The Legends of the Jews Volume III Part 14

But Thou knowest the thought of man, and what his heart and kidneys counsel him to do, the workings of Thy creatures' minds lie open before Thee, so that Thou knowest who had the spirit of each one.' Shall one man sin, and wilt thou be wroth with all the congregation?'" G.o.d hereupon said to Moses [576] "I have heard the prayer for the congregation. Say then, to them, 'Get you up from about the Tabernacle of Korah, Dathan, and Abiram.'" [577]

Moses did not immediately carry out these instructions, for he tried once again to warn Dathan and Abiram of the punishment impending upon them, but they refused to give heed to Moses, and remained within their tents. "Now," said Moses, "I have done all I could, and can do nothing more." Hence, turning to the congregation, he said: [578] "Depart, I pray you, from the tents of these wicked men, that even in their youth deserved death as a punishment for their actions. In Egypt they betrayed the secret of my slaying an Egyptian: at the Red Sea it was they that angered G.o.d by their desire to return to Egypt; in Alush they broke the Sabbath, and now they trooped together to rebel against G.o.d. They now well deserve excommunication, and the destruction of all their property. 'Touch, therefore, nothing of theirs, lest ye be consumed in all their sins.'" [579]

The community obeyed the words of Moses and drew back from the dwellings of Dathan and Abiram. These, not at all cowed, were not restrained from their wicked intention, but stood at the doors of their tents, abusing and calumniating Moses. Moses hereupon said to G.o.d: "If these men die upon their beds like all men, after physicians have attended to them and acquaintances have visited them, then shall I publicly avow 'that the Lord hath not sent me' to do all these works, but that I have done them of mine own mind."

G.o.d replied: "What wilt thou have Me do?" Moses: "If the Lord hath already provided the earth with a mouth to swallow them, it is well, if not, I pray Thee, do so now." G.o.d said: "Thou shalt decree a thing, and it shall be established unto thee." [580]

Moses was not the only one to insist upon exemplary punishment of the horde of Korah. Sun and Moon appeared before G.o.d, saying: "If Thou givest satisfaction to the son of Amram, we shall set out on our course around the world, but not otherwise." G.o.d, however, hurled lightnings after them, that they might go about their duties, saying to them: "You have never championed My cause, but not you stand up for a creature of flesh and blood."

Since that time Sun and Moon have always to be driven to duty, never doing it voluntarily because they do not wish to look upon the sins of man upon earth.

KORAH AND HIS HORDE PUNISHED

G.o.d did not gainsay satisfaction of His faithful servant. The mouth of h.e.l.l approached the spot upon which Dathan, Abiram, and their families stood, [581] and the ground under their feet grew so precipitous that they were not able to stand upright, but rolled to the opening and went quickly into the pit. Not these wicked people alone were swallowed by the earth, but their possessions also.

Even their linen that was the launderer's or a pin belonging to them rolled toward the mouth of the earth and vanished therein. [582]

Nowhere upon earth remained a trace of them or of their possessions, and even their names disappeared from the doc.u.ments upon which they were written. [583] They did not, however, meet an immediate death, but sank gradually into the earth, the opening of which adjusted itself to the girth of each individual. The lower extremities disappeared first, then the opening widened, and the abdomen followed, until in this way the entire body was swallowed. While they were sinking thus slowly and painfully, they continued to cry: "Moses is truth and his Torah is truth. We acknowledge that Moses is rightful king and true prophet, that Aaron is legitimate high priest, and that the Torah has been given by G.o.d. Now deliver us, O our teacher Moses!" These words were audible throughout the entire camp, so that all might be convinced of the wickedness of Korah's undertaking. [584]

Without regard to these followers of Korah, who were swallowed up by the earth, the two hundred and fifty men who had offered incense with Aaron found their death in the heavenly fire that came down upon their offering and consumed them. But he who met with the most terrible form of death was Korah. Consumed at the incense offering, he then rolled in the shape of a ball of fire to the opening in the earth, and vanished. There was a reason for this double punishment of Korah. Had he received punishment by burning alone, then those who had been swallowed by the earth, and who had failed to see Korah smitten by the same punishment, would have complained about G.o.d's injustice, saying: "It was Korah who plunged us into destruction, yet he himself escaped it."

