The Legends of the Jews Volume III Part 18

"Thou, Balak, furthermore sayest, 'A people hath gone forth out of Egypt,' but they have not only gone forth, 'G.o.d brought them forth out of Egypt,' [772] who combines in Himself the powers of the angels and of the invisible demons. [773] Swift as the flight of a bird doth fortune as well as misfortune come upon Israel; if they sin, G.o.d suddenly plunges them down, but if they act well in the sight of the Lord, G.o.d exalts them as quickly as a cloud. Thou, Balak, hast repeatedly tried to discover in what spot thou shouldst be able to work them woe, but they will have nothing to do with sorceries, they baffle and put to naught the sorceries and prophecies of other nations by their pious deeds. When they set forth into battle, they practice no magic, but the high priest, clad in the Urim and Tummin, consults G.o.d about the outcome of the battle. There will even be a time when Israel will sit before the Lord like a pupil before his master, and will receive the revelation of the secrets of the Torah from him, so that even the angels will consult Israel concerning the secrets revealed to them by G.o.d, for the angels are not permitted to approach G.o.d as closely as the Israelites in the Messianic time.

"There is not indeed upon the earth a nation like Israel. The last thing they do before going to sleep is to devote themselves to the study of the Torah and the fulfillment of its laws, and this also is their first occupation upon awakening. As soon as they arise, they recite the Shema' and adore G.o.d, and not until after they have done this, do they go about their business. If evil spirits come to attack them, or if disaster threatens them, they worship their G.o.d, and as soon as they utter the words, 'The Lord our G.o.d is one Lord,' the harmful spirits become powerless against them and whisper after them the words, 'Praised be the Name of the Glory of His Kingdom, for ever and ever.' When at night they retire, they against recite the Shema', whereupon the angels of the day pa.s.s on the trust of guarding them to the angels of night, and when, upon awakening they again worship their Lord, the angels of the night again pa.s.s them on to be guarded by the angels of day." [774]

When Balak for the second time saw that Balaam, instead of cursing, blessed Israel, he brought him to the top of Peor, thinking that peradventure it would please G.o.d to have him curse them from thence. For by his sorcery Balak had discovered that a great disaster was to fall upon Israel on the top of Peor, and thought that this disaster might be their curse from Balaam. He was, however, mistaken in this supposition, for the disaster in that spot was none other than Israel's sin with the daughters of Moab, and G.o.d's punishment for this. [775]

CURSES TURNED TO BLESSINGS

Balaam, on the other hand, made no further attempts to induce G.o.d to curse Israel, but thought he might be able to bring misfortune upon Israel by enumerating the sins they had committed in the desert, and in this way to conjure up G.o.d's wrath against them. But the desert had also been the place where Israel had accepted the Torah, hence the mention of the desert called up G.o.d's love instead of His wrath. [776] Balaam himself, when he let his eyes wander over the camp of Israel, and perceived how their tents were so pitched that no one might see what was going on in the homes of the others, found himself compelled to burst into praises of Israel; [777] and, under the inspiration of the prophetic spirit, the curses he had intended to speak were changed in his mouth into blessings, and he spoke of the extent and importance of the kingdom of Israel. [778] But whereas Moses blessed his people in a low, quiet voice, Balaam spoke his words of blessing in a very loud voice, so that all the other nations might hear and out of envy make war upon Israel. Balaam's blessings were therefore accounted to him not as blessings, but as curses. G.o.d said: "I have promised Abraham, 'And I will bless them that bless thee, and him that curseth thee will I curse,' hence will I account Balaam's blessings as curses." [779] And indeed all of Balaam's blessing later turned to curses, except his blessing that houses of teaching and of prayer should never be missing among Israel. [780]

