The Legends of the Jews Volume III Part 12

Not mindful of the punishment by fire, Israel still did not mend their ways, but soon again began to murmur against G.o.d. As so often before, it was again the mixed mult.i.tude that rebelled against G.o.d and Moses, saying: "Who shall give up flesh to eat? We remember the fish that we did eat in Egypt freely; the cuc.u.mbers, and the melons, and the leeks, and the onions, and the garlic. But now our soul is dried away: there is nothing at all, beside this manna before our eyes." But all this murmuring and these complaints were only a pretext to sever themselves from G.o.d, for first of all, they actually possessed many herds and much cattle, enough plentifully to satisfy their l.u.s.ting after flesh if they had really felt it; and manna, furthermore, had the flavor of every conceivable kind of food, so all they had to do while eating it was to wish for a certain dish and they instantly perceived in manna the taste of the desired food. It is true that manna never gave them the flavor of the five vegetables they mentioned, but they should have been grateful to G.o.d for sparing them the taste of these vegetables injurious to health. Here they showed their perversity in being dissatisfied with measures for which they should have been grateful to G.o.d. Manna displeased them because it did not contain the flavor injurious to health, and they also objected to it because it remained in their bodies, wherefore they said: "The manna will swell in our stomachs, for can there be a human being that takes food without excreting it!" G.o.d had, as a special mark of distinction, given them this food of the angels, which is completely dissolved in the body, and of which they could always partake without injury to their health. It is a clear proof of the excellent taste of manna that a later time, when the last manna fell on the day of Moses' death, they ate of it for forty days, and would not make use of other food until the manna had been exhausted to the last grain, clearly showing that the taking of any different food was disagreeable. But while manna was at hand in abundance, they complained about seeing before them, morning and evening, no other food than manna. [468]

The true state of affairs was that they had a lurking dissatisfaction with the yoke of the law. It is certain that they had not had in Egypt better food for which they now longed, for their taskmasters, far from giving them dainties, gave them not even straw for making bricks. But in Egypt they had lived undisturbed by laws, and it was this unrestrained life that they desired back. Especially hard for them were the new laws on marriage, for in Egypt they had been accustomed to marry those closely related by blood, from whom they were now obliged to separate. They now trooped together in families, and awaiting the moment when Moses, about to leave the house of study, would have to pa.s.s them, they began to murmur publicly, [469] accusing him of being to blame for all the sufferings they had been obliged to bear. Upon his advice, they said, had they abandoned a most fruitful land, and instead of enjoying the great fortune promised to them, they were now wandering about in misery, suffering thirst from lack of water, and were apprehensive of dying of starvation in case the supply of manna should cease. When these and similar abuses were uttered against Moses, one out of the people stepped forth and exhorted them not so soon to forget the many benefactions they had known from Moses, and not to despair of G.o.d's aid and support. But the mult.i.tude upon this became even more excited, and raged and shouted more violently than ever against Moses. [470] This conduct of Israel called forth G.o.d's wrath, but Moses, instead of interceding for the people, began to complain of their treatment of him, and announced to G.o.d that he could not now execute the commission he had undertaken in Egypt, namely, to lead Israel in spite of all reverses, until he had reached the promised land. He now begged G.o.d to relieve him of the leaders.h.i.+p of the people in some way, and at the same time to stand by him in his present predicament, that he might satisfy the people's desire for flesh.

[471]

THE APPOINTMENT OF THE SEVENTY ELDERS

The sad predicament of Moses on this occasion is partly traceable to the fact that he had to face alone the murmurs and complaints of the people without the accustomed a.s.sistance of the seventy elders.

Since the exodus from Egypt the seventy elders of the people had always been at his side, but these had recently been killed by the fire from heaven at Taberah, so that he now stood all alone. This death overtook the elders because like Nadab and Abihu they had not shown sufficient reverence in ascending Mount Sinai on the day of the revelation, when, in view of the Divine vision, they conducted themselves in an unseemly manner. Like Nadab and Abihu the elder would have received instantaneous punishment for their offense, had not G.o.d been unwilling to spoil the joyful day of the revelation by their death. But they had to pay the penalty nevertheless: Nadab and Abihu, by being burned at the consecration of the Tabernacle, and the elders similarly, at Taberah. [472]

