words, do but compare me with the likeness of my mother Sarah that Pharaoh had made of her!" They brought Sarah's likeness, and, verily, it appeared that Joseph resembled his ancestress, and all were convinced of his n.o.ble lineage.[400]

The blessing that Jacob bestowed upon Benjamin contains the prophecy that his tribe would provide Israel with his first ruler and his last ruler, and so it was, for Saul and Esther both belonged to the tribe of Benjamin. Likewise Benjamin's heritage in the Holy Land harbors two extremes: Jericho ripens its fruits earlier than any other region in Palestine, while Beth-el ripens them latest. In Benjamin's blessing, Jacob referred also to the service in the Temple, because the Holy Place was situated in the territory of Benjamin. And when Jacob called his youngest son a wolf that ravineth, he was thinking of the judge Ehud, the great scholar, a Benjamite, who conquered Eglon king of Moab, and also he had in mind the Benjamites that captured their wives by cunning and force.[401]

Again, if he called Benjamin a wolf, Judah a lion, and Joseph a bull, he wanted to point to the three kingdoms known as wolf, lion, and bull, the doom of which was and will be sealed by the descendants of his three sons: Babylon, the kingdom of the lion, fell through the hands of Daniel of the tribe of Judah; Media, the wolf, found its master in the Benjamite Mordecai; and the bull Joseph will subdue the horned beast, the kingdom of wickedness, before the Messianic time.[402]

THE DEATH OF JACOB

After Jacob had blessed each of his sons separately, he addressed himself to all of them together, saying: "According to my power did I bless you, but in future days a prophet will arise, and this man Moses will bless you, too, and he will continue my blessings where I left off." He added, besides, that the blessing of each tribe should redound to the good of all the other tribes: the tribe of Judah should have a share in the fine wheat of the tribe of Benjamin, and Benjamin should enjoy the goodly barley of Judah. The tribes should be mutually helpful, one to another.[403]

Moreover, he charged them not to be guilty of idolatry in any form or shape and not to let blasphemous speech pa.s.s their lips, and he taught them the order of transporting his bier,[404] thus: "Joseph, being king, shall not help to bear it, nor shall Levi, who is destined to carry the Ark of the Shekinah.

Judah, Issachar, and Zebulon shall grasp its front end, Reuben, Simon, and Gad its right side, Ephraim, Mana.s.seh, and Benjamin the hindmost end, and Dan, Asher, and Naphtali its left side." And this was the order in which the tribes, bearing each its standard, were to march through the desert, the Shekinah dwelling in the midst of them.[405]

Jacob then spake to Joseph, saying: "And thou, my son Joseph, forgive thy brethren for their trespa.s.s against thee, forsake them not, and grieve them not, for the Lord hath put them into thine hands, that thou shouldst protect them all thy days against the Egyptians."

Also he admonished his sons, saying that the Lord would be with them if they walked in His ways, and He would redeem them from the hands of the Egyptians. "I know,"

he continued, "great suffering will befall your sons and your grandsons in this land, but if you will obey G.o.d, and teach your sons to know Him, then He will send you a redeemer, who will bring you forth out of Egypt and lead you into the land of your fathers."[406]

In resignation to the will of G.o.d,[407] Jacob awaited his end, and death enveloped him gently. Not the Angel of Death ended his life, but the Shekinah took his soul with a kiss.

Beside the three Patriarchs, Abraham, Isaac, and Jacob, only Moses, Aaron, and Miriam breathed their last in this manner, through the kiss of the Shekinah. And these six, together with Benjamin, are the only ones whose corpses are not exposed to the ravages of the worms, and they neither corrupt nor decay.

Thus Jacob departed this world, and entered the world to come, a foretaste of which he had enjoyed here below, like the other two Patriarchs, and none beside among men.

