The Legends of the Jews Volume III Part 10

As Jacob blessed after Asher and the Naphtali, so too did these two tribes succeed each other in the offerings at the dedication of the Tabernacle. Naphtali, Jacob's son, was a very affectionate son, who was ever ready to execute his father's every command. The prince of the tribe of Naphtali followed his ancestor's example, and by his gifts to the sanctuary sought to recall the three Patriarchs and their wives. "One silver charger, the weight whereof was an hundred and thirty shekels," symbolized Sarah, who was unique among her s.e.x in her piety, and who almost attained the age of hundred and thirty years. A silver bowl for sprinkling blood recalled Abraham, who was thrown far away form his home. The weight of the bowl was seventy shekels, as Abraham also was seventy years old when G.o.d made with him the covenant between the pieces. The charger and the bowl were both filled with fine flour mingled with oil, as also Abraham and Sarah were imbued with a love for good and pious deeds. The spoon of ten shekels of gold alludes to Abraham as well, for Abraham conquered the evil inclination and resisted the ten temptations, whereas the three burnt offerings and the sin offering corresponded to the offerings made by Abraham at the covenant between the pieces. The two oxen for the peace offering indicate Isaac and Rebekah, whereas the three kinds of small cattle allude to Jacob, Leah, and Rachel, but the sum total of the offerings of these three species was fifteen, corresponding to these three and the twelve fathers of the tribes.

[400]

Apart from the significance that the offerings of the tribal princes had for each individual tribe respectively, they also symbolized the history of the world from the time of Adam to the erection of the Tabernacle. The silver charger indicated Adam, who lived nine hundred and thirty years, and the numerical equivalent of the letters of Kaarat Kesef, "silver charger," amounts to the same.

Corresponding to the weight of "an hundred and thirty shekels,"

Adam begat his son Seth, the actual father of the future generations, at the age of a hundred and thirty years. The silver bowl alludes to Noah, for, as it weighed seventy shekels, so too did seventy nations spring from Noah. Both these vessels were filled with fine flour, as Adam and Noah were both full of good deeds.

The spoon "of ten shekels of gold" corresponded to the ten words of G.o.d by which the world was created, to the ten Sefirot, to the ten lists of generations in the Scriptures, to the ten essential const.i.tuent parts of the human body, to the ten miracles G.o.d wrought for Israel in Egypt, to the ten miracles Israel experienced by the Red Sea. The three burnt offerings were meant to recall the three Patriarchs. The kid of goats indicated Joseph; the two oxen corresponded to Moses and Aaron; the five rams to the five distinguished sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara; whereas the five goats and the five lambs symbolized the five senses of mankind by means of which the existence of things is determined.

The sum total of the gifts of the twelve princes of the tribes had also a symbolical significance. The twelve chargers correspond to the twelve constellations; the twelve bowls of the twelve months; the twelve spoons to the twelve guides of men, which are: the heart, that bestows understanding and insight; the kidneys, that give counsels, good as well as evil; the mouth, that cuts all kinds of food; the tongue, that renders speech impossible; the palate, that tastes the flavors of food; the windpipe, that renders possible breathing and the utterance of sounds; the esophagus, that swallows food and drink; the lungs, that absorbs fluids; the liver, that promotes laughter; the crop, that grinds all food; and the stomach, that affords pleasant sleep. "All the silver of the vessels that weighed two thousand and four hundred shekels"

corresponded to the years that had pa.s.sed from the creation of the world to the advent of Moses in the fortieth year of his life. All the gold of the spoons, the weight of which was an hundred and twenty shekels, corresponds to the years of Moses' life, for he died at the age of a hundred and twenty. [401]

The different species of animals offered as sacrifices corresponded to the different ranks of the leaders of Israel. The twelve bullocks to the kings, the twelve rams to the princes of the tribes, the twelve kids of the goats to the governors, and the twelve sheep to the government officials. The twenty-four oxen for a peace offering corresponded to the books of the Scriptures, and the divisions of the priests, and were also meant to serve as atonement for the twenty-four thousand men, who, owing to their wors.h.i.+p of Peor, died of the plague. The sixty rams of the peace offering corresponded to the sixty myriads of Israel's fighting hosts; the sixty he-goats to the sixty empires; and the sixty he-lambs to the building of the second Temple that measured sixty cubits in height and sixty in width. [402]

The gifts of the twelve princes of the tribes were not only equal in number, but also in the size and width of the objects bestowed, every tribe making exactly the same offering to the sanctuary.