As Moses now utterly refused to bear the burden of the people alone, G.o.d said to him: "I gave thee sufficient understanding and wisdom to guide My children alone, that thou mightest be distinguished by this honor. Thou, however, wishest to share this guidance with others. Go, then, and expect no help from Me, 'but I will take of the spirit that is upon thee and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone'" [473]

G.o.d bade Moses choose as his helpers in the guidance of the people such men as had already been active leaders and officers in Egypt. In the days of Egyptian bondage it frequently happened that the officers of the children of Israel were beaten if the people had not fulfilled their task in making bricks, but "he that is willing to sacrifice himself for the benefit of Israel shall be rewarded with honor, dignity, and the gift of the Holy Spirit." The officers suffered in Egypt for Israel, and were now found worthy of having the Holy Spirit come upon them. [474] G.o.d moreover said to Moses: "With kindly words welcome the elders to their new dignity, saying, 'Hail to you that are deemed worthy by G.o.d of being fit for this office.' At the same time, however, speak seriously with them also, saying, 'Know ye that the Israelites are a troublesome and stiff-necked people, and that you must ever be prepared to have them curse you or cast stones at you'"

G.o.d commanded the selection of the elders to take place at the Tabernacle, that Israel might reverence them, saying, "Surely these are worthy men," but they were not permitted with Moses to enter the Tabernacle and hear G.o.d's word. The people were however mistaken in a.s.suming that G.o.d's word reached the ears of the elders, for He spoke with Moses alone, even though the prophetic spirit came upon them also. [475]

Now when Moses wished to proceed to the selection of the seventy elders, he was in a sore predicament because he could not evenly divide the number seventy among the twelve tribes, and was anxious to show no partiality to one tribe over another, which would lead to dissatisfaction among Israel. Bezalel, son of Uri, however, gave Moses good advice. He took seventy slips of paper on which was written "elder," and with them two blank slips, and mixed all these in an urn. Seventy-two elders, six to each tribe, now advance and each drew a slip. Those whose slips were marked "elder" were elected, while those who had drawn blank slips were rejected, but in such a wise that they could not well accuse Moses of partiality. [476]

By this method of appointment, it came to pa.s.s that there were six elders for each tribe except the tribe of Levi. The names of those chosen were: from the tribe of Reuben, - Hanoch, Carmi, Pallu, Zaccur, Eliab, Nemuel; from the tribe of Simeon, - Jamin, Jachin, Zohar, Ohad, Shaul, Zimri; from the tribe of Levi, - Amram, Hananiah, Nethanel, Sithri; from the tribe of Judah, - Zerah, Dan, Jonadab, Bezalel, Shephatiah, Nahshon; from the tribe of Issachar, - Zuar, Uzza, Igal, Palti, Othniel, Haggi; from the tribe of Zebulun, - Sered, Elon, Sodi, Oholiab, Elijah, Nims.h.i.+; from the tribe of Benjamin, - Senaah, Kislon, Elidad, Ahitub, Jediael, Mattaniah; from the tribe of Joseph, - Jair, Joezer, Malchiel, Adoniram, Abiram, Sethur; from the tribe of Dan, - Gedaliah, Jogli, Ahinoam, Ahiezer, Daniel, Seraiah; from the tribe of Naphtali, - Elhanan, Eliakim, Elishama, Semachiah, Zabdi, Johanan; from the tribe of Gad, - Haggai, Zarhi, Keni, Mattathiah, Zechariah, Shuni; from the tribe of Asher, - Pashhur, Shelomi, Samuel, Shalom, Shecaniah, Abihu. [477]

Moses gathered these seventy elders of novel extraction and of lofty and pious character round about the tent in which G.o.d used to reveal Himself, bidding thirty of them take their stand on the south side, thirty on the northern, and ten on the eastern, whereas he himself stood on the western side. For this tent was thirty cubits long and ten cubits wide, so that a cubit each was apportioned to the elders. [478] G.o.d was so pleased with the appointment of the elders that, just as on the day of the revelation, He descended from heaven and permitted the spirit of prophecy to come upon the elders, so that they received the prophetic gift to the end of their days, as G.o.d had put upon them of the spirit of Moses. But Moses'

spirit was not diminished by this, he was like a burning candle from which many others are lighted, but which is not therefore diminished; and so likewise was the wisdom of Moses unimpaired.

