The Legends of the Jews Volume II Part 22

Moses had said to G.o.d, "Thou hast been speaking to me now these many days, nevertheless I am still slow of speech and of a slow tongue." For this he received another punishment.

G.o.d said to him: "I might change thee into a new man, and heal thee of thy imperfect speech, but because thou hast uttered such words, I refrain from curing thee."[140]

THE RETURN TO EGYPT

When Moses finally gave in, and declared himself ready to go to Egypt as G.o.d's messenger, his acceptance was still conditional upon the promise of G.o.d to fulfil all his wishes, and G.o.d granted whatsoever he desired, except immortality and entering the Holy Land.[141] G.o.d also allayed his fears regarding the danger that threatened him from his whilom enemies Dathan and Abiram, on account of whom he had had to flee from Egypt. He told him that they had sunk to the estate of poor and insignificant men, bereft of the power of doing him harm.[142]

Moses was loyal to the oath he had given his father-in-law Jethro, never to return to Egypt without securing his consent.

His first concern therefore was to go back to Midian and obtain his permission, which Jethro gave freely. Then Moses could set out on his journey. He tarried only to take his wife and his children with him, which made his father- in-law say, "Those who are in Egypt are to leave it, and thou desirest to take more thither?" Moses replied: "Very soon the slaves held in bondage in Egypt will be redeemed, and they will go forth from the land, and gather at Mount Sinai, and hear the words, 'I am the Lord thy G.o.d,' and should my sons not be present there?" Jethro acknowledged the justice of Moses' words, and he said to him, "Go in peace, enter Egypt in peace, and leave the land in peace."[143]

At last Moses sallied forth upon his journey to Egypt, accompanied by his wife and his children. He was mounted upon the very a.s.s that had borne Abraham to the Akedah on Mount Moriah, the a.s.s upon which the Messiah will appear riding at the end of days.[144] Even now, his journey begun, Moses was but half-hearted about his mission. He travelled leisurely, thinking: "When I arrive in Egypt and announce to the children of Israel that the end of the term of Egyptian slavery has come, they will say, 'We know very well that our bondage must last four hundred years, and the end is not yet,' but if I were to put this objection before G.o.d, He would break out in wrath against me. It is best for me to consume as much time as possible on the way thither."

G.o.d was ill pleased with Moses for this artifice, and He spake to him, saying, "Joseph prophesied long ago that the oppression of Egypt would endure only two hundred and ten years." For his lack of faith Moses was punished while he was on the road to Egypt.[145] The angels Af and Hemah appeared and swallowed his whole body down to his feet,[146]

and they gave him up only after Zipporah, nimble as a "bird,"[147] circ.u.mcised her son Gershom, and touched the feet of her husband with the blood of the circ.u.mcision. The reason why their son had remained uncirc.u.mcised until then was that Jethro had made the condition, when he consented to the marriage of his daughter with Moses, that the first son of their union should be brought up as a Gentile.[148]

When Moses was released by the angels, he attacked them, and he slew Hemah, whose host of angels, however, held their own before the a.s.sailant.[149]

The Divine voice heard by Moses in Midian telling him to return to his brethren in Egypt fell at the same time upon the ear of Aaron, dwelling in Egypt, and it bade him "go into the wilderness to meet Moses." G.o.d speaketh marvellously with His voice, and therefore the same revelation could be understood one way in Midian and another way in Egypt.

The greeting of the two brothers was very cordial. Envy and jealousy bad no place between them. Aaron was rejoiced that G.o.d had chosen his younger brother to be the redeemer of Israel, and Moses was rejoiced that his older brother had been divinely appointed the high priest in Israel.

G.o.d knew their hearts, for at the time when He charged him with the Egyptian mission, Moses had said, "All these years Aaron has been active as a prophet in Israel, and should I now encroach upon his province and cause him vexation?" But G.o.d rea.s.sured him, saying, "Moses, thy brother Aaron will surely not be vexed, he will rather rejoice at thy mission, yea, he will come forth and meet thee."

Aaron showed his joy freely at seeing his brother once more, after their separation of many years. As for his joy in the distinction accorded to Moses, it was too great to be expressed in all its depth and extent. For his kind, generous spirit, he received a reward from G.o.d, in that he was permitted to bear the Urim and Thummim upon his heart, "for," G.o.d said, "the heart that rejoiced at the exalting of a brother shall wear the Urim and Thummim."[150]

Aaron ran to meet his brother, and embraced him, and asked where he had spent all the years of their separation.