The words that Balaam announced were heard by all the inhabitants of the earth, such power did G.o.d lend to his voice, for He knew that at some future time there would be a man born of woman who would pa.s.s himself for a G.o.d and would mislead all the world. Hence G.o.d permitted all the world to hear Balaam's words, that said: "G.o.d is not a man, and the man that pa.s.seth himself for G.o.d lieth. But he that will mislead the world by declaring that he will disappear for a time and then reappear will promise what he can never fulfil. Woe then to that nation that will lend ear to the man who will pa.s.s himself for G.o.d." [781] Balaam furthermore announced the events that would come to pa.s.s at the time of David's sovereignty; and also what will happen at the end of days, in the time of Messiah, when Rome and all other nations will be destroyed by Israel, excepting only the descendants of Jethro, who will partic.i.p.ate in Israel's joy and sorrows. [782] Yea, the Kenites are to be the ones to announce to Israel the arrival of the Messiah, and the sons of the Kenite Jonadab are to be the first at the time of the Messiah to bring offerings at the Temple and to announce to Jerusalem its deliverance. [783] This was Balaam's last prophecy. After this, the prophetic spirit left Balaam, and G.o.d in this way granted Moses' wish to reserve the gift of prophecy as a special distinction to Israel. Balaam was the last prophet of the nations. [784]

BALAAM'S WICKED COUNSEL

Although Balaam had not been able to fulfil Balak's wish and curse Israel, still he did not leave him before giving him advice as to how he might bring ruin to Israel, saying: "The G.o.d of this people loathes unchast.i.ty; but they are very eager to possess linen garments. Pitch tents, then, and at their entrances have old women offer these articles for sale. Induce them in this way to enter the interior of the tents where they will be surprised by young harlots, who will seduce them to unchast.i.ty, so that G.o.d may punish them for their sin." [785]

"Throw the stick up in the air it will always return to its original place." The Moabite nation that owes its existence to the illegal relations of Lot with his daughter could not deny its origin, and followed Balaam's counsel to tempt Israel to unchast.i.ty. They pitched tents, filled them with pretty women, whom they provided with valuable things, and had old women take up their posts at the doors of the tents, whose task it was to lure the pa.s.sing Israelites into the interior. If an Israelite pa.s.sed to buy something of the Moabites, the old women at the entrance to the tent would thus address him, "Dost thou not wish to buy linen garments that were made in Bet-Shan?" Then they would show him a sample of the goods, and name the price, and finally add, "Go within, and thou wilt see wares still more beautiful." If he went within, he was received by a young woman who was richly adorned and perfumed, who would at first set for him a price much lower than the value of the goods, and then invite him to do as if he were at home, and to choose the article he liked best. While he sat there, he was treated with wine, and the young woman invited him to drink with the words: "Why do we love ye while you hate us? Are we not all descendants of one man? Was not Terah our ancestor as much as yours? If thou wilt not eat of our sacrifices or what we have cooked, here are calves and fowl that thou mayest slaughter in accordance with thy law." But as soon as the Israelite had allowed himself to be persuaded to drink, he was absolutely in the hands of the shameless woman. Intoxicated with wine, his pa.s.sion for the woman was soon kindled, but she agreed to satisfy his desires only after he had first worshipped Peor, the G.o.d of the Moabites. Now the worship of this idol consisted in nothing else than the complete baring of the body, hence the Israelites, seeing no evil in it, declared themselves willing to follow the summons of the Moabite women; and in this way they were seduced both to unchast.i.ty and to idolatry by the Moabite women. At first the men were ashamed and committed this wh.o.r.edom with the Moabite women in secret, but they soon lost this feeling of shame and betook themselves two by two to their lewd actions. [786]

Israel's moral degeneration is to be partly explained by this, that the place where they found themselves was apt to tempt them to lewdness. For there are springs whose waters have various effects upon those who partake of them. One kind of water strengthens, another weakens; one makes beautiful, another makes ugly; one makes chaste, another brings about lewdness. Now there was in s.h.i.ttim, where the Israelites then dwelt, the "Well of Lewdness,"

out of which the inhabitants of Sodom had erstwhile fetched water, but from which, since the destruction of the sinful cities, no one had drunk, and for this reason the people had until then been chaste. But Israel, as soon as they tasted of this water, gave up their chaste manner of life. This disastrous spring will lose its force only in the Messianic time when G.o.d will cause it to dry up.