In another respect their life in this world resembled their life in the world to come, the evil inclination had no power over them, either here or there, wherein David resembled them.[408]

Joseph ordered his father's body to be placed upon a couch of ivory, covered with gold, studded with gems, and hung with drapery of byssus and purple. Fragrant wine was poured out at its side, and aromatic spices burnt next to it. Heroes of the house of Esau, princes of the family of Ishmael, and the lion Judah, the bravest of his sons, surrounded the sumptuous bier of Jacob. "Come," said Judah to his brethren, "let us plant a high cedar tree at the head of our father's grave, its top shall reach up to the skies, its branches shall shade all the inhabitants of the earth, and its roots shall grow down deep into the earth, unto the abyss.

For from him are sprung twelve tribes, and from him will arise kings and rulers, chapters of priests prepared to perform the service of the sacrifices, and companies of Levites ready to sing psalms and play upon sweet instruments."[409]

The sons of Jacob tore their garments and girded their loins with sackcloth, threw themselves upon the ground, and strewed earth upon their heads until the dust rose in a high cloud. And when Asenath, the wife of Joseph, heard the tidings of Jacob's death, she came, and with her came the women of Egypt, to weep and mourn over him. And the men of Egypt that had known Jacob repaired thither, and they mourned day after day, and also many journeyed down into Egypt from Canaan, to take part in the seventy days'

mourning made for him.[410]

The Egyptians spake to one another, saying, "Let us lament for the pious man Jacob, because the affliction of the famine was averted from our land on account of his merits,"

for instead of ravaging the land for forty-two years according to the decree of G.o.d, the famine had lasted but two years, and that was due to the virtues of Jacob.[411]

Joseph ordered the physicians to embalm the corpse. This he should have refrained from doing, for it was displeasing to G.o.d, who spoke, saying: "Have I not the power to preserve the corpse of this pious man from corruption? Was it not I that spoke the rea.s.suring words, Fear not the worm, O Jacob, thou dead Israel?" Joseph's punishment for this useless precaution was that he was the first of the sons of Jacob to suffer death.[412] The Egyptians, on the other hand, who devoted forty days to embalming the corpse and preparing it for burial, were rewarded for the veneration they showed. Before He destroyed their city, G.o.d gave the Ninevites a forty days' respite on account of their king, who was the Pharaoh of Egypt. And for the three score and ten days of mourning that the heathen made for Jacob, they were recompensed at the time of Ahasuerus. During seventy days, from the thirteenth of Nisan, the date of Haman's edict ordering the extermination of the Jews, until the twenty-third of Siwan, when Mordecai recalled it, they were permitted to enjoy absolute power over the Jews.

When all preparations for the burial of Jacob had been completed, Joseph asked permission of Pharaoh to carry the body up into Canaan. But he did not himself go to put his pet.i.tion before Pharaoh, for he could not well appear before the king in the garb of a mourner, nor was he willing to interrupt his lamentation over his father for even a brief s.p.a.ce and stand before Pharaoh and prefer his pet.i.tion. He requested the family of Pharaoh to intercede for him with the king for the additional reason that he was desirous of enlisting the favor of the king's relations, lest they advise Pharaoh not to fulfil his wish. He acted according to the maxim, "Seek to win over the accuser, that he cause thee no annoyance."[413]

Joseph applied first to the queen's hairdresser, and she influenced the queen to favor him, and then the queen put in a good word for him with the king.[414] At first Pharaoh refused the permission craved by Joseph, who, however, urged him to consider the solemn oath he had given his dying father, to bury him in Canaan. Pharaoh desired him to seek absolution from the oath. But Joseph rejoined, "Then will I apply also for absolution from the oath I gave thee," referring to an incident in his earlier history. The grandees of Egypt had advised Pharaoh against appointing Joseph as viceroy, and they did not recede from this counsel until Joseph, in his conversation with the Egyptian king, proved himself to be master of the seventy languages of the world, the necessary condition to be fulfilled before one could become ruler over Egypt. But the conversation proved something else, that Pharaoh himself was not ent.i.tled to Egyptian kings.h.i.+p, because he lacked knowledge of Hebrew. He feared, if the truth became known, Joseph would be raised to his own place, for he knew Hebrew beside all the other tongues. In his anxiety and distress, Pharaoh made Joseph swear an oath never to betray the king's ignorance of Hebrew. Now when Joseph threatened to have himself absolved from this oath as well as the one to his dying father, great terror overwhelmed him, and he speedily granted Joseph permission to go up to Canaan and bury his father there.[415]

