The Legends of the Jews Volume II Part 20

wherefor G.o.d punished him with a year's suffering.[102] But afterward He loaded him down with all the felicities of this life, and granted him many years, so that this pious Gentile might be rewarded in this world for his good deeds and not have the right to urge a claim upon the beat.i.tude of the future life.[103]

In pursuance of the sanguinary advice given by Balaam, Pharaoh had his bailiffs s.n.a.t.c.h Israelitish babes from their mothers' b.r.e.a.s.t.s, and slaughter them, and in the blood of these innocents he bathed. His disease afflicted him for ten years, and every day an Israelitish child was killed for him.

It was all in vain; indeed, at the end of the time his leprosy changed into boils, and he suffered more than before.

While he was in this agony, the report was brought to him that the children of Israel in Goshen were careless and idle in their forced labor. The news aggravated his suffering, and he said: "Now that I am ill, they turn and scoff at me. Harness my chariot, and I will betake myself to Goshen, and see the derision wherewith the children of Israel deride me." And they took and put him upon a horse, for he was not able to mount it himself. When he and his men had come to the border between Egypt and Goshen, the king's steed pa.s.sed into a narrow place. The other horses, running rapidly through the pa.s.s, pressed upon each other until the king's horse fell while he sate upon it, and when it fell, the chariot turned over on his face, and also the horse lay upon him. The king's flesh was torn from him, for this thing was from the Lord, He had heard the cries of His people and their affliction. The king's servants carried him upon their shoulders, brought him back to Egypt, and placed him on his bed.

He knew that his end was come to die, and the queen Alfar'anit and his n.o.bles gathered about his bed, and they wept a great weeping with him.

The princes and his counsellors advised the king to make choice of a successor, to reign in his stead, whomsoever he would choose from among his sons. He had three sons and two daughters by the queen Alfar'anit, beside children from concubines. The name of his first-born was Atro, the name of the second Adikam, and of the third Moryon. The name of the older daughter was Bithiah, and of the other, Akuzit.

The first-born of the sons of the king was an idiot, precipitate and heedless in all his actions. Adikam, the second son, was a cunning and clever man, and versed in all the wisdom of Egypt, but ungainly in appearance, fleshy and short of stature; his height was a cubit and a s.p.a.ce, and his beard flowed down to his ankles.

The king resolved that Adikam should reign in his stead after his death. When this second son of his was but ten years old, he had given him Gedidah, the daughter of Abilat, to wife, and she bore him four sons. Afterward Adikam went and took three other wives, and begot eight sons and three daughters.

The king's malady increased upon him greatly, and his flesh emitted a stench like a carca.s.s cast into the field in summer time in the heat of the sun. When he saw that his disorder bad seized upon him with a strong grip, he commanded his son Adikam to be brought to him, and they made him king over the land in his place.

At the end of three years the old king died in shame and disgrace, a loathing to all that saw him, and they buried him in the sepulchre of the kings of Egypt in Zoan, but they did not embalm him, as was usual with kings, for his flesh was putrid, and they could not approach his body on account of the stench, and they buried him in haste. Thus the Lord requited him with evil for the evil he had done in his days to Israel, and he died in terror and shame after having reigned ninety-four years.

Adikam was twenty years old when he succeeded his father, and he reigned four years. The people of Egypt called him Pharaoh, as was their custom with all their kings, but his wise men called him Akuz, for Akuz is the word for "short" in the Egyptian language, and Adikam was exceedingly awkward and undersized. The new Pharaoh surpa.s.sed his father Malol and all the former kings in wickedness, and he made heavier the yoke upon the children of Israel. He went to Goshen with his servants, and increased their labor, and he said unto them, "Complete your work, each day's task, and let not your hands slacken from the work from this day forward, as you did in the day of my father." He placed officers over them from amongst the children of Israel, and over these officers he placed taskmasters from amongst his servants. And he put before them a measure for bricks, according to the number they were to make day by day, and whenever any deficiency was discovered in the measure of their daily bricks, the taskmasters of Pharaoh would go to the women of the children of Israel, and take their infants from them, as many as the number of bricks lacking in the measure, and these babes they put into the building instead of the missing bricks. The taskmasters forced each man of the Israelites to put his own child in the building. The father would place his son in the wall, and cover him over with mortar, all the while weeping, his tears running down upon his child.