Had he, on the other hand, been swallowed by the earth without meeting death by fire, then those whom the fire had consumed would have complained about G.o.d injustice that permitted the author of their destruction to go unpunished. Now, however, both those who perished by fire and those who were swallowed up by the earth witnessed their leader share their punishment. [585]

This terrible death did not, however, suffice to atone for the sins of Korah and his company, for their punishment continues in h.e.l.l.

They are tortured in h.e.l.l, and at the end of thirty days, h.e.l.l again casts them up near to the surface of the earth, on the spot where they had been swallowed. Whosoever on that day puts his ear to the ground upon that spot hears the cry. "Moses is truth, and his Torah is truth, but we are liars." Not until after the Resurrection will their punishment cease, for even in spite of their grave sin they were not given over to eternal d.a.m.nation.

For a time Korah and his company believed that they should never know relief from these tortures of h.e.l.l, but Hannah's words encouraged them not to despair. In reference to them she announced the prophecy, "The Lord bringeth low, to Sheol, and lifteth up." At first they had no real faith in this prophecy, but when G.o.d destroyed the Temple, and sank its portals deep into the earth until they reached h.e.l.l, Korah and his company clung to the portals, saying: "If these portals return again upward, then through them shall we also return upward." G.o.d hereupon appointed them as keepers of these portals over which they will have to stand guard until they return to the upper world. [586]

ON AND THE THREE SONS OF KORAH SAVED

G.o.d punished discord severely, for although the decree of Heaven does not otherwise punish any one below twenty years of age, at Korah's rebellion the earth swallowed alive even children that were only a day old - men, women, and children, all together.

[587] Out of all the company of Korah and their families only four persons escaped ruin, to wit: On, the son of Peleth, and Korah's three sons. As it was Korah's wife who through her inciting words plunged her husband into destruction, so to his wife does On owe his salvation. Truly to these two women applies the proverb: "Every wise woman buildeth her house: but the foolish plucketh it down with her own hands." On, whose abilities had won him distinction far beyond that of his father, had originally joined Korah's rebellion. When he arrived home and spoke of it to his wife, she said to him: "What benefit shalt thou reap from it? Either Moses remains master and thou art his disciple, or Korah becomes master and thou art his disciple." On saw the truth of this argument, but declared that he felt it inc.u.mbent upon himself to adhere to Korah because he had given him his oath, which he could not now take back. His wife quieted him, however, entreating him to stay at home. To be quite sure of him, however, she gave him wine to drink, whereupon he fell into a deep sleep of intoxication. His wife now carried out her work of salvation, saying to herself: "All the congregation are holy, and being such, they will approach no woman whose hair is uncovered." She now showed herself at the door of the tent with streaming hair, and whenever one out of the company of Korah, about to go to On, saw the woman in this condition, he started back, and owing to this schemer husband had no part in the rebellion. When the earth opened to swallow Korah's company, the bed on which On still slept began to rock, and to roll to the opening in the earth. On's wife, however, seized it, saying: "O Lord of the world! My husband made a solemn vow never again to take part in dissensions. Thou that livest and endurest to all eternity canst punish him hereafter if ever he prove false to his vow." G.o.d heard her plea, and On was saved. She now requested On to go to Moses, but he refused, for he was ashamed to look into Moses' face after he had rebelled against him. His wife then went to Moses in his stead. Moses at first evaded her, for he wished to have nothing to do with women, but as she wept and lamented bitterly, she was admitted and told Moses all that had occurred. He now accompanied her to her house, at the entrance of which he cried: "On, the son of Peleth, step forth, G.o.d will forgive thee thy sins."

It is with reference to this miraculous deliverance and to his life spent in doing penance that this former follower of Korah was called On, "the penitent," son of Peleth, "miracle." His true name was Nemuel, the son of Eliab, a brother of Dathan and Abiram.

[588]

More marvelous still than that of On was the salvation of Korah's three sons. For when the earth yawned to swallow Korah and his company, these cried: "Help us, Moses!" The Shekinah hereupon said: "If these men were to repent, they should be saved; repentance do I desire, and naught else." Korah's three sons now simultaneously determined to repent their sin, but they could not open their mouths, for round about them burned the fire, and below them gaped h.e.l.l. [589] G.o.d was, however, satisfied with their good thought, and in the sight of all Israel, for their salvation, a pillar arose in h.e.l.l, upon which they seated themselves. There did they sit and sing praises and song to the Lord sweeter than ever mortal ear had heard, so that Moses and all Israel hearkened to them eagerly. They were furthermore distinguished by G.o.d in receiving from Him the prophetic gift, and they then announced in their songs events that were to occur in the future world. They said: "Fear not the day on which the Lord will 'take hold of the ends of the earth, and the wicked be shaken out of it,' for the pious will cling to the Throne of Glory and will find protection under the wings of the Shekinah. Fear not, ye pious men, the Day of Judgement, for the judgement of sinners will have as little power over you as it had over us when all the others perished and we were saved." [590]