None among them wished to outrival the others, but such harmony reigned among them and such unity of spirit that G.o.d valued the service of each as if he had brought not only his own gifts but also those of his companions. As a reward for this mutual regard and friends.h.i.+p, G.o.d granted them the distinction of permitting them to present their offerings even on the Sabbath day. [403]

THE REVELATIONS IN THE TABERNACLE

"Honor pursues him who tries to escape it." Moses in his humility felt that his mission as leader of the people ended with the erection of the Tabernacle, as Israel could now satisfy all their spiritual needs without his aid. But G.o.d said: "As truly as thou livest, I have for thee a far greater task than any thou hast yet accomplished, for thou shalt instruct My children about 'clean and unclean,' and shalt teach them how to offer up offerings to Me." G.o.d hereupon called Moses to the Tabernacle, to reveal to him there the laws and teachings. [404] Moses in his humility did not dare to enter the Tabernacle, so that G.o.d had to summon him to enter. Moses, however, could not enter the sanctuary while a cloud was upon it, this being a sign "that the demons held sway," but waited until the cloud had moved on. The voice that called Moses came from heaven in the form of a tube of fire and rested over the two Cherubim, whence Moses perceived its sound. This voice was a powerful as at the revelation at Sinai when the souls of all Israel escaped in terror, still it was audible to none but Moses. Not even the angels heard it, for the words of G.o.d were destined exclusively for Moses. Aaron, too, with the exception of three cases in which G.o.d revealed Himself to him, never received His commands except through the communications of Moses. G.o.d would call Moses twice caressingly words by name, and when he had answered, "Here am I," G.o.d's words were revealed to him, and every commandment as a special revelation. G.o.d always allowed a pause to take place between the different laws to be imparted, that Moses might have time rightly to grasp what was told him. [405]

On the first day of the dedication of the Tabernacle, not lest than eight important sections of laws were communicated to Moses by G.o.d. [406] As a reward for his piety, Aaron and his descendants to all eternity received the laws of sanct.i.ty, which are a special distinction of the priests, [407] and these laws were revealed on this day. It was on this day, also, that Aaron and his sons received the gifts of the priests, for although even at the revelation on Sinai Israel had set them aside, still they were not given to Aaron and his sons until this day when the sanctuary was anointed. [408]

The second law revealed on this day was the separation of the Levites from among the children of Israel, that they might be dedicated to the sanctuary. "For G.o.d elevated no man to an office unless He has tried him and found him worthy of his calling." He did not say, "and the Levites shall be Mine," before He had tried this tribe, and found them worthy. In Egypt none but the tribe of Levi observed the Torah and clung to the token of the Abrahamic covenant, while the others tribes, abandoning both Torah and token of covenant, like the Egyptians, practiced idolatry. In the desert, also, it was this tribe alone that did not take part in the wors.h.i.+p of the Golden Calf. Justly, therefore, did G.o.d's choice fall upon this G.o.dly tribe, who on this day were consecrated as the servants of G.o.d and His sanctuary. [409]

The ceremonies connected with the consecration of the Levites had much in common with the regulations for cleansing of lepers.