Even after the appointment of the elders did Moses remain the leader of the people, for he was the head of this Sanhedrin of seventy members which he guided and directed. [479]

The position of the elders was not of the same rank as that of Moses, for he was the king of Israel, and it was for this reason that G.o.d had bidden him to secure trumpets, to use them for the calling of the a.s.sembly, that this instrument might be blown before him as before a king. Hence shortly before Moses' death these trumpets were recalled from use, for his successor Joshua did not inherit from him either his kingly dignity or these royal insignia. Not until David's time were the trumpets used again which Moses had fas.h.i.+oned in the desert. [480]

ELDAD AND MEDAD

When Moses had completed the appointment of the elders and had asked them to accompany him to the Tabernacle, there to receive the Holy Spirit, Eldad and Medad, two of these elders, in their humility, did not obey his summons, but hid themselves, deeming themselves unworthy of this distinction. G.o.d rewarded them for their humility by distinguis.h.i.+ng them five-fold above the other elders. These prophesied what would take place on the following day, announcing the appearance of the quails, but Eldad and Medad prophesied what was still veiled in the distant future. The elders prophesied only on this one day, but Eldad and Medad retained the gift for life. The elders died in the desert, whereas Eldad and Medad were the leaders of the people after the death of Joshua. The elders are not mentioned by name in the Scriptures, whereas theses two are called by name. The elders, furthermore, had received the prophetic gift from Moses, whereas Eldad and Medad received it directly from G.o.d. [481]

Eldad now began to make prophecies, saying: "Moses will die, and Joshua the son of Nun will be his successor as leader of the people, whom he will lead into the land of Canaan, and to whom he will give it as a possession." Medad's prophecy was as follows: "Quails will come from the sea and will cover the camp of Israel, but they will bring evil to the people." Besides these prophecies, both together announced the following revelation: "At the end of days there will come up out of the land of Magog a king to whom all nations will do homage. Crowned kings, princes, and warriors with s.h.i.+elds will gather to make war upon those returned from exile in the land of Israel. But G.o.d, the Lord, will stand by Israel in their need and will slay all their enemies by hurling a flame from under His glorious Throne. This will consume the souls in the hosts of the king of Magog, so that their bodies will drop lifeless upon the mountains of the land of Israel, and will become a prey to the beasts of the field and the fowls of the air. Then will all the dead among Israel arise and rejoice in the good that at the beginning of the world was laid up for them, and will receive the reward for their good deeds." [482]

When Gershon, Moses' son, heard these prophecies of Eldad and Medad, he hurried to his father and told him of them. Joshua was now greatly agitated about the prophecy that Moses was to die in the desert and that he as to be his successor, and said to Moses: "O lord, destroy these people that prophesy such evil news!" But Moses replied: "O Joshua, canst thou believe that I begrudge thee thy splendid future? It is my wish that thou mayest be honored as much as I have been and that all Israel be honored like thee." [483]

Eldad and Medad were distinguished not only by their prophetic gift, but also by their n.o.ble birth, being half-brothers of Moses and Aaron. When the marriage laws were revealed, all those who had been married to relatives by blood had to be divorced from them, so that Amram, too, had to be separated from his wife Jochebed, who was his aunt, and he married another woman. From this union sprang Eldad, "not of an aunt," and Medad, "in place of an aunt,"

so called by Amram to explain by these names why he had divorced his first wife, his aunt. [484]