ISRAEL CONVINCED OF AARON'S PRIESTHOOD

After the death of the two hundred and fifty followers of Korah, who perished at the offering of incense, Eleazar, the son of Aaron, was ordered "to take up the censers out of the burning," in which the souls, not the bodies of the sinners were burned, [591] that out of these brasen plates he made a covering for the altar. Eleazar, and not his father, the high priest, received this commission, for G.o.d said: "The censer brought death upon two of Aaron's sons, therefore let the third now fetch forth the censer and effect expiation for the sinners." [592] The covering of the altar fashioned out of the bra.s.s of these censers was "to be a memorial unto the children of Israel, to the end that no stranger, which is not of the seed of Aaron, come near to burn incense before the Lord."

Such a one was not, however, to be punished like Korah and his company, but in the same way as Moses had once been punished by G.o.d, with leprosy. This punishment was visited upon king Uzziah, who tried to burn incense in the Temple, a.s.serting that it was the king's task to perform the service before the King of all.

The heavens hastened to the scene to consume him, just as the celestial fire had once consumed the two hundred and fifty men, who had wrongfully a.s.sumed the rights of priesthood; the earth strove to swallow him as it had once swallowed Korah and his company. But a celestial voice announced: "Upon none save Korah and his company came punishments like these, upon no others.

This man's punishment shall be leprosy." Hence Uzziah became a leper. [593]

Peace was not, however, established with the destruction of Korah and his company, for on the very day that followed the terrible catastrophe, there arose a rebellion against Moses, that was even more violent than the preceding one. For although the people were now convinced that nothing came to pa.s.s without the will of G.o.d, still they thought G.o.d was doing all this for Moses' sake. Hence they laid at his door G.o.d's violent anger against them, blaming not the wickedness of those who had been punished, but Moses, who, they said, had excited G.o.d's revengefulness against them. They accused Moses of having brought about the death of so many of the n.o.blest among them as a punishment for the people, only that they might not again venture to call him to account, and that he might thereby ensure his brother's possession of the priestly office, since no one would hereafter covet it, seeing that on its account the n.o.blest among them had met so terrible a fate. The kinsmen of those who had perished stirred the flame of resentment and spurred on the people to set a limit to Moses' love of power, insisting that the public welfare and the safety of Israel demanded such measures. [594] These unseemly speeches and their unceasing, incorrigible perverseness brought upon them G.o.d's wrath to such a degree that He wanted to destroy them all, and bade Moses and Aaron go away from the congregation that He might instantly set about their ruin.

When Moses saw that "there was wrath gone out from the Lord, and the plague was begun," he called Aaron to him, saying: "Take thy censer and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them." This remedy against death Moses had learned from the Angel of Death himself at the time he was staying in heaven to receive the Torah. At that time he had received a gift from each one of the angels, and that of the Angel of Death had been the revelation of the secret that incense can hold him at bay.

[595] Moses, in applying this remedy, had in mind also the purpose of showing the people the injustice of their superst.i.tion concerning the offering of incense. They called it death-bearing because it had brought death upon Nadab and Abihu, as well as upon the two hundred and fifty followers of Korah. He now wished to convince them that it was this very incense that prevented the plague, and to teach them that it is sin that brings death. [596]

Aaron, however, did not know why he employed incense, and therefore said to Moses: "O my lord Moses, hast thou perchance my death in view? My sons were burned because they put strange fires into the censers. Shall I now fetch holy fire from the altar and carry it outside? Surely I shall meet death through this fire!" Moses replied: "Go quickly and do as I have bidden thee, for while thou dost stand and talk, they die." Aaron hastened to carry out the command given to him, saying: "Even if it be my death, I obey gladly if I can only serve Israel thereby." [597]