Moreover, Pharaoh issued a decree in all parts of the land menacing those with death who would not accompany Joseph and his brethren upon their journey to Canaan with their father's remains, and accordingly the procession that followed the bier of Jacob was made up of the princes and n.o.bles of Egypt as well as the common people.[416] The bier was borne by the sons of Jacob. In obedience to his wish not even their children were allowed to touch it.[417] It was fas.h.i.+oned of pure gold, the border thereof inlaid with onyx stones and bdellium, and the cover was gold woven work joined to the bier with threads that were held together with hooks of onyx stones and bdellium. Joseph placed a large golden crown upon the head of his father, and a golden sceptre he put in his hand, arraying him like a living king.

The funeral cortege was arranged in this order: First came the valiant men of Pharaoh and the valiant men of Joseph, and then the rest of the inhabitants of Egypt. All were girt with swords and clothed in coats of mail, and the trappings of war were upon them. The weepers and mourners walked, crying and lamenting, at some distance from the bier, and the rest of the people went behind it, while Joseph and his household followed together after it, with bare feet and in tears, and Joseph's servants were close to him, each man with his accoutrements and weapons of war. Fifty of Jacob's servants preceded the bier, strewing myrrh upon the road in pa.s.sing, and all manner of perfumes, so that the sons of Jacob trod upon the aromatic spices as they carried the body forward.

Thus the procession moved on until it reached Canaan.

It halted at the thres.h.i.+ng-floor of Atad, and there they lamented with a very great and sore lamentation.[418] But the greatest honor conferred upon Jacob was the presence of the Shekinah, who accompanied the cortege.[419]

The Canaanites had no intention at first to take part in the mourning made for Jacob, but when they saw the honors shown him, they joined the procession of the Egyptians,[420]

loosing the girdles of their garments as a sign of grief.[421] Also the sons of Esau, Ishmael, and Keturah appeared, though their design in coming was to seize the opportunity and make war upon the sons of Jacob, but when they saw Joseph's crown suspended from the bier, the Edomite and Ishmaelite kings and princes followed his example, and attached theirs to it, too, and it was ornamented with thirty-six crowns.

Nevertheless the conflict was not averted; it broke out in the end between the sons of Jacob and Esau and his followers.

When the former were about to lower the body of their father into the Cave of Machpelah, Esau attempted to prevent it, saying that Jacob had used his allotted portion of the tomb for Leah, and the only s.p.a.ce left for a grave belonged to himself. For, continued Esau, "though I sold my birthright unto Jacob, I yet have a portion in the tomb as a son of Isaac." The sons of Jacob, however, were well aware of the fact that their father had acquired Esau's share in the Cave, and they even knew that a bill of sale existed, but Esau, a.s.suming properly that the doc.u.ment was left behind in Egypt, denied that any such had ever been made out, and the sons of Jacob sent Naphtali, the fleet runner, back to Egypt to fetch the bill. Meantime, while this altercation was going on between Esau and the others, Hus.h.i.+m the son of Dan arose and inquired in astonishment why they did not proceed with the burial of Jacob, for he was deaf and had not understood the words that had pa.s.sed between the disputants.

When he heard what it was all about, and that the ceremonies were interrupted until Naphtali should return from Egypt with the bill of sale, he exclaimed, with indignation, "My grandfather shall lie here unburied until Naphtali comes back!" and he seized a club and dealt Esau a vigorous blow, so that he died, and his eyes fell out of their sockets and dropped upon Jacob's knees, and Jacob opened his own eyes and smiled. Esau being dead, his brother's burial could proceed without hindrance, and Joseph interred him in the Cave of Machpelah in accordance with his wish.