Originally, the firstborn had been the servants of the sanctuary, but, owing to the wors.h.i.+p of the Golden Calf, they lost this prerogative, and the Levites replaced them. It was for this reason that the Levites were obliged to observe regulations similar to those for the cleansing of lepers, because they took the place of men who by their sins had defiled themselves. The offerings that the Levites brought on this occasion consisted of two bullocks, on for a burnt offering whenever the congregation, seduced by others, commits idolatry; and Israel would not have wors.h.i.+pped the Golden Calf had not the mixed mult.i.tude misled them. "But whosoever wors.h.i.+ps an idol, by this act renounces the whole Torah," hence did the Levites have to offer up another bullock for a sin offering, in accordance with the law that "if the whole congregation of Israel have done somewhat against any of the commandments of the Lord concerning things which should not be done, and are guilty, then they shall offer up a young bullock for the sin." As the Levites had been chosen "to do the service of the children of Israel in the Tabernacle of the congregation, and to make an atonement for the children of Israel," G.o.d ordered all the congregation of Israel to be present at the consecration of the Levites, for whosoever had a sin offering up for himself must in person bring it to the Tabernacle. Therefore, too, did the elders of Israel have to put their hands upon the Levites, according to the prescription that the elders must put their hands upon the sin of the congregation. Aaron, like the elders, partic.i.p.ated in the ceremony of the consecration, lifting up every single Levite as a token that he was now dedicated to the sanctuary. [410] Aaron's extraordinary strength is proven by the fact that he was able to lift up twenty-tow thousand men in one day. [411]

THE CLEANSING OF THE CAMP

The third law revealed on this day was the command that the children of Israel put out of the camp every leper and every unclean person. When Israel moved out of Egypt, the majority of the people were afflicted with physical defects and diseases, contracted during their work on the structures they had been compelled to erect in Egypt. One had his hand crushed by a falling stone, another's eye blinded by splas.h.i.+ng of loam. It was a battered and crippled host that reached Sinai, eager to receive the Torah, but G.o.d said: "Does it become the glory of the Torah that I should bestow it on a race of cripples? Nor do I want to await the coming of another, sound generation, for I desire no further delay of the revelation of the Torah." Hereupon G.o.d sent angels to heal all among Israel that were diseased or afflicted with defects, so that all the children of Israel were sound and whole when they received the Torah. They remained in this condition until they wors.h.i.+pped the Golden Calf, when all their diseases returned as a punishment for their defection from G.o.d. Only the women, during their stay in the desert, were exempt from the customary ailments to which women are subject, as a reward for being the first who declared themselves ready to accept the Torah. When the Tabernacle had been consecrated, G.o.d now said to Moses: "So long as you had not yet erected the Tabernacle, I did not object to having the unclean and the lepers mingle with the rest of the people, but now that the sanctuary is erected, and that My Shekinah dwells among you, I insist upon your separating all these from among you, that they may not defile the camp in the midst of which I dwell."

The law in regard to lepers was particularly severe, for they were denied the right of staying within the camp, whereas the unclean were prohibited merely from staying near the sanctuary. [412] The lepers were the very ones who had wors.h.i.+pped the Golden Calf, and had as a consequence been smitten with this disease, and it was for this reason that G.o.d separated them from the community.

Thirteen sins are punished with leprosy by G.o.d: blasphemy, unchast.i.ty, murder, false suspicion, pride, illegal appropriation of the rights of others, slander, theft, perjury, profanation of the Divine Name, idolatry, envy, and contempt of the Torah. Goliath was stricken with leprosy because he reviled G.o.d; the daughters of Zion became leprous in punishment of their unchast.i.ty; leprosy was Cain's punishment for the murder of Abel. When Moses said to G.o.d, "But behold, they will not believe me," G.o.d replied: "O Moses, art thou sure that they will not believe thee? They are believers and the sons of believers. Thou who didst suspect them wrongly, put not they hand into thy bosom,.....and he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. " Uzziah presumed upon the rights of the priesthood, and went into the Temple to burn incense upon the altar of incense. He was just about to commit the offence, when "the leprosy brake forth in his forehead." Leprosy fell upon Naaman, who had grown arrogant because of his heroic deeds. For slandering Moses Miriam became leprous as snow; and Gehazi was punished by leprosy because he frustrated the purpose of Elisha, who desired to accept nothing from Naaman in order that the cure might redound to the glory of G.o.d. [413]