The Angel of Death had meanwhile wrought terrible havoc among the people, like a reaper mowing down line after line of them, allowing not one of the line he touched to escape, whereas, on the other hand, not a single man died before he reached the row in which the man stood. Aaron, censer in hand, now appeared, and stood up between the ranks of the living and those of the dead, holding the Angel of Death at bay. The latter now addressed Aaron, saying: "Leave me to my work, for I have been sent to do it by G.o.d, whereas thou dost bid me stop in the name of a creature that is only of flesh and blood." Aaron did not, however, yield, but said: "Moses acts only as G.o.d commands him, and if thou wilt not trust him, behold, G.o.d and Moses are both in the Tabernacle, let us both betake ourselves thither." The Angel of Death refused to obey his call, whereupon Aaron seized him by force and, thrusting the censer under his face, dragged him to the Tabernacle where he locked him in, so that death ceased. [598]

In this way Aaron paid off a debt to Moses. After the worship of the Golden Calf, that came to pa.s.s not without some guilt on Aaron's part, G.o.d had decreed that all four of Aaron's sons were to die, but Moses stood up between the living and the dead, and through his prayer succeeded in saving two out of the four. In the same way Aaron now stood up between the living and the dead to ward off from Israel the Angel of Death. [599]

G.o.d in His kindness now desired the people once and for all to be convinced of the truth that Aaron was the elect, and his house the house of priesthood, hence he bade Moses convince them in the following fashion. Upon G.o.d's command, he took a beam of wood, divided it into twelve rods, bade every prince of a tribe in his own hand write his name on one of the rods respectively, and laid up the rods over night before the sanctuary. Then the miracle came to pa.s.s that the rod of Aaron, the prince of the tribe of Levi, bore the Ineffable Name which caused the rod to bloom blossoms over night and to yield ripe almonds. When the people, who all night had been pondering which tribe should on the morrow be proven by the rod of its prince to be the chosen one, betook themselves early in the morning to the sanctuary, and saw the blossoms and almonds upon the rod of Aaron, they were at last convinced that G.o.d had destined the priesthood for his house. The almonds, which ripen more quickly than any other fruit, at the same time informed them that G.o.d would quickly bring punishment upon those who should venture to usurp the powers of priesthood.

Aaron's rod was then laid up before the Holy Ark by Moses. It was this rod, kings used until the time of the destruction of the Temple, when, in miraculous fashion, it disappeared. Elijah will in the future fetch it forth and hand it over to the Messiah. [600]

THE WATERS OF MERIBAH

Korah's rebellion took place during Israel's sojourn in Kadesh-Barnea, whence, a short time before, the spies had been sent out. They remained in this place during nineteen years, and then for as long a time wandered ceaselessly from place to place through the desert. [601] When at last the time decreed by G.o.d for their stay in the wilderness was over, and the generation that G.o.d had said must die in the desert had paid its penalty for its sin, they returned again to Kadesh-Barnea. They took delight in this place endeared to them by long years of habitation, and settled down in the expectation of a cheerful and agreeable time. But the prophetess Miriam now dies, and the loss of the woman, who occupied a place as high as that of her brothers, Moses and Aaron, at once became evident in a way that was perceived by the pious as well as by the G.o.dless. She was the only woman who died during the march through the desert, and this occurred for the following reasons. She was a leader of the people together with her brothers, and as these two were not permitted to lead the people into the promised land, she had to share their fate. The well, furthermore, that had provided Israel with water during the march through the desert, had been a gift of G.o.d to the people as a reward for the good deeds of this prophetess, and as this gift had been limited to the time of the march through the desert, she had to die shortly before the entrance into the promised land.

Hardly had Miriam died, when the well also disappeared and a dearth of water set in, that all Israel might know that only owing to the merits of the pious prophetess had they been spared a lack of water during the forty years of the march. [602] While Moses and Aaron were now plunged in deep grief for their sister's death, a mob of the people collected to wrangle with them on account of the dearth of water. Moses, seeing the mult.i.tudes of people approaching from the distance, said to his brother Aaron: "What may all these mult.i.tudes desire?" The other replied: "Are not the children of Abraham, Isaac, and Jacob kind-hearted people and the descendants of kind-hearted people? They come to express their sympathy." Moses, however, said: "Thou are not able to distinguish between a well-ordered procession and this motley mult.i.tude; were these people a.s.sembled in an orderly procession, they would move under the leadership of the rules of thousands and the rulers of hundreds, but behold, they move in disorderly troops. How then can their intentions be to console with us!" [603]