THE QUAILS

The prophecy of these men concerning the quails turned out as they had predicted, the quails being, as G.o.d had foretold to Moses, no blessing for the people. For G.o.d said to Moses: "Tell the people to be prepared for impending punishment, they shall eat flesh to satiety, but then they shall loathe it more than they now l.u.s.t for it. I know, however, how they came to have such desires. Because My Shekinah is among them they believe that they may presume anything. Had I removed My Shekinah from their midst they would never have cherished so foolish a desire." Moses, knowing that the granting of the people's wish would be disastrous to them, said to G.o.d: "O Lord, why, pray, dost Thou first give them flesh, and then, in punishment for their sin, slay them? Who ever heard any one say to an a.s.s, 'Here is a measure of wheat; eat it, for we want to cut off they head?' Or to a man, 'Here is a loaf of bread for thee; take it, and go to h.e.l.l with it?'" G.o.d replied: "Well, then, what wouldst thou do?" Moses: "I will go to them and reason with them that they may desist from their l.u.s.ting after flesh." G.o.d: "I can tell thee beforehand that thy endeavors in this matter will be fruitless." Moses betook himself to the people, saying to them: "Is the Lord's hand waxed short? Behold, He smote the rock, that the waters gushed out, and the streams overflowed; He can give bread also; can He not provide flesh for His people?" The people, however, said: "Thou are only trying to soothe us; G.o.d cannot grant our wish." [485] But they erred vastly, for hardly had the pious among them retired to their tents, when upon the G.o.dless, who had remained in the open, came down quails in ma.s.ses as thick as snowflakes, so that many more were kill by the descent of the quails than later by the tasting of them. The quails came in such ma.s.ses that they completely filled the s.p.a.ce between heaven and earth, so that they even covered the sun's disk, and settled down on the north side and the south side of the camp, as it were a day's journey, lying, however, not directly upon the ground but two cubits above it, that people might not have to stoop to gather them up. Considering this abundance, it is not surprising that even the halt that could not go far, and the lazy the would not, gathered each a hundred kor. These vast quant.i.ties of flesh did not, however, benefit them, for hardly had they tasted of it, when they gave up the ghost. This was the punishment for the grave sinners, while the better ones among them enjoyed the taste of the flesh for a month before they died, whereas the pious without suffering harm caught the quails, slaughtered them, and ate of them. This was the heaviest blow that had fallen upon Israel since their exodus from Egypt, and in memory of the many men who had died because of their forbidden l.u.s.ting after flesh, they changed the name of the place where this misfortune occurred to Kibroth-hattaavah, "Graves of those who l.u.s.ted." [486] The winds that went forth to bring the quails was so powerful a storm that it could have destroyed the world, so great was G.o.d's anger against the ungrateful people, and it was only due to the merits of Moses and Aaron that this wind finally left the world upon its hinges.

[487]

AARON AND MIRIAM SLANDER MOSES

When the seventy elders were appointed, and the spirit of the Lord came upon them, all the women lighted the candles of joy, to celebrate by this illumination the elevation of these men to the dignity of prophets. Zipporah, Moses' wife, saw the illumination, and asked Miriam to explain it. She told her the reason, and added, "Blessed are the women who behold with their eyes how their husbands are raised to dignity." Zipporah answered, "It would be more proper to say, 'Woe to the wives of these men who must now abstain from all conjugal happiness!'" Miriam: "How does thou know this?" Zipporah: "I judge so from the conduct of thy brother, for ever since he was chosen to receive Divine revelations, he no longer knows his wife." [488] Miriam hereupon went to Aaron, and said to him: "I also received Divine revelations, but without being obliged to separated myself from my husband," whereupon Aaron agreed, saying" "I, too, received Divine revelations, without, however, being obliged to separated myself from my wife." Then both said: "Our fathers also received revelations, but without discontinuing their conjugal life. Moses abstains from conjugal joys only out of pride, to show how holy a man he is." Not only did they speak evil of Moses to each other, but hastened to him and told him to his face their opinion of his conduct. [489] But he, who could be self-a.s.sured and stern when it touched a matter concerning G.o.d's glory, was silent to the undeserved reproached they heaped upon him, knowing that upon G.o.d's bidding he had foresworn earthly pleasures. G.o.d therefore said: "Moses is very meek and pays no attention to the injustice meted out to him, as he did when My glory was detracted from, and boldly stepped forth and exclaimed, 'Who is on the Lord's side? Let him come unto me.'

I will therefore now stand by him."

It is quite true that this was not the only occasion on which Moses proved himself humble and gentle, for it was part of his character.

Never among mortals, counting even the three Patriarchs, was there more meek a man than he. The angels alone excelled him in humility, but no human being; for the angels are so humble and meek, that when the a.s.semble to praise G.o.d, each angel calls to the other and asks him to precede him, saying among themselves: "Be thou the first, thou are worthier than I." [490]