Another important law revealed on this day referred to the celebration of "the second Pa.s.sover feast." Mishael and Elzaphan, who had attended to the burial of Nadab and Abihu, were G.o.dly men, anxious to fulfil the commandments of G.o.d, hence they went to the house where Moses and Aaron instructed the people, and said to them: "We are defiled by the dead body of a man; wherefore are we kept back that we may not offer an offering of the Lord in His appointed season among the children of Israel?"

Moses at first answered that they might not keep the Pa.s.sover owing to their condition of uncleanness, but they argued with him, asking that even if, owing to their condition, they might not partake of the sacrificial meat, they might, at least, be permitted to partic.i.p.ate in the offering of the paschal lamb by having the blood of the offering sprinkled for them. Moses admitted that he could not pa.s.s judgement on this case before receiving instruction concerning it from G.o.d. For Moses had the rare privilege of being certain of receiving revelations from G.o.d whenever he applied to Him. He therefore bade Mishael and Elzaphan await G.o.d's judgement concerning their case, and sentence was indeed revealed immediately. [414]

It was on this day also that G.o.d said to Moses: "A heavy blow of fate had fallen upon Aaron to-day, but instead of murmuring he thanked Me for the death that robbed him of his two sons, which proves his trust in My justice toward them, who had deserved punishment more severe. Go then, and comfort him; and at the same time tell him 'that he come not at all times into the holy place within the vail before the mercy seat, which is upon the Ark.'"

These last words greatly aggrieved Moses, who not thought: "Woe is me! For it seems as if Aaron had lost his rank, since he may not at all times enter the sanctuary. The statement of the periods for his admission into the sanctuary is also so indeterminate that I am not at all sure whether they are to recur hourly, or daily, or annually, every twelve years, perhaps even seventy, or not at all."

But G.o.d replied: "Thou art mistaken, I was not thinking of fixing a certain time. Whether hour, or day or year, for Aaron may enter the sanctuary at any time, but when he does so, he must observe certain ceremonies." The ceremonies that Aaron, as well as every other high priest, had to perform on the Day of Atonement before his entrance into the Holy of Holies were symbolical of the three Patriarchs, of the four wives of the Patriarchs, and of the twelve tribes. Only by depending upon the merits of these pious men and women might the high priest venture to enter the Holy of Holies without having to fear the angels that filled this s.p.a.ce. These were obliged to retreat upon the entrance of the high priest, and even Satan had to flee whenever he beheld the high priest, and did not dare to accuse Israel before G.o.d. [415]

Aaron's grief about the death of his sons was turned to joy when G.o.d, on the day of their death, granted him the distinction of receiving a direct revelation from the Lord, which prohibited both him and his sons from drinking wine or strong drink when they went into the Tabernacle. [416]

On this day, also, Moses received the revelation concerning the red heifer, whose significance was never vouchsafed to any other human being beside himself. On the following day, under the supervision of Eleazar, Aaron's son, it was slaughtered and burned.

Although, beside this one, a number of other red heifers were provided in future generations, this one was distinguished by having its ashes kept forever, which, mingled with the ashes of other red heifers, were always used for the purification of Israel.

But it is in this world alone that the priest can purify the unclean by sprinkling with this water of purification, whereas in the future world G.o.d will sprinkle clean water upon Israel, "that thy may be cleansed from all their filthiness, and from all their idols." [417]