The two brothers were not long to remain in doubt concerning the purpose of the mult.i.tude, for they stepped up to them and began to pick a quarrel with Moses, saying: "It was a heavy blow for us when fourteen thousand and seven hundred of our men died of the plague; harder still to bear was the death of those who were swallowed up by the earth, and lost their lives in an unnatural way; the heaviest blow of all, however, was the death of those who were consumed at the offering of incense, whose terrible end is constantly recalled to us by the covering of the altar, fashioned out of the brasen plates that came of the censers used by those unfortunate ones. But we bore all these blows, and even wish we had all perished simultaneously with them instead of becoming victims to the tortures of death by thirst." [604]

At first they directed their reproaches against Moses alone, since Aaron, on account of his extraordinary love of peace and his kind-heartedness, was the favorite of the people, but once carried away by suffering and rage, they started to hurl their accusations against both of the brothers, saying: "Formerly your answer to us had always been that sorrows came upon us and that G.o.d did not stand by us because there were sinful and G.o.dless men among us.

Now that we are 'a congregation of the Lord,' why have ye nevertheless led us to this poor place where there is not water, without which neither man nor beast can live? Why do not ye exhort G.o.d to have pity upon us since the well of Miriam had vanished with her death?" [605]

"A righteous man regardeth the life of his beast," and the fact that these people, so near to death, still considered the sufferings of their beasts shows that they were, notwithstanding their att.i.tude toward Moses and Aaron, really pious men. And, in truth, G.o.d did not take amiss their words against Moses and Aaron, "for G.o.d holds no man accountable for that which he utters in distress." For the same reason neither Moses nor Aaron made reply to the accusations hurled against them, but hastened to the sanctuary to implore G.o.d's mercy for His people. They also considered that the holy place would shelter them in case the people meant to lay hands upon them. G.o.d actually did appear at once, and said to them: "Hasten from this place; My children die of thirst, and ye have nothing better to do than to mourn the death of an old woman!" [606] He then bade Moses "to speak unto the rock that it may give forth water," but impressed upon them the command to bring forth neither honey nor oil out of the rock, but water only.

This was to prove G.o.d's power, who can pour out of the rock not only such liquids as are contained in it, but water too, that never otherwise issues from a rock. He also ordered Moses to speak to the rock, but not to smite it with his rod. "For," said G.o.d, "the merits of them that sleep in the Cave of Machpelah suffice to cause their children to receive water out of the rock." [607]

Moses then fetched out of the Tabernacle the holy rod on which was the Ineffable Name of G.o.d, and, accompanied by Aaron, betook himself to the rock to bring water out of it. [608] On the way to the rock all Israel followed him, halting at any rock by the way, fancying that they might fetch water out of it. The grumblers now went about inciting the people against Moses, saying: "Don't you know that the son of Amram had once been Jethro's shepherd, and all shepherds have knowledge of the places in the wilderness that are rich in water? Moses will now try to lead us to such a place where there is water, and then he will cheat us and declare he had causes the water to flow out of a rock. If he actually is able to bring forth water out of rocks, then let him fetch it out of any one of the rocks upon which we fix." Moses could easily have done this, for G.o.d said to him: "Let them see the water flow out of the rock they have chosen," but when, on the way to the rock, he turned around and perceived that instead of following him they stood about in groups around different rocks, each group around some rock favored by it, he commanded them to follow him to the rock upon which he had fixed. They, however, said: "We demand that thou bring us water out of the rock we have chosen, and if thou wilt not, we do not care to fetch water out of another rock."

[609]