When he was told in Midian, he continued to question him, saying, "Who are these that are travelling with thee?"

Moses: "My wife and my sons."

Aaron: "Whither goest thou with them?"

Moses: "To Egypt."

Aaron: "What! Great enough is our sorrow through those who have been in Egypt from the beginning, and thou takest more to the land?"

Moses recognized that Aaron was right, and he sent his wife and his sons back to his father-in-law Jethro.[151]

He was no less magnanimous than Aaron. If the elder brother felt no envy on account of the younger brother's dignity, the younger brother did not withhold from the other the teachings and revelations he had received. Immediately after meeting with Aaron, Moses told him all that G.o.d had taught him, even the awful secret of the Ineffable Name communicated to him on Mount h.o.r.eb.[152]

In obedience to the command of G.o.d, the elders of the people were a.s.sembled, and before them Moses performed the wonders that were to be his credentials as the redeemer sent to deliver the people. Nevertheless, the deeds he did were not so potent in convincing them of the reality of the mission as the words wherein G.o.d had announced the approaching redemption to him, which he repeated in their ears. The elders knew that Jacob had imparted to Joseph the secret mark designating the redeemer, and Joseph had in turn confided it to his brethren before his death. The last surviving one of the brethren, Asher, had revealed it to his daughter Serah, in the following words: "He that will come and proclaim the redemption with the words of G.o.d, 'I have surely visited you, and seen that which is done to you in Egypt,' he is the true redeemer." Serah was still alive at Moses' return, and the elders betook themselves to her, and told her the words of Moses announcing the redemption. When she heard that his words had been the same as those Asher had quoted, she knew that he was the promised redeemer, and all the people believed in him.

Thereupon Moses invited the elders to go to Pharaoh with him, but they lacked the courage to appear before the king.

Though they started out with Moses, they dropped off stealthily on the way, one by one, and when Moses and Aaron stood in the presence of the king, they found themselves alone, deserted by all the others. The elders did not go out free. Their punishment was that G.o.d did not permit them to ascend the holy mountain with Moses. They durst accompany him on the way to G.o.d only as far as they had accompanied him on the way to Pharaoh, and then they had to tarry until he came again.[153]

MOSES AND AARON BEFORE PHARAOH

The day Moses and Aaron made their appearance before Pharaoh happened to be the anniversary of his birth, and he was surrounded by many kings, for he was the ruler of the whole world, and this was the occasion on which the kings of the earth came to do him homage. When the attendants announced Moses and Aaron, Pharaoh inquired whether the two old men had brought him crowns, and, receiving a negative reply, he ordered that they were not to be admitted to his presence, until he had seen and dismissed all the others desirous of paying him their respects.[154]

Pharaoh's palace was surrounded by a vast army. It was built with four hundred entrances, one hundred on each side, and each of them guarded by sixty thousand soldiers.

Moses and Aaron were overawed by this display of power, and they were afraid. But the angel Gabriel appeared, and he led them into the palace, observed by none of the guards, and Pharaoh decreed severe punishment upon the inattentive sentinels for having admitted the old men without his permission. They were dismissed, and others put in their places. But the same thing happened the next day. Moses and Aaron were within the palace, and the new guard had not been able to hinder their pa.s.sing. Pharaoh questioned his servants, how it had been possible for the two old men to enter, and they said: "We know it not! Through the doors they did not come. Surely, they must be magicians."[155]

Not enough that the palace was guarded by a host, at each entrance two lions were stationed, and in terror of being torn to pieces none dared approach the doors, and none could go within until the lion tamer came and led the beasts away. Now Balaam and all the other sacred scribes of Egypt advised that the keepers loose the lions at the approach of Moses and Aaron. But their advice availed naught. Moses had but to raise his rod, and the lions bounded toward him joyously, and followed at his feet, gambolling like dogs before their master on his return home.[156]

Within the palace, Moses and Aaron found seventy secretaries busy with Pharaoh's correspondence, which was carried on in seventy languages. At the sight of the messengers of Israel, they started up in great awe, for the two men resembled angels. In stature they were as the cedars of Lebanon, their countenances radiated splendor like the sun, the pupils of their eyes were like the sphere of the morning star, their beards like palm branches, and their mouths emitted flames when they opened them for speech. In their terror, the secretaries flung down pen and paper, and prostrated themselves before Moses and Aaron.