THE LIGHTING OF THE CANDLESTICK

The eighth law revealed on this day was the lighting of the candlestick. After all the princes of the tribes had brought their gifts to the sanctuary, and G.o.d had bidden Moses to let them offer each his offering, one a day, throughout twelve days, Aaron, profoundly agitated, thought: "Woe is me! It seems as if, owing to my sin, my tribe has been excluded by G.o.d from partic.i.p.ating in the dedication of the sanctuary." Hereupon G.o.d said to Moses: "Go to Aaron and say to him, 'Do not fear that thou art slighted, and art deemed inferior to the other princes of the tribes. Thou, on the contrary, shalt enjoy a greater glory than all of these, for thou art to light the lamps of the candlestick in the sanctuary.'" When Israel heard G.o.d's command that the lights of the sanctuary be lighted, they said: "O Lord of the world! Thou biddest us make a light for Thee that are the light of the world, and with whom light dwelleth." But G.o.d replied: "Not because I need your light do I bid you burn lamps before Me, but only the I might thereby distinguish you in the eyes of the nations that will say, 'Behold the people of Israel, that hold up a light before Him who bestoweth light upon the world.' By your own eye-sight can you see how little need I have of your light. You have the white of the eye and the black of the eye, and it is by means of this dark part of the eye that you are enabled to see, and not through the light part of the white of the eye. How should I, that am all light, have need of your light!" G.o.d furthermore said: "A mortal of flesh and blood lights one light by means of another that is burning, I have brought forth light out of darkness: 'In the beginning darkness was upon the face of the deep,' whereupon I spake, 'Let there be light: and there was light.'

Shall I now be in need of your illumination? Nay, I commanded you to light the candles in the sanctuary that I might distinguish you and give you another opportunity of doing a pious deed, the execution of which I will reward in the future world by letting a great light s.h.i.+ne before you; and, furthermore, if you will let the candles s.h.i.+ne before Me in My sanctuary, I shall protect from all evil your spirit, 'the candle of the Lord.'" [418]

Simultaneously with the command to light the sanctuary, Moses received the instruction to celebrate the Sabbath by the lighting of candles, for G.o.d said to him: "Speak unto the children of Israel; if you will observe My command to light the Sabbath candles, I shall permit you to live to see Zion illuminated, when you will no longer require the light of the sun, but My glory will s.h.i.+ne before you so that the nations will follow your light." [419]

Aaron was distinguished not only by being selected to dedicate the sanctuary through the lighting of the candles, G.o.d ordered Moses to communicate to his brother the following revelation: "The sanctuary will on another occasion also be dedicated by the lighting of the candles, and then it will be done by the descendants, the Hasmoneans, for whom I will perform miracles and to whom I will grant grace. Hence there is greater glory destined for thee than for all the other princes of the tribes, for their offerings to the sanctuary shall be employed only so long as it endures, but the lights of the Hanukkah festival will s.h.i.+ne forever; and, moreover, thy descendants shall bestow the priestly blessing upon Israel even after the destruction of the Temple." [420]

The candlestick that Aaron lighted in the sanctuary, was not the common work of mortal hands, but was wrought by a miracle.

When G.o.d bade Moses fas.h.i.+on a candlestick, he found it difficult to execute the command, not knowing how to set to work to construct it in all its complicated details. G.o.d therefore said to Moses: "I shall show thee a model." He then took white fire, red fire, and green fire, and black fire, and out these four kinds of fires He fas.h.i.+oned a candlestick with its bowls, its knops, and its flowers. Even then Moses was not able to copy the candlestick, whereupon G.o.d drew its design upon his palm, saying to him: "look at this, and imitate the design I have drawn on thy palm."

But even that did not suffice to teach Moses how to execute the commission, whereupon G.o.d bade him cast a talent of gold into the fire. Moses did as he was bidden, and the candlestick shaped itself out of the fire. As on this occasion, so upon other occasions also did G.o.d have to present the things tangibly before Moses in order to make certain laws intelligible to him. In this way, for example, at the revelation concerning clean and unclean animals, G.o.d showed one specimen of each to Moses, saying: "This ye shall eat, and this ye shall not eat." [421]

THE TWELVE PRINCES OF THE TRIBES

G.o.d in His love for Israel had frequent censuses taken of them, so that He might accurately estimate His possession. In scarcely half a year they were twice counted, once shortly before the erection of the Tabernacle, and the second time a month after its dedication.