MOSES' ANGER CAUSES HIS DOOM

Throughout forty years Moses had striven to refrain from harshly addressing the people, knowing that if but a single time he lost patience, G.o.d would cause him to die in the desert. On this occasion, however, he was mastered by his rage, and shouted at Israel the words: "O ye madmen, ye stiffnecked ones, that desire to teach their teacher, ye that shoot upon your leaders with your arrows, do ye think that out of this rock that ye have chosen, we shall be able to bring forth water? [610] I vow that I shall let water flow out of that rock only that I have chosen." He addressed these harsh words not to a few among Israel, but to all the people, for G.o.d had brought the miracle to pa.s.s that the small s.p.a.ce in front of the rock held all Israel. Carried away by anger, Moses still further forgot himself, and instead of speaking to the rock as G.o.d had commanded him, he struck a rock chosen by himself. [611] As Moses had not acted according to G.o.d's command, the rock did not at once obey, and sent forth only a few drops of water, so that the mockers cried: "Son of Amram, is this for the sucklings and for them that are weaned from the milk?" Moses now waxed angrier still, and for a second time smote the rock, from which gushed streams so mighty that many of his enemies me their death in the currents, and at the same time water poured out of all the stones and rocks of the desert. [612] G.o.d here upon said to Moses: "Thou and Aaron believed Me not, I forbade you to smite the rock, but thou didst smite it; ye sanctified Me not in the eyes of the children of Israel because ye did not fetch water out of any one of the rocks, as the people wished; ye trespa.s.sed against Me when ye said, 'Shall we bring forth water out of this rock?' and ye acted contrary to My command because ye did not speak to the rock as I had bidden ye. I vow, therefore, that 'ye shall not bring this a.s.sembly into the land which I have given them,' and not until the Messianic time shall ye two lead Israel to the Holy Land." [613] G.o.d furthermore said to Moses: "Thou shouldst have learned from the life of Ishmael to have greater faith in Me; I bade the well to spring up for him, even though he was only a single human being, on account of the merits of his father Abraham. How much more than hadst thou a right to expect, thou who couldst refer to the merits of the three Patriarchs as well as to the people's own, for they accepted the Torah and obeyed many commandments. Yea, even from thine own experience shouldst thou have drawn greater faith in My will to aid Israel. When in Rephidim thou didst say to Me, 'They be almost ready to stone me,' did not I not reply to thee, 'Why dost thou accuse My children? G.o.d with thy rod before the people, and thou shalt smite the rock, and there shall come water out of it.' If I wrought for them miracles such as these when they had not yet accepted the Torah, and did not yet have faith in Me, shouldst thou not have known how much more I would do for them now?" [614]

G.o.d "taketh the wise in their own craftiness." He had long before this decreed that Moses die in the desert, and Moses' offense in Kadesh was only a pretext G.o.d employed that He might not seem to be unjust. But He gave to Moses himself the true reason why He did not permit him to enter the promised land, saying: "Would it perchance redound to thy glory if thou wert to lead into the land a new generation after thou hadst led out of Egypt the sixty myriads and buried them in the desert? People would declare that the generation of the desert has no share in future world, therefore stay with them, that at their head thou mayest after the Resurrection enter the promised land." [615] Moses now said to G.o.d: "Thou hast decreed that I die in the desert like the generation of the desert that angered Thee. I implore Thee, write in Thy Torah wherefore I have been thus punished, that future generations may not say I had been like the generations of the desert." G.o.d granted this wish, and in several pa.s.sages of the Scriptures set forth what had really been the offense on account of which Moses had been prohibited from entering the promised land. [616] It was due only to the transgression at the rock in Kadesh, where Moses failed to sanctify G.o.d in the eyes of the children of Israel; and G.o.d was sanctified by allowing justice to take its course without respect of persons, and punishing Moses. Hence this place was called Kadesh, "sanct.i.ty," and En Mishpat, "fountain of justice," because on this spot judgement was pa.s.sed upon Moses, and by this sentence G.o.d's name was sanctified. [617]

As water had been the occasion for the punishment of Moses, G.o.d did not say that that which He had created on the second day of the creation "was good," for on that day He had created water, and that which brought about Moses' death was not good. [618]

If the death doomed for Moses upon this occasion was a very severe punishment, entirely out of proportion to his offense, then still more so was the death destined for Aaron at the same time.

For he had been guilty of no other offense than that of joining Moses at his transgression, and "who so joins a transgressor, is as bad as the transgressor himself." On this occasion, as usual, Aaron showed his absolute devotion and his faith in G.o.d's justice. He might have said, "I have not sinned; why am I to be punished?" but he conquered himself and put up no defense, wherefore Moses greatly praised him. [619]

EDOM'S UNBROTHERLY ATt.i.tUDE TOWARD ISRAEL

From Kadesh Moses sent amba.s.sadors to the king of Edom, requesting him to permit Israel to travel through his territory.

"For," thought Moses, "When our father Jacob with only a small troop of men planned to return to his father's house, which was not situated in Esau's possessions, he previously sent a messenger to him to ask his permission. How much more then does it behoove us, a people of great numbers, to refrain from entering Edom's territory before receiving his sanction to do so!"