Now the two representatives of the children of Israel stepped before Pharaoh, and they spake, "The G.o.d of the Hebrews hath met with us; let us go, we pray thee, three days' journey into the wilderness, and sacrifice unto the Lord our G.o.d, lest He fall upon us with pestilence or with the sword." But Pharaoh answered, saying: "What is the name of your G.o.d? Wherein doth His strength consist, and His power? How many countries, how many provinces, how many cities hath He under His dominion? In how many campaigns was He victorious? How many lands did He make subject to Himself? How many cities did He capture? When He goeth to war, how many warriors, riders, chariots, and charioteers doth He lead forth?"

Whereto Moses and Aaron replied: "His strength and His power fill the whole world. His voice heweth out flames of fire; His words break mountains in pieces. The heaven is His throne, and the earth His footstool. His bow is fire, His arrows are flames, His spears torches, His shield clouds, and His sword lightning flashes. He created the mountains and the valleys, He brought forth spirits and souls, He stretched out the earth by a word, He made the mountains with His wisdom, He forms the embryo in the womb of the mother, He covers the heavens with clouds, at His word the dew and the rain descend earthward, He causes plants to grow from the ground, He nourishes and sustains the whole world, from the horns upon the rem down to the eggs of vermin. Every day He causes men to die, and every day He calls men into life."

Pharaoh answered, and said: "I have no need of Him. I have created myself, and if ye say that He causes dew and rain to descend, I have the Nile, the river that hath its source under the tree of life, and the ground impregnated by its waters bears fruit so huge that it takes two a.s.ses to carry it. and it is palatable beyond description, for it has three hundred different tastes."[157]

Then Pharaoh sent to fetch the books of the chronicles of his kingdom from his archives, wherein are recorded the names of the G.o.ds of all the nations, to see whether the name of the G.o.d of the Hebrews was among them. He read off: "The G.o.ds of Moab, the G.o.ds of Ammon, the G.o.ds of Zidon--I do not find your G.o.d inscribed in the archives!" Moses and Aaron exclaimed: "O thou fool!

Thou seekest the Living in the graves of the dead. These which thou didst read are the names of dumb idols, but our G.o.d is the G.o.d of life and the King of eternal life."[158]

When Pharaoh said the words, "I know not the Lord,"

G.o.d Himself made answer, saying: "O thou rascal! Thou sayest to My amba.s.sadors, 'I know not the strength and the power of your G.o.d'? Lo, I will make thee to stand, for to show thee My power, and that My Name may be declared throughout all the earth."[159]

Having searched his list of the G.o.ds of the nations in vain for a mention of the G.o.d of the Hebrews, Pharaoh cited before him the wise men of Egypt, and he said to them: "Have ye ever heard the name of the G.o.d of these people?"

They replied, "We have been told that He is a son of the wise, the son of ancient kings." Then spake G.o.d, saying, "O ye fools! Ye call yourselves wise men, but Me ye call only the son of the wise. Verily, I will set at naught all your wisdom and your understanding."[160]

Pharaoh persisted in his obduracy, even after Moses and Aaron had performed the miracle of the rod. At the time when the two Hebrews succeeded in entering the palace, guarded as it was by lions, Pharaoh had sent for his magicians, at their head Balaam and his two sons Jannes and Jambres, and when they appeared before him, he told them of the extraordinary incident, how the lions had followed the two old men like dogs, and fawned upon them. It was Balaam's opinion that they were simply magicians like himself and his companions, and he prayed the king to have them come before him together with themselves, to test who were the master magicians, the Egyptians or the Hebrews.

Pharaoh called for Moses and Aaron, and he said to them: "Who will believe you when you say that you are the amba.s.sadors of G.o.d, as you pretend to be, if you do not convince men by performing wonders?" Thereupon Aaron cast his rod to the ground, and it became a serpent.[161] Pharaoh laughed aloud. "What," he exclaimed, "is this all your G.o.d can do? It is the way of merchants to carry merchandise to a place if there is none of it there, but would anyone take brine to Spain or fish to Accho? It seems you do not know that I am an adept in all sorts of magic!" He ordered little school children to be brought, and they repeated the wonder done by Moses and Aaron; indeed, Pharaoh's own wife performed it. Jannes and Jambres, the sons of Balaam, derided Moses, saying, "Ye carry straw to Ephrain!"[162] whereto Moses answered, "To the place of many vegetables, thither carry vegetables."