G.o.d carried out His intention to uphold Moses' honor, for just as Aaron was with his wife and Miriam with her husband, a Divine call suddenly reached Amram's three children, one voice that simultaneously called, "Aaron!" "Moses!" and "Miriam!" - a miracle that G.o.d's voice alone can perform. The call went to Moses also, that the people might not think that Aaron and Miriam had been chosen to take Moses' place. He was ready to hearken to G.o.d's words, but not so his brother and his sister, who had been surprised in the state of uncleanness, and who therefore, upon hearing G.o.d's call, cried, "Water, water," that they might purify themselves before appearing before G.o.d. [491] They then left their tents and followed the voice until G.o.d appeared in a pillar of cloud, a distinction that was conferred also upon Samuel. The pillar of cloud did not, however, appear in the Tabernacle, where it always rested whenever G.o.d revealed Himself to Moses, and this was due to the following reasons. First of all, G.o.d did not want to create the impression of having removed Moses from his dignity, and of giving it to his brother and sister, hence He did not appear to them in the holy place. At the same time, moreover, Aaron was spared the disgrace of being reproached by G.o.d in his brother's presence, for Moses did not follow his brother and sister, but awaited G.o.d's word in the sanctuary. But there was still another reason why G.o.d did not want Moses to be present during His conference with Aaron and Miriam - "Never praise a man to his face." As G.o.d wanted to praise Moses before Aaron and Miriam, He preferred to do so in his absence. [492]

Hardly had G.o.d addressed Aaron and Miriam, when they began to interrupt Him, whereupon He said to them: "Pray, contain yourselves until I have spoken." In these words He taught people the rule of politeness, never to interrupt. He then said: "Since the creation of the world hath the word of G.o.d ever appeared to any prophet otherwise than in a dream? Not so with Moses, to whom I have shown what is above and what is below; what it before and what it behind; what was and what will be. To him have I revealed all that is in the water and all that is upon the dry land; to him did I confide the sanctuary and set him above the angels. I Myself ordered him to abstain from conjugal life, and the word he received was revealed to him clearly and not in dark speeches, he saw the Divine presence from behind when It pa.s.sed by him.

Wherefore then were ye not afraid to speak against a man like Moses, who is, moreover, My servant? Your censure is directed to Me, rather than to him, for 'the receiver is no better than the thief,'

and if Moses is not worthy of his calling, I, his Master, deserve censure." [493]

MIRIAM'S PUNISHMENT

G.o.d now gently rebuked Aaron and Miriam for their transgression, and did not give vent to His wrath until He had shown them their sin. This was an example to man never to show anger to his neighbor before giving his reason for his anger. The effects of G.o.d's wrath were shown as soon as He had departed from them, for while He was with them, His mercy exceeded His anger, and nothing happened to them, but when He was not long with them, punishment set in. Both Aaron and Miriam became leprous, for this is the punishment ordained for those who speak ill of their neighbors. [494] Aaron's leprosy, however, lasted for a moment only, for his sin had not been as great as that of his sister, who started the talk against Moses. His disease vanished as soon as he looked upon his leprosy. Not so with Miriam. Aaron in vain tried to direct his eyes upon her leprosy and in this way to heal her, for in her case the effect was the reverse; as soon as he looked upon her the leprosy increased, and nothing remained but to call for Moses' a.s.sistance, who was ready to give it before being called upon. [495] Aaron thereupon turned to his brother with the following words: "Think not that the leprosy is on Miriam's body only, it is as if it were on the body of our father Amram, of whose flesh and blood she is." Aaron did not, however, try to extenuate their sin, saying to Moses: "Have we, Miriam and I, ever done harm to a human being?" Moses: "No." Aaron: "If we have done evil to no strange people, how then canst thou believe that we wished to harm thee? For a moment only did we forget ourselves and acted in an unnatural way toward our brother. Shall we therefore lose our sister? If Miriam's leprosy doth not now vanish, she must pa.s.s all her life as a leper, for only a priest who is not a relative by blood of the leper may under certain conditions declare her clean, but all the priests, my sons and I, are her relatives by blood. The life of a leper is as of one dead, for as a corpse makes unclean all that comes in contact with it, so too the leper. Alas!" so Aaron closed his intercession, "Shall our sister, who was with us in Egypt, who with us intoned the song at the Red Sea, who took upon herself the instruction of the women while we instructed the men, shall she now, while we are about to leave the desert and enter the promised land, sit shut out from the camp?"

These words of Aaron, however, were quite superfluous, for Moses had determined, as soon as his sister became diseased, to intercede for her with G.o.d, saying to himself: "It is not right that my sister should suffer and I dwell in contentment." [496] He now drew a circle about himself, stood up, and said a short prayer to G.o.d, which he closed with the words: "I will not go from this spot until Thou shalt have healed my sister. But if Thou do not heal her, I myself shall do so, for Thou hast already revealed to me, how leprosy arises and how it disappears." This prayer was fervent, spoken with his whole heart and soul, though very brief. Had he spoken long, some would have said: "His sister is suffering terribly and he, without heeding her, spends his time in prayer." Others again would have said: "He prayeth long for his sister, but for us he prayeth briefly." G.o.d said to Moses: "Why dost thou shout so?"