[787]

PHINEHAS, ZEALOUS FOR G.o.d

When the people's shamelessness became more and more widespread, G.o.d commanded Moses to appoint judges to punish the sinners, and as it was difficult to discover these through the agency of witnesses, G.o.d marked them by causing the cloud of glory that lay spread over the camp of Israel to disappear from the sinners. Those that were not covered by the cloud of glory were thus clearly marked as sinners. [788] G.o.d appointed as judges and executioners the seven myriads eight thousand six hundred officers of the people, giving them the order that each of them execute two sinners. [789] These carried out Moses' command and stoned the sinners, whose corpses then hung upon the gallows for a few minutes. This was the legal punishment, for these sinners had not only committed wh.o.r.edom with the women of Moab, but had worshipped the Moabit idol Peor; and idolatry is punishable with death by stoning. [790]

While the judges administered their stern offices, the tribe of Simeon approached their prince, Zimri, and said to him, "People are being executed, and thou sittest still as if nothing were going on." He thereupon took with him twenty-four thousand men, and betook himself to Cozbi, Balak's daughter, and without considering G.o.d or men, he requested her in the presence of many people to yield herself to him, to satisfy his evil desires. Now Balak had ordered his daughter Cozbi to employ her beauty only for the sake of enticing Moses, thinking, "Whatever evil may be decreed by G.o.d against Israel, Moses will be brought to naught, but if my daughter should succeed in seducing him to sin, then all Israel will be in my hand." Hence Cozbi said to Zimri: "My father ordered me to be obedient to the wishes of Moses alone, and to none other; for he is a king, and so is my father, and a king's daughter is fit for none but a king." Zimri, however, replied: "I am a greater man the Moses, for he is chief only of the third tribe of Israel, whereas I am prince of the tribe of Simeon, the second of the Israelite tribes, and if thou wilt, I will convince thee that I am a greater man than Moses, for I will take thee to myself in his presence, without paying attention to his prohibition."

Zimri then seized Cozbi by the locks of her hair, and brought her before Moses, whom he then addressed as follows: "Tell me, son of Amram, is this woman permitted me, or is she forbidden me?"

Moses said, "She is forbidden to thee." Zimri answered: "Art thou really the faithful expounder of the Torah, whose reliability G.o.d praised with the words, 'He is faithful in all Mine house?' How then canst thou a.s.sert that she is forbidden me, for then thy wife would be forbidden to thee, for she is a Midianite like this woman, and this one is a n.o.ble woman of a n.o.ble family, whereas thy wife is the daughter of an idolatrous priest." At those words, Moses, Eleazar, and the elders began to weep, for they knew not how to make answer to Zimri's insolent words, nor what they could do to restrain this sinner from the accomplishment of his sin. G.o.d said to Moses: "Where is thy wisdom? Thou didst need to utter only one word, and Korah and all his company were swallowed by the earth. Canst thou now do nothing better than to weep?" The Holy Spirit exclaimed at Moses' perplexity and silence, "The stouthearted are spoiled, they have slept their sleep." [791]

G.o.d, who calls the pious to strict account, punished Moses for the lack of decision that he displayed on this occasion, by leaving his burial-place unknown to mankind. [792] While Moses and other pious men were irresolute and deliberated whether or not Zimri deserved death, Phinehas said to Moses: "O my great-uncle, didst thou not teach me, when thou didst return from Mount Sinai, that is was the zealot's task for the sake of G.o.d's law to slay those who commit unchast.i.ty with non-Jewish women?" Phinehas took the liberty of pointing out the law to his teacher Moses who had forgotten it, because, "when G.o.d's name is profaned, no man should consider the respect due to a teacher," wherefore Phinehas thought now only of establishing G.o.d's law, and in doing this it was necessary to recall it to Moses' mind. Moses indeed did not take it all amiss, but said to Phinehas, "Let the reader of the letter be its bearer also," words by which he called upon Phinehas himself to visit punishment upon the sinners. [793]

Phinehas was now for a time in doubt whether he should dare to punish the sinners, for it was to be expected that he would eventually meet his death in this way, being one against two, Zimri and his mistress Cozbi. When, however, the plague that G.o.d had sent upon Israel on account of their sins spread more and more rapidly, Phinehas determined to risk his life in trying to kill the sinners. "For," said he to himself, "the horse goes willingly into battle, and is ready to be slain only to be of service to its master.