To show the Egyptians that Aaron could do something with his rod that their magicians could not imitate, G.o.d caused the serpent into which His rod had been changed to swallow up all the rods of the magicians. But Balaam and his a.s.sociates said: "There is nothing marvellous or astonishing in this feat. Your serpent has but devoured our serpents, which is in accordance with a law of nature, one living being devours another. If thou wishest us to acknowledge that the spirit of G.o.d worketh in thee, then cast thy rod to the earth, and if, being wood, it swallows up our rods of wood, then we shall acknowledge that the spirit of G.o.d is in thee." Aaron stood the test. After his rod had resumed its original form, it swallowed up the rods of the Egyptians,[163] and yet its bulk showed no increase. This caused Pharaoh to reflect, whether this wonderful rod of Aaron might not swallow up also him and his throne. Nevertheless he refused to obey the behest of G.o.d, to let Israel go, saying, "Had I Jacob-Israel himself here before me, I should put trowel and bucket on his shoulder." And to Moses and Aaron, he said, "Because ye, like all the rest of the tribe of Levi, are not compelled to labor, therefore do ye speak, 'Let us go and sacrifice to the Lord.' If you had asked for a thousand people, or two thousand, I should have fulfilled your request, but never will I consent to let six hundred thousand men go away."

THE SUFFERING INCREASES

Beside refusing to dismiss the children of Israel, he ordered, on the very day of Moses and Aaron's audience with him, that the people be required to deliver the prescribed tale of bricks, though the taskmasters were not as heretofore to give them straw to make brick. Another decree was, that the children of Israel were not to be permitted to rest on the Sabbath, for Pharaoh knew that they used the leisure for reading the rolls that described their redemption. All this was a part of G.o.d's plan, the oppression of Israel was to be increased the closer the end approached. As they wandered up and down the land of Egypt gathering the straw they needed for the due tale of bricks, they were maltreated by the Egyptians if they caught them on their fields. Such unkind acts perpetrated by the whole people made it impossible for them to cast the entire blame for the bondage of Israel upon Pharaoh. All the Egyptians showed cruelty to the Israelites on their straw foraging expeditions, and therefore the Divine punishment descended upon all alike.

This frightful time of Israel's extreme suffering lasted six months. Meantime Moses went to Midian, leaving Aaron alone in Egypt. When Moses returned at the end of the reign of terror, two of the Israelitish officers accosted him and Aaron, and heaped abuse upon them for having increased the woes of their people rather than diminished them. They spake, saying, "If ye are truly the amba.s.sadors of G.o.d, then may He judge between us and Pharaoh.

But if you are seeking to bring about the redemption of Israel on your own account, then may G.o.d judge between you and Israel. You are responsible for the widespread stench now issuing from the Israelitish corpses used as bricks for building when our tale was not complete. The Egyptians had but a faint suspicion that we were waiting for our redemption. It is your fault if they are fully conscious of it now. We are in the quandary of the poor sheep that has been dragged away by a wolf. The shepherd pursues the robber, catches up with him, and tries to s.n.a.t.c.h the sheep from his jaws, and the wretched victim, pulled this way by the wolf and that way by the shepherd, is torn to pieces. Thus Israel fares between you and Pharaoh."

The two officers that spake these stinging words were Dathan and Abiram, and it was neither the first nor the last time they inflicted an injury upon Moses. The other Israelitish officers were gentle and kind; they permitted themselves to be beaten by the taskmasters rather than prod the laborers of their own people put under their surveillance.

The cruel suffering to which his people was exposed caused Moses to speak to G.o.d thus: "I have read the book of Genesis through, and I found the doom in it p.r.o.nounced upon the generation of the deluge. It was a just judgment.