Moses: "I know what suffering my sister is enduring. I remember the chain which my hand was chained, for I myself once suffered from this disease." G.o.d: "If a king, or if her father had but spit in her face, should she not be ashamed seven days? I, the King of kings, have spit in her face, and she should be ashamed at least twice seven days. For thy sake shall seven days be pardoned her, but the other seven days let her be shut out from the camp." For want of priest who, according to the tenets of the law, must declare a leper clean after the healing, G.o.d Himself a.s.sumed this part, declaring Miriam unclean for a week, and clean after the pa.s.sing of that period. [497]

Although leprosy came to Miriam as a punishment for her sin, still this occasion served to show how eminent a personage she was.

For the people were breaking camp and starting on the march when, after having saddled their beasts of burden for the march, upon turning to see the pillar of cloud moving before them, they missed the sight of it. They looked again to see if Moses and Aaron were in the line of procession, but they were missing, nor was there anywhere to be seen a trace of the well that accompanied them on their marches. Hence they were obliged to return again to camp, where they remained until Miriam was healed. The clouds and the well, the sanctuary and the sixty myriads of the people, all had to wait a week in this spot until Miriam recovered. Then the pillar of cloud moved on once more and the people knew that they had not been permitted to proceed on their march only because of this pious prophetess. This was a reward for the kind deed Miriam had done when the child Moses was thrown into the water. Then Miriam for some time walked up and down along the sh.o.r.e to wait the child's fate, and for this reason did the people wait for her, nor could they move on until she had recovered. [498]

THE SENDING OF THE SPIES

The punishment that G.o.d brought upon Miriam was meant as a lesson of the severity with which G.o.d punishes slander. For Miriam spoke no evil of Moses in the presence of any one except her brother Aaron. She had moreover no evil motive, but a kindly intention, wis.h.i.+ng only to induce Moses to resume his conjugal life. She did not even dare to rebuke Moses to his face, and still, even in spite of her great piety, Miriam was not spared this heavy punishment. [499] Her experience, nevertheless, did not awe the wicked man who, shortly after this incident, made an evil report of the promised land, and by their wicked tongues stirred up the whole people in rebellion against G.o.d, so that they desired rather to return to Egypt than to enter Palestine. The punishment that G.o.d inflicted upon the spies as well as upon the people they had seduced was well deserved, for had they not been warned of slander by Miriam's example, there might still have been some excuse. In that case they might have been ignorant of the gravity of the sin of slander, but now they had no excuse to offer. [500]

When Israel approached the boundaries of Palestine, they appeared before Moses, saying: "We will send men before us, and they shall search out the land, and bring us word again by what way we must go up, and into what cities we shall come." This desire caused G.o.d to exclaim: "What! When you went through a land of deserts and of pits, you had no desire for scouts, but now that you are about to enter a land full of good things, now you wish to send out scouts.

Not only was the desire in itself unseemly, but also the way in which they presented their request to Moses; for instead of approaching as they had been accustomed, letting the older men be the spokesmen of the younger they appeared on this occasion without guidance or order, the young crowding out the old, and these pus.h.i.+ng away their leaders. [501] Their bad conscience after making this request - for they knew that their true motive was lack of faith in G.o.d - caused them to invent all sorts of pretexts for their plans. They said to Moses: "So long as we are in the wilderness, the clouds act as scouts for us, for they move before us and show us the way, but as these will not proceed with us into the promised land, we want men to search out the land for us." Another plea that they urged for their desire was this. They said: "The Canaanites fear an attack from us and therefore hid their treasures. This is the reason why we want to sent spies there in time, to discover for us where they are hiding their treasures." They sought in other ways to give Moses the impression that their one wish was exactly to carry out the law. They said: "Hast not thou taught us that an idol to which homage is no longer paid may be used, but otherwise it must be destroyed? If we now enter Palestine and find idols, we shall not know which of them were adored by the Canaanites and must be destroyed, and which of them were no longer adored, so that we might use them." Finally they said the following to Moses: "Thou, our teacher, hast taught us that G.o.d 'would little by little drive the Canaanites before us.' If this be so, we must send out spies to find out which cities we must attack first." [502] Moses allowed himself to be influenced by their talk, and he also liked the idea of sending out spies, but not wis.h.i.+ng to act arbitrarily he submitted to G.o.d the desire of the people. G.o.d answered: "It is not the first time that they disbelieve My promises. Even in Egypt they ridiculed Me, it is now become a habit with them, and I know what their motive in sending spies is. If thou wishest to send spies do so, but do not pretend that I have ordered thee."