His other children had left all arrangements connected with the burial of their father's body to their brother Joseph, for they reflected that it was a greater honor for Jacob if a king concerned himself about his remains rather than simple private individuals.[422]

The head of Esau, as he lay slain by the side of Jacob's grave, rolled down into the Cave, and fell into the lap of Isaac, who prayed to G.o.d to have mercy upon his son, but his supplications were in vain. G.o.d spoke, saying, "As I live, he shall not behold the majesty of the Lord."[423]

THE SONS OF JACOB AT WAR WITH THE SONS OF ESAU

Jacob having been interred with royal pomp, and the seven days' period of mourning over, the conflict between the sons of Jacob and the sons of Esau broke out anew. In the skirmish that had ensued when Esau advanced a claim upon a place in the Cave of Machpelah, while his brother's remains still lay unburied, he lost forty of his men, and after his death fortune favored his sons as little. Eighty of their followers were slain, while of the sons of Jacob not one was lost. Joseph succeeded in capturing Zepho the son of Eliphaz and fifty of his men, and he clapped them in chains and carried them off to Egypt. Thereupon the rest of the attacking army led by Eliphaz fled to Mount Seir, taking with them the headless corpse of Esau, to bury it in his own territory. The sons of Jacob pursued after them, but they slew none, out of respect for the remains of Esau.

On the third day a great army gathered together, consisting of the inhabitants of Seir and the children of the East, and they marched down into Egypt with the purpose of making war upon Joseph and his brethren. In the battle that came off, this army was almost totally destroyed, not less than six hundred thousand men were mowed down by Joseph and his warriors, and the small remnant fled precipitately.

Returned to their own country after this fatal campaign, the sons of Esau and the sons of Seir fell to quarrelling among themselves, and the sons of Seir demanded that their former allies leave the place, because it was they that had brought misfortune upon the country.

The sons of Esau thereupon dispatched a messenger in secret to their friend Agnias, king of Africa, begging his aid against the sons of Seir. He granted their request, and sent them troops consisting of foot-soldiers and mounted men. The sons of Seir, on their part, also sought allies, and they secured the help of the children of the East, and of the Midianites, who put warriors at their disposal. In the encounters that ensued between the hostile forces, the sons of Esau were defeated again and again, partly on account of treachery in their own ranks, for their men sometimes deserted to the enemy while the combat was on. At last, however, in the battle that took place in the desert of Paran, the sons of Esau gained a decisive victory. They ma.s.sacred all the warriors of the sons of Seir, and the Midianites and the children of the East were put to flight.

Thereafter the sons of Esau returned to Seir, and they slew all the inhabitants of the place, men, women, and children, sparing only fifty lads and maidens. The former they used as slaves, and the latter they took to wife. They also enriched themselves with the spoils, seizing all the possessions of the sons of Seir, and the whole land was divided among the five sons of Esau. Now these descendants of Esau determined to put a king over themselves, but in consequence of the treachery committed during the war there prevailed such hatred and bitterness among them that they decided never to appoint a ruler from their own people.

Their choice fell upon Bela, the son of Beor, one of the warriors sent to them by King Agnias. His peer could not be found among the allied troops for bravery, wisdom, and handsome appearance. They set the royal crown upon his head, built a palace for him, and gave him gifts of silver, gold, and gems, until he lived in great opulence. He reigned happily for thirty years, and met his death then in a war against Joseph and his brethren.

This war came about because the sons of Esau could not banish from their memory the disgrace of the defeat inflicted upon them by Joseph and his people. Having enlisted the aid of Agnias, and of the Ishmaelites and other nations of the East, they set forth on a second campaign against Egypt, in the hope of delivering Zepho and his followers from the hands of Joseph. In spite of their enormous host--they had no less than eight hundred thousand men of infantry and cavalry--they were defeated at Raamses by Joseph and his brethren and their little company of six hundred men. Beside their king Bela, they left one-fourth of their army upon the field. The loss of their king discouraged them grievously, and they took to flight, hard pressed by Joseph, who cut down many of the fugitives.

When he returned from the battle, Joseph ordered manacles and fetters to be put upon Zepho and his followers, and their captivity was made more bitter unto them than it had been before.

The sons of Esau appointed Jobab of Bozrah to succeed their dead king Bela. His reign lasted ten years, but they desisted from all further attempts at waging war with the sons of Jacob. Their last experience with them had been too painful, but the enmity they cherished against them was all the fiercer, and their hatred never abated.