[422] On the first day of the month of Iyyar, Moses received instructions to take a census of all men over twenty who were physically fit to go to war. He was ordered to take Aaron as his a.s.sistant, so that in case he should overlook some of the men Aaron might remind him of them, for "two are better than one."

They were also to take as their subordinate a.s.sistants Eleazar and Ithamar, Aaron's sons, and a man each from the several tribes.

These twelve men were appointed not only to conduct the census, but also to look after the spiritual welfare of their respective tribes, the sins of which would be upon their heads unless, with all their powers, they strove to prevent them. Moses and Aaron nevertheless adjured the princes of the tribes, in spite of their high rank, not to tyrannize over the people, whereas, on the other hand, they admonished the people to pay all due respect to their superiors. [423]

The names of these twelve princes of the tribes indicated the history of the tribes they represented. The prince of the tribe Reuben was called Elizur, "my G.o.d is a rock," referring to the ancestor of this tribe, Reuben, Jacob's son, who sinned, but, owing to his penance, was forgiven by G.o.d, who bore his sin as a rock bears the house built upon it. The name of Elizur's father was Shedeur, "cast into the fire," because Reuben was converted to repentance and atonement through Judah, who confessed his sin when his daughter-in-law Tamar was about to be cast into the fire.

The prince of the tribe of Simeon was named Shelumiel, "my G.o.d is peace," to indicate that in spite of the sin of Zimri, head of this tribe, through whom four and twenty thousand men among Israel died, G.o.d nevertheless made peace with this tribe.

The prince of the tribe of Judah bore the name Nahshon, "wave of the sea," the son of Amminadab, "prince of My people," because the prince received this dignity as a reward for having plunged into the waves of the Red Sea to glorify G.o.d's name.

The tribe of Issachar had for its prince Nethanel, "G.o.d gave," for this tribe devoted its life to the Torah given by G.o.d to Moses.

Accordingly Nethanel was called the son of Zuar, "burden," for Issachar a.s.sumed the burden of pa.s.sing judgement on the lawsuits of the other tribes.

Corresponding to the occupation of the tribe of Zebulun, its prince was called Eliab, "the s.h.i.+p," son of Helon, "the sand," for this tribe spent its life on s.h.i.+ps, seeking "treasures hidden in the sand."

Elishama, son of Ammihud, the name of the prince of the tribe of Ephraim, points to the history of Joseph, their forefather. G.o.d said: "Elishama, 'he obeyed Me,' who bade him be chaste and not covet his master's wife that wanted to tempt him to sin, and Ammihud, 'Me he honored,' and none other."

The other tribe of Joseph, Mana.s.seh, also named their prince in reference to their forefather, calling him Gamaliel, son of Pedahzur, which signifies, "G.o.d rewarded Joseph for his piety by releasing him from bondage and making him ruler over Egypt."

The prince of the tribe of Benjamin was named Abidan, "my father decreed," son of Gideoni, "mighty hosts," referring to the following incident. When Rachel perceived that she would die at the birth of her son, she called him "son of faintness," supposing that a similar fate would overtake him, and that he was doomed through weakness to die young. But Jacob, the child's father, decreed otherwise, and called him Benjamin, "son of might and of many years."

The prince of the tribe of Dan bore the name Ahiezer, "brother of help," son of Ammishaddai, "My people's judge," because he was allied with the helpful tribe of Judah at the erection of the Tabernacle, and like this ruling tribe brought forth a mighty judge in the person of Samson.

The tribe of Asher was distinguished by the beauty of its women, which was so excellent that even the old among them were fairer and stronger than the young girls of the other tribes. For this reason kings chose the daughters of this tribe to be their wives, and these, through their intercession before the kings, saved the lives of many who had been doomed to death. Hence the name of the prince of the tribe of Asher, Pagiel, "the interceder," son of Ochran, "the afflicted," for the women of the tribe of Asher, through their intercession, obtained grace for the afflicted.