Moses hereupon chose one man from every tribe with the exception of Levi, and sent these men to spy out the land. These twelve men were the most distinguished and most pious of their respective tribes, so that even G.o.d gave His a.s.sent to the choice of every man among them. [503] But hardly had these men been appointed to their office when they made the wicked resolve to bring up an evil report of the land, and dissuade the people from moving to Palestine. Their motive was a purely personal one, for they thought to themselves that they would retain their offices at the head of the tribes so long as they remained in the wilderness, but would be deprived of them when they entered Palestine. [504]

SIGNIFICANT NAMES

Significant of the wickedness of these men are their names, all of which point to their G.o.dless action. The representative of the tribe of Reuben was called Shammua, the son of Zaccur, because he did not obey G.o.d, which was counted against him just as if he had pursued sorcery. Shaphat, the son of Hori, was Simeon's representative. His name signifies, "He did not conquer his evil inclination, and hence went out empty-handed, without having received a possession in the land of Israel." The tribe of Issachar was represented by Igal, the son of Joseph. He bore this name because he soiled the reputation of the Holy Land, and therefore died before his time. Benjamin's representative was Palti, the son of Raphu, so called because "he spat out the good qualities that had previously been his, and therefore wasted away." The name of Gaddiel, the son of Sodi, Zebulun's representative, signifies, "He spoke infamous things against G.o.d in executing the secret plan of the spies." Mana.s.seh's representative, Gaddi, the son of Susi, was so called because he blasphemed G.o.d and aroused His wrath; for it was he who said of the land, "it eateth up its inhabitants." But the worst one among them was Ammiel, the son of Gemalli, the representative of Dan, for it was he who said, "The land is so strong that not even G.o.d could go up against it," hence his name, which means, "He cast a shadow upon G.o.d's strength," and he was punished according to his wicked words, for he did not enter the promised land. Asher's representative was Sethur, the son of Michael, who had resolved to act against G.o.d and instead of saying, "Who is like unto G.o.d?" he said, "Who is G.o.d?" Naphtali's representative was named Nahbi, the son of Vophsi, for he suppressed the truth, and faith found no room in his mouth, for he brought forth lies against G.o.d. The last of these spies, Gad's representative, bore the name Geuel, the son of Machi, for he was humbled because he urged untruths against G.o.d.

As the ten sinners were name in accordance with their actions, so too did the names of the two pious spies among them correspond to their pious actions. Judah's representative was name Caleb, the son of Jephunneh, because "he spoke what he felt in his heart and turned aside from the advice of the rest of the spies." The pious representative of Ephraim was Hoshea, the son of Nun, a fitting name for him, for he was full of understanding and was not caught like a fish by the spies. Moses who perceived, even when he sent out the spies, the evil intentions they harbored, changed Hoshea's name to Joshua, saying: "May G.o.d stand by thee, that thou mayest not follow the counsel of the spies." [505]

This change of name that was brought about by the prefixing of the letter Yod at last silenced the lamentations of this letter. For ever since G.o.d had changed Sarai's name to Sarah, the letter Yod used to fit about the celestial Throne and lament: "Is it perchance because I am the smallest among the letters that Thou has taken me away from the name of the pious Sarah?" G.o.d quieted this letter, saying: "Formerly thou wert in a woman's name, and, moreover, at the end. I will not affix thee to a man's name, and, moreover, at the beginning." This promise was redeemed when Hoshea's name was changed to Joshua. [506]