The children of Israel sighed every day on account of their dire suffering, for they had thought that after Pharaoh's death his son would lighten their toil, but the new king was worse than his father. And G.o.d saw the burden of the children of Israel, and their heavy work, and He determined to deliver them.[104]

However, it was not for their own sake that G.o.d resolved upon the deliverance of the children of Israel, for they were empty of good deeds, and the Lord foreknew that, once they were redeemed, they would rise up against Him, and even worship the golden calf. Yet He took mercy upon them, for He remembered His covenant with the Fathers, and He looked upon their repentance for their sins, and accepted their promise, to fulfil the word of G.o.d after their going forth from Egypt even before they should hear it.[105]

After all, the children of Israel were not wholly without merits. In a high degree they possessed qualities of extraordinary excellence. There were no incestuous relations among them, they were not evil-tongued, they did not change their names, they clung to the Hebrew language, never giving it up,[106] and great fraternal affection prevailed among them. If one happened to finish the tale of his bricks before his neighbors, he was in the habit of helping the others.

Therefore G.o.d spake, "They deserve that I should have mercy upon them, for if a man shows mercy unto another, I have mercy upon him."[107]

THE FAITHFUL SHEPHERD

When Jethro bestowed his daughter Zipporah upon Moses as his wife, he said to his future son-in-law: "I know that thy father Jacob took his wives, the daughters of Laban, and went away with them against their father's will. Now take an oath that thou wilt not do the same unto me," and Moses swore not to leave him without his consent,[108] and he remained with Jethro, who made him the shepherd of his flocks. By the way he tended the sheep, G.o.d saw his fitness to be the shepherd of His people, for G.o.d never gives an exalted office to a man until He has tested him in little things. Thus Moses and David were tried as shepherds of flocks, and only after they had proved their ability as such, He gave them dominion over men.

Moses watched over the flocks with loving care. He led the young animals to pasture first, that they might have the tender, juicy gra.s.s for their food; the somewhat older animals he led forth next, and allowed them to graze off the herbs suitable for them; and finally came the vigorous ones that had attained their full growth, and to them he gave the hard gra.s.s that was left, which the others could not eat, but which afforded good food for them. Then spake G.o.d, "He that understandeth how to pasture sheep, providing for each what is good for it, he shall pasture My people."

Once a kid escaped from the flock, and when Moses followed it, he saw how it stopped at all the water courses, and he said to it: "Poor kid, I knew not that thou wast thirsty, and wast running after water! Thou art weary, I ween,"

and he carried it back to the herd on his shoulder. Then said G.o.d: "Thou hast compa.s.sion with a flock belonging to a man of flesh and blood! As thou livest, thou shalt pasture Israel, My flock."[109]

Not only did Moses take heed that no harm should come to the herds under his charge, but he was also careful that they cause no injury to men. He always chose an open meadow as his pasturing place, to prevent his sheep from grazing in private estates.[110]

Jethro had no reason to be dissatisfied with the services rendered to him by his son-in-law. During the forty years Moses acted as his shepherd not one sheep was attacked by wild beasts, and the herds multiplied to an incredible degree.[111] Once he drove the sheep about in the desert for forty days, without finding a pasturing place for them.

Nevertheless he did not lose a single sheep.

Moses' longing for the desert was irresistible. His prophetic spirit caused him to foresee that his own greatness and the greatness of Israel would manifest themselves there.