I found also the punishments decreed against the generation of the confusion of tongues, and against the inhabitants of Sodom. These, too, were just. But what hath this nation of Israel done unto Thee, that it is oppressed more than any other nation in history? Is it because Abraham said, 'Whereby shall I know that I shall inherit the land?' and Thou didst rebuke him for his small faith, saying, 'Know of a surety that thy seed shall be a stranger in a land that is not theirs'? Why, then, are not the descendants of Esau and Ishmael held in bondage, too? Are they not likewise of the seed of Abraham? But if Thou wilt say, 'What concern is it of mine?' then I ask Thee, Why didst Thou send me hither as Thy messenger? Thy great, exalted, and terrible Name is feared in all the earth, yet Pharaoh heard me p.r.o.nounce it, and he refuses obedience. I know Thou wilt redeem Israel in Thine own good time, and it is of little moment to Thee that now they are immuring living Israelites in these buildings."

Were He a G.o.d of justice only, the Lord would have slain Moses for the audacity of his last words, but in view of his having spoken as he had only out of compa.s.sion with Israel, the Lord dealt graciously with him. He answered Moses, saying, "Thou shalt see what I will do to Pharaoh,"

words conveying to Moses, that although he would be witness to the chastis.e.m.e.nt of Pharaoh, he would not be present at that of the thirty-one kings of Canaan. Thus he was rebuked for the unbecoming language he had used in addressing G.o.d.[164] At the same time G.o.d's words were a rejoinder to another speech by Moses. He had said: "O Lord of the world, I know well that Thou wilt bring Thy children forth from Egypt. O that Thou wouldst make use of another instrument, for I am not worthy of being the redeemer of Thy children." G.o.d made answer thereto: "Yes, Moses, thou art worthy thereof. Through thee My children will be brought forth out of Egypt. Thou shalt see what I will do to Pharaoh."[165]

At the same time G.o.d called him to account for having so little faith. He said: "O for the departed, their like cannot be found any more! I appeared unto Abraham, Isaac, and Jacob, as El Shaddai, G.o.d Almighty, but I was not known to them by My name Adonai, G.o.d All-Merciful, as I appeared unto thee. Nevertheless they did not cast aspersions upon My acts. I spake to Abraham, 'Unto thee will I give the land,' but when he was about to bury Sarah, he had to pay out silver and buy a resting-place for her body; and yet he did not find fault with Me. I spake to Isaac, 'Unto thee, and unto thy seed, I will give all these lands,' but when he desired water to drink, he had to strive with the herdsmen of Gerar; and yet he did not find fault with Me. I spake to Jacob, 'The land whereon thou liest, to thee will I give it, and to thy seed,' but when he wanted to spread his tent, he had to acquire a parcel of ground for an hundred pieces of money; and yet he did not find fault with Me. None of them asked to know My Name. But thou didst demand to know it at the very first, when I desired to send thee down into Egypt, and after I revealed it to thee, thou didst speak, saying, 'Thou didst tell me that Thou art called Compa.s.sionate and Gracious, Longsuffering and Merciful, but as soon as I p.r.o.nounced this Name before Pharaoh, misfortune descended upon the people of Israel.'

Now I desire to fulfil My covenant with the three Patriarchs, and give their posterity the promised land, as a reward for the unquestioning faith of the Fathers, and also as a reward to the people, who, in spite of their suffering, did not find fault with My deeds. For this will I give them the land, which they do not deserve to possess for other reasons. I swear that I will do thus!" G.o.d p.r.o.nounced this oath, to banish all fear from the mind of Moses, that He might act only in accordance with His attribute of justice, and thus delay the redemption of Israel for a time, on account of the sins of the people.[166]

Now the redemption of Israel was a settled fact. But before Moses and Aaron could start on the work of delivering their people, G.o.d called various points to their attention, which He bade them consider in their undertaking. He spake to them, saying: "My children are perverse, pa.s.sionate, and troublesome. You must be prepared to stand their abuse, to the length of being pelted with stones by them. I send you to Pharaoh, and although I will punish him according to his deserts, yet you must not fail in the respect due to him as a ruler. Furthermore, be careful to take the elders of the people into your counsel,[167] and let your first step toward redemption be to make the people give up the worship of idols."

The last was a most difficult task, and the words of G.o.d concerning it wrung the exclamation from Moses: "See, the children of Israel will not hearken unto me. How, then, should Pharaoh hearken unto me?"[168] It was the third time Moses declined to go on the errand of G.o.d. Now the Divine patience was exhausted, and Moses was subjected to punishment.