How much more does it behoove me to expose myself to death in order to sanctify G.o.d's name!" [794] He found himself all the more impelled to act thus because he could not well leave the punishment of the sinners to others. He said: "The tribe of Reuben can effect nothing in this instance, because their grandsire Reuben was himself suspected of an unchaste action; nothing is to be expected from the tribe of Simeon, for it follows the sinful example of its prince Zimri; the tribe of Judah cannot well be of use in this matter, because their grandsire Judah committed unchast.i.ty with his daughter-in-law Tamar; Moses himself is doomed to impotence because his wife Zipporah is a Midianite woman. Hence there remains nothing but for me to interpose."

[795]

TWELVE MIRACLES

Phinehas now, prepared at the risk of his own life to punish Zimri for his sin, left the house of teaching where he had until now debated the case of Zimri with Moses and all other pious men, and had himself provided with a lance, having none with him because no armed man may enter a house of teaching. That his weapon might not betray him, he detached the upper iron part of the lance and hid it in his bosom, and leaned upon the wooden shaft as if it were a staff. [796] When he reached the house where Zimri and Cozbi were giving extravagant play to their pa.s.sions, the people said to him, "Whence, Phinehas, and whither?" He replied, "Do ye not know that the tribe of Levi is always to be found where the tribe of Simeon is?" Then they permitted him to enter the house, but said, "It seems that even the Pharisees now permit intercourse with the heathen women." When Phinehas had entered, he drew his lance, "and thrust both of them through, the man of Israel, and the woman through her belly." [797]

Phinehas's fear that these two might attack him was not realized, for G.o.d performed no less than twelve miracles for Phinehas, which not only made it impossible for the sinners to attack him, but also showed the people that his action found favor in the sight of the Lord. The first miracle was that an angel would not allow the sinful couple to separate when Phinehas surprised them; the second miracle was that the angel stopped their mouths so that they could not cry out for help; the third miracle was that Phinehas's lance struck the man's and the woman's pudenda; the fourth miracle was that the upper, iron part of the lance extended, so that Phinehas could at one thrust pierce the man as well as the woman; the fifth miracle was that Phinehas's arm was sufficiently strong to lift both upon the point of his lance; the sixth miracle was that the wooden shaft of the lance sustained the weight of two persons; the seventh miracle was that the two bodies remained poised upon the lance and did not fall off; the eighth miracle was that the angel turned the shameless pair around, so that all might see that Phinehas had surprised them in flagranti; the ninth miracle was that no blood flowed from them although they had been thrust through, or else Phinehas would have been polluted; the tenth miracle was that the shameless couple did not give up the ghost so long as Phinehas bore them upon the point of his lance, as he would otherwise have been polluted by their corpses; the eleventh miracle was that the angel raised the doorposts of the room so that Phinehas might pa.s.s through with the sinners upon the point of his lance, and the twelfth miracle was that when the tribe of Simeon prepared to avenge Prince Zimri's death upon Phinehas, the angel sent a plague upon them, so that they were impotent against him.

[798]

Phinehas was not, however, content with having punished the sinners, but tried also to reconcile G.o.d with Israel. He threw the two dead bodies upon the ground, saying to G.o.d, "Why, alas! Hast Thou on account of the sins of these two slain twenty-four thousand Israelites!" For this was the number that had been s.n.a.t.c.hed away by the plague that G.o.d had sent upon Israel for their sins. The angels now wanted to plunge Phinehas into death for his bold words, but G.o.d bade them desist, saying, "Leave him in peace, he is a zealot, the son of a zealot, and an appeaser of wrath, the son of an appeaser of wrath." [799]