In the desert G.o.d's wonders would appear, though it would be at the same time the grave of the human herd to be entrusted to him in the future, and also his own last resting- place. Thus he had a presentiment at the very beginning of his career that the desert would be the scene of his activity, which not only came true in the present order of things, but also will be true in the latter days, when he will appear in the desert again, to lead into the promised land the generation, arisen from their graves, that he brought forth from Egyptian bondage.[112]

Wandering through the desert, he reached Mount h.o.r.eb, which is called by six names, each conveying one of its distinctions. It is "the mountain of G.o.d," wherein the Lord revealed His law; "Basban," for G.o.d "came there"; "a mountain of humps," for the Lord declared all the other mountains unfit for the revelation, as "crookbackt" animals are declared unfit for sacrifices; "mountain of abode,"

because it is the mountain that G.o.d desired for His "abode"; Sinai, because the "hatred" of G.o.d against the heathen began at the time when Israel received the law thereon; and h.o.r.eb, "sword," because there the sword of the law was drawn upon the sinners.[113]

THE BURNING THORN-BUSH

When Moses drew near to Mount h.o.r.eb, he was aware at once that it was a holy place, for he noticed that pa.s.sing birds did not alight upon it. At his approach the mountain began to move, as though to go forward and meet him, and it settled back into quietude only when his foot rested upon it.[114] The first thing Moses noticed was the wonderful burning bush, the upper part of which was a blazing flame, neither consuming the bush, nor preventing it from bearing blossoms as it burnt, for the celestial fire has three peculiar qualities: it produces blossoms, it does not consume the object around which it plays, and it is black of color. The fire that Moses saw in the bush was the appearance of the angel Michael, who had descended as the forerunner of the Shekinah herself to come down presently. It was the wish of G.o.d to hold converse with Moses, who, however, was not inclined to permit any interruption of the work under his charge. Therefore G.o.d startled him with the wonderful phenomenon of the burning thorn-bush. That brought Moses to a stop, and then G.o.d spoke with him.

There were good reasons for selecting the thorn-bush as the vessel for a Divine vision. It was "clean," for the heathen could not use it to make idols. G.o.d's choosing to dwell in the stunted thorn-bush conveyed the knowledge to Moses that He suffers along with Israel. Furthermore, Moses was taught that there is nothing in nature, not even the insignificant thorn-bush, that can exist without the presence of the Shekinah. Besides, the thorn-bush may be taken as the symbol for Israel in several respects. As the thorn- bush is the lowliest of all species of trees, so the condition of Israel in the exile is the lowliest as compared with that of all the other nations, but as the thorn-bush releases no bird that alights upon it without lacerating its wings, so the nations that subjugate Israel will be punished. Also, as a garden hedge is made of the thorn-bush, so Israel forms the hedge for the world, the garden of G.o.d, for without Israel the world could not endure. Furthermore, as the thorn- bush bears thorns and roses alike, so Israel has pious and impious members, and as the thorn-bush requires ample water for its growth, so Israel can prosper only through the Torah, the celestial water. And the thorn-bush, the leaf of which consists of five leaflets, was to indicate to Moses that G.o.d had resolved to redeem Israel only for the sake of the merits of five pious men, Abraham, Isaac, Jacob, Aaron, and Moses. The numbers represented by the letters composing the Hebrew word for thorn-bush, Seneh, add up to one hundred and twenty, to convey that Moses would reach the age of one hundred and twenty years, and that the Shekinah would rest on Mount h.o.r.eb for one hundred and twenty days. Finally, in order to give Moses an ill.u.s.tration of His modesty, G.o.d descended from the exalted heavens and spake to him from a lowly thorn-bush instead of the summit of a lofty mountain or the top of a stately cedar tree.[115]

THE ASCENSION OF MOSES

The vision of the burning bush appeared to Moses alone; the other shepherds with him saw nothing of it. He took five steps in the direction of the bush, to view it at close range, and when G.o.d beheld the countenance of Moses distorted by grief and anxiety over Israel's suffering, He spake, "This one is worthy of the office of pasturing My people."[116]