When the spies set out on their way, they received instructions from Moses how to conduct themselves, and what in particular, they were to note. He ordered them not to walk on the highways, but to go along private pathways, for although the Shekinah would follow them, they were still to incur no needless danger. If they entered a city, however, they were not to slink like thieves in alleyways, but to show themselves in public and answer those who asked what they wanted by saying: "We came only to buy some pomegranates and grapes." They were emphatically to deny that they had any intention of destroying the idols or of felling the sacred trees. Moses furthermore said: "Look about carefully what manner of land it is, for some lands produce strong people and some weak, some lands produce many people and some few. If you find the inhabitants dwelling in open places, then know that they are mighty warriors, and depending upon their strength have no fear of hostile attack. If, however, they live in a fortified place, they are weaklings, and in their fear of strangers seek shelter within their walls. Examine also the nature of the soil. If it be hard, know then that it it fat; but if it be soft, it is lean." [507] Finally he bade them inquire whether Job was still alive, for if he was dead, then they a.s.suredly needed not to fear the Canaanites, as there was not a single pious man among them whose merits might be able to s.h.i.+eld them. [508] And truly when the spies reached Palestine, Job died, and they found the inhabitants of the land at his grave, partaking of the funeral feast. [509]

THE SPIES IN PALESTINE

On the twenty-seventh day of Siwan Moses sent out the spies from Kadesh-Barnea in the wilderness of Paran, [510] and following his directions they went first to the south of Palestine, the poorest part of the Holy Land. Moses did like the merchants, who first show the poorer wares, and then the better kind; so Moses wished the spies to see better parts of the land the farther they advanced into it.

When they reached Hebron, they could judge what a blessed land this was that had been promised them, for although Hebron was the poorest tract in all Palestine, it was still much better than Zoan, the most excellent part of Egypt. When, therefore, the sons of Ham built cities in several lands, it was Hebron that they erected first, owing to its excellence, and not Zoan, which they built in Egypt fully seven years later.

Their progress through the land was on the whole easy, for G.o.d had wished it so, that as soon as the spies entered a city, the plague struck it, and the inhabitants, busied with the burial of their dead, had neither time nor inclination to concern themselves with the strangers. [511] Although they met with no evil on the part of the inhabitants, still the sight of the three giants, Ahiman, Sheshai, and Talmai inspired them with terror. These were so immensely tall that the sun reached only to their ankles, and they received their names in accordance with their size and strength. The strongest among them was Ahiman, beholding whom one fancied oneself standing at the foot of a mountain that was about to fall, and exclaimed involuntarily, "What is this that is coming upon me?"

Hence the name Ahiman. Strong as marble was the second brother, wherefore he was called Sheshai, "marble." The mighty strides of the third brother threw up plots from the ground when he walked, hence he was called Talmi, "plots." [512] Not only the sons of Anak were of such strength and size, but his daughters also, whom the spies chanced to see. For when these reached the city inhabited by Anak, that was called Kiriath-Arba, "City of Four," because the giant Anak and his three sons dwelt there, they were struck with such terror by them that they sought a hiding place. But what they had believed to be a cave was only the rind of a huge pomegranate that the giant's daughter had thrown away, as they later, to their horror, discovered. For this girl, after having eaten the fruit, remembered that she must not anger her father by letting the rind lie there, so she picked it up with the twelve men in it as one picks up an egg sh.e.l.l, and threw it into the garden, never noticing that she had thrown with it twelve men, each measuring sixty cubits in height. When they left their hiding place, they said to one another: "Behold the strength of these women and judge by their standard the men!" [513]

They soon had an opportunity of testing the strength of the men, for as soon as the three giants heard of the presence of the Israelite men, they pursued them, but the Israelites found out with what manner of men they were dealing even before the giants had caught up with them. One of the giants shouted, and the spies fell down as men dead, so that it took a long time for the Canaanites to restore them to life by the aid of friction and fresh air. The Canaanites hereupon said to them: "Why do you come here? Is not the whole world your G.o.d's, and did not He parcel it out according to His wish? Came ye here with the purpose of felling the sacred trees?" The spied declared their innocence, whereupon the Canaanites permitted them to go their ways unmolested. As a reward for this kind deed, the nation to which these giants belonged has been preserved even to this day. [514]

They would certainly not have escaped from the hands of the giants, had not Moses given them two weapons against them, his staff and the secret of the Divine Name. These two brought them salvation whenever they felt they were in danger from the giants.

For these were none other than the seed of the angels fallen in the antediluvian era. Sprung from their union with the daughters of men, and being half angels, half men, these giants were only half mortal. They lived very long, and then half their body withered away. Threatened by an eternal continuance of this condition, half life, and half death, they preferred either to plunge into the sea, or by magic herb which they knew to put an end to their existence.

[515] They were furthermore of such enormous size that the spies, listening one day while the giants discussed them, heard them say, pointing to the Israelites: "There are gra.s.shoppers by the trees that have the semblance of men," for "so they were in their sight."

[516]