PHINEHAS REWARDED

While G.o.d expressed His entire satisfaction with Phinehas's act, if found many adversaries among Israel, who would scornfully call after him, "Behold, this man, the grandson of one who fattened calves to offer them up to an idol, daring to slay a prince among Israel!" This spiteful remark referred to the fact that Phinehas was descended on his mother's side not only from Joseph, but from Jethro also who, before his conversion to Judaism, had been a priest of idols. G.o.d therefore said to Moses, "Phinehas the son of Eleazar, the son of Aaron the priest, hast turned My wrath away from the children of Israel, hence I offer him My greeting of peace, for it was he who, zealous for My sake, preserved the seed of Abraham." The reason G.o.d designated Phinehas as the son of Eleazar and the grandson of Aaron was that He wanted to stop the mouths of Phinehas's detractors, who pretended that he was nothing but a grandson of the heathen priest Jethro, ignoring the fact that he was at the same time the grandson of Aaron, the high priest before the Lord. [800]

G.o.d was not content with the greeting of peace, but bade Moses tell Phinehas: "With thy mouth hast thou defended Israel, therefore as thy priest's portion shalt thou receive the jawbone of animals; with thy lance didst thou aim at the bellies of the shameless couple, hence shalt thou receive the bellies of the animals; and as with thy arm thou didst labor to slay the sinners, so for thy portion shalt thou receive the shoulder of the animals. As, moreover, thou didst strive to make peace among mankind, so shalt thou bestow the priestly blessing upon My children, and bless them with peace." [801] As a reward for his pious deed Phinehas was appointed by G.o.d as a priest with all the rights of priesthood, that enabled him to lay claim to the twenty-four tributes to priests.

[802]

But the highest reward to Phinehas was that G.o.d granted him everlasting priesthood. For Phinehas is none other than the prophet of Elijah. His task it is to make atonement for Israel, and without tasting of death, he constantly discharges the duties of his everlasting priesthood until the resurrection of the dead, offering up daily two sacrifices for the children of Israel, and upon the skins of these animals recording the events of each day. [803] G.o.d furthermore said to Phinehas: "Thou hast in this world established peace between Me and Israel; in the future world also shalt thou establish peace between Me and them." He was therefore destined to be the forerunner of the Messiah to establish before his coming peace on earth. [804]

When Israel addicted themselves to an immoral life at s.h.i.ttim, the nations of the world rejoiced greatly, for they knew that G.o.d had distinguished Israel before all other nations, and had given them the Torah, only because their life had been moral. "Now," said they, "the crown has been taken from Israel's head, their pride is departed, for now they are no better then we." G.o.d, however, raised up Israel from their fall by sending the plague upon the sinners at s.h.i.ttim, and thus purified Israel from them, so that they could again, as of yore, be proud of their family purity, through which they had been distinguished from all other nations.

G.o.d therefore ordered them to take a census, to show in this way that Israel remained true to the traditions of their ancestor Abraham by keeping their family life pure. [805] This census showed that several tribes had lost entire divisions since the time that pa.s.sed between the entrance of Israel into Egypt, and their entrance into the promised land. Among the tribes that had perished were such as had already lost their lives in Egypt, those, namely, who had died during the days of darkness because they were such sinners that they did not want to leave Egypt. But heaviest of all were the losses in the tribes of Benjamin and of Simeon, for in the battle between the Levites and the other tribes after Aaron's death, when the latter, for fear of the Canaanites, wanted to return to Egypt, the Benjamites lost no less than seven divisions. All of the twenty-four thousand men that died from the plague at s.h.i.ttim belonged, however, to the tribe of Simeon which, at the end of the march through the desert, had dwindles down to less than half its number. The tribe of Dan, on the other hand, had turned out to be very fruitful, for whereas at the entrance of Egypt it had consisted of only one division, it later exceeded in number all the other tribes, except the tribe of Judah. [806]

THE DAUGHTERS OF ZELOPHEHAD

But there was another purpose beside that of establishing Israel's family purity in taking the census at Arbot-Moab. For when G.o.d at the exodus from Egypt put his people into Moses' hands, He entrusted them to him after having counted them, and not when Moses was about to depart from this world, he wanted to return the flock that G.o.d had entrusted to him, truly numbered, into G.o.d's hand. [807]

After the number of the nation had been determined, G.o.d ordered Moses to divide the promised land among them according to their numbers. [808] Jacob had indeed upon his death-bed determined what parts of the land were to fall to the lot of each tribe, but in order that the tribes might not quarrel among themselves, G.o.d decreed that the a.s.signments be made by lot. [809] After the conquest of the land Joshua and Eleazar saw to the drawing of lots.