Moses was still a novice in prophecy, therefore G.o.d said to Himself, "If I reveal Myself to him in loud tones, I shall alarm him, but if I reveal Myself with a subdued voice, he will hold prophecy in low esteem," whereupon he addressed him in his father Amram's voice. Moses was overjoyed to hear his father speak, for it gave him the a.s.surance that.

he was still alive. The voice called his name twice, and he answered, "Here am I! What is my father's wish?" G.o.d replied, saying, "I am not thy father. I but desired to refrain from terrifying thee, therefore I spoke with thy father's voice. I am the G.o.d of thy father, the G.o.d of Abraham, the G.o.d of Isaac, and the G.o.d of Jacob." These words rejoiced Moses greatly, for not only was his father Amram's name p.r.o.nounced in the same breath with the names of the three Patriarchs, but it came before theirs, as though he ranked higher than they.

Moses said not a word. In silent reverence before the Divine vision he covered his face, and when G.o.d disclosed the mission with which He charged him, of bringing the Israelites forth from the land of Egypt, he answered with humility, "Who am I, that I should go unto Pharaoh, and bring forth the children of Israel out of Egypt?" Thereupon spake G.o.d, "Moses, thou art meek, and I will reward thee for thy modesty. I will deliver the whole land of Egypt into thine hand, and, besides, I will let thee ascend unto the throne of My glory, and look upon all the angels of the heavens."

Hereupon G.o.d commanded Metatron, the Angel of the Face, to conduct Moses to the celestial regions amid the sound of music and song, and He commanded him furthermore to summon thirty thousand angels, to serve as his body-guard, fifteen thousand to right of him and fifteen thousand to left of him. In abject terror Moses asked Metatron, "Who art thou?" and the angel replied, "I am Enoch, the son of Jared, thy ancestor, and G.o.d has charged me to accompany thee to His throne." But Moses demurred, saying, "I am but flesh and blood, and I cannot look upon the countenance of an angel," whereupon Metatron changed Moses' flesh into torches of fire, his eyes into Merkabah wheels, his strength into an angel's, and his tongue into a flame, and he took him to heaven with a retinue of thirty thousand angels, one half moving to right of them and one half to left of them.

In the first heaven Moses saw streams upon streams of water, and he observed that the whole heaven consisted of windows, at each of which angels were stationed. Metatron named and pointed out all the windows of heaven to him: the window of prayer and the window of supplication; of weeping and of joy; plenitude and starvation; wealth and poverty; war and peace; conception and birth; showers and soft rains; sin and repentance; life and death; pestilence and healing; sickness and health; and many windows more.

In the second heaven Moses saw the angel Nuriel, standing three hundred parasangs high, with his retinue of fifty myriads of angels, all fashioned out of water and fire, and all keeping their faces turned toward the Shekinah while they sang a song of praise to G.o.d. Metatron explained to Moses, that these were the angels set over the clouds, the winds, and the rains, who return speedily, as soon as they have executed the will of their Creator, to their station in the second of the heavens, there to proclaim the praise of G.o.d.

In the third heaven Moses saw an angel, so tall it would take a human being five hundred years to climb to his height.

He had seventy thousand heads, each head having as many mouths, each mouth as many tongues, and each tongue as many sayings, and he together with his suite of seventy thousand myriads of angels made of white fire praised and extolled the Lord. "These," said Metatron to Moses, "are called Erelim, and they are appointed over the gra.s.s, the trees, the fruits, and the grain, but as soon as they have done the will of their Creator, they return to the place a.s.signed to them, and praise G.o.d."

In the fourth heaven Moses saw a Temple, the pillars thereof made of red fire, the staves of green fire, the thresholds of white fire, the boards and clasps of flaming fire, the gates of carbuncles, and the pinnacles of rubies. Angels were entering the Temple and giving praise to G.o.d there.