Moses' amba.s.sadors had been commissioned to bear the following message to the king of Edom: "From the time of our grandfather Abraham, there was a promissory note to be redeemed, for G.o.d had imposed it upon him that in Egypt his seed should be enslaved and tortured. It had been thy duty, as well as ours, to redeem this note, and thou knowest that we have done our duty whereas thou wert not willing. G.o.d had, as thou knowest, promised Abraham that those who had been in bondage in Egypt should receive Canaan for their possession as a reward. That land, therefore, is ours, who were in Egypt, and thou who didst shirk the redemption of the debt, hast now claim to our land. Let us then pa.s.s through thy land until we reach ours. [620] Know also that the Patriarchs in their grave sympathized with our sufferings in Egypt, and whenever we called out to G.o.d He heard us, and sent us one of His ministering angels to lead us out of Egypt. Consider, then, that all thy weapons will avail thee naught if we implore G.o.d's aid, who will then at once overthrow thee and thy hosts, for this is our inheritance, and 'the voice of Jacob' never proves ineffectual. [621]

That thou mayest not, however, plead that our pa.s.sage through thy land will bring thee only annoyances and no gain, I promise thee that although we draw drink out of a well that accompanies us on our travels, and are provided with food through the manna, we shall, nevertheless, by water and food from thy people, that ye may profit by our pa.s.sage."

This was no idle promise, for Moses had actually asked the people to be liberal with their money, that the Edomites might not take them to be poor slaves, but might be convinced that in spite of their stay in Egypt, Israel was a wealthy nation. Moses also pledged himself to provide the cattle with muzzles during their pa.s.sage through Edom, that they might do no damage to the land of the dwellers there. With these words he ended his message to the king of Edom: "To the right and to the left of thy land may we pillage and slaughter, but in accord with G.o.d's words, we may not touch thy possession." But all these prayers and pleadings of Moses were without avail, for Edom's answer was in the form of a threat: "Ye depend upon your inheritance, upon 'the voice of Jacob'

which G.o.d answers, and I too shall depend upon my inheritance, 'the hand and sword of Esau.'" Israel now had to give up their attempt to reach their land through Edom's territory, not, however, through fear, but because G.o.d had prohibited them from bringing war upon the Edomites, even before they had heard from the emba.s.sy that Edom had refused them the right of pa.s.sage.

The neighborhood of the G.o.dless brings disaster, as Israel was to experience, for they lost the pious Aaron on the boundary of Edom, and buried him on Mount Hor. The cloud that used to precede Israel, had indeed been accustomed to level all the mountains, that they might move on upon level ways, but G.o.d retained three mountains in the desert: Sinai, as the place of the revelation; Nebo, as the burial-place of Moses; and Hor, consisting of a twin mountain, as a burial-place for Aaron. Apart from these three mountains, there were none in the desert, but the cloud would leave little elevations on the place where Israel pitched camp, that the sanctuary might thereupon be set up. [622]

THE THREE SHEPHERDS

Aaron died four months after the death of his sister Miriam, whereas Moses died nearly a year after his sister. Her death took place on the first day of Nisan, and that of Moses on the seventh day of Adar in the same year. Although the death of these three did not take place in the same month, G.o.d spoke of them saying, "And I cut off the three shepherds in one month," for He had determined upon their death in one month. [623] It is G.o.d's way to cla.s.sify people into related groups, and the death of these three pious ones was not determined upon together with hat of the sinful generation of wanderers in the desert, but only after this generations had died, was sealed the doom of the three. [624] Miriam died first, and the same fate was decreed for her brothers as a consequence of her death.

Miriam's death plunged all into deep mourning, Moses and Aaron wept in their apartments and the people wept in the streets. For six hours Moses was ignorant of the disappearance of Miriam's well with Miriam's death, until the Israelites went to him, saying, "How long wilt thou sit here and weep?" He answered, "Shall I not weep for my sister, who had died?" They replied, "While thou are weeping for one soul, weep at the same time for us all." "Why?"

asked he. They said, "We have no water to drink." Then he rose up from the ground, went out and saw the well without a drop of water. He now began to quarrel with them, saying, "Have I not told ye, 'I am not able to bear you myself alone'? Ye have rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens, princes, chiefs, elders, and magnates, let these attend to your needs." Israel, however, said: "All rests with thee, for it is thou who didst lead us out of Egypt and brought 'us in unto this evil place; it is no place of seed or of figs, or of vines, or of pomegranates; neither is there any water to drink.' If thou wilt give us water, it is well, if not, we shall stone thee." When Moses heard this, he fled from them and betook himself to the Tabernacle.