On this occasion the miracle came to pa.s.s that whenever Eleazar drew a lot from the urn, the lot itself announced the words, "I am the lot of Thus-and-So." In this way was avoided the possibility of having the malcontents declare that Eleazar had, at the drawing of lots, been partial to his friends and had a.s.signed to them the lots they wished for. [810]

When Zelophehad's daughters, that had lived piously and wisely like their father and their ancestors, heard that the land was being divided among the male members of the tribe, but not among the female, they took counsel together, discussing what they could do, so that they might not find themselves come out empty-handed.

They said: "G.o.d's love is not like the love of a mortal father; the latter prefers his sons to his daughters, but He that created the world extends His love to women as well as to men, 'His tender mercies are over all His works.'" They now hoped that G.o.d would take pity on them and give them their share of the promised land, which they loved with as great devotion as their grandsire Joseph, who had upon his death-bed exhorted his children to transfer his body to the Holy Land. [811]

Being wise and learned, they waited for a propitious time to lay their case before Moses, and opportunity which they found when Moses in house of teaching recited the law concerning the levirate marriage. They now advanced and said: "If we are as good as our brothers, then do we lay claim to our father's inheritance, and to his share of the land; but if we are not to be considered as sons, then should our mother have to marry her brother-in-law, as our father has left no issue, since we do not count." [812] They furthermore pointed out that their father had been neither one of the spies nor one of Korah's followers, who had, owing to their sins, lost claim to their share of the land, [813] but that he had found his death when a number of men, in spite of Moses'

warnings, had presumed to storm the mountain occupied by the Amalekites and the Canaanites. [814] "Had our father," continued they, "left behind him a son, and the latter were now also dead, then should we lay no claim to inheritance if this son had left a living child, were it even a daughter; but as we are our father's only descendants, give us, we pray, 'a possession among the brethren of our father.'"

The fervent longing of these women to have a share in the Holy Land shows how much better and more pious were the women of this generation than the men. The latter said, "Let us make a captain, and let us return to Egypt," whereas the women said, "Give us a possession among the brethren of our father." [815] But not only during the rebellion that was kindled by the spies did the women remain true to Moses and to their G.o.d, but on other occasions also it was they who tried to build up what the men had torn down. at the worship of the Golden Calf, too, they tried to restrain the men from sin, hence it was the men only that had to die in the desert because they had been tempted to rebellion by the spies, whereas the women entered into the promised land. [816]

Among them also there was even to be found a woman as old as Jochebed - the daughter of Levi by his union with Otah - who survived her sons Moses and Aaron, as well as her daughter Miriam, and who was permitted to enter the promised land at the age of two hundred and fifty years. [817]

The daughters of Zelophehad did not bring their request directly to Moses, but at first urged their plea before the lowest officers, the captains of tens. These, however, said: "This is an important matter since it touches upon laws of inheritance, hence it does not become us to decide this matter; greater men than we must settle it." Hence they sent them to the captains of fifties. When these saw that out of consideration for them the captains of tens would not pa.s.s judgement, they sent the daughters of Zelophehad on to the captains of hundreds, that were their superiors. But these too, out of consideration for the higher judges, would not settle this matter, and so the daughters of Zelophehad came to the captains of thousands, who sent them to the princes of the tribes, until they came at last to the highest authority, to Moses. Now Moses might well have decided this case without further ado, but in his meekness he thought, "There is still a higher authority than I, to wit, G.o.d," and he bade them await G.o.d's judgement. [818] The answer that he received from G.o.d was as follows: "The daughters of Zelophehad have the law on their side, for what they desire is in accordance with the law that was written in heaven by Me; give them therefore their father's inheritance, and also two parts of their grandfather Hepher's possessions, for their father Zelophehad was his firstborn and was therefore ent.i.tled to a double share." [819]