In response to a question from Moses Metatron told him that they presided over the earth, the sun, the moon, the stars, and the other celestial bodies. and all of them intone songs before G.o.d. In this heaven Moses noticed also the two great planets, Venus and Mars, each as large as the whole earth, and concerning these he asked unto what purpose they had been created. Metatron explained thereupon, that Venus lies upon the sun to cool him off in summer, else he would scorch the earth, and Mars lies upon the moon, to impart warmth to her, lest she freeze the earth.

Arrived in the fifth heaven, Moses saw hosts of angels, whose nether parts were of snow and their upper parts of fire, and yet the snow did not melt nor was the fire extinguished, for G.o.d had established perfect harmony between the two elements. These angels, called Ishim, have had nothing to do since the day of their creation but praise and extol the Lord.

In the sixth of the heavens were millions and myriads of angels praising G.o.d, they were called 'Irin and kadishim, "Watchers" and "Holy Ones," and their chief was made of hail, and he was so tall, it would take five hundred years to walk a distance equal to his height.

In the last heaven Moses saw two angels, each five hundred parasangs in height, forged out of chains of black fire and red fire, the angels Af, "Anger," and Hemah, "Wrath,"

whom G.o.d created at the beginning of the world, to execute His will. Moses was disquieted when he looked upon them, but Metatron embraced him, and said, "Moses, Moses, thou favorite of G.o.d, fear not, and be not terrified," and Moses became calm. There was another angel in the seventh heaven, different in appearance from all the others, and of frightful mien. His height was so great, it would have taken five hundred years to cover a distance equal to it, and from the crown of his head to the soles of his feet he was studded with glaring eyes, at the sight of which the beholder fell prostrate in awe. "This one," said Metatron, addressing Moses, "is Samael, who takes the soul away from man."

"Whither goes he now?" asked Moses, and Metatron replied, "To fetch the soul of Job the pious." Thereupon Moses prayed to G.o.d in these words, "O may it be Thy will, my G.o.d and the G.o.d of my fathers, not to let me fall into the hands of this angel."

Here, in the highest heaven, he saw also the seraphim with their six wings. With two they cover their face, that they gaze not upon the Shekinah; and with two their feet, which, being like a calf's feet, they hide, to keep secret Israel's transgression of the golden calf. With the third pair of wings they fly and do the service of the Lord, all the while exclaiming, "Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory." The wings of these angels are of prodigious size, it would take a man five hundred years to traverse their length and their breadth, as from one end of the earth to the other.

And Moses saw in the seventh heaven the holy Hayyot, which support the throne of G.o.d; and he beheld also the angel Zagzagel, the prince of the Torah and of wisdom, who teaches the Torah in seventy languages to the souls of men, and thereafter they cherish the precepts contained therein as laws revealed by G.o.d to Moses on Sinai. From this angel with the horns of glory Moses himself learnt all the ten mysteries."

Having seen what there is in the seven heavens, he spoke to G.o.d, saying, "I will not leave the heavens unless Thou grantest me a gift," and G.o.d replied, "I will give thee the Torah, and men shall call it the Law of Moses."[117]

MOSES VISITS PARADISE AND h.e.l.l

When Moses was on the point of departing from heaven, a celestial voice announced: "Moses, thou camest hither, and thou didst see the throne of My glory. Now thou shalt see also Paradise and h.e.l.l," and G.o.d dispatched Gabriel on the errand of showing h.e.l.l to him. Terrified by its fires, when he caught sight of them as he entered the portals of h.e.l.l, Moses refused to go farther. But the angel encouraged him, saying, "There is a fire that not only burns but also consumes, and that fire will protect thee against h.e.l.l fire, so that thou canst step upon it, and yet thou wilt not be seared."

As Moses entered h.e.l.l, the fire withdrew a distance of five hundred parasangs, and the Angel of h.e.l.l, Nasargiel, asked him, "Who art thou?" and he answered, "I am Moses, the son of Amram."

Nasargiel: "This is not thy place, thou belongest in Paradise."

Moses: "I came hither to see the manifestation of the power of G.o.d."