The prince of the tribe of Gad bore the name Eliasaph, "G.o.d multiplied;" son of Deuel, "G.o.d is a witness." To reward them for pa.s.sing over the Jordan and not returning to their property on this side of the river until the promised land was won, their wealth was multiplied by G.o.d; for when, upon returning, they found the enemy at home, G.o.d aided them and they gained all their enemies possessions. G.o.d was furthermore witness that this tribe had no wicked motive when they erected an altar on their land.

The prince of the tribe of Naphtali was called Ahira, "desirable meadow," son of Enan, "clouds;" for the land of this tribe was distinguished by its extraordinary excellence. Its products were exactly what their owners "desired," and all this owing to the plenty of water, for the "clouds" poured plentiful rain over their land.

At the census of the people the tribes were set down in the order in which they put up their camp and moved in their marches. The tribes of Judah, Issachar, and Zebulun formed the first group, the royal tribe of Judah being a.s.sociated with the tribe of learned men, Issachar, and with Zebulun, which through its generosity enabled Issachar to devote itself to the study of the Torah. The second group consisted of Reuben, Simeon, and Gad. The sinful tribe of Simeon was supported on the right by the penance of Reuben and on the left by the strength of Gad. The tribes of Ephraim, Mana.s.seh, and Benjamin formed a group by themselves, for these before all the other tribes were destined to appear gloriously against Amalek. The Ephraimite Joshua was the first who was victorious against Amalek, the Benjamite Saul followed his example in his war against Agag, king of Amalek, and, under the leaders.h.i.+p of men out of the tribe of Mana.s.seh, the tribe of Simeon at the time of king Jehoshaphat succeeded in destroying the rest of the Amalekites, and to take possession formed the last group, and for the following reason were united in this way. The tribe of Dan had already at the time of the exodus from Egypt been possessed of the sinful thought to fas.h.i.+on an idol. To counteract this "dark thought" Asher was made its comrade, from whose soil came "the oil for lighting;" and that Dan might partic.i.p.ate in the blessing, Naphtali, "full with the blessing of the Lord," became its second companion. [424]

At this third census the number of men who were able to go to war proved to be exactly the same as the second census, taken in the same year. Not one among Israel had died during this period, from the beginning of the erection of the Tabernacle to its dedication, when the third census took place. [425] But no conclusive evidence concerning the sum total of the separate tribes can be drawn from this number of men able to go to war, because the ration of the two s.e.xes varied among the different tribes, as, for example, the female s.e.x in the tribe of Naphtali greatly outnumbered the male. [426]

THE CENSUS OF THE LEVITES

Moses at the census did not take into consideration the tribe of Levi, because G.o.d had not commanded him to select a prince for this tribe as for all others, hence he drew the conclusion that they were not to be counted. Naturally he was not sure of his decision in this matter, and wavered whether or not to include the Levites in the number, when G.o.d said to him: "Do not muster the tribe of Levi, nor number them among the children of Israel." At these words Moses was frightened, for he feared that his tribe was considered unworthy of being counted with the rest, and was therefore excluded by G.o.d. But G.o.d quieted him, saying: "Do not number the Levites among the children of Israel, number them separately." There was several reasons for numbering the Levites separately. G.o.d foresaw that, owing to the sin of the spies who were sent to search the land, all men who were able to go to war would perish in the wilderness, "all that were numbered of them, according to their whole number, from twenty years old and upward." Now had the Levites been included in the sum total of Israel, the Angel of Death would have held sway over them also, wherefore G.o.d excluded them from the census of all the tribes, that they might in the future be exempt from the punishment visited upon the others, and might enter the promised land. The Levites were, furthermore, the body-guard of G.o.d, to whose care the sanctuary was entrusted - another reason for counting them separately. G.o.d in this instance conducted Himself like the king who ordered one of his officers to number his legions, but added: "Number all the legions excepting only the legion that is about me." [427]