The daughters of Zelophehad, who in spite of their years - the youngest of them had attained forty - had not yet been married, now entered into wedlock, and according to G.o.d's bidding that Moses communicated to them, they married their uncle's sons, although they were free to marry whomsoever they chose. [820]

"G.o.d works good through the good, and evil through the evil." The chapter of the laws of G.o.d that was published by Moses as an addition to the incident of Zelophehad's daughters would have been given without them also, but G.o.d rewarded these women for their piety by making them the direct occasion of this chapter of the law. [821] At the same time this case of these women was to teach several lessons to Moses. He who, since he had been made G.o.d's messenger to the people, had lived apart from his wife was not to grow too conceited on account of the sacrifice he had made to his sacred calling; hence in the last year of his life there appeared before him the daughters of Zelophehad, who of their own accord had not married because they had not found mates that they considered suitable. Then, too, Moses could not answer the legal question that the daughters of Zelophehad had presented to him, and had to ask G.o.d's counsel, which was a second lesson to Moses. At the appointment of the elders, Moses earnestly told them, "The cause that is too hard for ye, bring to me, and I will hear it," and in punishment of these boastful words G.o.d so brought it to pa.s.s that he could give no answer to this request of the women, whereupon G.o.d said to him, "Didst not thou say, 'the cause that is too hard for ye, bring it to me?' and now thou canst not properly settle this legal question of the women."

A similar punishment for a similar offense was visited upon David who, well aware of his erudition, said, "The laws of the Torah do I grasp as easily and as quickly as songs." G.o.d then said, "As truly as thou livest, thou shalt hereafter forget a Biblical law that even the school children know." So, too, it came to pa.s.s that when he had the Holy Ark fetched from Gibeah to Zion, he forgot the Biblical instruction that the Ark may be carried only upon the shoulder, and had it lifted upon a wagon. Then occurred the miracle that the Ark leaped of itself into the air, whereas the oxen that pulled the wagon fell down, whereupon Uzzah, to whom the transportation of the Ark had been entrusted, stretched out his hand to prevent the Ark from falling and himself fell dead upon the ground, for "a sin that is committed is ignorance of the law is accounted as if it had been intentional." Uzzah should have been mindful of the law that the Ark was not to be lifted upon a cart, hence his punishment. G.o.d thereupon said to David, "Didst thou not say, 'Thy statutes have been my songs?' and thou hast not even mastered the words of the Bible, 'Unto the sons of Kohath he gave none: because the service of the sanctuary belonged unto them; they bare it upon their shoulders.'"

THE APPOINTMENT OF JOSHUA

When Moses heard G.o.d's decision in the case of the daughters of Zelophehad, which turned out in their favor so that they inherited their father's property, he thought, "This s a propitious time to urge a plea before the Lord, for if daughters are to inherit their father, then must my sons inherit my office." [822] He then began to pray to G.o.d that his successors, who, he hoped, were also to be his descendants, might be worthy leaders of their people. He said: "O my Lord, before whom come the spirits of all human beings, so that Thou knowest the spirit of each - whose spirit is proud, and whose spirit is meek; whose spirit is patient and whose spirit is restive; mayest Thou set over Thy community a man who is gifted with strength, with wisdom, with beauty, and with decorum, so that his conduct may not give offense to the people. [823] O Lord of the world! Thou knowest each man's views, and knowest that each man has a view of his own, hence, as I am about to depart from this world, I pray Thee, appoint a leader over them that will know how to deal with each man according to his views." [824]

Moses, being a truly pious man, thought when he saw his end approach, not of himself, but of the welfare of the community, for whom he implored a good and worthy leader. [825] Hence he furthermore said to G.o.d: "Let not my successor share my fate, for although I accepted the guidance of the people only after long hesitation, owing to Thy urgings and requests, still I shall not be permitted to lead them into the promised land. Mayest Thou then deal differently with my successor than Thou hast dealt with me, and permit him not only to lead the people in the desert, but to take them into the promised land. [826] He, however, shall be a man 'which may go out before them,' who, unlike the kings of the heathens, that sent their legions to war but themselves remain at home, shall himself lead Israel to war. But he shall also be a man 'which may come in before them;' may it be granted him to see the number of those returning from war no less than that of those going into war. O Lord of the world!" continued Moses, "Thou hast led Israel out of Egypt, not to punish them for their sins, but to forgive them, and Thou hast not led them out of Egypt that they may be without leaders, but that they may indeed have leaders. I insist, therefore, that Thou shouldst tell me whether or not Thou wilt grant them a leader."

This is one of the five occasions upon which Moses implored G.o.d to give him an answer to his question. When he saw that his appearance before Pharaoh only occasioned him to bring greater and greater cruelties upon Israel, he said to G.o.d, "Tell me if Thou wilt now deliver them, or not." He also demanded G.o.d's answer to the question, "Shall I now fall into their hands or not?" when at Rephindim, on account of the dearth of water, he was threatened by the people. The third occasion was when he prayed to G.o.d for Miriam's recovery, and said, "Tell me, wilt Thou heal her or not?"

And lastly when, after long and fervent prayer, he asked G.o.d whether he should be permitted to enter into the Holy Land, he said, "Let me know if I am to enter the Holy Land or not." [827]

G.o.d fulfilled this wish of Moses, saying: "Thou hast now requested to be informed concerning thy immediate successor. I shall do more than this, and show thee all the judges and prophets that I will allow to arise for My children from not on to the resurrection of the dead." Then He showed Moses his successor Joshua, his successor's successor, Othniel, and all the other judges and prophets. Then G.o.d added these words: "Of all these that I have shown thee, each will have his individual spirit and his individual knowledge, but such a man as thou now wishest for thy successor, whose spirit is to embrace in itself the spirits of sixty myriads of Israel, so that he may speak to each one of them according to his understanding, such a man as this will not arise until the end of time. The Messiah will be inspired with a spirit that in itself will embrace the spirits of all mankind.

But now, concerning thy immediate successor, know then that he that watcheth the fig tree shall eat of its fruits, and he that waiteth upon his master will be promoted to honor, and thy sons shall not inherit the leadership because they concerned themselves little with the Torah. Joshua shall be thy successor, who served thee with devotion and showed thee great veneration, for at morn and eve he put up the benches in thy house of teaching and spread the carpets over them; he served thee as far as he was able, and Israel shall now know that he will therefore receive his reward. [828]

Take then Joshua, a man such as thou didst wish as a successor, whom thou hast proven, and who knows how to deal with people of every tendency, 'and lay thy hand upon him.' Give him an opportunity, while thou art still alive, to speak in public and to p.r.o.nounce the law, so that Israel may not after thy death contemptuously say of thy successor, 'As long as his teacher was alive, he dared not p.r.o.nounce judgement, and now he wishes to do so!' [829] Although Joshua, who is not of thy kin, is to be thy successor, I shall nevertheless be mindful of the law that 'no inheritance shall remove from one tribe to another tribe,' for the dignity of leadership is to be reserved for thy family; Joshua 'shall stand even before Eleazar the priest, thy brother's son, who shall ask counsel for him according to the judgement of the Urim.'"

[830]

After Moses in kindly words had induced Joshua to accept the leadership after his death, pointing out to him the great rewards that in the future world await the leaders of Israel, 'he took Joshua, and set him before Eleazar the priest, and before all the congregation,' that all might thereafter acknowledge him as his successor. [831] He then bade Joshua, who had been sitting on the floor like all the rest, rise and set himself upon a bench beside him.

Joshua seated himself with the words, "Blessed be the Lord that hath through Moses bestowed the Torah upon Israel." [832] Moses honored Joshua furthermore by interrupting his discourse as soon as Joshua enter the house of teaching, and resuming it only when he had taken his seat. [833] Moses also bade a herald proclaim throughout the camp, "This man Joshua is worthy of being appointed by G.o.d as His shepherd." [834]